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<title>Hawaiian historical legends</title>
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</head>
<body>
<div>*** START OF THE PROJECT GUTENBERG EBOOK 66357 ***</div>
<div class="front">
<div class="div1 cover"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure cover-imagewidth"><img src="images/frontcover.jpg" alt="Original Front Cover." width="505" height="720"></div><p>
</p>
</div>
</div>
<div class="div1 frenchtitle"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first xd31e104">HAWAIIAN HISTORICAL LEGENDS
</p>
</div>
</div>
<div class="div1 frontispiece"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure frontispiecewidth" id="frontispiece"><img src="images/frontispiece.jpg" alt="IDOLS BY WHICH CAPTAIN COOK WAS WORSHIPPED" width="517" height="634"><p class="figureHead">IDOLS BY WHICH CAPTAIN COOK WAS WORSHIPPED</p>
<p class="first">(<i>See page 108</i>)</p>
</div><p>
</p>
</div>
</div>
<div class="div1 titlepage"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first"></p>
<div class="figure titlepage-imagewidth"><img src="images/titlepage.png" alt="Original Title Page." width="436" height="720"></div><p>
</p>
</div>
</div>
<div class="titlePage">
<div class="docTitle">
<div class="mainTitle">HAWAIIAN HISTORICAL LEGENDS</div>
</div>
<div class="byline">By<br>
<span class="docAuthor">W. D. WESTERVELT</span><br>
<span class="xd31e133">Author of “Maui the Demi-God of Polynesia”; “Legends of Old Honolulu”; “Hawaiian Gods and Ghosts”; “Around the Poi-bowl”; “Hawaiian Volcanoes,” etc.</span></div>
<div class="docImprint">ILLUSTRATED
<br>
<span class="sc">New York</span> <span class="sc">Chicago</span><br>
Fleming H. Revell Company<br>
<span class="sc">London and Edinburgh</span></div>
</div>
<p></p>
<div class="div1 copyright"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first xd31e158">Copyright, 1923, by <br>
FLEMING H. REVELL COMPANY
</p>
<p class="xd31e158">New York: 158 Fifth Avenue <br>
Chicago: 17 North Wabash Ave. <br>
London: 21 Paternoster Square <br>
Edinburgh: 75 Princes Street
</p>
</div>
</div>
<div class="div1 dedication"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divBody">
<p class="first xd31e172">To <br>
<span class="sc">my wife, Caroline Castle Westervelt, <br>
and my son, Andrew Castle Westervelt, <br>
this sixth of my books on Hawaiian <br>
Literature is heartily dedicated</span>.
<span class="pageNum" id="pb7">[<a href="#pb7">7</a>]</span></p>
</div>
</div>
<div class="div1 preface"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">PREFACE</h2>
</div>
<div class="divBody">
<p class="first">From mist to sunshine—from fabled gods to a constitution and legislature as a Territory
of the United States—this is the outline of the stories told in the present volume.
This outline is thoroughly Hawaiian in the method of presentation. The old people
rehearsed stories depending upon stories told before. They cared very little for dates.
This is a book of stories related to each other.
</p>
<p>Veiled by the fogs of imagination are many interesting facts concerning kings and
chiefs which have been passed over untouched—such as the voyages of the vikings of
the Pacific, who left names and legends around the islands. For instance, Hilo, in
the island of Hawaii, is named after Whiro, a noted viking who sailed through many
island groups with his brother, Punga, after whom the district of Puna is named. Ka-kuhi-hewa,
ruler of Oahu, was the King Arthur of the Hawaiians, with a band of noted chiefs around
his poi-bowl. Umi was a remarkable king of the island Hawaii. Many individual incidents
of these persons are yet to be related.
</p>
<p>The Hawaiian language papers since 1835, Fornander’s Polynesian Researches, and many
of the old Hawaiians have been of great assistance in searching for these “fragments
of Hawaiian history,” now set forth in this book.
</p>
<p class="signed">W. D. W.
<span class="pageNum" id="pb8">[<a href="#pb8">8</a>]</span></p>
</div>
</div>
<div class="div1 note"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">PRONUNCIATION</h2>
</div>
<div class="divBody">
<p class="first">In reading Hawaiian words do not end a syllable with a consonant, and pronounce all
vowels as if they were Italian or French.
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop">a = </td>
<td class="cellRight cellTop">a in father.</td>
</tr>
<tr>
<td class="cellLeft">e = </td>
<td class="cellRight">e in they.</td>
</tr>
<tr>
<td class="cellLeft">i = </td>
<td class="cellRight">i in pin.</td>
</tr>
<tr>
<td class="cellLeft">o = </td>
<td class="cellRight">o in hold.</td>
</tr>
<tr>
<td class="cellLeft cellBottom">u = </td>
<td class="cellRight cellBottom">oo in spoon.</td>
</tr>
</table>
</div><p>
</p>
<p>This is a fairly good rule for the pronunciation of all Polynesian words.
