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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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