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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..49da177 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #66357 (https://www.gutenberg.org/ebooks/66357) diff --git a/old/66357-0.txt b/old/66357-0.txt deleted file mode 100644 index 95eaf3b..0000000 --- a/old/66357-0.txt +++ /dev/null @@ -1,5614 +0,0 @@ -The Project Gutenberg eBook of Hawaiian Historical Legends, by William -Drake Westervelt - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: Hawaiian Historical Legends - -Author: William Drake Westervelt - -Release Date: September 21, 2021 [eBook #66357] - -Language: English - -Character set encoding: UTF-8 - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This file - was produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK HAWAIIAN HISTORICAL LEGENDS *** - - - - - HAWAIIAN HISTORICAL LEGENDS - - By - W. D. WESTERVELT - Author of “Maui the Demi-God of Polynesia”; - “Legends of Old Honolulu”; “Hawaiian Gods and Ghosts”; - “Around the Poi-bowl”; “Hawaiian Volcanoes,” etc. - - - ILLUSTRATED - - - New York Chicago - Fleming H. Revell Company - London and Edinburgh - - - - - - - - - To - my wife, Caroline Castle Westervelt, - and my son, Andrew Castle Westervelt, - this sixth of my books on Hawaiian - Literature is heartily dedicated. - - - - - - - - -PREFACE - - -From mist to sunshine—from fabled gods to a constitution and -legislature as a Territory of the United States—this is the outline of -the stories told in the present volume. This outline is thoroughly -Hawaiian in the method of presentation. The old people rehearsed -stories depending upon stories told before. They cared very little for -dates. This is a book of stories related to each other. - -Veiled by the fogs of imagination are many interesting facts concerning -kings and chiefs which have been passed over untouched—such as the -voyages of the vikings of the Pacific, who left names and legends -around the islands. For instance, Hilo, in the island of Hawaii, is -named after Whiro, a noted viking who sailed through many island groups -with his brother, Punga, after whom the district of Puna is named. -Ka-kuhi-hewa, ruler of Oahu, was the King Arthur of the Hawaiians, with -a band of noted chiefs around his poi-bowl. Umi was a remarkable king -of the island Hawaii. Many individual incidents of these persons are -yet to be related. - -The Hawaiian language papers since 1835, Fornander’s Polynesian -Researches, and many of the old Hawaiians have been of great assistance -in searching for these “fragments of Hawaiian history,” now set forth -in this book. - - - W. D. W. - - - - - - - - -PRONUNCIATION - - -In reading Hawaiian words do not end a syllable with a consonant, and -pronounce all vowels as if they were Italian or French. - - - a = a in father. - e = e in they. - i = i in pin. - o = o in hold. - u = oo in spoon. - - -This is a fairly good rule for the pronunciation of all Polynesian -words. - - - - - - - - -CONTENTS - - - CHAPTER PAGE - - I. Maui the Polynesian 13 - II. Maui Seeking Immortality 19 - III. The Water of Life 24 - IV. A Viking of the Pacific 35 - V. Home of the Polynesians 41 - VI. Sons of Kii 47 - VII. Paao from Samoa 65 - VIII. Moikeha the Restless 79 - IX. Laa from Tahiti 86 - X. First Foreigners 93 - XI. Captain Cook 100 - XII. The Ivory of Oahu 114 - XIII. The Alapa Regiment 125 - XIV. The Last Prophet of Oahu 143 - XV. The Eight of Oahu 149 - XVI. The Red Mouth Gun 155 - XVII. The Law of the Splintered Paddle 162 - XVIII. Last of the Tabu 176 - XIX. First Hawaiian Printing 183 - XX. The First Constitution 189 - XXI. The Hawaiian Flag 200 - Index 217 - - - - - -ILLUSTRATIONS - - FACING PAGE - - Idols by Which Captain Cook Was Worshipped Title page - Spear Throwing Contest 62 - Chiefs in Feather Cloaks and Helmets 88 - Landing of Warriors 134 - Hawaiian Grass Houses 172 - First Leaflet Printed, 1822 184 - Title Page of First Hymn Book, 1823 186 - First Bible Printing, 1827 188 - - - - - - - - -I - -MAUI THE POLYNESIAN - - -Among the really ancient ancestors of the Hawaiian chiefs, Maui is one -of the most interesting. His name is found in different places in the -high chief genealogy. He belonged to the mist land of time. He was one -of the Polynesian demi-gods. He was possessed of supernatural power and -made use of all manner of enchantments. In New Zealand antiquity he was -said to have aided other gods in the creation of man. - -Nevertheless he was very human. He lived in thatched houses, had wives -and children, and was scolded by the women for not properly supporting -his family. Yet he continually worked for the good of men. His -mischievous pranks would make him another Mercury living in any age -before the beginning of the Christian era. - -When Maui was born his mother, not caring for him, cut off a lock of -her hair, tied it around him and cast him into the sea. In this way the -name came to him, Maui-Tiki-Tiki, “Maui formed in the topknot.” - -The waters bore him safely. Jellyfish enwrapped him and mothered him. -The god of the seas protected him. He was carried to the god’s house -and hung up in the roof that he might feel the warm air of the fire and -be cherished into life. - -When he was old enough he came to his relations while they were at -home, dancing and making merry. Little Maui crept in and sat down -behind his brothers. His mother called the children and found a strange -child, who soon proved that he was her son. Some of the brothers were -jealous, but the eldest addressed the others as follows: - -“Never mind; let him be our dear brother. In the days of peace remember -the proverb, ‘When you are on friendly terms, settle your disputes in a -friendly way; when you are at war, you must redress your injuries by -violence.’ It is better for us, brothers, to be kind to other people. -These are the ways by which men gain influence—by labouring for -abundance of food to feed others, by collecting property to give to -others, and by similar means by which you promote the good of others.” - -Thus, according to the New Zealand story related by Sir George Grey, -Maui was received in his home. - -Maui’s home in Hawaii was for a long time enveloped in darkness. -According to some legends the skies pressed so closely and so heavily -upon the earth that when the plants began to grow all the leaves were -necessarily flat. According to other legends the plants had to push up -the clouds a little, and thus the leaves flattened out into larger -surface, so that they could better drive the skies back. Thus the -leaves became flat and have so remained through all the days of -mankind. The plants lifted the sky inch by inch until men were able to -crawl about between the heavens and the earth, thus passing from place -to place and visiting one another. After a long time Maui came to a -woman and said: “Give me a drink from your gourd calabash and I will -push the heavens higher.” The woman handed the gourd to him. When he -had taken a deep draught he braced himself against the clouds and -lifted them to the height of the trees. Again he hoisted the sky and -carried it to the tops of the mountains; then, with great exertion, he -thrust it up to the place it now occupies. Nevertheless, dark clouds -many times hang low along the great mountains and descend in heavy -rains, but they dare not stay, lest Maui, the strong, come and hurl -them so far away that they cannot come back again. - -The Manahiki Islanders say that Maui desired to separate the sky from -the earth. His father, Ru, was the supporter of the heavens. Maui -persuaded him to assist in lifting the burden. They crowded it and bent -it upward. They were able to stand with the sky resting on their -shoulders. They heaved against the bending mass and it receded rapidly. -They quickly put the palms of their hands under it, then the tips of -their fingers, and it retreated farther and farther. At last, drawing -themselves out to gigantic proportions, they pushed the entire heavens -up to the very lofty position which they have ever since occupied. - -On the island Hawaii, in a cave under a waterfall, dwelt -Hina-of-the-fire, the mother of Maui. - -From this home Maui crossed to the island Maui, climbed a great -mountain, threw ropes made from fibres of plants around the sun’s legs, -pulled off many and then compelled the swift traveller of the heavens -to go slowly on its way that men might have longer and better days. - -Maui’s home, at the best, was only a sorry affair. Gods and demi-gods -lived in caves and small grass houses. The thatch rapidly rotted and -required continual renewal. In a very short time the heavy rains beat -through the decaying roof. The home was without windows or doors, save -as low openings in the ends or sides allowed entrance to those willing -to crawl through. Here Maui lived on edible roots and fruits and raw -fish, knowing little about cooked food, for the art of fire-making was -not yet known. - -By and by Maui learned to make fire by rubbing sticks together. - -A family of mud hens, worshipped by some of the Hawaiians in later -years, understood the art of fire-making. - -From the sea Maui and his brothers saw fire burning on a mountain side -but it was always put entirely out when they hastened to the spot. - -Maui proposed to his brothers that they go fishing, leaving him to -watch the birds. But the Alae counted the fishermen and refused to -build a fire for the hidden one who was watching them. They said among -themselves, “There are three in the boat and we know not where the -other one is, we will make no fire to-day.” - -So the experiment failed again and again. If one or two remained or if -all waited on the land there would be no fire—but the dawn which saw -the four brothers in the boat, saw also the fire on the land. - -Finally Maui rolled some kapa cloth together and stuck it up in one end -of the canoe so that it would look like a man. He then concealed -himself near the haunt of the mud-hens, while his brothers went out -fishing. The birds counted the figures in the boat and then started to -build a heap of wood for the fire. - -Maui was impatient—and just as an old bird began to select sticks with -which to make the flames he leaped swiftly out and caught her and held -her prisoner. He forgot for a moment that he wanted the secret of -fire-making. In his anger against the wise bird his first impulse was -to taunt her and then kill her for hiding the secret of fire. - -But the bird cried out: “If you are the death of me—my secret will -perish also—and you cannot have fire.” - -Maui then promised to spare her life if she would tell him what to do. - -Then came a contest of wits. The bird told the demi-god to rub the -stalks of water plants together. He guarded the bird and tried the -plants. Then she told him to rub reeds together—but they bent and broke -and he could make no fire. He twisted her neck until she was half -dead—then she cried out: “I have hidden the fire in a green stick.” - -Maui worked hard but not a spark of fire appeared. Again he caught his -prisoner by the head and wrung her neck, and she named a kind of dry -wood. Maui rubbed the sticks together but they only became warm. The -twisting process was resumed—and repeated until the mud-hen was almost -dead—and Maui had tried tree after tree. At last Maui found fire. Then -as the flames rose he said: “There is one more thing to rub.” He took a -fire stick and rubbed the top of the head of his prisoner until the -feathers fell off and the raw flesh appeared. Thus the Hawaiian mud-hen -and her descendants have ever since had bald heads, and the Hawaiians -have had the secret of fire-making. - -Maui was a great discoverer of islands. Among other groups he “fished -up from the ocean” New Zealand and the Hawaiian Islands with a magic -hook. One by one he pulled them to himself out of the deep waters. He -discovered them. - -Thus Maui raised the sky, lassoed the sun, found fire and made the -earth habitable for man. - - - - - - - - -II - -MAUI SEEKING IMMORTALITY - - -The story of Maui seeking immortality for the human race is one of the -finest myths in the world. For pure imagination and pathos it is -difficult to find any tale from Grecian or Latin literature to compare -with it. In Greek and Roman fables gods suffered for other gods, and -yet none were surrounded with such absolutely mythical experiences as -those through which the demi-god Maui of the Pacific ocean passed when -he entered the gates of death with the hope of winning immortality for -mankind. The really remarkable group of legends which cluster around -Maui is well concluded by the story of his unselfish and heroic battle -with death. - -The different islands of the Pacific have their hades, or abode of the -dead. Sometimes the tunnels left by currents of melted lava running -toward the west are the passages into the home of departed spirits. In -Samoa there are two circular holes among the rocks at the west end of -the island Savaii. These are the entrances to the underworld for chiefs -and people. The spirits of those who die on the other islands leap into -the sea and swim around the land from island to island until they reach -Savaii. Then they plunge down into their heaven or their hades. - -There is no escape from death. The natives of New Zealand say: “Man may -have descendants but the daughters of the night strangle his -offspring”; and again: “Men make heroes, but death carries them away.” - -Maui once said to the goddess of the moon: “Let death be short. As the -moon dies and returns with new strength, so let men die and revive -again.” - -But she replied: “Let death be very long, that man may sigh and sorrow. -When man dies let him go into darkness, become like earth, that those -he leaves behind may weep and wail and mourn.” - -“Maui did not wish men to die but to live forever. Death appeared -degrading and an insult to the dignity of man. Man ought to die like -the moon which dips in the life-giving waters of Kane and is renewed -again, or like the sun, which daily sinks into the pit of night and -with renewed strength rises in the morning.” - -The Hawaiian legends say that Maui was slain in a conflict with some of -the gods. The New Zealand legends give a more detailed account of his -death. - -Maui sought the home of Hine-nui-te-po—the guardian of life. He heard -her order her attendants, the brightest flashes of lightning, to watch -for any one approaching and capture all who came walking upright as a -man. He crept past the attendants on hands and feet, found the place of -life, stole some of the food of the goddess and returned home. He -showed the food to his brothers and friends and persuaded them to go -with him into the darkness of the night of death. On the way he changed -them into the form of birds. In the evening they came to the house of -the goddess on an island long before fished up from the seas. - -Maui warned the birds to refrain from making any noise while he made -the supreme effort of his life. He was about to enter upon his struggle -for immortality. He said to the birds: “If I go into the stomach of -this woman do not laugh until I have gone through her, and come out -again at her mouth; then you can laugh at me.” - -His friends said: “You will be killed.” Maui replied: “If you laugh at -me when I have only entered her stomach I shall be killed, but if I -have passed through her and come out of her mouth I shall escape and -Hine-nui-te-po will die.” - -His friends called out to him: “Go then. The decision is with you.” - -Hine was sleeping soundly. The sunlight had almost passed away and the -house lay in quiet gloom. Maui came near to the sleeping goddess. Her -large fishlike mouth was open wide. He put off his clothing and -prepared to pass through the ordeal of going to the hidden source of -life, tear it out of the body of its guardian and carry it back with -him to mankind. He stood in all the glory of savage manhood. His body -was splendidly marked by the tattoo-bones, and now well oiled shone and -sparkled in the last rays of the setting sun. - -He leaped through the mouth of the enchanted one and entered her -stomach, weapon in hand, to take out her heart, the vital principle -which he knew had its home somewhere within her being. He found -immortality on the other side of death. He turned to come back again -into life when suddenly a little bird laughed in a clear, shrill tone -and Great Hine, through whose mouth Maui was passing, awoke. Her sharp, -obsidian teeth closed with a snap upon Maui, cutting his body in the -centre. Thus Maui entered the gates of death, but was unable to return, -and death has ever since been victor over rebellious men. The natives -have the saying: - -“If Maui had not died he could have restored to life all who had gone -before him, and thus succeeded in destroying death.” - -Maui’s brothers took the dismembered body and buried it in a cave -called Te-ana-i-hana. “The cave dug out,” possibly a prepared burial -place. - -Maui’s wife made war upon the gods, and killed as many as she could to -avenge her husband’s death. One of the old native poets of New Zealand -in chanting the story to Mr. White said: “But though Maui was killed -his offspring survived. Some of these are at Hawa-i-ki (Hawaii) and -some at Ao-tea-roa (New Zealand) but the greater part of them remained -at Hawaiki. This history was handed down by the generations of our -ancestors of ancient times, and we continue to rehearse it to our -children, with our incantations and genealogies, and all other matters -relating to our race.” - - - “But death is nothing new - Death is, and has been ever since old Maui died - Then Pata-tai laughed loud - And woke the goblin-god - Who severed him in two, and shut him in, - So dusk of eve came on.” - - —Maori Death Chant. - - - - - - - - -III - -THE WATER OF LIFE [1] - - -“The Self-reliant Dragon” is frequently mentioned in the oldest -Hawaiian legends. This dragon was probably a very old crocodile -worshipped as the ancestor goddess of the Hawaiian chief families. - -She dwelt in one of the mysterious islands mentioned in the Hawaiian -chants as Kua-i-Helani, “the Far-away Helani,” lying in the ancient far -western home of the Polynesians. - -Iku was the chief. He had several sons. The youngest was -Aukele-nui-a-Iku, Aukele the Great Son of Iku. - -Aukele was a favorite of the Self-reliant Dragon. She gave him a large -bamboo stick. Inside she placed an image of the god Lono, and also a -magic leaf which could provide plenty of food for any one who touched -the leaf to his lips. She put in a part of her own skin. - -She said, “This skin is a cloak for you. If you lift it up against any -enemies, they will fall to pieces as dust and ashes.” - -They put all these treasures in the bamboo stick. Then the dragon -taught the boy all kinds of magic power. - -The brothers, who were great warriors, determined to sail away, find a -new land and conquer it by fighting. Aukele persuaded them to take him. -Then he sent one to get the stick he had brought from the dragon pit -which was near the sea. - -After a long time on the sea all their food was gone and they were -starving and lying in the bottom of the boat. Aukele fed them from the -leaf which he touched to their lips. - -Some days passed and Aukele said, “To-morrow we will come to a land -where a woman is the ruler. Let me tell why we journey.” - -They said, “Did you build this boat, and have you its chant?” - -He said: “We must not call this a boat for war, but of discovery, to -find new land.” - -The chiefess of that land looked out and saw a boat in the ocean, and -sent some birds to see what the boat was doing and learn whether it was -a war canoe, or a travelling boat. The birds went out, and Aukele -wanted his brothers to say it was a travelling boat. The birds asked -and the brothers said: “This is a war canoe.” The birds went away. -Aukele took up the bamboo stick and threw it in the sea, and leaped in -after it. The brothers threw the cloak of Aukele on the beach. The -chiefess found the cloak and shook it toward the boat, then threw it -away. The brothers broke into small dust and were destroyed. The boat -and the brothers sank to the bottom of the sea. - -Aukele swam to the beach, pulled up his stick, found his cloak and lay -down under a tree and slept. A watchdog came out, and smelled the man, -and barked. - -The chiefess called two women, and told them to see who it was, and if -they found any one, kill him. They came down and the god of Aukele -awakened him, and told him the names of the women. - -The women came and he greeted them. They were ashamed because he had -found their names, and one said to the other, “What can we give him for -naming us?” The other said, “We will let him be the husband of our -ruler.” So they came and sat down by him, and they talked lovingly -together and he won their hearts. - -The women told him that they had been sent to kill him, but that they -would say they did not find him; then other messengers would be sent. -They went home and told the chiefess: “We went to the precipice; there -was no one there. Then to the forest and the sea. There was no one -there. Perhaps the dog made a mistake.” - -The chiefess turned the dog out again; at once there was more barking. -She told her bird brothers to go and look over the land. Lono saw them -and said; “Here is another death day for us. I will tell you who these -birds are. When they come you say their names quickly and welcome -them.” So he did. They wondered how he knew their names. This knowledge -gave him power over them and they could not harm him. The birds also -thought they would have to offer their ruler as a wife to this -wonderful stranger. They went back to their sister and told her they -had found a husband for her. This pleased her. She sent them after -Aukele. He told them he would go by and by. - -Lono said to Aukele, “Death has partly passed, but more trouble lies -before us. When you go up do not sit down or enter the house. Stand at -the door. First these two women will come. If they say ‘Aloha’ it is -all right. The dog will come and will try to kill you. When he has -passed by, the brothers will come. The food they make and put in old -calabashes, do not eat. See if the calabash has anything growing in its -cracks. You will find new calabashes scattered over the ground. Food -and fish and water are inside. Eat from these.” - -He made ready to go, and went up to the house, and stood by the door. -The two women said “Aloha” and called to him to come in, but he would -not enter. The dog ran out, opened her mouth and tried to bite Aukele -through the magic cloak. The dog became ashes. The chiefess saw the dog -was dead and was very sorry because he was the watchman for her land. - -The brothers came to him with food which they had put in moss-covered -calabashes. He never touched it. It was the death food. He went to a -place where green calabash vines were growing, took a calabash, shook -it, broke it, opened it and found good food inside. - -Then they lived as man and wife. The chiefess had been a cannibal but -at this time stopped eating men. Soon a son was born. - -After a time the bird brothers taught Aukele how to leap into the air -and fly as a bird. - -The chiefess told her brothers to go away into the heavens and find her -father, Ku-waha-ilo, a cannibal god. He was also the father of Pele, -the goddess of volcanic fire. They must tell him that she had given all -her treasures to her husband—stars, lands, and seas. She told them to -take her husband to see the father. - -They flew away, Aukele flying faster than the others. The father saw -him and thought his daughter was dead. He said, “She is the watchman -for my land, and no man could come here if she were alive,” and he was -angry. - -Lono told Aukele to put on his magic cloak that now covered him from -head to foot. Then he understood there must be a battle. The cannibal -father made fire, called Kuku-ena (the lightning); then Ikuwa, a stone -crashing like thunder. The lightning and the crashing stone were struck -by the cloak and rattled into ashes, cracking and breaking, -reverberating, sounding like a drum. - -The bird brothers saw the fire and heard the thunder. They were far -behind Aukele. They saw the lightning and the thunder defeated. After -the battle, they all came before their father and told him that the -daughter was well and this was her husband. - -After this flight to a cannibal land and this victory over the cannibal -god, Aukele returned to his wife. - -After a time the ghosts of his brothers appeared to him and reminded -him of their grave in the sea. - -Aukele was very sorry and ate nothing for days. His wife, with great -sympathy, told him if he had strength enough to find the living water -of Kane he could still restore his brothers. He was encouraged and ate. -He asked what path he should take to find the land of the water of -life. She made a straight line toward the East, the sunrise, and told -him to fly straight, not swerving to either side. - -He took his bamboo stick with all his aid inside and put it under his -arm, put on his magic cloak, and said “Aloha.” A long time passed. - -He thought he was flying in a straight line, but one arm became tired -because the stick was under it. He changed the stick, and this moved -his direction. His god saw this and told him he was leaving the -straight line and was flying to some other place. There was fire far -below. All the people had fled except one. The god said, “Let us go -straight till we come to that one; then you catch him and hold him -fast. We shall have life.” This was the moon, who was an ancestress of -his wife. The moon had been cooking food. She arose to take up her food -and get ready to go. But Aukele caught her, held her and ate her food. -She thus became thin—a new moon—and the traveller gained strength to -return to his home. - -Aukele thought he would try again, according to his wife’s line. She -made a line from the door of the house toward the sunrise, and warned -him. He flew straight a long time until he found a strange land with a -deep pit lined with trees and wonderful plants. At the bottom was the -spring of the water of life. He leaped down upon the back of a watchman -on the edge of the pit, who had been put there by the guardian to kill -any one coming after the water. He tried to shake Aukele off, saying: -“Who are you? What do you mean, O proud man? My grandchild, the brother -of Pele, never got on my back. Who are you?” He gave his name and -ancestors, and told the watchman he had come for the water of life for -his brothers. The watchman said: “Go straight out from where I stand. -Do not turn to the side or you will strike bamboo which will make a -great noise, and my grandchild, Pele’s brother, will hear and will -cover the water tight, and you cannot get it.” - -So Aukele flew and leaped straight on the second watchman, who told him -not to go to the left or he would strike the lama trees (very hard -wood, used for building houses for the gods). These trees would make a -great noise and the guardian would cover the water tight and he could -not get it. - -He flew to another watchman, who told him to go straight to the bottom -of the pit. “There a blind woman will be sitting. Look at the place -where she is cooking bananas. She will take them one by one. You eat -all her bananas. Then she will become angry and throw ashes. If she -throws on the right side, you must fly to the left. Watch if she -strikes with a stick, then run quickly, sit in her lap, and tell her -who you are.” - -When he had done all these things and all attempts to kill him had -failed, Aukele made the old blind woman lie down under a cocoanut tree. -He got two young cocoanuts and told her to turn her eyes toward the -sky. He dropped the cocoanuts in her eyes. She wept sorely because of -the pain. He told her to rub the water out of her eyes and not cry. She -did so, and said: “I can see you.” He came down from the tree and she -told him what he must do to get the water of life: “Go and break the -stem of a water plant, and near it a bush with white flowers. Bring -them to me.” This he did and laid the plants before her. She squeezed -the water from the plants into a cup, took charcoal and other things -and mixed them together until black; then she painted Aukele’s hands -very black, like the hands of the brother of Pele. His hands were -black, and those watching the water of life would look at the hands -reaching for water and make no mistake. They would tightly cover up the -water if a white hand came down. “Wait until the guardian god is asleep -and the servants are preparing drink for him when he should awake. Then -go to the door and one will give you some water. The first will be -dirty water; throw it away. Put your hand down again. They will give -you another calabash of water. This will be the living water of Kane; -take it.” - -He went down and put his hand in for the water. The watchman handed out -a calabash of dirty water. He threw it away and again thrust his black -hand down the pit. - -The watchman gave him a calabash of the pure water of life. - -He flew rapidly along the path to the outside world. In his haste he -struck the leaves of the groves of trees and the noise was that of -strong winds thrashing the branches and leaves back and forth, up and -down. The sound swept through the land of the water of life like -rolling thunder. - -The brother of Pele and his servants awoke and followed, but he fled -through the heavens to the place where the ghosts of his brothers lay -in the sunken ship by the home of the goddess of the sea. - -They all went down to the sea. The chiefess told her husband to pour -the water of life in his hand. She put her fingers in the water and -sprinkled drops over the sea. - -Out in the ocean under the moving surface was a boat, its mast coming -up through the waves. In a little while they saw men standing in the -boat. These were the brothers of Aukele. After the welcome, he gave -them lands and homes. - -In that strange far-off land of the ancestors—the mysterious “Floating -Island”—the “Hidden Island of Kane,” it is said they still live under -the rule of their younger brother. - -Aukele thought he would like to see his parents once more, so he went -to the far-away Helani—but the land was desolate. The parents were -gone, the people had disappeared, the houses had all decayed, and the -land was covered with a forest. - -Only a dragon was left—one of the family of the “Self-reliant Dragon.” -He discovered her body fast in the coral reef near the shore. He -thought she was dead, but he stood up and stamped with full strength -and broke the coral so that the dragon was free. He saw the body -moving, but the dragon was very weak and near death. - -He was sorry for her, remembering that it was by the aid of dragon -powers he had gone into the heavens and from the deep pit of the skies -secured the water of life. Therefore he provided food and gave new life -to the dragon. He asked about his parents and their gods, and the -desolation of the land. - -The dragon told him how the entire household of gods, dragons and men -had found a new home, in the Islands of Oahu and Hawaii. She told how -“the child adopted or brought up by the gods,” and the Maiden of the -Golden Clouds, had been taken by the Self-reliant Dragon to Oahu, and -how all the rest had gone, leaving her as a guard in the old land of -his birth and childhood. - -Aukele went back to the legendary land, the “Hidden Island of Kane,” -and there lived among the ghost gods who welcome the dead as they -escape from wandering over the islands and fly by the path of the -sunset back to the home of the most distant ancestors—the mysterious -lands in the skies of the western seas. - -Here he and his brothers are high chiefs of the au-makuas, the ghost -gods of Hawaii, who wait to welcome and give peace to the spirits of -the dead. - - - - - - - - -IV - -A VIKING OF THE PACIFIC - - -History is frequently legendary. That historian is incompetent who -deliberately ignores tradition and fable. A nation founded in the -sunlight of civilisation cannot have a legendary past, but it must -depend many times upon the cloudy memory of individuals. Legends are -the indistinct memories of nations, and are of real value when there is -any opportunity for comparison. Early Norse history was told in song -legends. The sagas of the Vikings are rivalled in some measure by the -meles of the Hawaiians. The Hawaiians have both the chant—the mele, and -the tradition—the olelo. From these come Hawaiian ancient history. The -Vikings, “sea kings,” as they are often named, the “wickel-ings,” as -Froude calls them, the men who sailed out from the “vicks,” the fjords -of the Scandinavian coast, were brave mariners. They swept the European -coast; they infested Mediterranean waters; they found the North -Atlantic islands. They made themselves at home in Sneeland (Snowland), -now Iceland and Greenland. They named the countries newly discovered -after their own fancies, as Flatland, Woodland, and Vinland, for -Newfoundland, Nova Scotia and Massachusetts, respectively. - -The Polynesian folklore abounds in stories of remarkable men, bold -expeditions, stirring adventures and voyages to far-off lands. The -Vikings of the Pacific gave to their foreign lands the names by which -these lands were then known, and by which they are known to-day. - -In the long Hawaiian chant of Kumu Honua, “the first created,” there is -a part devoted to Hawaii-loa, the first sea-king of the Polynesians. He -is reported as making long journeys and discovering the Hawaiian -Islands. Besides this chant there are many legends and references which -make him an important ancestor among Hawaiians, an ancestor of islands -rather than of families. He lived in the “land of the handsome or -golden god, Kane.” To the north lay the land Ulu-nui or “the Great -Ulu,” possibly Ur of Chaldea. His home was near the “green precipiced -paradise” of Hawaiian legend, the place where the water of life gave -forth healing even for the dead. - -Hawaii-loa was a noted fisherman. He launched out into deep waters. He -fished for new worlds and found them. From the Great Ulu to Java, from -Java to Jilolo, and from Jilolo far out into the eastern Pacific, -Hawaii-loa sailed. His relative, Ti-i, also launched out into the deep -seas. Ti-i went almost directly east from the old home, and found the -Society Islands. These he made his home, according to the Society -Island legends, becoming the creator of the islands. - -Hawaii-loa sailed to the northeast, following “Iao,” Jupiter, as the -morning star. Iao was a favorite guiding star among the Hawaiians. Five -of the planets were known by the sea-rovers. The planets were called -“Na Hoku hele”—“the going stars.” Mars was known as “Hoku ula,” “the -red star.” “Na hoku paa” were “the fastened stars, immovable in the -heavens.” The name “Iao” is given to one of the mountains of the Island -of Maui. - -Hawaii-loa found the fire islands—the islands somewhat like the old -Java home, luxuriant and volcanic. He named the large island -Hawa-i-i—“the little or the burning Java.” - -The large island was full of delight to the bold navigator, and he -determined to bring his family to this new land for their permanent -home. He took them from “the land where his forefathers dwelt before -him.” He sailed through the “dotted sea,” the sea with many islands -lying near his old ancestral home, “the rainy Zaba”—the modern Zaba or -Saba of the Arabian seacoast—from which his own name, “Hawa,” is easily -derived. On his journey back and forth he passed through a sea which -delighted his heart as a fisherman—“a sea where the fishes run.” He -must have found excellent deep-sea fishing. He crossed the -“many-coloured ocean” and the “sky-blue sea.” He revelled in the -beauty of the sun rising and setting in glorious colours on the -restless waves. On he sailed with his family until he came to -Hawaii—“the burning Java,” the land of volcanoes and earthquakes and of -luxuriant valleys and fertile seacoasts. - -Fornander suggests that Hawaii is derived from Java and Java from the -Arabian Saba. - -Evidently a Polynesian chief of high rank gathered a number of -adherents or members of his tribe, and sailed eastward over the -Pacific, about the beginning of the Christian era. His descendants, or -at least such portion of his family as did not follow him on his -voyage, seem to have moved from Java to the Molucca Islands and settled -in Jilolo. - -It is said that after he brought his family to Hawaii, new islands -sprang out of the sea, well wooded and well watered. These he divided -among his children. - -When the later sea-rovers came to Hawaii, possibly in the fifth or -sixth century, they found the islands already inhabited by people of -their own race, and yet apparently without a chief—probably a servant -class. If we sift the legends and then assume that in the course of -three or four hundred years the family of the chief, Hawaii-loa, became -extinct in Hawaii, leaving only the servants on the islands, we have at -least a probable explanation of the coming of the so-called little -people, or fairies, from the Southern Pacific to Hawaii. - -The South Pacific islanders called their servants, or laborers, the -Manahune people. - -The fairies were known in the Hawaiian legends as the Menehunes. -Sometimes they were credited with powers like the gnomes of old -England. They were supposed to work only at night. A very ancient stone -water-wall along the side of one of the swift-flowing Hawaiian rivers -has no tradition or history save that the Menehune people built it in -one night. Another very ancient stone wall around a large fish pond is -referred to the Menehunes, who did not finish their work in one night, -therefore the wall has always been incomplete. So also some of the most -ancient temples were referred to the mysterious midnight labors of this -people. - -One of the legends states that a priest desired to carry the Menehune -people across the long stretch of ocean between the foreign lands and -the Island of Oahu, therefore “he stretched out his hands to the -farthest bounds of Tahiti and over him the Menehunes—the -servants—crossed to Oahu.” - -It was this same sorcerer-priest who saw the sun die and the earth -become dark. He leaped across to the foreign land, caught the sun -before it was buried, brought it back to Hawaii and placed it in the -heavens, where it has been ever since. These are simply graphic -descriptions of an eclipse, and also of a chief who carried his common -people—his servants—with him across the waters. The presence of this -servant class in the very ancient times is unquestioned. - -Chiefs coming later found this servant class which readily accepted new -rulers. - -Hawaii-loa—“the Great Hawaii”—may well be considered both a founder of -the Polynesian race and the first settler of the Hawaiian Islands. -Brave lover of the sea and founder of nations, Hawaii-loa deserves -first place among the Vikings of the Pacific. - - - - - - - - -V - -LEGENDARY HOME OF THE POLYNESIANS - - -The Hawaiians, like the native residents of many other groups of -islands in the Pacific Ocean, have not taken kindly to the European -names tacked upon their doorposts by the sailors who discovered them. -This is very fortunate for those who desire to gather together the -facts out of which to weave a connected history of Polynesia. - -It is also fortunate that the language spoken in the groups so widely -diffused over the Pacific Ocean, has the same common structure, with -only such differences as may be resolved into dialects. - -The Tahitian, Samoan, New Zealander, and Hawaiian, though thousands of -miles apart, are members of one family, and require but a short period -to acquire the faculty of a free exchange of ideas. - -Students find a slight difficulty in the different spellings which -different voyagers have given to the native words according to the way -in which they heard the sounds—for instance, “Hawaii” was “Owyhee” in -the days of Captain Cook. - -This difficulty was not overcome when the Polynesian dialects were -reduced to writing by the many missionaries to the different parts of -the Pacific Ocean. It was impossible to adopt a uniform method. In some -places “h” was used, in others “f” and “l” or “r” or “k,” as in the -Hawaiian word “aloha”—which in other island groups was “alofa” and -“aloofa,” “aroha,” “kaoha,” “akaaroa,” all meaning “friendship.” - -In attempting to trace the place of origin of the Hawaiians and other -Polynesians it is absolutely necessary to take into account this -phonetic difficulty. - -Fornander gives the following list of island groups with the various -methods of using the word Hawaii: - - - Hawaii—Hawa-i-i. - Tahiti—Hawa-i-i. - Samoa—Sawa-i-i or Sava-i-i. - New Zealand—Hawa-iki. - Marquesas—Hawa-iki. - Raro Tonga—Awa-iki. - Tonga—Haba-i. - - -Hawaii in some form of the word is the most universally used name among -all the Polynesians as the place for their ancestral home. - -The name of the Hawaiian Islands is taken from this mythological name. -So also is the Savaii of the Samoan Islands. So also the small island -Hawaiki in Lake Rotorua of New Zealand, where the New Zealand legends -say the ancestors of the Maoris placed the relics which they brought -with them from their ancestral Hawaiki when they settled in New -Zealand. In far eastern Tahiti is a place on Raiatea, the island now -known as Opoa. Its ancient and sacred name was Hawaii. - -Some writers have thought that Samoa might be the center of dispersion -to the other Pacific islands, but the Samoan dialect is very corrupt, -its legends are fragmentary, and its history of sea rovers seems to -lack a sufficient similarity of names with the migrators from the -original home to allow this supposition to have very great weight. - -It is also interesting to note that the Hawaiian Islands do not have a -good foundation for any claim to be the original centre of dispersion, -although many of the most ancient legends of Hawaii and of New Zealand -are the same. There is abundance of proof of a common origin, but not -sufficient to found any claim for Hawaiian parentage. - -Ellis, writing in 1830 concerning the Tahitians and inhabitants of -neighbouring islands, says: - -“A tradition stated that the first inhabitants of these islands -originally came from a country in the direction of the setting sun, to -which several names were given. Pigs and dogs were brought from the -West.” - -In the Hawaiian Islands the point from which the ancient voyages sailed -away to visit the other groups of islands of the Pacific was off the -western coast of the island of Maui and was called Ke-ala-i-kahiki, The -Path to Tahiti. They might ultimately sail eastward to Tahiti or to the -Marquesas Islands, but they started toward the home of their ancestors, -westward. They called their vikings—Ka-poe-holo-kahiki, The People -Sailing to Tahiti. Tahiti at last meant any distant or foreign group of -islands, although individual names of islands are used in the -chants—such as Bolabola and Upolu. - -The Hawaiian said that, ke alo, the face or front of an island, was -toward the west. The back, ke kua, was toward the east. This, as -Fornander says, was “because the ancestors of the islanders came from -the west originally.” - -The students of Polynesian legends are practically united in ascribing -the Hawaii of mythology to some place west of all the islands. - -Early writers on the origin of the Polynesians took it for granted that -these ancestors were Malays. Certain words and names among both Malays -and Polynesians were similar, but later study has convinced the vast -majority of students that this theory is not true. It is now believed -that the Polynesians came to the island groups from the neighbourhood -of the straits of Sunda, where they had their home for a long time. The -fierce Malay tribes descended upon them and scattered them in all -directions over the seas. A trace of the remnants of this dispersion is -found even among the mixed elements of the people of Japan. Another -trace is found in Madagascar, while the great body of the storm-tossed -people took possession of the middle and southeastern islands of the -Pacific. - -Hon. Edward Tregear, of New Zealand, writing about the original home of -the Polynesians, thinks that their first residence was either India or -Central Asia, from whence they passed through India, there making a -stay of some time. Then they journeyed to the Malay archipelago, -residing there many generations until driven out by the Malays. This is -the original Hawa-iki from which Polynesia was first settled, -expeditions probably passing out to the far distant island groups. Then -lastly came the canoe voyagers—the rovings of the vikings of the -Pacific which in New Zealand meant a new peopling of the land of the -“long white cloud,” and to the Hawaiians and Tahitians and other -islands almost two centuries of adventurous sea roving. - -The late Hon. S. Percy Smith, Minister of Native Affairs in New -Zealand, traces the Polynesians from Aryan connection in Asia Minor and -Western Europe to India, Malayasia and thence to the scattered islands -of the Pacific. - -Max Müller calls attention to the use of the word Av-iki by both -Brahmins and Buddhists as the name of their “hades.” - -Hawa-iki was the name of the place from which the Polynesians came and -about which they talked in their most ancient stories. This other world -became mysterious as the ages passed by until at last Hawa-iki meant -the place to which the spirits of the dead went, as well as the home -from which their ancestors came. A journey to or from any of the -Polynesian islands meant passing out of one world into another. The -area of vision bounded by the horizon was the world in which the people -lived. Passing out of sight over the waters was breaking through the -wall dividing one world from another. The idea that Hawa-iki was the -home of the ghosts could very easily be derived from the other world -beyond the shining wall of the sky into which any one sailing out of -sight of land might be forever lost. - -The path into this other world—this Hawa-iki of the ancestors—was -universally toward the west—the golden path of the setting sun. - - - - - - - - -VI - -THE SONS OF KII - - -Sometime during the fifth or sixth century of the Christian -era—according to estimates based on Hawaiian genealogies—two brothers, -Ulu and Nanaulu, came to the Hawaiian Islands and established a dynasty -of high chiefs. Their father was Kii, a king in the Southern Pacific -Islands. Tahiti, the chief island of the Society group, furnishes the -only ancient king of that name. We have the additional fact that in -Hawaiian legends the place to which Hawaiian Vikings frequently sailed -for centuries was usually Kahiki or Tahiti, the old home of the family -of ruling chiefs. - -It has been suggested that Ulu remained in the southern islands and -that Nanaulu alone found his way to Hawaii; but the frequent use of the -name Ulu in the genealogies of the chiefs of the two large islands, -Hawaii and Maui, would support the position taken in the story that -follows—that the brothers, sailing together, found Hawaii. - - - -Two strong young men, about six feet in stature, were hastening -together along a mountain spur leading down to the harbour of Papeete. -They had met but a short time before, one coming around the base of the -turreted crags of an extinct volcano known as “La Diademe”—The Diadem, -or crown of Tahiti. The other had left his house in the hills from -which the beautiful river of the Vai-ta-piha valley takes its source. -They had given each other the universal Polynesian greeting—“Love to -you,” with the reply, “Love indeed.” - -Soon they came to the seashore where a long boat, the waa of Ulu, had -been built. Large crowds of natives were watching the workmen as the -stone adzes rang for the last time on the boarded-up sides of the boat. - -As the two young chiefs drew near they saw a small company of solemn, -dignified men, evidently of high rank, emerge from the door of a large -grass house and march slowly to the side of the long boat. - -A trumpet shell was sounded. The people fell with their faces toward -the ground. Another blast, and there could be seen a number of gigantic -slaves coming from the door of a stone temple not far away. Each slave -was leading a prisoner. In a few minutes they surrounded the boat. Two -prisoners were held at the prow of the boat, two at the stern, four -along the boat sides and others in a line extending to the beach. - -A priest stepped forth from the little company of leaders. In a strong -and yet monotonous tone he began a chant of praise of Kii and his sons. -He sang of the boat building and the protecting care of the gods. - -He chanted the charms which would control the action of the gods of the -seas over which the boats might sail. He invoked the gods of the home -land to make friendly the gods of any new country to which the sailors -might go. He pleaded for the acceptance of the human sacrifice about to -be made to the gods. - -Executioners with sharp-edged clubs of heavy hardwood then struck down -the prisoners as the boat was rushed to the sea. - -Human sacrifices at the launchings of the canoes of chiefs were not at -all unusual, but the two young chiefs from the mountains had never -before known such wholesale slaughter. The importance of the plans of -the high chiefs was made evident by this large human sacrifice. The new -boat of the king’s son, Ulu, was evidently destined for some very -important expedition. - -“E Taunoa,” cried a chief to the two latest arrivals, calling one of -them by the name of his district. “Make haste or you will be too late -to hear the voice of the king.” - -“How is it, Taunoa,” said another, “that you, a chief of Nanaulu, -should be present at the call of Kii in the interest of Ulu?” - -Taunoa replied: “We shall soon see Nanaulu with a cloud of boats. I was -sent to announce his coming to his father, the king. His heart is with -his brother Ulu in the observance of the plans of Kii. I found this -young chief of Vai-ta-piha on his way hither, and made him my -companion. Take me at once to Kii, the king.” - -Okela, the chief who had called to Taunoa, at once preceded the crowd -thronging hastily behind, giving Taunoa the post of honour after Okela. -As they approached the dignified high chiefs they all prostrated -themselves to the ground except Okela and Taunoa. - -Taunoa drew from under his cloak a feathery frond of the cocoanut, and -raising it above his head, asked for an interview with the king. - -The trumpeter with his large pu or conch shell sounded the call of the -coming of the king. Trumpet shells responded from the temple and from -the king’s residence. A terrific beating of drums followed, the people -fell upon their faces; even the high chiefs prostrated themselves. Only -the messenger from Nanaulu remained partially upright. - -From the king’s house came the royal retinue. King Kii was borne on the -shoulders of a stalwart slave, supported by two other slaves, while -ranks of trusted chiefs walked by his side. Following the king, riding -in the same way upon the shoulders of slaves, was Ulu, the king’s son, -surrounded also by his chosen chiefs. - -To the king Taunoa at once presented his tuft of the cocoanut and was -ordered to give his message. - -“O King,” he said, “Nanaulu, the high chief, your son, has heard of the -boat of Ulu and your purpose of sending Ulu upon a mysterious mission. -Nanaulu, the elder brother, was the kahu (caretaker) of Ulu in the days -past. He desires to still stand by his brother’s side and care for him -in the place of Kii, the royal father. He has searched the forests of -the sharp-peaked mountain and has fashioned a boat, the Mano-nui (great -shark), and soon expects to come to Papeete with a royal fleet to do -honour to the king, his father.” - -The king had turned his eyes for a moment toward Ulu and had caught the -joy flashing from his eyes when he heard of his brother’s speedy -coming, then, looking down upon Taunoa, who had prostrated himself as -soon as his message was delivered, simply said: - -“Your message gives joy,” and then was borne into the midst of the -group of high chiefs. - -The king’s herald then made proclamation: - -“Where are you, O chiefs? Where are you, O nobles of Tahiti? Where are -you, O servant people? For the message is to all, from the highest to -the lowest. Listen, O men of Tahiti, to the will of Kii, your king. - -“It is his wish that Ulu, his son, should sail toward the west and -should find the land of our fathers, He will have many companions, but -these will be selected from only the most worthy. His prophets and -priests, his teachers, have already been chosen. But now choice must be -made of chiefs and warriors and common people. Two days will be given -you for rest. On the third day the king and his high chiefs will be -judges of wrestling contests. On the fourth day will be struggles in -the surf; or, if the sea gods are not propitious the chiefs will -contest on the hillsides and in the games of physical strength. On the -fifth day there will be the exercise with the spears and clubs. The -skill and strength of the Tahitians will be manifest during these -days.” - -Then followed such a scene of unbridled revelry as could occur only in -a land given up to physical pleasures and passions. Feasting and the -heiva dance and drinking kava occupied the time of the common people. - -The chiefs gave themselves up to gambling and rioting until the night -was wearied with their excesses and the new day sent the revellers to -needed rest wherever any tree or grass house afforded even a little -shade. - -As the afternoon of the first day began to cast its long shadows, a -large fleet of hundreds of canoes filled the entrance to Papeete Bay. -They were preceded by a very large war canoe with a prow shaped into a -rude resemblance of a shark’s head, with shark’s teeth fastened in the -open jaws. The body of the boat was of polished wood, well oiled. The -multitude of canoes following were painted and stained with as many -brilliant dyes as possible. Not a torn or weather-beaten sail hung by -the masts. Sails of dyed kapa cloth and woven matting, new and -beautifully painted, had been made ready long before, that Nanaulu’s -homecoming might have no blot upon its impressive appearance. As the -large boat came near the shore the oarsmen leaped into the surf; chosen -men from the other canoes joined them. Passing strong cords of cocoanut -fibre under the keel, they lifted the boat, with several chiefs resting -upon a small deck which partially covered the canoe. Then they bore the -great burden up the beach toward the grass house of Kii. Standing by -the mast of the canoe was Nanaulu, a chief of splendid physical -appearance, about thirty years of age, before whom all the people -prostrated themselves as he was carried by. - -Midway between the beach and the king’s house a young chief rushed down -to meet Nanaulu. As he came near the canoe he leaped over the heads of -the bearers, landing on the deck by the side of Nanaulu and catching -the mast gracefully, steadied himself for a moment and then, throwing -his arms around Nanaulu, began the loud Polynesian wailing, with which -in sorrow or in joy alike they were accustomed to greet one another. -This was Ulu, the younger brother, not over twenty-five years old, and -his warm-hearted greeting of his elder brother, who during his boyhood -had been his steadfast friend and caretaker, showed the deep love which -bound them together. Ulu was of higher chief rank than his elder -brother. Sons of Kii, they were nevertheless sons of different queens -of unequal rank; therefore Nanaulu owed allegiance to his brother. -After the wailing was over the boat was carried to the king’s house, -while the two brothers discussed plans. Nanaulu requested that his own -retainers might be given an opportunity to contest in the games and -athletic exercises of the coming days. To this his brother readily -acceded. - -Early in the morning of the next day the contests were opened by the -chiefs of the various districts of Tahiti, who called their best -wrestlers together and chose the champions to contest with other -champions from other districts. - -After the king had taken his place the ceremonies of the day were -introduced by the royal ceremonial dance. Over a hundred chiefs, -throwing aside their cloaks and putting on tall helmets making the -average stature about eight feet and, taking slender, thin paddles, -ranged themselves before the king in lines, and then passed through a -series of gymnastic exercises, gracefully moving the paddles in exact -harmony, at the same time changing their positions, passing in and out -between one another, sometimes forming squares, circles and -semi-circles. The music for the rhythmic motion was furnished by rude -drums, upon which musicians beat time. The dance ended by two chiefs -taking war clubs and, while in motion, keeping time with the drums, -twirling the clubs and striking rapidly at each other, circling the -clubs over each other’s heads and yet avoiding all injury to one -another. - -One of the chiefs stepped to the centre of the open arena and began to -chant: - - - “I am the wrestler - From the groves of Papeete, - By the sea waters. - Where are you, Opale, - The great man! the strong man! - Living by the rough waves - Of Makavia? - Come and fight with Makima.” - - -The champion wrestler from Matavia Bay very slowly walked into the -arena, trying to appear utterly oblivious of his antagonist. He looked -into the sky, glanced along the sand, then shouted: - - - “Where are you, Makima, - The boastful little man, - The weak in limb and arm? - Where are you, Makima, - Who dares to fight with Opale?” - - -It was the custom of the Polynesians to throw out a taunt in a -half-shouting, defiant tone. Each combatant approached the other, -trying to make the audience think that he considered his antagonist so -far beneath his notice that he only needed to move his arm and the -match would be over. Thus in lordly dignity they ignored each other -until, standing side by side, each made a sudden movement as if -expecting to find the other off his guard. In a moment there was a -confused mass of squirming limbs and arms and writhing bodies. A cloud -of sand obscured the struggle. For a time there was no motion, and -people saw the champions bending around each other with strained -muscles, neither having any advantage, but each apparently exerting all -his strength to make the other give way in response to brute strength. -Each endeavoured to learn the trick by which his antagonist would -change the order of battle. The least loosening of muscles on the part -of one was interpreted in a moment by the other, and neither one -hastened to carry out a move which might place him at the other’s -mercy. It was a splendid exhibition of statuesque athletics. Doing his -very best to prevent betrayal by any loosened grasp in any direction, -Opale suddenly swept one foot with terrific force against his -antagonist’s leg, at the same time pulling him to one side; but the -half second’s unconscious loosening of the muscles preparatory to -Opale’s action gave Makima notice, and even as Opale’s foot struck him, -he raised the unbalanced chief and whirled him over his head, at the -same time by a whirlwind motion preserving his own equilibrium. Opale -lay for a moment unconscious, while Makima received the applause of the -multitude. - -Then followed match after match, sometimes interspersed with boxing. In -the boxing contests severe blows were given until one of the boxers was -stricken senseless to the earth or an arm was broken. Sometimes both -wrestling and boxing contests resulted in the death of a chief. At such -times the chief’s retainers quietly carried away the body, while the -shouts which greeted the victor filled the air. Such deaths were taken -as incidental, and no wailing showed the grief of stricken friends. - -In this way the forenoon passed, and at last a few noble chiefs, -exquisite in the beauty of perfect muscular manhood, stood before the -king, chosen to be the special bodyguard of Ulu in the mysterious -journey of the coming days. In the afternoon the followers of Nanaulu -were tested and a like bodyguard selected for this young prince. - -During that night a heavy wind tossed the sea waves into foam, but as -the morning broke the wind died away, leaving ideal surf waves rolling -in from the far-off coral reef, through the harbour, up to the beach. - -A number of chiefs, taking long boards, thinned and smoothed by stone -knives and polished with the rough skin of the shark, swam far out into -the ocean. There where the surf waves began to form as the tide rolled -landward each chief turned his surf board to follow the tidal pathway. -Canoes were stationed at the point from which the older chiefs had -decided that the swimmers must start. Groups of ten or fifteen -contestants were allowed to start together. The rider with the swiftest -and most skilfully managed surf board was chosen from each group. -Hundreds of natives having any kind of claim to chief’s blood had -presented themselves for this contest. - -Some of the surf-riders contented themselves by simply lying on the -board, endeavouring by skilful use of hand and foot to hasten their -passage on the crest of the huge surf waves. This was by no means an -easy thing to do. Success consisted in gaining on the surf. Ordinarily -many surf waves passed from beneath the surf-riders before they could -complete the long distance over the sea. To hang to a wave, cling to -its white mane, to have such mastery over it as not to be thrown back -to the next wave, was a trial of strength and judgment, and might -easily bring the sought-for reward. These, of course, were the first to -reach the shore. - -Others pushed their boards rapidly through the first waves encountered. -Then, balancing the board on the crest of the largest inrolling waves, -leaped to their feet, and standing upright guided the board by the -swaying of their bodies, adjusting themselves to the changing forces of -the surf. Sometimes a very skilful surf-rider would go through the -motions of fighting a battle—throwing the javelin, pushing with a -spear, striking with a war-club or stabbing with a dagger. This was -seldom attempted without an ignominious overthrow of board and rider as -the undertow from the beach struggled with the incoming surf. Then the -acrobat received the jeers of the people as he and his boat rolled -under the foam. A successful completion of such a ride marked a high -degree of combined courage and training and judgment. During the course -of the entire test of the men of both Ulu and Nanaulu only two men -perfectly performed this difficult task. These were the two young high -chiefs Okela and Taunoa. The highest honours for surf-riding were, -however, given by all to Vai-ta-piha, the inferior chief who had come -to the contest with Taunoa. - -Soon after the group of riders in which he was placed started shoreward -a squall broke over them. The surf ceased rolling for a few moments in -continuous waves. The boards and their riders were thrown against and -over one another. Then a large wave swept the confused and struggling -company toward the beach. Vai-ta-piha easily extricated himself, and -balanced upon his surf board was about to dash to land, but he saw in -front of his board the body of an insensible chief roll from between -two boards and begin to sink. In a second he leaped ahead of his board, -caught the chief with one hand and with the other secured the -surf-board floating by. He drew the chief and himself up until he -rested upon the board. Leaping to his feet he held the body in his -hands, balancing himself and guiding his frail craft until the wave was -about to take its final plunge upon the sand, when he dropped off into -the water and carried his burden to the massage or lomilomi women, who -by skilful kneading of the body soon restored the injured chief to his -friends. The unselfish rescue as well as the skill displayed in -bringing the body to land, all in a few moments, won the approval of -the judges. - -The fourth day the chiefs rested and the common people gave an -exhibition of their attainments, and a sufficient number of -canoe-makers, house-builders, fishermen and other helpers were easily -secured. These were to be the oarsmen of the expedition. - -The fifth day brought a new order of contestants. Around Papeete Bay -are some beautiful hills, with sloping, grassy sides. Here the chiefs -gathered with sleds which were from six to twelve feet long. These were -made by taking finely polished hardwood for runners, usually about -twelve inches apart. - -Long sticks were placed lengthwise over these runners and fastened -tightly to cross pieces. Frequently a board was tied between the sticks -and a piece of matting laid upon it for the benefit of the rider. Holes -were bored through these boards with sharp-pointed bones or shells, and -they were strongly tied to the runners. - -The riders of shorter sleds would grasp the sticks along the edges, -using them as handles, raise the sled and run along the brow of the -hill, giving the sled a hard push down the declivity as they threw -themselves flat on the narrow board. Sometimes this resulted in a -mortifying overthrow of the rider at the first leap of the sled -downward. The rider with the longer sled was content to push his sled -rapidly a few feet and then dash down the hillside. The slides or paths -for the sleds were so well worn that little ridges formed along the -sides, sometimes keeping the sled in the path, and just as often -catching a runner and causing an overthrow of the rider. - -The slides were frequently well covered with cut grass or leaves. Often -the chiefs preferred the carefully kept, grass-covered, smooth hillside -where but few marks of sleds appeared. - -This was an exciting and sometimes dangerous sport. Fearful velocities -were sometimes attained. Sleds swerved against slight unevennesses -almost imperceptible until struck by a runner on one side or the other. -The sudden shock swept the sled out of its course against the sled or -in the pathway of an opponent, and in a moment a confused mass of -broken sleds and stunned riders would be dashed down the hillside. Many -times a sled thus turned spilt its runner on one side. It was -considered evidence of great skill when a rider instantaneously -adjusted himself to a broken sled, kept it in its course and finally -landed safely in the smooth plain below. - -Where the slopes were sufficiently gradual some of the chiefs chose the -slower ride, but took it in a standing position, when the dangers would -be intensified, a broken sled being accompanied by broken limbs or a -broken neck. - -During the day messengers of the chiefs competed for a place in the -expedition. The contest required the men to go around the mountain -which formed the larger part of the Island of Tahiti, usually a two -days’ journey, with allowance for a few hours’ rest along the way. The -first and second runners to win in this race were to go as the -messengers of Ulu and Nanaulu. - -The contests among the chiefs had resulted in the selection of a much -larger number of chiefs than could possibly go with the two young -princes. New trials of skill were instituted to sift out the least -skilful or the most unlucky. - -The first test applied was that of javelin throwing. The high chiefs -had prepared for their own sport a long, smooth path, beaten down until -it was hard as a rock. Here they were accustomed to throw heavy -hardwood darts, which, sliding along the path, would either pass -between two marks at a given distance from the thrower or sometimes -strike a small stick set upright at the end of a straight line drawn -along the centre of the path. This was called the Pakee or the play -with the darts or javelins. - -A second test was made along the same beaten track in the game called -Ulu-maika. In this contest were used circular stones, flat-sided, of -different sizes, according to the pleasure of the contestants. The -smaller stones were about an inch thick and about six inches in -circumference. The larger maika-stones were frequently two inches thick -and a foot and a half in circumference. The ordinary stone used by most -of the chiefs was an inch thick and about ten inches in circumference. -These stones were smoothed and polished to a very high degree. - -Those who had stood the test of javelin-throwing were formed in line -that each one might, without delay, step to the head of the track and -roll his disc, pass on and permit another to take his place. - -This trial was, by virtue of a suggestion of Nanaulu, made a triple -test. The stone was to be rolled more than the ordinary distance, made -to pass between two upright sticks, then between two more posts, and -then some distance beyond strike a mark set up in the centre of the -track. Those accomplishing the entire feat would not be required to -stand further trial in order to secure the coveted membership in the -expedition. Those passing the posts should be entitled to another -trial. It was not very difficult to roll the stone between the posts, -but very few were able to keep the disc in the centre of the track and -strike the far-distant mark. - -The spear-catching contest was instituted as one of the final -struggles. A difficult condition was attached to this spear-catching. -Six spears were to be hurled at once by six chiefs not over sixty feet -distant from the catcher. He was required to catch or stop at least -four of these spears, not permitting more than two to pass by him. - -Thus the contests ended, and thus by a skilful use of Polynesian games -companions were selected for the sons of Kii in their long journey to -Hawaii. - -The wives of the young princes and some of the chiefs and warriors and -boatmen were given places by the side of their husbands. - -So from Tahiti, in the long ago, a voyage of many days to many lands, -through many strange experiences, was undertaken by brave men and women -in a small fleet of the larger kind of Polynesian boats. So the sons of -Kii sailed away toward the west to find the home from which their -ancestors had come to found the dynasty of Tahitian kings which held -rule over Tahiti until the white man controlled the beautiful islands -of the Pacific. Instead of the original home of the Polynesians on the -coast of Asia, the sons of Kii probably made their way to the new -Hawaii and there founded two races of kings. The descendants of Ulu -ruled the larger southern islands until overthrown in the eleventh -century by Paao on the Island of Hawaii. The descendants of Nanaulu -ruled the northern islands until a few years after Captain Cook -discovered the Hawaiian group and called it “The Sandwich Islands.” - - - - - - - - -VII - -PAAO FROM SAMOA - - -Ka-meha-meha is the chief name around which Hawaiian history gathers. -It is the nimbus of a cloud of stories, legends and chants. Hawaiians -never reckoned history by dates, but by genealogies—as did the Hebrews. -They measured time not by the years but by the lives of men; not by the -days passed, but by the deeds done. These genealogies formed the most -essential part of Hawaiian literature. They proved the royal descent of -the high chiefs. - -When Ka-meha-meha became king of “The Rainbow Islands,” his royal chant -took the supreme place. Other genealogies lost their importance except -as they blended in that of the great king. He traced his royal blood to -Pili, “from a foreign land,” and through Pili back to Wa-kea, a -Polynesian chief of perhaps the second century; and thence back through -a series of hero-gods to Kumu-Honua, “the first created.” It is a -remarkable genealogy and worthy of study. - -In November, 1736, he was born in North Kohala, Hawaii. Pili had -settled in North Kohala about thirty generations preceding. A quarter -of a century is accepted as the average life of a generation. Pili, -therefore, landed in Hawaii in the early part of the eleventh century. - -The story of Pili depends upon another story which must be told first. -In fact the Hawaiian traditions tell a great deal more about Paao, the -founder of the high-priest family of Hawaii, than about Pili, the -ancestor of kings. - -Not far from the year 1100 A.D., two priest brothers were living on -Upolu, one of the Samoan Islands. Lonopele, the elder, lived in one of -the luxurious valleys opening upon the seacoast. Paao, the younger, was -a seaman as well as a priest. He lived near the beach, where he kept a -small fleet of canoes. - -In some way bitter feeling arose between the two households, making -them jealous and suspicious of each other. One day Lonopele came to the -temple where his brother was making ready to sacrifice a sacred black -hog. - -“Where are you, O Paao,” he cried, “that you prepare a sacrifice for -the favour of the gods, when you do not watch your oldest boy?” - -“What is your thought?” asked Paao. - -“Some of my choice fruits, brought from Tahiti, are beginning to ripen; -and each night Kaino, your son, creeps under the low branches, and -gathers whatever is good.” - -“It is false!” angrily replied the father. - -Theft was considered the greatest of crimes among the Polynesians. - -“No! It is true. He is coming even now from his feast. If he touches my -fruit again he shall die. It is tabu” (sacred). - -“E! Kaino!” called the father. - -The boy came near, evidently having just been eating. - -“Have you taken fruit from Lonopele in the night?” - -“No. I have fruit at home, but better are the baked dog and fish. I -would not eat his fruit.” - -Lonopele became angry, and cried out: “May the god, Kanaloa, curse you -and break your body into fragments, for your falsehood.” - -“Cut open my stomach, O my uncle, and I shall be proved innocent.” - -The ancient days had little of the modern care for children. Fathers -and mothers readily gave away their babes, or slew them with their own -hands. Paao determined to substitute his son for the sacrifice he was -preparing, and thus prove his guilt or innocence. No trace of fruit was -found in the body. - -Lonopele bowed his head in shame and hastened away. When the flush of -indignant anger had passed, Paao grieved over the body which lay -decomposing upon the altar. The Hawaiian traditions say that after this -act he determined to leave Upolu. He called together a few of his -trusted friends and told them his purpose. They agreed to prepare their -large canoes, and go with him, seeking the “Burning-Java,” or Hawaii, -somewhere toward the north. - -The sides of the boats were to be built two or three feet higher. This -was done by hewing boards with stone axes, and sewing them to each -other through holes, drilled by bones, using cords of cocoanut fibre -for thread. Thus canoes were prepared capable of carrying thirty to -sixty persons. - -Dried bananas, pigs, fish, and pounded taro were made ready. - -One day Paao saw his brother’s son coming near the boats. - -In a fit of anger he rushed upon the boy and slew him. - -Lonopele soon discovered the murder, and made war upon Paao. - -Paao and his friends launched their canoes as fast as possible, placing -in them their families and such provisions as were at hand. His -warriors, defeated by Lonopele, hastened to the canoes, and shoved out -into the deep waters. - -The battle was evidently fierce, for the legends say that some of the -prophet friends who could not escape to their canoes, leaped from the -precipitous cliffs to “fly” to the boats, and were dashed to pieces on -the rocks below. Lonopele probably drove them over the brink of a -precipice. One of the priest-friends leaped into the water, calling for -Paao to return and rescue him. “Not so,” answered Paao, “we have left -the shore. It would be an evil omen to turn back. We will wait for you -where we are.” The legends say, “The priest flew like a bird to the -canoes” and was warmly received by Paao. Lonopele sent a storm to -destroy the canoes. Probably he launched his own fleet and made -pursuit. Two great fish aided the fugitives. The Aku pushed the boats. -The Opelea hindered the storm waves by opposing his great body and -breaking their force. Lonopele ordered his magic bird to take up great -waves of water and pour them from the sky, overwhelming the fugitives. -The canoe-men hurriedly arranged mats covering the boats, and the water -was turned into the sea. Thus they escaped. - -The days passed. Sometimes showers fell upon the mats arranged like -funnels, filling the water calabashes afresh. Sometimes they passed -through a school of fish, and caught all they could, drying them for -future use. Some died and descended to the “bountiful islands in the -world under the waters.” Some of the canoes were abandoned. And they -sailed on almost hopelessly, still moving northward. - -One day Paao said: “I was watching the stars last night and my thought -is that some water-god has put his hands under out boats and moved us -away from Hawaii.” - -An astrologer said: “I have heard the pilots from the burning islands -talk about the water-gods and one of them claimed that sometimes a -strange god had turned their boats from a straight path.” - -The action of the ocean currents was supposed to be the malicious work -of some strange deity. - -That night Paao could not sleep. He studied the stars. He felt a breeze -that seemed to him in some way different from the ordinary sea-breezes. - -“Do you feel the new wind from the eastern star?” he said softly to his -steersmen. - -“Aye!” they replied. “We have to hold the steering paddles more -firmly.” - -Paao awakened his prophet and whispered: “Does the new wind have a -voice for you?” - -The prophet sniffed the air, then stepped upon the high prow and -breathed again. - -“Aye, the wind has the voice of smoke, perhaps the smoke of the -burning-mountain.” - -“Say nothing about the voice. We will change our course and sail toward -the bright star.” - -During the day the men said, “this is a new wind and it has the storm -voice.” - -The next day came, and then the next. Paao and his prophet alternated -between hope and fear. The awful suffering of hunger and thirst was -among them. If a mistake had been made there was no possible escape -from starvation. In the very early morning of the third day, as Paao -was restlessly looking eastward, his wife crept to his side. - -“O my Paao,” she said, “I am about to die. I have just dreamed of the -green-walled paradise. I smelled the sweet Maile blossoms and the -leaves of our marriage wreath. I saw the spirits of my sons stand by -the cocoanut tree. The vision is from the gods, I must surely die.” - -“Hush,” said Paao quickly, “I too have heard the voice of the Maile -born on the winds but I was awake. You shall not die. Call the -astrologer, and then listen to his words.” - -The astrologer came quickly. - -“Take breath strong and deep and tell me what the winds say.” - -“I hear no voice,” was the reply. - -Paao handed his friend a calabash with a little precious water, bidding -him bathe his parched mouth and nostrils. - -“Now what do the winds say?” - -“Hawaii! Hawaii!! and the strong voice of the Maile blossoms, and the -gentle voice of the sugar-cane. I can hear the bread-fruit call ‘Come -and eat.’ The Lau-hala’s voice comes over the sea. Awake, awake, oh -canoe-men! The fingers of the morning touch the mountains of Hawaii. -The morning is raising its hand to beckon us on. O friends of the -canoes, awake! Hear the land voices. Hear the wind that has no salt in -it. Awake and hear Hawaii.” - -In a moment shouts and songs of gladness were heard from all the -canoes. When hope begins to grow, it ripens rapidly. New life, new -strength, pervaded the weakened wanderers. The steersmen unconsciously -changed the course of the boats toward the blue haze of land outlined -by the dawn. - -Thus the day passed. There was no longer any need to husband food. They -ate the last morsels. They drained the water from their calabashes. -They cheered each other from boat to boat. They toiled hard in rowing, -and as the night dropped its shadows around them, they made -preparations for landing in this new home. - -Bundles of feather robes were unrolled. Native cloth, brilliantly -coloured, was taken from its wrappings. Paao robed himself in a -high-priest’s tabu mantle of black feathers, wearing a white helmet -ornamented with black plumes. Around the short masts they placed new -mats as sails, inscribed with strange and mysterious emblems. All the -people put on their most gorgeous and costly apparel. - -Thus, as the new morning dawned, they came to Hawaii. Thus they landed -as if their journey had known nothing of starvation and death. Thus -they met the wondering natives who hastened along the beach to the spot -where the boats must land. - -Greetings were given. The language of the newcomers was almost -identical in meaning and pronunciation with the native tongue. The -priests with new gods were received with offerings. Food and clothing -in abundance were given. Land in Puna, near Hilo, was set apart for -their dwelling-place. Paao, aided by the Hawaiians, at once built a -temple at Wahaula, which after being twice restored, was destroyed in -1820. From Paao, the high priest’s family, highest in priestly rank of -all dwelling in the islands, was perpetuated, until Ka-meha-meha’s high -priest, Hewa-hewa, a lineal descendant of Paao, in 1819, aided in -destroying the temples of the gods. With his own hands Hewa-hewa set -fire to shrines and idols, overthrowing the system of worship and -sacred tabu which Paao had established nearly 700 years before. Some -years later Hewa-hewa became a devoted adherent to Christianity. - -Some time during the fifth or sixth centuries two Polynesian brothers, -sons of Kii, came to the Hawaiian group with a number of followers. -They belonged to a high chief family and appeared to have assumed -authority without opposition. They divided the islands. Ulu took Maui -and Hawaii. Nanaulu settled on Oahu, taking possession of Oahu, Kauai -and Molokai. - -Kapawa was the last high chief of unblemished blood in the Ulu line on -Hawaii. - -The Nanaulu line maintained its independence through all the centuries, -until it was finally absorbed by the Ka-meha-meha family. The Ulu line -in Hawaii was replaced by a Samoan family of high chiefs brought into -Hawaii by Paao, in connection with the overthrow of Kapawa. - -The high chiefs of “the good old days of Hawaii” had certain -prerogatives which were never questioned. They were his by “divine -right.” He visited the inferior chief of any district at pleasure. He -was readily supplied with all the available kapa cloth of the district -for clothing and sleeping mats for himself and followers. The hunters -of the district were required to search the mountain forests for birds -of rare plumage, whose feathers the women were required to weave in -mantles and helmets. All the food of the district was subject to his -command. He levied upon any canoe attracting his fancy. Food and cloth -and canoes were the wealth of the islands. The high chief usually left -each district impoverished. There was no complaint against Kapawa on -this score, although he had used his “divine right” in the most -burdensome manner. The idle, the dissolute, the depraved and the -reckless among the sub-chiefs of the various islands flocked to Kapawa -and became his “eating companions”—those who received from his bounty -their food and clothing. The atrocious lives which such men lived in -any community can be imagined. But this was not criminal. - -When the Hawaiian legends say “The Ulu line of high chiefs became -extinct on account of the crimes of Kapawa,” something must be -considered besides property, morality or human life. It was not until -the sanctity of the temples was attacked that the chiefs decided that -even royal blood of many generations might become too impure for a -ruling chief. - -One day the district chief of Hilo came to the temple, asking to see -“the priest of the brother tongue, who worshipped the two round white -gods.” - -When he was brought before Paao he said: - -“I speak to you as to a brother. But I must first ask if the priest -from afar will make his home by the burning mountain?” - -“Aye,” said Paao. - -“The priest is wise and knows the genealogies of the chiefs, the sons -of the gods. He knows the chant of the royal line of Hawaii.” - -Paao bowed his head. - -“The priest understands that our high chief, Kapawa, is descended from -Ulu. Is the priest aware that Kapawa is cruel and evil, that he -tramples the life out of the land and that he violates the temples and -drags out of the city of refuge the man who has safely entered therein? -Does the priest know that the high chief is already planning to visit -him, to examine his stores and secure whatever new ornaments have been -brought from Samoa?” - -“I fear no king. I am the voice of the gods. I am the friend of ‘Lono, -who walks on the sea.’ I fear no man,” replied Paao, quietly. - -“True,” said the chief. “Nevertheless the gods aid the man who crosses -the channel in a canoe a little more than the man who tries to cross by -swimming. We must plan together and hew out our canoe. We want you to -consult the gods and tell us their will.” - -Paao was practical. He knew that by becoming the high priest of the -chiefs he would establish his position in Hawaii. He knew the value of -advice that comes through mysterious channels. - -He went into the temple. After some time he returned and said to the -chief: - -“The gods answer slowly. They show that you must gather the chiefs upon -whom you can depend and have the hard wood prepared for making spears.” - -“The bird that speaks” flew to Kapawa with the news that the priest -from afar was seeking the wisdom of the gods to use against him, and -that the chiefs were organising a rebellion. - -Several weeks of weary warfare followed. - -Kapawa was driven from refuge to refuge. All the district chiefs -finally deserted him, and gave adherence to Paao. - -The defeated king fled across the channel between the Islands of Hawaii -and Maui. - -He sought the Maui branch of the Ulu descendants, a discouraged and -ruined king. - -The legends say that here he died. His body was placed in the royal -burial cave, in Iao Valley, back of the village Wailuku. The native -custodians of this cave guard its secrets jealously. Probably none of -the white residents have seen its mysteries. - -Thus the old royal family of Hawaii was overthrown, and the way -prepared to introduce “Pili, the king, from a foreign land.” - -Paao was afraid that the district chiefs would ask him for a high chief -as soon as they should come together. Some of the chiefs had already -said, “It may be the will of the gods that the high priest become the -high chief also.” - -But Paao knew the inherent reverence of the Polynesians for -blood-royal. He knew his own power. He felt that his position as high -priest was unassailable. He wanted no civil entanglements. He had -managed through all the campaign, to surround himself with mysteries, -and had gained unbounded influence through arousing superstitious fears -as well as through warlike deeds. - -The Hawaiian legends tell us Pili, a very high chief of Samoa, was -persuaded by messengers from Paao to move to the islands of the north. - -Pili journeyed with, what the legend called, a “cloud of boats.” It was -an eleventh century migration of a small nation to a distant home. - -Thus was Pili set apart as King of Hawaii. - -From Hilo, the eleventh century king went to the beautiful Waipio -Valley, taking Paao with him. Later he moved to the Kohala district. -Here Paao built the Mookini temple, in a place to which he gave the -name it still bears—Lae Upolu, the Cape of Upolu. - -Here, in Kohala, from the eleventh century to 1819, the high priests -and the chiefs of Hawaii made their home. The priest and the king stand -out from the mists of the past, representing two great forces of -Hawaiian government—the religious and the civil. Independent of each -other, the rights of each were jealously guarded. - -Paao gave Pili no chance for choice. While he granted to the king civil -authority, he retained absolutely independent control over the minds of -the chiefs and the people in religious matters. - -Ka-meha-meha, the most noted person of all Hawaiian history, was a -descendant in a straight genealogical line from Pili, and Hewa-hewa, -the Christian, was the last high priest of the Paao line. - -This is the story of the founding of the Ka-meha-meha family. The -legends have been shorn of the fabulous element which naturally -gathered around them, in order that the true names and customs of the -time might be delineated. - -One of the most important results was the establishment of an -Aha-alii—council of chiefs—or herald’s college, which demanded the -genealogy and proof of high birth, before admission was granted to the -privileges of rank. In meeting this demand genealogies became of great -importance. The separation between chiefs and common people became a -gulf fixed by custom. - - - - - - - - -VIII - -MOI-KEHA, THE RESTLESS - - -Folklore is sometimes the outgrowth of a sympathy with nature, -resulting in nature myths and sometimes it is an outgrowth of sympathy -with history. The imagination loves a truth in nature or in history and -weaves around it a web of thoughts of things which might have been. - -The story of Moi-keha, the restless, is an historical myth. There are -some unquestioned facts and much which was impossible. - -Fornander, the omnium-gatherum of Hawaii, thinks Moi-keha lived in the -thirteenth century. - -The two boys, Moi-keha and Olopana, were born on the island of Oahu. - -Their boyhood was like that of other Hawaiian youths of high chief -blood. They studied the spear and surf-board exercises. They gambled -with hidden stones. They sported with discus and javelin throwing. They -raced down green hillsides with their long coasting sleds. They -wrestled and fought with their companions and listened to the tales of -the sea rovers of the Pacific. They learned the routes to the southern -and southeastern islands and heard with fired imaginations the -descriptions of Tahiti and Samoa. If the Romans believed that an ocean -of thick mist, peopled with all imaginable terrors lay to the north of -Europe, we can well accept the fact that strange fascinations and the -hope of marvellous adventures in the South Pacific might stir the -restless minds of young Hawaiian chiefs. - -Moi-keha and Olopana gathered a strong band of brave retainers and, -bidding farewell to Oahu, as their ancestors had done before them, -sailed toward the South. - -For some reason the brothers took with them a young chief of high -position, whose ancestor, Pau-makua, had made renowned voyages to -far-off lands. The story of Laa, who, in late life, was known as “Laa -from Tahiti,” must be reserved for later record. Moi-keha, however, -seems to have taken this young man under his own especial protection as -his foster son. - -The company from Kauai stopped at Waipio Valley, on the island of -Hawaii, one of the most beautiful and inaccessible valleys of the whole -Hawaiian group. - -Here Olopana was set apart as ruler of the district. - -The days and nights were filled with fishing and feasting, ruling and -revelling. Olopana soon found a beautiful young chiefess, who was in -full sympathy with his ambitions, whom he took from her home as his -life-companion. This woman, Luu-kia, was said to be a descendant of the -Nanaulu line of chiefs, originally coming to Hawaii from Tahiti. - -Storms, floods and freshets swept Waipio Valley. The people fled from -the scene of disasters. The young chiefs found themselves homeless. -Again the love of adventure excited them. They prepared provisions for -a voyage of many days. They selected the wisest students of the stars. -They plotted their proposed route over the ocean. We are not told that -they had any one with them who had already been to Tahiti. It is -probable, however, that some of the old prophets and astrologers of -their fathers were with the young people as their priestly guardians. -They never seemed to doubt their ability to find their way. With their -selected companions the two brothers sailed for Tahiti. - -Olopana and his wife, Luu-kia, occupied one of the large ocean-going -canoes and Moi-keha with Laa sailed in another. Some of the legends say -that they went away with a fleet of five large canoes. - -The Hawaiian story says that the brothers arrived safely in Tahiti, -where Olopana soon became chief of a district known in the legends as -“The-open-great-red-Moa.” One of the harbours of Raiatea of the -Tahitian Islands was known as Ava-Moa, the Moa Harbour, or “The Sacred -Harbour.” Fornander justly argues that there is little doubt that this -was the place selected by Olopana as his permanent home. - -Moi-keha appears to have been the priest of the family, for it is said -that he built a temple and called it Lanikeha or “the heavenly -resting-place.” - -After a time Moi-keha found that life with his brother was not so -pleasant as might be desired, therefore he again prepared for a new -voyage, this time returning to his native land. He left Laa with -Olopana. - -Two of the companions of Moi-keha on this return voyage became famous -in the annals of Hawaii. Kama-hua-lele was known through all the ages -by his chant in honour of Moi-Keha. - -He superintended the building of the strong canoes. He was a kilokilo, -an astrologer who understood the places of the stars in the heavens and -the proper course to steer, guided by the sun by day and the stars by -night. He was the poet and seer and kahu or guardian of his chief -Moi-keha. The expedition was practically subject to his directions. - -Laa-mao-mao, who aided Moi-keha as priest of the gods of the winds, -later dropped out of the story and moved to the island Molokai, where -he was supposed to have made his home near a place known as House of -Lono, a well-known hill on that island. Here he took his calabash of -winds and became the god of the winds, opening his calabash and letting -breezes or storms escape according to the wishes of the one seeking his -aid. He controlled the direction in which the winds should travel, by -lifting the cover on one side of the calabash. Then the imprisoned -winds burst forth and sped away in the desired direction. - -It is said that when Moi-keha came back to the Hawaiian Islands he -visited all along the island coasts until he came to Kauai. Whenever he -landed he seems to have given prominence to one after another of the -companions of his long voyage. Places were named after some of them and -other places given to others for their future residence. - -At last they came to Kauai, the most northerly island of the group. -They timed their approach so that the shadows of the night were around -them. Then as the light of the morning rose over sea and shore, with -his canoes flying the royal banners of a high chief, he drew near. - -Kama-hua-lele, standing by the mast which bore the royal colours, sang -the chant of Moi-keha. The closing part of the chant is thus translated -by Fornander: - - - “O, Moikeha, the chief who is to reside. - My chief will reside on Hawaii. - Life, life, O buoyant life! - Live shall the chief and the priest. - Live shall the seer and the slave, - Dwell on Hawaii and be at rest, - And attain to old age on Kauai. - O Kauai is the island - O Moikeha is the chief.” - - -This chant had been clearly recited wherever Moi-keha had visited any -of the islands, and now fell for the first time on the ears of the -curious inhabitants of Kauai. The warm welcome was given to Moi-keha -and his companions, which was always extended to high chiefs. - -King Kalakaua adds a romantic incident to the coming of Moi-keha to -Kauai. - -Puna, the king, had a daughter who belonged to the fairy tale period of -Europe rather than to the free giving and taking in marriage of the -Hawaiians. She had many suitors among the young chiefs, but could not -decide upon the one highest in her esteem. - -Her father at last had decided that the only way to keep her suitors -from always living at his cost was to have a contest. This had been -agreed upon before the coming of Moi-keha. When Moi-keha saw Hooipo, -the daughter of the king, he determined to have her for his wife and -planned to enter into the contest. - -The king had sent a human hair necklace and whale tooth ornament to be -placed on one of the small islands some distance from Kauai. The first -chief to secure the necklace should have the king’s daughter. - -The fine large canoes of the various chiefs with their strong crews of -oarsmen were drawn up in line. Moi-keha had only a small canoe prepared -which still lay on the shore under the care of one of his comrades from -Tahiti. - -At the given signal the canoes sped on this journey, but Moi-keha -lingered. The young princess had now decided that Moi-keha was the -chief she desired, but she could not urge him to go, and still he -lingered. - -After a time, when the other boats were almost lost to sight, he -launched his little canoe, and with his companion, paddled out into the -ocean. Then he raised his mast and fastened to it his mat-sail. - -Soon the boat leaped through the waters. No paddle was needed save for -steering. Laa-mao-mao was in the canoe with him, holding strong winds -in his calabash. He let loose these servants just behind the sail and -they pushed the canoe forward with incredible rapidity. Long before the -other chiefs came in sight of the island Moi-keha had found the -necklace and had sailed away to Hooipo. - -In time Moi-keha became the king of Kauai. - - - - - - - - -IX - -LAA FROM TAHITI - - -When history is told by genealogies, rather than by cycles of years, -the time-problem is difficult to solve. But in the story of -Laa-mai-Kahiki [2] the stories and genealogies of two widely separated -groups of Pacific islands produce a certain degree of apparent -accuracy. The Society Islands have the story of Raa who became a ruler -and established a line of rulers which has continued to the present -day. The genealogy of this Raa family coincides very closely in extent -with the number of names given in the Hawaiian genealogies from the -time of the visit of Laa from Tahiti to his uncle Moi-keha the Restless -and his subsequent return to Tahiti. This places the time of Laa in the -thirteenth century. - -Moi-keha sailed away from the Hawaiian Islands with his brother Olopana -and his nephew Laa. He returned alone, and won the island Kauai as his -kingdom. Olopana and Laa remained in the “wide spreading” valley under -the shadow of what the Hawaiians called the mountain Kapa-ahu the Tapa -Cloak in far away Tahiti. - -The mountains of Tahiti have been built upward from the floors of the -ocean until their rugged ravines rise several thousand feet above the -surf-washed beach. The centuries have softened the harsh mountain -outlines and swept vast masses of debris down into the valleys, until -at last tropical luxuriance dominates mountain slope and level plain. -Here Laa’s youth was spent, and his manhood gained. Here he proved his -superiority over the Tahitian chiefs among whom he had found his -permanent home. Laa’s record is that of a Polynesian viking. He was -born on the island Oahu. He went to Hawaii with his uncles and spent a -part of his boyhood in the royal valley of Waipio. With these same -uncles he sailed the many hundred miles to Tahiti. - -It has always been the ambition of Hawaiian chiefs to excel in all -athletic sports and warlike exercises. This was a course of training -well fitted to make Laa high-spirited, courageous and ever ready to -take the leadership among his fellow-chiefs in the new land where he -made his home. - -Years passed by. Moi-keha was held back from longed-for sea journeys by -the cares of his kingdom and the restful delights of a prosperous home. -Children whose names became noted in Hawaiian legends grew to manhood -and womanhood around him. Kahai, the sea-rover, a grandson of Moi-keha, -is said to have sailed to Upolu in the Samoan Islands and there found a -new species of breadfruit which he thought might well be placed by the -older Hawaiian breadfruit. This he brought back with him and planted at -Pearl Harbor. - -Kila, the third son of Moi-keha, was made a messenger to Tahiti by his -father. A great longing had taken possession of Moi-keha to see the -foster son whom he had carried away many years before. Kila was said to -be very careful and courageous with a strong desire to emulate the -deeds of his ancestors. The call to the sea was hereditary and with -eagerness he grasped the opportunity. The largest double canoes were -selected, their mat sails were made from new and strong hala leaves and -they were equipped for the long voyage. Fornander says that some of -Kila’s brothers went with him. The old astrologer and sailor, -Kama-hua-lele, who had come from Tahiti with Moi-keha, was selected to -be the guardian of the young chiefs and pilot of the expedition. - -Kila sailed from island to island until at last he left the high -mountains of the island Hawaii and sailed away to the South. The -Kalakaua legends say that Kila bore with him a brilliant royal mantle -made from the rare feathers of the mamo, and that Moi-keha had been -many months in the manufacture of the mantle, assisted by hundreds of -bird hunters and skilled workmen. This was an especial offering to Laa, -a reminder of the high esteem in which his foster father still held -him, and a proof of the intense desire for him to visit his native -land. - -The long canoe voyage appears to have been blessed with favouring winds -and clear skies. The stars were easily observed and followed until -Tahiti was found. It seems to those who now cross the ocean in great -ships that such a voyage is almost incredible, but the Hawaiians were -vikings and were as intrepid sailors as the Norsemen who were sailing -across the Atlantic Ocean about the same time. - -At Tahiti they found Laa and his uncle Olopana. Fornander says that one -set of legends gives the story of Laa’s speedy return to Hawaii with -Kila. Another set of legends rehearses the age of Olopana and his -desire for Laa to remain with him until his life should end. All the -legends agree in stating that Laa returned to the Hawaiian Islands, -that he had with him a large retinue when he visited the home of his -childhood and that he brought the drum known through all the later -years as Ke-eke-eke. It was made by cutting out the pithy heart of a -section of a large cocoanut tree, and thinning the shell as far as -safety would allow. Then the ends were covered with the skin of a -shark. Fornander says that “every independent chief, and every temple -where human sacrifices were offered, had their own drum and drummer -from Laa-mai-Kahiki’s time to the introduction of Christianity.” - -The great event by which Laa was indelibly impressed upon the legends -of Hawaii was his triple marriage with three selected chiefesses of the -island Oahu. - -The highest chiefs among the Hawaiians were glad to ally themselves -with Laa-mai-Kahiki. Not only did the romance of far-away lands and -mighty deeds attract attention, but his personal appearance and royal -bearing seemed to have conquered all who came near. There was the -general feeling that this powerful chief, who would soon return to -Raiatea, must leave descendants among the Hawaiians. - -Offerings were sent to the temples and the priests were consulted. The -most sacred tests were made of the most important auguries known by the -priesthood. The decision was announced that Laa must have wives given -to him from among the young women of highest rank on Oahu, the home of -Laa in his boyhood and still the place where the larger portion of his -nearest relatives resided. - -The daughters of the chiefs of the districts Kualoa, Kaalaea and -Kaneohe, all on the island Oahu, were selected and married to him in -the midst of a great round of feasts and games. - -It was always known that Laa would return to Tahiti, and yet many -inducements were placed before him to lead him to stay. But he only -waited until each of the three chiefesses gave birth to a son, and then -sailed away to establish a lasting line of rulers in Tahiti, where, -according to Tahitian custom, he was called Raa. - -The ancient Hawaiian chants recorded the names of the three sons of Laa -thus: - - - “O Laa from Tahiti, the chief. - O Ahukini, son of Laa. - O Kukona, son of Laa. - O Lauli, son of Laa, the father. - The triple canoe of Laa-mai-Kahiki. - The sacred first-born of Laa, - Who were born on the same one day.” - - -This gift of three sons—a “triple canoe”—to the Hawaiians is one of the -most fully accepted facts of the traditions of long ago. They -established families of great prominence and their descendants were -proud of this distinction as “children of Laa.” - -Apparently there was little intercourse later with the southern groups -of the islands of the Pacific Ocean. The vikings passed away and their -descendants failed to conquer the dangers of the seas. It may be that a -prolonged season of volcanic activity discouraged sea roving. It is -probable that many sailed away and were never heard of again. History -seldom records the long list of failures among men. It has been better -to tell of victories. - - - - - - - - -X - -FIRST FOREIGNERS - - -It is said that the Chinese gave to the clove the name “Thengki”—“the -sweet-scented nail.” When the clove came to Rome, the haughty lovers of -spices exclaimed “clavus”—“a nail.” The English made a slight change -and said “clove.” Solomon, the wise, and King Hiram, the Phœnician, -sent fleets on voyages of long duration. Their ships returned from -these voyages laden with the fragrant products of the spice lands. - -Marco Polo rehearsed the abundant aromas of the Orient as well as the -gold and jewels and silks. Columbus, in 1492, went west that he might -find more ready access to these eastern riches. The spice islands lay -somewhere in a great ocean toward the sunset from Spain, provided the -world was round, as Columbus argued. - -Balboa must have wished for a Nicaraguan or Panama Canal when he -carried timbers across the isthmus and built a ship on the Pacific -coast to explore the new ocean which he had discovered. In 1513 he -launched his little ship, intending to find the oriental riches, if -possible. - -In October of the year 1527, three Spanish ships were “fitted out” by -Cortez. They set sail from Zacatula, Mexico, for the Molucca Islands. -One only, under the command of Saavedra, reached its destination. A -fierce storm drove the little squadron far north of the ordinary route, -and swept two of the ships out of the record of history. Alexander -says: “It seems certain that a foreign vessel which was wrecked about -this time on the Kona coast of Hawaii must have been one of Saavedra’s -missing ships.” From this ship a white man and woman escaped. After -reaching the beach they knelt for a long time in prayer. The Hawaiians, -watching them, waited until they rose, and received welcome. The place -was at once named “Kulou”—“kneeling.” Through all the succeeding years -the name kept the story of the wrecked white chiefs before the Hawaiian -people. The Hawaiians received their white visitors as honoured guests, -and permitted them to marry into noted chief-families. In the Hawaiian -legends the man and woman are called brother and sister. The man was -named Ku-kana-loa. Their descendants were well known, one of them being -a governor of the island of Kauai. These white citizens came to the -islands in the reign of Ke-alii-o-ka-loa, who was born about A.D. 1500, -and became a king of Hawaii about A.D. 1525. - -There seems to be scarcely a trace of the Spanish language or of the -Christian religion as practiced by the Spaniards. The nearest approach -to any permanent influence possibly coming from this shipwrecked man is -the statement made to a chief by a native prophet long before the -islands were discovered by Captain Cook, that from his predecessors he -had learned the prophecy: “A communication would be made to them from -Heaven, the place of the real God, entirely different from anything -they had known and that the tabu of the country would be subverted.” - -The Hawaiian traditions have several references to foreigners coming to -the islands. Pau-makua, of Oahu, was one of the Vikings of the Pacific -during the twelfth century. He is recorded as visiting many foreign -lands. He brought priests to Oahu. Judge Fornander suggests that quite -possibly these were Indians from the American coast. Professor -Alexander, in his “History of Hawaii,” thinks there is scarcely -sufficient foundation for the suggestion. However, Pau-makua and his -journeys are accepted as part of Hawaiian history. - -In the thirteenth century “the white chief with the iron knife” was -wrecked on the coast of the island of Maui, near the village Wailuku. -Three men and two women were saved. Wakalana, a chief, took his -outrigger canoe through the surf and rescued them. These persons are -supposed to have been Japanese. The captain of the ship carried a long -sword which became renowned throughout the islands as “the wonderful -iron knife.” It was a tremendously effective weapon, when matched with -wooden daggers and war clubs. King Kalakaua relates the amplified -legend and chant in his “Myths and Legends of Hawaii,” and in -imagination pictures some of the battles fought and trades made for the -possession of the iron knife. The Hawaiians came from all parts to see -these remarkable strangers. They were astonished to see the women eat -the same kinds of food, and from the same dishes as the men. “Nothing -was tabu to the strangers.” This was entirely new to Hawaiian ideas. -Another legend mentions a foreign ship, called Ulupano, and the captain -was remembered as Malolano. It is supposed that the ship soon sailed -away. Other hints are found of ships having been seen out on the ocean -by fishing parties who had gone far from land. These ships were called -moku [islands], the name used to the present day. - -There are undoubted proofs of the discovery of the Hawaiian Islands in -1555 by the Spaniard, Juan Gaetano. This is the first known record of -the islands among the civilised nations. There are evident references -to this group in the legends of the Polynesians in other Pacific -islands. - -Gaetano passed through the northern part of the Pacific and discovered -large islands which he marked upon a chart as “Los Majos.” The great -mountains upon these islands did not rise in sharp peaks, but spread -out like a high tableland in the clouds, hence he also called the -islands “Isles de Mesa,” the Mesa Islands or the Table Lands. One of -the islands was named “The Unfortunate.” Three other smaller islands -were called “The Monks.” - -Le Perouse, the celebrated Frenchman who visited Hawaii in A.D. 1796, -says that Gaetano saw these islands “with their naked savages, -cocoanuts and other fruits, but no gold or silver.” There was nothing -attractive, and the wealth-loving Spaniard marked the islands on his -chart and never visited them again. So the record lay for many years. -This record, kept in Spain’s archives, is now accepted as marking the -real discovery of the Hawaiian Islands. - -Meanwhile, the Hawaiians were as completely ignorant of the rest of the -world as if no civilised eyes had ever seen their mountains. They -offered each other as human sacrifices; they fought for supremacy. They -died at the will of their chiefs. They lived almost as lustfully as the -brutes. They had nothing that could be called a home, with an -affectionate household gathered inside its walls. They ate, and slept, -and died. They entered with zeal into the national sports as well as -into the national quarrels. They chanted their genealogies and personal -prowess. The art of sailing long distances by the aid of the stars had -fallen into disuse. The age of the Western Vikings had passed by. For -three or four hundred years no voyagers had found their way to foreign -lands. Then some time in the early part of the eighteenth century a -king of Oahu involuntarily made a journey which was celebrated as a -part of his genealogical chant. The entire “mele,” or song, stretches -out to about six hundred lines. It is an interesting poem filled with -graphic references to people and places, to winds and seas, and to -birds and fishes. - -In this chant the king of Oahu relates his strange experience on the -ocean. Fornander quotes the poem in his “Polynesian Race”: - - - CHANT OF KU-ALII (KU—THE CHIEF) - - “O Kahiki, land of the far reaching ocean. - Within is the land—outside is the sun, - Indistinct are the sun and the land when approaching. - Perhaps you have seen it. - I have seen it. - I have surely seen Kahiki. - - “A land with a strange language is Kahiki. - The men of Kahiki have ascended - The backbone of heaven (mountains) - Up there they trample down, - They look down on those below. - Men of our race are not in Kahiki. - One kind of men is in Kahiki—the white man. - He is like a god. - I am like a man, - A man, indeed. - - “Wandering about, the only Hawaiian there. - Days and nights passing by. - By morsels was the food. - Picking the food like a bird. - Listen, O bird of Victory! - Hush, with whom was the victory? - With Ku, indeed.” - - -The chant states that the king was “wandering about,” probably driven -by the winds far south from the islands. He and his oarsmen were almost -starving. The food became “morsels,” or only enough for a bird to “pick -up.” But Ku—the chief—won the victory over the ocean. He went to the -“foreign land.” He found the white man’s home, where the “land was -‘within,’” i.e., lying to the east, with the sun “outside,” i.e., -westward over the waters, most of the day. Perhaps the misty mountains -concealed the sun until the forenoon was far spent. He saw “the land of -the far-reaching ocean,” and returned in safety to Oahu. “With Ku—the -chief—indeed was the victory.” - -Judge Fornander says: “It is probable that some Spanish galleons picked -up Ku and his companions, carried them to Acapulco, Mexico, and brought -them back on the return voyage.” - -In 1743, Lord Anson, of the British ship Centurion, captured a Spanish -ship near the Philippine Islands, and found a chart locating a group of -islands in the North Pacific—the same group that Gaetano discovered in -1555. This chart, and the story of Lord Anson’s voyage, were almost -certainly known by Captain Cook, who made three voyages through the -Pacific. - - - - - - - - -XI - -CAPTAIN COOK - - -In response to an appeal from the British Admiralty, Captain Cook left -England to enter upon his third voyage in July, 1776, with the purpose -of restoring some natives of the Society Islands to their home; -examining islands of the Pacific for good harbours for future English -use; and then to pass along the northwest coast of America to find, if -possible, a sea passage from the Pacific Ocean to Hudson’s or Baffin’s -Bay. During the year 1777 he felt his way from island group to island -group. He recognised the close relationship in language and features, -between inhabitants of many of these island worlds. - -On January 18, 1778, he discovered Oahu and later Kauai, of the -Hawaiian Islands. He named the group “The Sandwich Islands,” in honour -of Lord Sandwich, the patron of the expedition. - -This name has never been accepted among the Hawaiians. The home name, -the name used for centuries, could not be supplanted by an English -discoverer. The Hawaiians have always called themselves “Ka poe -Hawaii”—“the Hawaiian people.” - -There are four different sources of information concerning the coming -to and death of Captain Cook in the Hawaiian Islands. Captain King -wrote the account given in “Cook’s Voyages.” - -Ledyard, an American petty officer on one of Captain Cook’s ships, -wrote a story published in America. - -The surgeon on Captain Cook’s boat kept a diary which has recently been -published. - -The historian must remember that there were thousands of native -eye-witnesses whose records cannot be overlooked in securing a true -history. The following account is almost entirely from the Hawaiians -only: - -Captain Cook came to Waimea, Kauai. He was called by the Hawaiians “O -Lono,” because they thought he was the god Lono, one of the chief gods -of the ancient Hawaiians. - -The ship was seen coming up from the west and going north. Kauai lay -spread out in beauty before Lono, and the first anchor was dropped in -the bay of Waimea, in the month of January, 1778. It was night when the -ship anchored. - -A man by the name of Mapua, and others, were out fishing, with their -boats anchored. They saw a great thing coming up, rising high above the -surf, fire burning on top of it. They thought it was something evil and -hurried to the shore, trembling and frightened by this wonderful -apparition. They had fled, leaving all they had used while fishing. -When they went up from the beach they told the high chief Kaeo and the -other chiefs about this strange sight. - -In the morning they saw the ship standing outside Waimea. When they saw -this marvellous monster, great wonder came to the people, and they were -astonished and afraid. Soon a crowd of people came together, shouting -with fear and confused thought until the harbour resounded with noise. -Each one shouted as he saw the ship with masts and the many things, -such as ropes and sails, on them. One said to another, “What is this -thing which has branches?” Another said, “It is a forest of trees.” A -certain priest, who was also a chief, said, “This is not an ordinary -thing; it is a heiau [temple] of the god Lono, having steps going up -into the clear sky, to the altars on the outside” (i.e., to the yards -of the upper masts). - -The chiefs sent some men to go out in canoes and see this wonderful -thing. They went close to the ship and saw iron on the outside of the -ship. They were very glad when they saw the amount of iron. They had -known iron before because of iron in sticks washed up on the land. Then -there was little, but at this time they saw very much. They rejoiced -and said, “There are many pieces of pahoa” (meaning iron). They called -all iron pahoa—a tool for cutting, because there was once a sword among -the old people of the Islands. - -They went up on the ship and saw “a number of men with white foreheads, -shining eyes, skin wrinkled, square-cornered heads, indistinct words, -and fire in their mouths.” - -A chief and a priest tied the ends of their long malo-like sashes and -held them up in their left hands. “They went before Kapena Kuke -(Captain Cook), bent over, squatted down, and offered prayers, -repeating words over and over; then took the hand of Kapena Kuke and -knelt down; then rose up free from any tabu.” - -Captain Cook gave the priest a knife. For this reason he named his -daughter Kua-pahoa, after this knife. This was the first present of -Captain Cook to a Hawaiian. - -When they saw the burning of tobacco in the mouth of a man they thought -he belonged to the volcano family. When they saw peculiar and large -“cocoanuts” (probably melons) lying on the deck, they said, “This is -the fruit of a sorceress, or mischief-maker of the ocean, who has been -killed.” They saw the skin of a bullock hanging in the front part of -the ship and said, “Another mischief-making sorceress has been killed. -Perhaps these gods have come that all the evil kupuas [monsters] might -be destroyed.” - -These messengers returned and told the king and chiefs about the kind -of men they had seen, what they were doing, their manner of speech, and -the death of some of the monsters of the ocean. “We saw the fruit and -the skin hanging on the altar. There is plenty of iron on that temple -and a large amount is lying on the deck.” - -When the chiefs heard this report they said, “Truly this is the god -Lono with his temple.” - -The people thought that by the prayer of the priest all troubles of -tabu had been lifted, so they asked the priest if there would be any -trouble if they went on this place of the god. The priest assured them -that his prayer had been without fault and there would be no death in -all that belonged to the gods. There was no interruption of any kind -during the prayer. - -Hao was another name for “iron” and also hao meant “theft.” - -A certain war-chief said, “I will go and hao that hao treasure, for my -profession is to hao” (steal). The chiefs assented. Then he paddled out -to the ship and went on board and took iron and went down. Some one -shot him and killed him. His name was Kapu-puu (The Tabu Hill). The -canoes returned and reported that the chief had been killed by a wai-ki -(a rush of smoke like water in a blow-hole). - -Some of the chiefs cried out, “Kill this people because they killed -Kapu-puu!” The priest heard the cry and replied, “That thought is not -right. They have not sinned. We have done wrong because we were greedy -after the iron and let Kapu-puu go to steal. I forbade you at first, -and established my law that if any one should steal, he shall suffer -the loss of his bones. It is only right that we should be pleasant to -them. Where are you, O Chiefs and People! This is my word to you!” - -That night guns were fired and sky-rockets sent up into the sky, for -the sailors were glad to have found such a fine country. The natives -called the flash from the guns “Ka huila” (lightning) and “Kane-hikili” -(thunder of the god Kane). The natives thought this was war. - -Then a high chiefess, Ka-maka-helei, the mother of Kaumu-alii, the last -king of Kauai, said: “Not for war is our god, but we will seek the -pleasure of the god.” So she gave her own daughter as a wife for -Lono—Captain Cook. After this there was promiscuous living among the -men of the ship and the people of the land, with the result that the -vile diseases of the white people were quickly scattered over all the -islands. - -A boat came to Oahu from Kauai with a chief. The Oahu people asked him, -“What kind of a thing was the ship?” The chief said “it was like a -heiau (temple) with steps going up to the altars, masts standing with -branches spread out each side, and a long stick in front like the sharp -nose of a swordfish, openings (portholes) in the side and openings -behind. The men had white heads with corners, clothes like wrinkled -skin, holes in the sides (pockets), sharp-pointed things on their feet, -fire in their mouths, and smoke with the fire like a volcano coming -from their mouths.” - -Kalaniopuu, king of Hawaii, was at Koolau, Maui, fighting with the -people of Kahekili, king of Maui. Moho, a messenger, told Kalaniopuu -and the chiefs the news about this strange ship. They said, “This is -Lono from Kahiki.” - -They asked about the language. Moho, putting his hand in his malo, drew -out a piece of a broken calabash and held it out like the foreigners, -saying: “A hikapalale, hikapalale, hioluio, oalaki, walawalaki, waiki, -poha, aloha kahiki, aloha haehae, aloha ka wahine, aloha ke keiki, -aloha ka hale.” Of course, this was a jumbled mass of words or sounds -with but very little meaning. - -The natives relate how, with veneration, they received the white man. -They robed Captain Cook with red native cloth and rich feather cloaks. -They prostrated themselves before him. They placed him in the most -sacred places in their temples. When he despoiled a temple of its -woodwork and carried off idols for firewood to use upon his ships, the -natives made no protest. They supposed that Lono had a right to his -own. But afterward, when death proved that Captain Cook was “a man and -no god,” the feeling of resentment was exceedingly deep and bitter. -This was the standpoint from which the Hawaiians welcomed their -discoverers. - -On the other hand, when Captain Cook saw the islands in 1778, he was -impressed with the friendly spirit of the people, and with their hearty -willingness to give aid in any direction. There was also an appearance -of manliness and dignity about the high chiefs. There was such respect -and ready service on the part of the people—there were such -prostrations before the kings of the various islands that Captain Cook -accepted the “worship” offered him as the proper respect due to the -representative of Great Britain. He was glad to receive a welcome that -freed him from much anxiety. He was thankful that the chiefs accepted -his superiority. He could easily procure the supplies needed for his -ships. He could prosecute his investigations concerning harbours and -resources without danger to himself or to his men. - -After securing such supplies as he needed, in February, 1778, he sailed -for North America. Here he spent the summer and fall, exploring the -coast from San Francisco to Alaska. He consulted the Russians who were -fur-hunting in this region. He became satisfied that there was no -northwest channel across North America, to either Hudson’s or Baffin’s -Bay. He made a chart of the coast. The winter came on suddenly and -severely. He fled to the “Sandwich Islands,” and in November, 1778, -sighted the island of Maui, or, as Captain Cook phonetically spelled -it, “Mowee.” Soon he discovered the large island Hawaii, or “Owhyhee.” -He was surprised to see the summits of the mountains covered with snow. -As he drew near the channel between Maui and Hawaii, Ka-meha-meha with -several of his friends went on board one of the ships and passed the -night. He was at that time forty-three years of age. - -Then for eleven days Captain Cook sailed in the channel between Maui -and Hawaii. On the second day of December he anchored near Kohala, the -northern point of the island Hawaii. - -Captain Cook purchased pigs for a piece of iron or barrel hoop, to make -axes or knives or fish-hooks. A pig one fathom long would get a piece -of iron. A longer pig would get a knife for a chief. If a common man -received anything, the chief would take it. If it was concealed and -discovered the man was killed. - -They brought offerings—pigs, taro, sweet potatoes, bananas, chickens, -and all such things as pleased Captain Cook. - -Lono went to the western bay Ke-ala-ke-kua and the priest took him into -the temple, thinking he was their god. There they gave him a place upon -the platform with the images of the gods—the place where sacrifices -were laid. The priest stepped back after putting on Captain Cook the -oloa (the small white tapa thrown over the god while prayer was being -recited) and the red cloak haena, as was the custom with the gods. Then -he offered prayer thus: - -“O Lono! your different bodies in the heavens, long cloud, short cloud, -bending cloud, spread-out cloud in the sky, from Uliuli, from Melemele, -from Kahiki, from Ulunui, from Haehae, from Anaokuululu, from -Hakalanai, from the land opened up by Lono in the lower sky, in the -upper sky, in the shaking bottom of the ocean, the lower land, the land -without hills. - -“O Ku! O Lono! O Kane! O Kanaloa! the gods from above and from beneath, -gods from most distant places! Here are the sacrifices, the offerings, -the living things from the chief, from the family, hanging on the -shining cloud and the floating land! Amama (amen); ma noa” (the tabu is -lifted). - -Several weeks passed by. Trivial troubles arose. The natives learned to -steal some things from the supposed “heavenly” visitors. The harmony -between the sailors and the Hawaiians was disturbed. - -In February, 1779, Lono went on his ship and sailed as far as Kawaihae. -He saw that one of his masts was rotten, so he went back to make -repairs, and anchored again at Ke-ala-ke-kua. When the natives saw the -ships returning they went out again, but not as before. They had -changed their view, saying: “These are not gods; they are only men.” -Some, however, persisted in believing that these were gods. Some of the -men said, “They cry out if they are hurt, like any man.” Some of them -thought they would test Lono, so went up on the ship and took iron. The -sailors saw them and shot at them. Then the natives began to fight. The -sailors grabbed the canoe of the chief Polea, an aikane (close friend) -of the king. - -He opposed their taking his boat and pushed them off. One of them ran -up with a club and struck Polea and knocked him down. The natives saw -this and leaped upon the sailors. Polea rose up and stopped the -fighting. Because he was afraid Lono would kill him he stopped the -quarrel. - -After this he no longer believed that Lono was a god. He was angry, and -thought he would secretly take one of the ship’s boats, break it all to -pieces for the iron in it, and also because he wanted revenge for the -blow which knocked him down. This theft of a boat was the cause of the -quarrel with, and death of, Captain Cook. - -Captain Cook and his people woke up in the morning and saw that his -boat was gone. They were troubled, and Captain Cook went to ask the -king about the boat. The king said, “I do not know anything about it. -Perhaps some native has stolen it and taken it to some other place.” -Captain Cook returned to the ship and consulted with his officers. They -decided they had better get the king, take him on the ship, and hold -him until the boat should be returned, and then set him free. Officers -and men took guns and swords and prepared to go ashore and capture the -king. - -Captain Cook tried to persuade the king to go to the ship with him. The -king was held back by his chiefs. They were suspicious, but the king -could not readily give up his confidence. - -Meanwhile, a chief living across the bay saw Captain Cook going ashore. -He and another chief launched a double canoe and sailed quickly across. - -Sailors saw these men in red cloaks, fired upon them from the ships and -killed one of them. The other hurried his boatmen and escaped to the -king’s house. Captain Cook had issued an order forbidding canoes to -come near the ships. When the chief saw the king by the side of Captain -Cook he cried out: “O Kalani! O the sea is not right—Kalimu has been -killed! Return to the house!” He told how the sailors had fired upon -his friend and himself. - -Kalola, wife of Kalaniopuu, heard the death-word, and that the chief -had been killed by the gun of the foreigners, so she ran out of the -woman’s house, put her hand on the king’s shoulder and said, “O Kalani, -let us go back.” - -The king turned, thinking he would go back, but Captain Cook seized his -hands. A chief thrust his spear between them, and the king and some of -his chiefs went back to the house. - -Then the battle commenced. When Lono (Captain Cook) saw the spear -pushed between the king and himself he caught his sword and struck that -chief on the head, but the sword slipped and cut the cheek. Then that -chief struck Lono with his spear and knocked him down on the lava -beach. - -Lono cried out because of the hurt. The chief thought, “This is a man, -and not a god, and there is no wrong.” So he killed Lono (Captain -Cook). Four other foreigners also were killed. Many daggers and spears -were used in killing Captain Cook. - -When the officers and men saw that Captain Cook and some others had -been killed, they ran down, got on the boat, fired guns and killed many -of the natives. Some natives skilled in the use of sling-stones threw -stones against the boat. When the sailors saw that Captain Cook was -dead, they fired guns from the ship. The natives held up mats as -shields, but found they were no protection against the bullets. - -The king offered the body of Captain Cook as a sacrifice. This -sacrifice meant that the body was placed on an altar with prayers as a -gift to the gods because the chief and his kingdom had been saved by -the gods. When the ceremonies of the sacrifice were over, they cleaned -off the flesh from the bones of Lono and preserved them. A priest -kindly returned a part of the body to the foreigners to be taken on -their ship. Some of the bones were kept by the priests and worshipped. - -Eight days after the death of Lono at Ka-awa-loa the natives again met -those who remained on the ship. - -Monday, February 23, 1779, the ship went to Kauai. On the 29th of that -month they secured water and purchased food. Because they wanted the -yams of Niihau, they sailed over to that island and purchased yams, -sweet potatoes, and pigs, and on March 15th sailed out into the mist of -the ocean and were completely lost to sight. - -This is the end of Captain Cook’s voyage along the coasts of these -islands. - - - - - - - - -XII - -THE IVORY OF OAHU - -KING KAHAHANA, ABOUT 1773 - - -The story of the ivory of Oahu is a tale of treachery and triumph on -the part of Kahekili, King of Maui, and of defeat and death for -Kahahana, the last independent king of Oahu. - -Kahahana was the son of Elani, chief of Ewa, one of the most powerful -among the high chiefs of Oahu. While still a child, he was sent to Maui -to pass the years of his young manhood in close contact with one of the -most noted courts among the different island kings—the court of his -relative, Kahekili. - -After many years had gone by the Oahu chiefs deposed their king and -drove him away to the island of Kauai. Then they met in a great council -to select a new king from the high chief families. After careful -consideration, it was decided that Kahahana was the most available of -all who could be accepted for their future ruler, and an embassy was -sent to Maui to recall him and inform him of the exalted position for -which he had been chosen by his fellow-chiefs of Oahu. - -The Maui king was wise in his own generation and determined to make all -the use possible of this selection. Therefore, he objected to the young -chief’s acceptance of the place of ruler of the neighbouring island. -When this objection had been overruled by the high chiefess, who had -been sent from Oahu to bring back the young king, Kahekili again -delayed proceedings by refusing to permit the young wife to go with -him. Then there came another season of councils and consultations. It -was easy for the King of Maui to control the line of thought as -advanced by his chiefs. It seems that they argued that it was best for -the wife to go if a suitable return should be made in some way by the -new King of Oahu. Then again it was conceded on all sides that Kahahana -was very deeply in debt to his relative for the protection afforded him -and the careful and royal attention bestowed upon him in the court of -Maui. - -Kahekili and his chiefs were pronounced worshippers of the various -Hawaiian gods, therefore they argued that they should receive a place -on the northeastern shores of Oahu where a noted heiau or temple was -located. The cession of the Kua-loa lands, with this temple, would be a -very satisfactory partial recompense. The young king thought that this -was a small part of his kingdom and would scarcely be missed, hence he -readily promised to grant the Kua-loa district to his friend. - -There were certain gifts of the sea which were very highly prized by -all the chiefs of the Hawaiian Islands. Among these, whalebone and the -very scarce whale’s teeth were most prominent. These were “the ivory” -of the Islands. The whalebone and the teeth were called palaoa. The -“ivory” was usually made into a “hooked ornament” with a large hole -almost in the middle, through which was passed a large number of -strings of human hairs, thus forming a necklace unique and costly. -Small portions of the ivory were pierced and fashioned into beads. -These were strung together and also used as necklaces. It was a burial -custom to place the palaoa in the burial cave in which the bones of any -dead chief might be secreted. - -Kahekili and his ready followers argued that as a slight return for the -royal favour which had been shown to Kahahana in caring for him at -court and in permitting his wife to go with him, he could very readily -covenant to bestow upon Kahekili all the ivory which might be found on -the shores of Oahu. Probably this matter was not presented as the -payment of tribute, but as a recognition of benefits received, and -Kahahana again readily promised the ivory—the gift of the seas. - -This was as far as Kahekili dared to go in his demands. Apparently the -two kings then discussed the continuance of the friendly relations -which had bound them together so many years, and entered into some kind -of an alliance by which Kahekili might receive assistance in his wars -with the chiefs of the large island of Hawaii. Two, or perhaps three, -years after this consultation, Kahahana sent heavy reinforcements from -Oahu to Maui, which aided Kahekili in the complete annihilation of the -Alapa Regiment, about eight hundred chiefs, from Hawaii, in the noted -“Battle of the Sand-Hills,” near Wailuku. - -Soon the morning came for sailing to Oahu. Kahahana, his wife, and the -high chiefess who had come from Oahu to bring the news of his election, -and a large retinue of retainers left Maui in regal state, while the -good-bye “aloha” rang out over the waters from crowds of friends. - -When the Oahu priests in the heiaus on the slopes of Leahi or Diamond -Head saw the fleet of canoes coming from Maui, swift runners were -despatched to all the high chiefs of the island that they might -assemble at Waikiki and give welcome to their new king. It is not -difficult to imagine the barbaric splendour of the royal canoes and -their occupants as they crossed the outer coral reefs and drew near to -the white sands of the most famous beach in Hawaiian history. The -canoes were fitted with triangular sails made from the leaves of the -hala tree, while brilliant pennants floated from every mast head. The -king and high chiefs wore the feather cloaks and helmets betokening -their rank. From these the sunlight flashed in gold and crimson fire. -The retainers wrapped their garments of richly coloured tapa around -them, while the boatmen, whose bronzed bodies glistened with freshly -applied oil, formed a pleasing background to the gaudy display of those -highest in rank. Thus Kahahana came to his own. - -The Oahu chiefs made a display no less gorgeous along the sands of -Waikiki, as they received their king. Nights were spent in revelry and -days in feasting until the ceremonies of installation were completed. - -At last Kahahana called the high chiefs and those belonging to the -highest priesthood together for consultation concerning the affairs of -the kingdom. - -At this time he broached the agreement he had entered into with -Kahekili concerning the ivory of Oahu and the temple lands of Kualoa. - -Kahahana was an elected, rather than a hereditary, king of Oahu. -Therefore, when, in 1773, he came from Maui to take the reins of -government in his hands, it was very important for him to keep the -friendship of the high chiefs who had given him the position. He could -not assume any self-sufficient aspect and not care whether the other -chiefs were well pleased or not. His power to fulfil his agreement -depended upon the willingness of the council of high chiefs to ratify -what he had promised. - -Kahahana gave in full his reasons for agreeing to the demands. He spoke -of the experience gained in the wars between the kings of Maui and -Hawaii, and stated that the bestowal of the ivory and the temple lands -upon Kahekili might readily be granted as an honourable return from the -chiefs of Oahu for the training given to their young king. - -A number of chiefs at once yielded to this argument. It was a strong -appeal to their honour. They were willing to pay for what they -received. But other chiefs were doubtful of the expediency of this -action. They desired to please their king and do all that honour -required. Yet the wisdom of doing what was asked was not clear. -Moreover, Kahahana was not trained to become a king. He had been kept -at the court of Maui because he was a relative of the king. Perhaps the -king of Maui was asking more than he ought. - -Then arose Ka-o-pulu-pulu, the high priest of Oahu, one of the most -far-seeing and statesman-like men in all the islands. He understood the -Maui king and his ambitious designs for the conquest of the islands -Molokai and Oahu. - -Ka-o-pulu-pulu carefully pointed out the fact that there was a great -deal to the demands of Kahekili which did not appear on the surface. -The surrender of the temple and the ivory was practically accepting -Kahekili as sovereign. It was the same as yielding the independence of -Oahu. Kua-loa with the temple and the lands surrounding it was, in -reality, one of the most sacred places in the islands. Here were kept -the two war drums sacred from ancient times. The high priest argued -that the chiefs could not afford to give these war drums to Kahekili -because the favour and protection of the war gods belonged to the king -who could call them by the beating of the drums. Moreover, their anger -would be against those who had lightly given away the drum-voices. - -Then again the chiefs must remember that the consecrated hill of -Ka-ua-kahi would go as a part of the temple lands. This would give to -Kahekili a basis for invasion, a powerful influence over the gods of -Oahu, and would make it still more difficult for the Oahuans to -maintain this independence. - -The high priest reminded the chiefs also concerning the ivory of Oahu, -that this, too, was a proof of the favour of the gods. This time it -meant the gods of the sea. To surrender the ivory would turn away the -favour of the gods whose assistance was prayed for in all things -connected with the great waters. They must not give to Kahekili the -gods of both land and sea. - -Again Ka-o-pulu-pulu, the high priest, argued that if Kahahana, this -new king, had come with warriors and subdued Oahu, the chiefs of Oahu -could have nothing to say concerning the disposition of anything -belonging to the island. The conqueror could do as he wished with the -people or the land. Inasmuch as the chiefs had called Kahahana to the -throne, however, “it would be wrong for him to cede to another the -national emblems of sovereignty and independence.” - -This rather full argument from the lips of the high priest shows the -exceedingly strong hold which the tabus and worship of the gods had -upon the most enlightened and upright men of the days immediately -preceding the discovery of the islands by Captain Cook. The chiefs had -deeply rooted principles of loyalty and honour toward each other, and -yet the reign of the gods was supreme even while accompanied by a host -of burdens such as continual human sacrifices and tabus extremely hard -to bear. - -Kahahana and the chiefs of Oahu readily accepted the views of the high -priest and decided that they could not accede to the demands of -Kahekili. One thing, however, remained which they could do for the Maui -king, which would abundantly repay him for all the aid he had ever -given to this young king. They would offer fleets of canoes filled with -warriors to aid him in his battles with the king of Hawaii. In this way -friendly relations and a state of peace would be maintained between the -islands of Oahu and Maui. - -Kahekili was greatly disappointed by his failure to secure the ivory, -the gift of the gods, and the sacred lands with the all-powerful war -drums, but he covered his chagrin as best he could by accepting the -offer of warriors, for his spies assured him that his powerful -brother-in-law, the king of Hawaii, was preparing an immense army with -which to conquer the whole of Maui. He heard of the organisation of the -two powerful bodies of young chiefs known in Hawaiian history as “the -regiments called Alapa and Pii-pii.” The Alapa regiment alone numbered -about eight hundred of the finest and bravest chiefs of the island of -Hawaii. - -He felt his inability to meet his Hawaiian enemies alone, therefore he -called for aid from Oahu. Then came the “Battle of the Sand-Hills” -below Wailuku and the defeat of the forces of the king of Hawaii. It -was a dearly purchased victory which he never could have won without -the aid of the Oahu warriors, and yet he was not profuse in thanks for -the assistance given. The failure to win the desired grant rankled in -his heart and he still nourished the purpose of securing a foothold on -the island of Oahu. The year after the Battle of the Sand-Hills, -Kahekili found an opportunity for making his next move. - -Kahahana went from Oahu to Molokai to consecrate a temple. Oahu had -maintained sovereignty over Molokai for some time, therefore the -dedication of a heiau of any importance was in the hands of the king as -the person of highest and most sacred rank. On Molokai there was also a -large taro patch. This needed attention, and some time was to be -devoted to the oversight of the repairs called for. - -Kahekili and his advisers thought this was an excellent opportunity to -renew influence over Kahahana. The two kings met on Molokai and spent -days in royal entertainments. - -At the advice of his high priest, the Maui king craftily set to work to -undermine Kahahana’s faith in the Oahu priesthood. While the kings -visited and feasted together, Kahekili, from time to time, introduced -remarks concerning the way he was treated in the matter of the ivory of -Oahu. At one time, apparently as an offset to the sacred lands which he -did not get, he asked for the large and fertile tract of land on -Molokai known as the lands of Halawa. This Kahahana readily gave to him -as land that had been conquered and won from its inhabitants, -concerning which there would be small dispute. - -Then Kahekili insinuated that the high priest of Oahu, in refusing the -grant of the ivory and the sacred lands, had been very insincere. He -told Kahahana that the prophet, while pretending to be friendly to -Oahu, had at the same time offered the entire government of Oahu to -himself. Thus he began the distrust which was to lead Kahahana to -ultimately destroy this wise and loyal high priest. In the various -conversations he tried to impress the Oahu king with the belief that -the prophet was really a traitor instead of a friend. The king’s utter -lack of principle and his knowledge of the character, of the young king -are shown in the way in which he made Kahahana believe in his personal -friendship. He took pains, in his wily and apparently open-hearted way, -to let it be known that the only reason why he had not become the king -of Oahu as well as of Maui was because of his great personal love for -his young friend. He would not stand in the way of one in whom he felt -so much interest. But this personal kindness must not blind the eyes of -the young king to the fact that his high priest was practically a -traitor. - -The young king returned to Oahu with great faith in his enemy and a -likewise great unbelief in his friends. He began a course of action -inspired by his Maui advisers which was thoroughly overbearing and -capricious and finally created dissension throughout his kingdom. - - - - - - - - -XIII - -THE ALAPA REGIMENT - -1776 - - -Ka-lani-opuu was the Moi, or king, of Hawaii, at whose feet Captain -Cook was slain in 1779. He had been the ruling chief since 1754. He was -a restless warrior and signalised his reign by bloody battles with the -chiefs of the neighbouring island of Maui. The decimation of the -Hawaiian race began in these inter-island wars before the coming of the -white race. - -About 1760 Kalaniopuu attacked the southern coast of Maui and captured -the famous fort of Kau-wiki. - -For fifteen years the Maui chiefs were not able to recapture it. During -these years Kalaniopuu had frequently gathered his best company of -warriors and attacked the Maui seacoast. From each invasion he had -returned laden with captives and spoil. At last, in 1775, the king was -the victim of his own ambition. His supreme desire was to rule two -islands instead of one, and he was willing to fight for it. - -He carried the war close to the home of Kahekili, king of Maui. A -battle was fought. There was a great destruction of life and property. -This raid received the name “Kalae-ho-hoa”—“pounded on the -forehead”—because, as the records say, “The captives were unmercifully -beaten on their heads with war clubs.” For a time victory was with the -invaders; the Maui forces were not prepared for the onset, but warriors -were hastily assembled from all parts of the island. - -There was a bloody hand-to-hand struggle, in which thrusting with -spears and striking with clubs meant almost certain death to those who -were not able to get in the first blow. - -It was a terrible defeat for Hawaii. The old king had been taken to the -coast and placed in his royal double canoe ready to escape if his army -could not win the day. - -One of the most noted and daring warriors of the time, Ke-ku-hau-pio, -held his place against the Maui men while his comrades were driven -back. Several antagonists crowded around him. When one fell another -took his place. Heavy blows from war clubs and spears beat down the -weapons of the stalwart warrior and rained blows upon his head and -body. Once and again he swept back the circle of his enemies. But they -clung to him. They wearied and wounded him until he began to stagger -under the blows against which he furnished imperfect guard. His -strength was gone, and hands were outstretched to seize him and carry -him as a living sacrifice to the nearest heiau. - -Suddenly a giant Hawaiian with a very long and heavy war club scattered -the group around the fainting warrior. - -As he beat down the Maui warriors his cry rang out: “E kokua! E -kokua!”