<span class="pageNum" id="pb9">[<a href="#pb9">9</a>]</span></p>
</div>
</div>
<div id="toc" class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">CONTENTS</h2>
<table class="tocList">
<tr>
<td class="tocDivNum">CHAPTER</td>
<td class="tocDivTitle" colspan="7">
</td>
<td class="tocPageNum">PAGE</td>
</tr>
<tr>
<td class="tocDivNum">I.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch1" id="xd31e243">Maui the Polynesian</a></span> </td>
<td class="tocPageNum">13</td>
</tr>
<tr>
<td class="tocDivNum">II.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch2" id="xd31e253">Maui Seeking Immortality</a></span> </td>
<td class="tocPageNum">19</td>
</tr>
<tr>
<td class="tocDivNum">III.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch3" id="xd31e263">The Water of Life</a></span> </td>
<td class="tocPageNum">24</td>
</tr>
<tr>
<td class="tocDivNum">IV.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch4" id="xd31e273">A Viking of the Pacific</a></span> </td>
<td class="tocPageNum">35</td>
</tr>
<tr>
<td class="tocDivNum">V.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch5" id="xd31e283">Home of the Polynesians</a></span> </td>
<td class="tocPageNum">41</td>
</tr>
<tr>
<td class="tocDivNum">VI.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch6" id="xd31e293">Sons of Kii</a></span> </td>
<td class="tocPageNum">47</td>
</tr>
<tr>
<td class="tocDivNum">VII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch7" id="xd31e303">Paao from Samoa</a></span> </td>
<td class="tocPageNum">65</td>
</tr>
<tr>
<td class="tocDivNum">VIII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch8" id="xd31e313">Moikeha the Restless</a></span> </td>
<td class="tocPageNum">79</td>
</tr>
<tr>
<td class="tocDivNum">IX.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch9" id="xd31e323">Laa from Tahiti</a></span> </td>
<td class="tocPageNum">86</td>
</tr>
<tr>
<td class="tocDivNum">X.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch10" id="xd31e333">First Foreigners</a></span> </td>
<td class="tocPageNum">93</td>
</tr>
<tr>
<td class="tocDivNum">XI.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch11" id="xd31e344">Captain Cook</a></span> </td>
<td class="tocPageNum">100</td>
</tr>
<tr>
<td class="tocDivNum">XII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch12" id="xd31e354">The Ivory of Oahu</a></span> </td>
<td class="tocPageNum">114</td>
</tr>
<tr>
<td class="tocDivNum">XIII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch13" id="xd31e364">The Alapa Regiment</a></span> </td>
<td class="tocPageNum">125</td>
</tr>
<tr>
<td class="tocDivNum">XIV.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch14" id="xd31e374">The Last Prophet of Oahu</a></span> </td>
<td class="tocPageNum">143</td>
</tr>
<tr>
<td class="tocDivNum">XV.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch15" id="xd31e384">The Eight of Oahu</a></span> </td>
<td class="tocPageNum">149</td>
</tr>
<tr>
<td class="tocDivNum">XVI.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch16" id="xd31e394">The Red Mouth Gun</a></span> </td>
<td class="tocPageNum">155</td>
</tr>
<tr>
<td class="tocDivNum">XVII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch17" id="xd31e404">The Law of the Splintered Paddle</a></span> </td>
<td class="tocPageNum">162</td>
</tr>
<tr>
<td class="tocDivNum">XVIII.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch18" id="xd31e414">Last of the Tabu</a></span> </td>
<td class="tocPageNum">176</td>
</tr>
<tr>
<td class="tocDivNum">XIX.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch19" id="xd31e424">First Hawaiian Printing</a></span> </td>
<td class="tocPageNum">183</td>
</tr>
<tr>
<td class="tocDivNum">XX.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch20" id="xd31e434">The First Constitution</a></span> </td>
<td class="tocPageNum">189</td>
</tr>
<tr>
<td class="tocDivNum">XXI.</td>
<td class="tocDivTitle" colspan="7"> <span class="sc"><a href="#ch21" id="xd31e444">The Hawaiian Flag</a></span> </td>
<td class="tocPageNum">200</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#ix" id="xd31e452">Index</a></span> </td>
<td class="tocPageNum">217</td>
</tr>
</table>
<p><span class="pageNum" id="pb11">[<a href="#pb11">11</a>]</span></p>
</div>
</div>
<div class="div1 contents"><span class="pageNum">[<a href="#toc">Contents</a>]</span><div class="divHead">
<h2 class="main">ILLUSTRATIONS</h2>
<table class="tocList">
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7">
</td>
<td class="tocPageNum">FACING PAGE</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#frontispiece">Idols by Which Captain Cook Was Worshipped</a></span> </td>
<td class="tocPageNum"><i>Title page</i></td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p062">Spear Throwing Contest</a></span> </td>
<td class="tocPageNum">62</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p088">Chiefs in Feather Cloaks and Helmets</a></span> </td>
<td class="tocPageNum">88</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p134">Landing of Warriors</a></span> </td>
<td class="tocPageNum">134</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p172">Hawaiian Grass Houses</a></span> </td>
<td class="tocPageNum">172</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p184">First Leaflet Printed, 1822</a></span> </td>
<td class="tocPageNum">184</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p186">Title Page of First Hymn Book, 1823</a></span> </td>
<td class="tocPageNum">186</td>
</tr>
<tr>
<td class="tocDivNum"></td>
<td class="tocDivTitle" colspan="7"><span class="sc"><a href="#p188">First Bible Printing, 1827</a></span> </td>
<td class="tocPageNum">188</td>
</tr>
</table>
<p><span class="pageNum" id="pb13">[<a href="#pb13">13</a>]</span></p>
</div>
</div>
</div>
<div class="body">
<div id="ch1" class="div1 chapter"><span class="pageNum">[<a href="#xd31e243">Contents</a>]</span><div class="divHead">
<h2 class="label">I</h2>
<h2 class="main">MAUI THE POLYNESIAN</h2>
</div>
<div class="divBody">
<p class="first">Among the really ancient ancestors of the Hawaiian chiefs, Maui is one of the most
interesting. His name is found in different places in the high chief genealogy. He
belonged to the mist land of time. He was one of the Polynesian demi-gods. He was
possessed of supernatural power and made use of all manner of enchantments. In New
Zealand antiquity he was said to have aided other gods in the creation of man.
</p>
<p>Nevertheless he was very human. He lived in thatched houses, had wives and children,
and was scolded by the women for not properly supporting his family. Yet he continually
worked for the good of men. His mischievous pranks would make him another Mercury
living in any age before the beginning of the Christian era.
</p>
<p>When Maui was born his mother, not caring for him, cut off a lock of her hair, tied
it around him and cast him into the sea. In this way the name came to him, Maui-Tiki-Tiki,
“Maui formed in the topknot.”
</p>
<p>The waters bore him safely. Jellyfish enwrapped him and mothered him. The god of the
<span class="pageNum" id="pb14">[<a href="#pb14">14</a>]</span>seas protected him. He was carried to the god’s house and hung up in the roof that
he might feel the warm air of the fire and be cherished into life.
</p>
<p>When he was old enough he came to his relations while they were at home, dancing and
making merry. Little Maui crept in and sat down behind his brothers. His mother called
the children and found a strange child, who soon proved that he was her son. Some
of the brothers were jealous, but the eldest addressed the others as follows:
</p>
<p>“Never mind; let him be our dear brother. In the days of peace remember the proverb,
‘When you are on friendly terms, settle your disputes in a friendly way; when you
are at war, you must redress your injuries by violence.’ It is better for us, brothers,
to be kind to other people. These are the ways by which men gain influence—by labouring
for abundance of food to feed others, by collecting property to give to others, and
by similar means by which you promote the good of others.”
</p>
<p>Thus, according to the New Zealand story related by Sir George Grey, Maui was received
in his home.
</p>
<p>Maui’s home in Hawaii was for a long time enveloped in darkness. According to some
legends the skies pressed so closely and so heavily upon the earth that when the plants
began to grow all the leaves were necessarily flat. According to other legends the
plants had to push up the clouds a little, and thus the leaves flattened out into
larger <span class="pageNum" id="pb15">[<a href="#pb15">15</a>]</span>surface, so that they could better drive the skies back. Thus the leaves became flat
and have so remained through all the days of mankind. The plants lifted the sky inch
by inch until men were able to crawl about between the heavens and the earth, thus
passing from place to place and visiting one another. After a long time Maui came
to a woman and said: “Give me a drink from your gourd calabash and I will push the
heavens higher.” The woman handed the gourd to him. When he had taken a deep draught
he braced himself against the clouds and lifted them to the height of the trees. Again
he hoisted the sky and carried it to the tops of the mountains; then, with great exertion,
he thrust it up to the place it now occupies. Nevertheless, dark clouds many times
hang low along the great mountains and descend in heavy rains, but they dare not stay,
lest Maui, the strong, come and hurl them so far away that they cannot come back again.
</p>
<p>The Manahiki Islanders say that Maui desired to separate the sky from the earth. His
father, Ru, was the supporter of the heavens. Maui persuaded him to assist in lifting
the burden. They crowded it and bent it upward. They were able to stand with the sky
resting on their shoulders. They heaved against the bending mass and it receded rapidly.
They quickly put the palms of their hands under it, then the tips of their fingers,
and it retreated farther and farther. At last, drawing <span class="pageNum" id="pb16">[<a href="#pb16">16</a>]</span>themselves out to gigantic proportions, they pushed the entire heavens up to the very
lofty position which they have ever since occupied.
</p>
<p>On the island Hawaii, in a cave under a waterfall, dwelt Hina-of-the-fire, the mother
of Maui.
</p>
<p>From this home Maui crossed to the island Maui, climbed a great mountain, threw ropes
made from fibres of plants around the sun’s legs, pulled off many and then compelled
the swift traveller of the heavens to go slowly on its way that men might have longer
and better days.
</p>
<p>Maui’s home, at the best, was only a sorry affair. Gods and demi-gods lived in caves
and small grass houses. The thatch rapidly rotted and required continual renewal.
In a very short time the heavy rains beat through the decaying roof. The home was
without windows or doors, save as low openings in the ends or sides allowed entrance
to those willing to crawl through. Here Maui lived on edible roots and fruits and
raw fish, knowing little about cooked food, for the art of fire-making was not yet
known.
</p>
<p>By and by Maui learned to make fire by rubbing sticks together.
</p>
<p>A family of mud hens, worshipped by some of the Hawaiians in later years, understood
the art of fire-making.
</p>
<p>From the sea Maui and his brothers saw fire burning on a mountain side but it was
always put entirely out when they hastened to the spot.
<span class="pageNum" id="pb17">[<a href="#pb17">17</a>]</span></p>
<p>Maui proposed to his brothers that they go fishing, leaving him to watch the birds.
But the Alae counted the fishermen and refused to build a fire for the hidden one
who was watching them. They said among themselves, “There are three in the boat and
we know not where the other one is, we will make no fire to-day.”
</p>
<p>So the experiment failed again and again. If one or two remained or if all waited
on the land there would be no fire—but the dawn which saw the four brothers in the
boat, saw also the fire on the land.
</p>
<p>Finally Maui rolled some kapa cloth together and stuck it up in one end of the canoe
so that it would look like a man. He then concealed himself near the haunt of the
mud-hens, while his brothers went out fishing. The birds counted the figures in the
boat and then started to build a heap of wood for the fire.
</p>
<p>Maui was impatient—and just as an old bird began to select sticks with which to make
the flames he leaped swiftly out and caught her and held her prisoner. He forgot for
a moment that he wanted the secret of fire-making. In his anger against the wise bird
his first impulse was to taunt her and then kill her for hiding the secret of fire.
</p>
<p>But the bird cried out: “If you are the death of me—my secret will perish also—and
you cannot have fire.”
<span class="pageNum" id="pb18">[<a href="#pb18">18</a>]</span></p>
<p>Maui then promised to spare her life if she would tell him what to do.
</p>
<p>Then came a contest of wits. The bird told the demi-god to rub the stalks of water
plants together. He guarded the bird and tried the plants. Then she told him to rub
reeds together—but they bent and broke and he could make no fire. He twisted her neck
until she was half dead—then she cried out: “I have hidden the fire in a green stick.”
</p>
<p>Maui worked hard but not a spark of fire appeared. Again he caught his prisoner by
the head and wrung her neck, and she named a kind of dry wood. Maui rubbed the sticks
together but they only became warm. The twisting process was resumed—and repeated
until the mud-hen was almost dead—and Maui had tried tree after tree. At last Maui
found fire. Then as the flames rose he said: “There is one more thing to rub.” He
took a fire stick and rubbed the top of the head of his prisoner until the feathers
fell off and the raw flesh appeared. Thus the Hawaiian mud-hen and her descendants
have ever since had bald heads, and the Hawaiians have had the secret of fire-making.
</p>
<p>Maui was a great discoverer of islands. Among other groups he “fished up from the
ocean” New Zealand and the Hawaiian Islands with a magic hook. One by one he pulled
them to himself out of the deep waters. He discovered them.
</p>
<p>Thus Maui raised the sky, lassoed the sun, found fire and made the earth habitable
for man.
<span class="pageNum" id="pb19">[<a href="#pb19">19</a>]</span></p>
</div>
</div>
<div id="ch2" class="div1 chapter"><span class="pageNum">[<a href="#xd31e253">Contents</a>]</span><div class="divHead">
<h2 class="label">II</h2>
<h2 class="main">MAUI SEEKING IMMORTALITY</h2>
</div>
<div class="divBody">
<p class="first">The story of Maui seeking immortality for the human race is one of the finest myths
in the world. For pure imagination and pathos it is difficult to find any tale from
Grecian or Latin literature to compare with it. In Greek and Roman fables gods suffered
for other gods, and yet none were surrounded with such absolutely mythical experiences
as those through which the demi-god Maui of the Pacific ocean passed when he entered
the gates of death with the hope of winning immortality for mankind. The really remarkable
group of legends which cluster around Maui is well concluded by the story of his unselfish
and heroic battle with death.
</p>
<p>The different islands of the Pacific have their hades, or abode of the dead. Sometimes
the tunnels left by currents of melted lava running toward the west are the passages
into the home of departed spirits. In Samoa there are two circular holes among the
rocks at the west end of the island Savaii. These are the entrances to the underworld
for chiefs and people. The spirits of those <span class="pageNum" id="pb20">[<a href="#pb20">20</a>]</span>who die on the other islands leap into the sea and swim around the land from island
to island until they reach Savaii. Then they plunge down into their heaven or their
hades.