—“To the rescue! To the rescue!” - -He gave the old chief a moment’s rest while he kept the surrounding -crowd at bay; then he dashed against the wall of warriors and broke it -down. Turning, he caught the old chief and aided him in hurried -retreat, while his terrible war club played with lightning strokes -against his foes. The young giant screamed with joy when he struck to -earth enemy after enemy. With the insane inspiration of battle he made -charge upon charge, as he pushed the confused mass of chiefs and people -into an impetuous flight. Then he hastened back to his friend and aided -him still further in the retreat. - -“It is Ka-meha-meha the sacred,” the Maui warriors cried; “the gods are -in him. Kaili, the war god, strikes through his arms. We cannot fight -against the gods.” - -So they made way for the whirlwind warrior as he helped his friend to -the sea. In a few moments they were in a waiting canoe making their -escape to Hawaii. - -Ka-meha-meha came from this battle an idolised chief. He fulfilled -Carlyle’s definition of “King”—“König,” “the man who can”—the man who, -after the battle, would be “lifted upon his comrades’ shields and -hailed as hero.” From that time the young giant was a recognised -leader. His position was substantially the same as that of the king’s -own sons. - -This was a sore defeat for the king of Hawaii. He was humiliated and -angry. His self-love and ambition were sorely stricken, but he did not -pour out his wrath upon his followers. He cheered them and encouraged -them to prepare for new endeavours. - -He called upon the high chiefs of the various districts of his island -for a more thorough preparation of men and war supplies, that with a -new and larger army he might make complete subjugation of Maui. - -This was in 1775, at the same time that in America the “Boston tea -party” and Battle of Bunker’s Hill were being followed by the struggle -for freedom on the part of England’s colonies. In England, King George -was calling upon Parliament for advice and funds wherewith to subdue -the blood brothers in America. Both King George and King Kalaniopuu -were equally obstinate in the determination to rule the lands across -the waters. - -The chiefs devoted all the energies of their districts to the -preparation for the new war. - -The warriors went up into the mountains to find the Kauila—the spear -tree—that they might cut down and dry the wood for spears and war clubs -and daggers. - -The lava ledges were searched for the hardest pa-hoe-hoe—the -fine-grained, compact lava, well fitted for tools with which to hew out -and smooth the many new canoes needed. The stone age is not so very far -away from to-day—in some parts of the world. The forests were searched -for the best trees from which canoes could be made. The sound of stone -axes and adzes rang throughout the land. Hundreds of workmen hewed and -scraped and other hundreds polished, until at last a large fleet of -canoes and a vast quantity of weapons were prepared. - -The fishermen made new offerings to their gods. Large quantities of -fish were caught and dried for the commissary department of the new -army. - -The cloth-makers sought eagerly for the bark of the woke—the paper -mulberry tree. They made offerings to their gods, Hia and Lauhuki, of -bark and leaves, with the prayer that the bark might be easily -manufactured into the finest cloth. Then they pounded the bark into -sheets which they stained with vegetable and mineral dyes. Sometimes -they made this paper-cloth into waterproof cloaks and sheets by soaking -it in cocoanut or kukui nut oil. - -Every taro field was carefully cultivated, and prayers offered and -sacrifices made to the hideous images of gods placed at some corner of -each field to watch over the growing plants. A large amount of taro -must be ready to be pounded into poi the next season for the warriors’ -poi-bowls. - -The large number of young chiefs throughout the island was organised -into three bands. The young men of royal blood, the king’s sons and -their cousins, were set apart as the bodyguard of the old king. They -were the Keawe, or “the bearers.” They were the supporters of the king -in whatever move he might make. They were personally responsible for -his safety. - -The chiefs who were the boon companions of the royal family, who had -the privilege of eating around the royal poi-bowls, were separated into -two regiments: the Alapa—“the slender”—and Piipii—“the furious.” - -The Alapa chiefs were the flower of Hawaiian nobility next to the -highest chiefs. Eight hundred warriors were in its ranks. They were of -almost equal stature, averaging nearly six feet in height. Their spears -were of equal length. The bird-hunters of each chief had scoured the -forests for the rich crimson feathers of the iiwi, which were woven -into glistening war capes. The regimental uniform—light bamboo helmets, -feather-coated and crested with brilliant plumes, added to the majestic -appearance of these stalwart chiefs. - -Many were the chants and stories about the prowess of the individuals -belonging to this noble band. They were all members of the Aha-alii, or -“Company of Chiefs.” Their genealogies would give them a welcome and a -position in any court on any island. - -Allegiance could be transferred from one king to another, or from -island to island, without loss of rank. Once a chief, always a chief. -There could be no system of degradation from the station conferred by -birth. - -Allegiance was usually given for family reasons. The blood relatives -were loyal even unto death to the king of their own blood. Sometimes -for personal reasons, such as intermarriage or friendship, a chief -would be led to espouse the cause of a new king. Sometimes captives -were given the choice between allegiance or death as a human sacrifice -before the gods. If they accepted the new service, they were at once -treated like friends and property and marriage secured for them. Insult -or injury at the hands of a superior chief was always considered good -grounds for a transfer of allegiance. - -Chiefs were never made slaves, kauwa hooluki—“wearied servants.” The -common people were in a state of serfdom akin to European feudalism. -Life and property and family were absolutely at the will of the high -chief, but the servant could leave everything and seek another master. - -In time of war a captured chief, unless claimed as a “blood brother” by -a friend in the ranks of the enemy, or accepted by the new king, was -sentenced to the heiau, or temple, as a human sacrifice. Each chief of -the “Aha-alii” had the right to wear the beautiful feather lei, or -wreath, and the feather cape, and the niho palaoa, or ivory hook, -suspended from a heavy necklace of human hair. He had the right to sail -a canoe stained red, from the mast of which floated a pennant over a -red sail. - -The bond of brotherhood among chiefs was a matter of individual -concern. “Two young men adopted each other as brothers. They were bound -to support each other in weal or woe. If they found themselves in -opposing ranks, and one was taken prisoner, his friend was bound to -obtain his freedom, and there is no record in all the legends and -traditions that this singular friendship ever made default.” The -highest chiefs were called alii-tabu—the tabu chiefs. They were sacred -in the eyes of the people, who prostrated themselves with faces in the -dust when the high chief came near them. “It was said that certain -chiefs were so tabu that they did not show themselves abroad by day.” - -Alexander says: “It was death for a common man to remain standing at -the mention of the king’s name.” - -While this army was being recruited, great preparations were made for -the purchase of the favour of the gods. Temples were repaired and the -gods reclothed. This was a peculiar ceremony. New kapa, or paper-cloth -garments, were made and consecrated to the god with prayer and -sacrifices. This cloth for the gods was made from the finest bark of -the mulberry tree. It was beautifully coloured and brought to the idol. -Another series of prayers and offerings—and frequently a human -victim—then the ornamented kapa was wrapped around the image as a war -cloak. - -Such preparations, on so large a scale, could not be concealed from -Kahekili, king of Maui. He also gathered warriors and weapons as far as -possible from his subjects. But he felt his weakness and sent an -embassy to Oahu. He must have a large body of reinforcements and the -only available army must come from Oahu. He knew of only one priest in -the island group who refused absolutely to acknowledge the superiority -of Holoae, the high priest of Hawaii. Therefore, he had requested the -king of Oahu to send the high priest Ka-leo-puu-puu to combat the -supernatural powers of the high priest of Hawaii. Both of these high -priests were of the highest rank. Priestly prestige and power depended -upon genealogy. Each of these priests could look back through a -straight line of ancestors, to the days of the Vikings of the Pacific -and the sea voyages of the eleventh century. - -Holoae was a direct descendant of Paao, the eleventh century priest -coming from Upolu, Samoa, to Hawaii. His prerogatives in Hawaii and -Maui were unquestioned. - -Ka-leo-puu-puu was able to prove beyond question that the mantle of -priesthood had never passed out of the family since the days of -Pau-makua of the eleventh century. There was strong rivalry between the -two priestly lines. Kahekili of Maui desired to bring the two priestly -powers into conflict with each other. This was the real beginning of -the new war. - -New temples were built and old temples repaired by both kings, and all -were filled with gods and priests and sacrifices. Prayers and -incantations innumerable were used by both parties. Many human -sacrifices were laid upon the altars. - -At last the Maui priest informed his king that he was assured by the -gods of final victory. “The warriors of Hawaii should come like fish -into a bay and should be caught in a net.” From this suggestion came -the plan of battle afterward carried out. - -The new year dawned—the year known in the civilised world as 1776. It -was the year of the Declaration of Independence in America. It was the -year of increased British effort and many reverses on the part of the -colonies. It was in this year that King George’s dark-skinned brother -in ambition, Ka-lani-opuu, set sail with “a cloud of boats.” Hundreds -of canoes crossed the channel between the two islands and then coasted -western Maui. - -They landed wherever any little valley on the rugged slope of Mt. -Hale-a-ka-la—“House of the sun”—afforded soil sufficient to give life -or foothold. They destroyed the villages and drove the terrified -defenceless people up the lava cliffs to mountain hiding-places. - -Early one morning a part of the king’s army landed at Maalaea Bay, near -the spot where they had been defeated. The chiefs looked over the sandy -isthmus lying between the two great Maui mountains—Mt. Hale-a-ka-la and -Mt. Iao. On the other side of some sand hills in this isthmus lay -Wai-luku, the home of the Maui king. The cry arose: “On to Wai-luku! On -to Wai-luku!” No strong force had offered opposition so far in the -invasion. It seemed fair to presume that they had completely surprised -the Maui warriors. - -Through the Wai-luku lands dashes a swiftly flowing stream of clear, -cold water, breaking through the foothills of Mt. Iao. The banks of -this stream had already been the scene of many a bloody battle, hence -the name Wai-luku—“Water of destruction.” - -It was nearly ten miles away—but that would be only a short morning’s -race for the hardy chiefs. - -The Alapa warriors shouted, “Let us drink of the waters of Wai-luku -this day!” The king, surrounded by his bodyguard of royal chiefs, -watched the splendid array of warriors as they hastened to surprise the -Maui warriors. The king’s prophet chanted as they passed him: - - - “Roll on, roll on, waves of Hawaii! - You are the surf waves. - The war god rides on the surf - To land on the banks of Wai-luku.” - - -Over the long desert isthmus sped the stalwart chiefs on up the divide -between the two great mountains, until they saw the valley of the -Wai-luku and the ocean waters of the eastern coast. On sped the eight -hundred bronzed and sinewy athletes. It was to them an easy race for -victory. Below Wai-luku lies a sandy tract through which the winds -swept with power. It has long been a tangled group of large rounded -sand hills. As they entered this rough region the first serious show of -force met the exultant Hawaiians. There was obstinate resistance, but -the onset of the Hawaiian chiefs was irresistible. They literally -trampled the warriors of Maui beneath their feet. On into the sand -hills they rushed, chanting their song of victory. Suddenly their Maui -foe disappeared, and in front and rear and on every side rose up -hundreds of warriors from Oahu—strangers to the Alapa chiefs. - -The scouts of Maui had faithfully reported the movements of -Ka-lani-opuu and the coming of the Alapa high chiefs, giving the Maui -king time to select and place his allies from Oahu. The wily king had -made thorough preparation to catch his enemies “in a net.” The -ambuscade was not ordinarily a part of Hawaiian warfare. In battle, -dependence was placed upon the strong arm rather than in cunning wit. -Often the beginning of a battle would be delayed by a series of single -conflicts between challenging chiefs, as in the days of European -knight-errantry. Banners were seldom carried. Some giant chief with -marked helmet towered above his fellows and was the centre around which -his followers could gather. Sometimes war gods—images of hideous and -distorted features—were carried by priests and thrust into the faces of -opponents. - -This battle of the Alapa regiment was unlike the ordinary contests. The -brave warriors massed their strength and expected to override all -opposition. - -But when they were drawn into conflict in the sand hills their ranks -were broken. They were forced to pass around the obstacles or climb -over them. - -From every wind-raised hill the Oahu men hurled heavy stones upon the -plumed helmets beneath them, and thrust long spears into those who -stormed the hillsides. - -Still up the loose sand the Alapa warriors struggled, putting to death -every foe, as they took possession of one hill after another, while -their comrades forced the Oahu warriors back through the winding sand -valleys. - -The conflict continued hour after hour. The blazing tropical sun filled -the struggling warriors with raging thirst, and the waters of the -Wai-luku were still nearly a mile away. - -Then the struggle toward the stream was checked. The Oahu warriors were -continually reinforced by fresh, unwearied men. The broken ranks of the -Alapa regiment were met by a constantly increasing host of enemies. -Soon the larger bodies were separated into small bands, each one -hopelessly surrounded by picked warriors. - -Broken helmets and tattered feather cloaks lay crushed and trampled -into the sand. Fragments of broken spears, javelins and war clubs lay -in splinters under the feet. Naked and bleeding the chiefs raised -broken arms to ward off descending blows. They died bravely, avenging -themselves to the utmost in their death. - -Only one of the large regiment was captured alive. Hundreds of bodies -of his companions marked the progress of the fight. This last warrior, -Ke-awe-hano—“the silent supporter”—noted for his valour, fought to the -last and then was beaten down and captured. - -“To the chief! To the chief!” was the cry of the Oahu warriors. The -wounded man was carried at once to the camp of the king. They decided -that he should be sacrificed to the gods, but his wounds were severe -and he died before they could carry him to the temple. - -Two other valiant chiefs side by side fought their way through their -enemies and escaped. They evidently left before the regiment had been -annihilated, for they were unnoticed until they had gone so far that -pursuit was useless. They reached the camp of Kalaniopuu at sunset—the -last of the Alapa regiment. - -“Into the valley of death rode the six hundred.” Like sacrifices mark -the brave deeds of brave men in all nations. - -This battle received the name in Hawaiian history—“The furious -destruction at Kakanilua”—Kakanilua was the name of the sand hills -below Wai-luku. - -Great was the wailing among the royal chiefs of Hawaii and throughout -the army. Sore was the heart of the disappointed king. He called a war -council of the powerful chiefs of his bodyguard. It was a night -council. The old king seemed to have a secret feeling that the gods -were fighting against him. Apparently he desired to give up the -invasion. He was surrounded by a turbulent band of fighting chiefs. -They waged war among themselves when they could not attack the -neighbouring islands. - -They decided to press on the next day and defeat Kahekili and his -allies. Before day began to dawn the camp was roused for action. The -majestic masses of clouds almost always hanging over Mt. Iao were -glorious in the morning light as the great army drew near the sand -hills. The Maui army crowded up toward the steep sides of the mountain -as if to avoid the scene of the battle of the preceding day. The debris -of battle, the mutilated bodies of hundreds of warriors inspired the -great army to endeavour to avenge the recent defeat. - -But the Maui army had the advantage of a well chosen position. The -Hawaiians had to fight up hill or else drift down to the sand hills. In -either case advance was difficult. Each step forward was fully earned. -Each sand hill passed was almost as much of a defeat as a victory. -There was a full day of savage fighting, marked by inhuman acts of -awful brutality. The native account of the battle says: “It was not a -war characterised by deeds of princely courtesy.” Many noted names of -valiant chiefs were never again mentioned in Hawaiian story. The story -and the life ended together in this Wailuku battle. - -At last the Hawaiian warriors were forced to retreat to the camp of -their king, where Kalaniopuu and his guard had waited for the result of -the battle. - -Kahekili evidently suffered almost as severely as the invaders, for -there was scarcely any attempt at pursuit. - -Kalaniopuu had brought part of his household with him. His chief queen, -Ka-lo-la, was the sister of Kahekili. She had come to share in the -victory over her brother and assist in the pacification of her former -friends. The attack had been made, and the ragged remnants of a -vanquished army had come back. - -He was too heavily burdened with camp equipage and suffering men for -immediate fight. He proposed that they sue for peace and that his wife, -Ka-lo-la, be the messenger to her brother. The queen utterly refused to -face her brother. There had been too many past personalities between -them, and she had evidently been a vigorous endorser of her husband’s -invasions into her old homeland. Life was too precious to be risked in -that brother’s presence. She proposed that the royal prince, Kiwalao, -her son, be sent as ambassador. - -Kiwalao was robed with all the royal elegance of a king according to -the customs of that almost naked, savage life. He wore his finest neck -ornaments, his most costly feather cloak and girdle and helmet. He was -attended by high chiefs carrying the royal kahili, or large feather -banner, and a royal calabash. These chiefs preceded the young prince as -his heralds. - -When his name and position were announced to the outposts of the Maui -army, they fell flat on the face in the sand while he passed by. It was -death to stand before a prince or a tabu chief. Kiwalao was one of the -highest sacred tabu chiefs in all the islands. - -Runners carried the news of the coming of this prince to the Maui king. -He was lying on a mat in the royal grass house at Wailuku. -Ka-lani-hale—“the heaven house”—was the name of this home of the king. - -As Kiwalao drew near the door all the Maui chiefs prostrated themselves -before him, while the king lazily turned over and partly raised -himself, lifting his head in token of friendly greeting. To have turned -away from the prince, letting his face look down, would have been the -sign of immediate death of his visitor. Kiwalao, with slow and -dignified tread, crossed the room and seated himself in his uncle’s -lap. Then both wailed over the troubles which had brought them -together, and over the deaths among their followers. - -The embassy was successful, and terms of peace between the two kings -were arranged. Kalaniopuu returned to Hawaii, to begin at once a new -crusade against Kahekili. During the ensuing two years the war -degenerated into a series of petty raids by which he kept his wife’s -brother busy marching warriors from one end of Maui to the other to -repel his attacks. In 1779 the coming of Captain Cook changed the -course of action and gave the people new things to think about, until -Kamehameha secured white men’s arms and conquered all the islands. - - - - - - - - -XIV - -THE LAST PROPHET OF OAHU - -IN THE DAYS OF KAHAHANA, 1782 - - -Paumakua was one of the great voyagers among the ocean-rovers of over -eight hundred years ago. Fornander in his “Account of the Polynesian -Race” says: “One of the legends relates that Paumakua, on his return -from one of his foreign voyages, brought back with him to Oahu two -white men said to have been priests A-ua-ka-hinu and A-ua-ka-mea, -afterwards named Kae-kae and Ma-liu, from whom several priestly -families in after ages claimed descent and authority.” These persons -were described as: - - - “Ka haole nui maka alohilohi - (A large foreigner, bright sparkling eyes) - A aholehole maka aa - (White cheeks, roguish staring eyes) - Ka puaa keokeo nui maka ulaula! - (A great white pig with reddish eyes).” - - -In the later years of Hawaiian history, two of the most prominent high -priests in all the islands were among the descendants of these -foreigners. Ka-leo-puu-puu had been high priest of Oahu, but on the -death of his king he was superseded by his elder brother, -Ka-o-pulu-pulu. He was angry and jealous and gladly welcomed an -opportunity to go to Maui as the high priest of Kahekili, the king of -Maui. Born on the island of Oahu and belonging to one of the most -famous families of priests, he understood thoroughly the temperament of -the chiefs of that island and was able to give valuable counsel to his -new ruler. He also tried to make as much trouble as possible for his -brother Ka-o-pulu-pulu. - -It was said that Kahekili followed his advice in creating a division -between the king of Oahu and Ka-o-pulu-pulu. He made Kahahana believe -that the high priest was secretly hoping to take Oahu from its king and -turn it over to himself. This statement was drilled into the mind of -the Oahu king while visiting on the island of Molokai. When Kahahana -returned to Oahu he did not hesitate to show his enmity toward the high -priest. He refused to listen when the priest attempted to give counsel -in the meetings of the chiefs. He slighted him in all ways possible and -made the fact very evident that he had no confidence in him. - -The king not only drove away his high priest, but also estranged his -chiefs. It is probable that some of the chiefs rebuked the king for his -treatment of such a wise priest and prophet. At any rate the king -“became burdensome to the people as well as capricious and heedless.” - -After nearly two years of distrust and dissension in the court of the -king of Oahu, the king of Maui decided to attempt the conquest of his -young friend’s kingdom. Internal troubles among the chiefs of the -island of Hawaii had arisen in connection with the destruction of the -Alapa chiefs and Ka-meha-meha’s ascent to rulership. There was -therefore no danger of an immediate attack from that quarter. Oahu was -entirely unsuspicious of danger. The chief difficulty in the way of -conquest was the wise and powerful priest Ka-o-pulu-pulu. - -The king of Maui sent one of his most trusted servants to Oahu to bring -to a climax the enmity of the king toward his priest. This servant came -with an appearance of great concern and told Kahahana very -confidentially that the priest had once more sent word to the Maui king -that he was ready to turn over Oahu to him and aid in the overthrow of -Kahahana, but the Maui king felt such great affection for his friend on -Oahu that he could not accept such treachery. His feeling, however, was -that he ought to warn Kahahana against such a deceitful subject. - -The poison again entered into the soul of the king and his anger grew -hot within him. He determined that the priest should die. He knew well -that he was king by virtue of the choice of his chiefs and not by blood -descent. He had already found that his word was not the only law in the -kingdom. He could not openly declare war against the priest, but he -could command him to render assistance in worship and sacrifice. -Therefore he announced that he was intending to journey around the -island for the avowed purpose of consecrating certain temples and -offering sacrifices in others. As king he had the right to perform -those duties in person, assisted by his priest. - -When he had made full preparation he started on his journey, attended -by the usual large train of servants and companions. He proceeded as -far as the village Wai-anae on the southwestern coast of the island. -From Wai-anae the king sent servants with a command to the priest to -come to him. - -Throughout all the Hawaiian Islands no priest had a reputation for -ability to read the signs of the sacrifices, utter oracles and prepare -incantations against enemies greater than that of Ka-o-pulu-pulu. He -was thoroughly skilled in all the deep mysteries of priestly lore. He -understood the dread power of “praying to death,” a power which causes -even the intelligent natives of the twentieth century to tremble. - -Ka-o-pulu-pulu was fully aware of the enmity of his king and the danger -which attended his yielding obedience. He knew also that the plea of -the need of omens and sacrifices was well founded. To him the future of -Oahu looked very dark. He felt that he could not refuse attendance upon -the king in this round of public sacrifices. If any opportunity arose -for consulting the omens in regard to the future welfare of Oahu it was -his duty to give the benefit of his wisdom to his people. It was one -more instance of going into the jaws of death for the sake of loyal -obedience. - -He took his son, Ka-hulu-pue, with him and went to Wai-anae. There he -was given no opportunity to offer sacrifice, but was attacked by the -servants of the king. The priest’s son was forced backward toward the -sea. The spirit of prophecy came upon the father as he saw the danger -of his son and he gave utterance to one of the oracles for which the -Hawaiian priesthood has been noted. He called out to his son: “I nui ke -aho a moe i ke kai (it is far better to sleep in the sea), no ke kai ka -hoi ua aina” (for from the sea shall come the life of the land). -Fornander says that the servants drove the young man into the sea, -where he was drowned. The seer no longer felt the compulsion of duty -impelling him to seek the king. The king’s purpose was evident to all -the chiefs and Ka-o-pulu-pulu would not be misjudged if he attempted to -escape; therefore he fled eastward toward Honolulu, but was overtaken -at Pearl Harbour and killed. - -When Kahekili learned of the death of this great priest he hastened to -gather his warriors together and fit out an immense fleet of canoes in -order to undertake the conquest of Oahu. - -The decisive battle was soon fought and Kahekili secured control over -Oahu. Kahahana escaped and for many months wandered over the mountains -back of Honolulu, but was at last betrayed and killed. - -The oracle of Ka-o-pulu-pulu uttered at the time of the death of his -son was kept in the hearts of the natives and its method of fulfilment -has been noted. The oracle was easily remembered, although the words -concerning the death of his son are repeated in various forms. The -oracle reads: “No ke kai ka hoi ua aina” (from the sea comes the life -of the land). - -When Kahekili landed from his fleet of canoes, and conquered Kahahana, -the people said, “The life of the land has come from the sea.” Then -again when Ka-meha-meha came from Hawaii, conquered Oahu and made -Honolulu the centre of his kingdom, the old natives of the island -repeated the prophecy and considered it fulfilled. - -And yet once more the prophecy was remembered when the foreigners came -over the ocean filling the land with new ideas, and with the bustle of -new and enlarged business, beautifying and enriching all the island -life with new homes and new arts. - - - - - - - - -XV - -THE EIGHT OF OAHU - - -This is a story of one of the most daring deeds in Hawaiian history. -After the death of Captain Cook in 1779 Ka-meha-meha was slowly gaining -dominion over the large island of Hawaii. Meanwhile the king of Maui, -Kahekili, seemed to be far more successful in extending the boundaries -over which he exercised rule. Kahekili had control of Maui and the -adjacent islands and had sent expeditions to harass the followers of -Ka-meha-meha on Hawaii. Oahu was also tempting Kahekili, and he had -already taken steps to weaken the forces of that island. - -Kahekili had fomented distrust and bloodshed among the Oahu chiefs and -at last with an immense fleet of canoes filled with warriors had landed -on the beach, south of the crater Leahi, now known as Diamond Head. His -canoes were spread along the beach below Diamond Head, covering the -sands of Waikiki. This was in the early part of the year 1783. - -The King of Oahu had been taken by surprise. He was staying for a time -in the beautiful valley back of Honolulu. The Nuuanu stream with its -many falls and sweet waters was a place where kings had always loved to -rest. While revelling there in seductive pleasures the king, -Ka-ha-hana, suddenly was awakened by the report of the coming of the -Maui chief. The uninvited guest was unwelcome because no preparation -had been made for the reception. - -Messengers were hurried to all parts of Oahu, and the warriors were -hastily gathered together. Over the mountains and along the arid plains -they came. But the force was woefully inadequate to meet the Maui -invaders. - -In this company there were eight famous warriors, who seemed to think -themselves invulnerable. They had often faced danger and returned -chanting victory. - -The night shadows were falling around the camp when these eight men, -one by one, crept away from the other chiefs. Word had been passed from -one to the other and a secret expedition partially outlined. Therefore -each man was laden with his spear, club, and javelins. When free from -all chance of interference they encouraged each other to undertake an -expedition, as Fornander says, “on their own account and inflict what -damage they could.” - -Those who have known the Waikiki beach of to-day with its splendidly -wooded shores, the luxuriant park inland, the plains covered with -trees, and the lower mountain ridges choked with lantana bushes, cannot -realise the desolate wastes of the past. The tropical luxuriance of the -region around Honolulu belongs to to-day and not to a hundred years -ago. - -It was over this arid plain dotted here and there by cocoanut trees and -across a few streams bordered by taro patches that the eight famous -chiefs picked their way. It was not smooth walking. Lava had been -poured out from the craters in the mountains and foothills. The softer -parts of the petrified streams had dissolved and the surface of the -land was covered with the hard fragments which remained. The trail -which they followed led in and out among great boulders until they came -to the sandy slopes of Diamond Head. - -With the coming of morning light they found themselves not far from the -old temple, which had been used for ages for most solemn royal -ceremonies, a part of which was often the sacrifice of human beings, -and here, aided by their gods, they thought to inflict such injuries -upon the Maui men as would make their names remembered in the Maui -households. - -Fornander says: “It was a chivalrous undertaking, a forlorn hope, -wholly unauthorised but fully within the spirit of that time for -personal valour, audacity, and total disregard of consequences. The -names of these heroes were: Pupuka, Makaioulu, Puakea, Pinau, -Kalaeone, Pahua, Kauhi and Kapukoa.” - -Several hundred warriors from Maui were stationed near this temple at -the foot of Diamond Head. Probably some of them had carelessly watched -the approach of eight chiefs of Oahu. “Into the valley of death rode -the six hundred,” but this was not an impetuous torrent of six hundred -mounted cavalry men sweeping through Russian ranks. It was a handful of -eight against what was said to be a force of at least six hundred. - -Into these hundreds the eight boldly charged. The conflict was hand to -hand, and in that respect was favourable to the eight men well skilled -in the use of spear and javelin. Side by side, striking and smiting all -before them, the little band forced its way into the heart of the body -of its foes. The Maui warriors had expected to take these men, as a -fire without trouble swallows up splinters cast into it. They had -thought that this little company would afford them an excellent -sacrifice for their war gods, and had hoped to take them alive, even at -the expense of the lives of a few men. But quickly the formidable -character of the eight fighters was appreciated. - -Wave upon wave of men from Maui beat against the eight, but each time -the wave was shattered and scattered and destroyed. Large numbers were -killed while the eight still fought side by side apparently uninjured. - -It has been said that this was a fight “to which Hawaiian legends -record no parallel.” Eight men attacked an army and for some time were -victorious in their onslaught. - -But the force around them was continually receiving additions, and an -overwhelming body of men was slowly crowding over the dead and dying -and preparing to crush them by weight of numbers. Then came the -whispered call to retreat, and the eight made a terrific onslaught -against the circle of warriors surrounding them. It was a marvellous -escape. After an awful struggle the opposition was broken down and the -eight leaped over the piles of the slain and fled toward the mountains. -One of the eight was short and bow-legged. He could fight well, but -could not run away as swiftly as his comrades. The Maui men pressed -closely after the fleeing chiefs. - -The bow-legged man was tripped and thrown. In a moment his spear and -javelin were taken from him and a renowned Maui chief caught him and -placed him on his back with the face upward, so that he could not do -any injury. He started swiftly toward the temple to have his captive -sacrificed “as the first victim of the war.” - -The friends of the captive were still near at hand and heard him cry -out that he was captured. They had no hope of being able to rescue him -but turned to see if anything could be done. He saw them and called to -one of them to kill him rather than let him be sacrificed alive. He -urged that a spear be thrown to pierce him through the stomach. “In -hope of shortening the present and prospective tortures of his friend, -knowing well what his fate would be if brought alive into the enemy’s -camp, the chief did as he was bidden.” - -The spear came unerringly toward the prisoner, but as he saw the -polished shaft almost piercing him he twisted to one side and it sank -deep into the body of the chief who carried him. - -In the confusion attendant upon the death of this great chief the -bow-legged warrior escaped to his friends and soon all the little -company were beyond pursuit. - -What became of the eight? Only one lived to perpetuate his name among -the families of Oahu. Pupuka became the ancestor of noted chiefs of -high rank. The others were probably all killed in the destructive -battles which soon followed. Kahekili conquered the Oahu army with -great slaughter and finally received the body of Kahahana, which was -taken to the temple at Waikiki and offered in sacrifice. After this -annihilation of the Oahu army no hint is given of the other members of -the band of the famous eight. They live on the pages of history. - - - - - - - - -XVI - -THE RED MOUTH GUN - -(KA-PU-WAHA-ULAULA) - - -The Red Mouth Gun is the name given by the Hawaiians to the great canoe -battle fought off Waipio, Hawaii, in the year 1791, according to -Fornander. This was the first naval battle in which guns were the -prominent weapons used by the Hawaiian chiefs. - -Ka-meha-meha I, in 1789, had gained the adherence of the noted chief -Kaiana, who had already visited China and purchased guns and -ammunition. This was probably the best stroke of diplomacy exercised by -him during all his great work of welding the scattered islands into a -united kingdom. Kaiana’s real relations were with Kauai rather than -Hawaii. In transferring Kaiana’s arsenal from Kauai to Hawaii -Ka-meha-meha secured an advantage over all the other chiefs of the -islands. The man who has material at hand is equipped for any -emergency. The possession of this armament led Ka-meha-meha to seize -the two white men, Isaac Davis and John Young in the year 1790. These -two men were the second great factor in the consolidation of the -islands. With arms and ammunition and men skilful in gunnery and wise -in counsel Ka-meha-meha was practically invincible. - -From this time he dated victories instead of defeats. During the year -1790 he overran Maui and Molokai and subdued a serious rebellion on his -own island, Hawaii. - -During this conflict at home the high chiefs of the other islands held -consultation concerning their common enemy and the best way to -overthrow him. They had guns and here and there a white man who had -been kidnapped or persuaded to desert from the few ships already -visiting the islands. By combining forces it seemed easy to overthrow -the high chief of Hawaii. The king of Kauai and the king of Oahu were -brothers. Kahekili, the ruler of Oahu, was also the high chief of Maui, -which he had placed under the control of his son, Ka-lani-kupule. -Therefore the entire northern, group of islands was able to combine -against Hawaii. It was Ka-meha-meha and one island against the rest of -the group. - -The natives had used large shells for trumpets. They had a famous war -shell known as the “kihapu.” Anything, therefore, which gave out an -explosive noise when blown into was called “pu.” When they saw a white -man holding a gun to the shoulders, with the resulting smoke and -explosion, they gave to the death-dealing magic trumpet the name -“pu-waha-ulaula”—the trumpet with the red mouth. Pu became the name for -a gun. - -The chiefs had massed their forces on Maui. Here Ka-eo-ku-lani, the -chief of Kauai, took the leadership of the expedition and, looking upon -Maui as redeemed from the victorious inroad of Ka-meha-meha, assumed -the island as one of his perquisites of the campaign. Fornander -suggests that his older brother, Kahekili, king of Oahu, might have -agreed to give him land or even the island as a reward. But here the -chiefs of Maui interfered. They were not willing to have the island -disposed of in that way. A quarrel arose and the Kauai men attempted to -take by force the lands which their high chief claimed and had promised -them. Spears were seized, war clubs swung and oval, double-pointed -stones dropped into the slings. For a little while there was an -exchange of blows. One of the sons of Kahekili, king of Oahu, withstood -a large number of Kauai men, holding them at bay unaided. Evidently the -quarrel was smoothed over. The Kauai chiefs were never able to again -lay any claim to Maui. - -The two brothers separated their forces. One fleet of canoes under the -Kauai king rendezvoused his boats at Hana, an old and well-known -harbour on Maui just across the channel from Hawaii. Hana was the home -of some of the most ancient Polynesian legends when applied to the -Hawaiian Islands. The demi-god Maui is said to have noticed how close -the sky or clouds came to the earth, and then pushed the sky up until -his mother could have room to dry the cloth she was making and the -plants have space in which to grow. - -When Ka-eo-ku-lani, chief of Kauai, climbed the hills above the seaport -he carried his war spear. Standing among the ruins of an ancient fort -he threw his spear far up toward the clouds above. Referring to the -legends, he cried: “It is said of old that the sky comes close to Hana, -but I find it very high. I have thrown my spear and it did not pierce -the clouds. I doubt if it will strike Ka-meha-meha. But listen, O you -chiefs, warriors and kindred! Be strong and valiant and we shall drink -the water of Waipio and eat the taro of Kunaka.” - -After a little rest the Kauai fleet swept across the channel and passed -down the eastern side of Hawaii. The winds of the ocean climb the -mountains of Hawaii from the northeast. As they touch the cold surface -of the lofty mountain slopes they let fall in heavy showers their -burden of waters borne from the sea. Great gulches, bordered by -enormous growths of tropical luxuriance, are rapidly formed. Waterfalls -hundreds of feet in height shake the falling streams into clouds of -spray. Of all these gulches and noted falls on Hawaii, Waipio stands -supreme. It was the pride of kings, the sacred home of priests, and the -place for the bountiful food supply of royal retinues. - -Here the Kauai chief became vandal. He evidently cared but little for -the preservation of this, one of the most ancient places on Hawaii. His -followers ravaged the taro patches and fish ponds. They seized whatever -they wanted for present use and then destroyed the growing plants and -broke down protecting banks and walls. To show their contempt for -Hawaii they were permitted, and probably commanded by their chief, to -tear up and destroy very old and sacred portions of the heiaus, or -temples. The ancient palace of Hawaiian kings was supported by sacred -posts of pepper tree. These were burned. The palace, of course, was -only a large thatched house and could be easily replaced, but the -posts, consecrated by the blood of human sacrifices and cared for -through many generations, were irretrievably lost. - -The natives of Hawaii have a special class of deities known as -au-makuas. These are the ghosts of the ancestors watching over the -place known in this earthly life, and the family of which they were the -progenitors. They were supposed to punish severely any injuries -received by those under their care. The people of Hawaii claimed that -the Kauai king suffered sorely for his impiety. - -Soon Kahekili, chief of Oahu, with the Oahu and Maui war canoes, was -driven by Ka-meha-meha from the northwestern coast which they had been -devastating. They fled to Waipio and united with the Kauai fleet. -Ka-meha-meha had been able to secure some small cannon, which he placed -on some of his larger canoes. Isaac Davis and John Young took charge of -this portion of battle array. The other canoes were well supplied with -firearms. The fleet of the invading army formed in battle array out in -the deep waters off the Waipio coast. Here the canoes of Ka-meha-meha -found their foes. - -In former years a naval battle meant the clash of canoe against canoe, -the heavy stroke of war clubs against war clubs and clouds of hurled -javelins and spears. The conflict was largely a matter of taunts and -shouts, broken canoes and drowning warriors. But in this fight the -opposing parties combined the rattle of firearms and the roar of small -cannon with the usual war of words. Boats were shattered and the sea -filled with swimming men. - -The people on the bluffs saw the red flashes of the guns and noted the -increasing noise of the artillery until they could no longer hear the -voices of men. As the clouds of smoke crept over the sea the battle -became, in the view of the watchers, a fight between red mouth guns, -and they shouted one to another the news of the progress of the -conflict according to the predominance of flashing muskets and cannon. -It was soon seen that the invaders were being defeated. The man who had -the best arms and the best gunners won the victory. - -The Kauai and Oahu kings fled with their scattered fleets to Maui. -Ka-meha-meha soon followed them, and during the next three years, step -by step, passed over the islands until the kingdom was his. - -The death rate during these years of devastating warfare was beyond all -calculation and thus came a tremendous decrease in the Hawaiian -population. - -In the eyes of the old Hawaiians the ghost-gods had avenged themselves -in the battle of “the red mouth guns.” - - - - - - - - -XVII - -THE LAW OF THE SPLINTERED PADDLE - - -Would you know the story of the Splintered Paddle? It came to pass on -the island of Hawaii in the year 1783. It is a true incident in the -life of Ka-meha-meha, the great consolidator of the Hawaiian Kingdom. - -There are slightly different versions of the tale as frequently occurs -when handed down verbally through different channels. The main points -are substantially the same. The stalwart king descended to the plane of -a highway robber and received his punishment. As a native writer says: -“The foundation of the law of the splintered paddle was the greed and -shame of a chief dealing with a common man.” But, like a true man, -Ka-meha-meha made this incident the occasion of a decision to neither -commit nor permit any more highway robbery in his kingdom. This then is -the outline of the incidents which changed a king into a -self-respecting and somewhat law-abiding citizen. - - - -Two Hawaiian chiefs of splendid physique were hurriedly climbing a -zigzag path up the face of an exceedingly steep bluff bordering the -little bay of Lau-pa-hoe-hoe. The moment they reached the summit they -hastened to the edge that broke in a sheer precipice to the ocean’s -brink. Eagerly they gazed over the far-reaching waters southward along -the banks of the island. “There is no pursuit,” said the younger man. -“No,” replied the elder chief, resting on his spear, “the men of Hilo -have crawled back to their homes to heal their wounds. Their war canoes -are not among the shadows on the water. Nor do their warriors move -along the side of the white mountain (Mauna Kea). Our watchmen do not -send the banner of smoke to the sky.” - -The two chiefs were of high rank. They could both trace their high -chief blood through more than a thousand years of royal ancestors. -However, the elder chief was of lower rank than the other, because his -ancestry had not been guarded with the same jealous care that -surrounded the birth of his friend. Among the Hawaiians the “Ahaalii” -or “council of nobles” guarded the rank of each chief and assigned to -him a place according to the purity of his blood-royal. The younger -chief covered his face with his hands and uttered the Auwe—the Hawaiian -wail for the dead. After a time he raised his head and spoke to his -companion, whom we will call Kahai. - -“O my Kahai,” he said, “yesterday and the defeat at Hilo make my -thoughts burn! How do the prophets chant the death of my chiefs and -warriors?” - -“The singers in the war canoes sang softly, O King, while the boats -were hurried along through the night. They sang of our friends whose -bodies lie in the ferns. They pronounced curses upon the Hilo chiefs. -They called the struggle ‘the bitter battle’ and that shall be its name -in the coming days.” - -A shudder passed over the young man as he said: “My chiefs no longer -lie in the ferns. In my thought I see the temple servants carrying the -bodies of my friends to the altars of the gods. It is almost the hour -for the evening sacrifice. The hands of the priests are red with blood. -The bones of my choice companions will be used for fish hooks. -Auwe-Auwe-e-e! Woe to me. My name is indeed The Lonely-one—The -Desolate!” - -“O King! thou art Ka-meha-meha, ‘The Lonely One,’ the one supreme in -royal genealogy, but not ‘The Desolate.’ Your friends are with you. -To-night your war chiefs would die for you. Your prophet has said: ‘The -cloud of Ka-meha-meha shall rest on the mountains of all the islands.’ -So shall it be. The gods have said it. Your friends believe it.” - -Ka-meha-meha (The Only-Only) was an ideal chief. He was over six feet -in height, strong and sinewy, excelling all other chiefs in athletic -exercises, cruel to enemies, ruling his own household with a rod of -iron, generous and brave among his friends, and filled with a -fatalistic belief in his own destiny. At heart he was devoted to the -interests of his country as far as he understood them. He believed that -he knew best, therefore in after years when he became ruler over the -group of islands he was thoroughly autocratic. The king’s will was to -be the people’s will. His was a savage face, large-featured, often -ferocious and repulsive. On the other hand it was capable of a vast -range of playing passions. - -His uncle, Ka-lani-opuu, who ruled the large island of Hawaii at the -time of the death of Captain Cook, had died in 1782. Ka-meha-meha had -been chosen king by a number of influential chiefs in opposition to his -cousin Kiwa-lao, the son of Ka-lani-opuu. War arose between the -cousins. Kiwa-lao was slain in one of the early conflicts. Other -chiefs, of the southern part of the island, refused to swear allegiance -to Ka-meha-meha, and had continued the war. The favors of the war gods -had been almost equally distributed. The last battle had been fought at -Hilo. At the time when our story opens Ka-meha-meha’s attack had been -repulsed with fearful loss on the part of his followers. At this time -he was forty-seven years of age and just commencing the life work of a -king and savage statesman. - -The king looked thoughtfully down into the valley where the wounded and -wearied warriors were drawing the war canoes out of the inrolling surf. -In the village could be heard wailing as the scanty news of the battle -was hastily reported, and the people realised that some loved chief or -friend would never return again to their homes. - -The king’s heart grew warm toward his faithful friends as he want down -into the valley to tell them there was no pursuit, and they could seek -rest and healing. While the chiefs were around the poi-bowl that -evening he was very quiet. He was thinking of the bodies of his -warriors laid on the altars before the gods of the southern districts -of the island. He thought of the naked altars of his own Waipio temple, -to which he had brought no captives to be slain in sacrifice. He -imagined that he might go alone and do some daring deed, perhaps make a -hurried raid upon some unsuspecting point of his enemy’s territories. -He rose from his mat and quietly passed out into the darkness. He -called a few strong boatmen and his favourite canoe steerer, launched -one of the war canoes, and with sail and paddle sped southward. - -That night was rough for Hawaiian seas. Thunder reverberated in -oft-repeated echoes from the sea cliffs. Thunder and lightning are rare -in this part of the great Pacific. Heavy winds blew and dashed the -waves high around the canoe. The natives say, “The chief was not in -danger, because his steersman was skilful and watchful. The sea did not -break over the boat, nor were they wet. Like a dolphin the boat ran -over the waves.” - -It was a misty morning as he passed Hilo Bay, where the greater part of -his enemies was encamped. His boat, far out in the shadows, was not -noticed. He passed around a corner of the island and planned to -surprise the natives of a noted fishing-ground, hoping to make captives -and secure booty from some of the warriors against whom the recent -battle had been fought. - -The morning light was touching the inland mountain tops. It rested, a -silver star, on the snowy summit of Mauna Kea. It made a golden glory -of the fire clouds of the volcano Kilauea. It glistened over the black -beds of pa-hoe-hoe, or smooth, shining lava. It began to bring into -strong relief the uplifted heads of the cocoanut trees of a century’s -growth. The white foam of ocean waves began to be visible along the -outer reef. - -The natives of Papai, a bay on the Puna coast, hastened into the sea to -gather the delicacies which are usually found among the shell-fish -along the reef, and also to set nets and snares for fish. - -As the mists rose from the waters, the oarsmen entered into the spirit -of the adventure. Like a shark the war canoe dashed toward the -fishermen. - -The people of Puna, looking toward the dawn on the sea, had noticed the -boat far out. They asked each other, “What boat is this of the early -morning?” After a little they counted the number of oarsmen. They saw -that the newcomers were strangers. Then they asked a native who was -visiting them, whose home was on the other side of the island: “O -Paiea, do you know who this is?” - -Paiea looked, recognised his ruling chief and called out: “It is -Ka-meha-meha!” Then the people were filled with fear, for the prowess -of the chief was well known and greatly feared. They seized paddles and -nets and snares and with the screaming women and children fled, rushing -along the reef, falling into the deep holes, swimming and stumbling -toward the mainland. - -The king, commanding the others not to follow, leaped from the canoe to -attack two stalwart natives who had been aiding the weak to escape. - -The story, related by Kukahi, is that Ka-meha-meha did not succeed in -overtaking any of the Puna people before they gained the shore and fled -inland. Closely pursuing he called on them to stop; but with greater -terror they continued their flight. Then he became angry and quickened -his pace. A fisherman turned and threw his fishnet over the pursuing -chief, causing him to fall down upon the sharp lava. “Blood crawled -over the stones around the fallen body.” Then he tore the nets which -entangled him and again rushed heedlessly on. While straining himself -to see where the men were running, his foot broke through a thin shell -of lava into a crevice. To pull it up was impossible. - -The men turned back and struck at him with their paddles, but after a -few blows the paddles were destroyed. He managed to grasp a large piece -of lava. The men ran away. “The thrown stone struck the trunk of a Noni -tree, broke it off and with the tree fell to the bottom of a small -ravine, and the spot is shown to this day.” - -The steersman became anxious concerning his chief and came up from the -boat. Meantime the fishermen had secured spears and were returning to -kill Ka-meha-meha. The steersman broke the sharp edges of lava away -from the imprisoned foot, but did not succeed in liberating his chief -before the natives began to thrust at him with their spears. - -The agile chief, fettered as he was, avoided the thrusts, but the -steersman was awkward. One of the spears pierced him. Ka-meha-meha -seized this spear and quickly broke it near the body. When the men saw -that he had a weapon they ran away. - -When Ka-meha-meha had freed himself he and his companion came down to -the shore. He warned the men not to repeat the story of the injured man -and the battle between himself and the flying fishermen of Puna. He did -not want his high chiefs to know that he had been struck and hurt by a -common man. The chiefs were very strenuous in upholding the dignity of -their caste. They thought but little of putting to death their -servants. That some of the lower classes should have struck their -highest chief was sufficient ground for killing any of his companions -who had failed to protect him even at the cost of their own lives. - -Ka-meha-meha knew how unreasonably wilful he had been in forbidding his -steersman to join in the pursuit, and therefore felt the injustice of -permitting him to be punished. It was a weary journey for the defeated -king and his wounded steersman. - -The spear-head and part of the shaft still rested in the side of the -wounded man. The king could not have the spear removed without great -danger, so waited, thinking to have the wound well cared for after -reaching Lau-pa-hoe-hoe. However, it was impossible to keep the boatmen -from telling the story of the splintered paddle and the wounded -steersman. The chiefs soon heard the particulars and called the council -of chiefs. There they grimly voted to “heal” the wounded man. - -Ka-meha-meha appealed to them: - -“O chiefs! The night of our going away was a very evil night. There was -storm and wind and thunder; yet I received no injury, nor was I even -wet by the sea. Nor was I permitted to feel the least fear. My -steersman was wise and skilful. He was my close friend on the deceitful -and dangerous sea. Therefore I ask you, if you wish to see him healed, -have him brought before my eyes for the treatment.” - -But some of the chiefs went out and instead of bringing the wounded man -into the council took him and twisted the spear-point, pulling it back -and forth, until he died. - -After Ka-meha-meha returned from his Puna excursion he rested for a -time. His adventure was not encouraging. He decided that he could not -hasten the plans of the gods. The ancient Hawaiian was very much of a -fatalist. So also is the Hawaiian of to-day. What has to be is accepted -without rebellion. - -Ka-meha-meha realised that he was too weak, both in personal strength -and in the number of warriors, to make further effort for the time -being. Therefore, he sent his warriors home to cultivate their fields -and prepare new war material for future conflicts. - -While this preparation was going on, a new element entered into -Hawaiian warfare. The white man’s ships and the white man’s weapons -were becoming familiar to the great king. - -White men were secured to take charge of small cannon, and to drill -squads of warriors equipped with the rude firearms of a century ago. - -Some of these white leaders and their muskets found their way into the -service of almost all the important chiefs throughout the islands. - -Ka-meha-meha owned the best harbours and offered the best inducements -for trade with the foreigners. He secured the best equipment of arms -and men. This gave Ka-meha-meha a vast advantage over the antagonistic -kings and chiefs of his own and other islands. He had large boats built -and armed with small swivel cannon. He had sixteen foreigners in his -service. He led his victorious warriors from island to island. In his -last campaign it is said his fleet of canoes lined the beach of one of -the islands for a distance of four miles. - -In a few years his friends saw the prophecy fulfilled. “His cloud was -resting on the mountains of all the islands.” He had unified the group -under one autocratic government, and had established the Ka-meha-meha -dynasty. - -Then came the memory of that excursion made in 1783 to Puna for the -sake of robbery and possible murder. The king wondered what had become -of the men who had attacked him. He had gone to Hilo and was having a -fine fleet of wide and deep canoes made in the splendid koa forests -back of Hilo. While waiting here, some time between the years 1796 and -1802, he determined to find the men of the splintered paddle. He knew -that these men might have changed their residence from the Puna -district to Hilo. So he sent messengers throughout both districts -summoning all the people to a great meeting in Hilo. Certain large -grass houses were set apart for the large assembly. The Hilo people -were separated from the families of the other district. When the people -were thus gathered together they found themselves prisoners. They -feared wholesale destruction. The days of human sacrifices among the -Hawaiians had not passed by. The new king, against whom they had at one -time fought, might intend their sacrifice in numbers. They were his -property to be burned or cut to pieces and placed in the temples of the -gods. No one could dispute the will of the chief. It was a political -condition which the Hawaiians of a hundred years later could scarcely -begin to realise. That man is very ignorant who thinks the old days -best. - -The king passed through the houses allotted to the Hilo people. It must -have been an anxious time for the prisoners. Wholesale destruction, -possibly because of the bitter war of 1783, stared them in the face. -But the chief touched them not and passed through their lines out to -the houses in which the Puna people were confined. - -A suspicion at least of the reason for their imprisonment must have -come to the guilty men. The story runs that when they saw Ka-meha-meha -they bowed their heads, hoping to escape recognition. But this revealed -them at once to Ka-meha-meha, and he approached them with the command -to raise their heads. It was an interesting scene when these common men -were brought before the chiefs for final judgment. It is said the chief -asked them if they were not at the sea of Papai. They assented. Then -came the question to two of them: - -“You two perhaps are the men who broke the paddle on my head?” - -They acknowledged the deed. - -“To the death, to the death!” cried the chiefs around the king. - -“Down the face!” “Command the stones!” “Let the man and his friends be -stoned to death!” - -The king listened to the suggestions of his companions. Then he said: -“Listen! I attacked the innocent and the defenceless. This was not -right. In the future no man in my kingdom shall have the right to make -excursions for robbery without punishment, be he chief or priest. I -make the law, the new law, for the safety of all men under my -government. If any man plunders or murders the defenceless or the -innocent he shall be punished. This law is given in memory of my -steersman and shall be known as ‘Ke Kana-wai Ma-mala-hoa,’ or the law -of the friend and the broken oars. The old man or the old woman or the -child may lie down to sleep by the roadside and none shall injure -them.” - -The law with the name Ma-mala-hoa is still on the statute books of -Hawaii. It has been greatly modified and enlarged, but the decree -against robbery by any man, and especially the plunder of the weak by -the powerful, had its beginning for Hawaii in the days of Ka-meha-meha. - -Alexander says in his history of the islands: “During the days of -Ka-meha-meha energetic measures were taken for the suppression of -brigandage, murder and theft throughout the kingdom.” - -“The Law of the Splintered Paddle” marked the awakening of a pagan -conscience to a sense of just dealing between the strong and the weak. - - - - - - - - -XVIII - -LAST OF THE TABU - - -To-day the thatched house is a curiosity in the Hawaiian Islands. In -the time of our story the grass roof was the only shelter from the rain -and heat, except the thick-leaved tree or the insecure lava cave. The -long rushes and grasses from the sea marshes and the long leaves of the -pandanus tree made a very good if not a very enduring home. There the -chiefs and common people alike were born, and out of such grass houses -their bodies were carried when life was over. - -It was the same story told over again on islands or continents. The -chief’s house might have a few more mats of a little finer texture, or -calabashes of wood with markings a little more unique, but birth nights -left fully as many beautiful children, and the hours of death took away -fully as many noble men and women from the poor hut built by the taro -patch as from the better-apportioned home under the silver-leaved kukui -or candle-nut tree. Out of the ranks of the unappreciated have come -some of the best people of the earth, and some of the strongest -influences changing nations. - -There was a modest grass house in one of the upland valleys of Kailua, -Hawaii. Tall cocoanut trees bent over it. Near it grew the ohia, or -native apple tree, luxuriant in crimson tassel-like blossoms. The -sacred ohelo berries ripened in the iliahi or sandalwood forest above. - -One bright afternoon a tall, finely formed woman broke through the -arching branches which obstructed the path and approached the door -where an old woman sat crooning to a child resting in her arms. The old -woman looked up, and then fell on her face, crying: - -“Oh! my chief! my chief! My Ka-ahu-manu!” - -The queen gently raised the old woman, calling her “mother,” as was the -Hawaiian custom when speaking to favourite retainers. - -“Where are Oluolu and her husband?” asked the queen. - -“Coming soon with the pink taro you so dearly love,” was the reply. - -While the favourite queen of Ka-meha-meha was visiting with her old -nurse, a happy young couple came from the near-by taro patch. The young -man carried a bunch of rare bananas. When he saw the queen he -prostrated himself at her feet and, without thinking, gave the bananas -to her. - -Ka-ahu-manu laughed gaily, saying: “O my thoughtless one, you have -tempted your queen to break tabu.” - -A horrified expression crossed his face and he hastily started to -withdraw the bananas. But the queen was wayward and self-willed. Her -hand was on the bunch as she said: - -“This is mine. It is your offering to your chief. I will eat of these -bananas.” In a moment she was eating the delicious fruit. - -Then the old woman began to wail: “Auwe, auwe! The queen must die and -we shall all be destroyed!” - -“Hush, mother,” said the young man, as he glanced significantly over to -Oluolu, who had evidently some secret knowledge of the way to violate -tabu. “Many people think that the tabu is not right, and that the -threatened punishments come not from the gods, but from the priests -themselves. The white men in Ka-meha-meha’s court do not keep tabu, nor -do they die. Even the king does not require human sacrifices. Old -things are passing away.” - -“But the gods will punish the people for the growing unbelief,” -murmured the grandmother. - -“Not if the belief is false,” said Oluolu. - -Ka-ahu-manu listened in astonishment. She had done many things secretly -which she did not care to have come to the ears of the priests, but she -could scarcely believe that the common people did the same. She said: - -“Is this the talk of the common people?” - -“No,” answered Oluolu. “Only a few speak freely one to another. The -dread of the priest is over the land.” - -When Ka-ahu-manu returned to the king’s houses she kept these things in -her heart. She saw the priests and their spies becoming more vigilant -and more violent. She realised that the foreigners were exerting a -strong influence against the tabu system. Her outspoken speeches, for -which the priests did not dare to punish her, were bearing fruit. The -indignation of the queens of Ka-meha-meha was aroused when a priest -commanded that a little girl who had been caught eating bananas should -have one of her eyes gouged out. Then came a carousal, after which a -tipsy woman stumbled into her husband’s eating-house and was put to -death for violating the tabu. Ka-ahu-manu talked these and many other -similar experiences over when she visited the old grass house, gaining -new ideas and new confidence from her loyal retainers; but the old -woman, with aching heart, sat in the door, muttering incantations to -keep her queen and her children from the danger which their words -seemed to invite. - -Ka-meha-meha died about 2 o’clock in the morning of May 8, 1819. When -he knew that his illness was serious he gave the kingdom jointly to -Ka-ahu-manu and his son, Liho-liho. - -The very morning of Ka-meha-meha’s death some chiefs came to -Ka-ahu-manu with the proposition that she use her authority and declare -the tabu at an end. But there was an indescribable scene of riotous -confusion and revelry and lust. Even the ordinary restraints of savage -society were laid aside. Priests were occupied with signs and -incantations to discover some one who might have prayed the great king -to death. Ka-ahu-manu’s party of practical unbelievers were under -suspicion. Therefore the queen decided that the time had not yet come -to take such an eventful step. However, some of the people violated -different tabus and suffered no injury. Kee-au-moku, the queen’s -brother, broke the tabu staff of the priests, and Hewa-hewa, the high -priest, later gave his influence not only toward the suppression of the -tabus, but also toward the destruction of the idols and their temples. - -After a few days Liho-liho, the young king, and Ka-ahu-manu, in their -most regal apparel, met and together assumed the government of the -Hawaiian Islands. At that time Ka-ahu-manu proposed that they -henceforth disregard the tabus. But the king, although under the -influence of liquor, was not quite ready to take this step. Some of the -chiefs also opposed such action. Keopuolani, one of the queens, asked -the king to eat with her. But Liho-liho delayed the answer. Then she -took his little brother (afterward Ka-meha-meha III) and induced him to -eat with her. This gave an example of the most sacred tabu chief in the -land violating tabu with her little son. Soon the king yielded and -openly ate and drank with the queens at a feast in which many tabu -articles were placed. The word passed rapidly from island to island, -and was hailed with joy by the mass of the people. - -But the guardian of the war god, Kaili, felt responsibility placed upon -him by the dying charge of Ka-meha-meha. He felt that it was his high -trust to protect the tabus and the worship of the gods. He was strong -and fearless. The priests and chiefs who wished to perpetuate tabu -gathered around him and a rebellion was instituted. - -The story of the “battle of Kua-moo” must be told very briefly. It was -the death struggle of the fanatics. It was the attack of the handful -upon the better armed and larger army. It was a long drawn-out -conflict. At last the guardian of the war god, wounded and bleeding, -fought, seated upon a block of lava. By his side his wife stood, also -fighting bravely. As he, struck by a musket ball, fell back dead, she -cried out: “I surrender!” But at that moment a ball struck her in the -temple and she fell dead by the body of her husband. - -How the tabus were laid aside, the idols destroyed and the temples -burned—all this is a matter of history. But no writer has chronicled -how the young husband carried the news from Kailua to the grass house -under the cocoanut trees. No one has written of the joy of Oluolu in -the life of broader privileges secured by abolishing the tabu system. -And no one has described the old woman who could not understand the new -order of things, but sat in the door of the grass house in the valley -and grieved over the shattered doctrines of her forefathers. - - - - - - - - -XIX - -FIRST HAWAIIAN PRINTING - - -Foreigners from all over the world called on the Hawaiians and remained -with them forty years before the missionaries came. Their influence was -negative. They did not study the people or help them to study. John -Young, Don Marin and Isaac Davis were notable exceptions in a few -things, but the fact remains that no earnest effort was made by any one -to help the natives intellectually until the missionaries came. - -Alexander Campbell, who, in 1809, was left in Honolulu by a whaling -ship on account of frozen feet, revealed the situation. The king -Tamaah-maah (Ka-meha-meha) ordered Boyd, his carpenter, to make a loom -for Campbell to use in weaving cloth for sails. Boyd declined, saying, -“The natives should be taught nothing that would render them -independent of strangers.” - -Campbell places on record the feeling among the foreigners. “When a -brother of the Queen’s, whose name I do not remember—but who was -usually called by the white people John Adams—wished me to teach him to -read, Davis would not permit me, observing, ‘They will soon know more -than ourselves.’” It is interesting to note that Gov. Adams, whose -native name was Kuakini, did learn to read and write under the -missionaries and has left two short letters, in both of which he -presents a request for saws. - -In one he says, “My wife is going away to Hawaii. If perhaps she can -carry, give you to me sahs tools,” signed “Gov. Adams.” In the other -letter he says he is building a house and wants a “sah tool” which he -will return when the work is done. - -The missionaries landed at Kailua on the island Hawaii, April 4, 1820, -and there divided their party, the larger number coming to “Hanaroorah, -Honolulu, April 19.” - -Mr. Bingham says, “They began at once to teach.