</p>
<p>There is no escape from death. The natives of New Zealand say: “Man may have descendants
but the daughters of the night strangle his offspring”; and again: “Men make heroes,
but death carries them away.”
</p>
<p>Maui once said to the goddess of the moon: “Let death be short. As the moon dies and
returns with new strength, so let men die and revive again.”
</p>
<p>But she replied: “Let death be very long, that man may sigh and sorrow. When man dies
let him go into darkness, become like earth, that those he leaves behind may weep
and wail and mourn.”
</p>
<p>“Maui did not wish men to die but to live forever. Death appeared degrading and an
insult to the dignity of man. Man ought to die like the moon which dips in the life-giving
waters of Kane and is renewed again, or like the sun, which daily sinks into the pit
of night and with renewed strength rises in the morning.”
</p>
<p>The Hawaiian legends say that Maui was slain in a conflict with some of the gods.
The New Zealand legends give a more detailed account of his death.
</p>
<p>Maui sought the home of Hine-nui-te-po—the guardian of life. He heard her order her
attendants, the brightest flashes of lightning, to watch for <span class="pageNum" id="pb21">[<a href="#pb21">21</a>]</span>any one approaching and capture all who came walking upright as a man. He crept past
the attendants on hands and feet, found the place of life, stole some of the food
of the goddess and returned home. He showed the food to his brothers and friends and
persuaded them to go with him into the darkness of the night of death. On the way
he changed them into the form of birds. In the evening they came to the house of the
goddess on an island long before fished up from the seas.
</p>
<p>Maui warned the birds to refrain from making any noise while he made the supreme effort
of his life. He was about to enter upon his struggle for immortality. He said to the
birds: “If I go into the stomach of this woman do not laugh until I have gone through
her, and come out again at her mouth; then you can laugh at me.”
</p>
<p>His friends said: “You will be killed.” Maui replied: “If you laugh at me when I have
only entered her stomach I shall be killed, but if I have passed through her and come
out of her mouth I shall escape and Hine-nui-te-po will die.”
</p>
<p>His friends called out to him: “Go then. The decision is with you.”
</p>
<p>Hine was sleeping soundly. The sunlight had almost passed away and the house lay in
quiet gloom. Maui came near to the sleeping goddess. Her large fishlike mouth was
open wide. He put off his clothing and prepared to pass through the ordeal of going
to the hidden source of life, tear it <span class="pageNum" id="pb22">[<a href="#pb22">22</a>]</span>out of the body of its guardian and carry it back with him to mankind. He stood in
all the glory of savage manhood. His body was splendidly marked by the tattoo-bones,
and now well oiled shone and sparkled in the last rays of the setting sun.
</p>
<p>He leaped through the mouth of the enchanted one and entered her stomach, weapon in
hand, to take out her heart, the vital principle which he knew had its home somewhere
within her being. He found immortality on the other side of death. He turned to come
back again into life when suddenly a little bird laughed in a clear, shrill tone and
Great Hine, through whose mouth Maui was passing, awoke. Her sharp, obsidian teeth
closed with a snap upon Maui, cutting his body in the centre. Thus Maui entered the
gates of death, but was unable to return, and death has ever since been victor over
rebellious men. The natives have the saying:
</p>
<p>“If Maui had not died he could have restored to life all who had gone before him,
and thus succeeded in destroying death.”
</p>
<p>Maui’s brothers took the dismembered body and buried it in a cave called Te-ana-i-hana.
“The cave dug out,” possibly a prepared burial place.
</p>
<p>Maui’s wife made war upon the gods, and killed as many as she could to avenge her
husband’s death. One of the old native poets of New Zealand in chanting the story
to Mr. White said: “But though Maui was killed his offspring survived. Some of these
are at Hawa-i-ki (Hawaii) and <span class="pageNum" id="pb23">[<a href="#pb23">23</a>]</span>some at Ao-tea-roa (New Zealand) but the greater part of them remained at Hawaiki.
This history was handed down by the generations of our ancestors of ancient times,
and we continue to rehearse it to our children, with our incantations and genealogies,
and all other matters relating to our race.”
</p>
<div class="lgouter">
<p class="line">“But death is nothing new
</p>
<p class="line">Death is, and has been ever since old Maui died
</p>
<p class="line">Then Pata-tai laughed loud
</p>
<p class="line">And woke the goblin-god
</p>
<p class="line">Who severed him in two, and shut him in,
</p>
<p class="line">So dusk of eve came on.”</p>
</div>
<p class="first xd31e611">—<i>Maori Death Chant.</i>
<span class="pageNum" id="pb24">[<a href="#pb24">24</a>]</span></p>
</div>
</div>
<div id="ch3" class="div1 chapter"><span class="pageNum">[<a href="#xd31e263">Contents</a>]</span><div class="divHead">
<h2 class="label">III</h2>
<h2 class="main">THE WATER OF LIFE<a class="noteRef" id="xd31e621src" href="#xd31e621">1</a></h2>
</div>
<div class="divBody">
<p class="first">“The Self-reliant Dragon” is frequently mentioned in the oldest Hawaiian legends.
This dragon was probably a very old crocodile worshipped as the ancestor goddess of
the Hawaiian chief families.
</p>
<p>She dwelt in one of the mysterious islands mentioned in the Hawaiian chants as Kua-i-Helani,
“the Far-away Helani,” lying in the ancient far western home of the Polynesians.
</p>
<p>Iku was the chief. He had several sons. The youngest was Aukele-nui-a-Iku, Aukele
the Great Son of Iku.
</p>
<p>Aukele was a favorite of the Self-reliant Dragon. She gave him a large bamboo stick.
Inside she placed an image of the god Lono, and also a magic leaf which could provide
plenty of food for any one who touched the leaf to his lips. She put in a part of
her own skin.
</p>
<p>She said, “This skin is a cloak for you. If you lift it up against any enemies, they
will fall to pieces as dust and ashes.”
<span class="pageNum" id="pb25">[<a href="#pb25">25</a>]</span></p>
<p>They put all these treasures in the bamboo stick. Then the dragon taught the boy all
kinds of magic power.
</p>
<p>The brothers, who were great warriors, determined to sail away, find a new land and
conquer it by fighting. Aukele persuaded them to take him. Then he sent one to get
the stick he had brought from the dragon pit which was near the sea.