—The first pupils were -the chiefs and their favourite attendants and the wives and children of -foreigners.” The first instruction was necessarily in English, but the -missionaries used every opportunity to become acquainted with the -speech of the people and make it a written language. They wrote down as -carefully as they could every new word which came to their ears. This -was no small task and was absolutely necessary as the foundation of a -written language. - -As soon as the missionaries were sure of the orthography and -pronunciation of a number of words they prepared a primer or spelling -book to be printed for the schools they were carrying on. Mr. Bingham -says: “On the 7th of January, 1822, we commenced printing the language -in order to give them letters, libraries and the living oracles in -their own tongue. A considerable number was present, and among those -particularly interested was Ke-au-moku (Gov. Cox) who after a little -instruction by Mr. Loomis applied the strength of his athletic arm to -the lever of a Ramage press, pleased thus to assist in working off a -few impressions of the first lessons.” - -Although these impressions were merely proof sheets, probably, of the -first half of the spelling book, yet the large number printed and put -in use, nearly 100 in all, would make this the first item printed. - -This was the first printing done in the Hawaiian islands and along the -North Pacific coast west of the Rocky Mountains. These first sheets -created a new interest among the chiefs. King Liho-liho (Ka-meha-meha -II) visited the press, saw a sheet of clean white paper laid over the -type, then “pulled the lever around and was surprised to see the paper -instantly covered with words in his own language.” - -While the chiefs were awakened by these proof impressions to -intellectual desires never before experienced, the work was being -pushed of finishing the second “signature” and the complete book of -sixteen pages was printed in an edition of 500 copies. Gov. Adams -(Kuakini) secured one of the first copies of these lessons “and was -quickly master of them.” - -Liho-liho was glad to have the chiefs instructed and took 100 copies of -the first primer for his friends and attendants. Ka-ahu-manu took 40 -for her friends. These probably came from this printing of 500 copies. -In the latter part of September, another printing of 2,000 copies was -made from the same type. - -Liho-liho felt a little like the foreigners who did not want the -natives instructed. He wanted the education reserved for the chiefs -because, according to Mr. Bingham, “he would not have the instruction -of the people in general come in the way of their cutting sandalwood to -pay his debts.” - -Nevertheless, the flood could not be held back and the privilege of -reading and writing rapidly spread among the people. In six years there -was the record— - -“Oahu: Mission Press, Nov. 1828; 5 Ed.; 20,000. Total, 120,000.” - -Meanwhile a great deal of other printed matter had been issued from -that first press. - -March 9, 1822, at the request of the king and high chiefs a handbill, -entitled, “Port Regulations,” was printed, probably to aid the rulers -in quieting the differences which were continually arising with sea -captains. The fourth item recorded as issued in these islands was in -December, 1823, and is the very rare and unique little book of 60 pages -of Hawaiian hymns prepared by Rev. Hiram Bingham and Rev. William -Ellis, an English missionary from Tahiti who resided in Honolulu at the -time, heartily allying himself with the American missionaries. His -previous knowledge of the similar language of Tahiti made it easy for -him to learn Hawaiian. The edition of this hymn book was 2,000 copies. - -The most interesting part of the story of printing in the Hawaiian -Islands belongs to the greatest work accomplished for the good of the -people—the printing of the Bible in the Hawaiian language. This article -has space for only a few facts. The first printed Bible passage was in -a revised spelling book published April, 1825. This was John 3, 16–21. -Then in June, 1825, a booklet, 4 pages, called—“He olelo a ke Akua,” or -“Selected Scriptures,” was probably printed on the same demy with “He -ui,” or “A catechism,” 8 pages—each 7,000 copies. In November, 1825, -the hundredth Psalm was “printed on a card for the opening of the -church built by Ka-lai-moku at Honolulu,” then in December, 1825, the -Ten Commandments and the Lord’s Prayer; in July, 1826, the Good -Samaritan, and in January, 1827, the Sermon on the Mount. - -In December, 1827, came the first systematic attempt toward printing -the Bible. Twelve pages of the Gospel of Luke were struck off—10,700 -copies. Later the entire book of Luke was printed in Honolulu. The -other gospels, Matthew, Mark and John, were printed in 1828 in the -United States. A copy of these three gospels, bound in an elegant and -substantial cover, was presented to Ka-pio-lani, the high chiefess who -defied Pele on the brink of the pit-crater of Kilauea in 1825. This -volume now lies in the archives of the Hawaiian Board. The entire Bible -was completed and “the finishing sheet was struck off May 10, 1839.” - -An interesting prophecy concerning the completion of the Bible is found -in a writing book, where, under the date April 30, 1827, is the record -of a conversation. Mr. Bingham says that it is the duty of the mission -to complete a translation of the Bible in five years from this time and -thinks that with circumstances as favourable as they now are it will be -done. - -Mr. Whitney says: “I say if the whole Bible is in print in the Hawaiian -language in ten years from this time it is as much as I expect, and I -think will be a progress exceeding that of any other mission to any -heathen country having a language not previously written or reduced to -order.” It was a little over twelve years after the first pages were -prepared before the complete Bible was in print. - - - - - - - - -XX - -THE FIRST CONSTITUTION - - -Many subtle influences were at work in the evolution of Hawaiian -civilisation. Between the years 1835–1840 there was a culmination of -several forces, each one important in itself and all uniting to bring -about the exceedingly interesting series of events which marked the -Hawaiian history of that time. Missionary instruction commenced in -1820. The work of translating the Bible into the Hawaiian language was -completed and the book published in 1839. For several years the -thoughts of the Bible had been studied and preached with great -clearness and power as the result of the labour of translating and -criticising the different books. Then came one of the most remarkable -religious revivals in history. These years of religious instruction, -with their resultant awakening of conscience and yearning for a better -life, could not escape a close connection with the contemporaneous -demands of civilisation. The double development could not be separated. - -During these same years there came a new relation to the larger nations -of the world. International complications succeeded each other with -great rapidity. A controversy with Roman Catholic priests, much as it -was deprecated by the missionaries, was nevertheless a very useful -factor in making the king and chiefs realise that they must be better -prepared to deal with foreign interference. There was plain necessity -for a knowledge of law and government. Schools and churches and the -first newspapers published in the Pacific Ocean were all enforcing the -demand for better government. - -In 1833 King Ka-meha-meha III was thinking seriously of holding -unbridled sway over his people. Alexander says that he “announced to -his chiefs his intention to take into his possession the land for which -his father had toiled, the power of life and death, and the undivided -sovereignty.” His purpose was to have no government distinct from the -will of the king. - -The earthquake changes in civil conditions occurring at that time -throughout the islands speedily made the king and the chiefs conscious -of their ignorance of methods of government, and in 1836 they applied -to the United States “for a legal adviser and instructor in the science -of government.” This was a request difficult to grant speedily. In 1838 -the right man for the place was selected from among the American -missionaries in the islands. His name was William Richards. Under his -instruction an outline of forms of civil government was rapidly given -to the leading men of the kingdom. Ka-meha-meha III determined to put -the lessons into practice, and in 1839 issued what he called “A -Declaration of Rights—Both of the People and the Chiefs,” and in -October, 1840, promulgated the first Constitution of the Hawaiian -Islands, quickly following these documents with a code of laws agreed -to unanimously by the council of chiefs and signed by both the king and -his premier. - -These laws and the Constitution and Declaration of Rights were first -published in English in 1842. The Declaration and Constitution owe much -of their remarkably clear and broad conceptions of the relation of -ruler and subject to Mr. Richards. Nevertheless, it is a somewhat -remarkable fact that men of such limited civilisation as the king and -chiefs should have been willing to voluntarily give up so large a use -of power as is marked in the adoption of such a radically new form of -government as arose in 1839–1840. It was a revolution of ideas and -purposes and customs remarkable in its extent and thoroughness. - -Laws had been made by kings and chiefs as far back as the year 1823. -Many difficulties had been decided according to the tabu, or practices -of the chiefs, or according to the general principles of common law. -The established customs of civilised nations had considerable force in -disputes between natives and foreigners. But at last the rulers of the -land began to put their government into permanent shape. Mr. Richards -had much to do in the preparation of the new system of rule. The -foreign consuls assisted and even wrote some of the earlier laws. -Commanders of warships made suggestions. Missionaries were consulted. -David Malo, John and Daniel Ii and other pupils of the early -missionaries wrote some of the original laws. The king and the high -chiefs ratified these laws, explained them to the people and put them -in force. This is in brief the situation immediately preceding and -accompanying the peaceable and yet irreclaimable establishment of -constitutional rights and privileges in Hawaii. - -Three steps are to be noticed in the growth of the recognition of the -rights of the common people. The Declaration of Rights, the -Constitution, and the Enactment of Laws by an elected legislature. Once -taken, no royal will could ever retrace these steps. The king and his -chiefs made a gulf between their past and their future history and -could not bridge it or re-cross it. The Hawaiian Magna Charta, like -that of King John Lackland, was irrevocable, because, like the great -charter of England, it was a step in the evolution of human liberty. It -is interesting to note the similarity of thought and language when the -leading principle of the Magna Charta is placed beside the supreme gift -of the king granted in the Hawaiian Declaration of Rights. - -What has been called “The essence and glory of Magna Charta” reads as -follows: “No freeman shall be taken, or imprisoned, or dis-seized, or -outlawed, or banished, or anyways injured, nor will we pass upon him, -nor send upon him, unless by the legal judgment of his peers or by the -law of the land.” - -The Hawaiian Declaration of Rights, issued June 7, 1839, stated first -the principle upon which the American Declaration of Independence was -founded, viz.: - -“That God has bestowed certain rights alike on all men, and all chiefs, -and on all people of all lands.” - -Then the further fundamental principle was outlined that: - -“In making laws for the nations, it is by no means proper to enact laws -for the protection of the rulers only, without also providing -protection for their subjects.” - -Then came the necessary conclusion, which is very similar to the crux -of Magna Charta: - -“Protection is hereby secured to the persons of all the people, -together with their lands, their building lots, and all their property -while they conform to the laws of the kingdom, and nothing whatever -shall be taken from any individual, except by express provision of the -laws.” - -In order to carry out this Declaration of Rights Ka-meha-meha III and -his high chiefs were led irresistibly to the promulgation of a -Constitution which should differentiate the functions of the different -branches of government and provide for a proper presentation of the -needs of the people. As surely as the sunlight follows the morning star -so certainly came the provision for a House of Nobles representing the -chiefs and a House of Representatives representing the people. - -The Constitution was promulgated October 8, 1840. After reiterating the -Declaration of Rights the king defines the legislative, executive and -judicial branches of government and establishes the legislature and -bestows upon it the power of enacting laws. Previously he had enacted -law with the advice of his council of high chiefs. - -The laws which were passed after this Constitution was promulgated are -both curious and instructive. There is a very large concession on the -part of the king and the high chiefs who constituted his advisers, and -a correspondingly large increase of privileges on the part of the -common people. This is especially noticeable in the enactment of laws -concerning taxation. Before the days of the Constitution and -legislature the king held all power in his own hands, although the -Aha-alii, or Council of Chiefs, was a factor with which he continually -reckoned. The common people were not taken very much into account -before the influence of Christianity was felt by both king and chiefs. - -In the act of the Legislature and House of Nobles signed by the king -November 9, 1840, three forms of taxation are specified—the poll tax, -the land tax, and the labour tax. - -The poll tax could be paid in arrowroot, cotton, sugar or anything -which had a specific money value. The most important exemption looked -toward the preservation of large families. “If any parents have five, -six, or more children, whom they support ... then these parents shall -by no means be required to pay any poll, land or labour tax until their -children are old enough to work, which is at fourteen years of age.” - -The land tax was to be paid in swine. - -If lands were forfeited they were to go back into the hands of the -king, “and he shall give them out again at his discretion, or lease -them, or put them into the hands of those who have no lands, as he -shall think best.” - -The labour tax would be considered an exceedingly heavy burden by the -public of the present time and yet that labour law was very much less -oppressive than the semi-civilisation which preceded it. The native who -sighs for the return of the days of the olden time would speedily try -to get back out of the fire into what he considers a frying pan. Twelve -days’ public labour out of every month would be considered exceedingly -oppressive if exacted by the government of to-day. Yet thus reads a -part of the enactment of 1840: - -“When public labour is to be done of such a nature as to be a common -benefit to king and people, and therefore, twelve days in a month are -devoted to labour; then all persons, whether connected with the land or -not, and also all servants shall go to the work or pay a fine of half a -dollar a day.” - -Fines were exacted from the late and lazy. The man coming after 7 -o’clock in the morning was fined an eighth of a dollar, and after -dinner a fourth of a dollar. While the man who was lazy and idle one -day was fined two days’ extra labour. There were, of course, exemptions -for infirmity, large families and other good reasons. - -There was enacted a special law for the lazy and worthless element of -the community. - -The words of the law seem to come from the lips of the king. “As for -the idler, let the industrious man put him to shame, and sound his name -from one end of the country to the other.” The chiefs were exhorted “to -disperse those lazy persons who live in hordes around you, through whom -heavy burdens are imposed upon your labouring tenants.” “Treat with -kindness those who devote their strength to labour, till their tattered -garments are blown about their necks, while those who live with you in -indolence wear the clean apparel for which the industrious poor have -laboured.” - -It is well known that laws are applied sermons, but these laws are -sometimes primarily sermons, as the introduction to Act III well says: -“A portion of this law is simply instruction and a portion is direct -law. That part which simply disapproves of certain evils is -instruction. If a penalty is affixed that is absolute law.” Hence the -following exhortations are made to the chiefs: “That the land agents -and that lazy class of persons who live about us should be enriched to -the impoverishment of the lower classes, who with patience toil under -their burdens, is not in accordance with the designs of this law. This -law condemns the old system of the king, chiefs, land agents and tax -officers. That merciless treatment of common people must end.” - -It is worthy of notice that the fourth act of these early laws -practically recognised the New England system of “local” or “town” -government. The words are peculiar, “If the people of any village, -township, district, or state consider themselves afflicted by any -particular evils in consequence of there being no law which is -applicable ... then they may devise a law which will remedy their -difficulties. If they shall agree to any rule, then that rule shall -become a law for that place, but for no other.” This was to apply -especially to any community’s desire concerning fences, animals at -large, and roads. “Though no such law can be at variance with the -general spirit of the laws of the nation nor can there be any -oppressive law nor one of evil tendency.” - -In 1842 an act was signed by the king and the premier, in which the -evident intent is a lesson for the common people—a lesson to be -enforced by contrasts. “The people are wailing on account of their -present burdens. Formerly they were not called burdens. Never did the -people complain of burdens until of late. This complaint of the people, -however, would have a much better grace if they with energy improved -their time on their own free days; but lo! this is not the case. They -spend their days in idleness, and therefore their lands are grown over -with weeds and there is little food growing. The chiefs, of their own -unsolicited kindness, removed the grievous burdens. The people did not -first call for a removal of them. The chiefs removed them of their own -accord. Therefore the saying of some of the people that they are -oppressed is not correct. They are not oppressed, but they are idle.” - -For that reason a new law was enacted stating that it “shall be the -duty of the tax officer whenever he sees a man sitting idle or doing -nothing on the free days of the people (i.e., the days, when they were -not required to work for the king or chiefs) to take that man and set -him at work for the government, and he shall work till night.” - -Accompanying this act compelling idlers to toil there was a clear -statement of the strong contrast between the burdens of the time -immediately preceding and those after the passage of the new laws. -These changes are worth noting because of their historical bearing upon -the past and present condition of the native Hawaiians. - -“Formerly if the king wished the property of any man he took it without -reward, seized it by force or took a portion only, as he chose, and no -man could refuse him. The same was true of every chief and even the -landlords treated their tenants thus.” This was so changed that if a -chief should attempt it “he would instantly cease to be a chief on this -archipelago.” - -“Formerly the chief could call the people from one end of the islands -to the other to perform labour.” “If the king wished the people to work -for him they could not refuse. They must work from month to month. So -also at the call of every chief and every landlord.” - -“Formerly if the people did not go to the work of the king when -required, the punishment was that their houses were set on fire and -consumed.” The fact must be recognised that before the adoption of this -Constitution under the influence of the American missionaries the -common people never owned any land or had any especial rights. - -The power of the king and chiefs up to the time of their freely giving -this constitution and new set of laws was practically unlimited. The -fact that they voluntarily limited themselves for the benefit of the -people must be noted to the credit of an awakened conscience under -missionary guidance. - - - - - - - - -XXI - -THE HAWAIIAN FLAG - - -The flag which has floated over the Hawaiian Islands for more than a -century is a combination of the “Union Jack” and stripes rather than -the “Stars and Stripes,” to which it now gives precedence. The Union -Jack in the upper or “halyard” corner, and eight stripes, red, white -and blue, constitute the old flag of Hawaii. - -This flag has a story worth hearing. - -Vancouver visited the “Sandwich Islands” with Captain Cook. Nearly -fifteen years later he returned in command of an expedition. February -21, 1794, he entered into an agreement with Ka-meha-meha I and his -Council of Chiefs to receive the islands under the protection of Great -Britain. February 25, with great ceremony, the English flag was raised -over Ka-meha-meha’s royal home on the island of Hawaii. Probably this -flag was the first “Union Jack” adopted by King James, 1603–1625, on -the political union of England and Scotland. - -This flag was succeeded in 1801 by the present Union Jack, which is -made by placing three crosses upon a blue field—St. George’s of -England, a red cross; St. Andrew’s of Scotland, a white cross, and St. -Patrick’s of Ireland. The Irish addition to the flag consisted of St. -Patrick’s red cross laid upon St. Andrew’s white cross, and half -covering it. This was the second Union Jack. The name “Jack” is said to -have come from the red cross on the “jacque”—the coat of mail or outer -coat of the soldiers of England. - -The second Union Jack was the second flag to float authoritatively over -the Hawaiian Islands. The fact that Ka-meha-meha placed the English -flag over his government has sometimes been construed as a technical -“cession of the islands to the English crown.” But the astute -Ka-meha-meha, while looking for English protection from the greed of -other nations, stipulated that the Hawaiians should “govern themselves -in their own way and according to such laws as they themselves might -impose.” The action of Vancouver was not ratified in England, owing to -more important European questions, and a real protectorate was never -established. Nevertheless, there was a nominal guardianship afforded by -the presence of the English flag floating over the Hawaiian grass -houses and fleets of boats. - -It should be said that during preceding centuries each high chief had -carried a pennant of coloured native cloth at the masthead of his -double war canoe, but these were individual and family rather than -national banners. - -At first the English flag was established only upon the island of -Hawaii. Then it passed with Ka-meha-meha from island to island as he -conquered the high chiefs and became the sole ruler of the group. When -the king made Honolulu his chief royal residence the flag floated over -his house near the seashore. On Kauai, the island farthest north of all -the group, there was a strong Russian influence. The Russians built a -fort at the mouth of one of the rivers. Against their armed possession -of any part of the islands King Ka-meha-meha made strong objection, -but, according to the statements of sailors, the Russian flag was used -by the high chief of Kauai until finally displaced by the Hawaiian -flag. - -The English flag over Honolulu was a warning to other nations, and also -to lawless individuals. No man could tell exactly how far to go in the -presence of that flag. The sailors of those days unquestionably ran -riot in wickedness, and the early influences of white civilisation were -absolutely awful. But there was a limit beyond which the lawless -element did not dare to pass. The flag would permit England to advance -whatever claim might be desired in case of any great trouble. - -This continued from 1794 to 1812. Then war broke out between England -and the United States. Alexander, in a report to the Hawaiian -Historical Society, says that upon the outbreak of this war a friendly -American persuaded Ka-meha-meha I “to have a flag of his own.” - -An English Captain (George C. Beckley) some time near the beginning of -the century brought a small ship to the islands and sold it to the -chiefs. He then settled in Honolulu and became a friend of the king, -who made him a “tabu-chief.” He married an Hawaiian woman of high -priestly family. Nevertheless, “she had to kolo-kolo or crawl on her -hands and knees whenever she entered the house of her husband, the -tabu-chief.” - -To Captain Beckley was entrusted the task of designing and making the -first Hawaiian flag. The pattern flag, the first one made, was -afterward “fashioned into a child’s frock and worn on special occasions -by each one of the children in succession, and was long preserved as an -heirloom in the family.” - -This was apparently a compromise between the flags of the two -antagonistic English-speaking nations. The Jack was retained to show -the king’s friendship for England. The stripes were said to represent -the red, white and blue of the American flag. They were eight in -number, to represent the eight principal islands of the group. It was a -combination of Hawaiian with European and American interests. - -The old king was very proud of his beautiful new flag, and displayed it -from his palace and over the royal homes in other islands. It -superseded the Russian flag on Kauai. He built a new coral rock fort, -300 × 400 feet dimensions, with walls twelve feet high and twenty feet -thick. In it he placed forty guns, six, eight and twelve pounders, from -which thundering salutes were fired on every possible occasion. He gave -command of this fort to Captain Beckley, and over it flung his new flag -to the breeze. - -He sent his flag to China at the masthead of a ship he had purchased -for the sandalwood trade. The captain of this ship, Alexander Adams, -found trouble waiting for him at Canton, “because the Chinese -authorities refused to recognise the Hawaiian flag, which had never -before been seen in that port.” We have the statement on good authority -that Captain Adams had to pay such heavy harbour dues that the report -thereof to Ka-meha-meha taught the Hawaiian king one of the principles -of civilised business, i.e., to charge fees for every boat entering his -harbour. He lost about $3,000 in this voyage to China, “chiefly owing -to the new flag.” The lesson learned concerning the harbour dues was -probably worth all that was lost, although the king lived less than two -years afterwards to enjoy his new source of income. - -The flag has figured prominently in several international episodes. - -The Hawaiian Islands were fertile fields to greedy land-loving rovers -of the seas. In 1842 and 1843 Mr. Charlton, an English consul, made -trouble for the Hawaiian chiefs by laying claim to a very valuable -piece of land in Honolulu, which the chiefs claimed could not possibly -have been given to him by the rightful owners. This was the foundation -of a series of disagreements. The consul was an open advocate of -English annexation, and reported a dangerous state of affairs to -England. Finally, leaving his consulate in the hands of a friend, he -went to England to present his own claims. Meanwhile, a captain of an -English frigate, Lord George Paulet, was sent to Honolulu. He seized -upon every pretext for advancing his intention of seizing the islands -in the name of the English crown. The king, Ka-meha-meha III, meanwhile -made earnest protest and planned resistance, but his wise counsellors -persuaded him not to give Lord Paulet any pretext for action, but to -forestall him by making a provisional cession of the kingdom pending -the appeal to the protection of the United States and England. On -February 25, 1843, the Hawaiian flag was hauled down and the Union Jack -was once more raised over a part of the islands. On February 25, 1794, -forty-nine years before, Vancouver’s flag-raising ceremony had taken -place. Like Vancouver, Lord Paulet evidently had little doubt about -England’s glad welcome of a new colonial possession. - -Ka-meha-meha III made a short speech of protest, closing with the -words: “I have hope that the life of the land will be restored when my -conduct shall be justified.” Lord Paulet then took possession of the -fort, confiscated Hawaiian ships, compelled natives to enlist to form -an English army, and began to increase taxes to meet the expenses of -his new government. The king withdrew to another island, and, with his -cabinet, disclaimed the authority of Lord Paulet, and continued to -appeal to England. - -This triumphal flight of the English flag was not at all permanent. In -the first part of July, about four months and a half after Lord -Paulet’s seizure of the islands, Commodore Kearney, in the old U. S. -frigate Constitution, entered Honolulu harbour. The native chiefs -visited his ship. Lord Paulet had collected all the Hawaiian flags and -destroyed them, but a new flag was hastily made and raised over the -visitors, and a salute fired in its honour—to Lord Paulet’s helpless -indignation. - -However, in the new flag the colors of the bars were permanently -reversed. In this respect the modern Hawaiian flag is different from -the flag first made. - -A few days later Admiral Thomas, commander of the English navy in the -Pacific, arrived in Honolulu, and “in most courteous terms solicited a -personal interview with the king.” In a few hours it became known that -he had come to restore the independence of the islands. - -On Monday morning, July 31, 1843, the admiral issued a proclamation -restoring the islands to their king, and incidentally mentioning in -high terms the work of the American missionaries. Monday forenoon, “a -parade of several hundred English marines appeared on the plain of -Honolulu (now known as Thomas Square), with their officers, their -banners waving proudly and their arms glittering in the sunbeams. -Admiral Thomas and the suspended king proceeded thither in a carriage, -attended by the chiefs and a vast multitude of people. The English -standard bearers advanced towards his majesty, their flags bowed -gracefully, and a broad, beautiful Hawaiian banner, exhibiting a crown -and olive branch, was unfurled over the heads of the king and his -attending chieftains. This was saluted by the English troops with field -pieces, then by the guns of Lord Paulet’s ship, whose yards were manned -in homage to the restored sovereign. Then succeeded the roar of the -guns of the fort, Punchbowl battery, the admiral’s ship, the United -States ships and others.” - -“Thomas Square” was so named and set apart as a perpetual park near the -heart of the city, in honour of this action of Admiral Thomas. Monday -afternoon the king and chiefs and several thousand people gathered in -the new native stone church, Kawaiahao, and held an enthusiastic praise -meeting. The king in an eloquent speech uttered a motto worthy of the -highest statesmanship. This was later adopted as the national motto and -inscribed on all Hawaiian coins: Ua mau ke ea o ka aina i ka -pono—“Perpetuated is the life of the land by its righteousness,” or -“The perpetuation of the life of the land depends upon the -righteousness thereof.” The church was beautifully decorated and on the -pulpit was the restored Hawaiian flag. The “army” enlisted by Lord -Paulet gladly renounced allegiance to England. The ships were restored -and the king’s cabinet again took the reins of government. It was not -long before word came that Europe and America had, as early as April, -recognised the independence of the Hawaiian Kingdom. - -Undeterred by this English experience, a Frenchman thought it worth his -while to secure the little kingdom. In 1849 Admiral Tromelin sailed -into Honolulu harbour and made some emphatic demands, alleging that the -king had unlawfully fined a French ship. The king replied that the ship -had violated his laws and was necessarily held responsible. The admiral -at once landed an armed force with field pieces and scaling ladders and -captured the fort. The king, however, had withdrawn his troops, leaving -an empty fort with the Hawaiian flag flying from its staff. The -Frenchman did not quite dare to pull that flag down in the face of very -earnest protests from both the English and American consuls. The French -smashed calabashes, spiked the guns, poured powder into the harbour, -wrote on the walls of the fort that they were “Les Braves” and then -withdrew, turning their trouble over to their home government. For -nearly two years the French made trouble. At last the king, -Ka-meha-meha III, became tired and placed his kingdom “provisionally -under the protection of the United States,” declaring that the -protectorate should be “perpetual” if the relations with France were -not placed on a better footing. The Frenchmen soon discovered that the -difficulties could be easily settled, and the long list of grievances -“were reduced to two points, viz., the liberty of Catholic worship and -the trade in spirits.” This last meant the abundant entrance of French -brandy. “Nothing more was heard of the rest of the demands.” - -Flag episodes after these experiences were limited to ordinary affairs -of government. Sometimes it floated proudly over fort and palace, while -salutes were fired from men-of-war entering the harbour. Sometimes it -hung at half mast over the palace while the body of some member of the -royal family or some one of high chief blood lay in state. Sometimes -its absence from the palace marked the king’s departure for some other -island. Its reappearance was the signal of the king’s return. It -floated over ministers’ and consuls’ offices in different parts of the -world and fulfilled its modest duty as the representative of one of -“the little kings.” - -Then came the turbulent times of internal dissension through the reign -of Kalakaua and that of his sister, Liliuokalani, resulting in the -overthrow of the monarchy in 1893. January 14, 1893, the queen thought -herself strong enough to abrogate the Constitution of the islands and -promulgate a new Constitution suited to her own wishes. She found that -she had opened a volcano under her feet. She prorogued the Legislature -in the forenoon and attempted to install her new Constitution. Her -cabinet objected. A group of prominent citizens strengthened the -cabinet. An impromptu mass meeting was held in the afternoon and a -committee of public safety of thirteen was appointed. This was -Saturday. Sunday was a day of suppressed excitement. Monday, January -16, over 1,300 citizens gathered in the armory and authorised this -committee of public safety to take such steps as might be necessary. -That afternoon at 5 o’clock 300 United States marines and sailors were -landed. The marines were stationed at the American legation and the -sailors at Arion Hall. - -The next day, January 17, the committee of public safety issued the -following proclamation: - -“First—The Hawaiian monarchial system of government is hereby -abrogated. - -“Second—A Provisional Government for the control and management of -public affairs and the protection of public peace is hereby -established, to exist until terms of union with the United States of -America have been negotiated and agreed upon.” - -This Provisional Government, with President Dole at its head, under the -old Hawaiian flag, was at once recognised, under date of January 17, as -the “de facto government of the Hawaiian Islands,” by Minister Stevens -of the United States. January 18, ministers and consul-generals from -several nations hastened to hand in their recognition of the new -government, and on the 19th English and Japanese ministers practically -completed the list. - -This continued until February 1, 1893, when negotiations had progressed -so far that United States Minister Stevens felt safe in raising the -Stars and Stripes over the government buildings and declaring a -protectorate. This was the fourth time that a far-away representative -of a foreign power had felt certain that his annexation of Hawaii would -be joyfully received by his home government. And this fourth act was -subject to reversal. Five prominent men went to Washington, empowered -to make a treaty of annexation with the United States. March 4, 1893, -President Cleveland was inaugurated. He withdrew the treaty from -consideration by the Senate. Then came the visit of “Paramount Blount,” -who arrived in Honolulu March 29. - -The Provisional Government was strongly entrenched, and Mr. Blount -found that the only thing he could do was to withdraw United States -protection. - -April 1st the announcement was made in the morning papers that the -United States flag would be lowered at 11 o’clock, and the Hawaiian -flag restored as the emblem of the Provisional Government. For the -brief space of almost two months the Stars and Stripes had floated over -Hawaii. - -Hundreds of people flocked to the spacious grounds around the -government buildings. It was a curious crowd—Orientals, Europeans, -Africans and Americans—mingling together. The Stars and Stripes slipped -down the rattling lines from the flagstaff when the bugle call was -sounded. “There was another gleam of colour and the Hawaiian flag -crawled up the now taut ropes and shook itself free, its blue, white -and crimson bars floating in their accustomed place. The silence was -undisturbed. The troops of the Provisional Government presented arms, -but the American men-of-war in the harbour did not salute the restored -flag.” - -As time passed, President Cleveland’s desire to restore the monarchy -became more and more apparent, and under the same old Hawaiian colours, -“on July 4, 1894, the Constitution of the Republic of Hawaii was -promulgated,” and all designs for United States interference were -thwarted. The beautiful and loved flag of Hawaii, the royal flag from -the times of Ka-meha-meha I, the ensign of the Provisional Government, -unchanged, became the banner of the first Republic of the Pacific -Ocean. - -It remained the flag of the Republic until the news reached Honolulu -that President McKinley, on July 7, 1898, had signed the joint -resolution of annexation adopted by both houses of Congress. - -It was necessary that the officials of the newly annexed islands should -take the oath of allegiance to the United States, and that the final -change of government should be marked by a new and authorised -flag-raising ceremony. Great preparations were made for the solemn -exercises attending the transfer of the Republic of Hawaii to the -Republic of the United States. On August 12, 1898, thousands of people -again crowded into the government grounds. The National Guard of Hawaii -and companies of United States marines were drawn up around the former -palace. In front of the palace, now the Capitol Building, was a -grandstand, about which the Hawaiian and United States colours were -intertwined. - -The Hawaiian and United States officials, the diplomatic corps and a -few friends filled the grandstand. After prayers came the formal -transfer of sovereignty. - -The final salute to the Hawaiian emblem of an independent nation was -fired. As the last report died away in echoes among the surrounding -hills, the Hawaiian national anthem, “Hawaii Ponoi,” in solemn -grandeur, stirred the hearts of the multitude. Mrs. Garland, an -eye-witness, said: “The music ceased and for one instant the Hawaiian -flag still floated, then as it was slowly lowered, utter stillness held -every one mute. A great wave of intense feeling seemed to flow over the -people. For the moment we were in a country without a flag. There were -few who did not weep. Then a clear sounding call from the bugles of the -s. s. Philadelphia, a sudden stir through all the throng, and then -with the triumphant ringing strains of the ‘Star Spangled Banner,’ up -rose majestically our own dear flag, reaching the truck with the last -grand chord. Three mighty cheers burst forth. Men grasped each other by -the hand, and hats and handkerchiefs waved. A group of Hawaiian young -women stood behind us. As the Stars and Stripes went up, from one came -the repressed exclamation, ‘Oh, you beautiful thing.’” - -Then President Dole and his cabinet took the oath of allegiance to the -United States. The soldiers marched to their barracks to be sworn into -their new service. The crowd dispersed, while salutes were fired from -the ships in the harbour. The American flag floats in its own -influential place over the palace, not as a kingly, but as a republican -flag. The Hawaiian flag still floats over many a home in the islands, -as well as over the corner posts of the old palace under the American -flag, as the permanent flag of the Territory of Hawaii. - -The Hawaiian flag is surrounded by many historical memories which mean -much to residents of both native and foreign descent, and they rejoice -that the dear old flag is not lost from the nation’s history. As one -writer says, this feeling shows that “the flag does not represent so -much a particular form of government as it does the great heart of the -people which throbs beneath.” - - - - - - - - -NOTES - -[1] This is one of the most ancient legends in Hawaiian annals. - -[2] Laa-mai-Kahiki means Laa-from-Kahiki in the Hawaiian language, or -Raa-from-Tahiti in the Tahitian dialect. In the Hawaiian stories he was -always known as Laa-mai-Kahiki. He was a very high chief from Hawaii -absorbed in the royal line of Tahiti. The letter “r” being used for “l” -and “t” for “k” explains the slight difference in the names, Laa and -Raa-Kahiki and Tahiti. This is simply such a change as is found in -dialects everywhere. - - -*** END OF THE PROJECT GUTENBERG EBOOK HAWAIIAN HISTORICAL LEGENDS *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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-} -h1, h2, h3, h4, h5, h6 { -font-weight: normal; -} -table { -margin-left: auto; -margin-right: auto; -} -.tablecaption { -text-align: center; -} -.arab { font-family: Scheherazade, serif; } -.aran { font-family: 'Awami Nastaliq', serif; } -.grek { font-family: 'Charis SIL', serif; } -.hebr { font-family: Shlomo, 'Ezra SIL', serif; } -.syrc { font-family: 'Serto Jerusalem', serif; } -/* CSS rules generated from rendition elements in TEI file */ -.adAuthor { -font-size: large; text-decoration: underline; -} -.adCredentials { -font-size: small; text-align: right; -} -.adTitle { -font-size: large; font-weight: bold; text-align: center; -} -.adPrice { -text-align: right; -} -.adReview { -font-size: small; -} -/* CSS rules generated from @rend attributes in TEI file */ -.cover-imagewidth { -width:505px; -} -.xd31e104 { -text-align:center; font-size:large; -} -.frontispiecewidth { -width:517px; -} -.titlepage-imagewidth { -width:436px; -} -.xd31e133 { -font-style:italic; font-size:small; -} -.xd31e158 { -text-align:center; font-size:small; -} -.xd31e172 { -text-align:center; font-size:large; line-height:2em; -} -.xd31e232 { -font-size:x-small; -} -.xd31e611 { -text-align:right; -} -.p062width { -width:720px; -} -.xd31e1173 { -text-indent:2em; -} -.p088width { -width:720px; -} -.xd31e1332 { -text-indent:4em; -} -.p134width { -width:720px; -} -.p172width { -width:720px; -} -.p184width { -width:461px; -} -.p186width { -width:484px; -} -.p188width { -width:460px; -} -.xd31e3156 { -font-size:small; text-align:center; -} -.xd31e3332 { -text-align:center; -} -@media handheld { -} -/* ]]> */ </style> -</head> -<body> - -<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of Hawaiian Historical Legends, by William Drake Westervelt</div> - -<div style='display:block; margin:1em 0'> -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online -at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you -are not located in the United States, you will have to check the laws of the -country where you are located before using this eBook. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: Hawaiian Historical Legends</p> - -<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: William Drake Westervelt</div> - -<div style='display:block; margin:1em 0'>Release Date: September 21, 2021 [eBook #66357]</div> - -<div style='display:block; margin:1em 0'>Language: English</div> - -<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div> - -<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Jeroen Hellingman and the Online Distributed Proofreading Team at https://www.pgdp.net/ for Project Gutenberg (This file was produced from images generously made available by The Internet Archive/American Libraries.)</div> - -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK HAWAIIAN HISTORICAL LEGENDS ***</div> -<div class="front"> -<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure cover-imagewidth"><img src="images/frontcover.jpg" alt="Original Front Cover." width="505" height="720"></div><p> -</p> -</div> -</div> -<div class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e104">HAWAIIAN HISTORICAL LEGENDS -</p> -</div> -</div> -<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure frontispiecewidth" id="frontispiece"><img src="images/frontispiece.jpg" alt="IDOLS BY WHICH CAPTAIN COOK WAS WORSHIPPED" width="517" height="634"><p class="figureHead">IDOLS BY WHICH CAPTAIN COOK WAS WORSHIPPED</p> -<p class="first">(<i>See page 108</i>)</p> -</div><p> -</p> -</div> -</div> -<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first"></p> -<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="436" height="720"></div><p> -</p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">HAWAIIAN HISTORICAL LEGENDS</div> -</div> -<div class="byline">By<br> -<span class="docAuthor">W. D. WESTERVELT</span><br> -<span class="xd31e133">Author of “Maui the Demi-God of Polynesia”; “Legends of Old Honolulu”; “Hawaiian Gods and Ghosts”; “Around the Poi-bowl”; “Hawaiian Volcanoes,” etc.</span></div> -<div class="docImprint">ILLUSTRATED -<br> -<span class="sc">New York</span> <span class="sc">Chicago</span><br> -Fleming H. Revell Company<br> -<span class="sc">London and Edinburgh</span></div> -</div> -<p></p> -<div class="div1 copyright"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e158">Copyright, 1923, by <br> -FLEMING H. REVELL COMPANY -</p> -<p class="xd31e158">New York: 158 Fifth Avenue <br> -Chicago: 17 North Wabash Ave. <br> -London: 21 Paternoster Square <br> -Edinburgh: 75 Princes Street -</p> -</div> -</div> -<div class="div1 dedication"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e172">To <br> -<span class="sc">my wife, Caroline Castle Westervelt, <br> -and my son, Andrew Castle Westervelt, <br> -this sixth of my books on Hawaiian <br> -Literature is heartily dedicated</span>. -<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p> -</div> -</div> -<div class="div1 preface"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PREFACE</h2> -</div> -<div class="divBody"> -<p class="first">From mist to sunshine—from fabled gods to a constitution and legislature as a Territory -of the United States—this is the outline of the stories told in the present volume. -This outline is thoroughly Hawaiian in the method of presentation. The old people -rehearsed stories depending upon stories told before. They cared very little for dates. -This is a book of stories related to each other. -</p> -<p>Veiled by the fogs of imagination are many interesting facts concerning kings and -chiefs which have been passed over untouched—such as the voyages of the vikings of -the Pacific, who left names and legends around the islands. For instance, Hilo, in -the island of Hawaii, is named after Whiro, a noted viking who sailed through many -island groups with his brother, Punga, after whom the district of Puna is named. Ka-kuhi-hewa, -ruler of Oahu, was the King Arthur of the Hawaiians, with a band of noted chiefs around -his poi-bowl. Umi was a remarkable king of the island Hawaii. Many individual incidents -of these persons are yet to be related. -</p> -<p>The Hawaiian language papers since 1835, Fornander’s Polynesian Researches, and many -of the old Hawaiians have been of great assistance in searching for these “fragments -of Hawaiian history,” now set forth in this book. -</p> -<p class="signed">W. D. W. -<span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span></p> -</div> -</div> -<div class="div1 note"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">PRONUNCIATION</h2> -</div> -<div class="divBody"> -<p class="first">In reading Hawaiian words do not end a syllable with a consonant, and pronounce all -vowels as if they were Italian or French. -</p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">a = </td> -<td class="cellRight cellTop">a in father.</td> -</tr> -<tr> -<td class="cellLeft">e = </td> -<td class="cellRight">e in they.</td> -</tr> -<tr> -<td class="cellLeft">i = </td> -<td class="cellRight">i in pin.</td> -</tr> -<tr> -<td class="cellLeft">o = </td> -<td class="cellRight">o in hold.</td> -</tr> -<tr> -<td class="cellLeft cellBottom">u = </td> -<td class="cellRight cellBottom">oo in spoon.</td> -</tr> -</table> -</div><p> -</p> -<p>This is a fairly good rule for the pronunciation of all Polynesian words. -<span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">CONTENTS</h2> -<table class="tocList"> -<tr> -<td class="tocDivNum">CHAPTER</td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum">PAGE</td> -</tr> -<tr> -<td class="tocDivNum">I.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch1" id="xd31e243">Maui the Polynesian</a></span> </td> -<td class="tocPageNum">13</td> -</tr> -<tr> -<td class="tocDivNum">II.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch2" id="xd31e253">Maui Seeking Immortality</a></span> </td> -<td class="tocPageNum">19</td> -</tr> -<tr> -<td class="tocDivNum">III.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch3" id="xd31e263">The Water of Life</a></span> </td> -<td class="tocPageNum">24</td> -</tr> -<tr> -<td class="tocDivNum">IV.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch4" id="xd31e273">A Viking of the Pacific</a></span> </td> -<td class="tocPageNum">35</td> -</tr> -<tr> -<td class="tocDivNum">V.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch5" id="xd31e283">Home of the Polynesians</a></span> </td> -<td class="tocPageNum">41</td> -</tr> -<tr> -<td class="tocDivNum">VI.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch6" id="xd31e293">Sons of Kii</a></span> </td> -<td class="tocPageNum">47</td> -</tr> -<tr> -<td class="tocDivNum">VII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch7" id="xd31e303">Paao from Samoa</a></span> </td> -<td class="tocPageNum">65</td> -</tr> -<tr> -<td class="tocDivNum">VIII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch8" id="xd31e313">Moikeha the Restless</a></span> </td> -<td class="tocPageNum">79</td> -</tr> -<tr> -<td class="tocDivNum">IX.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch9" id="xd31e323">Laa from Tahiti</a></span> </td> -<td class="tocPageNum">86</td> -</tr> -<tr> -<td class="tocDivNum">X.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch10" id="xd31e333">First Foreigners</a></span> </td> -<td class="tocPageNum">93</td> -</tr> -<tr> -<td class="tocDivNum">XI.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch11" id="xd31e344">Captain Cook</a></span> </td> -<td class="tocPageNum">100</td> -</tr> -<tr> -<td class="tocDivNum">XII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch12" id="xd31e354">The Ivory of Oahu</a></span> </td> -<td class="tocPageNum">114</td> -</tr> -<tr> -<td class="tocDivNum">XIII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch13" id="xd31e364">The Alapa Regiment</a></span> </td> -<td class="tocPageNum">125</td> -</tr> -<tr> -<td class="tocDivNum">XIV.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch14" id="xd31e374">The Last Prophet of Oahu</a></span> </td> -<td class="tocPageNum">143</td> -</tr> -<tr> -<td class="tocDivNum">XV.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch15" id="xd31e384">The Eight of Oahu</a></span> </td> -<td class="tocPageNum">149</td> -</tr> -<tr> -<td class="tocDivNum">XVI.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch16" id="xd31e394">The Red Mouth Gun</a></span> </td> -<td class="tocPageNum">155</td> -</tr> -<tr> -<td class="tocDivNum">XVII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch17" id="xd31e404">The Law of the Splintered Paddle</a></span> </td> -<td class="tocPageNum">162</td> -</tr> -<tr> -<td class="tocDivNum">XVIII.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch18" id="xd31e414">Last of the Tabu</a></span> </td> -<td class="tocPageNum">176</td> -</tr> -<tr> -<td class="tocDivNum">XIX.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch19" id="xd31e424">First Hawaiian Printing</a></span> </td> -<td class="tocPageNum">183</td> -</tr> -<tr> -<td class="tocDivNum">XX.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch20" id="xd31e434">The First Constitution</a></span> </td> -<td class="tocPageNum">189</td> -</tr> -<tr> -<td class="tocDivNum">XXI.</td> -<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch21" id="xd31e444">The Hawaiian Flag</a></span> </td> -<td class="tocPageNum">200</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#ix" id="xd31e452">Index</a></span> </td> -<td class="tocPageNum">217</td> -</tr> -</table> -<p><span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span></p> -</div> -</div> -<div class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">ILLUSTRATIONS</h2> -<table class="tocList"> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"> -</td> -<td class="tocPageNum">FACING PAGE</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#frontispiece">Idols by Which Captain Cook Was Worshipped</a></span> </td> -<td class="tocPageNum"><i>Title page</i></td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p062">Spear Throwing Contest</a></span> </td> -<td class="tocPageNum">62</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p088">Chiefs in Feather Cloaks and Helmets</a></span> </td> -<td class="tocPageNum">88</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p134">Landing of Warriors</a></span> </td> -<td class="tocPageNum">134</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p172">Hawaiian Grass Houses</a></span> </td> -<td class="tocPageNum">172</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p184">First Leaflet Printed, 1822</a></span> </td> -<td class="tocPageNum">184</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p186">Title Page of First Hymn Book, 1823</a></span> </td> -<td class="tocPageNum">186</td> -</tr> -<tr> -<td class="tocDivNum"></td> -<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p188">First Bible Printing, 1827</a></span> </td> -<td class="tocPageNum">188</td> -</tr> -</table> -<p><span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e243">Contents</a>]</span><div class="divHead"> -<h2 class="label">I</h2> -<h2 class="main">MAUI THE POLYNESIAN</h2> -</div> -<div class="divBody"> -<p class="first">Among the really ancient ancestors of the Hawaiian chiefs, Maui is one of the most -interesting. His name is found in different places in the high chief genealogy. He -belonged to the mist land of time. He was one of the Polynesian demi-gods. He was -possessed of supernatural power and made use of all manner of enchantments. In New -Zealand antiquity he was said to have aided other gods in the creation of man. -</p> -<p>Nevertheless he was very human. He lived in thatched houses, had wives and children, -and was scolded by the women for not properly supporting his family. Yet he continually -worked for the good of men. His mischievous pranks would make him another Mercury -living in any age before the beginning of the Christian era. -</p> -<p>When Maui was born his mother, not caring for him, cut off a lock of her hair, tied -it around him and cast him into the sea. In this way the name came to him, Maui-Tiki-Tiki, -“Maui formed in the topknot.” -</p> -<p>The waters bore him safely. Jellyfish enwrapped him and mothered him. The god of the -<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span>seas protected him. He was carried to the god’s house and hung up in the roof that -he might feel the warm air of the fire and be cherished into life. -</p> -<p>When he was old enough he came to his relations while they were at home, dancing and -making merry. Little Maui crept in and sat down behind his brothers. His mother called -the children and found a strange child, who soon proved that he was her son. Some -of the brothers were jealous, but the eldest addressed the others as follows: -</p> -<p>“Never mind; let him be our dear brother. In the days of peace remember the proverb, -‘When you are on friendly terms, settle your disputes in a friendly way; when you -are at war, you must redress your injuries by violence.’ It is better for us, brothers, -to be kind to other people. These are the ways by which men gain influence—by labouring -for abundance of food to feed others, by collecting property to give to others, and -by similar means by which you promote the good of others.” -</p> -<p>Thus, according to the New Zealand story related by Sir George Grey, Maui was received -in his home. -</p> -<p>Maui’s home in Hawaii was for a long time enveloped in darkness. According to some -legends the skies pressed so closely and so heavily upon the earth that when the plants -began to grow all the leaves were necessarily flat. According to other legends the -plants had to push up the clouds a little, and thus the leaves flattened out into -larger <span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span>surface, so that they could better drive the skies back. Thus the leaves became flat -and have so remained through all the days of mankind. The plants lifted the sky inch -by inch until men were able to crawl about between the heavens and the earth, thus -passing from place to place and visiting one another. After a long time Maui came -to a woman and said: “Give me a drink from your gourd calabash and I will push the -heavens higher.” The woman handed the gourd to him. When he had taken a deep draught -he braced himself against the clouds and lifted them to the height of the trees. Again -he hoisted the sky and carried it to the tops of the mountains; then, with great exertion, -he thrust it up to the place it now occupies. Nevertheless, dark clouds many times -hang low along the great mountains and descend in heavy rains, but they dare not stay, -lest Maui, the strong, come and hurl them so far away that they cannot come back again. -</p> -<p>The Manahiki Islanders say that Maui desired to separate the sky from the earth. His -father, Ru, was the supporter of the heavens. Maui persuaded him to assist in lifting -the burden. They crowded it and bent it upward. They were able to stand with the sky -resting on their shoulders. They heaved against the bending mass and it receded rapidly. -They quickly put the palms of their hands under it, then the tips of their fingers, -and it retreated farther and farther. At last, drawing <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>themselves out to gigantic proportions, they pushed the entire heavens up to the very -lofty position which they have ever since occupied. -</p> -<p>On the island Hawaii, in a cave under a waterfall, dwelt Hina-of-the-fire, the mother -of Maui. -</p> -<p>From this home Maui crossed to the island Maui, climbed a great mountain, threw ropes -made from fibres of plants around the sun’s legs, pulled off many and then compelled -the swift traveller of the heavens to go slowly on its way that men might have longer -and better days. -</p> -<p>Maui’s home, at the best, was only a sorry affair. Gods and demi-gods lived in caves -and small grass houses. The thatch rapidly rotted and required continual renewal. -In a very short time the heavy rains beat through the decaying roof. The home was -without windows or doors, save as low openings in the ends or sides allowed entrance -to those willing to crawl through. Here Maui lived on edible roots and fruits and -raw fish, knowing little about cooked food, for the art of fire-making was not yet -known. -</p> -<p>By and by Maui learned to make fire by rubbing sticks together. -</p> -<p>A family of mud hens, worshipped by some of the Hawaiians in later years, understood -the art of fire-making. -</p> -<p>From the sea Maui and his brothers saw fire burning on a mountain side but it was -always put entirely out when they hastened to the spot. -<span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span></p> -<p>Maui proposed to his brothers that they go fishing, leaving him to watch the birds. -But the Alae counted the fishermen and refused to build a fire for the hidden one -who was watching them. They said among themselves, “There are three in the boat and -we know not where the other one is, we will make no fire to-day.” -</p> -<p>So the experiment failed again and again. If one or two remained or if all waited -on the land there would be no fire—but the dawn which saw the four brothers in the -boat, saw also the fire on the land. -</p> -<p>Finally Maui rolled some kapa cloth together and stuck it up in one end of the canoe -so that it would look like a man. He then concealed himself near the haunt of the -mud-hens, while his brothers went out fishing. The birds counted the figures in the -boat and then started to build a heap of wood for the fire. -</p> -<p>Maui was impatient—and just as an old bird began to select sticks with which to make -the flames he leaped swiftly out and caught her and held her prisoner. He forgot for -a moment that he wanted the secret of fire-making. In his anger against the wise bird -his first impulse was to taunt her and then kill her for hiding the secret of fire. -</p> -<p>But the bird cried out: “If you are the death of me—my secret will perish also—and -you cannot have fire.” -<span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span></p> -<p>Maui then promised to spare her life if she would tell him what to do. -</p> -<p>Then came a contest of wits. The bird told the demi-god to rub the stalks of water -plants together. He guarded the bird and tried the plants. Then she told him to rub -reeds together—but they bent and broke and he could make no fire. He twisted her neck -until she was half dead—then she cried out: “I have hidden the fire in a green stick.” -</p> -<p>Maui worked hard but not a spark of fire appeared. Again he caught his prisoner by -the head and wrung her neck, and she named a kind of dry wood. Maui rubbed the sticks -together but they only became warm. The twisting process was resumed—and repeated -until the mud-hen was almost dead—and Maui had tried tree after tree. At last Maui -found fire. Then as the flames rose he said: “There is one more thing to rub.” He -took a fire stick and rubbed the top of the head of his prisoner until the feathers -fell off and the raw flesh appeared. Thus the Hawaiian mud-hen and her descendants -have ever since had bald heads, and the Hawaiians have had the secret of fire-making. -</p> -<p>Maui was a great discoverer of islands. Among other groups he “fished up from the -ocean” New Zealand and the Hawaiian Islands with a magic hook. One by one he pulled -them to himself out of the deep waters. He discovered them. -</p> -<p>Thus Maui raised the sky, lassoed the sun, found fire and made the earth habitable -for man. -<span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span></p> -</div> -</div> -<div id="ch2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e253">Contents</a>]</span><div class="divHead"> -<h2 class="label">II</h2> -<h2 class="main">MAUI SEEKING IMMORTALITY</h2> -</div> -<div class="divBody"> -<p class="first">The story of Maui seeking immortality for the human race is one of the finest myths -in the world. For pure imagination and pathos it is difficult to find any tale from -Grecian or Latin literature to compare with it. In Greek and Roman fables gods suffered -for other gods, and yet none were surrounded with such absolutely mythical experiences -as those through which the demi-god Maui of the Pacific ocean passed when he entered -the gates of death with the hope of winning immortality for mankind. The really remarkable -group of legends which cluster around Maui is well concluded by the story of his unselfish -and heroic battle with death. -</p> -<p>The different islands of the Pacific have their hades, or abode of the dead. Sometimes -the tunnels left by currents of melted lava running toward the west are the passages -into the home of departed spirits. In Samoa there are two circular holes among the -rocks at the west end of the island Savaii. These are the entrances to the underworld -for chiefs and people. The spirits of those <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>who die on the other islands leap into the sea and swim around the land from island -to island until they reach Savaii. Then they plunge down into their heaven or their -hades. -</p> -<p>There is no escape from death. The natives of New Zealand say: “Man may have descendants -but the daughters of the night strangle his offspring”; and again: “Men make heroes, -but death carries them away.” -</p> -<p>Maui once said to the goddess of the moon: “Let death be short. As the moon dies and -returns with new strength, so let men die and revive again.” -</p> -<p>But she replied: “Let death be very long, that man may sigh and sorrow. When man dies -let him go into darkness, become like earth, that those he leaves behind may weep -and wail and mourn.” -</p> -<p>“Maui did not wish men to die but to live forever. Death appeared degrading and an -insult to the dignity of man. Man ought to die like the moon which dips in the life-giving -waters of Kane and is renewed again, or like the sun, which daily sinks into the pit -of night and with renewed strength rises in the morning.” -</p> -<p>The Hawaiian legends say that Maui was slain in a conflict with some of the gods. -The New Zealand legends give a more detailed account of his death. -</p> -<p>Maui sought the home of Hine-nui-te-po—the guardian of life. He heard her order her -attendants, the brightest flashes of lightning, to watch for <span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span>any one approaching and capture all who came walking upright as a man. He crept past -the attendants on hands and feet, found the place of life, stole some of the food -of the goddess and returned home. He showed the food to his brothers and friends and -persuaded them to go with him into the darkness of the night of death. On the way -he changed them into the form of birds. In the evening they came to the house of the -goddess on an island long before fished up from the seas. -</p> -<p>Maui warned the birds to refrain from making any noise while he made the supreme effort -of his life. He was about to enter upon his struggle for immortality. He said to the -birds: “If I go into the stomach of this woman do not laugh until I have gone through -her, and come out again at her mouth; then you can laugh at me.” -</p> -<p>His friends said: “You will be killed.” Maui replied: “If you laugh at me when I have -only entered her stomach I shall be killed, but if I have passed through her and come -out of her mouth I shall escape and Hine-nui-te-po will die.” -</p> -<p>His friends called out to him: “Go then. The decision is with you.” -</p> -<p>Hine was sleeping soundly. The sunlight had almost passed away and the house lay in -quiet gloom. Maui came near to the sleeping goddess. Her large fishlike mouth was -open wide. He put off his clothing and prepared to pass through the ordeal of going -to the hidden source of life, tear it <span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span>out of the body of its guardian and carry it back with him to mankind. He stood in -all the glory of savage manhood. His body was splendidly marked by the tattoo-bones, -and now well oiled shone and sparkled in the last rays of the setting sun. -</p> -<p>He leaped through the mouth of the enchanted one and entered her stomach, weapon in -hand, to take out her heart, the vital principle which he knew had its home somewhere -within her being. He found immortality on the other side of death. He turned to come -back again into life when suddenly a little bird laughed in a clear, shrill tone and -Great Hine, through whose mouth Maui was passing, awoke. Her sharp, obsidian teeth -closed with a snap upon Maui, cutting his body in the centre. Thus Maui entered the -gates of death, but was unable to return, and death has ever since been victor over -rebellious men. The natives have the saying: -</p> -<p>“If Maui had not died he could have restored to life all who had gone before him, -and thus succeeded in destroying death.” -</p> -<p>Maui’s brothers took the dismembered body and buried it in a cave called Te-ana-i-hana. -“The cave dug out,” possibly a prepared burial place. -</p> -<p>Maui’s wife made war upon the gods, and killed as many as she could to avenge her -husband’s death. One of the old native poets of New Zealand in chanting the story -to Mr. White said: “But though Maui was killed his offspring survived. Some of these -are at Hawa-i-ki (Hawaii) and <span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span>some at Ao-tea-roa (New Zealand) but the greater part of them remained at Hawaiki. -This history was handed down by the generations of our ancestors of ancient times, -and we continue to rehearse it to our children, with our incantations and genealogies, -and all other matters relating to our race.” -</p> -<div class="lgouter"> -<p class="line">“But death is nothing new -</p> -<p class="line">Death is, and has been ever since old Maui died -</p> -<p class="line">Then Pata-tai laughed loud -</p> -<p class="line">And woke the goblin-god -</p> -<p class="line">Who severed him in two, and shut him in, -</p> -<p class="line">So dusk of eve came on.”</p> -</div> -<p class="first xd31e611">—<i>Maori Death Chant.