</p>
<p>After a long time on the sea all their food was gone and they were starving and lying
in the bottom of the boat. Aukele fed them from the leaf which he touched to their
lips.
</p>
<p>Some days passed and Aukele said, “To-morrow we will come to a land where a woman
is the ruler. Let me tell why we journey.”
</p>
<p>They said, “Did you build this boat, and have you its chant?”
</p>
<p>He said: “We must not call this a boat for war, but of discovery, to find new land.”
</p>
<p>The chiefess of that land looked out and saw a boat in the ocean, and sent some birds
to see what the boat was doing and learn whether it was a war canoe, or a travelling
boat. The birds went out, and Aukele wanted his brothers to say it was a travelling
boat. The birds asked and the brothers said: “This is a war canoe.” The birds went
away. Aukele took up the bamboo stick and threw it in the sea, and leaped in after
it. The brothers threw the cloak of Aukele on the beach. The <span class="pageNum" id="pb26">[<a href="#pb26">26</a>]</span>chiefess found the cloak and shook it toward the boat, then threw it away. The brothers
broke into small dust and were destroyed. The boat and the brothers sank to the bottom
of the sea.
</p>
<p>Aukele swam to the beach, pulled up his stick, found his cloak and lay down under
a tree and slept. A watchdog came out, and smelled the man, and barked.
</p>
<p>The chiefess called two women, and told them to see who it was, and if they found
any one, kill him. They came down and the god of Aukele awakened him, and told him
the names of the women.
</p>
<p>The women came and he greeted them. They were ashamed because he had found their names,
and one said to the other, “What can we give him for naming us?” The other said, “We
will let him be the husband of our ruler.” So they came and sat down by him, and they
talked lovingly together and he won their hearts.
</p>
<p>The women told him that they had been sent to kill him, but that they would say they
did not find him; then other messengers would be sent. They went home and told the
chiefess: “We went to the precipice; there was no one there. Then to the forest and
the sea. There was no one there. Perhaps the dog made a mistake.”
</p>
<p>The chiefess turned the dog out again; at once there was more barking. She told her
bird brothers to go and look over the land. Lono saw them <span class="pageNum" id="pb27">[<a href="#pb27">27</a>]</span>and said; “Here is another death day for us. I will tell you who these birds are.
When they come you say their names quickly and welcome them.” So he did. They wondered
how he knew their names. This knowledge gave him power over them and they could not
harm him. The birds also thought they would have to offer their ruler as a wife to
this wonderful stranger. They went back to their sister and told her they had found
a husband for her. This pleased her. She sent them after Aukele. He told them he would
go by and by.
</p>
<p>Lono said to Aukele, “Death has partly passed, but more trouble lies before us. When
you go up do not sit down or enter the house. Stand at the door. First these two women
will come. If they say ‘Aloha’ it is all right. The dog will come and will try to
kill you. When he has passed by, the brothers will come. The food they make and put
in old calabashes, do not eat. See if the calabash has anything growing in its cracks.
You will find new calabashes scattered over the ground. Food and fish and water are
inside. Eat from these.”
</p>
<p>He made ready to go, and went up to the house, and stood by the door. The two women
said “Aloha” and called to him to come in, but he would not enter. The dog ran out,
opened her mouth and tried to bite Aukele through the magic cloak. The dog became
ashes. The chiefess saw the dog was <span class="pageNum" id="pb28">[<a href="#pb28">28</a>]</span>dead and was very sorry because he was the watchman for her land.
</p>
<p>The brothers came to him with food which they had put in moss-covered calabashes.
He never touched it. It was the death food. He went to a place where green calabash
vines were growing, took a calabash, shook it, broke it, opened it and found good
food inside.
</p>
<p>Then they lived as man and wife. The chiefess had been a cannibal but at this time
stopped eating men. Soon a son was born.
</p>
<p>After a time the bird brothers taught Aukele how to leap into the air and fly as a
bird.
</p>
<p>The chiefess told her brothers to go away into the heavens and find her father, Ku-waha-ilo,
a cannibal god. He was also the father of Pele, the goddess of volcanic fire. They
must tell him that she had given all her treasures to her husband—stars, lands, and
seas. She told them to take her husband to see the father.
</p>
<p>They flew away, Aukele flying faster than the others. The father saw him and thought
his daughter was dead. He said, “She is the watchman for my land, and no man could
come here if she were alive,” and he was angry.
</p>
<p>Lono told Aukele to put on his magic cloak that now covered him from head to foot.
Then he understood there must be a battle. The cannibal father made fire, called Kuku-ena
(the lightning); then Ikuwa, a stone crashing like thunder. <span class="pageNum" id="pb29">[<a href="#pb29">29</a>]</span>The lightning and the crashing stone were struck by the cloak and rattled into ashes,
cracking and breaking, reverberating, sounding like a drum.
</p>
<p>The bird brothers saw the fire and heard the thunder. They were far behind Aukele.
They saw the lightning and the thunder defeated. After the battle, they all came before
their father and told him that the daughter was well and this was her husband.
</p>
<p>After this flight to a cannibal land and this victory over the cannibal god, Aukele
returned to his wife.
</p>
<p>After a time the ghosts of his brothers appeared to him and reminded him of their
grave in the sea.
</p>
<p>Aukele was very sorry and ate nothing for days. His wife, with great sympathy, told
him if he had strength enough to find the living water of Kane he could still restore
his brothers. He was encouraged and ate. He asked what path he should take to find
the land of the water of life. She made a straight line toward the East, the sunrise,
and told him to fly straight, not swerving to either side.
</p>
<p>He took his bamboo stick with all his aid inside and put it under his arm, put on
his magic cloak, and said “Aloha.” A long time passed.
</p>
<p>He thought he was flying in a straight line, but one arm became tired because the
stick was under it. He changed the stick, and this moved his direction. His god saw
this and told him he was <span class="pageNum" id="pb30">[<a href="#pb30">30</a>]</span>leaving the straight line and was flying to some other place. There was fire far below.
All the people had fled except one. The god said, “Let us go straight till we come
to that one; then you catch him and hold him fast. We shall have life.” This was the
moon, who was an ancestress of his wife. The moon had been cooking food. She arose
to take up her food and get ready to go. But Aukele caught her, held her and ate her
food. She thus became thin—a new moon—and the traveller gained strength to return
to his home.
</p>
<p>Aukele thought he would try again, according to his wife’s line. She made a line from
the door of the house toward the sunrise, and warned him. He flew straight a long
time until he found a strange land with a deep pit lined with trees and wonderful
plants. At the bottom was the spring of the water of life. He leaped down upon the
back of a watchman on the edge of the pit, who had been put there by the guardian
to kill any one coming after the water. He tried to shake Aukele off, saying: “Who
are you? What do you mean, O proud man? My grandchild, the brother of Pele, never
got on my back. Who are you?” He gave his name and ancestors, and told the watchman
he had come for the water of life for his brothers. The watchman said: “Go straight
out from where I stand. Do not turn to the side or you will strike bamboo which will
make a great noise, and my grandchild, Pele’s brother, will hear <span class="pageNum" id="pb31">[<a href="#pb31">31</a>]</span>and will cover the water tight, and you cannot get it.”
</p>
<p>So Aukele flew and leaped straight on the second watchman, who told him not to go
to the left or he would strike the lama trees (very hard wood, used for building houses
for the gods). These trees would make a great noise and the guardian would cover the
water tight and he could not get it.
</p>
<p>He flew to another watchman, who told him to go straight to the bottom of the pit.
“There a blind woman will be sitting. Look at the place where she is cooking bananas.
She will take them one by one. You eat all her bananas. Then she will become angry
and throw ashes. If she throws on the right side, you must fly to the left. Watch
if she strikes with a stick, then run quickly, sit in her lap, and tell her who you
are.”
</p>
<p>When he had done all these things and all attempts to kill him had failed, Aukele
made the old blind woman lie down under a cocoanut tree. He got two young cocoanuts
and told her to turn her eyes toward the sky. He dropped the cocoanuts in her eyes.
She wept sorely because of the pain. He told her to rub the water out of her eyes
and not cry. She did so, and said: “I can see you.” He came down from the tree and
she told him what he must do to get the water of life: “Go and break the stem of a
water plant, and near it a bush with white flowers. Bring them to me.” This he did
and laid the plants before her. She squeezed the <span class="pageNum" id="pb32">[<a href="#pb32">32</a>]</span>water from the plants into a cup, took charcoal and other things and mixed them together
until black; then she painted Aukele’s hands very black, like the hands of the brother
of Pele. His hands were black, and those watching the water of life would look at
the hands reaching for water and make no mistake. They would tightly cover up the
water if a white hand came down. “Wait until the guardian god is asleep and the servants
are preparing drink for him when he should awake. Then go to the door and one will
give you some water. The first will be dirty water; throw it away. Put your hand down
again. They will give you another calabash of water. This will be the living water
of Kane; take it.”
</p>
<p>He went down and put his hand in for the water. The watchman handed out a calabash
of dirty water. He threw it away and again thrust his black hand down the pit.
</p>
<p>The watchman gave him a calabash of the pure water of life.
</p>
<p>He flew rapidly along the path to the outside world. In his haste he struck the leaves
of the groves of trees and the noise was that of strong winds thrashing the branches
and leaves back and forth, up and down. The sound swept through the land of the water
of life like rolling thunder.
</p>
<p>The brother of Pele and his servants awoke and followed, but he fled through the heavens
to the place where the ghosts of his brothers lay in the <span class="pageNum" id="pb33">[<a href="#pb33">33</a>]</span>sunken ship by the home of the goddess of the sea.
</p>
<p>They all went down to the sea. The chiefess told her husband to pour the water of
life in his hand. She put her fingers in the water and sprinkled drops over the sea.
</p>
<p>Out in the ocean under the moving surface was a boat, its mast coming up through the
waves. In a little while they saw men standing in the boat. These were the brothers
of Aukele. After the welcome, he gave them lands and homes.
</p>
<p>In that strange far-off land of the ancestors—the mysterious “Floating Island”—the
“Hidden Island of Kane,” it is said they still live under the rule of their younger
brother.
</p>
<p>Aukele thought he would like to see his parents once more, so he went to the far-away
Helani—but the land was desolate. The parents were gone, the people had disappeared,
the houses had all decayed, and the land was covered with a forest.
</p>
<p>Only a dragon was left—one of the family of the “Self-reliant Dragon.” He discovered
her body fast in the coral reef near the shore. He thought she was dead, but he stood
up and stamped with full strength and broke the coral so that the dragon was free.
He saw the body moving, but the dragon was very weak and near death.
</p>
<p>He was sorry for her, remembering that it was by the aid of dragon powers he had gone
into the heavens and from the deep pit of the skies secured the water of life. Therefore
he provided food <span class="pageNum" id="pb34">[<a href="#pb34">34</a>]</span>and gave new life to the dragon. He asked about his parents and their gods, and the
desolation of the land.
</p>
<p>The dragon told him how the entire household of gods, dragons and men had found a
new home, in the Islands of Oahu and Hawaii. She told how “the child adopted or brought
up by the gods,” and the Maiden of the Golden Clouds, had been taken by the Self-reliant
Dragon to Oahu, and how all the rest had gone, leaving her as a guard in the old land
of his birth and childhood.
</p>
<p>Aukele went back to the legendary land, the “Hidden Island of Kane,” and there lived
among the ghost gods who welcome the dead as they escape from wandering over the islands
and fly by the path of the sunset back to the home of the most distant ancestors—the
mysterious lands in the skies of the western seas.
</p>
<p>Here he and his brothers are high chiefs of the au-makuas, the ghost gods of Hawaii,
who wait to welcome and give peace to the spirits of the dead.
<span class="pageNum" id="pb35">[<a href="#pb35">35</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div id="xd31e621">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e621src">1</a></span> This is one of the most ancient legends in Hawaiian annals. <a class="fnarrow" href="#xd31e621src" title="Return to note 1 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch4" class="div1 chapter"><span class="pageNum">[<a href="#xd31e273">Contents</a>]</span><div class="divHead">
<h2 class="label">IV</h2>
<h2 class="main">A VIKING OF THE PACIFIC</h2>
</div>
<div class="divBody">
<p class="first">History is frequently legendary. That historian is incompetent who deliberately ignores
tradition and fable. A nation founded in the sunlight of civilisation cannot have
a legendary past, but it must depend many times upon the cloudy memory of individuals.
Legends are the indistinct memories of nations, and are of real value when there is
any opportunity for comparison. Early Norse history was told in song legends. The
sagas of the Vikings are rivalled in some measure by the meles of the Hawaiians. The
Hawaiians have both <i>the chant</i>—<i>the mele</i>, and <i>the tradition</i>—<i>the olelo</i>. From these come Hawaiian ancient history. The Vikings, “sea kings,” as they are
often named, the “wickel-ings,” as Froude calls them, the men who sailed out from
the “vicks,” the fjords of the Scandinavian coast, were brave mariners. They swept
the European coast; they infested Mediterranean waters; they found the North Atlantic
islands. They made themselves at home in Sneeland (Snowland), now Iceland and Greenland.