</i> -<span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span></p> -</div> -</div> -<div id="ch3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e263">Contents</a>]</span><div class="divHead"> -<h2 class="label">III</h2> -<h2 class="main">THE WATER OF LIFE<a class="noteRef" id="xd31e621src" href="#xd31e621">1</a></h2> -</div> -<div class="divBody"> -<p class="first">“The Self-reliant Dragon” is frequently mentioned in the oldest Hawaiian legends. -This dragon was probably a very old crocodile worshipped as the ancestor goddess of -the Hawaiian chief families. -</p> -<p>She dwelt in one of the mysterious islands mentioned in the Hawaiian chants as Kua-i-Helani, -“the Far-away Helani,” lying in the ancient far western home of the Polynesians. -</p> -<p>Iku was the chief. He had several sons. The youngest was Aukele-nui-a-Iku, Aukele -the Great Son of Iku. -</p> -<p>Aukele was a favorite of the Self-reliant Dragon. She gave him a large bamboo stick. -Inside she placed an image of the god Lono, and also a magic leaf which could provide -plenty of food for any one who touched the leaf to his lips. She put in a part of -her own skin. -</p> -<p>She said, “This skin is a cloak for you. If you lift it up against any enemies, they -will fall to pieces as dust and ashes.” -<span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span></p> -<p>They put all these treasures in the bamboo stick. Then the dragon taught the boy all -kinds of magic power. -</p> -<p>The brothers, who were great warriors, determined to sail away, find a new land and -conquer it by fighting. Aukele persuaded them to take him. Then he sent one to get -the stick he had brought from the dragon pit which was near the sea. -</p> -<p>After a long time on the sea all their food was gone and they were starving and lying -in the bottom of the boat. Aukele fed them from the leaf which he touched to their -lips. -</p> -<p>Some days passed and Aukele said, “To-morrow we will come to a land where a woman -is the ruler. Let me tell why we journey.” -</p> -<p>They said, “Did you build this boat, and have you its chant?” -</p> -<p>He said: “We must not call this a boat for war, but of discovery, to find new land.” -</p> -<p>The chiefess of that land looked out and saw a boat in the ocean, and sent some birds -to see what the boat was doing and learn whether it was a war canoe, or a travelling -boat. The birds went out, and Aukele wanted his brothers to say it was a travelling -boat. The birds asked and the brothers said: “This is a war canoe.” The birds went -away. Aukele took up the bamboo stick and threw it in the sea, and leaped in after -it. The brothers threw the cloak of Aukele on the beach. The <span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span>chiefess found the cloak and shook it toward the boat, then threw it away. The brothers -broke into small dust and were destroyed. The boat and the brothers sank to the bottom -of the sea. -</p> -<p>Aukele swam to the beach, pulled up his stick, found his cloak and lay down under -a tree and slept. A watchdog came out, and smelled the man, and barked. -</p> -<p>The chiefess called two women, and told them to see who it was, and if they found -any one, kill him. They came down and the god of Aukele awakened him, and told him -the names of the women. -</p> -<p>The women came and he greeted them. They were ashamed because he had found their names, -and one said to the other, “What can we give him for naming us?” The other said, “We -will let him be the husband of our ruler.” So they came and sat down by him, and they -talked lovingly together and he won their hearts. -</p> -<p>The women told him that they had been sent to kill him, but that they would say they -did not find him; then other messengers would be sent. They went home and told the -chiefess: “We went to the precipice; there was no one there. Then to the forest and -the sea. There was no one there. Perhaps the dog made a mistake.” -</p> -<p>The chiefess turned the dog out again; at once there was more barking. She told her -bird brothers to go and look over the land. Lono saw them <span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span>and said; “Here is another death day for us. I will tell you who these birds are. -When they come you say their names quickly and welcome them.” So he did. They wondered -how he knew their names. This knowledge gave him power over them and they could not -harm him. The birds also thought they would have to offer their ruler as a wife to -this wonderful stranger. They went back to their sister and told her they had found -a husband for her. This pleased her. She sent them after Aukele. He told them he would -go by and by. -</p> -<p>Lono said to Aukele, “Death has partly passed, but more trouble lies before us. When -you go up do not sit down or enter the house. Stand at the door. First these two women -will come. If they say ‘Aloha’ it is all right. The dog will come and will try to -kill you. When he has passed by, the brothers will come. The food they make and put -in old calabashes, do not eat. See if the calabash has anything growing in its cracks. -You will find new calabashes scattered over the ground. Food and fish and water are -inside. Eat from these.” -</p> -<p>He made ready to go, and went up to the house, and stood by the door. The two women -said “Aloha” and called to him to come in, but he would not enter. The dog ran out, -opened her mouth and tried to bite Aukele through the magic cloak. The dog became -ashes. The chiefess saw the dog was <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>dead and was very sorry because he was the watchman for her land. -</p> -<p>The brothers came to him with food which they had put in moss-covered calabashes. -He never touched it. It was the death food. He went to a place where green calabash -vines were growing, took a calabash, shook it, broke it, opened it and found good -food inside. -</p> -<p>Then they lived as man and wife. The chiefess had been a cannibal but at this time -stopped eating men. Soon a son was born. -</p> -<p>After a time the bird brothers taught Aukele how to leap into the air and fly as a -bird. -</p> -<p>The chiefess told her brothers to go away into the heavens and find her father, Ku-waha-ilo, -a cannibal god. He was also the father of Pele, the goddess of volcanic fire. They -must tell him that she had given all her treasures to her husband—stars, lands, and -seas. She told them to take her husband to see the father. -</p> -<p>They flew away, Aukele flying faster than the others. The father saw him and thought -his daughter was dead. He said, “She is the watchman for my land, and no man could -come here if she were alive,” and he was angry. -</p> -<p>Lono told Aukele to put on his magic cloak that now covered him from head to foot. -Then he understood there must be a battle. The cannibal father made fire, called Kuku-ena -(the lightning); then Ikuwa, a stone crashing like thunder. <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>The lightning and the crashing stone were struck by the cloak and rattled into ashes, -cracking and breaking, reverberating, sounding like a drum. -</p> -<p>The bird brothers saw the fire and heard the thunder. They were far behind Aukele. -They saw the lightning and the thunder defeated. After the battle, they all came before -their father and told him that the daughter was well and this was her husband. -</p> -<p>After this flight to a cannibal land and this victory over the cannibal god, Aukele -returned to his wife. -</p> -<p>After a time the ghosts of his brothers appeared to him and reminded him of their -grave in the sea. -</p> -<p>Aukele was very sorry and ate nothing for days. His wife, with great sympathy, told -him if he had strength enough to find the living water of Kane he could still restore -his brothers. He was encouraged and ate. He asked what path he should take to find -the land of the water of life. She made a straight line toward the East, the sunrise, -and told him to fly straight, not swerving to either side. -</p> -<p>He took his bamboo stick with all his aid inside and put it under his arm, put on -his magic cloak, and said “Aloha.” A long time passed. -</p> -<p>He thought he was flying in a straight line, but one arm became tired because the -stick was under it. He changed the stick, and this moved his direction. His god saw -this and told him he was <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>leaving the straight line and was flying to some other place. There was fire far below. -All the people had fled except one. The god said, “Let us go straight till we come -to that one; then you catch him and hold him fast. We shall have life.” This was the -moon, who was an ancestress of his wife. The moon had been cooking food. She arose -to take up her food and get ready to go. But Aukele caught her, held her and ate her -food. She thus became thin—a new moon—and the traveller gained strength to return -to his home. -</p> -<p>Aukele thought he would try again, according to his wife’s line. She made a line from -the door of the house toward the sunrise, and warned him. He flew straight a long -time until he found a strange land with a deep pit lined with trees and wonderful -plants. At the bottom was the spring of the water of life. He leaped down upon the -back of a watchman on the edge of the pit, who had been put there by the guardian -to kill any one coming after the water. He tried to shake Aukele off, saying: “Who -are you? What do you mean, O proud man? My grandchild, the brother of Pele, never -got on my back. Who are you?” He gave his name and ancestors, and told the watchman -he had come for the water of life for his brothers. The watchman said: “Go straight -out from where I stand. Do not turn to the side or you will strike bamboo which will -make a great noise, and my grandchild, Pele’s brother, will hear <span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span>and will cover the water tight, and you cannot get it.” -</p> -<p>So Aukele flew and leaped straight on the second watchman, who told him not to go -to the left or he would strike the lama trees (very hard wood, used for building houses -for the gods). These trees would make a great noise and the guardian would cover the -water tight and he could not get it. -</p> -<p>He flew to another watchman, who told him to go straight to the bottom of the pit. -“There a blind woman will be sitting. Look at the place where she is cooking bananas. -She will take them one by one. You eat all her bananas. Then she will become angry -and throw ashes. If she throws on the right side, you must fly to the left. Watch -if she strikes with a stick, then run quickly, sit in her lap, and tell her who you -are.” -</p> -<p>When he had done all these things and all attempts to kill him had failed, Aukele -made the old blind woman lie down under a cocoanut tree. He got two young cocoanuts -and told her to turn her eyes toward the sky. He dropped the cocoanuts in her eyes. -She wept sorely because of the pain. He told her to rub the water out of her eyes -and not cry. She did so, and said: “I can see you.” He came down from the tree and -she told him what he must do to get the water of life: “Go and break the stem of a -water plant, and near it a bush with white flowers. Bring them to me.” This he did -and laid the plants before her. She squeezed the <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>water from the plants into a cup, took charcoal and other things and mixed them together -until black; then she painted Aukele’s hands very black, like the hands of the brother -of Pele. His hands were black, and those watching the water of life would look at -the hands reaching for water and make no mistake. They would tightly cover up the -water if a white hand came down. “Wait until the guardian god is asleep and the servants -are preparing drink for him when he should awake. Then go to the door and one will -give you some water. The first will be dirty water; throw it away. Put your hand down -again. They will give you another calabash of water. This will be the living water -of Kane; take it.” -</p> -<p>He went down and put his hand in for the water. The watchman handed out a calabash -of dirty water. He threw it away and again thrust his black hand down the pit. -</p> -<p>The watchman gave him a calabash of the pure water of life. -</p> -<p>He flew rapidly along the path to the outside world. In his haste he struck the leaves -of the groves of trees and the noise was that of strong winds thrashing the branches -and leaves back and forth, up and down. The sound swept through the land of the water -of life like rolling thunder. -</p> -<p>The brother of Pele and his servants awoke and followed, but he fled through the heavens -to the place where the ghosts of his brothers lay in the <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>sunken ship by the home of the goddess of the sea. -</p> -<p>They all went down to the sea. The chiefess told her husband to pour the water of -life in his hand. She put her fingers in the water and sprinkled drops over the sea. -</p> -<p>Out in the ocean under the moving surface was a boat, its mast coming up through the -waves. In a little while they saw men standing in the boat. These were the brothers -of Aukele. After the welcome, he gave them lands and homes. -</p> -<p>In that strange far-off land of the ancestors—the mysterious “Floating Island”—the -“Hidden Island of Kane,” it is said they still live under the rule of their younger -brother. -</p> -<p>Aukele thought he would like to see his parents once more, so he went to the far-away -Helani—but the land was desolate. The parents were gone, the people had disappeared, -the houses had all decayed, and the land was covered with a forest. -</p> -<p>Only a dragon was left—one of the family of the “Self-reliant Dragon.” He discovered -her body fast in the coral reef near the shore. He thought she was dead, but he stood -up and stamped with full strength and broke the coral so that the dragon was free. -He saw the body moving, but the dragon was very weak and near death. -</p> -<p>He was sorry for her, remembering that it was by the aid of dragon powers he had gone -into the heavens and from the deep pit of the skies secured the water of life. Therefore -he provided food <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>and gave new life to the dragon. He asked about his parents and their gods, and the -desolation of the land. -</p> -<p>The dragon told him how the entire household of gods, dragons and men had found a -new home, in the Islands of Oahu and Hawaii. She told how “the child adopted or brought -up by the gods,” and the Maiden of the Golden Clouds, had been taken by the Self-reliant -Dragon to Oahu, and how all the rest had gone, leaving her as a guard in the old land -of his birth and childhood. -</p> -<p>Aukele went back to the legendary land, the “Hidden Island of Kane,” and there lived -among the ghost gods who welcome the dead as they escape from wandering over the islands -and fly by the path of the sunset back to the home of the most distant ancestors—the -mysterious lands in the skies of the western seas. -</p> -<p>Here he and his brothers are high chiefs of the au-makuas, the ghost gods of Hawaii, -who wait to welcome and give peace to the spirits of the dead. -<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e621"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e621src">1</a></span> This is one of the most ancient legends in Hawaiian annals. <a class="fnarrow" href="#xd31e621src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e273">Contents</a>]</span><div class="divHead"> -<h2 class="label">IV</h2> -<h2 class="main">A VIKING OF THE PACIFIC</h2> -</div> -<div class="divBody"> -<p class="first">History is frequently legendary. That historian is incompetent who deliberately ignores -tradition and fable. A nation founded in the sunlight of civilisation cannot have -a legendary past, but it must depend many times upon the cloudy memory of individuals. -Legends are the indistinct memories of nations, and are of real value when there is -any opportunity for comparison. Early Norse history was told in song legends. The -sagas of the Vikings are rivalled in some measure by the meles of the Hawaiians. The -Hawaiians have both <i>the chant</i>—<i>the mele</i>, and <i>the tradition</i>—<i>the olelo</i>. From these come Hawaiian ancient history. The Vikings, “sea kings,” as they are -often named, the “wickel-ings,” as Froude calls them, the men who sailed out from -the “vicks,” the fjords of the Scandinavian coast, were brave mariners. They swept -the European coast; they infested Mediterranean waters; they found the North Atlantic -islands. They made themselves at home in Sneeland (Snowland), now Iceland and Greenland. -They named the countries newly discovered <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>after their own fancies, as Flatland, Woodland, and Vinland, for Newfoundland, Nova -Scotia and Massachusetts, respectively. -</p> -<p>The Polynesian folklore abounds in stories of remarkable men, bold expeditions, stirring -adventures and voyages to far-off lands. The Vikings of the Pacific gave to their -foreign lands the names by which these lands were then known, and by which they are -known to-day. -</p> -<p>In the long Hawaiian chant of Kumu Honua, “the first created,” there is a part devoted -to Hawaii-loa, the first sea-king of the Polynesians. He is reported as making long -journeys and discovering the Hawaiian Islands. Besides this chant there are many legends -and references which make him an important ancestor among Hawaiians, an ancestor of -islands rather than of families. He lived in the “land of the handsome or golden god, -Kane.” To the north lay the land Ulu-nui or “the Great Ulu,” possibly Ur of Chaldea. -His home was near the “green precipiced paradise” of Hawaiian legend, the place where -the water of life gave forth healing even for the dead. -</p> -<p>Hawaii-loa was a noted fisherman. He launched out into deep waters. He fished for -new worlds and found them. From the Great Ulu to Java, from Java to Jilolo, and from -Jilolo far out into the eastern Pacific, Hawaii-loa sailed. His relative, Ti-i, also -launched out into the deep seas. Ti-i went almost directly east from the old home, -<span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>and found the Society Islands. These he made his home, according to the Society Island -legends, becoming the creator of the islands. -</p> -<p>Hawaii-loa sailed to the northeast, following “Iao,” Jupiter, as the morning star. -Iao was a favorite guiding star among the Hawaiians. Five of the planets were known -by the sea-rovers. The planets were called “Na Hoku hele”—“the going stars.” Mars -was known as “Hoku ula,” “the red star.” “Na hoku paa” were “the fastened stars, immovable -in the heavens.” The name “Iao” is given to one of the mountains of the Island of -Maui. -</p> -<p>Hawaii-loa found the fire islands—the islands somewhat like the old Java home, luxuriant -and volcanic. He named the large island Hawa-i-i—“the little or the burning Java.” -</p> -<p>The large island was full of delight to the bold navigator, and he determined to bring -his family to this new land for their permanent home. He took them from “the land -where his forefathers dwelt before him.” He sailed through the “dotted sea,” the sea -with many islands lying near his old ancestral home, “the rainy Zaba”—the modern Zaba -or Saba of the Arabian seacoast—from which his own name, “Hawa,” is easily derived. -On his journey back and forth he passed through a sea which delighted his heart as -a fisherman—“a sea where the fishes run.” He must have found excellent deep-sea fishing. -He crossed the “many-coloured <span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span>ocean” and the “sky-blue sea.” He revelled in the beauty of the sun rising and setting -in glorious colours on the restless waves. On he sailed with his family until he came -to Hawaii—“the burning Java,” the land of volcanoes and earthquakes and of luxuriant -valleys and fertile seacoasts. -</p> -<p>Fornander suggests that Hawaii is derived from Java and Java from the Arabian Saba. -</p> -<p>Evidently a Polynesian chief of high rank gathered a number of adherents or members -of his tribe, and sailed eastward over the Pacific, about the beginning of the Christian -era. His descendants, or at least such portion of his family as did not follow him -on his voyage, seem to have moved from Java to the Molucca Islands and settled in -Jilolo. -</p> -<p>It is said that after he brought his family to Hawaii, new islands sprang out of the -sea, well wooded and well watered. These he divided among his children. -</p> -<p>When the later sea-rovers came to Hawaii, possibly in the fifth or sixth century, -they found the islands already inhabited by people of their own race, and yet apparently -without a chief—probably a servant class. If we sift the legends and then assume that -in the course of three or four hundred years the family of the chief, Hawaii-loa, -became extinct in Hawaii, leaving only the servants on the islands, we have at least -a probable explanation <span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span>of the coming of the so-called little people, or fairies, from the Southern Pacific -to Hawaii. -</p> -<p>The South Pacific islanders called their servants, or laborers, the Manahune people. -</p> -<p>The fairies were known in the Hawaiian legends as the Menehunes. Sometimes they were -credited with powers like the gnomes of old England. They were supposed to work only -at night. A very ancient stone water-wall along the side of one of the swift-flowing -Hawaiian rivers has no tradition or history save that the Menehune people built it -in one night. Another very ancient stone wall around a large fish pond is referred -to the Menehunes, who did not finish their work in one night, therefore the wall has -always been incomplete. So also some of the most ancient temples were referred to -the mysterious midnight labors of this people. -</p> -<p>One of the legends states that a priest desired to carry the Menehune people across -the long stretch of ocean between the foreign lands and the Island of Oahu, therefore -“he stretched out his hands to the farthest bounds of Tahiti and over him the Menehunes—the -servants—crossed to Oahu.” -</p> -<p>It was this same sorcerer-priest who saw the sun die and the earth become dark. He -leaped across to the foreign land, caught the sun before it was buried, brought it -back to Hawaii and placed it in the heavens, where it has been ever since. These are -simply graphic descriptions of an eclipse, and <span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span>also of a chief who carried his common people—his servants—with him across the waters. -The presence of this servant class in the very ancient times is unquestioned. -</p> -<p>Chiefs coming later found this servant class which readily accepted new rulers. -</p> -<p>Hawaii-loa—“the Great Hawaii”—may well be considered both a founder of the Polynesian -race and the first settler of the Hawaiian Islands. Brave lover of the sea and founder -of nations, Hawaii-loa deserves first place among the Vikings of the Pacific. -<span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span></p> -</div> -</div> -<div id="ch5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e283">Contents</a>]</span><div class="divHead"> -<h2 class="label">V</h2> -<h2 class="main">LEGENDARY HOME OF THE POLYNESIANS</h2> -</div> -<div class="divBody"> -<p class="first">The Hawaiians, like the native residents of many other groups of islands in the Pacific -Ocean, have not taken kindly to the European names tacked upon their doorposts by -the sailors who discovered them. This is very fortunate for those who desire to gather -together the facts out of which to weave a connected history of Polynesia. -</p> -<p>It is also fortunate that the language spoken in the groups so widely diffused over -the Pacific Ocean, has the same common structure, with only such differences as may -be resolved into dialects. -</p> -<p>The Tahitian, Samoan, New Zealander, and Hawaiian, though thousands of miles apart, -are members of one family, and require but a short period to acquire the faculty of -a free exchange of ideas. -</p> -<p>Students find a slight difficulty in the different spellings which different voyagers -have given to the native words according to the way in which they heard the sounds—for -instance, “Hawaii” was “Owyhee” in the days of Captain Cook. -<span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span></p> -<p>This difficulty was not overcome when the Polynesian dialects were reduced to writing -by the many missionaries to the different parts of the Pacific Ocean. It was impossible -to adopt a uniform method. In some places “h” was used, in others “f” and “l” or “r” -or “k,” as in the Hawaiian word “aloha”—which in other island groups was “alofa” and -“aloofa,” “aroha,” “kaoha,” “akaaroa,” all meaning “friendship.” -</p> -<p>In attempting to trace the place of origin of the Hawaiians and other Polynesians -it is absolutely necessary to take into account this phonetic difficulty. -</p> -<p>Fornander gives the following list of island groups with the various methods of using -the word Hawaii: -</p> -<ul> -<li>Hawaii—Hawa-i-i. -</li> -<li>Tahiti—Hawa-i-i. -</li> -<li>Samoa—Sawa-i-i or Sava-i-i. -</li> -<li>New Zealand—Hawa-iki. -</li> -<li>Marquesas—Hawa-iki. -</li> -<li>Raro Tonga—Awa-iki. -</li> -<li>Tonga—Haba-i.</li> -</ul><p> -</p> -<p>Hawaii in some form of the word is the most universally used name among all the Polynesians -as the place for their ancestral home. -</p> -<p>The name of the Hawaiian Islands is taken from this mythological name. So also is -the Savaii of the Samoan Islands. So also the small island <span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span>Hawaiki in Lake Rotorua of New Zealand, where the New Zealand legends say the ancestors -of the Maoris placed the relics which they brought with them from their ancestral -Hawaiki when they settled in New Zealand. In far eastern Tahiti is a place on Raiatea, -the island now known as Opoa. Its ancient and sacred name was Hawaii. -</p> -<p>Some writers have thought that Samoa might be the center of dispersion to the other -Pacific islands, but the Samoan dialect is very corrupt, its legends are fragmentary, -and its history of sea rovers seems to lack a sufficient similarity of names with -the migrators from the original home to allow this supposition to have very great -weight. -</p> -<p>It is also interesting to note that the Hawaiian Islands do not have a good foundation -for any claim to be the original centre of dispersion, although many of the most ancient -legends of Hawaii and of New Zealand are the same. There is abundance of proof of -a common origin, but not sufficient to found any claim for Hawaiian parentage. -</p> -<p>Ellis, writing in 1830 concerning the Tahitians and inhabitants of neighbouring islands, -says: -</p> -<p>“A tradition stated that the first inhabitants of these islands originally came from -a country in the direction of the setting sun, to which several names were given. -Pigs and dogs were brought from the West.” -</p> -<p>In the Hawaiian Islands the point from which <span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span>the ancient voyages sailed away to visit the other groups of islands of the Pacific -was off the western coast of the island of Maui and was called Ke-ala-i-kahiki, The -Path to Tahiti. They might ultimately sail eastward to Tahiti or to the Marquesas -Islands, but they started toward the home of their ancestors, westward. They called -their vikings—<i lang="haw">Ka-poe-holo-kahiki</i>, The People Sailing to Tahiti. Tahiti at last meant any distant or foreign group -of islands, although individual names of islands are used in the chants—such as Bolabola -and Upolu. -</p> -<p>The Hawaiian said that, <i lang="haw">ke alo</i>, the face or front of an island, was toward the west. The back, <i lang="haw">ke kua</i>, was toward the east. This, as Fornander says, was “because the ancestors of the -islanders came from the west originally.” -</p> -<p>The students of Polynesian legends are practically united in ascribing the Hawaii -of mythology to some place west of all the islands. -</p> -<p>Early writers on the origin of the Polynesians took it for granted that these ancestors -were Malays. Certain words and names among both Malays and Polynesians were similar, -but later study has convinced the vast majority of students that this theory is not -true. It is now believed that the Polynesians came to the island groups from the neighbourhood -of the straits of Sunda, where they had their home for a long time. The fierce Malay -tribes descended upon them and scattered them in all directions over the seas. A trace -of <span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span>the remnants of this dispersion is found even among the mixed elements of the people -of Japan. Another trace is found in Madagascar, while the great body of the storm-tossed -people took possession of the middle and southeastern islands of the Pacific. -</p> -<p>Hon. Edward Tregear, of New Zealand, writing about the <i>original</i> home of the Polynesians, thinks that their first residence was either India or Central -Asia, from whence they passed through India, there making a stay of some time. Then -they journeyed to the Malay archipelago, residing there many generations until driven -out by the Malays. This is the original Hawa-iki from which Polynesia was first settled, -expeditions probably passing out to the far distant island groups. Then lastly came -the canoe voyagers—the rovings of the vikings of the Pacific which in New Zealand -meant a new peopling of the land of the “long white cloud,” and to the Hawaiians and -Tahitians and other islands almost two centuries of adventurous sea roving. -</p> -<p>The late Hon. S. Percy Smith, Minister of Native Affairs in New Zealand, traces the -Polynesians from Aryan connection in Asia Minor and Western Europe to India, Malayasia -and thence to the scattered islands of the Pacific. -</p> -<p>Max <span class="corr" id="xd31e813" title="Source: Muller">Müller</span> calls attention to the use of the word <i>Av-iki</i> by both Brahmins and Buddhists as the name of their “hades.” -</p> -<p>Hawa-iki was the name of the place from which <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>the Polynesians came and about which they talked in their most ancient stories. This -other world became mysterious as the ages passed by until at last Hawa-iki meant the -place to which the spirits of the dead went, as well as the home from which their -ancestors came. A journey to or from any of the Polynesian islands meant passing out -of one world into another. The area of vision bounded by the horizon was the world -in which the people lived. Passing out of sight over the waters was breaking through -the wall dividing one world from another. The idea that Hawa-iki was the home of the -ghosts could very easily be derived from the other world beyond the shining wall of -the sky into which any one sailing out of sight of land might be forever lost. -</p> -<p>The path into this other world—this Hawa-iki of the ancestors—was universally toward -the west—the golden path of the setting sun. -<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p> -</div> -</div> -<div id="ch6" class="div1 chapter"><span class="pageNum">[<a href="#xd31e293">Contents</a>]</span><div class="divHead"> -<h2 class="label">VI</h2> -<h2 class="main">THE SONS OF KII</h2> -</div> -<div class="divBody"> -<p class="first">Sometime during the fifth or sixth century of the Christian era—according to estimates -based on Hawaiian genealogies—two brothers, Ulu and Nanaulu, came to the Hawaiian -Islands and established a dynasty of high chiefs. Their father was Kii, a king in -the Southern Pacific Islands. Tahiti, the chief island of the Society group, furnishes -the only ancient king of that name. We have the additional fact that in Hawaiian legends -the place to which Hawaiian Vikings frequently sailed for centuries was usually Kahiki -or Tahiti, the old home of the family of ruling chiefs. -</p> -<p>It has been suggested that Ulu remained in the southern islands and that Nanaulu alone -found his way to Hawaii; but the frequent use of the name Ulu in the genealogies of -the chiefs of the two large islands, Hawaii and Maui, would support the position taken -in the story that follows—that the brothers, sailing together, found Hawaii. -</p> -<p class="tb">* * *</p><p> -</p> -<p>Two strong young men, about six feet in stature, were hastening together along a mountain -spur <span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span>leading down to the harbour of Papeete. They had met but a short time before, one -coming around the base of the turreted crags of an extinct volcano known as “La Diademe”—The -Diadem, or crown of Tahiti. The other had left his house in the hills from which the -beautiful river of the Vai-ta-piha valley takes its source. They had given each other -the universal Polynesian greeting—“Love to you,” with the reply, “Love indeed.” -</p> -<p>Soon they came to the seashore where a long boat, the waa of Ulu, had been built. -Large crowds of natives were watching the workmen as the stone adzes rang for the -last time on the boarded-up sides of the boat. -</p> -<p>As the two young chiefs drew near they saw a small company of solemn, dignified men, -evidently of high rank, emerge from the door of a large grass house and march slowly -to the side of the long boat. -</p> -<p>A trumpet shell was sounded. The people fell with their faces toward the ground. Another -blast, and there could be seen a number of gigantic slaves coming from the door of -a stone temple not far away. Each slave was leading a prisoner. In a few minutes they -surrounded the boat. Two prisoners were held at the prow of the boat, two at the stern, -four along the boat sides and others in a line extending to the beach. -</p> -<p>A priest stepped forth from the little company of leaders. In a strong and yet monotonous -tone he <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>began a chant of praise of Kii and his sons. He sang of the boat building and the -protecting care of the gods. -</p> -<p>He chanted the charms which would control the action of the gods of the seas over -which the boats might sail. He invoked the gods of the home land to make friendly -the gods of any new country to which the sailors might go. He pleaded for the acceptance -of the human sacrifice about to be made to the gods. -</p> -<p>Executioners with sharp-edged clubs of heavy hardwood then struck down the prisoners -as the boat was rushed to the sea. -</p> -<p>Human sacrifices at the launchings of the canoes of chiefs were not at all unusual, -but the two young chiefs from the mountains had never before known such wholesale -slaughter. The importance of the plans of the high chiefs was made evident by this -large human sacrifice. The new boat of the king’s son, Ulu, was evidently destined -for some very important expedition. -</p> -<p>“E Taunoa,” cried a chief to the two latest arrivals, calling one of them by the name -of his district. “Make haste or you will be too late to hear the voice of the king.” -</p> -<p>“How is it, Taunoa,” said another, “that you, a chief of Nanaulu, should be present -at the call of Kii in the interest of Ulu?” -</p> -<p>Taunoa replied: “We shall soon see Nanaulu with a cloud of boats. I was sent to announce -his <span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>coming to his father, the king. His heart is with his brother Ulu in the observance -of the plans of Kii. I found this young chief of Vai-ta-piha on his way hither, and -made him my companion. Take me at once to Kii, the king.” -</p> -<p>Okela, the chief who had called to Taunoa, at once preceded the crowd thronging hastily -behind, giving Taunoa the post of honour after Okela. As they approached the dignified -high chiefs they all prostrated themselves to the ground except Okela and Taunoa. -</p> -<p>Taunoa drew from under his cloak a feathery frond of the cocoanut, and raising it -above his head, asked for an interview with the king. -</p> -<p>The trumpeter with his large pu or conch shell sounded the call of the coming of the -king. Trumpet shells responded from the temple and from the king’s residence. A terrific -beating of drums followed, the people fell upon their faces; even the high chiefs -prostrated themselves. Only the messenger from Nanaulu remained partially upright. -</p> -<p>From the king’s house came the royal retinue. King Kii was borne on the shoulders -of a stalwart slave, supported by two other slaves, while ranks of trusted chiefs -walked by his side. Following the king, riding in the same way upon the shoulders -of slaves, was Ulu, the king’s son, surrounded also by his chosen chiefs. -</p> -<p>To the king Taunoa at once presented his tuft <span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span>of the cocoanut and was ordered to give his message. -</p> -<p>“O King,” he said, “Nanaulu, the high chief, your son, has heard of the boat of Ulu -and your purpose of sending Ulu upon a mysterious mission. Nanaulu, the elder brother, -was the kahu (caretaker) of Ulu in the days past. He desires to still stand by his -brother’s side and care for him in the place of Kii, the royal father. He has searched -the forests of the sharp-peaked mountain and has fashioned a boat, the Mano-nui (great -shark), and soon expects to come to Papeete with a royal fleet to do honour to the -king, his father.” -</p> -<p>The king had turned his eyes for a moment toward Ulu and had caught the joy flashing -from his eyes when he heard of his brother’s speedy coming, then, looking down upon -Taunoa, who had prostrated himself as soon as his message was delivered, simply said: -</p> -<p>“Your message gives joy,” and then was borne into the midst of the group of high chiefs. -</p> -<p>The king’s herald then made proclamation: -</p> -<p>“Where are you, O chiefs? Where are you, O nobles of Tahiti? Where are you, O servant -people? For the message is to all, from the highest to the lowest. Listen, O men of -Tahiti, to the will of Kii, your king. -</p> -<p>“It is his wish that Ulu, his son, should sail toward the west and should find the -land of our fathers, He will have many companions, but these <span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span>will be selected from only the most worthy. His prophets and priests, his teachers, -have already been chosen. But now choice must be made of chiefs and warriors and common -people. Two days will be given you for rest. On the third day the king and his high -chiefs will be judges of wrestling contests. On the fourth day will be struggles in -the surf; or, if the sea gods are not propitious the chiefs will contest on the hillsides -and in the games of physical strength. On the fifth day there will be the exercise -with the spears and clubs. The skill and strength of the Tahitians will be manifest -during these days.” -</p> -<p>Then followed such a scene of unbridled revelry as could occur only in a land given -up to physical pleasures and passions. Feasting and the heiva dance and drinking kava -occupied the time of the common people. -</p> -<p>The chiefs gave themselves up to gambling and rioting until the night was wearied -with their excesses and the new day sent the revellers to needed rest wherever any -tree or grass house afforded even a little shade. -</p> -<p>As the afternoon of the first day began to cast its long shadows, a large fleet of -hundreds of canoes filled the entrance to Papeete Bay. They were preceded by a very -large war canoe with a prow shaped into a rude resemblance of a shark’s head, with -shark’s teeth fastened in the open jaws. The body of the boat was of polished wood, -well oiled. The <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>multitude of canoes following were painted and stained with as many brilliant dyes -as possible. Not a torn or weather-beaten sail hung by the masts. Sails of dyed kapa -cloth and woven matting, new and beautifully painted, had been made ready long before, -that Nanaulu’s homecoming might have no blot upon its impressive appearance. As the -large boat came near the shore the oarsmen leaped into the surf; chosen men from the -other canoes joined them. Passing strong cords of cocoanut fibre under the keel, they -lifted the boat, with several chiefs resting upon a small deck which partially covered -the canoe. Then they bore the great burden up the beach toward the grass house of -Kii. Standing by the mast of the canoe was Nanaulu, a chief of splendid physical appearance, -about thirty years of age, before whom all the people prostrated themselves as he -was carried by. -</p> -<p>Midway between the beach and the king’s house a young chief rushed down to meet Nanaulu. -As he came near the canoe he leaped over the heads of the bearers, landing on the -deck by the side of Nanaulu and catching the mast gracefully, steadied himself for -a moment and then, throwing his arms around Nanaulu, began the loud Polynesian wailing, -with which in sorrow or in joy alike they were accustomed to greet one another. This -was Ulu, the younger brother, not over twenty-five years old, and his warm-hearted -greeting of his elder brother, who during his boyhood had been his steadfast <span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span>friend and caretaker, showed the deep love which bound them together. Ulu was of higher -chief rank than his elder brother. Sons of Kii, they were nevertheless sons of different -queens of unequal rank; therefore Nanaulu owed allegiance to his brother. After the -wailing was over the boat was carried to the king’s house, while the two brothers -discussed plans. Nanaulu requested that his own retainers might be given an opportunity -to contest in the games and athletic exercises of the coming days. To this his brother -readily acceded. -</p> -<p>Early in the morning of the next day the contests were opened by the chiefs of the -various districts of Tahiti, who called their best wrestlers together and chose the -champions to contest with other champions from other districts. -</p> -<p>After the king had taken his place the ceremonies of the day were introduced by the -royal ceremonial dance. Over a hundred chiefs, throwing aside their cloaks and putting -on tall helmets making the average stature about eight feet and, taking slender, thin -paddles, ranged themselves before the king in lines, and then passed through a series -of gymnastic exercises, gracefully moving the paddles in exact harmony, at the same -time changing their positions, passing in and out between one another, sometimes forming -squares, circles and semi-circles. The music for the rhythmic motion was furnished -by rude drums, upon which musicians beat time. The dance ended by two chiefs taking -war clubs <span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span>and, while in motion, keeping time with the drums, twirling the clubs and striking -rapidly at each other, circling the clubs over each other’s heads and yet avoiding -all injury to one another. -</p> -<p>One of the chiefs stepped to the centre of the open arena and began to chant: -</p> -<div class="lgouter"> -<p class="line">“I am the wrestler</p> -<p class="line">From the groves of Papeete,</p> -<p class="line">By the sea waters.</p> -<p class="line">Where are you, Opale,</p> -<p class="line">The great man! the strong man!</p> -<p class="line">Living by the rough waves</p> -<p class="line">Of Makavia?</p> -<p class="line">Come and fight with Makima.”</p> -</div> -<p class="first">The champion wrestler from Matavia Bay very slowly walked into the arena, trying to -appear utterly oblivious of his antagonist. He looked into the sky, glanced along -the sand, then shouted: -</p> -<div class="lgouter"> -<p class="line">“Where are you, Makima,</p> -<p class="line">The boastful little man,</p> -<p class="line">The weak in limb and arm?</p> -<p class="line">Where are you, Makima,</p> -<p class="line">Who dares to fight with Opale?”</p> -</div> -<p class="first">It was the custom of the Polynesians to throw out a taunt in a half-shouting, defiant -tone. Each combatant approached the other, trying to make the audience think that -he considered his antagonist so far beneath his notice that he only needed to move -his arm and the match would be over. Thus in lordly dignity they ignored each other -until, standing side by side, each made a sudden movement <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>as if expecting to find the other off his guard. In a moment there was a confused -mass of squirming limbs and arms and writhing bodies. A cloud of sand obscured the -struggle. For a time there was no motion, and people saw the champions bending around -each other with strained muscles, neither having any advantage, but each apparently -exerting all his strength to make the other give way in response to brute strength. -Each endeavoured to learn the trick by which his antagonist would change the order -of battle. The least loosening of muscles on the part of one was interpreted in a -moment by the other, and neither one hastened to carry out a move which might place -him at the other’s mercy. It was a splendid exhibition of statuesque athletics. Doing -his very best to prevent betrayal by any loosened grasp in any direction, Opale suddenly -swept one foot with terrific force against his antagonist’s leg, at the same time -pulling him to one side; but the half second’s unconscious loosening of the muscles -preparatory to Opale’s action gave Makima notice, and even as Opale’s foot struck -him, he raised the unbalanced chief and whirled him over his head, at the same time -by a whirlwind motion preserving his own equilibrium. Opale lay for a moment unconscious, -while Makima received the applause of the multitude. -</p> -<p>Then followed match after match, sometimes interspersed with boxing. In the boxing -contests <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>severe blows were given until one of the boxers was stricken senseless to the earth -or an arm was broken. Sometimes both wrestling and boxing contests resulted in the -death of a chief. At such times the chief’s retainers quietly carried away the body, -while the shouts which greeted the victor filled the air. Such deaths were taken as -incidental, and no wailing showed the grief of stricken friends. -</p> -<p>In this way the forenoon passed, and at last a few noble chiefs, exquisite in the -beauty of perfect muscular manhood, stood before the king, chosen to be the special -bodyguard of Ulu in the mysterious journey of the coming days. In the afternoon the -followers of Nanaulu were tested and a like bodyguard selected for this young prince. -</p> -<p>During that night a heavy wind tossed the sea waves into foam, but as the morning -broke the wind died away, leaving ideal surf waves rolling in from the far-off coral -reef, through the harbour, up to the beach. -</p> -<p>A number of chiefs, taking long boards, thinned and smoothed by stone knives and polished -with the rough skin of the shark, swam far out into the ocean. There where the surf -waves began to form as the tide rolled landward each chief turned his surf board to -follow the tidal pathway. Canoes were stationed at the point from which the older -chiefs had decided that the swimmers must start. Groups of ten or fifteen contestants -were allowed <span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span>to start together. The rider with the swiftest and most skilfully managed surf board -was chosen from each group. Hundreds of natives having any kind of claim to chief’s -blood had presented themselves for this contest. -</p> -<p>Some of the surf-riders contented themselves by simply lying on the board, endeavouring -by skilful use of hand and foot to hasten their passage on the crest of the huge surf -waves. This was by no means an easy thing to do. Success consisted in gaining on the -surf. Ordinarily many surf waves passed from beneath the surf-riders before they could -complete the long distance over the sea. To hang to a wave, cling to its white mane, -to have such mastery over it as not to be thrown back to the next wave, was a trial -of strength and judgment, and might easily bring the sought-for reward. These, of -course, were the first to reach the shore. -</p> -<p>Others pushed their boards rapidly through the first waves encountered. Then, balancing -the board on the crest of the largest inrolling waves, leaped to their feet, and standing -upright guided the board by the swaying of their bodies, adjusting themselves to the -changing forces of the surf. Sometimes a very skilful surf-rider would go through -the motions of fighting a battle—throwing the javelin, pushing with a spear, striking -with a war-club or stabbing with a dagger. This was seldom attempted without an ignominious -overthrow of board and rider as the undertow from the <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>beach struggled with the incoming surf. Then the acrobat received the jeers of the -people as he and his boat rolled under the foam. A successful completion of such a -ride marked a high degree of combined courage and training and judgment. During the -course of the entire test of the men of both Ulu and Nanaulu only two men perfectly -performed this difficult task. These were the two young high chiefs Okela and Taunoa. -The highest honours for surf-riding were, however, given by all to Vai-ta-piha, the -inferior chief who had come to the contest with Taunoa. -</p> -<p>Soon after the group of riders in which he was placed started shoreward a squall broke -over them. The surf ceased rolling for a few moments in continuous waves. The boards -and their riders were thrown against and over one another. Then a large wave swept -the confused and struggling company toward the beach. Vai-ta-piha easily extricated -himself, and balanced upon his surf board was about to dash to land, but he saw in -front of his board the body of an insensible chief roll from between two boards and -begin to sink. In a second he leaped ahead of his board, caught the chief with one -hand and with the other secured the surf-board floating by. He drew the chief and -himself up until he rested upon the board. Leaping to his feet he held the body in -his hands, balancing himself and guiding his frail craft until the wave was about -to take its final plunge upon the sand, when <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>he dropped off into the water and carried his burden to the massage or lomilomi women, -who by skilful kneading of the body soon restored the injured chief to his friends. -The unselfish rescue as well as the skill displayed in bringing the body to land, -all in a few moments, won the approval of the judges. -</p> -<p>The fourth day the chiefs rested and the common people gave an exhibition of their -attainments, and a sufficient number of canoe-makers, house-builders, fishermen and -other helpers were easily secured. These were to be the oarsmen of the expedition. -</p> -<p>The fifth day brought a new order of contestants. Around Papeete Bay are some beautiful -hills, with sloping, grassy sides. Here the chiefs gathered with sleds which were -from six to twelve feet long. These were made by taking finely polished hardwood for -runners, usually about twelve inches apart. -</p> -<p>Long sticks were placed lengthwise over these runners and fastened tightly to cross -pieces. Frequently a board was tied between the sticks and a piece of matting laid -upon it for the benefit of the rider. Holes were bored through these boards with sharp-pointed -bones or shells, and they were strongly tied to the runners. -</p> -<p>The riders of shorter sleds would grasp the sticks along the edges, using them as -handles, raise the sled and run along the brow of the hill, giving the <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>sled a hard push down the declivity as they threw themselves flat on the narrow board. -Sometimes this resulted in a mortifying overthrow of the rider at the first leap of -the sled downward. The rider with the longer sled was content to push his sled rapidly -a few feet and then dash down the hillside. The slides or paths for the sleds were -so well worn that little ridges formed along the sides, sometimes keeping the sled -in the path, and just as often catching a runner and causing an overthrow of the rider. -</p> -<p>The slides were frequently well covered with cut grass or leaves. Often the chiefs -preferred the carefully kept, grass-covered, smooth hillside where but few marks of -sleds appeared. -</p> -<p>This was an exciting and sometimes dangerous sport. Fearful velocities were sometimes -attained. Sleds swerved against slight unevennesses almost imperceptible until struck -by a runner on one side or the other. The sudden shock swept the sled out of its course -against the sled or in the pathway of an opponent, and in a moment a confused mass -of broken sleds and stunned riders would be dashed down the hillside. Many times a -sled thus turned spilt its runner on one side. It was considered evidence of great -skill when a rider instantaneously adjusted himself to a broken sled, kept it in its -course and finally landed safely in the smooth plain below. -</p> -<p>Where the slopes were sufficiently gradual some <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>of the chiefs chose the slower ride, but took it in a standing position, when the -dangers would be intensified, a broken sled being accompanied by broken limbs or a -broken neck. -</p> -<p>During the day messengers of the chiefs competed for a place in the expedition. The -contest required the men to go around the mountain which formed the larger part of -the Island of Tahiti, usually a two days’ journey, with allowance for a few hours’ -rest along the way. The first and second runners to win in this race were to go as -the messengers of Ulu and Nanaulu. -</p> -<p>The contests among the chiefs had resulted in the selection of a much larger number -of chiefs than could possibly go with the two young princes. New trials of skill were -instituted to sift out the least skilful or the most unlucky. -</p> -<p>The first test applied was that of javelin throwing. The high chiefs had prepared -for their own sport a long, smooth path, beaten down until it was hard as a rock. -Here they were accustomed to throw heavy hardwood darts, which, sliding along the -path, would either pass between two marks at a given distance from the thrower or -sometimes strike a small stick set upright at the end of a straight line drawn along -the centre of the path. This was called the Pakee or the play with the darts or javelins. -</p> -<p></p> -<div class="figure p062width" id="p062"><img src="images/p062.jpg" alt="SPEAR THROWING CONTEST" width="720" height="507"><div class="figAnnotation p062width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div> -<p class="figureHead">SPEAR THROWING CONTEST</p> -</div><p> -</p> -<p>A second test was made along the same beaten track in the game called Ulu-maika. In -this contest <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>were used circular stones, flat-sided, of different sizes, according to the pleasure -of the contestants. The smaller stones were about an inch thick and about six inches -in circumference. The larger maika-stones were frequently two inches thick and a foot -and a half in circumference. The ordinary stone used by most of the chiefs was an -inch thick and about ten inches in circumference. These stones were smoothed and polished -to a very high degree. -</p> -<p>Those who had stood the test of javelin-throwing were formed in line that each one -might, without delay, step to the head of the track and roll his disc, pass on and -permit another to take his place. -</p> -<p>This trial was, by virtue of a suggestion of Nanaulu, made a triple test. The stone -was to be rolled more than the ordinary distance, made to pass between two upright -sticks, then between two more posts, and then some distance beyond strike a mark set -up in the centre of the track. Those accomplishing the entire feat would not be required -to stand further trial in order to secure the coveted membership in the expedition. -Those passing the posts should be entitled to another trial. It was not very difficult -to roll the stone between the posts, but very few were able to keep the disc in the -centre of the track and strike the far-distant mark. -</p> -<p>The spear-catching contest was instituted as one of the final struggles. A difficult -condition was attached to this spear-catching. Six spears were <span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span>to be hurled at once by six chiefs not over sixty feet distant from the catcher. He -was required to catch or stop at least four of these spears, not permitting more than -two to pass by him. -</p> -<p>Thus the contests ended, and thus by a skilful use of Polynesian games companions -were selected for the sons of Kii in their long journey to Hawaii. -</p> -<p>The wives of the young princes and some of the chiefs and warriors and boatmen were -given places by the side of their husbands. -</p> -<p>So from Tahiti, in the long ago, a voyage of many days to many lands, through many -strange experiences, was undertaken by brave men and women in a small fleet of the -larger kind of Polynesian boats. So the sons of Kii sailed away toward the west to -find the home from which their ancestors had come to found the dynasty of Tahitian -kings which held rule over Tahiti until the white man controlled the beautiful islands -of the Pacific. Instead of the original home of the Polynesians on the coast of Asia, -the sons of Kii probably made their way to the new Hawaii and there founded two races -of kings. The descendants of Ulu ruled the larger southern islands until overthrown -in the eleventh century by Paao on the Island of Hawaii. The descendants of Nanaulu -ruled the northern islands until a few years after Captain Cook discovered the Hawaiian -group and called it “The Sandwich Islands.” -<span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span></p> -</div> -</div> -<div id="ch7" class="div1 chapter"><span class="pageNum">[<a href="#xd31e303">Contents</a>]</span><div class="divHead"> -<h2 class="label">VII</h2> -<h2 class="main">PAAO FROM SAMOA</h2> -</div> -<div class="divBody"> -<p class="first">Ka-meha-meha is the chief name around which Hawaiian history gathers. It is the nimbus -of a cloud of stories, legends and chants. Hawaiians never reckoned history by dates, -but by genealogies—as did the Hebrews. They measured time not by the years but by -the lives of men; not by the days passed, but by the deeds done. These genealogies -formed the most essential part of Hawaiian literature. They proved the royal descent -of the high chiefs. -</p> -<p>When Ka-meha-meha became king of “The Rainbow Islands,” his royal chant took the supreme -place. Other genealogies lost their importance except as they blended in that of the -great king. He traced his royal blood to Pili, “from a foreign land,” and through -Pili back to Wa-kea, a Polynesian chief of perhaps the second century; and thence -back through a series of hero-gods to Kumu-Honua, “the first created.” It is a remarkable -genealogy and worthy of study. -</p> -<p>In November, 1736, he was born in North Kohala, Hawaii. Pili had settled in North -Kohala <span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span>about thirty generations preceding. A quarter of a century is accepted as the average -life of a generation. Pili, therefore, landed in Hawaii in the early part of the eleventh -century. -</p> -<p>The story of Pili depends upon another story which must be told first. In fact the -Hawaiian traditions tell a great deal more about Paao, the founder of the high-priest -family of Hawaii, than about Pili, the ancestor of kings. -</p> -<p>Not far from the year 1100 A.D., two priest brothers were living on Upolu, one of -the Samoan Islands. Lonopele, the elder, lived in one of the luxurious valleys opening -upon the seacoast. Paao, the younger, was a seaman as well as a priest. He lived near -the beach, where he kept a small fleet of canoes. -</p> -<p>In some way bitter feeling arose between the two households, making them jealous and -suspicious of each other. One day Lonopele came to the temple where his brother was -making ready to sacrifice a sacred black hog. -</p> -<p>“Where are you, O Paao,” he cried, “that you prepare a sacrifice for the favour of -the gods, when you do not watch your oldest boy?” -</p> -<p>“What is your thought?” asked Paao. -</p> -<p>“Some of my choice fruits, brought from Tahiti, are beginning to ripen; and each night -Kaino, your son, creeps under the low branches, and gathers whatever is good.” -</p> -<p>“It is false!” angrily replied the father. -<span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span></p> -<p>Theft was considered the greatest of crimes among the Polynesians. -</p> -<p>“No! It is true. He is coming even now from his feast. If he touches my fruit again -he shall die. It is tabu” (sacred). -</p> -<p>“E! Kaino!” called the father. -</p> -<p>The boy came near, evidently having just been eating. -</p> -<p>“Have you taken fruit from Lonopele in the night?” -</p> -<p>“No. I have fruit at home, but better are the baked dog and fish. I would not eat -his fruit.” -</p> -<p>Lonopele became angry, and cried out: “May the god, Kanaloa, curse you and break your -body into fragments, for your falsehood.” -</p> -<p>“Cut open my stomach, O my uncle, and I shall be proved innocent.” -</p> -<p>The ancient days had little of the modern care for children. Fathers and mothers readily -gave away their babes, or slew them with their own hands. <span class="corr" id="xd31e999" title="Source: Pao">Paao</span> determined to substitute his son for the sacrifice he was preparing, and thus prove -his guilt or innocence. No trace of fruit was found in the body. -</p> -<p>Lonopele bowed his head in shame and hastened away. When the flush of indignant anger -had passed, Paao grieved over the body which lay decomposing upon the altar. The Hawaiian -traditions say that after this act he determined to leave Upolu. He called together -a few of his trusted <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span>friends and told them his purpose. They agreed to prepare their large canoes, and -go with him, seeking the “Burning-Java,” or Hawaii, somewhere toward the north. -</p> -<p>The sides of the boats were to be built two or three feet higher. This was done by -hewing boards with stone axes, and sewing them to each other through holes, drilled -by bones, using cords of cocoanut fibre for thread. Thus canoes were prepared capable -of carrying thirty to sixty persons. -</p> -<p>Dried bananas, pigs, fish, and pounded taro were made ready. -</p> -<p>One day Paao saw his brother’s son coming near the boats. -</p> -<p>In a fit of anger he rushed upon the boy and slew him. -</p> -<p>Lonopele soon discovered the murder, and made war upon Paao. -</p> -<p>Paao and his friends launched their canoes as fast as possible, placing in them their -families and such provisions as were at hand. His warriors, defeated by Lonopele, -hastened to the canoes, and shoved out into the deep waters. -</p> -<p>The battle was evidently fierce, for the legends say that some of the prophet friends -who could not escape to their canoes, leaped from the precipitous cliffs to “fly” -to the boats, and were dashed to pieces on the rocks below. Lonopele probably drove -them over the brink of a precipice. One of the priest-friends leaped into the water, -calling for Paao to <span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span>return and rescue him. “Not so,” answered Paao, “we have left the shore. It would -be an evil omen to turn back. We will wait for you where we are.” The legends say, -“The priest flew like a bird to the canoes” and was warmly received by Paao. Lonopele -sent a storm to destroy the canoes. Probably he launched his own fleet and made pursuit. -Two great fish aided the fugitives. The Aku pushed the boats. The Opelea hindered -the storm waves by opposing his great body and breaking their force. Lonopele ordered -his magic bird to take up great waves of water and pour them from the sky, overwhelming -the fugitives. The canoe-men hurriedly arranged mats covering the boats, and the water -was turned into the sea. Thus they escaped. -</p> -<p>The days passed. Sometimes showers fell upon the mats arranged like funnels, filling -the water calabashes afresh. Sometimes they passed through a school of fish, and caught -all they could, drying them for future use. Some died and descended to the “bountiful -islands in the world under the waters.” Some of the canoes were abandoned. And they -sailed on almost hopelessly, still moving northward. -</p> -<p>One day Paao said: “I was watching the stars last night and my thought is that some -water-god has put his hands under out boats and moved us away from Hawaii.” -</p> -<p>An astrologer said: “I have heard the pilots <span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span>from the burning islands talk about the water-gods and one of them claimed that sometimes -a strange god had turned their boats from a straight path.” -</p> -<p>The action of the ocean currents was supposed to be the malicious work of some strange -deity. -</p> -<p>That night Paao could not sleep. He studied the stars. He felt a breeze that seemed -to him in some way different from the ordinary sea-breezes. -</p> -<p>“Do you feel the new wind from the eastern star?” he said softly to his steersmen. -</p> -<p>“Aye!” they replied. “We have to hold the steering paddles more firmly.” -</p> -<p>Paao awakened his prophet and whispered: “Does the new wind have a voice for you?” -</p> -<p>The prophet sniffed the air, then stepped upon the high prow and breathed again. -</p> -<p>“Aye, the wind has the voice of smoke, perhaps the smoke of the burning-mountain.” -</p> -<p>“Say nothing about the voice. We will change our course and sail toward the bright -star.” -</p> -<p>During the day the men said, “this is a new wind and it has the storm voice.” -</p> -<p>The next day came, and then the next. Paao and his prophet alternated between hope -and fear. The awful suffering of hunger and thirst was among them. If a mistake had -been made there was no possible escape from starvation. In the very early morning -of the third day, as Paao was restlessly looking eastward, his wife crept to his side. -<span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span></p> -<p>“O my Paao,” she said, “I am about to die. I have just dreamed of the green-walled -paradise. I smelled the sweet Maile blossoms and the leaves of our marriage wreath. -I saw the spirits of my sons stand by the cocoanut tree. The vision is from the gods, -I must surely die.” -</p> -<p>“Hush,” said Paao quickly, “I too have heard the voice of the Maile born on the winds -but I was awake. You shall not die. Call the astrologer, and then listen to his words.” -</p> -<p>The astrologer came quickly. -</p> -<p>“Take breath strong and deep and tell me what the winds say.” -</p> -<p>“I hear no voice,” was the reply. -</p> -<p>Paao handed his friend a calabash with a little precious water, bidding him bathe -his parched mouth and nostrils. -</p> -<p>“Now what do the winds say?” -</p> -<p>“Hawaii! Hawaii!! and the strong voice of the Maile blossoms, and the gentle voice -of the sugar-cane. I can hear the bread-fruit call ‘Come and eat.’ The Lau-hala’s -voice comes over the sea. Awake, awake, oh canoe-men! The fingers of the morning touch -the mountains of Hawaii. The morning is raising its hand to beckon us on. O friends -of the canoes, awake! Hear the land voices. Hear the wind that has no salt in it. -Awake and hear Hawaii.” -</p> -<p>In a moment shouts and songs of gladness were heard from all the canoes. When hope -begins to <span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span>grow, it ripens rapidly. New life, new strength, pervaded the weakened wanderers. -The steersmen unconsciously changed the course of the boats toward the blue haze of -land outlined by the dawn. -</p> -<p>Thus the day passed. There was no longer any need to husband food. They ate the last -morsels. They drained the water from their calabashes. They cheered each other from -boat to boat. They toiled hard in rowing, and as the night dropped its shadows around -them, they made preparations for landing in this new home. -</p> -<p>Bundles of feather robes were unrolled. Native cloth, brilliantly coloured, was taken -from its wrappings. Paao robed himself in a high-priest’s tabu mantle of black feathers, -wearing a white helmet ornamented with black plumes. Around the short masts they placed -new mats as sails, inscribed with strange and mysterious emblems. All the people put -on their most gorgeous and costly apparel. -</p> -<p>Thus, as the new morning dawned, they came to Hawaii. Thus they landed as if their -journey had known nothing of starvation and death. Thus they met the wondering natives -who hastened along the beach to the spot where the boats must land. -</p> -<p>Greetings were given. The language of the newcomers was almost identical in meaning -and pronunciation with the native tongue. The priests with new gods were received -with offerings. Food and clothing in abundance were given. Land in <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>Puna, near Hilo, was set apart for their dwelling-place. Paao, aided by the Hawaiians, -at once built a temple at Wahaula, which after being twice restored, was destroyed -in 1820. From Paao, the high priest’s family, highest in priestly rank of all dwelling -in the islands, was perpetuated, until Ka-meha-meha’s high priest, Hewa-hewa, a lineal -descendant of Paao, in 1819, aided in destroying the temples of the gods. With his -own hands Hewa-hewa set fire to shrines and idols, overthrowing the system of worship -and sacred tabu which Paao had established nearly 700 years before. Some years later -Hewa-hewa became a devoted adherent to Christianity. -</p> -<p>Some time during the fifth or sixth centuries two Polynesian brothers, sons of Kii, -came to the Hawaiian group with a number of followers. They belonged to a high chief -family and appeared to have assumed authority without opposition. They divided the -islands. Ulu took Maui and Hawaii. Nanaulu settled on Oahu, taking possession of Oahu, -Kauai and Molokai. -</p> -<p>Kapawa was the last high chief of unblemished blood in the Ulu line on Hawaii. -</p> -<p>The Nanaulu line maintained its independence through all the centuries, until it was -finally absorbed by the Ka-meha-meha family. The Ulu line in Hawaii was replaced by -a Samoan family of high chiefs brought into Hawaii by Paao, in connection with the -overthrow of Kapawa. -<span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span></p> -<p>The high chiefs of “the good old days of Hawaii” had certain prerogatives which were -never questioned. They were his by “divine right.” He visited the inferior chief of -any district at pleasure. He was readily supplied with all the available kapa cloth -of the district for clothing and sleeping mats for himself and followers. The hunters -of the district were required to search the mountain forests for birds of rare plumage, -whose feathers the women were required to weave in mantles and helmets. All the food -of the district was subject to his command. He levied upon any canoe attracting his -fancy. Food and cloth and canoes were the wealth of the islands. The high chief usually -left each district impoverished. There was no complaint against Kapawa on this score, -although he had used his “divine right” in the most burdensome manner. The idle, the -dissolute, the depraved and the reckless among the sub-chiefs of the various islands -flocked to Kapawa and became his “eating companions”—those who received from his bounty -their food and clothing. The atrocious lives which such men lived in any community -can be imagined. But this was not criminal. -</p> -<p>When the Hawaiian legends say “The Ulu line of high chiefs became extinct on account -of the crimes of Kapawa,” something must be considered besides property, morality -or human life. It was not until the sanctity of the temples was attacked that the -chiefs decided that even royal blood of <span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span>many generations might become too impure for a ruling chief. -</p> -<p>One day the district chief of Hilo came to the temple, asking to see “the priest of -the brother tongue, who worshipped the two round white gods.” -</p> -<p>When he was brought before Paao he said: -</p> -<p>“I speak to you as to a brother. But I must first ask if the priest from afar will -make his home by the burning mountain?” -</p> -<p>“Aye,” said Paao. -</p> -<p>“The priest is wise and knows the genealogies of the chiefs, the sons of the gods. -He knows the chant of the royal line of Hawaii.” -</p> -<p>Paao bowed his head. -</p> -<p>“The priest understands that our high chief, Kapawa, is descended from Ulu. Is the -priest aware that Kapawa is cruel and evil, that he tramples the life out of the land -and that he violates the temples and drags out of the city of refuge the man who has -safely entered therein? Does the priest know that the high chief is already planning -to visit him, to examine his stores and secure whatever new ornaments have been brought -from Samoa?” -</p> -<p>“I fear no king. I am the voice of the gods. I am the friend of ‘Lono, who walks on -the sea.’ I fear no man,” replied Paao, quietly. -</p> -<p>“True,” said the chief. “Nevertheless the gods aid the man who crosses the channel -in a canoe a <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>little more than the man who tries to cross by swimming. We must plan together and -hew out our canoe. We want you to consult the gods and tell us their will.” -</p> -<p>Paao was practical. He knew that by becoming the high priest of the chiefs he would -establish his position in Hawaii. He knew the value of advice that comes through mysterious -channels. -</p> -<p>He went into the temple. After some time he returned and said to the chief: -</p> -<p>“The gods answer slowly. They show that you must gather the chiefs upon whom you can -depend and have the hard wood prepared for making spears.” -</p> -<p>“The bird that speaks” flew to Kapawa with the news that the priest from afar was -seeking the wisdom of the gods to use against him, and that the chiefs were organising -a rebellion. -</p> -<p>Several weeks of weary warfare followed. -</p> -<p>Kapawa was driven from refuge to refuge. All the district chiefs finally deserted -him, and gave adherence to Paao. -</p> -<p>The defeated king fled across the channel between the Islands of Hawaii and Maui. -</p> -<p>He sought the Maui branch of the Ulu descendants, a discouraged and ruined king. -</p> -<p>The legends say that here he died. His body was placed in the royal burial cave, in -Iao Valley, back of the village Wailuku. The native custodians of this cave guard -its secrets jealously. Probably <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span>none of the white residents have seen its mysteries. -</p> -<p>Thus the old royal family of Hawaii was overthrown, and the way prepared to introduce -“Pili, the king, from a foreign land.” -</p> -<p>Paao was afraid that the district chiefs would ask him for a high chief as soon as -they should come together. Some of the chiefs had already said, “It may be the will -of the gods that the high priest become the high chief also.” -</p> -<p>But Paao knew the inherent reverence of the Polynesians for blood-royal. He knew his -own power. He felt that his position as high priest was unassailable. He wanted no -civil entanglements. He had managed through all the campaign, to surround himself -with mysteries, and had gained unbounded influence through arousing superstitious -fears as well as through warlike deeds. -</p> -<p>The Hawaiian legends tell us Pili, a very high chief of Samoa, was persuaded by messengers -from Paao to move to the islands of the north. -</p> -<p>Pili journeyed with, what the legend called, a “cloud of boats.” It was an eleventh -century migration of a small nation to a distant home. -</p> -<p>Thus was Pili set apart as King of Hawaii. -</p> -<p>From Hilo, the eleventh century king went to the beautiful Waipio Valley, taking Paao -with him. Later he moved to the Kohala district. Here Paao built the Mookini temple, -in a place to which he gave the name it still bears—Lae Upolu, the Cape of Upolu. -<span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span></p> -<p>Here, in Kohala, from the eleventh century to 1819, the high priests and the chiefs -of Hawaii made their home. The priest and the king stand out from the mists of the -past, representing two great forces of Hawaiian government—the religious and the civil. -Independent of each other, the rights of each were jealously guarded. -</p> -<p>Paao gave Pili no chance for choice. While he granted to the king civil authority, -he retained absolutely independent control over the minds of the chiefs and the people -in religious matters. -</p> -<p>Ka-meha-meha, the most noted person of all Hawaiian history, was a descendant in a -straight genealogical line from Pili, and Hewa-hewa, the Christian, was the last high -priest of the Paao line. -</p> -<p>This is the story of the founding of the Ka-meha-meha family. The legends have been -shorn of the fabulous element which naturally gathered around them, in order that -the true names and customs of the time might be delineated. -</p> -<p>One of the most important results was the establishment of an Aha-alii—council of -chiefs—or herald’s college, which demanded the genealogy and proof of high birth, -before admission was granted to the privileges of rank. In meeting this demand genealogies -became of great importance. The separation between chiefs and common people became -a gulf fixed by custom. -<span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span></p> -</div> -</div> -<div id="ch8" class="div1 chapter"><span class="pageNum">[<a href="#xd31e313">Contents</a>]</span><div class="divHead"> -<h2 class="label">VIII</h2> -<h2 class="main">MOI-KEHA, THE RESTLESS</h2> -</div> -<div class="divBody"> -<p class="first">Folklore is sometimes the outgrowth of a sympathy with nature, resulting in nature -myths and sometimes it is an outgrowth of sympathy with history. The imagination loves -a truth in nature or in history and weaves around it a web of thoughts of things which -might have been. -</p> -<p>The story of Moi-keha, the restless, is an historical myth. There are some unquestioned -facts and much which was impossible. -</p> -<p>Fornander, the omnium-gatherum of Hawaii, thinks Moi-keha lived in the thirteenth -century. -</p> -<p>The two boys, Moi-keha and Olopana, were born on the island of Oahu. -</p> -<p>Their boyhood was like that of other Hawaiian youths of high chief blood. They studied -the spear and surf-board exercises. They gambled with hidden stones. They sported -with discus and javelin throwing. They raced down green hillsides with their long -coasting sleds. They wrestled and fought with their companions and listened to the -tales of the sea rovers of the Pacific. They learned the routes to the southern and -southeastern <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>islands and heard with fired imaginations the descriptions of Tahiti and Samoa. If -the Romans believed that an ocean of thick mist, peopled with all imaginable terrors -lay to the north of Europe, we can well accept the fact that strange fascinations -and the hope of marvellous adventures in the South Pacific might stir the restless -minds of young Hawaiian chiefs. -</p> -<p>Moi-keha and Olopana gathered a strong band of brave retainers and, bidding farewell -to Oahu, as their ancestors had done before them, sailed toward the South. -</p> -<p>For some reason the brothers took with them a young chief of high position, whose -ancestor, Pau-makua, had made renowned voyages to far-off lands. The story of Laa, -who, in late life, was known as “Laa from Tahiti,” must be reserved for later record. -Moi-keha, however, seems to have taken this young man under his own especial protection -as his foster son. -</p> -<p>The company from Kauai stopped at Waipio Valley, on the island of Hawaii, one of the -most beautiful and inaccessible valleys of the whole Hawaiian group. -</p> -<p>Here Olopana was set apart as ruler of the district. -</p> -<p>The days and nights were filled with fishing and feasting, ruling and revelling. Olopana -soon found a beautiful young chiefess, who was in full sympathy with his ambitions, -whom he took from <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>her home as his life-companion. This woman, Luu-kia, was said to be a descendant of -the Nanaulu line of chiefs, originally coming to Hawaii from Tahiti. -</p> -<p>Storms, floods and freshets swept Waipio Valley. The people fled from the scene of -disasters. The young chiefs found themselves homeless. Again the love of adventure -excited them. They prepared provisions for a voyage of many days. They selected the -wisest students of the stars. They plotted their proposed route over the ocean. We -are not told that they had any one with them who had already been to Tahiti. It is -probable, however, that some of the old prophets and astrologers of their fathers -were with the young people as their priestly guardians. They never seemed to doubt -their ability to find their way. With their selected companions the two brothers sailed -for Tahiti. -</p> -<p>Olopana and his wife, Luu-kia, occupied one of the large ocean-going canoes and Moi-keha -with Laa sailed in another. Some of the legends say that they went away with a fleet -of five large canoes. -</p> -<p>The Hawaiian story says that the brothers arrived safely in Tahiti, where Olopana -soon became chief of a district known in the legends as “The-open-great-red-Moa.” -One of the harbours of <i>Raiatea</i> of the Tahitian Islands was known as <i lang="haw">Ava-Moa</i>, the Moa Harbour, or “The Sacred Harbour.” Fornander justly argues that there is -little doubt <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>that this was the place selected by Olopana as his permanent home. -</p> -<p>Moi-keha appears to have been the priest of the family, for it is said that he built -a temple and called it <i lang="haw">Lanikeha</i> or “the heavenly resting-place.” -</p> -<p>After a time Moi-keha found that life with his brother was not so pleasant as might -be desired, therefore he again prepared for a new voyage, this time returning to his -native land. He left Laa with Olopana. -</p> -<p>Two of the companions of Moi-keha on this return voyage became famous in the annals -of Hawaii. Kama-hua-lele was known through all the ages by his chant in honour of -Moi-Keha. -</p> -<p>He superintended the building of the strong canoes. He was a <i lang="haw">kilokilo</i>, an astrologer who understood the places of the stars in the heavens and the proper -course to steer, guided by the sun by day and the stars by night. He was the poet -and seer and <i lang="haw">kahu</i> or guardian of his chief Moi-keha. The expedition was practically subject to his -directions. -</p> -<p>Laa-mao-mao, who aided Moi-keha as priest of the gods of the winds, later dropped -out of the story and moved to the island Molokai, where he was supposed to have made -his home near a place known as House of Lono, a well-known hill on that island. Here -he took his calabash of winds and became the god of the winds, opening his calabash -and letting breezes or storms escape according to <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>the wishes of the one seeking his aid. He controlled the direction in which the winds -should travel, by lifting the cover on one side of the calabash. Then the imprisoned -winds burst forth and sped away in the desired direction. -</p> -<p>It is said that when Moi-keha came back to the Hawaiian Islands he visited all along -the island coasts until he came to Kauai. Whenever he landed he seems to have given -prominence to one after another of the companions of his long voyage. Places were -named after some of them and other places given to others for their future residence. -</p> -<p>At last they came to Kauai, the most northerly island of the group. They timed their -approach so that the shadows of the night were around them. Then as the light of the -morning rose over sea and shore, with his canoes flying the royal banners of a high -chief, he drew near. -</p> -<p>Kama-hua-lele, standing by the mast which bore the royal colours, sang the chant of -Moi-keha. The closing part of the chant is thus translated by Fornander: -</p> -<div class="lgouter"> -<p class="line">“O, Moikeha, the chief who is to reside.</p> -<p class="line">My chief will reside on Hawaii.</p> -<p class="line">Life, life, O buoyant life!</p> -<p class="line">Live shall the chief and the priest.</p> -<p class="line">Live shall the seer and the slave,</p> -<p class="line">Dwell on Hawaii and be at rest,</p> -<p class="line">And attain to old age on Kauai. -</p> -<p class="line xd31e1173">O Kauai is the island -</p> -<p class="line xd31e1173">O Moikeha is the chief.”</p> -</div> -<p><span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span></p> -<p>This chant had been clearly recited wherever Moi-keha had visited any of the islands, -and now fell for the first time on the ears of the curious inhabitants of Kauai. The -warm welcome was given to Moi-keha and his companions, which was always extended to -high chiefs. -</p> -<p>King Kalakaua adds a romantic incident to the coming of Moi-keha to Kauai. -</p> -<p>Puna, the king, had a daughter who belonged to the fairy tale period of Europe rather -than to the free giving and taking in marriage of the Hawaiians. She had many suitors -among the young chiefs, but could not decide upon the one highest in her esteem. -</p> -<p>Her father at last had decided that the only way to keep her suitors from always living -at his cost was to have a contest. This had been agreed upon before the coming of -Moi-keha. When Moi-keha saw Hooipo, the daughter of the king, he determined to have -her for his wife and planned to enter into the contest. -</p> -<p>The king had sent a human hair necklace and whale tooth ornament to be placed on one -of the small islands some distance from Kauai. The first chief to secure the necklace -should have the king’s daughter. -</p> -<p>The fine large canoes of the various chiefs with their strong crews of oarsmen were -drawn up in line. Moi-keha had only a small canoe prepared <span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span>which still lay on the shore under the care of one of his comrades from Tahiti. -</p> -<p>At the given signal the canoes sped on this journey, but Moi-keha lingered. The young -princess had now decided that Moi-keha was the chief she desired, but she could not -urge him to go, and still he lingered. -</p> -<p>After a time, when the other boats were almost lost to sight, he launched his little -canoe, and with his companion, paddled out into the ocean. Then he raised his mast -and fastened to it his mat-sail. -</p> -<p>Soon the boat leaped through the waters. No paddle was needed save for steering. Laa-mao-mao -was in the canoe with him, holding strong winds in his calabash. He let loose these -servants just behind the sail and they pushed the canoe forward with incredible rapidity. -Long before the other chiefs came in sight of the island Moi-keha had found the necklace -and had sailed away to Hooipo. -</p> -<p>In time Moi-keha became the king of Kauai. -<span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span></p> -</div> -</div> -<div id="ch9" class="div1 chapter"><span class="pageNum">[<a href="#xd31e323">Contents</a>]</span><div class="divHead"> -<h2 class="label">IX</h2> -<h2 class="main">LAA FROM TAHITI</h2> -</div> -<div class="divBody"> -<p class="first">When history is told by genealogies, rather than by cycles of years, the time-problem -is difficult to solve. But in the story of Laa-mai-Kahiki<a class="noteRef" id="xd31e1200src" href="#xd31e1200">1</a> the stories and genealogies of two widely separated groups of Pacific islands produce -a certain degree of apparent accuracy. The Society Islands have the story of Raa who -became a ruler and established a line of rulers which has continued to the present -day. The genealogy of this Raa family coincides very closely in extent with the number -of names given in the Hawaiian genealogies from the time of the visit of Laa from -Tahiti to his uncle Moi-keha the Restless and his subsequent return to Tahiti. This -places the time of Laa in the thirteenth century. -</p> -<p>Moi-keha sailed away from the Hawaiian <span class="pageNum" id="pb87">[<a href="#pb87">87</a>]</span>Islands with his brother Olopana and his nephew Laa. He returned alone, and won the -island Kauai as his kingdom. Olopana and Laa remained in the “wide spreading” valley -under the shadow of what the Hawaiians called the mountain Kapa-ahu the Tapa Cloak -in far away Tahiti. -</p> -<p>The mountains of Tahiti have been built upward from the floors of the ocean until -their rugged ravines rise several thousand feet above the surf-washed beach. The centuries -have softened the harsh mountain outlines and swept vast masses of debris down into -the valleys, until at last tropical luxuriance dominates mountain slope and level -plain. Here Laa’s youth was spent, and his manhood gained. Here he proved his superiority -over the Tahitian chiefs among whom he had found his permanent home. Laa’s record -is that of a Polynesian viking. He was born on the island Oahu. He went to Hawaii -with his uncles and spent a part of his boyhood in the royal valley of Waipio. With -these same uncles he sailed the many hundred miles to Tahiti. -</p> -<p>It has always been the ambition of Hawaiian chiefs to excel in all athletic sports -and warlike exercises. This was a course of training well fitted to make Laa high-spirited, -courageous and ever ready to take the leadership among his fellow-chiefs in the new -land where he made his home. -</p> -<p>Years passed by. Moi-keha was held back <span class="pageNum" id="pb88">[<a href="#pb88">88</a>]</span>from longed-for sea journeys by the cares of his kingdom and the restful delights -of a prosperous home. Children whose names became noted in Hawaiian legends grew to -manhood and womanhood around him. Kahai, the sea-rover, a grandson of Moi-keha, is -said to have sailed to Upolu in the Samoan Islands and there found a new species of -breadfruit which he thought might well be placed by the older Hawaiian breadfruit. -This he brought back with him and planted at Pearl Harbor. -</p> -<p></p> -<div class="figure p088width" id="p088"><img src="images/p088.jpg" alt="CHIEFS IN FEATHER CLOAKS AND HELMETS" width="720" height="409"><div class="figAnnotation p088width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div> -<p class="figureHead">CHIEFS IN FEATHER CLOAKS AND HELMETS</p> -</div><p> -</p> -<p>Kila, the third son of Moi-keha, was made a messenger to Tahiti by his father. A great -longing had taken possession of Moi-keha to see the foster son whom he had carried -away many years before. Kila was said to be very careful and courageous with a strong -desire to emulate the deeds of his ancestors. The call to the sea was hereditary and -with eagerness he grasped the opportunity. The largest double canoes were selected, -their mat sails were made from new and strong hala leaves and they were equipped for -the long voyage. Fornander says that some of Kila’s brothers went with him. The old -astrologer and sailor, Kama-hua-lele, who had come from Tahiti with Moi-keha, was -selected to be the guardian of the young chiefs and pilot of the expedition. -</p> -<p>Kila sailed from island to island until at last he left the high mountains of the -island Hawaii and <span class="pageNum" id="pb89">[<a href="#pb89">89</a>]</span>sailed away to the South. The Kalakaua legends say that Kila bore with him a brilliant -royal mantle made from the rare feathers of the mamo, and that Moi-keha had been many -months in the manufacture of the mantle, assisted by hundreds of bird hunters and -skilled workmen. This was an especial offering to Laa, a reminder of the high esteem -in which his foster father still held him, and a proof of the intense desire for him -to visit his native land. -</p> -<p>The long canoe voyage appears to have been blessed with favouring winds and clear -skies. The stars were easily observed and followed until Tahiti was found. It seems -to those who now cross the ocean in great ships that such a voyage is almost incredible, -but the Hawaiians were vikings and were as intrepid sailors as the Norsemen who were -sailing across the Atlantic Ocean about the same time. -</p> -<p>At Tahiti they found Laa and his uncle Olopana. Fornander says that one set of legends -gives the story of Laa’s speedy return to Hawaii with Kila. Another set of legends -rehearses the age of Olopana and his desire for Laa to remain with him until his life -should end. All the legends agree in stating that Laa returned to the Hawaiian Islands, -that he had with him a large retinue when he visited the home of his childhood and -that he brought the drum known through all <span class="pageNum" id="pb90">[<a href="#pb90">90</a>]</span>the later years as Ke-eke-eke. It was made by cutting out the pithy heart of a section -of a large cocoanut tree, and thinning the shell as far as safety would allow. Then -the ends were covered with the skin of a shark. Fornander says that “every independent -chief, and every temple where human sacrifices were offered, had their own drum and -drummer from Laa-mai-Kahiki’s time to the introduction of Christianity.” -</p> -<p>The great event by which Laa was indelibly impressed upon the legends of Hawaii was -his triple marriage with three selected chiefesses of the island Oahu. -</p> -<p>The highest chiefs among the Hawaiians were glad to ally themselves with Laa-mai-Kahiki. -Not only did the romance of far-away lands and mighty deeds attract attention, but -his personal appearance and royal bearing seemed to have conquered all who came near. -There was the general feeling that this powerful chief, who would soon return to Raiatea, -must leave descendants among the Hawaiians. -</p> -<p>Offerings were sent to the temples and the priests were consulted. The most sacred -tests were made of the most important auguries known by the priesthood. The decision -was announced that Laa must have wives given to him from among the young women of -highest rank on Oahu, the home of Laa in his boyhood and still the place where the -larger portion of his nearest relatives resided. -<span class="pageNum" id="pb91">[<a href="#pb91">91</a>]</span></p> -<p>The daughters of the chiefs of the districts Kualoa, Kaalaea and Kaneohe, all on the -island Oahu, were selected and married to him in the midst of a great round of feasts -and games. -</p> -<p>It was always known that Laa would return to Tahiti, and yet many inducements were -placed before him to lead him to stay. But he only waited until each of the three -chiefesses gave birth to a son, and then sailed away to establish a lasting line of -rulers in Tahiti, where, according to Tahitian custom, he was called Raa. -</p> -<p>The ancient Hawaiian chants recorded the names of the three sons of Laa thus: -</p> -<div class="lgouter"> -<p class="line xd31e1173">“O Laa from Tahiti, the chief. -</p> -<p class="line xd31e1173">O Ahukini, son of Laa. -</p> -<p class="line xd31e1173">O Kukona, son of Laa. -</p> -<p class="line xd31e1173">O Lauli, son of Laa, the father.</p> -<p class="line">The triple canoe of Laa-mai-Kahiki.</p> -<p class="line">The sacred first-born of Laa,</p> -<p class="line">Who were born on the same one day.”</p> -</div> -<p class="first">This gift of three sons—a “triple canoe”—to the Hawaiians is one of the most fully -accepted facts of the traditions of long ago. They established families of great prominence -and their descendants were proud of this distinction as “children of Laa.” -</p> -<p>Apparently there was little intercourse later with the southern groups of the islands -of the Pacific Ocean. The vikings passed away and their descendants failed to conquer -the dangers of the seas. It may be that a prolonged season of volcanic activity <span class="pageNum" id="pb92">[<a href="#pb92">92</a>]</span>discouraged sea roving. It is probable that many sailed away and were never heard -of again. History seldom records the long list of failures among men. It has been -better to tell of victories. -<span class="pageNum" id="pb93">[<a href="#pb93">93</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<div class="footnote-body"> -<div id="xd31e1200"> -<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1200src">1</a></span> Laa-mai-Kahiki means Laa-from-Kahiki in the Hawaiian language, or Raa-from-Tahiti -in the Tahitian dialect. In the Hawaiian stories he was always known as Laa-mai-Kahiki. -He was a very high chief from Hawaii absorbed in the royal line of Tahiti. The letter -“r” being used for “l” and “t” for “k” explains the slight difference in the names, -Laa and Raa-Kahiki and Tahiti. This is simply such a change as is found in dialects -everywhere. <a class="fnarrow" href="#xd31e1200src" title="Return to note 1 in text.">↑</a></p> -</div> -</div> -</div> -</div> -<div id="ch10" class="div1 chapter"><span class="pageNum">[<a href="#xd31e333">Contents</a>]</span><div class="divHead"> -<h2 class="label">X</h2> -<h2 class="main">FIRST FOREIGNERS</h2> -</div> -<div class="divBody"> -<p class="first">It is said that the Chinese gave to the clove the name “Thengki”—“the sweet-scented -nail.” When the clove came to Rome, the haughty lovers of spices exclaimed “clavus”—“a -nail.” The English made a slight change and said “clove.” Solomon, the wise, and King -Hiram, the Phœnician, sent fleets on voyages of long duration. Their ships returned -from these voyages laden with the fragrant products of the spice lands. -</p> -<p>Marco Polo rehearsed the abundant aromas of the Orient as well as the gold and jewels -and silks. Columbus, in 1492, went west that he might find more ready access to these -eastern riches. The spice islands lay somewhere in a great ocean toward the sunset -from Spain, provided the world was round, as Columbus argued. -</p> -<p>Balboa must have wished for a Nicaraguan or Panama Canal when he carried timbers across -the isthmus and built a ship on the Pacific coast to explore the new ocean which he -had discovered. In 1513 he launched his little ship, intending to find the oriental -riches, if possible. -<span class="pageNum" id="pb94">[<a href="#pb94">94</a>]</span></p> -<p>In October of the year 1527, three Spanish ships were “fitted out” by Cortez. They -set sail from Zacatula, Mexico, for the Molucca Islands. One only, under the command -of Saavedra, reached its destination. A fierce storm drove the little squadron far -north of the ordinary route, and swept two of the ships out of the record of history. -Alexander says: “It seems certain that a foreign vessel which was wrecked about this -time on the Kona coast of Hawaii must have been one of Saavedra’s missing ships.” -From this ship a white man and woman escaped. After reaching the beach they knelt -for a long time in prayer. The Hawaiians, watching them, waited until they rose, and -received welcome. The place was at once named “Kulou”—“kneeling.” Through all the -succeeding years the name kept the story of the wrecked white chiefs before the Hawaiian -people. The Hawaiians received their white visitors as honoured guests, and permitted -them to marry into noted chief-families. In the Hawaiian legends the man and woman -are called brother and sister. The man was named Ku-kana-loa. Their descendants were -well known, one of them being a governor of the island of Kauai. These white citizens -came to the islands in the reign of Ke-alii-o-ka-loa, who was born about A.D. 1500, -and became a king of Hawaii about A.D. 1525. -</p> -<p>There seems to be scarcely a trace of the Spanish language or of the Christian religion -as practiced <span class="pageNum" id="pb95">[<a href="#pb95">95</a>]</span>by the Spaniards. The nearest approach to any permanent influence possibly coming -from this shipwrecked man is the statement made to a chief by a native prophet long -before the islands were discovered by Captain Cook, that from his predecessors he -had learned the prophecy: “A communication would be made to them from Heaven, the -place of the real God, entirely different from anything they had known and that the -tabu of the country would be subverted.” -</p> -<p>The Hawaiian traditions have several references to foreigners coming to the islands. -<span class="corr" id="xd31e1272" title="Source: Pau-makau">Pau-makua</span>, of Oahu, was one of the Vikings of the Pacific during the twelfth century. He is -recorded as visiting many foreign lands. He brought priests to Oahu. Judge Fornander -suggests that quite possibly these were Indians from the American coast. Professor -Alexander, in his “History of Hawaii,” thinks there is scarcely sufficient foundation -for the suggestion. However, <span class="corr" id="xd31e1275" title="Source: Pau-makau">Pau-makua</span> and his journeys are accepted as part of Hawaiian history. -</p> -<p>In the thirteenth century “the white chief with the iron knife” was wrecked on the -coast of the island of Maui, near the village Wailuku. Three men and two women were -saved. Wakalana, a chief, took his outrigger canoe through the surf and rescued them. -These persons are supposed to have been Japanese. The captain of the ship carried -a long sword which became renowned throughout the islands as “the <span class="pageNum" id="pb96">[<a href="#pb96">96</a>]</span>wonderful iron knife.” It was a tremendously effective weapon, when matched with wooden -daggers and war clubs. King Kalakaua relates the amplified legend and chant in his -“Myths and Legends of Hawaii,” and in imagination pictures some of the battles fought -and trades made for the possession of the iron knife. The Hawaiians came from all -parts to see these remarkable strangers. They were astonished to see the women eat -the same kinds of food, and from the same dishes as the men. “Nothing was tabu to -the strangers.” This was entirely new to Hawaiian ideas. Another legend mentions a -foreign ship, called Ulupano, and the captain was remembered as Malolano. It is supposed -that the ship soon sailed away. Other hints are found of ships having been seen out -on the ocean by fishing parties who had gone far from land. These ships were called -<i lang="haw">moku</i> [islands], the name used to the present day. -</p> -<p>There are undoubted proofs of the discovery of the Hawaiian Islands in 1555 by the -Spaniard, Juan Gaetano. This is the first known record of the islands among the civilised -nations. There are evident references to this group in the legends of the Polynesians -in other Pacific islands. -</p> -<p>Gaetano passed through the northern part of the Pacific and discovered large islands -which he marked upon a chart as “Los Majos.” The great mountains upon these islands -did not rise in sharp peaks, but spread out like a high tableland in the <span class="pageNum" id="pb97">[<a href="#pb97">97</a>]</span>clouds, hence he also called the islands “Isles de Mesa,” the Mesa Islands or the -Table Lands. One of the islands was named “The Unfortunate.” Three other smaller islands -were called “The Monks.” -</p> -<p>Le Perouse, the celebrated Frenchman who visited Hawaii in A.D. 1796, says that Gaetano -saw these islands “with their naked savages, cocoanuts and other fruits, but no gold -or silver.” There was nothing attractive, and the wealth-loving Spaniard marked the -islands on his chart and never visited them again. So the record lay for many years. -This record, kept in Spain’s archives, is now accepted as marking the real discovery -of the Hawaiian Islands. -</p> -<p>Meanwhile, the Hawaiians were as completely ignorant of the rest of the world as if -no civilised eyes had ever seen their mountains. They offered each other as human -sacrifices; they fought for supremacy. They died at the will of their chiefs. They -lived almost as lustfully as the brutes. They had nothing that could be called a home, -with an affectionate household gathered inside its walls. They ate, and slept, and -died. They entered with zeal into the national sports as well as into the national -quarrels. They chanted their genealogies and personal prowess. The art of sailing -long distances by the aid of the stars had fallen into disuse. The age of the Western -Vikings had passed by. For three or four hundred years no voyagers <span class="pageNum" id="pb98">[<a href="#pb98">98</a>]</span>had found their way to foreign lands. Then some time in the early part of the eighteenth -century a king of Oahu involuntarily made a journey which was celebrated as a part -of his genealogical chant. The entire “mele,” or song, stretches out to about six -hundred lines. It is an interesting poem filled with graphic references to people -and places, to winds and seas, and to birds and fishes. -</p> -<p>In this chant the king of Oahu relates his strange experience on the ocean. Fornander -quotes the poem in his “Polynesian Race”: -</p> -<div class="lgouter"> -<h4>CHANT OF KU-ALII (KU—THE CHIEF)</h4> -<div class="lg"> -<p class="line">“O Kahiki, land of the far reaching ocean.</p> -<p class="line">Within is the land—outside is the sun,</p> -<p class="line">Indistinct are the sun and the land when approaching. -</p> -<p class="line xd31e1173">Perhaps you have seen it. -</p> -<p class="line xd31e1173">I have seen it. -</p> -<p class="line xd31e1173">I have surely seen Kahiki.</p> -</div> -<div class="lg"> -<p class="line">“A land with a strange language is Kahiki.</p> -<p class="line">The men of Kahiki have ascended</p> -<p class="line">The backbone of heaven (mountains)</p> -<p class="line">Up there they trample down,</p> -<p class="line">They look down on those below.</p> -<p class="line">Men of our race are not in Kahiki.</p> -<p class="line">One kind of men is in Kahiki—the white man. -</p> -<p class="line xd31e1173">He is like a god. -</p> -<p class="line xd31e1173">I am like a man, -</p> -<p class="line xd31e1173">A man, indeed.</p> -</div> -<div class="lg"> -<p class="line">“Wandering about, the only Hawaiian there.</p> -<p class="line">Days and nights passing by.</p> -<p class="line">By morsels was the food.</p> -<p class="line">Picking the food like a bird. -</p> -<p class="line xd31e1173">Listen, O bird of Victory! -</p> -<p class="line xd31e1173">Hush, with whom was the victory? -</p> -<p class="line xd31e1332">With Ku, indeed.”</p> -</div> -</div> -<p><span class="pageNum" id="pb99">[<a href="#pb99">99</a>]</span></p> -<p>The chant states that the king was “wandering about,” probably driven by the winds -far south from the islands. He and his oarsmen were almost starving. The food became -“morsels,” or only enough for a bird to “pick up.” But Ku—the chief—won the victory -over the ocean. He went to the “foreign land.” He found the white man’s home, where -the “land was ‘within,’ ” <i>i.e.</i>, lying to the east, with the sun “outside,” <i>i.e.</i>, westward over the waters, most of the day. Perhaps the misty mountains concealed -the sun until the forenoon was far spent. He saw “the land of the far-reaching ocean,” -and returned in safety to Oahu. “With Ku—the chief—indeed was the victory.” -</p> -<p>Judge Fornander says: “It is probable that some Spanish galleons picked up Ku and -his companions, carried them to Acapulco, Mexico, and brought them back on the return -voyage.” -</p> -<p>In 1743, Lord Anson, of the British ship <i>Centurion</i>, captured a Spanish ship near the Philippine Islands, and found a chart locating -a group of islands in the North Pacific—the same group that Gaetano discovered in -1555. This chart, and the story of Lord Anson’s voyage, were almost certainly known -by Captain Cook, who made three voyages through the Pacific. -<span class="pageNum" id="pb100">[<a href="#pb100">100</a>]</span></p> -</div> -</div> -<div id="ch11" class="div1 chapter"><span class="pageNum">[<a href="#xd31e344">Contents</a>]</span><div class="divHead"> -<h2 class="label">XI</h2> -<h2 class="main">CAPTAIN COOK</h2> -</div> -<div class="divBody"> -<p class="first">In response to an appeal from the British Admiralty, Captain Cook left England to -enter upon his third voyage in July, 1776, with the purpose of restoring some natives -of the Society Islands to their home; examining islands of the Pacific for good harbours -for future English use; and then to pass along the northwest coast of America to find, -if possible, a sea passage from the Pacific Ocean to Hudson’s or Baffin’s Bay. During -the year 1777 he felt his way from island group to island group. He recognised the -close relationship in language and features, between inhabitants of many of these -island worlds. -</p> -<p>On January 18, 1778, he discovered Oahu and later Kauai, of the Hawaiian Islands. -He named the group “The Sandwich Islands,” in honour of Lord Sandwich, the patron -of the expedition. -</p> -<p>This name has never been accepted among the Hawaiians. The home name, the name used -for centuries, could not be supplanted by an English discoverer. The Hawaiians have -always called themselves “Ka poe Hawaii”—“the Hawaiian people.” -<span class="pageNum" id="pb101">[<a href="#pb101">101</a>]</span></p> -<p>There are four different sources of information concerning the coming to and death -of Captain Cook in the Hawaiian Islands. Captain King wrote the account given in “Cook’s -Voyages.” -</p> -<p>Ledyard, an American petty officer on one of Captain Cook’s ships, wrote a story published -in America. -</p> -<p>The surgeon on Captain Cook’s boat kept a diary which has recently been published. -</p> -<p>The historian must remember that there were thousands of native eye-witnesses whose -records cannot be overlooked in securing a true history. The following account is -almost entirely from the Hawaiians only: -</p> -<p>Captain Cook came to Waimea, Kauai. He was called by the Hawaiians “<i lang="haw">O Lono</i>,” because they thought he was the god Lono, one of the chief gods of the ancient -Hawaiians. -</p> -<p>The ship was seen coming up from the west and going north. Kauai lay spread out in -beauty before Lono, and the first anchor was dropped in the bay of Waimea, in the -month of January, 1778. It was night when the ship anchored. -</p> -<p>A man by the name of Mapua, and others, were out fishing, with their boats anchored. -They saw a great thing coming up, rising high above the surf, fire burning on top -of it. They thought it was something evil and hurried to the shore, trembling and -frightened by this wonderful apparition. They had fled, leaving all they had used -<span class="pageNum" id="pb102">[<a href="#pb102">102</a>]</span>while fishing. When they went up from the beach they told the high chief Kaeo and -the other chiefs about this strange sight. -</p> -<p>In the morning they saw the ship standing outside Waimea. When they saw this marvellous -monster, great wonder came to the people, and they were astonished and afraid. Soon -a crowd of people came together, shouting with fear and confused thought until the -harbour resounded with noise. Each one shouted as he saw the ship with masts and the -many things, such as ropes and sails, on them. One said to another, “What is this -thing which has branches?” Another said, “It is a forest of trees.” A certain priest, -who was also a chief, said, “This is not an ordinary thing; it is a <i lang="haw">heiau</i> [temple] of the god Lono, having steps going up into the clear sky, to the altars -on the outside” (<i>i.e.</i>, to the yards of the upper masts). -</p> -<p>The chiefs sent some men to go out in canoes and see this wonderful thing. They went -close to the ship and saw iron on the outside of the ship. They were very glad when -they saw the amount of iron. They had known iron before because of iron in sticks -washed up on the land. Then there was little, but at this time they saw very much. -They rejoiced and said, “There are many pieces of <i lang="haw">pahoa</i>” (meaning iron). They called all iron <i lang="haw">pahoa</i>—a tool for cutting, because there was once a sword among the old people of the Islands. -</p> -<p>They went up on the ship and saw “a number <span class="pageNum" id="pb103">[<a href="#pb103">103</a>]</span>of men with white foreheads, shining eyes, skin wrinkled, square-cornered heads, indistinct -words, and fire in their mouths.” -</p> -<p>A chief and a priest tied the ends of their long malo-like sashes and held them up -in their left hands. “They went before <i lang="haw">Kapena Kuke</i> (Captain Cook), bent over, squatted down, and offered prayers, repeating words over -and over; then took the hand of Kapena Kuke and knelt down; then rose up free from -any tabu.” -</p> -<p>Captain Cook gave the priest a knife. For this reason he named his daughter <i lang="haw">Kua-pahoa</i>, after this knife. This was the first present of Captain Cook to a Hawaiian. -</p> -<p>When they saw the burning of tobacco in the mouth of a man they thought he belonged -to the volcano family. When they saw peculiar and large “cocoanuts” (probably melons) -lying on the deck, they said, “This is the fruit of a sorceress, or mischief-maker -of the ocean, who has been killed.” They saw the skin of a bullock hanging in the -front part of the ship and said, “Another mischief-making sorceress has been killed. -Perhaps these gods have come that all the evil <i>kupuas</i> [monsters] might be destroyed.” -</p> -<p>These messengers returned and told the king and chiefs about the kind of men they -had seen, what they were doing, their manner of speech, and the death of some of the -monsters of the ocean. “We saw the fruit and the skin hanging on the altar. <span class="pageNum" id="pb104">[<a href="#pb104">104</a>]</span>There is plenty of iron on that temple and a large amount is lying on the deck.” -</p> -<p>When the chiefs heard this report they said, “Truly this is the god <i>Lono</i> with his temple.” -</p> -<p>The people thought that by the prayer of the priest all troubles of tabu had been -lifted, so they asked the priest if there would be any trouble if they went on this -place of the god. The priest assured them that his prayer had been without fault and -there would be no death in all that belonged to the gods. There was no interruption -of any kind during the prayer. -</p> -<p>Hao was another name for “iron” and also hao meant “theft.” -</p> -<p>A certain war-chief said, “I will go and <i lang="haw">hao</i> that <i lang="haw">hao</i> treasure, for my profession is to <i lang="haw">hao</i>” (steal). The chiefs assented. Then he paddled out to the ship and went on board -and took iron and went down. Some one shot him and killed him. His name was Kapu-puu -(The Tabu Hill). The canoes returned and reported that the chief had been killed by -a <i lang="haw">wai-ki</i> (a rush of smoke like water in a blow-hole). -</p> -<p>Some of the chiefs cried out, “Kill this people because they killed Kapu-puu!” The -priest heard the cry and replied, “That thought is not right. They have not sinned. -We have done wrong because we were greedy after the iron and let Kapu-puu go to steal. -I forbade you at first, and established my law that if any one should steal, he shall -<span class="pageNum" id="pb105">[<a href="#pb105">105</a>]</span>suffer the loss of his bones. It is only right that we should be pleasant to them. -Where are you, O Chiefs and People! This is my word to you!” -</p> -<p>That night guns were fired and sky-rockets sent up into the sky, for the sailors were -glad to have found such a fine country. The natives called the flash from the guns -“<i lang="haw">Ka huila</i>” (lightning) and “<i lang="haw">Kane-hikili</i>” (thunder of the god <i lang="haw">Kane</i>). The natives thought this was war. -</p> -<p>Then a high chiefess, Ka-maka-helei, the mother of Kaumu-alii, the last king of Kauai, -said: “Not for war is our god, but we will seek the pleasure of the god.” So she gave -her own daughter as a wife for Lono—Captain Cook. After this there was promiscuous -living among the men of the ship and the people of the land, with the result that -the vile diseases of the white people were quickly scattered over all the islands. -</p> -<p>A boat came to Oahu from Kauai with a chief. The Oahu people asked him, “What kind -of a thing was the ship?” The chief said “it was like a <i lang="haw">heiau</i> (temple) with steps going up to the altars, masts standing with branches spread out -each side, and a long stick in front like the sharp nose of a swordfish, openings -(portholes) in the side and openings behind. The men had white heads with corners, -clothes like wrinkled skin, holes in the sides (pockets), sharp-pointed things on -their feet, fire in their mouths, and smoke with the fire like a volcano coming from -their mouths.” -<span class="pageNum" id="pb106">[<a href="#pb106">106</a>]</span></p> -<p>Kalaniopuu, king of Hawaii, was at Koolau, Maui, fighting with the people of Kahekili, -king of Maui. Moho, a messenger, told Kalaniopuu and the chiefs the news about this -strange ship. They said, “This is Lono from Kahiki.” -</p> -<p>They asked about the language. Moho, putting his hand in his malo, drew out a piece -of a broken calabash and held it out like the foreigners, saying: “<span lang="haw">A hikapalale, hikapalale, hioluio, oalaki, walawalaki, waiki, poha, aloha kahiki, -aloha haehae, aloha ka wahine, aloha ke keiki, aloha ka hale.</span>” Of course, this was a jumbled mass of words or sounds with but very little meaning. -</p> -<p>The natives relate how, with veneration, they received the white man. They robed Captain -Cook with red native cloth and rich feather cloaks. They prostrated themselves before -him. They placed him in the most sacred places in their temples. When he despoiled -a temple of its woodwork and carried off idols for firewood to use upon his ships, -the natives made no protest. They supposed that Lono had a right to his own. But afterward, -when death proved that Captain Cook was “a man and no god,” the feeling of resentment -was exceedingly deep and bitter. This was the standpoint from which the Hawaiians -welcomed their discoverers. -</p> -<p>On the other hand, when Captain Cook saw the islands in 1778, he was impressed with -the friendly spirit of the people, and with their hearty willingness <span class="pageNum" id="pb107">[<a href="#pb107">107</a>]</span>to give aid in any direction. There was also an appearance of manliness and dignity -about the high chiefs. There was such respect and ready service on the part of the -people—there were such prostrations before the kings of the various islands that Captain -Cook accepted the “worship” offered him as the proper respect due to the representative -of Great Britain. He was glad to receive a welcome that freed him from much anxiety. -He was thankful that the chiefs accepted his superiority. He could easily procure -the supplies needed for his ships. He could prosecute his investigations concerning -harbours and resources without danger to himself or to his men. -</p> -<p>After securing such supplies as he needed, in February, 1778, he sailed for North -America. Here he spent the summer and fall, exploring the coast from San Francisco -to Alaska. He consulted the Russians who were fur-hunting in this region. He became -satisfied that there was no northwest channel across North America, to either Hudson’s -or Baffin’s Bay. He made a chart of the coast. The winter came on suddenly and severely. -He fled to the “Sandwich Islands,” and in November, 1778, sighted the island of Maui, -or, as Captain Cook phonetically spelled it, “Mowee.” Soon he discovered the large -island Hawaii, or “Owhyhee.” He was surprised to see the summits of the mountains -covered with snow. As he drew near the channel between Maui and Hawaii, Ka-meha-meha -<span class="pageNum" id="pb108">[<a href="#pb108">108</a>]</span>with several of his friends went on board one of the ships and passed the night. He -was at that time forty-three years of age. -</p> -<p>Then for eleven days Captain Cook sailed in the channel between Maui and Hawaii. On -the second day of December he anchored near Kohala, the northern point of the island -Hawaii. -</p> -<p>Captain Cook purchased pigs for a piece of iron or barrel hoop, to make axes or knives -or fish-hooks. A pig one fathom long would get a piece of iron. A longer pig would -get a knife for a chief. If a common man received anything, the chief would take it. -If it was concealed and discovered the man was killed. -</p> -<p>They brought offerings—pigs, taro, sweet potatoes, bananas, chickens, and all such -things as pleased Captain Cook. -</p> -<p>Lono went to the western bay Ke-ala-ke-kua and the priest took him into the temple, -thinking he was their god. There they gave him a place upon the platform with the -images of the gods—the place where sacrifices were laid. The priest stepped back after -putting on Captain Cook the <i lang="haw">oloa</i> (the small white tapa thrown over the god while prayer was being recited) and the -red cloak <i lang="haw">haena</i>, as was the custom with the gods. Then he offered prayer thus: -</p> -<p>“O Lono! your different bodies in the heavens, long cloud, short cloud, bending cloud, -spread-out cloud in the sky, from Uliuli, from Melemele, from <span class="pageNum" id="pb109">[<a href="#pb109">109</a>]</span>Kahiki, from Ulunui, from Haehae, from Anaokuululu, from Hakalanai, from the land -opened up by Lono in the lower sky, in the upper sky, in the shaking bottom of the -ocean, the lower land, the land without hills. -</p> -<p>“O Ku! O Lono! O Kane! O Kanaloa! the gods from above and from beneath, gods from -most distant places! Here are the sacrifices, the offerings, the living things from -the chief, from the family, hanging on the shining cloud and the floating land! <i lang="haw">Amama</i> (amen); <i lang="haw">ma noa</i>” (the tabu is lifted). -</p> -<p>Several weeks passed by. Trivial troubles arose. The natives learned to steal some -things from the supposed “heavenly” visitors. The harmony between the sailors and -the Hawaiians was disturbed. -</p> -<p>In February, 1779, Lono went on his ship and sailed as far as Kawaihae. He saw that -one of his masts was rotten, so he went back to make repairs, and anchored again at -Ke-ala-ke-kua. When the natives saw the ships returning they went out again, but not -as before. They had changed their view, saying: “These are not gods; they are only -men.” Some, however, persisted in believing that these were gods. Some of the men -said, “They cry out if they are hurt, like any man.” Some of them thought they would -test Lono, so went up on the ship and took iron. The sailors saw them and shot at -them. Then the natives began to fight. The sailors grabbed the canoe of <span class="pageNum" id="pb110">[<a href="#pb110">110</a>]</span>the chief Polea, an <i lang="haw">aikane</i> (close friend) of the king. -</p> -<p>He opposed their taking his boat and pushed them off. One of them ran up with a club -and struck Polea and knocked him down. The natives saw this and leaped upon the sailors. -Polea rose up and stopped the fighting. Because he was afraid Lono would kill him -he stopped the quarrel. -</p> -<p>After this he no longer believed that Lono was a god. He was angry, and thought he -would secretly take one of the ship’s boats, break it all to pieces for the iron in -it, and also because he wanted revenge for the blow which knocked him down. This theft -of a boat was the cause of the quarrel with, and death of, Captain Cook. -</p> -<p>Captain Cook and his people woke up in the morning and saw that his boat was gone. -They were troubled, and Captain Cook went to ask the king about the boat. The king -said, “I do not know anything about it. Perhaps some native has stolen it and taken -it to some other place.” Captain Cook returned to the ship and consulted with his -officers. They decided they had better get the king, take him on the ship, and hold -him until the boat should be returned, and then set him free. Officers and men took -guns and swords and prepared to go ashore and capture the king. -</p> -<p>Captain Cook tried to persuade the king to go to the ship with him. The king was held -back by <span class="pageNum" id="pb111">[<a href="#pb111">111</a>]</span>his chiefs. They were suspicious, but the king could not readily give up his confidence. -</p> -<p>Meanwhile, a chief living across the bay saw Captain Cook going ashore. He and another -chief launched a double canoe and sailed quickly across. -</p> -<p>Sailors saw these men in red cloaks, fired upon them from the ships and killed one -of them. The other hurried his boatmen and escaped to the king’s house. Captain Cook -had issued an order forbidding canoes to come near the ships. When the chief saw the -king by the side of Captain Cook he cried out: “O Kalani! O the sea is not right—Kalimu -has been killed! Return to the house!” He told how the sailors had fired upon his -friend and himself. -</p> -<p>Kalola, wife of Kalaniopuu, heard the death-word, and that the chief had been killed -by the gun of the foreigners, so she ran out of the woman’s house, put her hand on -the king’s shoulder and said, “O Kalani, let us go back.” -</p> -<p>The king turned, thinking he would go back, but Captain Cook seized his hands. A chief -thrust his spear between them, and the king and some of his chiefs went back to the -house. -</p> -<p>Then the battle commenced. When Lono (Captain Cook) saw the spear pushed between the -king and himself he caught his sword and struck that chief on the head, but the sword -slipped and cut the cheek. Then that chief struck Lono with his spear and knocked -him down on the lava beach. -<span class="pageNum" id="pb112">[<a href="#pb112">112</a>]</span></p> -<p>Lono cried out because of the hurt. The chief thought, “This is a man, and not a god, -and there is no wrong.” So he killed Lono (Captain Cook). Four other foreigners also -were killed. Many daggers and spears were used in killing Captain Cook. -</p> -<p>When the officers and men saw that Captain Cook and some others had been killed, they -ran down, got on the boat, fired guns and killed many of the natives. Some natives -skilled in the use of sling-stones threw stones against the boat. When the sailors -saw that Captain Cook was dead, they fired guns from the ship. The natives held up -mats as shields, but found they were no protection against the bullets. -</p> -<p>The king offered the body of Captain Cook as a sacrifice. This sacrifice meant that -the body was placed on an altar with prayers as a gift to the gods because the chief -and his kingdom had been saved by the gods. When the ceremonies of the sacrifice were -over, they cleaned off the flesh from the bones of Lono and preserved them. A priest -kindly returned a part of the body to the foreigners to be taken on their ship. Some -of the bones were kept by the priests and worshipped. -</p> -<p>Eight days after the death of Lono at Ka-awa-loa the natives again met those who remained -on the ship. -</p> -<p>Monday, February 23, 1779, the ship went to Kauai. On the 29th of that month they -secured water and purchased food. Because they wanted <span class="pageNum" id="pb113">[<a href="#pb113">113</a>]</span>the yams of Niihau, they sailed over to that island and purchased yams, sweet potatoes, -and pigs, and on March 15th sailed out into the mist of the ocean and were completely -lost to sight. -</p> -<p>This is the end of Captain Cook’s voyage along the coasts of these islands. -<span class="pageNum" id="pb114">[<a href="#pb114">114</a>]</span></p> -</div> -</div> -<div id="ch12" class="div1 chapter"><span class="pageNum">[<a href="#xd31e354">Contents</a>]</span><div class="divHead"> -<h2 class="label">XII</h2> -<h2 class="main">THE IVORY OF OAHU</h2> -<h2 class="sub"><span class="sc">King Kahahana, About 1773</span></h2> -</div> -<div class="divBody"> -<p class="first">The story of the ivory of Oahu is a tale of treachery and triumph on the part of Kahekili, -King of Maui, and of defeat and death for Kahahana, the last independent king of Oahu. -</p> -<p>Kahahana was the son of Elani, chief of Ewa, one of the most powerful among the high -chiefs of Oahu. While still a child, he was sent to Maui to pass the years of his -young manhood in close contact with one of the most noted courts among the different -island kings—the court of his relative, Kahekili. -</p> -<p>After many years had gone by the Oahu chiefs deposed their king and drove him away -to the island of Kauai. Then they met in a great council to select a new king from -the high chief families. After careful consideration, it was decided that Kahahana -was the most available of all who could be accepted for their future ruler, and an -embassy was sent to Maui to recall him and inform him <span class="pageNum" id="pb115">[<a href="#pb115">115</a>]</span>of the exalted position for which he had been chosen by his fellow-chiefs of Oahu. -</p> -<p>The Maui king was wise in his own generation and determined to make all the use possible -of this selection. Therefore, he objected to the young chief’s acceptance of the place -of ruler of the neighbouring island. When this objection had been overruled by the -high chiefess, who had been sent from Oahu to bring back the young king, Kahekili -again delayed proceedings by refusing to permit the young wife to go with him. Then -there came another season of councils and consultations. It was easy for the King -of Maui to control the line of thought as advanced by his chiefs. It seems that they -argued that it was best for the wife to go if a suitable return should be made in -some way by the new King of Oahu. Then again it was conceded on all sides that Kahahana -was very deeply in debt to his relative for the protection afforded him and the careful -and royal attention bestowed upon him in the court of Maui. -</p> -<p>Kahekili and his chiefs were pronounced worshippers of the various Hawaiian gods, -therefore they argued that they should receive a place on the northeastern shores -of Oahu where a noted heiau or temple was located. The cession of the Kua-loa lands, -with this temple, would be a very satisfactory partial recompense. The young king -thought that this was a small part of his kingdom and would scarcely be missed, hence -he readily <span class="pageNum" id="pb116">[<a href="#pb116">116</a>]</span>promised to grant the Kua-loa district to his friend. -</p> -<p>There were certain gifts of the sea which were very highly prized by all the chiefs -of the Hawaiian Islands. Among these, whalebone and the very scarce whale’s teeth -were most prominent. These were “the ivory” of the Islands. The whalebone and the -teeth were called <i lang="haw">palaoa</i>. The “ivory” was usually made into a “hooked ornament” with a large hole almost in -the middle, through which was passed a large number of strings of human hairs, thus -forming a necklace unique and costly. Small portions of the ivory were pierced and -fashioned into beads. These were strung together and also used as necklaces. It was -a burial custom to place the <i lang="haw">palaoa</i> in the burial cave in which the bones of any dead chief might be secreted. -</p> -<p>Kahekili and his ready followers argued that as a slight return for the royal favour -which had been shown to Kahahana in caring for him at court and in permitting his -wife to go with him, he could very readily covenant to bestow upon Kahekili all the -ivory which might be found on the shores of Oahu. Probably this matter was not presented -as the payment of tribute, but as a recognition of benefits received, and Kahahana -again readily promised the ivory—the gift of the seas. -</p> -<p>This was as far as Kahekili dared to go in his demands. Apparently the two kings then -discussed the continuance of the friendly relations which had bound them together -so many years, and <span class="pageNum" id="pb117">[<a href="#pb117">117</a>]</span>entered into some kind of an alliance by which Kahekili might receive assistance in -his wars with the chiefs of the large island of Hawaii. Two, or perhaps three, years -after this consultation, Kahahana sent heavy reinforcements from Oahu to Maui, which -aided Kahekili in the complete annihilation of the Alapa Regiment, about eight hundred -chiefs, from Hawaii, in the noted “Battle of the Sand-Hills,” near Wailuku. -</p> -<p>Soon the morning came for sailing to Oahu. Kahahana, his wife, and the high chiefess -who had come from Oahu to bring the news of his election, and a large retinue of retainers -left Maui in regal state, while the good-bye “aloha” rang out over the waters from -crowds of friends. -</p> -<p>When the Oahu priests in the heiaus on the slopes of Leahi or Diamond Head saw the -fleet of canoes coming from Maui, swift runners were despatched to all the high chiefs -of the island that they might assemble at Waikiki and give welcome to their new king. -It is not difficult to imagine the barbaric splendour of the royal canoes and their -occupants as they crossed the outer coral reefs and drew near to the white sands of -the most famous beach in Hawaiian history. The canoes were fitted with triangular -sails made from the leaves of the hala tree, while brilliant pennants floated from -every mast head. The king and high chiefs wore the feather cloaks and helmets betokening -their rank. From these the sunlight flashed in gold <span class="pageNum" id="pb118">[<a href="#pb118">118</a>]</span>and crimson fire. The retainers wrapped their garments of richly coloured tapa around -them, while the boatmen, whose bronzed bodies glistened with freshly applied oil, -formed a pleasing background to the gaudy display of those highest in rank. Thus Kahahana -came to his own. -</p> -<p>The Oahu chiefs made a display no less gorgeous along the sands of Waikiki, as they -received their king. Nights were spent in revelry and days in feasting until the ceremonies -of installation were completed. -</p> -<p>At last Kahahana called the high chiefs and those belonging to the highest priesthood -together for consultation concerning the affairs of the kingdom. -</p> -<p>At this time he broached the agreement he had entered into with Kahekili concerning -the ivory of Oahu and the temple lands of Kualoa. -</p> -<p>Kahahana was an elected, rather than a hereditary, king of Oahu. Therefore, when, -in 1773, he came from Maui to take the reins of government in his hands, it was very -important for him to keep the friendship of the high chiefs who had given him the -position. He could not assume any self-sufficient aspect and not care whether the -other chiefs were well pleased or not. His power to fulfil his agreement depended -upon the willingness of the council of high chiefs to ratify what he had promised. -</p> -<p>Kahahana gave in full his reasons for agreeing <span class="pageNum" id="pb119">[<a href="#pb119">119</a>]</span>to the demands. He spoke of the experience gained in the wars between the kings of -Maui and Hawaii, and stated that the bestowal of the ivory and the temple lands upon -Kahekili might readily be granted as an honourable return from the chiefs of Oahu -for the training given to their young king. -</p> -<p>A number of chiefs at once yielded to this argument. It was a strong appeal to their -honour. They were willing to pay for what they received. But other chiefs were doubtful -of the expediency of this action. They desired to please their king and do all that -honour required. Yet the wisdom of doing what was asked was not clear. Moreover, Kahahana -was not trained to become a king. He had been kept at the court of Maui because he -was a relative of the king. Perhaps the king of Maui was asking more than he ought. -</p> -<p>Then arose Ka-o-pulu-pulu, the high priest of Oahu, one of the most far-seeing and -statesman-like men in all the islands. He understood the Maui king and his ambitious -designs for the conquest of the islands Molokai and Oahu. -</p> -<p>Ka-o-pulu-pulu carefully pointed out the fact that there was a great deal to the demands -of Kahekili which did not appear on the surface. The surrender of the temple and the -ivory was practically accepting Kahekili as sovereign. It was the same as yielding -the independence of Oahu. Kua-loa with the temple and the lands surrounding it was, -in reality, one of the most sacred places in <span class="pageNum" id="pb120">[<a href="#pb120">120</a>]</span>the islands. Here were kept the two war drums sacred from ancient times. The high -priest argued that the chiefs could not afford to give these war drums to Kahekili -because the favour and protection of the war gods belonged to the king who could call -them by the beating of the drums. Moreover, their anger would be against those who -had lightly given away the drum-voices. -</p> -<p>Then again the chiefs must remember that the consecrated hill of Ka-ua-kahi would -go as a part of the temple lands. This would give to Kahekili a basis for invasion, -a powerful influence over the gods of Oahu, and would make it still more difficult -for the Oahuans to maintain this independence. -</p> -<p>The high priest reminded the chiefs also concerning the ivory of Oahu, that this, -too, was a proof of the favour of the gods. This time it meant the gods of the sea. -To surrender the ivory would turn away the favour of the gods whose assistance was -prayed for in all things connected with the great waters. They must not give to Kahekili -the gods of both land and sea. -</p> -<p>Again Ka-o-pulu-pulu, the high priest, argued that if Kahahana, this new king, had -come with warriors and subdued Oahu, the chiefs of Oahu could have nothing to say -concerning the disposition of anything belonging to the island. The conqueror could -do as he wished with the people or the land. Inasmuch as the chiefs had called Kahahana -to the throne, however, “it would be wrong <span class="pageNum" id="pb121">[<a href="#pb121">121</a>]</span>for him to cede to another the national emblems of sovereignty and independence.” -</p> -<p>This rather full argument from the lips of the high priest shows the exceedingly strong -hold which the tabus and worship of the gods had upon the most enlightened and upright -men of the days immediately preceding the discovery of the islands by Captain Cook. -The chiefs had deeply rooted principles of loyalty and honour toward each other, and -yet the reign of the gods was supreme even while accompanied by a host of burdens -such as continual human sacrifices and tabus extremely hard to bear. -</p> -<p>Kahahana and the chiefs of Oahu readily accepted the views of the high priest and -decided that they could not accede to the demands of Kahekili. One thing, however, -remained which they could do for the Maui king, which would abundantly repay him for -all the aid he had ever given to this young king. They would offer fleets of canoes -filled with warriors to aid him in his battles with the king of Hawaii. In this way -friendly relations and a state of peace would be maintained between the islands of -Oahu and Maui. -</p> -<p>Kahekili was greatly disappointed by his failure to secure the ivory, the gift of -the gods, and the sacred lands with the all-powerful war drums, but he covered his -chagrin as best he could by accepting the offer of warriors, for his spies assured -him that his powerful brother-in-law, the king of Hawaii, <span class="pageNum" id="pb122">[<a href="#pb122">122</a>]</span>was preparing an immense army with which to conquer the whole of Maui. He heard of -the organisation of the two powerful bodies of young chiefs known in Hawaiian history -as “the regiments called <i lang="haw">Alapa</i> and <i lang="haw">Pii-pii</i>.” The Alapa regiment alone numbered about eight hundred of the finest and bravest -chiefs of the island of Hawaii. -</p> -<p>He felt his inability to meet his Hawaiian enemies alone, therefore he called for -aid from Oahu. Then came the “Battle of the Sand-Hills” below Wailuku and the defeat -of the forces of the king of Hawaii. It was a dearly purchased victory which he never -could have won without the aid of the Oahu warriors, and yet he was not profuse in -thanks for the assistance given. The failure to win the desired grant rankled in his -heart and he still nourished the purpose of securing a foothold on the island of Oahu. -The year after the Battle of the Sand-Hills, Kahekili found an opportunity for making -his next move. -</p> -<p>Kahahana went from Oahu to Molokai to consecrate a temple. Oahu had maintained sovereignty -over Molokai for some time, therefore the dedication of a heiau of any importance -was in the hands of the king as the person of highest and most sacred rank. On Molokai -there was also a large taro patch. This needed attention, and some time was to be -devoted to the oversight of the repairs called for. -</p> -<p>Kahekili and his advisers thought this was an <span class="pageNum" id="pb123">[<a href="#pb123">123</a>]</span>excellent opportunity to renew influence over Kahahana. The two kings met on Molokai -and spent days in royal entertainments. -</p> -<p>At the advice of his high priest, the Maui king craftily set to work to undermine -Kahahana’s faith in the Oahu priesthood. While the kings visited and feasted together, -Kahekili, from time to time, introduced remarks concerning the way he was treated -in the matter of the ivory of Oahu. At one time, apparently as an offset to the sacred -lands which he did not get, he asked for the large and fertile tract of land on Molokai -known as the lands of Halawa. This Kahahana readily gave to him as land that had been -conquered and won from its inhabitants, concerning which there would be small dispute. -</p> -<p>Then Kahekili insinuated that the high priest of Oahu, in refusing the grant of the -ivory and the sacred lands, had been very insincere. He told Kahahana that the prophet, -while pretending to be friendly to Oahu, had at the same time offered the entire government -of Oahu to himself. Thus he began the distrust which was to lead Kahahana to ultimately -destroy this wise and loyal high priest. In the various conversations he tried to -impress the Oahu king with the belief that the prophet was really a traitor instead -of a friend. The king’s utter lack of principle and his knowledge of the character, -of the young king are shown in the way in which he made Kahahana believe in <span class="pageNum" id="pb124">[<a href="#pb124">124</a>]</span>his personal friendship. He took pains, in his wily and apparently open-hearted way, -to let it be known that the only reason why he had not become the king of Oahu as -well as of Maui was because of his great personal love for his young friend. He would -not stand in the way of one in whom he felt so much interest. But this personal kindness -must not blind the eyes of the young king to the fact that his high priest was practically -a traitor. -</p> -<p>The young king returned to Oahu with great faith in his enemy and a likewise great -unbelief in his friends. He began a course of action inspired by his Maui advisers -which was thoroughly overbearing and capricious and finally created dissension throughout -his kingdom. -<span class="pageNum" id="pb125">[<a href="#pb125">125</a>]</span></p> -</div> -</div> -<div id="ch13" class="div1 chapter"><span class="pageNum">[<a href="#xd31e364">Contents</a>]</span><div class="divHead"> -<h2 class="label">XIII</h2> -<h2 class="main">THE ALAPA REGIMENT</h2> -<h2 class="sub">1776</h2> -</div> -<div class="divBody"> -<p class="first">Ka-lani-opuu was the Moi, or king, of Hawaii, at whose feet Captain Cook was slain -in 1779. He had been the ruling chief since 1754. He was a restless warrior and signalised -his reign by bloody battles with the chiefs of the neighbouring island of Maui. The -decimation of the Hawaiian race began in these inter-island wars before the coming -of the white race. -</p> -<p>About 1760 Kalaniopuu attacked the southern coast of Maui and captured the famous -fort of Kau-wiki. -</p> -<p>For fifteen years the Maui chiefs were not able to recapture it. During these years -Kalaniopuu had frequently gathered his best company of warriors and attacked the Maui -seacoast. From each invasion he had returned laden with captives and spoil. At last, -in 1775, the king was the victim of his own ambition. His supreme desire was to rule -two islands instead of one, and he was willing to fight for it. -<span class="pageNum" id="pb126">[<a href="#pb126">126</a>]</span></p> -<p>He carried the war close to the home of Kahekili, king of Maui. A battle was fought. -There was a great destruction of life and property. This raid received the name “Kalae-ho-hoa”—“pounded -on the forehead”—because, as the records say, “The captives were unmercifully beaten -on their heads with war clubs.” For a time victory was with the invaders; the Maui -forces were not prepared for the onset, but warriors were hastily assembled from all -parts of the island. -</p> -<p>There was a bloody hand-to-hand struggle, in which thrusting with spears and striking -with clubs meant almost certain death to those who were not able to get in the first -blow. -</p> -<p>It was a terrible defeat for Hawaii. The old king had been taken to the coast and -placed in his royal double canoe ready to escape if his army could not win the day. -</p> -<p>One of the most noted and daring warriors of the time, Ke-ku-hau-pio, held his place -against the Maui men while his comrades were driven back. Several antagonists crowded -around him. When one fell another took his place. Heavy blows from war clubs and spears -beat down the weapons of the stalwart warrior and rained blows upon his head and body. -Once and again he swept back the circle of his enemies. But they clung to him. They -wearied and wounded him until he began to stagger under the blows against which he -furnished imperfect guard. His strength was gone, <span class="pageNum" id="pb127">[<a href="#pb127">127</a>]</span>and hands were outstretched to seize him and carry him as a living sacrifice to the -nearest heiau. -</p> -<p>Suddenly a giant Hawaiian with a very long and heavy war club scattered the group -around the fainting warrior. -</p> -<p>As he beat down the Maui warriors his cry rang out: “E kokua! E kokua!”