They named the countries newly discovered <span class="pageNum" id="pb36">[<a href="#pb36">36</a>]</span>after their own fancies, as Flatland, Woodland, and Vinland, for Newfoundland, Nova
Scotia and Massachusetts, respectively.
</p>
<p>The Polynesian folklore abounds in stories of remarkable men, bold expeditions, stirring
adventures and voyages to far-off lands. The Vikings of the Pacific gave to their
foreign lands the names by which these lands were then known, and by which they are
known to-day.
</p>
<p>In the long Hawaiian chant of Kumu Honua, “the first created,” there is a part devoted
to Hawaii-loa, the first sea-king of the Polynesians. He is reported as making long
journeys and discovering the Hawaiian Islands. Besides this chant there are many legends
and references which make him an important ancestor among Hawaiians, an ancestor of
islands rather than of families. He lived in the “land of the handsome or golden god,
Kane.” To the north lay the land Ulu-nui or “the Great Ulu,” possibly Ur of Chaldea.
His home was near the “green precipiced paradise” of Hawaiian legend, the place where
the water of life gave forth healing even for the dead.
</p>
<p>Hawaii-loa was a noted fisherman. He launched out into deep waters. He fished for
new worlds and found them. From the Great Ulu to Java, from Java to Jilolo, and from
Jilolo far out into the eastern Pacific, Hawaii-loa sailed. His relative, Ti-i, also
launched out into the deep seas. Ti-i went almost directly east from the old home,
<span class="pageNum" id="pb37">[<a href="#pb37">37</a>]</span>and found the Society Islands. These he made his home, according to the Society Island
legends, becoming the creator of the islands.
</p>
<p>Hawaii-loa sailed to the northeast, following “Iao,” Jupiter, as the morning star.
Iao was a favorite guiding star among the Hawaiians. Five of the planets were known
by the sea-rovers. The planets were called “Na Hoku hele”—“the going stars.” Mars
was known as “Hoku ula,” “the red star.” “Na hoku paa” were “the fastened stars, immovable
in the heavens.” The name “Iao” is given to one of the mountains of the Island of
Maui.
</p>
<p>Hawaii-loa found the fire islands—the islands somewhat like the old Java home, luxuriant
and volcanic. He named the large island Hawa-i-i—“the little or the burning Java.”
</p>
<p>The large island was full of delight to the bold navigator, and he determined to bring
his family to this new land for their permanent home. He took them from “the land
where his forefathers dwelt before him.” He sailed through the “dotted sea,” the sea
with many islands lying near his old ancestral home, “the rainy Zaba”—the modern Zaba
or Saba of the Arabian seacoast—from which his own name, “Hawa,” is easily derived.
On his journey back and forth he passed through a sea which delighted his heart as
a fisherman—“a sea where the fishes run.” He must have found excellent deep-sea fishing.
He crossed the “many-coloured <span class="pageNum" id="pb38">[<a href="#pb38">38</a>]</span>ocean” and the “sky-blue sea.” He revelled in the beauty of the sun rising and setting
in glorious colours on the restless waves. On he sailed with his family until he came
to Hawaii—“the burning Java,” the land of volcanoes and earthquakes and of luxuriant
valleys and fertile seacoasts.
</p>
<p>Fornander suggests that Hawaii is derived from Java and Java from the Arabian Saba.
</p>
<p>Evidently a Polynesian chief of high rank gathered a number of adherents or members
of his tribe, and sailed eastward over the Pacific, about the beginning of the Christian
era. His descendants, or at least such portion of his family as did not follow him
on his voyage, seem to have moved from Java to the Molucca Islands and settled in
Jilolo.
</p>
<p>It is said that after he brought his family to Hawaii, new islands sprang out of the
sea, well wooded and well watered. These he divided among his children.
</p>
<p>When the later sea-rovers came to Hawaii, possibly in the fifth or sixth century,
they found the islands already inhabited by people of their own race, and yet apparently
without a chief—probably a servant class. If we sift the legends and then assume that
in the course of three or four hundred years the family of the chief, Hawaii-loa,
became extinct in Hawaii, leaving only the servants on the islands, we have at least
a probable explanation <span class="pageNum" id="pb39">[<a href="#pb39">39</a>]</span>of the coming of the so-called little people, or fairies, from the Southern Pacific
to Hawaii.
</p>
<p>The South Pacific islanders called their servants, or laborers, the Manahune people.
</p>
<p>The fairies were known in the Hawaiian legends as the Menehunes. Sometimes they were
credited with powers like the gnomes of old England. They were supposed to work only
at night. A very ancient stone water-wall along the side of one of the swift-flowing
Hawaiian rivers has no tradition or history save that the Menehune people built it
in one night. Another very ancient stone wall around a large fish pond is referred
to the Menehunes, who did not finish their work in one night, therefore the wall has
always been incomplete. So also some of the most ancient temples were referred to
the mysterious midnight labors of this people.
</p>
<p>One of the legends states that a priest desired to carry the Menehune people across
the long stretch of ocean between the foreign lands and the Island of Oahu, therefore
“he stretched out his hands to the farthest bounds of Tahiti and over him the Menehunes—the
servants—crossed to Oahu.”
</p>
<p>It was this same sorcerer-priest who saw the sun die and the earth become dark. He
leaped across to the foreign land, caught the sun before it was buried, brought it
back to Hawaii and placed it in the heavens, where it has been ever since. These are
simply graphic descriptions of an eclipse, and <span class="pageNum" id="pb40">[<a href="#pb40">40</a>]</span>also of a chief who carried his common people—his servants—with him across the waters.
The presence of this servant class in the very ancient times is unquestioned.
</p>
<p>Chiefs coming later found this servant class which readily accepted new rulers.
</p>
<p>Hawaii-loa—“the Great Hawaii”—may well be considered both a founder of the Polynesian
race and the first settler of the Hawaiian Islands. Brave lover of the sea and founder
of nations, Hawaii-loa deserves first place among the Vikings of the Pacific.