—“To the rescue! -To the rescue!” -</p> -<p>He gave the old chief a moment’s rest while he kept the surrounding crowd at bay; -then he dashed against the wall of warriors and broke it down. Turning, he caught -the old chief and aided him in hurried retreat, while his terrible war club played -with lightning strokes against his foes. The young giant screamed with joy when he -struck to earth enemy after enemy. With the insane inspiration of battle he made charge -upon charge, as he pushed the confused mass of chiefs and people into an impetuous -flight. Then he hastened back to his friend and aided him still further in the retreat. -</p> -<p>“It is Ka-meha-meha the sacred,” the Maui warriors cried; “the gods are in him. Kaili, -the war god, strikes through his arms. We cannot fight against the gods.” -</p> -<p>So they made way for the whirlwind warrior as he helped his friend to the sea. In -a few moments they were in a waiting canoe making their escape to Hawaii. -</p> -<p>Ka-meha-meha came from this battle an idolised <span class="pageNum" id="pb128">[<a href="#pb128">128</a>]</span>chief. He fulfilled Carlyle’s definition of “King”—“<span lang="de">König</span>,” “the man who can”—the man who, after the battle, would be “lifted upon his comrades’ -shields and hailed as hero.” From that time the young giant was a recognised leader. -His position was substantially the same as that of the king’s own sons. -</p> -<p>This was a sore defeat for the king of Hawaii. He was humiliated and angry. His self-love -and ambition were sorely stricken, but he did not pour out his wrath upon his followers. -He cheered them and encouraged them to prepare for new endeavours. -</p> -<p>He called upon the high chiefs of the various districts of his island for a more thorough -preparation of men and war supplies, that with a new and larger army he might make -complete subjugation of Maui. -</p> -<p>This was in 1775, at the same time that in America the “Boston tea party” and Battle -of Bunker’s Hill were being followed by the struggle for freedom on the part of England’s -colonies. In England, King George was calling upon Parliament for advice and funds -wherewith to subdue the blood brothers in America. Both King George and King Kalaniopuu -were equally obstinate in the determination to rule the lands across the waters. -</p> -<p>The chiefs devoted all the energies of their districts to the preparation for the -new war. -<span class="pageNum" id="pb129">[<a href="#pb129">129</a>]</span></p> -<p>The warriors went up into the mountains to find the Kauila—the spear tree—that they -might cut down and dry the wood for spears and war clubs and daggers. -</p> -<p>The lava ledges were searched for the hardest pa-hoe-hoe—the fine-grained, compact -lava, well fitted for tools with which to hew out and smooth the many new canoes needed. -The stone age is not so very far away from to-day—in some parts of the world. The -forests were searched for the best trees from which canoes could be made. The sound -of stone axes and adzes rang throughout the land. Hundreds of workmen hewed and scraped -and other hundreds polished, until at last a large fleet of canoes and a vast quantity -of weapons were prepared. -</p> -<p>The fishermen made new offerings to their gods. Large quantities of fish were caught -and dried for the commissary department of the new army. -</p> -<p>The cloth-makers sought eagerly for the bark of the woke—the paper mulberry tree. -They made offerings to their gods, Hia and Lauhuki, of bark and leaves, with the prayer -that the bark might be easily manufactured into the finest cloth. Then they pounded -the bark into sheets which they stained with vegetable and mineral dyes. Sometimes -they made this paper-cloth into waterproof cloaks and sheets by soaking it in cocoanut -or kukui nut oil. -</p> -<p>Every taro field was carefully cultivated, and <span class="pageNum" id="pb130">[<a href="#pb130">130</a>]</span>prayers offered and sacrifices made to the hideous images of gods placed at some corner -of each field to watch over the growing plants. A large amount of taro must be ready -to be pounded into poi the next season for the warriors’ poi-bowls. -</p> -<p>The large number of young chiefs throughout the island was organised into three bands. -The young men of royal blood, the king’s sons and their cousins, were set apart as -the bodyguard of the old king. They were the Keawe, or “the bearers.” They were the -supporters of the king in whatever move he might make. They were personally responsible -for his safety. -</p> -<p>The chiefs who were the boon companions of the royal family, who had the privilege -of eating around the royal poi-bowls, were separated into two regiments: the Alapa—“the -slender”—and Piipii—“the furious.” -</p> -<p>The Alapa chiefs were the flower of Hawaiian nobility next to the highest chiefs. -Eight hundred warriors were in its ranks. They were of almost equal stature, averaging -nearly six feet in height. Their spears were of equal length. The bird-hunters of -each chief had scoured the forests for the rich crimson feathers of the iiwi, which -were woven into glistening war capes. The regimental uniform—light bamboo helmets, -feather-coated and crested with brilliant plumes, added to the majestic appearance -of these stalwart chiefs. -</p> -<p>Many were the chants and stories about the <span class="pageNum" id="pb131">[<a href="#pb131">131</a>]</span>prowess of the individuals belonging to this noble band. They were all members of -the Aha-alii, or “Company of Chiefs.” Their genealogies would give them a welcome -and a position in any court on any island. -</p> -<p>Allegiance could be transferred from one king to another, or from island to island, -without loss of rank. Once a chief, always a chief. There could be no system of degradation -from the station conferred by birth. -</p> -<p>Allegiance was usually given for family reasons. The blood relatives were loyal even -unto death to the king of their own blood. Sometimes for personal reasons, such as -intermarriage or friendship, a chief would be led to espouse the cause of a new king. -Sometimes captives were given the choice between allegiance or death as a human sacrifice -before the gods. If they accepted the new service, they were at once treated like -friends and property and marriage secured for them. Insult or injury at the hands -of a superior chief was always considered good grounds for a transfer of allegiance. -</p> -<p>Chiefs were never made slaves, kauwa hooluki—“wearied servants.” The common people -were in a state of serfdom akin to European feudalism. Life and property and family -were absolutely at the will of the high chief, but the servant could leave everything -and seek another master. -</p> -<p>In time of war a captured chief, unless claimed as a “blood brother” by a friend in -the ranks of <span class="pageNum" id="pb132">[<a href="#pb132">132</a>]</span>the enemy, or accepted by the new king, was sentenced to the heiau, or temple, as -a human sacrifice. Each chief of the “Aha-alii” had the right to wear the beautiful -feather lei, or wreath, and the feather cape, and the niho palaoa, or ivory hook, -suspended from a heavy necklace of human hair. He had the right to sail a canoe stained -red, from the mast of which floated a pennant over a red sail. -</p> -<p>The bond of brotherhood among chiefs was a matter of individual concern. “Two young -men adopted each other as brothers. They were bound to support each other in weal -or woe. If they found themselves in opposing ranks, and one was taken prisoner, his -friend was bound to obtain his freedom, and there is no record in all the legends -and traditions that this singular friendship ever made default.” The highest chiefs -were called alii-tabu—the tabu chiefs. They were sacred in the eyes of the people, -who prostrated themselves with faces in the dust when the high chief came near them. -“It was said that certain chiefs were so tabu that they did not show themselves abroad -by day.” -</p> -<p>Alexander says: “It was death for a common man to remain standing at the mention of -the king’s name.” -</p> -<p>While this army was being recruited, great preparations were made for the purchase -of the favour of the gods. Temples were repaired and the gods reclothed. This was -a peculiar ceremony. New <span class="pageNum" id="pb133">[<a href="#pb133">133</a>]</span>kapa, or paper-cloth garments, were made and consecrated to the god with prayer and -sacrifices. This cloth for the gods was made from the finest bark of the mulberry -tree. It was beautifully coloured and brought to the idol. Another series of prayers -and offerings—and frequently a human victim—then the ornamented kapa was wrapped around -the image as a war cloak. -</p> -<p>Such preparations, on so large a scale, could not be concealed from Kahekili, king -of Maui. He also gathered warriors and weapons as far as possible from his subjects. -But he felt his weakness and sent an embassy to Oahu. He must have a large body of -reinforcements and the only available army must come from Oahu. He knew of only one -priest in the island group who refused absolutely to acknowledge the superiority of -Holoae, the high priest of Hawaii. Therefore, he had requested the king of Oahu to -send the high priest Ka-leo-puu-puu to combat the supernatural powers of the high -priest of Hawaii. Both of these high priests were of the highest rank. Priestly prestige -and power depended upon genealogy. Each of these priests could look back through a -straight line of ancestors, to the days of the Vikings of the Pacific and the sea -voyages of the eleventh century. -</p> -<p>Holoae was a direct descendant of Paao, the eleventh century priest coming from Upolu, -Samoa, to Hawaii. His prerogatives in Hawaii and Maui were unquestioned. -<span class="pageNum" id="pb134">[<a href="#pb134">134</a>]</span></p> -<p>Ka-leo-puu-puu was able to prove beyond question that the mantle of priesthood had -never passed out of the family since the days of Pau-makua of the eleventh century. -There was strong rivalry between the two priestly lines. Kahekili of Maui desired -to bring the two priestly powers into conflict with each other. This was the real -beginning of the new war. -</p> -<p>New temples were built and old temples repaired by both kings, and all were filled -with gods and priests and sacrifices. Prayers and incantations innumerable were used -by both parties. Many human sacrifices were laid upon the altars. -</p> -<p>At last the Maui priest informed his king that he was assured by the gods of final -victory. “The warriors of Hawaii should come like fish into a bay and should be caught -in a net.” From this suggestion came the plan of battle afterward carried out. -</p> -<p>The new year dawned—the year known in the civilised world as 1776. It was the year -of the Declaration of Independence in America. It was the year of increased British -effort and many reverses on the part of the colonies. It was in this year that King -George’s dark-skinned brother in ambition, Ka-lani-opuu, set sail with “a cloud of -boats.” Hundreds of canoes crossed the channel between the two islands and then coasted -western Maui. -</p> -<p></p> -<div class="figure p134width" id="p134"><img src="images/p134.jpg" alt="LANDING OF WARRIORS" width="720" height="418"><div class="figAnnotation p134width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div> -<p class="figureHead">LANDING OF WARRIORS</p> -</div><p> -</p> -<p>They landed wherever any little valley on the <span class="pageNum" id="pb135">[<a href="#pb135">135</a>]</span>rugged slope of Mt. Hale-a-ka-la—“House of the sun”—afforded soil sufficient to give -life or foothold. They destroyed the villages and drove the terrified defenceless -people up the lava cliffs to mountain hiding-places. -</p> -<p>Early one morning a part of the king’s army landed at Maalaea Bay, near the spot where -they had been defeated. The chiefs looked over the sandy isthmus lying between the -two great Maui mountains—Mt. Hale-a-ka-la and Mt. Iao. On the other side of some sand -hills in this isthmus lay Wai-luku, the home of the Maui king. The cry arose: “On -to Wai-luku! On to Wai-luku!” No strong force had offered opposition so far in the -invasion. It seemed fair to presume that they had completely surprised the Maui warriors. -</p> -<p>Through the Wai-luku lands dashes a swiftly flowing stream of clear, cold water, breaking -through the foothills of Mt. Iao. The banks of this stream had already been the scene -of many a bloody battle, hence the name Wai-luku—“Water of destruction.” -</p> -<p>It was nearly ten miles away—but that would be only a short morning’s race for the -hardy chiefs. -</p> -<p>The Alapa warriors shouted, “Let us drink of the waters of Wai-luku this day!” The -king, surrounded by his bodyguard of royal chiefs, watched the splendid array of warriors -as they hastened to surprise the Maui warriors. The king’s prophet chanted as they -passed him: -<span class="pageNum" id="pb136">[<a href="#pb136">136</a>]</span></p> -<div class="lgouter"> -<p class="line">“Roll on, roll on, waves of Hawaii!</p> -<p class="line">You are the surf waves.</p> -<p class="line">The war god rides on the surf</p> -<p class="line">To land on the banks of Wai-luku.”</p> -</div> -<p class="first">Over the long desert isthmus sped the stalwart chiefs on up the divide between the -two great mountains, until they saw the valley of the Wai-luku and the ocean waters -of the eastern coast. On sped the eight hundred bronzed and sinewy athletes. It was -to them an easy race for victory. Below Wai-luku lies a sandy tract through which -the winds swept with power. It has long been a tangled group of large rounded sand -hills. As they entered this rough region the first serious show of force met the exultant -Hawaiians. There was obstinate resistance, but the onset of the Hawaiian chiefs was -irresistible. They literally trampled the warriors of Maui beneath their feet. On -into the sand hills they rushed, chanting their song of victory. Suddenly their Maui -foe disappeared, and in front and rear and on every side rose up hundreds of warriors -from Oahu—strangers to the Alapa chiefs. -</p> -<p>The scouts of Maui had faithfully reported the movements of Ka-lani-opuu and the coming -of the Alapa high chiefs, giving the Maui king time to select and place his allies -from Oahu. The wily king had made thorough preparation to catch his enemies “in a -net.” The ambuscade was not ordinarily a part of Hawaiian warfare. In battle, dependence -<span class="pageNum" id="pb137">[<a href="#pb137">137</a>]</span>was placed upon the strong arm rather than in cunning wit. Often the beginning of -a battle would be delayed by a series of single conflicts between challenging chiefs, -as in the days of European knight-errantry. Banners were seldom carried. Some giant -chief with marked helmet towered above his fellows and was the centre around which -his followers could gather. Sometimes war gods—images of hideous and distorted features—were -carried by priests and thrust into the faces of opponents. -</p> -<p>This battle of the Alapa regiment was unlike the ordinary contests. The brave warriors -massed their strength and expected to override all opposition. -</p> -<p>But when they were drawn into conflict in the sand hills their ranks were broken. -They were forced to pass around the obstacles or climb over them. -</p> -<p>From every wind-raised hill the Oahu men hurled heavy stones upon the plumed helmets -beneath them, and thrust long spears into those who stormed the hillsides. -</p> -<p>Still up the loose sand the Alapa warriors struggled, putting to death every foe, -as they took possession of one hill after another, while their comrades forced the -Oahu warriors back through the winding sand valleys. -</p> -<p>The conflict continued hour after hour. The blazing tropical sun filled the struggling -warriors <span class="pageNum" id="pb138">[<a href="#pb138">138</a>]</span>with raging thirst, and the waters of the Wai-luku were still nearly a mile away. -</p> -<p>Then the struggle toward the stream was checked. The Oahu warriors were continually -reinforced by fresh, unwearied men. The broken ranks of the Alapa regiment were met -by a constantly increasing host of enemies. Soon the larger bodies were separated -into small bands, each one hopelessly surrounded by picked warriors. -</p> -<p>Broken helmets and tattered feather cloaks lay crushed and trampled into the sand. -Fragments of broken spears, javelins and war clubs lay in splinters under the feet. -Naked and bleeding the chiefs raised broken arms to ward off descending blows. They -died bravely, avenging themselves to the utmost in their death. -</p> -<p>Only one of the large regiment was captured alive. Hundreds of bodies of his companions -marked the progress of the fight. This last warrior, Ke-awe-hano—“the silent supporter”—noted -for his valour, fought to the last and then was beaten down and captured. -</p> -<p>“To the chief! To the chief!” was the cry of the Oahu warriors. The wounded man was -carried at once to the camp of the king. They decided that he should be sacrificed -to the gods, but his wounds were severe and he died before they could carry him to -the temple. -</p> -<p>Two other valiant chiefs side by side fought their way through their enemies and escaped. -They evidently <span class="pageNum" id="pb139">[<a href="#pb139">139</a>]</span>left before the regiment had been annihilated, for they were unnoticed until they -had gone so far that pursuit was useless. They reached the camp of Kalaniopuu at sunset—the -last of the Alapa regiment. -</p> -<p>“Into the valley of death rode the six hundred.” Like sacrifices mark the brave deeds -of brave men in all nations. -</p> -<p>This battle received the name in Hawaiian history—“The furious destruction at Kakanilua”—Kakanilua -was the name of the sand hills below Wai-luku. -</p> -<p>Great was the wailing among the royal chiefs of Hawaii and throughout the army. Sore -was the heart of the disappointed king. He called a war council of the powerful chiefs -of his bodyguard. It was a night council. The old king seemed to have a secret feeling -that the gods were fighting against him. Apparently he desired to give up the invasion. -He was surrounded by a turbulent band of fighting chiefs. They waged war among themselves -when they could not attack the neighbouring islands. -</p> -<p>They decided to press on the next day and defeat Kahekili and his allies. Before day -began to dawn the camp was roused for action. The majestic masses of clouds almost -always hanging over Mt. Iao were glorious in the morning light as the great army drew -near the sand hills. The Maui army crowded up toward the steep sides of the <span class="pageNum" id="pb140">[<a href="#pb140">140</a>]</span>mountain as if to avoid the scene of the battle of the preceding day. The debris of -battle, the mutilated bodies of hundreds of warriors inspired the great army to endeavour -to avenge the recent defeat. -</p> -<p>But the Maui army had the advantage of a well chosen position. The Hawaiians had to -fight up hill or else drift down to the sand hills. In either case advance was difficult. -Each step forward was fully earned. Each sand hill passed was almost as much of a -defeat as a victory. There was a full day of savage fighting, marked by inhuman acts -of awful brutality. The native account of the battle says: “It was not a war characterised -by deeds of princely courtesy.” Many noted names of valiant chiefs were never again -mentioned in Hawaiian story. The story and the life ended together in this Wailuku -battle. -</p> -<p>At last the Hawaiian warriors were forced to retreat to the camp of their king, where -Kalaniopuu and his guard had waited for the result of the battle. -</p> -<p>Kahekili evidently suffered almost as severely as the invaders, for there was scarcely -any attempt at pursuit. -</p> -<p>Kalaniopuu had brought part of his household with him. His chief queen, Ka-lo-la, -was the sister of Kahekili. She had come to share in the victory over her brother -and assist in the pacification of her former friends. The attack had been <span class="pageNum" id="pb141">[<a href="#pb141">141</a>]</span>made, and the ragged remnants of a vanquished army had come back. -</p> -<p>He was too heavily burdened with camp equipage and suffering men for immediate fight. -He proposed that they sue for peace and that his wife, Ka-lo-la, be the messenger -to her brother. The queen utterly refused to face her brother. There had been too -many past personalities between them, and she had evidently been a vigorous endorser -of her husband’s invasions into her old homeland. Life was too precious to be risked -in that brother’s presence. She proposed that the royal prince, Kiwalao, her son, -be sent as ambassador. -</p> -<p>Kiwalao was robed with all the royal elegance of a king according to the customs of -that almost naked, savage life. He wore his finest neck ornaments, his most costly -feather cloak and girdle and helmet. He was attended by high chiefs carrying the royal -kahili, or large feather banner, and a royal calabash. These chiefs preceded the young -prince as his heralds. -</p> -<p>When his name and position were announced to the outposts of the Maui army, they fell -flat on the face in the sand while he passed by. It was death to stand before a prince -or a tabu chief. Kiwalao was one of the highest sacred tabu chiefs in all the islands. -</p> -<p>Runners carried the news of the coming of this prince to the Maui king. He was lying -on a mat in the royal grass house at Wailuku. Ka-lani-hale<span class="pageNum" id="pb142">[<a href="#pb142">142</a>]</span>—“the heaven house”—was the name of this home of the king. -</p> -<p>As Kiwalao drew near the door all the Maui chiefs prostrated themselves before him, -while the king lazily turned over and partly raised himself, lifting his head in token -of friendly greeting. To have turned away from the prince, letting his face look down, -would have been the sign of immediate death of his visitor. Kiwalao, with slow and -dignified tread, crossed the room and seated himself in his uncle’s lap. Then both -wailed over the troubles which had brought them together, and over the deaths among -their followers. -</p> -<p>The embassy was successful, and terms of peace between the two kings were arranged. -Kalaniopuu returned to Hawaii, to begin at once a new crusade against Kahekili. During -the ensuing two years the war degenerated into a series of petty raids by which he -kept his wife’s brother busy marching warriors from one end of Maui to the other to -repel his attacks. In 1779 the coming of Captain Cook changed the course of action -and gave the people new things to think about, until Kamehameha secured white men’s -arms and conquered all the islands. -<span class="pageNum" id="pb143">[<a href="#pb143">143</a>]</span></p> -</div> -</div> -<div id="ch14" class="div1 chapter"><span class="pageNum">[<a href="#xd31e374">Contents</a>]</span><div class="divHead"> -<h2 class="label">XIV</h2> -<h2 class="main">THE LAST PROPHET OF OAHU</h2> -<h2 class="sub"><span class="sc">In the Days of Kahahana, 1782</span></h2> -</div> -<div class="divBody"> -<p class="first">Paumakua was one of the great voyagers among the ocean-rovers of over eight hundred -years ago. Fornander in his “Account of the Polynesian Race” says: “One of the legends -relates that Paumakua, on his return from one of his foreign voyages, brought back -with him to Oahu two white men said to have been priests A-ua-ka-hinu and A-ua-ka-mea, -afterwards named Kae-kae and Ma-liu, from whom several priestly families in after -ages claimed descent and authority.” These persons were described as: -</p> -<div class="lgouter"> -<p lang="haw" class="line">“Ka haole nui maka alohilohi</p> -<p class="line">(A large foreigner, bright sparkling eyes)</p> -<p lang="haw" class="line">A aholehole maka aa</p> -<p class="line">(White cheeks, roguish staring eyes)</p> -<p lang="haw" class="line">Ka puaa keokeo nui maka ulaula!</p> -<p class="line">(A great white pig with reddish eyes).”</p> -</div> -<p class="first">In the later years of Hawaiian history, two of the most prominent high priests in -all the islands <span class="pageNum" id="pb144">[<a href="#pb144">144</a>]</span>were among the descendants of these foreigners. Ka-leo-puu-puu had been high priest -of Oahu, but on the death of his king he was superseded by his elder brother, Ka-o-pulu-pulu. -He was angry and jealous and gladly welcomed an opportunity to go to Maui as the high -priest of Kahekili, the king of Maui. Born on the island of Oahu and belonging to -one of the most famous families of priests, he understood thoroughly the temperament -of the chiefs of that island and was able to give valuable counsel to his new ruler. -He also tried to make as much trouble as possible for his brother Ka-o-pulu-pulu. -</p> -<p>It was said that Kahekili followed his advice in creating a division between the king -of Oahu and Ka-o-pulu-pulu. He made Kahahana believe that the high priest was secretly -hoping to take Oahu from its king and turn it over to himself. This statement was -drilled into the mind of the Oahu king while visiting on the island of Molokai. When -Kahahana returned to Oahu he did not hesitate to show his enmity toward the high priest. -He refused to listen when the priest attempted to give counsel in the meetings of -the chiefs. He slighted him in all ways possible and made the fact very evident that -he had no confidence in him. -</p> -<p>The king not only drove away his high priest, but also estranged his chiefs. It is -probable that some of the chiefs rebuked the king for his treatment of such a wise -priest and prophet. At any rate the <span class="pageNum" id="pb145">[<a href="#pb145">145</a>]</span>king “became burdensome to the people as well as capricious and heedless.” -</p> -<p>After nearly two years of distrust and dissension in the court of the king of Oahu, -the king of Maui decided to attempt the conquest of his young friend’s kingdom. Internal -troubles among the chiefs of the island of Hawaii had arisen in connection with the -destruction of the Alapa chiefs and Ka-meha-meha’s ascent to rulership. There was -therefore no danger of an immediate attack from that quarter. Oahu was entirely unsuspicious -of danger. The chief difficulty in the way of conquest was the wise and powerful priest -Ka-o-pulu-pulu. -</p> -<p>The king of Maui sent one of his most trusted servants to Oahu to bring to a climax -the enmity of the king toward his priest. This servant came with an appearance of -great concern and told Kahahana very confidentially that the priest had once more -sent word to the Maui king that he was ready to turn over Oahu to him and aid in the -overthrow of Kahahana, but the Maui king felt such great affection for his friend -on Oahu that he could not accept such treachery. His feeling, however, was that he -ought to warn Kahahana against such a deceitful subject. -</p> -<p>The poison again entered into the soul of the king and his anger grew hot within him. -He determined that the priest should die. He knew well that he was king by virtue -of the choice of his <span class="pageNum" id="pb146">[<a href="#pb146">146</a>]</span>chiefs and not by blood descent. He had already found that his word was not the only -law in the kingdom. He could not openly declare war against the priest, but he could -command him to render assistance in worship and sacrifice. Therefore he announced -that he was intending to journey around the island for the avowed purpose of consecrating -certain temples and offering sacrifices in others. As king he had the right to perform -those duties in person, assisted by his priest. -</p> -<p>When he had made full preparation he started on his journey, attended by the usual -large train of servants and companions. He proceeded as far as the village Wai-anae -on the southwestern coast of the island. From Wai-anae the king sent servants with -a command to the priest to come to him. -</p> -<p>Throughout all the Hawaiian Islands no priest had a reputation for ability to read -the signs of the sacrifices, utter oracles and prepare incantations against enemies -greater than that of Ka-o-pulu-pulu. He was thoroughly skilled in all the deep mysteries -of priestly lore. He understood the dread power of “praying to death,” a power which -causes even the intelligent natives of the twentieth century to tremble. -</p> -<p>Ka-o-pulu-pulu was fully aware of the enmity of his king and the danger which attended -his yielding obedience. He knew also that the plea of the need of omens and sacrifices -was well founded. <span class="pageNum" id="pb147">[<a href="#pb147">147</a>]</span>To him the future of Oahu looked very dark. He felt that he could not refuse attendance -upon the king in this round of public sacrifices. If any opportunity arose for consulting -the omens in regard to the future welfare of Oahu it was his duty to give the benefit -of his wisdom to his people. It was one more instance of going into the jaws of death -for the sake of loyal obedience. -</p> -<p>He took his son, Ka-hulu-pue, with him and went to Wai-anae. There he was given no -opportunity to offer sacrifice, but was attacked by the servants of the king. The -priest’s son was forced backward toward the sea. The spirit of prophecy came upon -the father as he saw the danger of his son and he gave utterance to one of the oracles -for which the Hawaiian priesthood has been noted. He called out to his son: “<span lang="haw">I nui ke aho a moe i ke kai</span> (it is far better to sleep in the sea), <span lang="haw">no ke kai ka hoi ua aina</span>” (for from the sea shall come the life of the land). Fornander says that the servants -drove the young man into the sea, where he was drowned. The seer no longer felt the -compulsion of duty impelling him to seek the king. The king’s purpose was evident -to all the chiefs and Ka-o-pulu-pulu would not be misjudged if he attempted to escape; -therefore he fled eastward toward Honolulu, but was overtaken at Pearl Harbour and -killed. -</p> -<p>When Kahekili learned of the death of this great <span class="pageNum" id="pb148">[<a href="#pb148">148</a>]</span>priest he hastened to gather his warriors together and fit out an immense fleet of -canoes in order to undertake the conquest of Oahu. -</p> -<p>The decisive battle was soon fought and Kahekili secured control over Oahu. Kahahana -escaped and for many months wandered over the mountains back of Honolulu, but was -at last betrayed and killed. -</p> -<p>The oracle of Ka-o-pulu-pulu uttered at the time of the death of his son was kept -in the hearts of the natives and its method of fulfilment has been noted. The oracle -was easily remembered, although the words concerning the death of his son are repeated -in various forms. The oracle reads: “<span lang="haw">No ke kai ka hoi ua aina</span>” (from the sea comes the life of the land). -</p> -<p>When Kahekili landed from his fleet of canoes, and conquered Kahahana, the people -said, “The life of the land has come from the sea.” Then again when Ka-meha-meha came -from Hawaii, conquered Oahu and made Honolulu the centre of his kingdom, the old natives -of the island repeated the prophecy and considered it fulfilled. -</p> -<p>And yet once more the prophecy was remembered when the foreigners came over the ocean -filling the land with new ideas, and with the bustle of new and enlarged business, -beautifying and enriching all the island life with new homes and new arts. -<span class="pageNum" id="pb149">[<a href="#pb149">149</a>]</span></p> -</div> -</div> -<div id="ch15" class="div1 chapter"><span class="pageNum">[<a href="#xd31e384">Contents</a>]</span><div class="divHead"> -<h2 class="label">XV</h2> -<h2 class="main">THE EIGHT OF OAHU</h2> -</div> -<div class="divBody"> -<p class="first">This is a story of one of the most daring deeds in Hawaiian history. After the death -of Captain Cook in 1779 Ka-meha-meha was slowly gaining dominion over the large island -of Hawaii. Meanwhile the king of Maui, Kahekili, seemed to be far more successful -in extending the boundaries over which he exercised rule. Kahekili had control of -Maui and the adjacent islands and had sent expeditions to harass the followers of -Ka-meha-meha on Hawaii. Oahu was also tempting Kahekili, and he had already taken -steps to weaken the forces of that island. -</p> -<p>Kahekili had fomented distrust and bloodshed among the Oahu chiefs and at last with -an immense fleet of canoes filled with warriors had landed on the beach, south of -the crater Leahi, now known as Diamond Head. His canoes were spread along the beach -below Diamond Head, covering the sands of Waikiki. This was in the early part of the -year 1783. -</p> -<p>The King of Oahu had been taken by surprise. He was staying for a time in the beautiful -valley <span class="pageNum" id="pb150">[<a href="#pb150">150</a>]</span>back of Honolulu. The Nuuanu stream with its many falls and sweet waters was a place -where kings had always loved to rest. While revelling there in seductive pleasures -the king, Ka-ha-hana, suddenly was awakened by the report of the coming of the Maui -chief. The uninvited guest was unwelcome because no preparation had been made for -the reception. -</p> -<p>Messengers were hurried to all parts of Oahu, and the warriors were hastily gathered -together. Over the mountains and along the arid plains they came. But the force was -<span class="corr" id="xd31e1828" title="Source: wofully">woefully</span> inadequate to meet the Maui invaders. -</p> -<p>In this company there were eight famous warriors, who seemed to think themselves invulnerable. -They had often faced danger and returned chanting victory. -</p> -<p>The night shadows were falling around the camp when these eight men, one by one, crept -away from the other chiefs. Word had been passed from one to the other and a secret -expedition partially outlined. Therefore each man was laden with his spear, club, -and javelins. When free from all chance of interference they encouraged each other -to undertake an expedition, as Fornander says, “on their own account and inflict what -damage they could.” -</p> -<p>Those who have known the Waikiki beach of to-day with its splendidly wooded shores, -the luxuriant park inland, the plains covered with trees, <span class="pageNum" id="pb151">[<a href="#pb151">151</a>]</span>and the lower mountain ridges choked with lantana bushes, cannot realise the desolate -wastes of the past. The tropical luxuriance of the region around Honolulu belongs -to to-day and not to a hundred years ago. -</p> -<p>It was over this arid plain dotted here and there by cocoanut trees and across a few -streams bordered by taro patches that the eight famous chiefs picked their way. It -was not smooth walking. Lava had been poured out from the craters in the mountains -and foothills. The softer parts of the petrified streams had dissolved and the surface -of the land was covered with the hard fragments which remained. The trail which they -followed led in and out among great boulders until they came to the sandy slopes of -Diamond Head. -</p> -<p>With the coming of morning light they found themselves not far from the old temple, -which had been used for ages for most solemn royal ceremonies, a part of which was -often the sacrifice of human beings, and here, aided by their gods, they thought to -inflict such injuries upon the Maui men as would make their names remembered in the -Maui households. -</p> -<p>Fornander says: “It was a chivalrous undertaking, a forlorn hope, wholly unauthorised -but fully within the spirit of that time for personal valour, audacity, and total -disregard of consequences. The names of these heroes were: Pupuka, <span class="pageNum" id="pb152">[<a href="#pb152">152</a>]</span>Makaioulu, Puakea, Pinau, Kalaeone, Pahua, Kauhi and Kapukoa.” -</p> -<p>Several hundred warriors from Maui were stationed near this temple at the foot of -Diamond Head. Probably some of them had carelessly watched the approach of eight chiefs -of Oahu. “Into the valley of death rode the six hundred,” but this was not an impetuous -torrent of six hundred mounted cavalry men sweeping through Russian ranks. It was -a handful of eight against what was said to be a force of at least six hundred. -</p> -<p>Into these hundreds the eight boldly charged. The conflict was hand to hand, and in -that respect was favourable to the eight men well skilled in the use of spear and -javelin. Side by side, striking and smiting all before them, the little band forced -its way into the heart of the body of its foes. The Maui warriors had expected to -take these men, as a fire without trouble swallows up splinters cast into it. They -had thought that this little company would afford them an excellent sacrifice for -their war gods, and had hoped to take them alive, even at the expense of the lives -of a few men. But quickly the formidable character of the eight fighters was appreciated. -</p> -<p>Wave upon wave of men from Maui beat against the eight, but each time the wave was -shattered and scattered and destroyed. Large numbers were killed while the eight still -fought side by side apparently uninjured. -<span class="pageNum" id="pb153">[<a href="#pb153">153</a>]</span></p> -<p>It has been said that this was a fight “to which Hawaiian legends record no parallel.” -Eight men attacked an army and for some time were victorious in their onslaught. -</p> -<p>But the force around them was continually receiving additions, and an overwhelming -body of men was slowly crowding over the dead and dying and preparing to crush them -by weight of numbers. Then came the whispered call to retreat, and the eight made -a terrific onslaught against the circle of warriors surrounding them. It was a marvellous -escape. After an awful struggle the opposition was broken down and the eight leaped -over the piles of the slain and fled toward the mountains. One of the eight was short -and bow-legged. He could fight well, but could not run away as swiftly as his comrades. -The Maui men pressed closely after the fleeing chiefs. -</p> -<p>The bow-legged man was tripped and thrown. In a moment his spear and javelin were -taken from him and a renowned Maui chief caught him and placed him on his back with -the face upward, so that he could not do any injury. He started swiftly toward the -temple to have his captive sacrificed “as the first victim of the war.” -</p> -<p>The friends of the captive were still near at hand and heard him cry out that he was -captured. They had no hope of being able to rescue him but turned to see if anything -could be done. He saw them and called to one of them to kill him rather <span class="pageNum" id="pb154">[<a href="#pb154">154</a>]</span>than let him be sacrificed alive. He urged that a spear be thrown to pierce him through -the stomach. “In hope of shortening the present and prospective tortures of his friend, -knowing well what his fate would be if brought alive into the enemy’s camp, the chief -did as he was bidden.” -</p> -<p>The spear came unerringly toward the prisoner, but as he saw the polished shaft almost -piercing him he twisted to one side and it sank deep into the body of the chief who -carried him. -</p> -<p>In the confusion attendant upon the death of this great chief the bow-legged warrior -escaped to his friends and soon all the little company were beyond pursuit. -</p> -<p>What became of the eight? Only one lived to perpetuate his name among the families -of Oahu. Pupuka became the ancestor of noted chiefs of high rank. The others were -probably all killed in the destructive battles which soon followed. Kahekili conquered -the Oahu army with great slaughter and finally received the body of Kahahana, which -was taken to the temple at Waikiki and offered in sacrifice. After this annihilation -of the Oahu army no hint is given of the other members of the band of the famous eight. -They live on the pages of history. -<span class="pageNum" id="pb155">[<a href="#pb155">155</a>]</span></p> -</div> -</div> -<div id="ch16" class="div1 chapter"><span class="pageNum">[<a href="#xd31e394">Contents</a>]</span><div class="divHead"> -<h2 class="label">XVI</h2> -<h2 class="main">THE RED MOUTH GUN</h2> -<h2 class="sub">(<span class="sc">Ka-pu-waha-ulaula</span>)</h2> -</div> -<div class="divBody"> -<p class="first">The Red Mouth Gun is the name given by the Hawaiians to the great canoe battle fought -off Waipio, Hawaii, in the year 1791, according to Fornander. This was the first naval -battle in which guns were the prominent weapons used by the Hawaiian chiefs. -</p> -<p>Ka-meha-meha I, in 1789, had gained the adherence of the noted chief Kaiana, who had -already visited China and purchased guns and ammunition. This was probably the best -stroke of diplomacy exercised by him during all his great work of welding the scattered -islands into a united kingdom. Kaiana’s real relations were with Kauai rather than -Hawaii. In transferring Kaiana’s arsenal from Kauai to Hawaii Ka-meha-meha secured -an advantage over all the other chiefs of the islands. The man who has material at -hand is equipped for any emergency. The possession of this armament led Ka-meha-meha -to seize the two white men, Isaac Davis and John Young in <span class="pageNum" id="pb156">[<a href="#pb156">156</a>]</span>the year 1790. These two men were the second great factor in the consolidation of -the islands. With arms and ammunition and men skilful in gunnery and wise in counsel -Ka-meha-meha was practically invincible. -</p> -<p>From this time he dated victories instead of defeats. During the year 1790 he overran -Maui and Molokai and subdued a serious rebellion on his own island, Hawaii. -</p> -<p>During this conflict at home the high chiefs of the other islands held consultation -concerning their common enemy and the best way to overthrow him. They had guns and -here and there a white man who had been kidnapped or persuaded to desert from the -few ships already visiting the islands. By combining forces it seemed easy to overthrow -the high chief of Hawaii. The king of Kauai and the king of Oahu were brothers. Kahekili, -the ruler of Oahu, was also the high chief of Maui, which he had placed under the -control of his son, Ka-lani-kupule. Therefore the entire northern, group of islands -was able to combine against Hawaii. It was Ka-meha-meha and one island against the -rest of the group. -</p> -<p>The natives had used large shells for trumpets. They had a famous war shell known -as the “kihapu.” Anything, therefore, which gave out an explosive noise when blown -into was called “pu.” When they saw a white man holding a gun to the shoulders, with -the resulting smoke and explosion, <span class="pageNum" id="pb157">[<a href="#pb157">157</a>]</span>they gave to the death-dealing magic trumpet the name “pu-waha-ulaula”—the trumpet -with the red mouth. Pu became the name for a gun. -</p> -<p>The chiefs had massed their forces on Maui. Here Ka-eo-ku-lani, the chief of Kauai, -took the leadership of the expedition and, looking upon Maui as redeemed from the -victorious inroad of Ka-meha-meha, assumed the island as one of his perquisites of -the campaign. Fornander suggests that his older brother, Kahekili, king of Oahu, might -have agreed to give him land or even the island as a reward. But here the chiefs of -Maui interfered. They were not willing to have the island disposed of in that way. -A quarrel arose and the Kauai men attempted to take by force the lands which their -high chief claimed and had promised them. Spears were seized, war clubs swung and -oval, double-pointed stones dropped into the slings. For a little while there was -an exchange of blows. One of the sons of Kahekili, king of Oahu, withstood a large -number of Kauai men, holding them at bay unaided. Evidently the quarrel was smoothed -over. The Kauai chiefs were never able to again lay any claim to Maui. -</p> -<p>The two brothers separated their forces. One fleet of canoes under the Kauai king -rendezvoused his boats at Hana, an old and well-known harbour on Maui just across -the channel from Hawaii. Hana was the home of some of the most ancient Polynesian -legends when applied to the Hawaiian <span class="pageNum" id="pb158">[<a href="#pb158">158</a>]</span>Islands. The demi-god Maui is said to have noticed how close the sky or clouds came -to the earth, and then pushed the sky up until his mother could have room to dry the -cloth she was making and the plants have space in which to grow. -</p> -<p>When Ka-eo-ku-lani, chief of Kauai, climbed the hills above the seaport he carried -his war spear. Standing among the ruins of an ancient fort he threw his spear far -up toward the clouds above. Referring to the legends, he cried: “It is said of old -that the sky comes close to Hana, but I find it very high. I have thrown my spear -and it did not pierce the clouds. I doubt if it will strike Ka-meha-meha. But listen, -O you chiefs, warriors and kindred! Be strong and valiant and we shall drink the water -of Waipio and eat the taro of Kunaka.” -</p> -<p>After a little rest the Kauai fleet swept across the channel and passed down the eastern -side of Hawaii. The winds of the ocean climb the mountains of Hawaii from the northeast. -As they touch the cold surface of the lofty mountain slopes they let fall in heavy -showers their burden of waters borne from the sea. Great gulches, bordered by enormous -growths of tropical luxuriance, are rapidly formed. Waterfalls hundreds of feet in -height shake the falling streams into clouds of spray. Of all these gulches and noted -falls on Hawaii, Waipio stands supreme. It was the pride of kings, the sacred home -of priests, and the place <span class="pageNum" id="pb159">[<a href="#pb159">159</a>]</span>for the bountiful food supply of royal retinues. -</p> -<p>Here the Kauai chief became vandal. He evidently cared but little for the preservation -of this, one of the most ancient places on Hawaii. His followers ravaged the taro -patches and fish ponds. They seized whatever they wanted for present use and then -destroyed the growing plants and broke down protecting banks and walls. To show their -contempt for Hawaii they were permitted, and probably commanded by their chief, to -tear up and destroy very old and sacred portions of the heiaus, or temples. The ancient -palace of Hawaiian kings was supported by sacred posts of pepper tree. These were -burned. The palace, of course, was only a large thatched house and could be easily -replaced, but the posts, consecrated by the blood of human sacrifices and cared for -through many generations, were irretrievably lost. -</p> -<p>The natives of Hawaii have a special class of deities known as au-makuas. These are -the ghosts of the ancestors watching over the place known in this earthly life, and -the family of which they were the progenitors. They were supposed to punish severely -any injuries received by those under their care. The people of Hawaii claimed that -the Kauai king suffered sorely for his impiety. -</p> -<p>Soon Kahekili, chief of Oahu, with the Oahu and Maui war canoes, was driven by Ka-meha-meha -from the northwestern coast which they had been devastating. They fled to Waipio and -united <span class="pageNum" id="pb160">[<a href="#pb160">160</a>]</span>with the Kauai fleet. Ka-meha-meha had been able to secure some small cannon, which -he placed on some of his larger canoes. Isaac Davis and John Young took charge of -this portion of battle array. The other canoes were well supplied with firearms. The -fleet of the invading army formed in battle array out in the deep waters off the Waipio -coast. Here the canoes of Ka-meha-meha found their foes. -</p> -<p>In former years a naval battle meant the clash of canoe against canoe, the heavy stroke -of war clubs against war clubs and clouds of hurled javelins and spears. The conflict -was largely a matter of taunts and shouts, broken canoes and drowning warriors. But -in this fight the opposing parties combined the rattle of firearms and the roar of -small cannon with the usual war of words. Boats were shattered and the sea filled -with swimming men. -</p> -<p>The people on the bluffs saw the red flashes of the guns and noted the increasing -noise of the artillery until they could no longer hear the voices of men. As the clouds -of smoke crept over the sea the battle became, in the view of the watchers, a fight -between red mouth guns, and they shouted one to another the news of the progress of -the conflict according to the predominance of flashing muskets and cannon. It was -soon seen that the invaders were being defeated. The man who had the best arms and -the best gunners won the victory. -<span class="pageNum" id="pb161">[<a href="#pb161">161</a>]</span></p> -<p>The Kauai and Oahu kings fled with their scattered fleets to Maui. Ka-meha-meha soon -followed them, and during the next three years, step by step, passed over the islands -until the kingdom was his. -</p> -<p>The death rate during these years of devastating warfare was beyond all calculation -and thus came a tremendous decrease in the Hawaiian population. -</p> -<p>In the eyes of the old Hawaiians the ghost-gods had avenged themselves in the battle -of “the red mouth guns.” -<span class="pageNum" id="pb162">[<a href="#pb162">162</a>]</span></p> -</div> -</div> -<div id="ch17" class="div1 chapter"><span class="pageNum">[<a href="#xd31e404">Contents</a>]</span><div class="divHead"> -<h2 class="label">XVII</h2> -<h2 class="main">THE LAW OF THE SPLINTERED PADDLE</h2> -</div> -<div class="divBody"> -<p class="first">Would you know the story of the Splintered Paddle? It came to pass on the island of -Hawaii in the year 1783. It is a true incident in the life of Ka-meha-meha, the great -consolidator of the Hawaiian Kingdom. -</p> -<p>There are slightly different versions of the tale as frequently occurs when handed -down verbally through different channels. The main points are substantially the same. -The stalwart king descended to the plane of a highway robber and received his punishment. -As a native writer says: “The foundation of the law of the splintered paddle was the -greed and shame of a chief dealing with a common man.” But, like a true man, Ka-meha-meha -made this incident the occasion of a decision to neither commit nor permit any more -highway robbery in his kingdom. This then is the outline of the incidents which changed -a king into a self-respecting and somewhat law-abiding citizen. -</p> -<p class="tb">* * *</p><p> -</p> -<p>Two Hawaiian chiefs of splendid physique were hurriedly climbing a zigzag path up -the face of an <span class="pageNum" id="pb163">[<a href="#pb163">163</a>]</span>exceedingly steep bluff bordering the little bay of Lau-pa-hoe-hoe. The moment they -reached the summit they hastened to the edge that broke in a sheer precipice to the -ocean’s brink. Eagerly they gazed over the far-reaching waters southward along the -banks of the island. “There is no pursuit,” said the younger man. “No,” replied the -elder chief, resting on his spear, “the men of Hilo have crawled back to their homes -to heal their wounds. Their war canoes are not among the shadows on the water. Nor -do their warriors move along the side of the white mountain (Mauna Kea). Our watchmen -do not send the banner of smoke to the sky.” -</p> -<p>The two chiefs were of high rank. They could both trace their high chief blood through -more than a thousand years of royal ancestors. However, the elder chief was of lower -rank than the other, because his ancestry had not been guarded with the same jealous -care that surrounded the birth of his friend. Among the Hawaiians the “Ahaalii” or -“council of nobles” guarded the rank of each chief and assigned to him a place according -to the purity of his blood-royal. The younger chief covered his face with his hands -and uttered the <i lang="haw">Auwe</i>—the Hawaiian wail for the dead. After a time he raised his head and spoke to his -companion, whom we will call Kahai. -</p> -<p>“O my Kahai,” he said, “yesterday and the defeat at Hilo make my thoughts burn! How -do <span class="pageNum" id="pb164">[<a href="#pb164">164</a>]</span>the prophets chant the death of my chiefs and warriors?” -</p> -<p>“The singers in the war canoes sang softly, O King, while the boats were hurried along -through the night. They sang of our friends whose bodies lie in the ferns. They pronounced -curses upon the Hilo chiefs. They called the struggle ‘the bitter battle’ and that -shall be its name in the coming days.” -</p> -<p>A shudder passed over the young man as he said: “My chiefs no longer lie in the ferns. -In my thought I see the temple servants carrying the bodies of my friends to the altars -of the gods. It is almost the hour for the evening sacrifice. The hands of the priests -are red with blood. The bones of my choice companions will be used for fish hooks. -<i lang="haw">Auwe-Auwe-e-e!</i> Woe to me. My name is indeed The Lonely-one—The Desolate!” -</p> -<p>“O King! thou art Ka-meha-meha, ‘The Lonely One,’ the one supreme in royal genealogy, -but not ‘The Desolate.’ Your friends are with you. To-night your war chiefs would -die for you. Your prophet has said: ‘The cloud of Ka-meha-meha shall rest on the mountains -of all the islands.’ So shall it be. The gods have said it. Your friends believe it.” -</p> -<p>Ka-meha-meha (The Only-Only) was an ideal chief. He was over six feet in height, strong -and sinewy, excelling all other chiefs in athletic exercises, cruel to enemies, ruling -his own household <span class="pageNum" id="pb165">[<a href="#pb165">165</a>]</span>with a rod of iron, generous and brave among his friends, and filled with a fatalistic -belief in his own destiny. At heart he was devoted to the interests of his country -as far as he understood them. He believed that he knew best, therefore in after years -when he became ruler over the group of islands he was thoroughly autocratic. The king’s -will was to be the people’s will. His was a savage face, large-featured, often ferocious -and repulsive. On the other hand it was capable of a vast range of playing passions. -</p> -<p>His uncle, Ka-lani-opuu, who ruled the large island of Hawaii at the time of the death -of Captain Cook, had died in 1782. Ka-meha-meha had been chosen king by a number of -influential chiefs in opposition to his cousin Kiwa-lao, the son of Ka-lani-opuu. -War arose between the cousins. Kiwa-lao was slain in one of the early conflicts. Other -chiefs, of the southern part of the island, refused to swear allegiance to Ka-meha-meha, -and had continued the war. The favors of the war gods had been almost equally distributed. -The last battle had been fought at Hilo. At the time when our story opens Ka-meha-meha’s -attack had been repulsed with fearful loss on the part of his followers. At this time -he was forty-seven years of age and just commencing the life work of a king and savage -statesman. -</p> -<p>The king looked thoughtfully down into the valley where the wounded and wearied warriors -were <span class="pageNum" id="pb166">[<a href="#pb166">166</a>]</span>drawing the war canoes out of the inrolling surf. In the village could be heard wailing -as the scanty news of the battle was hastily reported, and the people realised that -some loved chief or friend would never return again to their homes. -</p> -<p>The king’s heart grew warm toward his faithful friends as he want down into the valley -to tell them there was no pursuit, and they could seek rest and healing. While the -chiefs were around the poi-bowl that evening he was very quiet. He was thinking of -the bodies of his warriors laid on the altars before the gods of the southern districts -of the island. He thought of the naked altars of his own Waipio temple, to which he -had brought no captives to be slain in sacrifice. He imagined that he might go alone -and do some daring deed, perhaps make a hurried raid upon some unsuspecting point -of his enemy’s territories. He rose from his mat and quietly passed out into the darkness. -He called a few strong boatmen and his favourite canoe steerer, launched one of the -war canoes, and with sail and paddle sped southward. -</p> -<p>That night was rough for Hawaiian seas. Thunder reverberated in oft-repeated echoes -from the sea cliffs. Thunder and lightning are rare in this part of the great Pacific. -Heavy winds blew and dashed the waves high around the canoe. The natives say, “The -chief was not in danger, because his steersman was skilful and watchful. The sea <span class="pageNum" id="pb167">[<a href="#pb167">167</a>]</span>did not break over the boat, nor were they wet. Like a dolphin the boat ran over the -waves.” -</p> -<p>It was a misty morning as he passed Hilo Bay, where the greater part of his enemies -was encamped. His boat, far out in the shadows, was not noticed. He passed around -a corner of the island and planned to surprise the natives of a noted fishing-ground, -hoping to make captives and secure booty from some of the warriors against whom the -recent battle had been fought. -</p> -<p>The morning light was touching the inland mountain tops. It rested, a silver star, -on the snowy summit of Mauna Kea. It made a golden glory of the fire clouds of the -volcano Kilauea. It glistened over the black beds of pa-hoe-hoe, or smooth, shining -lava. It began to bring into strong relief the uplifted heads of the cocoanut trees -of a century’s growth. The white foam of ocean waves began to be visible along the -outer reef. -</p> -<p>The natives of Papai, a bay on the Puna coast, hastened into the sea to gather the -delicacies which are usually found among the shell-fish along the reef, and also to -set nets and snares for fish. -</p> -<p>As the mists rose from the waters, the oarsmen entered into the spirit of the adventure. -Like a shark the war canoe dashed toward the fishermen. -</p> -<p>The people of Puna, looking toward the dawn on the sea, had noticed the boat far out. -They asked each other, “What boat is this of the early <span class="pageNum" id="pb168">[<a href="#pb168">168</a>]</span>morning?” After a little they counted the number of oarsmen. They saw that the newcomers -were strangers. Then they asked a native who was visiting them, whose home was on -the other side of the island: “O Paiea, do you know who this is?” -</p> -<p>Paiea looked, recognised his ruling chief and called out: “It is Ka-meha-meha!” Then -the people were filled with fear, for the prowess of the chief was well known and -greatly feared. They seized paddles and nets and snares and with the screaming women -and children fled, rushing along the reef, falling into the deep holes, swimming and -stumbling toward the mainland. -</p> -<p>The king, commanding the others not to follow, leaped from the canoe to attack two -stalwart natives who had been aiding the weak to escape. -</p> -<p>The story, related by Kukahi, is that Ka-meha-meha did not succeed in overtaking any -of the Puna people before they gained the shore and fled inland. Closely pursuing -he called on them to stop; but with greater terror they continued their flight. Then -he became angry and quickened his pace. A fisherman turned and threw his fishnet over -the pursuing chief, causing him to fall down upon the sharp lava. “Blood crawled over -the stones around the fallen body.” Then he tore the nets which entangled him and -again rushed heedlessly on. While straining himself to see where the men were running, -his foot broke through a <span class="pageNum" id="pb169">[<a href="#pb169">169</a>]</span>thin shell of lava into a crevice. To pull it up was impossible. -</p> -<p>The men turned back and struck at him with their paddles, but after a few blows the -paddles were destroyed. He managed to grasp a large piece of lava. The men ran away. -“The thrown stone struck the trunk of a Noni tree, broke it off and with the tree -fell to the bottom of a small ravine, and the spot is shown to this day.” -</p> -<p>The steersman became anxious concerning his chief and came up from the boat. Meantime -the fishermen had secured spears and were returning to kill Ka-meha-meha. The steersman -broke the sharp edges of lava away from the imprisoned foot, but did not succeed in -liberating his chief before the natives began to thrust at him with their spears. -</p> -<p>The agile chief, fettered as he was, avoided the thrusts, but the steersman was awkward. -One of the spears pierced him. Ka-meha-meha seized this spear and quickly broke it -near the body. When the men saw that he had a weapon they ran away. -</p> -<p>When Ka-meha-meha had freed himself he and his companion came down to the shore. He -warned the men not to repeat the story of the injured man and the battle between himself -and the flying fishermen of Puna. He did not want his high chiefs to know that he -had been struck and hurt by a common man. The chiefs were very strenuous in upholding -the dignity of their caste. They thought but little of putting to death their <span class="pageNum" id="pb170">[<a href="#pb170">170</a>]</span>servants. That some of the lower classes should have struck their highest chief was -sufficient ground for killing any of his companions who had failed to protect him -even at the cost of their own lives. -</p> -<p>Ka-meha-meha knew how unreasonably wilful he had been in forbidding his steersman -to join in the pursuit, and therefore felt the injustice of permitting him to be punished. -It was a weary journey for the defeated king and his wounded steersman. -</p> -<p>The spear-head and part of the shaft still rested in the side of the wounded man. -The king could not have the spear removed without great danger, so waited, thinking -to have the wound well cared for after reaching Lau-pa-hoe-hoe. However, it was impossible -to keep the boatmen from telling the story of the splintered paddle and the wounded -steersman. The chiefs soon heard the particulars and called the council of chiefs. -There they grimly voted to “heal” the wounded man. -</p> -<p>Ka-meha-meha appealed to them: -</p> -<p>“O chiefs! The night of our going away was a very evil night. There was storm and -wind and thunder; yet I received no injury, nor was I even wet by the sea. Nor was -I permitted to feel the least fear. My steersman was wise and skilful. He was my close -friend on the deceitful and dangerous sea. Therefore I ask you, if you wish to see -him healed, have him brought before my eyes for the treatment.” -<span class="pageNum" id="pb171">[<a href="#pb171">171</a>]</span></p> -<p>But some of the chiefs went out and instead of bringing the wounded man into the council -took him and twisted the spear-point, pulling it back and forth, until he died. -</p> -<p>After Ka-meha-meha returned from his Puna excursion he rested for a time. His adventure -was not encouraging. He decided that he could not hasten the plans of the gods. The -ancient Hawaiian was very much of a fatalist. So also is the Hawaiian of to-day. What -has to be is accepted without rebellion. -</p> -<p>Ka-meha-meha realised that he was too weak, both in personal strength and in the number -of warriors, to make further effort for the time being. Therefore, he sent his warriors -home to cultivate their fields and prepare new war material for future conflicts. -</p> -<p>While this preparation was going on, a new element entered into Hawaiian warfare. -The white man’s ships and the white man’s weapons were becoming familiar to the great -king. -</p> -<p>White men were secured to take charge of small cannon, and to drill squads of warriors -equipped with the rude firearms of a century ago. -</p> -<p>Some of these white leaders and their muskets found their way into the service of -almost all the important chiefs throughout the islands. -</p> -<p>Ka-meha-meha owned the best harbours and offered the best inducements for trade with -the foreigners. He secured the best equipment of arms <span class="pageNum" id="pb172">[<a href="#pb172">172</a>]</span>and men. This gave Ka-meha-meha a vast advantage over the antagonistic kings and chiefs -of his own and other islands. He had large boats built and armed with small swivel -cannon. He had sixteen foreigners in his service. He led his victorious warriors from -island to island. In his last campaign it is said his fleet of canoes lined the beach -of one of the islands for a distance of four miles. -</p> -<p>In a few years his friends saw the prophecy fulfilled. “His cloud was resting on the -mountains of all the islands.” He had unified the group under one autocratic government, -and had established the Ka-meha-meha dynasty. -</p> -<p></p> -<div class="figure p172width" id="p172"><img src="images/p172.jpg" alt="HAWAIIAN GRASS HOUSES" width="720" height="411"><div class="figAnnotation p172width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div> -<p class="figureHead">HAWAIIAN GRASS HOUSES</p> -</div><p> -</p> -<p>Then came the memory of that excursion made in 1783 to Puna for the sake of robbery -and possible murder. The king wondered what had become of the men who had attacked -him. He had gone to Hilo and was having a fine fleet of wide and deep canoes made -in the splendid koa forests back of Hilo. While waiting here, some time between the -years 1796 and 1802, he determined to find the men of the splintered paddle. He knew -that these men might have changed their residence from the Puna district to Hilo. -So he sent messengers throughout both districts summoning all the people to a great -meeting in Hilo. Certain large grass houses were set apart for the large assembly. -The Hilo people were separated from <span class="pageNum" id="pb173">[<a href="#pb173">173</a>]</span>the families of the other district. When the people were thus gathered together they -found themselves prisoners. They feared wholesale destruction. The days of human sacrifices -among the Hawaiians had not passed by. The new king, against whom they had at one -time fought, might intend their sacrifice in numbers. They were his property to be -burned or cut to pieces and placed in the temples of the gods. No one could dispute -the will of the chief. It was a political condition which the Hawaiians of a hundred -years later could scarcely begin to realise. That man is very ignorant who thinks -the old days best. -</p> -<p>The king passed through the houses allotted to the Hilo people. It must have been -an anxious time for the prisoners. Wholesale destruction, possibly because of the -bitter war of 1783, stared them in the face. But the chief touched them not and passed -through their lines out to the houses in which the Puna people were confined. -</p> -<p>A suspicion at least of the reason for their imprisonment must have come to the guilty -men. The story runs that when they saw Ka-meha-meha they bowed their heads, hoping -to escape recognition. But this revealed them at once to Ka-meha-meha, and he approached -them with the command to raise their heads. It was an interesting scene when these -common men were brought before the chiefs for final judgment. It is said the chief -<span class="pageNum" id="pb174">[<a href="#pb174">174</a>]</span>asked them if they were not at the sea of Papai. They assented. Then came the question -to two of them: -</p> -<p>“You two perhaps are the men who broke the paddle on my head?” -</p> -<p>They acknowledged the deed. -</p> -<p>“To the death, to the death!” cried the chiefs around the king. -</p> -<p>“Down the face!” “Command the stones!” “Let the man and his friends be stoned to death!” -</p> -<p>The king listened to the suggestions of his companions. Then he said: “Listen! I attacked -the innocent and the defenceless. This was not right. In the future no man in my kingdom -shall have the right to make excursions for robbery without punishment, be he chief -or priest. I make the law, the new law, for the safety of all men under my government. -If any man plunders or murders the defenceless or the innocent he shall be punished. -This law is given in memory of my steersman and shall be known as ‘Ke Kana-wai Ma-mala-hoa,’ -or the law of the friend and the broken oars. The old man or the old woman or the -child may lie down to sleep by the roadside and none shall injure them.” -</p> -<p>The law with the name Ma-mala-hoa is still on the statute books of Hawaii. It has -been greatly modified and enlarged, but the decree against robbery by any man, and -especially the plunder of the <span class="pageNum" id="pb175">[<a href="#pb175">175</a>]</span>weak by the powerful, had its beginning for Hawaii in the days of Ka-meha-meha. -</p> -<p>Alexander says in his history of the islands: “During the days of Ka-meha-meha energetic -measures were taken for the suppression of brigandage, murder and theft throughout -the kingdom.” -</p> -<p>“The Law of the Splintered Paddle” marked the awakening of a pagan conscience to a -sense of just dealing between the strong and the weak. -<span class="pageNum" id="pb176">[<a href="#pb176">176</a>]</span></p> -</div> -</div> -<div id="ch18" class="div1 chapter"><span class="pageNum">[<a href="#xd31e414">Contents</a>]</span><div class="divHead"> -<h2 class="label">XVIII</h2> -<h2 class="main">LAST OF THE TABU</h2> -</div> -<div class="divBody"> -<p class="first">To-day the thatched house is a curiosity in the Hawaiian Islands. In the time of our -story the grass roof was the only shelter from the rain and heat, except the thick-leaved -tree or the insecure lava cave. The long rushes and grasses from the sea marshes and -the long leaves of the pandanus tree made a very good if not a very enduring home. -There the chiefs and common people alike were born, and out of such grass houses their -bodies were carried when life was over. -</p> -<p>It was the same story told over again on islands or continents. The chief’s house -might have a few more mats of a little finer texture, or calabashes of wood with markings -a little more unique, but birth nights left fully as many beautiful children, and -the hours of death took away fully as many noble men and women from the poor hut built -by the taro patch as from the better-apportioned home under the silver-leaved kukui -or candle-nut tree. Out of the ranks of the unappreciated have come some of the best -people of the earth, and some of the strongest influences changing nations. -<span class="pageNum" id="pb177">[<a href="#pb177">177</a>]</span></p> -<p>There was a modest grass house in one of the upland valleys of Kailua, Hawaii. Tall -cocoanut trees bent over it. Near it grew the ohia, or native apple tree, luxuriant -in crimson tassel-like blossoms. The sacred ohelo berries ripened in the iliahi or -sandalwood forest above. -</p> -<p>One bright afternoon a tall, finely formed woman broke through the arching branches -which obstructed the path and approached the door where an old woman sat crooning -to a child resting in her arms. The old woman looked up, and then fell on her face, -crying: -</p> -<p>“Oh! my chief! my chief! My Ka-ahu-manu!” -</p> -<p>The queen gently raised the old woman, calling her “mother,” as was the Hawaiian custom -when speaking to favourite retainers. -</p> -<p>“Where are Oluolu and her husband?” asked the queen. -</p> -<p>“Coming soon with the pink taro you so dearly love,” was the reply. -</p> -<p>While the favourite queen of Ka-meha-meha was visiting with her old nurse, a happy -young couple came from the near-by taro patch. The young man carried a bunch of rare -bananas. When he saw the queen he prostrated himself at her feet and, without thinking, -gave the bananas to her. -</p> -<p>Ka-ahu-manu laughed gaily, saying: “O my thoughtless one, you have tempted your queen -to break tabu.” -<span class="pageNum" id="pb178">[<a href="#pb178">178</a>]</span></p> -<p>A horrified expression crossed his face and he hastily started to withdraw the bananas. -But the queen was wayward and self-willed. Her hand was on the bunch as she said: -</p> -<p>“This is mine. It is your offering to your chief. I will eat of these bananas.” In -a moment she was eating the delicious fruit. -</p> -<p>Then the old woman began to wail: “Auwe, auwe! The queen must die and we shall all -be destroyed!” -</p> -<p>“Hush, mother,” said the young man, as he glanced significantly over to Oluolu, who -had evidently some secret knowledge of the way to violate tabu. “Many people think -that the tabu is not right, and that the threatened punishments come not from the -gods, but from the priests themselves. The white men in Ka-meha-meha’s court do not -keep tabu, nor do they die. Even the king does not require human sacrifices. Old things -are passing away.” -</p> -<p>“But the gods will punish the people for the growing unbelief,” murmured the grandmother. -</p> -<p>“Not if the belief is false,” said Oluolu. -</p> -<p>Ka-ahu-manu listened in astonishment. She had done many things secretly which she -did not care to have come to the ears of the priests, but she could scarcely believe -that the common people did the same. She said: -</p> -<p>“Is this the talk of the common people?” -</p> -<p>“No,” answered Oluolu. “Only a few speak <span class="pageNum" id="pb179">[<a href="#pb179">179</a>]</span>freely one to another. The dread of the priest is over the land.” -</p> -<p>When Ka-ahu-manu returned to the king’s houses she kept these things in her heart. -She saw the priests and their spies becoming more vigilant and more violent. She realised -that the foreigners were exerting a strong influence against the tabu system. Her -outspoken speeches, for which the priests did not dare to punish her, were bearing -fruit. The indignation of the queens of Ka-meha-meha was aroused when a priest commanded -that a little girl who had been caught eating bananas should have one of her eyes -gouged out. Then came a carousal, after which a tipsy woman stumbled into her husband’s -eating-house and was put to death for violating the tabu. Ka-ahu-manu talked these -and many other similar experiences over when she visited the old grass house, gaining -new ideas and new confidence from her loyal retainers; but the old woman, with aching -heart, sat in the door, muttering incantations to keep her queen and her children -from the danger which their words seemed to invite. -</p> -<p>Ka-meha-meha died about 2 o’clock in the morning of May 8, 1819. When he knew that -his illness was serious he gave the kingdom jointly to Ka-ahu-manu and his son, Liho-liho. -</p> -<p>The very morning of Ka-meha-meha’s death some chiefs came to Ka-ahu-manu with the -proposition that she use her authority and declare the <span class="pageNum" id="pb180">[<a href="#pb180">180</a>]</span>tabu at an end. But there was an indescribable scene of riotous confusion and revelry -and lust. Even the ordinary restraints of savage society were laid aside. Priests -were occupied with signs and incantations to discover some one who might have prayed -the great king to death. Ka-ahu-manu’s party of practical unbelievers were under suspicion. -Therefore the queen decided that the time had not yet come to take such an eventful -step. However, some of the people violated different tabus and suffered no injury. -Kee-au-moku, the queen’s brother, broke the tabu staff of the priests, and Hewa-hewa, -the high priest, later gave his influence not only toward the suppression of the tabus, -but also toward the destruction of the idols and their temples. -</p> -<p>After a few days Liho-liho, the young king, and Ka-ahu-manu, in their most regal apparel, -met and together assumed the government of the Hawaiian Islands. At that time Ka-ahu-manu -proposed that they henceforth disregard the tabus. But the king, although under the -influence of liquor, was not quite ready to take this step. Some of the chiefs also -opposed such action. Keopuolani, one of the queens, asked the king to eat with her. -But Liho-liho delayed the answer. Then she took his little brother (afterward Ka-meha-meha -III) and induced him to eat with her. This gave an example of the most sacred tabu -chief in the land violating tabu with her little son. Soon the king yielded <span class="pageNum" id="pb181">[<a href="#pb181">181</a>]</span>and openly ate and drank with the queens at a feast in which many tabu articles were -placed. The word passed rapidly from island to island, and was hailed with joy by -the mass of the people. -</p> -<p>But the guardian of the war god, Kaili, felt responsibility placed upon him by the -dying charge of Ka-meha-meha. He felt that it was his high trust to protect the tabus -and the worship of the gods. He was strong and fearless. The priests and chiefs who -wished to perpetuate tabu gathered around him and a rebellion was instituted. -</p> -<p>The story of the “battle of Kua-moo” must be told very briefly. It was the death struggle -of the fanatics. It was the attack of the handful upon the better armed and larger -army. It was a long drawn-out conflict. At last the guardian of the war god, wounded -and bleeding, fought, seated upon a block of lava. By his side his wife stood, also -fighting bravely. As he, struck by a musket ball, fell back dead, she cried out: “I -surrender!” But at that moment a ball struck her in the temple and she fell dead by -the body of her husband. -</p> -<p>How the tabus were laid aside, the idols destroyed and the temples burned—all this -is a matter of history. But no writer has chronicled how the young husband carried -the news from Kailua to the grass house under the cocoanut trees. No one has written -of the joy of Oluolu in the life of broader privileges secured by abolishing the tabu -system. And no one has described the old woman <span class="pageNum" id="pb182">[<a href="#pb182">182</a>]</span>who could not understand the new order of things, but sat in the door of the grass -house in the valley and grieved over the shattered doctrines of her forefathers. -<span class="pageNum" id="pb183">[<a href="#pb183">183</a>]</span></p> -</div> -</div> -<div id="ch19" class="div1 chapter"><span class="pageNum">[<a href="#xd31e424">Contents</a>]</span><div class="divHead"> -<h2 class="label">XIX</h2> -<h2 class="main">FIRST HAWAIIAN PRINTING</h2> -</div> -<div class="divBody"> -<p class="first">Foreigners from all over the world called on the Hawaiians and remained with them -forty years before the missionaries came. Their influence was negative. They did not -study the people or help them to study. John Young, Don Marin and Isaac Davis were -notable exceptions in a few things, but the fact remains that no earnest effort was -made by any one to help the natives intellectually until the missionaries came. -</p> -<p>Alexander Campbell, who, in 1809, was left in Honolulu by a whaling ship on account -of frozen feet, revealed the situation. The king Tamaah-maah (Ka-meha-meha) ordered -Boyd, his carpenter, to make a loom for Campbell to use in weaving cloth for sails. -Boyd declined, saying, “The natives should be taught nothing that would render them -independent of strangers.” -</p> -<p>Campbell places on record the feeling among the foreigners. “When a brother of the -Queen’s, whose name I do not remember—but who was usually called by the white people -John Adams—wished me to teach him to read, Davis would not permit <span class="pageNum" id="pb184">[<a href="#pb184">184</a>]</span>me, observing, ‘They will soon know more than ourselves.’ ” It is interesting to note -that Gov. Adams, whose native name was Kuakini, did learn to read and write under -the missionaries and has left two short letters, in both of which he presents a request -for saws. -</p> -<p>In one he says, “My wife is going away to Hawaii. If perhaps she can carry, give you -to me sahs tools,” signed “Gov. Adams.” In the other letter he says he is building -a house and wants a “sah tool” which he will return when the work is done. -</p> -<p>The missionaries landed at Kailua on the island Hawaii, April 4, 1820, and there divided -their party, the larger number coming to “Hanaroorah, Honolulu, April 19.” -</p> -<p>Mr. Bingham says, “They began at once to teach.—The first pupils were the chiefs and -their favourite attendants and the wives and children of foreigners.” The first instruction -was necessarily in English, but the missionaries used every opportunity to become -acquainted with the speech of the people and make it a written language. They wrote -down as carefully as they could every new word which came to their ears. This was -no small task and was absolutely necessary as the foundation of a written language. -</p> -<p></p> -<div class="figure p184width" id="p184"><img src="images/p184.jpg" alt="FIRST LEAFLET PRINTED, 1822" width="461" height="720"><p class="figureHead">FIRST LEAFLET PRINTED, 1822</p> -<p class="first"></p> -<div class="table"> -<h4 class="tablecaption">THE ALPHABET.</h4> -<table> -<tr> -<td class="cellLeft cellTop"><span class="asc">VOWELS.</span> </td> -<td colspan="2" class="colspan cellRight cellTop"><span class="asc">SOUND.</span> -</td> -</tr> -<tr> -<td class="cellLeft"><i>Names.</i> </td> -<td><i>Ex. in Eng.</i> </td> -<td class="cellRight"><i>Ex. in Hawaii.</i> -</td> -</tr> -<tr> -<td class="cellLeft"><b>A a</b> — â </td> -<td>as in <i>father</i>, </td> -<td class="cellRight">la—sun. </td> -</tr> -<tr> -<td class="cellLeft"><b>E e</b> — a </td> -<td>— <i>tete</i>, </td> -<td class="cellRight">hemo—cast off. </td> -</tr> -<tr> -<td class="cellLeft"><b>I i</b> — e </td> -<td>— <i>marine</i>, </td> -<td class="cellRight">marie—quiet. </td> -</tr> -<tr> -<td class="cellLeft"><b>O o</b> — o </td> -<td>— <i>over</i>, </td> -<td class="cellRight">one—sweet. </td> -</tr> -<tr> -<td class="cellLeft cellBottom"><b>U u</b> — oo </td> -<td class="cellBottom">— <i>rule</i>, </td> -<td class="cellRight cellBottom">nui—large.</td> -</tr> -</table> -</div><p> -</p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop"><span class="asc">CONSONANTS.</span> </td> -<td class="cellTop"><i>Names.</i> -</td> -<td class="cellTop"><span class="asc">CONSONANTS.</span> </td> -<td class="cellRight cellTop"><i>Names.</i> -</td> -</tr> -<tr> -<td class="cellLeft"><b>B b</b> </td> -<td>be </td> -<td><b>N n</b> </td> -<td class="cellRight">nu </td> -</tr> -<tr> -<td class="cellLeft"><b>D d</b> </td> -<td>de </td> -<td><b>P p</b> </td> -<td class="cellRight">pi </td> -</tr> -<tr> -<td class="cellLeft"><b>H h</b> </td> -<td>he </td> -<td><b>R r</b> </td> -<td class="cellRight">ro </td> -</tr> -<tr> -<td class="cellLeft"><b>K k</b> </td> -<td>ke </td> -<td><b>T t</b> </td> -<td class="cellRight">ti </td> -</tr> -<tr> -<td class="cellLeft"><b>L l</b> </td> -<td>la </td> -<td><b>V v</b> </td> -<td class="cellRight">vi </td> -</tr> -<tr> -<td class="cellLeft cellBottom"><b>M m</b> </td> -<td class="cellBottom">mu </td> -<td class="cellBottom"><b>W w</b> </td> -<td class="cellRight cellBottom">we </td> -</tr> -</table> -</div><p> -</p> -<div class="table"> -<table> -<tr> -<td colspan="8" class="colspan cellLeft cellRight cellTop"><i>The following are used in spelling foreign words:</i> -</td> -</tr> -<tr> -<td class="cellLeft cellBottom">F f </td> -<td class="cellBottom">fe </td> -<td class="cellBottom">G g </td> -<td class="cellBottom">ge </td> -<td class="cellBottom">S s </td> -<td class="cellBottom">se </td> -<td class="cellBottom">Y y </td> -<td class="cellRight cellBottom">yi</td> -</tr> -</table> -</div><p> -</p> -</div><p> -</p> -<p>As soon as the missionaries were sure of the orthography and pronunciation of a number -of words they prepared a primer or spelling book to be <span class="pageNum" id="pb185">[<a href="#pb185">185</a>]</span>printed for the schools they were carrying on. Mr. Bingham says: “On the 7th of January, -1822, we commenced printing the language in order to give them letters, libraries -and the living oracles in their own tongue. A considerable number was present, and -among those particularly interested was Ke-au-moku (Gov. Cox) who after a little instruction -by Mr. Loomis applied the strength of his athletic arm to the lever of a Ramage press, -pleased thus to assist in working off a few impressions of the first lessons.” -</p> -<p>Although these impressions were merely proof sheets, probably, of the first half of -the spelling book, yet the large number printed and put in use, nearly 100 in all, -would make this the first item printed. -</p> -<p>This was the first printing done in the Hawaiian islands and along the North Pacific -coast west of the Rocky Mountains. These first sheets created a new interest among -the chiefs. King Liho-liho (Ka-meha-meha II) visited the press, saw a sheet of clean -white paper laid over the type, then “pulled the lever around and was surprised to -see the paper instantly covered with words in his own language.” -</p> -<p>While the chiefs were awakened by these proof impressions to intellectual desires -never before experienced, the work was being pushed of finishing the second “signature” -and the complete book of sixteen pages was printed in an edition of 500 copies. Gov. -Adams (Kuakini) secured one of the <span class="pageNum" id="pb186">[<a href="#pb186">186</a>]</span>first copies of these lessons “and was quickly master of them.” -</p> -<p></p> -<div class="figure p186width" id="p186"><img src="images/p186.jpg" alt="TITLE PAGE OF FIRST HYMN BOOK, 1823" width="484" height="720"><p class="figureHead">TITLE PAGE OF FIRST HYMN BOOK, 1823</p> -</div><p> -</p> -<p>Liho-liho was glad to have the chiefs instructed and took 100 copies of the first -primer for his friends and attendants. Ka-ahu-manu took 40 for her friends. These -probably came from this printing of 500 copies. In the latter part of September, another -printing of 2,000 copies was made from the same type. -</p> -<p>Liho-liho felt a little like the foreigners who did not want the natives instructed. -He wanted the education reserved for the chiefs because, according to Mr. Bingham, -“he would not have the instruction of the people in general come in the way of their -cutting sandalwood to pay his debts.” -</p> -<p>Nevertheless, the flood could not be held back and the privilege of reading and writing -rapidly spread among the people. In six years there was the record— -</p> -<p>“Oahu: Mission Press, Nov. 1828; 5 Ed.; 20,000. Total, 120,000.” -</p> -<p>Meanwhile a great deal of other printed matter had been issued from that first press. -</p> -<p>March 9, 1822, at the request of the king and high chiefs a handbill, entitled, “Port -Regulations,” was printed, probably to aid the rulers in quieting the differences -which were continually arising with sea captains. The fourth item recorded as issued -in these islands was in December, 1823, and is the very rare and unique little book -of 60 pages of <span class="pageNum" id="pb187">[<a href="#pb187">187</a>]</span>Hawaiian hymns prepared by Rev. Hiram Bingham and Rev. William Ellis, an English missionary -from Tahiti who resided in Honolulu at the time, heartily allying himself with the -American missionaries. His previous knowledge of the similar language of Tahiti made -it easy for him to learn Hawaiian. The edition of this hymn book was 2,000 copies. -</p> -<p>The most interesting part of the story of printing in the Hawaiian Islands belongs -to the greatest work accomplished for the good of the people—the printing of the Bible -in the Hawaiian language. This article has space for only a few facts. The first printed -Bible passage was in a revised spelling book published April, 1825. This was John -3, 16–21. Then in June, 1825, a booklet, 4 pages, called—“He olelo a ke Akua,” or -“Selected Scriptures,” was probably printed on the same demy with “He ui,” or “A catechism,” -8 pages—each 7,000 copies. In November, 1825, the hundredth Psalm was “printed on -a card for the opening of the church built by Ka-lai-moku at Honolulu,” then in December, -1825, the Ten Commandments and the Lord’s Prayer; in July, 1826, the Good Samaritan, -and in January, 1827, the Sermon on the Mount. -</p> -<p>In December, 1827, came the first systematic attempt toward printing the Bible. Twelve -pages of the Gospel of Luke were struck off—10,700 copies. Later the entire book of -Luke was printed in Honolulu. <span class="pageNum" id="pb188">[<a href="#pb188">188</a>]</span>The other gospels, Matthew, Mark and John, were printed in 1828 in the United States. -A copy of these three gospels, bound in an elegant and substantial cover, was presented -to Ka-pio-lani, the high chiefess who defied Pele on the brink of the pit-crater of -Kilauea in 1825. This volume now lies in the archives of the Hawaiian Board. The entire -Bible was completed and “the finishing sheet was struck off May 10, 1839.” -</p> -<p>An interesting prophecy concerning the completion of the Bible is found in a writing -book, where, under the date April 30, 1827, is the record of a conversation. Mr. Bingham -says that it is the duty of the mission to complete a translation of the Bible in -five years from this time and thinks that with circumstances as favourable as they -now are it will be done. -</p> -<p></p> -<div class="figure p188width" id="p188"><img src="images/p188.jpg" alt="FIRST BIBLE PRINTING, 1827" width="460" height="720"><p class="figureHead">FIRST BIBLE PRINTING, 1827</p> -<p class="first">GOSPEL OF LUKE</p> -</div><p> -</p> -<p>Mr. Whitney says: “I say if the whole Bible is in print in the Hawaiian language in -ten years from this time it is as much as I expect, and I think will be a progress -exceeding that of any other mission to any heathen country having a language not previously -written or reduced to order.” It was a little over twelve years after the first pages -were prepared before the complete Bible was in print. -<span class="pageNum" id="pb189">[<a href="#pb189">189</a>]</span></p> -</div> -</div> -<div id="ch20" class="div1 chapter"><span class="pageNum">[<a href="#xd31e434">Contents</a>]</span><div class="divHead"> -<h2 class="label">XX</h2> -<h2 class="main">THE FIRST CONSTITUTION</h2> -</div> -<div class="divBody"> -<p class="first">Many subtle influences were at work in the evolution of Hawaiian civilisation. Between -the years 1835–1840 there was a culmination of several forces, each one important -in itself and all uniting to bring about the exceedingly interesting series of events -which marked the Hawaiian history of that time. Missionary instruction commenced in -1820. The work of translating the Bible into the Hawaiian language was completed and -the book published in 1839. For several years the thoughts of the Bible had been studied -and preached with great clearness and power as the result of the labour of translating -and criticising the different books. Then came one of the most remarkable religious -revivals in history. These years of religious instruction, with their resultant awakening -of conscience and yearning for a better life, could not escape a close connection -with the contemporaneous demands of civilisation. The double development could not -be separated. -</p> -<p>During these same years there came a new relation to the larger nations of the world. -International <span class="pageNum" id="pb190">[<a href="#pb190">190</a>]</span>complications succeeded each other with great rapidity. A controversy with Roman Catholic -priests, much as it was deprecated by the missionaries, was nevertheless a very useful -factor in making the king and chiefs realise that they must be better prepared to -deal with foreign interference. There was plain necessity for a knowledge of law and -government. Schools and churches and the first newspapers published in the Pacific -Ocean were all enforcing the demand for better government. -</p> -<p>In 1833 King Ka-meha-meha III was thinking seriously of holding unbridled sway over -his people. Alexander says that he “announced to his chiefs his intention to take -into his possession the land for which his father had toiled, the power of life and -death, and the undivided sovereignty.” His purpose was to have no government distinct -from the will of the king. -</p> -<p>The earthquake changes in civil conditions occurring at that time throughout the islands -speedily made the king and the chiefs conscious of their ignorance of methods of government, -and in 1836 they applied to the United States “for a legal adviser and instructor -in the science of government.” This was a request difficult to grant speedily. In -1838 the right man for the place was selected from among the American missionaries -in the islands. His name was William Richards. Under his instruction an outline of -forms of civil government <span class="pageNum" id="pb191">[<a href="#pb191">191</a>]</span>was rapidly given to the leading men of the kingdom. Ka-meha-meha III determined to -put the lessons into practice, and in 1839 issued what he called “A Declaration of -Rights—Both of the People and the Chiefs,” and in October, 1840, promulgated the first -Constitution of the Hawaiian Islands, quickly following these documents with a code -of laws agreed to unanimously by the council of chiefs and signed by both the king -and his premier. -</p> -<p>These laws and the Constitution and Declaration of Rights were first published in -English in 1842. The Declaration and Constitution owe much of their remarkably clear -and broad conceptions of the relation of ruler and subject to Mr. Richards. Nevertheless, -it is a somewhat remarkable fact that men of such limited civilisation as the king -and chiefs should have been willing to voluntarily give up so large a use of power -as is marked in the adoption of such a radically new form of government as arose in -1839–1840. It was a revolution of ideas and purposes and customs remarkable in its -extent and thoroughness. -</p> -<p>Laws had been made by kings and chiefs as far back as the year 1823. Many difficulties -had been decided according to the tabu, or practices of the chiefs, or according to -the general principles of common law. The established customs of civilised nations -had considerable force in disputes between natives and foreigners. But at last the -rulers of <span class="pageNum" id="pb192">[<a href="#pb192">192</a>]</span>the land began to put their government into permanent shape. Mr. Richards had much -to do in the preparation of the new system of rule. The foreign consuls assisted and -even wrote some of the earlier laws. Commanders of warships made suggestions. Missionaries -were consulted. David Malo, John and Daniel Ii and other pupils of the early missionaries -wrote some of the original laws. The king and the high chiefs ratified these laws, -explained them to the people and put them in force. This is in brief the situation -immediately preceding and accompanying the peaceable and yet irreclaimable establishment -of constitutional rights and privileges in Hawaii. -</p> -<p>Three steps are to be noticed in the growth of the recognition of the rights of the -common people. The Declaration of Rights, the Constitution, and the Enactment of Laws -by an elected legislature. Once taken, no royal will could ever retrace these steps. -The king and his chiefs made a gulf between their past and their future history and -could not bridge it or re-cross it. The Hawaiian Magna Charta, like that of King John -Lackland, was irrevocable, because, like the great charter of England, it was a step -in the evolution of human liberty. It is interesting to note the similarity of thought -and language when the leading principle of the Magna Charta is placed beside the supreme -gift of the king granted in the Hawaiian Declaration of Rights. -<span class="pageNum" id="pb193">[<a href="#pb193">193</a>]</span></p> -<p>What has been called “The essence and glory of Magna Charta” reads as follows: “No -freeman shall be taken, or imprisoned, or dis-seized, or outlawed, or banished, or -anyways injured, nor will we pass upon him, nor send upon him, unless by the legal -judgment of his peers or by the law of the land.” -</p> -<p>The Hawaiian Declaration of Rights, issued June 7, 1839, stated first the principle -upon which the American Declaration of Independence was founded, viz.: -</p> -<p>“That God has bestowed certain rights alike on all men, and all chiefs, and on all -people of all lands.” -</p> -<p>Then the further fundamental principle was outlined that: -</p> -<p>“In making laws for the nations, it is by no means proper to enact laws for the protection -of the rulers only, without also providing protection for their subjects.” -</p> -<p>Then came the necessary conclusion, which is very similar to the crux of Magna Charta: -</p> -<p>“Protection is hereby secured to the persons of all the people, together with their -lands, their building lots, and all their property while they conform to the laws -of the kingdom, and nothing whatever shall be taken from any individual, except by -express provision of the laws.” -</p> -<p>In order to carry out this Declaration of Rights Ka-meha-meha III and his high chiefs -were led <span class="pageNum" id="pb194">[<a href="#pb194">194</a>]</span>irresistibly to the promulgation of a Constitution which should differentiate the -functions of the different branches of government and provide for a proper presentation -of the needs of the people. As surely as the sunlight follows the morning star so -certainly came the provision for a House of Nobles representing the chiefs and a House -of Representatives representing the people. -</p> -<p>The Constitution was promulgated October 8, 1840. After reiterating the Declaration -of Rights the king defines the legislative, executive and judicial branches of government -and establishes the legislature and bestows upon it the power of enacting laws. Previously -he had enacted law with the advice of his council of high chiefs. -</p> -<p>The laws which were passed after this Constitution was promulgated are both curious -and instructive. There is a very large concession on the part of the king and the -high chiefs who constituted his advisers, and a correspondingly large increase of -privileges on the part of the common people. This is especially noticeable in the -enactment of laws concerning taxation. Before the days of the Constitution and legislature -the king held all power in his own hands, although the <i lang="haw">Aha-alii</i>, or Council of Chiefs, was a factor with which he continually reckoned. The common -people were not taken very much into account before the influence of Christianity -was felt by both king and chiefs. -</p> -<p>In the act of the Legislature and House of Nobles <span class="pageNum" id="pb195">[<a href="#pb195">195</a>]</span>signed by the king November 9, 1840, three forms of taxation are specified—the poll -tax, the land tax, and the labour tax. -</p> -<p>The poll tax could be paid in arrowroot, cotton, sugar or anything which had a specific -money value. The most important exemption looked toward the preservation of large -families. “If any parents have five, six, or more children, whom they support … then -these parents shall by no means be required to pay any poll, land or labour tax until -their children are old enough to work, which is at fourteen years of age.” -</p> -<p>The land tax was to be paid in swine. -</p> -<p>If lands were forfeited they were to go back into the hands of the king, “and he shall -give them out again at his discretion, or lease them, or put them into the hands of -those who have no lands, as he shall think best.” -</p> -<p>The labour tax would be considered an exceedingly heavy burden by the public of the -present time and yet that labour law was very much less oppressive than the semi-civilisation -which preceded it. The native who sighs for the return of the days of the olden time -would speedily try to get back out of the fire into what he considers a frying pan. -Twelve days’ public labour out of every month would be considered exceedingly oppressive -if exacted by the government of to-day. Yet thus reads a part of the enactment of -1840: -</p> -<p>“When public labour is to be done of such a <span class="pageNum" id="pb196">[<a href="#pb196">196</a>]</span>nature as to be a common benefit to king and people, and therefore, twelve days in -a month are devoted to labour; then all persons, whether connected with the land or -not, and also all servants shall go to the work or pay a fine of half a dollar a day.” -</p> -<p>Fines were exacted from the late and lazy. The man coming after 7 o’clock in the morning -was fined an eighth of a dollar, and after dinner a fourth of a dollar. While the -man who was lazy and idle one day was fined two days’ extra labour. There were, of -course, exemptions for infirmity, large families and other good reasons. -</p> -<p>There was enacted a special law for the lazy and worthless element of the community. -</p> -<p>The words of the law seem to come from the lips of the king. “As for the idler, let -the industrious man put him to shame, and sound his name from one end of the country -to the other.” The chiefs were exhorted “to disperse those lazy persons who live in -hordes around you, through whom heavy burdens are imposed upon your labouring tenants.” -“Treat with kindness those who devote their strength to labour, till their tattered -garments are blown about their necks, while those who live with you in indolence wear -the clean apparel for which the industrious poor have laboured.” -</p> -<p>It is well known that laws are applied sermons, but these laws are sometimes primarily -sermons, as the introduction to Act III well says: “A portion <span class="pageNum" id="pb197">[<a href="#pb197">197</a>]</span>of this law is simply instruction and a portion is direct law. That part which simply -disapproves of certain evils is instruction. If a penalty is affixed that is absolute -law.” Hence the following exhortations are made to the chiefs: “That the land agents -and that lazy class of persons who live about us should be enriched to the impoverishment -of the lower classes, who with patience toil under their burdens, is not in accordance -with the designs of this law. This law condemns the old system of the king, chiefs, -land agents and tax officers. That merciless treatment of common people must end.” -</p> -<p>It is worthy of notice that the fourth act of these early laws practically recognised -the New England system of “local” or “town” government. The words are peculiar, “If -the people of any village, township, district, or state consider themselves afflicted -by any particular evils in consequence of there being no law which is applicable … -then they may devise a law which will remedy their difficulties. If they shall agree -to any rule, then that rule shall become a law for that place, but for no other.” -This was to apply especially to any community’s desire concerning fences, animals -at large, and roads. “Though no such law can be at variance with the general spirit -of the laws of the nation nor can there be any oppressive law nor one of evil tendency.” -</p> -<p>In 1842 an act was signed by the king and the <span class="pageNum" id="pb198">[<a href="#pb198">198</a>]</span>premier, in which the evident intent is a lesson for the common people—a lesson to -be enforced by contrasts. “The people are wailing on account of their present burdens. -Formerly they were not called burdens. Never did the people complain of burdens until -of late. This complaint of the people, however, would have a much better grace if -they with energy improved their time on their own free days; but lo! this is not the -case. They spend their days in idleness, and therefore their lands are grown over -with weeds and there is little food growing. The chiefs, of their own unsolicited -kindness, removed the grievous burdens. The people did not first call for a removal -of them. The chiefs removed them of their own accord. Therefore the saying of some -of the people that they are oppressed is not correct. They are not oppressed, but -they are idle.” -</p> -<p>For that reason a new law was enacted stating that it “shall be the duty of the tax -officer whenever he sees a man sitting idle or doing nothing on the free days of the -people (<i>i.e.</i>, the days, when they were not required to work for the king or chiefs) to take that -man and set him at work for the government, and he shall work till night.” -</p> -<p>Accompanying this act compelling idlers to toil there was a clear statement of the -strong contrast between the burdens of the time immediately preceding and those after -the passage of the new laws. These changes are worth noting because of their <span class="pageNum" id="pb199">[<a href="#pb199">199</a>]</span>historical bearing upon the past and present condition of the native Hawaiians. -</p> -<p>“Formerly if the king wished the property of any man he took it without reward, seized -it by force or took a portion only, as he chose, and no man could refuse him. The -same was true of every chief and even the landlords treated their tenants thus.” This -was so changed that if a chief should attempt it “he would instantly cease to be a -chief on this archipelago.” -</p> -<p>“Formerly the chief could call the people from one end of the islands to the other -to perform labour.” “If the king wished the people to work for him they could not -refuse. They must work from month to month. So also at the call of every chief and -every landlord.” -</p> -<p>“Formerly if the people did not go to the work of the king when required, the punishment -was that their houses were set on fire and consumed.” The fact must be recognised -that before the adoption of this Constitution under the influence of the American -missionaries the common people never owned any land or had any especial rights. -</p> -<p>The power of the king and chiefs up to the time of their freely giving this constitution -and new set of laws was practically unlimited. The fact that they voluntarily limited -themselves for the benefit of the people must be noted to the credit of an awakened -conscience under missionary guidance. -<span class="pageNum" id="pb200">[<a href="#pb200">200</a>]</span></p> -</div> -</div> -<div id="ch21" class="div1 chapter"><span class="pageNum">[<a href="#xd31e444">Contents</a>]</span><div class="divHead"> -<h2 class="label">XXI</h2> -<h2 class="main">THE HAWAIIAN FLAG</h2> -</div> -<div class="divBody"> -<p class="first">The flag which has floated over the Hawaiian Islands for more than a century is a -combination of the “Union Jack” and stripes rather than the “Stars and Stripes,” to -which it now gives precedence. The Union Jack in the upper or “halyard” corner, and -eight stripes, red, white and blue, constitute the old flag of Hawaii. -</p> -<p>This flag has a story worth hearing. -</p> -<p>Vancouver visited the “Sandwich Islands” with Captain Cook. Nearly fifteen years later -he returned in command of an expedition. February 21, 1794, he entered into an agreement -with Ka-meha-meha I and his Council of Chiefs to receive the islands under the protection -of Great Britain. February 25, with great ceremony, the English flag was raised over -Ka-meha-meha’s royal home on the island of Hawaii. Probably this flag was the first -“Union Jack” adopted by King James, 1603–1625, on the political union of England and -Scotland. -</p> -<p>This flag was succeeded in 1801 by the present Union Jack, which is made by placing -three crosses upon a blue field—St. George’s of England, a red <span class="pageNum" id="pb201">[<a href="#pb201">201</a>]</span>cross; St. Andrew’s of Scotland, a white cross, and St. Patrick’s of Ireland. The -Irish addition to the flag consisted of St. Patrick’s red cross laid upon St. Andrew’s -white cross, and half covering it. This was the second Union Jack. The name “Jack” -is said to have come from the red cross on the “jacque”—the coat of mail or outer -coat of the soldiers of England. -</p> -<p>The second Union Jack was the second flag to float authoritatively over the Hawaiian -Islands. The fact that Ka-meha-meha placed the English flag over his government has -sometimes been construed as a technical “cession of the islands to the English crown.” -But the astute Ka-meha-meha, while looking for English protection from the greed of -other nations, stipulated that the Hawaiians should “govern themselves in their own -way and according to such laws as they themselves might impose.” The action of Vancouver -was not ratified in England, owing to more important European questions, and a real -protectorate was never established. Nevertheless, there was a nominal guardianship -afforded by the presence of the English flag floating over the Hawaiian grass houses -and fleets of boats. -</p> -<p>It should be said that during preceding centuries each high chief had carried a pennant -of coloured native cloth at the masthead of his double war canoe, but these were individual -and family rather than national banners. -<span class="pageNum" id="pb202">[<a href="#pb202">202</a>]</span></p> -<p>At first the English flag was established only upon the island of Hawaii. Then it -passed with Ka-meha-meha from island to island as he conquered the high chiefs and -became the sole ruler of the group. When the king made Honolulu his chief royal residence -the flag floated over his house near the seashore. On Kauai, the island farthest north -of all the group, there was a strong Russian influence. The Russians built a fort -at the mouth of one of the rivers. Against their armed possession of any part of the -islands King Ka-meha-meha made strong objection, but, according to the statements -of sailors, the Russian flag was used by the high chief of Kauai until finally displaced -by the Hawaiian flag. -</p> -<p>The English flag over Honolulu was a warning to other nations, and also to lawless -individuals. No man could tell exactly how far to go in the presence of that flag. -The sailors of those days unquestionably ran riot in wickedness, and the early influences -of white civilisation were absolutely awful. But there was a limit beyond which the -lawless element did not dare to pass. The flag would permit England to advance whatever -claim might be desired in case of any great trouble. -</p> -<p>This continued from 1794 to 1812. Then war broke out between England and the United -States. Alexander, in a report to the Hawaiian Historical Society, says that upon -the outbreak of this war <span class="pageNum" id="pb203">[<a href="#pb203">203</a>]</span>a friendly American persuaded Ka-meha-meha I “to have a flag of his own.” -</p> -<p>An English Captain (George C. Beckley) some time near the beginning of the century -brought a small ship to the islands and sold it to the chiefs. He then settled in -Honolulu and became a friend of the king, who made him a “tabu-chief.” He married -an Hawaiian woman of high priestly family. Nevertheless, “she had to kolo-kolo or -crawl on her hands and knees whenever she entered the house of her husband, the tabu-chief.” -</p> -<p>To Captain Beckley was entrusted the task of designing and making the first Hawaiian -flag. The pattern flag, the first one made, was afterward “fashioned into a child’s -frock and worn on special occasions by each one of the children in succession, and -was long preserved as an heirloom in the family.” -</p> -<p>This was apparently a compromise between the flags of the two antagonistic English-speaking -nations. The Jack was retained to show the king’s friendship for England. The stripes -were said to represent the red, white and blue of the American flag. They were eight -in number, to represent the eight principal islands of the group. It was a combination -of Hawaiian with European and American interests. -</p> -<p>The old king was very proud of his beautiful new flag, and displayed it from his palace -and over <span class="pageNum" id="pb204">[<a href="#pb204">204</a>]</span>the royal homes in other islands. It superseded the Russian flag on Kauai. He built -a new coral rock fort, 300 × 400 feet dimensions, with walls twelve feet high and -twenty feet thick. In it he placed forty guns, six, eight and twelve pounders, from -which thundering salutes were fired on every possible occasion. He gave command of -this fort to Captain Beckley, and over it flung his new flag to the breeze. -</p> -<p>He sent his flag to China at the masthead of a ship he had purchased for the sandalwood -trade. The captain of this ship, Alexander Adams, found trouble waiting for him at -Canton, “because the Chinese authorities refused to recognise the Hawaiian flag, which -had never before been seen in that port.” We have the statement on good authority -that Captain Adams had to pay such heavy harbour dues that the report thereof to Ka-meha-meha -taught the Hawaiian king one of the principles of civilised business, <i>i.e.</i>, to charge fees for every boat entering his harbour. He lost about $3,000 in this -voyage to China, “chiefly owing to the new flag.” The lesson learned concerning the -harbour dues was probably worth all that was lost, although the king lived less than -two years afterwards to enjoy his new source of income. -</p> -<p>The flag has figured prominently in several international episodes. -</p> -<p>The Hawaiian Islands were fertile fields to greedy land-loving rovers of the seas. -In 1842 <span class="pageNum" id="pb205">[<a href="#pb205">205</a>]</span>and 1843 Mr. Charlton, an English consul, made trouble for the Hawaiian chiefs by -laying claim to a very valuable piece of land in Honolulu, which the chiefs claimed -could not possibly have been given to him by the rightful owners. This was the foundation -of a series of disagreements. The consul was an open advocate of English annexation, -and reported a dangerous state of affairs to England. Finally, leaving his consulate -in the hands of a friend, he went to England to present his own claims. Meanwhile, -a captain of an English frigate, Lord George Paulet, was sent to Honolulu. He seized -upon every pretext for advancing his intention of seizing the islands in the name -of the English crown. The king, Ka-meha-meha III, meanwhile made earnest protest and -planned resistance, but his wise counsellors persuaded him not to give Lord Paulet -any pretext for action, but to forestall him by making a provisional cession of the -kingdom pending the appeal to the protection of the United States and England. On -February 25, 1843, the Hawaiian flag was hauled down and the Union Jack was once more -raised over a part of the islands. On February 25, 1794, forty-nine years before, -Vancouver’s flag-raising ceremony had taken place. Like Vancouver, Lord Paulet evidently -had little doubt about England’s glad welcome of a new colonial possession. -</p> -<p>Ka-meha-meha III made a short speech of protest, closing with the words: “I have hope -that <span class="pageNum" id="pb206">[<a href="#pb206">206</a>]</span>the life of the land will be restored when my conduct shall be justified.” Lord Paulet -then took possession of the fort, confiscated Hawaiian ships, compelled natives to -enlist to form an English army, and began to increase taxes to meet the expenses of -his new government. The king withdrew to another island, and, with his cabinet, disclaimed -the authority of Lord Paulet, and continued to appeal to England. -</p> -<p>This triumphal flight of the English flag was not at all permanent. In the first part -of July, about four months and a half after Lord Paulet’s seizure of the islands, -Commodore Kearney, in the old U. S. frigate <i>Constitution</i>, entered Honolulu harbour. The native chiefs visited his ship. Lord Paulet had collected -all the Hawaiian flags and destroyed them, but a new flag was hastily made and raised -over the visitors, and a salute fired in its honour—to Lord Paulet’s helpless indignation. -</p> -<p>However, in the new flag the colors of the bars were permanently reversed. In this -respect the modern Hawaiian flag is different from the flag first made. -</p> -<p>A few days later Admiral Thomas, commander of the English navy in the Pacific, arrived -in Honolulu, and “in most courteous terms solicited a personal interview with the -king.” In a few hours it became known that he had come to restore the independence -of the islands. -</p> -<p>On Monday morning, July 31, 1843, the admiral <span class="pageNum" id="pb207">[<a href="#pb207">207</a>]</span>issued a proclamation restoring the islands to their king, and incidentally mentioning -in high terms the work of the American missionaries. Monday forenoon, “a parade of -several hundred English marines appeared on the plain of Honolulu (now known as Thomas -Square), with their officers, their banners waving proudly and their arms glittering -in the sunbeams. Admiral Thomas and the suspended king proceeded thither in a carriage, -attended by the chiefs and a vast multitude of people. The English standard bearers -advanced towards his majesty, their flags bowed gracefully, and a broad, beautiful -Hawaiian banner, exhibiting a crown and olive branch, was unfurled over the heads -of the king and his attending chieftains. This was saluted by the English troops with -field pieces, then by the guns of Lord Paulet’s ship, whose yards were manned in homage -to the restored sovereign. Then succeeded the roar of the guns of the fort, Punchbowl -battery, the admiral’s ship, the United States ships and others.” -</p> -<p>“Thomas Square” was so named and set apart as a perpetual park near the heart of the -city, in honour of this action of Admiral Thomas. Monday afternoon the king and chiefs -and several thousand people gathered in the new native stone church, Kawaiahao, and -held an enthusiastic praise meeting. The king in an eloquent speech uttered a motto -worthy of the highest statesmanship. This was later adopted as the national motto -and inscribed <span class="pageNum" id="pb208">[<a href="#pb208">208</a>]</span>on all Hawaiian coins: <i lang="haw">Ua mau ke ea o ka aina i ka pono</i>—“Perpetuated is the life of the land by its righteousness,” or “The perpetuation -of the life of the land depends upon the righteousness thereof.” The church was beautifully -decorated and on the pulpit was the restored Hawaiian flag. The “army” enlisted by -Lord Paulet gladly renounced allegiance to England. The ships were restored and the -king’s cabinet again took the reins of government. It was not long before word came -that Europe and America had, as early as April, recognised the independence of the -Hawaiian Kingdom. -</p> -<p>Undeterred by this English experience, a Frenchman thought it worth his while to secure -the little kingdom. In 1849 Admiral Tromelin sailed into Honolulu harbour and made -some emphatic demands, alleging that the king had unlawfully fined a French ship. -The king replied that the ship had violated his laws and was necessarily held responsible. -The admiral at once landed an armed force with field pieces and scaling ladders and -captured the fort. The king, however, had withdrawn his troops, leaving an empty fort -with the Hawaiian flag flying from its staff. The Frenchman did not quite dare to -pull that flag down in the face of very earnest protests from both the English and -American consuls. The French smashed calabashes, spiked the guns, poured powder into -the harbour, wrote on the walls of the fort that they were “<i lang="fr">Les <span class="pageNum" id="pb209">[<a href="#pb209">209</a>]</span>Braves</i>” and then withdrew, turning their trouble over to their home government. For nearly -two years the French made trouble. At last the king, Ka-meha-meha III, became tired -and placed his kingdom “provisionally under the protection of the United States,” -declaring that the protectorate should be “perpetual” if the relations with France -were not placed on a better footing. The Frenchmen soon discovered that the difficulties -could be easily settled, and the long list of grievances “were reduced to two points, -<i>viz.</i>, the liberty of Catholic worship and the trade in spirits.” This last meant the abundant -entrance of French brandy. “Nothing more was heard of the rest of the demands.” -</p> -<p>Flag episodes after these experiences were limited to ordinary affairs of government. -Sometimes it floated proudly over fort and palace, while salutes were fired from men-of-war -entering the harbour. Sometimes it hung at half mast over the palace while the body -of some member of the royal family or some one of high chief blood lay in state. Sometimes -its absence from the palace marked the king’s departure for some other island. Its -reappearance was the signal of the king’s return. It floated over ministers’ and consuls’ -offices in different parts of the world and fulfilled its modest duty as the representative -of one of “the little kings.” -</p> -<p>Then came the turbulent times of internal dissension through the reign of Kalakaua -and that of his sister, Liliuokalani, resulting in the overthrow <span class="pageNum" id="pb210">[<a href="#pb210">210</a>]</span>of the monarchy in 1893. January 14, 1893, the queen thought herself strong enough -to abrogate the Constitution of the islands and promulgate a new Constitution suited -to her own wishes. She found that she had opened a volcano under her feet. She prorogued -the Legislature in the forenoon and attempted to install her new Constitution. Her -cabinet objected. A group of prominent citizens strengthened the cabinet. An impromptu -mass meeting was held in the afternoon and a committee of public safety of thirteen -was appointed. This was Saturday. Sunday was a day of suppressed excitement. Monday, -January 16, over 1,300 citizens gathered in the armory and authorised this committee -of public safety to take such steps as might be necessary. That afternoon at 5 o’clock -300 United States marines and sailors were landed. The marines were stationed at the -American legation and the sailors at Arion Hall. -</p> -<p>The next day, January 17, the committee of public safety issued the following proclamation: -</p> -<p>“First—The Hawaiian monarchial system of government is hereby abrogated. -</p> -<p>“Second—A Provisional Government for the control and management of public affairs -and the protection of public peace is hereby established, to exist until terms of -union with the United States of America have been negotiated and agreed upon.” -</p> -<p>This Provisional Government, with President Dole at its head, under the old Hawaiian -flag, was <span class="pageNum" id="pb211">[<a href="#pb211">211</a>]</span>at once recognised, under date of January 17, as the “de facto government of the Hawaiian -Islands,” by Minister Stevens of the United States. January 18, ministers and consul-generals -from several nations hastened to hand in their recognition of the new government, -and on the 19th English and Japanese ministers practically completed the list. -</p> -<p>This continued until February 1, 1893, when negotiations had progressed so far that -United States Minister Stevens felt safe in raising the Stars and Stripes over the -government buildings and declaring a protectorate. This was the fourth time that a -far-away representative of a foreign power had felt certain that his annexation of -Hawaii would be joyfully received by his home government. And this fourth act was -subject to reversal. Five prominent men went to Washington, empowered to make a treaty -of annexation with the United States. March 4, 1893, President Cleveland was inaugurated. -He withdrew the treaty from consideration by the Senate. Then came the visit of “Paramount -Blount,” who arrived in Honolulu March 29. -</p> -<p>The Provisional Government was strongly entrenched, and Mr. Blount found that the -only thing he could do was to withdraw United States protection. -</p> -<p>April 1st the announcement was made in the morning papers that the United States flag -would <span class="pageNum" id="pb212">[<a href="#pb212">212</a>]</span>be lowered at 11 o’clock, and the Hawaiian flag restored as the emblem of the Provisional -Government. For the brief space of almost two months the Stars and Stripes had floated -over Hawaii. -</p> -<p>Hundreds of people flocked to the spacious grounds around the government buildings. -It was a curious crowd—Orientals, Europeans, Africans and Americans—mingling together. -The Stars and Stripes slipped down the rattling lines from the flagstaff when the -bugle call was sounded. “There was another gleam of colour and the Hawaiian flag crawled -up the now taut ropes and shook itself free, its blue, white and crimson bars floating -in their accustomed place. The silence was undisturbed. The troops of the Provisional -Government presented arms, but the American men-of-war in the harbour did not salute -the restored flag.” -</p> -<p>As time passed, President Cleveland’s desire to restore the monarchy became more and -more apparent, and under the same old Hawaiian colours, “on July 4, 1894, the Constitution -of the Republic of Hawaii was promulgated,” and all designs for United States interference -were thwarted. The beautiful and loved flag of Hawaii, the royal flag from the times -of Ka-meha-meha I, the ensign of the Provisional Government, unchanged, became the -banner of the first Republic of the Pacific Ocean. -</p> -<p>It remained the flag of the Republic until the <span class="pageNum" id="pb213">[<a href="#pb213">213</a>]</span>news reached Honolulu that President McKinley, on July 7, 1898, had signed the joint -resolution of annexation adopted by both houses of Congress. -</p> -<p>It was necessary that the officials of the newly annexed islands should take the oath -of allegiance to the United States, and that the final change of government should -be marked by a new and authorised flag-raising ceremony. Great preparations were made -for the solemn exercises attending the transfer of the Republic of Hawaii to the Republic -of the United States. On August 12, 1898, thousands of people again crowded into the -government grounds. The National Guard of Hawaii and companies of United States marines -were drawn up around the former palace. In front of the palace, now the Capitol Building, -was a grandstand, about which the Hawaiian and United States colours were intertwined. -</p> -<p>The Hawaiian and United States officials, the diplomatic corps and a few friends filled -the grandstand. After prayers came the formal transfer of sovereignty. -</p> -<p>The final salute to the Hawaiian emblem of an independent nation was fired. As the -last report died away in echoes among the surrounding hills, the Hawaiian national -anthem, “Hawaii Ponoi,” in solemn grandeur, stirred the hearts of the multitude. Mrs. -Garland, an eye-witness, said: “The music ceased and for one instant the Hawaiian -flag still floated, then as it was slowly lowered, utter <span class="pageNum" id="pb214">[<a href="#pb214">214</a>]</span>stillness held every one mute. A great wave of intense feeling seemed to flow over -the people. For the moment we were in a country without a flag. There were few who -did not weep. Then a clear sounding call from the bugles of the s. s.<span id="xd31e2501"></span> <i>Philadelphia</i>, a sudden stir through all the throng, and then with the triumphant ringing strains -of the ‘Star Spangled Banner,’ up rose majestically our own dear flag, reaching the -truck with the last grand chord. Three mighty cheers burst forth. Men grasped each -other by the hand, and hats and handkerchiefs waved. A group of Hawaiian young women -stood behind us. As the Stars and Stripes went up, from one came the repressed exclamation, -‘Oh, you beautiful thing.’ ” -</p> -<p>Then President Dole and his cabinet took the oath of allegiance to the United States. -The soldiers marched to their barracks to be sworn into their new service. The crowd -dispersed, while salutes were fired from the ships in the harbour. The American flag -floats in its own influential place over the palace, not as a kingly, but as a republican -flag. The Hawaiian flag still floats over many a home in the islands, as well as over -the corner posts of the old palace under the American flag, as the permanent flag -of the Territory of Hawaii. -</p> -<p>The Hawaiian flag is surrounded by many historical memories which mean much to residents -of both native and foreign descent, and they rejoice that the dear old flag is not -lost from the nation’s <span class="pageNum" id="pb215">[<a href="#pb215">215</a>]</span>history. As one writer says, this feeling shows that “the flag does not represent -so much a particular form of government as it does the great heart of the people which -throbs beneath.” -<span class="pageNum" id="pb217">[<a href="#pb217">217</a>]</span></p> -</div> -</div> -</div> -<div class="back"> -<div id="ix" class="div1 index"><span class="pageNum">[<a href="#xd31e452">Contents</a>]</span><div class="divHead"> -<h2 class="main">INDEX</h2> -</div> -<div class="divBody"> -<p class="first">Alexander, W. D., <a href="#pb95" class="pageref">95</a>, <a href="#pb132" class="pageref">132</a>, <a href="#pb175" class="pageref">175</a>. -</p> -<p>American Occupation, <a href="#pb211" class="pageref">211</a>. -</p> -<p>Annexation to United States, <a href="#pb213" class="pageref">213</a>. -</p> -<p>Anson, Lord, <a href="#pb99" class="pageref">99</a>. -</p> -<p>Ao-tea-roa, New Zealand, <a href="#pb23" class="pageref">23</a>. -</p> -<p>Aukele-nui-a-iku, <a href="#pb24" class="pageref">24</a>, <a href="#pb33" class="pageref">33</a>. -</p> -<p>Battle of Sand-hills, <a href="#pb136" class="pageref">136</a>. -</p> -<p>Battle of the Tabu, <a href="#pb181" class="pageref">181</a>. -</p> -<p>Bingham, <a href="#pb184" class="pageref">184</a>, <a href="#pb188" class="pageref">188</a>. -</p> -<p>Blount, “Paramount,” <a href="#pb211" class="pageref">211</a>. -</p> -<p>Campbell, Alexander, <a href="#pb183" class="pageref">183</a>. -</p> -<p>Cession to Great Britain <a href="#pb201" class="pageref">201</a>. -</p> -<p>Charlton, English Consul, <a href="#pb205" class="pageref">205</a>. -</p> -<p>Condition of people, <a href="#pb194" class="pageref">194</a>–199. -</p> -<p>Constitution, first, 1840, <a href="#pb191" class="pageref">191</a>–194. -</p> -<p>Constitution, Republic, <a href="#pb212" class="pageref">212</a>. -</p> -<p><i>Constitution</i>, United States frigate, <a href="#pb206" class="pageref">206</a>. -</p> -<p>Cook, Captain, as god Lono, <a href="#pb101" class="pageref">101</a>–112. -</p> -<p>Cook, Captain, four accounts, <a href="#pb101" class="pageref">101</a>. -</p> -<p>Cook, Captain, death, <a href="#pb112" class="pageref">112</a>. -</p> -<p>Davis, Isaac, <a href="#pb155" class="pageref">155</a>, <a href="#pb160" class="pageref">160</a>, <a href="#pb193" class="pageref">193</a>. -</p> -<p>Declaration of Rights, <a href="#pb193" class="pageref">193</a>. -</p> -<p>Decrease of population, <a href="#pb161" class="pageref">161</a>. -</p> -<p>Dole, Sanford B., <a href="#pb210" class="pageref">210</a>. -</p> -<p>Dragon, <a href="#pb24" class="pageref">24</a>–33. -</p> -<p>Ellis, William, <a href="#pb43" class="pageref">43</a>, <a href="#pb187" class="pageref">187</a>. -</p> -<p>First Bible printing, <a href="#pb187" class="pageref">187</a>. -</p> -<p>First hymn-book, <a href="#pb186" class="pageref">186</a>. -</p> -<p>First printing, <a href="#pb184" class="pageref">184</a>, <a href="#pb185" class="pageref">185</a>. -</p> -<p>Flag, Hawaiian, <a href="#pb200" class="pageref">200</a>–215. -</p> -<p>Flag, colors reversed, <a href="#pb206" class="pageref">206</a>. -</p> -<p>Flag, Territorial, <a href="#pb214" class="pageref">214</a>. -</p> -<p>Fornander, <a href="#pb79" class="pageref">79</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb99" class="pageref">99</a>, <a href="#pb143" class="pageref">143</a>, <a href="#pb151" class="pageref">151</a>, <a href="#pb155" class="pageref">155</a>. -</p> -<p>French, occupation, <a href="#pb208" class="pageref">208</a> -</p> -<p>Gaetano, 1555, <a href="#pb96" class="pageref">96</a>, <a href="#pb99" class="pageref">99</a>. -</p> -<p>Grey, Sir George, <a href="#pb14" class="pageref">14</a>. -</p> -<p>Hawaii, Owhyhee, <a href="#pb41" class="pageref">41</a>, <a href="#pb107" class="pageref">107</a>. -</p> -<p>Hawaii, Polynesia, <a href="#pb42" class="pageref">42</a>. -</p> -<p>Hawaii from Java, Sata, <a href="#pb38" class="pageref">38</a>. -</p> -<p>Hawaii-loa-Viking, <a href="#pb36" class="pageref">36</a>–40. -</p> -<p>Hawa-iki, <a href="#pb22" class="pageref">22</a>, <a href="#pb42" class="pageref">42</a>, <a href="#pb45" class="pageref">45</a>. -</p> -<p>Hewa-hewa, high priest, <a href="#pb180" class="pageref">180</a>. -</p> -<p>Hine-nui-a-te-po, <a href="#pb20" class="pageref">20</a>, <a href="#pb24" class="pageref">24</a>. -</p> -<p>Ivory, whales’ teeth, <a href="#pb116" class="pageref">116</a>. -</p> -<p>Ka-ahu - manu - breaking tabu, <a href="#pb177" class="pageref">177</a>, <a href="#pb180" class="pageref">180</a>. -</p> -<p>Ka-hekili, <a href="#pb114" class="pageref">114</a>, <a href="#pb133" class="pageref">133</a>, <a href="#pb144" class="pageref">144</a>, <a href="#pb149" class="pageref">149</a>, <a href="#pb159" class="pageref">159</a>. -</p> -<p>Ka-ha-hana, <a href="#pb114" class="pageref">114</a>, <a href="#pb123" class="pageref">123</a>, <a href="#pb144" class="pageref">144</a>. -</p> -<p>Kai-ana, <a href="#pb155" class="pageref">155</a>. -</p> -<p>Ka-la-kaua, <a href="#pb209" class="pageref">209</a>. -</p> -<p>Ka-lani-opun, <a href="#pb106" class="pageref">106</a>, <a href="#pb111" class="pageref">111</a>, <a href="#pb125" class="pageref">125</a>, <a href="#pb140" class="pageref">140</a>, <a href="#pb165" class="pageref">165</a>. -</p> -<p>Kalola-Ka-hekili’s sister, <a href="#pb111" class="pageref">111</a>, <a href="#pb140" class="pageref">140</a>. -<span class="pageNum" id="pb218">[<a href="#pb218">218</a>]</span></p> -<p>Ka-meha-meha, <a href="#pb65" class="pageref">65</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb127" class="pageref">127</a>, <a href="#pb155" class="pageref">155</a>, <a href="#pb162" class="pageref">162</a>, <a href="#pb179" class="pageref">179</a>, <a href="#pb201" class="pageref">201</a>. -</p> -<p>Ka-meha-meha II, <a href="#pb179" class="pageref">179</a>, <a href="#pb180" class="pageref">180</a>, <a href="#pb185" class="pageref">185</a>. -</p> -<p>Ka-meha-meha III, <a href="#pb180" class="pageref">180</a>, <a href="#pb190" class="pageref">190</a>, <a href="#pb205" class="pageref">205</a>, <a href="#pb207" class="pageref">207</a>. -</p> -<p>Ka-pa-wa, <a href="#pb73" class="pageref">73</a>, <a href="#pb76" class="pageref">76</a>. -</p> -<p>Ka-o-pulu-pulu, <a href="#pb119" class="pageref">119</a>, <a href="#pb147" class="pageref">147</a>. -</p> -<p>Kearney, Commodore, 1843, <a href="#pb206" class="pageref">206</a>. -</p> -<p>Ke-ku-hau-pio, <a href="#pb126" class="pageref">126</a>. -</p> -<p>Ki-wa-la-o, <a href="#pb141" class="pageref">141</a>, <a href="#pb165" class="pageref">165</a>. -</p> -<p>Ku-alii, <a href="#pb98" class="pageref">98</a>. -</p> -<p>Kua-i-Helani, <a href="#pb24" class="pageref">24</a>. -</p> -<p>Kua-kini, Gov. Adams, <a href="#pb183" class="pageref">183</a>, <a href="#pb185" class="pageref">185</a>. -</p> -<p>Ku-kana-loa, first white man, <a href="#pb94" class="pageref">94</a>. -</p> -<p>Ku-lou, kneeling, <a href="#pb94" class="pageref">94</a>. -</p> -<p>Ku-waha-ilo, <span class="corr" id="xd31e2980" title="Source: Pale’s">Pele’s</span> father, <a href="#pb28" class="pageref">28</a>. -</p> -<p>Laa from Tahiti, <a href="#pb86" class="pageref">86</a>–91. -</p> -<p>Liliu-o-ka-lani, <a href="#pb209" class="pageref">209</a>. -</p> -<p>Magna Charta, <a href="#pb192" class="pageref">192</a>. -</p> -<p>Maui legends, <a href="#pb14" class="pageref">14</a>–23. -</p> -<p>Max <span class="corr" id="xd31e3009" title="Source: Muller">Müller</span>, Av-iki, <a href="#pb45" class="pageref">45</a>. -</p> -<p>Menehunes, workmen, <a href="#pb39" class="pageref">39</a>. -</p> -<p>Moi-keha, <a href="#pb79" class="pageref">79</a>, <a href="#pb86" class="pageref">86</a>. -</p> -<p>Nana-ulu, <a href="#pb53" class="pageref">53</a>, <a href="#pb73" class="pageref">73</a>. -</p> -<p>Paao from Samoa, <a href="#pb65" class="pageref">65</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb133" class="pageref">133</a>. -</p> -<p>Pau-makua, <a href="#pb95" class="pageref">95</a>, <a href="#pb143" class="pageref">143</a>. -</p> -<p>Port regulations, <a href="#pb186" class="pageref">186</a>. -</p> -<p>Provisional Government, <a href="#pb210" class="pageref">210</a>, <a href="#pb213" class="pageref">213</a>. -</p> -<p>Republic of Hawaii, <a href="#pb212" class="pageref">212</a>. -</p> -<p>Restoration of flag, <a href="#pb207" class="pageref">207</a>. -</p> -<p>Saavedra, 1527, <a href="#pb94" class="pageref">94</a>. -</p> -<p>Smith, Hon. S. Percy, <a href="#pb45" class="pageref">45</a>. -</p> -<p>Stars, <a href="#pb37" class="pageref">37</a>. -</p> -<p>Taxes, <a href="#pb195" class="pageref">195</a>. -</p> -<p>Thomas, Admiral, <a href="#pb206" class="pageref">206</a>. -</p> -<p>Thomas Square, <a href="#pb207" class="pageref">207</a>. -</p> -<p>Tregear, Edward, <a href="#pb45" class="pageref">45</a>. -</p> -<p>Ulu, King of Hawaii, <a href="#pb47" class="pageref">47</a>, <a href="#pb73" class="pageref">73</a>. -</p> -<p>Ulu-Ur of the Chaldeas, <a href="#pb36" class="pageref">36</a>. -</p> -<p>Vancouver, Cession of Hawaii, <a href="#pb200" class="pageref">200</a>, <a href="#pb205" class="pageref">205</a>. -</p> -<p>Vikings of the Pacific, <a href="#pb36" class="pageref">36</a>, <a href="#pb40" class="pageref">40</a>, <a href="#pb95" class="pageref">95</a>. -</p> -<p>Young, John, <a href="#pb155" class="pageref">155</a>, <a href="#pb160" class="pageref">160</a>. -</p> -</div> -</div> -<div class="div1 imprint"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody"> -<p class="first xd31e3156">PRINTED IN THE UNITED STATES OF AMERICA -<span class="pageNum" id="pb219">[<a href="#pb219">219</a>]</span></p> -</div> -</div> -<div class="div1 advertisement"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">TRAVEL AND DESCRIPTION</h2> -</div> -<div class="divBody"> -<p class="first adAuthor"><i>THEODORA MARSHALL INGLIS</i> -</p> -<p class="adTitle">New Lanterns in Old China -</p> -<p class="adPrice">Illustrated. $1.25. -</p> -<p class="adReview">Stories of Chinese life by the wife of Dr. John Inglis who was for some years in charge -of the Au Ting Hospital, China. 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WANNAMAKER</i> -</p> -<p class="adTitle">With Italy in Her Final War of Liberation -</p> -<p>A Story of the “Y” on the Italian Front. -</p> -<p class="adPrice">Illustrated. $1.75. -</p> -<p class="adReview">A graphic, spirited account of the extraordinarily useful work done by the Y. M. C. A. -in Italy during the years in which the Italian forces engaged in the World War. -<span class="pageNum" id="pb220">[<a href="#pb220">220</a>]</span></p> -</div> -</div> -<div class="div1 advertisement"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">IN MISSION LANDS</h2> -</div> -<div class="divBody"> -<p class="first adAuthor"><i>DONALD FRASER, D.D.</i> -</p> -<p class="adTitle">African Idylls -</p> -<p>Introduction by Jean Mackenzie. Illustrated, $1.50. -</p> -<p class="adReview">A missionary study which in addition to its informative quality, is real literature, -and Dr. Fraser holds his readers in absolute thrall. Dr. G. H. 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Author of “Crusading -in the West Indies.”</i> -</p> -<p class="adTitle">Glimpses of Indian America -</p> -<p class="adPrice">Illustrated. $1.75. -</p> -<p class="adReview">To-day the Indian is to be found in greatest numbers in Mexico and Guatamala in the -North, and Ecuador, Peru and Bolivia in the South. These are the lands Mr. Jordan -gives us glimpses of. -</p> -<p class="adAuthor"><i>RIGHT REV. CHARLES H. BRENT, D.D.</i> -</p> -<p class="adCredentials"><i>Bishop of Western New York.</i> -</p> -<p class="adTitle">The Awakening of the Moros -</p> -<p>Introduction by General J. J. Pershing. Illustrated. $1.50. -</p> -<p class="adReview">Bishop Brent was Chaplain-General of the A. E. F. during the World War. For a number -of years he was Bishop of the Philippine Islands, and is a recognized authority on -this subject. -<span class="pageNum" id="pb221">[<a href="#pb221">221</a>]</span></p> -</div> -</div> -<div class="div1 advertisement"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">THE FAR EASTERN QUESTION</h2> -</div> -<div class="divBody"> -<p class="first adAuthor"><i>MINGCHIEN JOSHUA BAU, M.A., Ph.D.</i> -</p> -<p class="adCredentials"><i>Graduate Tsing Hua College, Yale, Columbia and Johns Hopkins Universities</i> -</p> -<p class="adTitle">The Foreign Relations of China -</p> -<p>A History and a Survey. With index. 8vo, $4.00. -</p> -<p class="adReview"><i>A new and thoroughly revised Edition including the findings of the Washington Conference -regarding China.</i> -</p> -<p class="adReview">“A book of more than five hundred pages teeming with facts, bristling with dates, -weighted with logic, from the first opening up of China up to the time of the present -conference. The work is remarkable not only in the wealth of its contents, its scientific -arrangement, its crystalline style, but in the temperate and restrained tone of its -author.”—<i>N. Y. Times Book Review.</i> -</p> -<p class="adAuthor"><i>J. R. SAUNDERS, Th.D.</i> -</p> -<p class="adCredentials"><i>Graves Theological Seminary, Canton, China.</i> -</p> -<p class="adTitle">The Chinese as They Are -</p> -<p class="adPrice">Fully Illustrated. $1.50. -</p> -<p class="adReview">“Impresses on America the supreme opportunity and the greatness of the task which -confronts the Christian forces. It is not only a mine of useful information, but a -challenge to missionary effort.”—<i>Congregationalist.</i> -</p> -<p class="adAuthor"><i>GE-ZAY WOOD</i> -</p> -<p class="adCredentials"><i>Member of the Chinese Delegation to the Washington Conference.</i> -</p> -<p class="adTitle">The Shantung Question -</p> -<p class="adPrice">$5.00. -</p> -<p class="adReview">“A comprehensive history of the Shantung question from the German occupation of Kiaochow -Bay down to the agreements reached a few months ago at Washington. The book will prove -valuable for any one who desires a complete record of the question, and will be found -particularly useful in that it presents in full the official documents illustrative -of the course of diplomacy with relation to Shantung.”—<i>N. Y. Herald.</i> -</p> -<p class="adAuthor xd31e3332"><i>OTHER BOOKS BY GE-ZAY WOOD</i> -</p> -<p class="adTitle">China, the United States and the Anglo-Japanese Alliance -</p> -<p class="adPrice">$2.00. -</p> -<p class="adTitle">The Chino-Japanese Treaties of May 25th, 1915 -</p> -<p class="adPrice">$2.00. -</p> -<p class="adTitle">The Twenty-one Demands -</p> -<p class="adPrice">Japan <i>versus</i> China. $2.00. -<span class="pageNum" id="pb222">[<a href="#pb222">222</a>]</span></p> -</div> -</div> -<div class="div1 advertisement"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead"> -<h2 class="main">AROUND THE WORLD</h2> -</div> -<div class="divBody"> -<p class="first adAuthor"><i>PROF. EDWARD A. STEINER</i> -</p> -<p class="adCredentials"><i>Author of “On the Trail of the Immigrant.”</i> -</p> -<p class="adTitle">Old Trails and New Borders -</p> -<p class="adPrice">$1.50. -</p> -<p class="adReview">A revelation of conditions to-day in the countries of Europe from which the ranks -of the immigrant have been largely recruited. -</p> -<p class="adReview">“Alive in every line. The author is an exemplar of the possibilities America offers. -Now he goes back to Europe to make a sympathetic survey. And whatever he sees he lets -us see with him to the far horizon and with the larger background.”—<i>Philadelphia Public Ledger.</i> -</p> -<p class="adAuthor"><i>W. F. JORDAN</i> -</p> -<p class="adCredentials"><i>Secretary of The Upper Andes Agency of The American Bible Society</i> -</p> -<p class="adTitle">Crusading in the West Indies -</p> -<p>With Introduction by Rev. W. T. Haven, D.D. -</p> -<p class="adPrice">Illustrated. $1.75. -</p> -<p class="adReview">The story of twelve years’ residence and experience in Latin America under the auspices -of the American Bible Society. Mr. Jordan writes sympathetically of the men and women -he has met, and of incidents which have come under his personal observation. Nearly -every phase of life, as it is lived in Latin America, is dealt with. -</p> -<p class="adAuthor"><i>PAUL RADER</i> -</p> -<p class="adCredentials"><i>Pres. Christian and Missionary Alliance.</i> -</p> -<p class="adTitle">’Round the Round World -</p> -<p class="adPrice">$1.50. -</p> -<p class="adReview">What Mr. Rader saw and encountered in his round-the-world visit to foreign mission -stations is here described. The breezy, inimitable personality of the writer is reflected -from every page. It is a clarion call for world evangelization, written by one of -the most virile and compelling forces in present-day American Christian activity. -</p> -<p class="adAuthor"><i>FRANKLIN H. MARTIN, C.M.G., M.D., and others</i> -</p> -<p class="adTitle">South America from a Surgeon’s Point of View -</p> -<p>A Guide Book for Lay and Professional Travellers. Fully Illustrated. -</p> -<p class="adPrice">$3.00. -</p> -<p class="adReview">1. Description of trips to Panama, Peru, Chile, Argentina, Uruguay, Brazil, Ecuador -and Bolivia. -</p> -<p class="adReview">2. Summary of Facts: Historical, Geographical, Political, Social and Industrial on -all South American Countries. -</p> -<p class="adReview">3. Vocabularies: English-Spanish and English-Portuguese. -</p> -<p class="adReview">4. Illustrations: The Book is profusely Illustrated. -</p> -</div> -</div> -<div class="transcriberNote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of the Project -Gutenberg License included with this eBook or online at <a class="seclink xd31e40" title="External link" href="https://www.gutenberg.org/" rel="home">www.gutenberg.org</a>. -</p> -<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e40" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>. -</p> -<p>Scans for this ebook are available from the Internet Archive (copy <a class="seclink xd31e40" title="External link" href="https://archive.org/details/hawaiianhistoric00west">1</a>). -</p> -<h3 class="main">Metadata</h3> -<table class="colophonMetadata" summary="Metadata"> -<tr> -<td><b>Title:</b></td> -<td>Hawaiian historical legends</td> -<td></td> -</tr> -<tr> -<td><b>Author:</b></td> -<td>William Drake Westervelt (1849–1939)</td> -<td><a href="https://viaf.org/viaf/39530512/" class="seclink">Info</a></td> -</tr> -<tr> -<td><b>Language:</b></td> -<td>English</td> -<td></td> -</tr> -<tr> -<td><b>Original publication date:</b></td> -<td>1923</td> -<td></td> -</tr> -</table> -<h3 class="main">Revision History</h3> -<ul> -<li>2021-09-16 Started. -</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These links may not work -for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctionTable" summary="Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -<th>Edit distance</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e813">45</a>, <a class="pageref" href="#xd31e3009">218</a></td> -<td class="width40 bottom">Muller</td> -<td class="width40 bottom">Müller</td> -<td class="bottom">1 / 0</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e999">67</a></td> -<td class="width40 bottom">Pao</td> -<td class="width40 bottom">Paao</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1272">95</a>, <a class="pageref" href="#xd31e1275">95</a></td> -<td class="width40 bottom">Pau-makau</td> -<td class="width40 bottom">Pau-makua</td> -<td class="bottom">2</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e1828">150</a></td> -<td class="width40 bottom">wofully</td> -<td class="width40 bottom">woefully</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2501">214</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom"> -[<i>Deleted</i>] -</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e2980">218</a></td> -<td class="width40 bottom">Pale’s</td> -<td class="width40 bottom">Pele’s</td> -<td class="bottom">1</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd31e3206">219</a></td> -<td class="width40 bottom"> -[<i>Not in source</i>] -</td> -<td class="width40 bottom">”</td> -<td class="bottom">1</td> -</tr> -</table> -</div> -</div> -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK HAWAIIAN HISTORICAL LEGENDS ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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