<span class="pageNum" id="pb41">[<a href="#pb41">41</a>]</span></p>
</div>
</div>
<div id="ch5" class="div1 chapter"><span class="pageNum">[<a href="#xd31e283">Contents</a>]</span><div class="divHead">
<h2 class="label">V</h2>
<h2 class="main">LEGENDARY HOME OF THE POLYNESIANS</h2>
</div>
<div class="divBody">
<p class="first">The Hawaiians, like the native residents of many other groups of islands in the Pacific
Ocean, have not taken kindly to the European names tacked upon their doorposts by
the sailors who discovered them. This is very fortunate for those who desire to gather
together the facts out of which to weave a connected history of Polynesia.
</p>
<p>It is also fortunate that the language spoken in the groups so widely diffused over
the Pacific Ocean, has the same common structure, with only such differences as may
be resolved into dialects.
</p>
<p>The Tahitian, Samoan, New Zealander, and Hawaiian, though thousands of miles apart,
are members of one family, and require but a short period to acquire the faculty of
a free exchange of ideas.
</p>
<p>Students find a slight difficulty in the different spellings which different voyagers
have given to the native words according to the way in which they heard the sounds—for
instance, “Hawaii” was “Owyhee” in the days of Captain Cook.
<span class="pageNum" id="pb42">[<a href="#pb42">42</a>]</span></p>
<p>This difficulty was not overcome when the Polynesian dialects were reduced to writing
by the many missionaries to the different parts of the Pacific Ocean. It was impossible
to adopt a uniform method. In some places “h” was used, in others “f” and “l” or “r”
or “k,” as in the Hawaiian word “aloha”—which in other island groups was “alofa” and
“aloofa,” “aroha,” “kaoha,” “akaaroa,” all meaning “friendship.”
</p>
<p>In attempting to trace the place of origin of the Hawaiians and other Polynesians
it is absolutely necessary to take into account this phonetic difficulty.
</p>
<p>Fornander gives the following list of island groups with the various methods of using
the word Hawaii:
</p>
<ul>
<li>Hawaii—Hawa-i-i.
</li>
<li>Tahiti—Hawa-i-i.
</li>
<li>Samoa—Sawa-i-i or Sava-i-i.
</li>
<li>New Zealand—Hawa-iki.
</li>
<li>Marquesas—Hawa-iki.
</li>
<li>Raro Tonga—Awa-iki.
</li>
<li>Tonga—Haba-i.</li>
</ul><p>
</p>
<p>Hawaii in some form of the word is the most universally used name among all the Polynesians
as the place for their ancestral home.
</p>
<p>The name of the Hawaiian Islands is taken from this mythological name. So also is
the Savaii of the Samoan Islands. So also the small island <span class="pageNum" id="pb43">[<a href="#pb43">43</a>]</span>Hawaiki in Lake Rotorua of New Zealand, where the New Zealand legends say the ancestors
of the Maoris placed the relics which they brought with them from their ancestral
Hawaiki when they settled in New Zealand. In far eastern Tahiti is a place on Raiatea,
the island now known as Opoa. Its ancient and sacred name was Hawaii.
</p>
<p>Some writers have thought that Samoa might be the center of dispersion to the other
Pacific islands, but the Samoan dialect is very corrupt, its legends are fragmentary,
and its history of sea rovers seems to lack a sufficient similarity of names with
the migrators from the original home to allow this supposition to have very great
weight.
</p>
<p>It is also interesting to note that the Hawaiian Islands do not have a good foundation
for any claim to be the original centre of dispersion, although many of the most ancient
legends of Hawaii and of New Zealand are the same. There is abundance of proof of
a common origin, but not sufficient to found any claim for Hawaiian parentage.
</p>
<p>Ellis, writing in 1830 concerning the Tahitians and inhabitants of neighbouring islands,
says:
</p>
<p>“A tradition stated that the first inhabitants of these islands originally came from
a country in the direction of the setting sun, to which several names were given.
Pigs and dogs were brought from the West.”
</p>
<p>In the Hawaiian Islands the point from which <span class="pageNum" id="pb44">[<a href="#pb44">44</a>]</span>the ancient voyages sailed away to visit the other groups of islands of the Pacific
was off the western coast of the island of Maui and was called Ke-ala-i-kahiki, The
Path to Tahiti. They might ultimately sail eastward to Tahiti or to the Marquesas
Islands, but they started toward the home of their ancestors, westward. They called
their vikings—<i lang="haw">Ka-poe-holo-kahiki</i>, The People Sailing to Tahiti. Tahiti at last meant any distant or foreign group
of islands, although individual names of islands are used in the chants—such as Bolabola
and Upolu.
</p>
<p>The Hawaiian said that, <i lang="haw">ke alo</i>, the face or front of an island, was toward the west. The back, <i lang="haw">ke kua</i>, was toward the east. This, as Fornander says, was “because the ancestors of the
islanders came from the west originally.”
</p>
<p>The students of Polynesian legends are practically united in ascribing the Hawaii
of mythology to some place west of all the islands.
</p>
<p>Early writers on the origin of the Polynesians took it for granted that these ancestors
were Malays. Certain words and names among both Malays and Polynesians were similar,
but later study has convinced the vast majority of students that this theory is not
true. It is now believed that the Polynesians came to the island groups from the neighbourhood
of the straits of Sunda, where they had their home for a long time. The fierce Malay
tribes descended upon them and scattered them in all directions over the seas. A trace
of <span class="pageNum" id="pb45">[<a href="#pb45">45</a>]</span>the remnants of this dispersion is found even among the mixed elements of the people
of Japan. Another trace is found in Madagascar, while the great body of the storm-tossed
people took possession of the middle and southeastern islands of the Pacific.
</p>
<p>Hon. Edward Tregear, of New Zealand, writing about the <i>original</i> home of the Polynesians, thinks that their first residence was either India or Central
Asia, from whence they passed through India, there making a stay of some time. Then
they journeyed to the Malay archipelago, residing there many generations until driven
out by the Malays. This is the original Hawa-iki from which Polynesia was first settled,
expeditions probably passing out to the far distant island groups. Then lastly came
the canoe voyagers—the rovings of the vikings of the Pacific which in New Zealand
meant a new peopling of the land of the “long white cloud,” and to the Hawaiians and
Tahitians and other islands almost two centuries of adventurous sea roving.
</p>
<p>The late Hon. S. Percy Smith, Minister of Native Affairs in New Zealand, traces the
Polynesians from Aryan connection in Asia Minor and Western Europe to India, Malayasia
and thence to the scattered islands of the Pacific.
</p>
<p>Max <span class="corr" id="xd31e813" title="Source: Muller">Müller</span> calls attention to the use of the word <i>Av-iki</i> by both Brahmins and Buddhists as the name of their “hades.”
</p>
<p>Hawa-iki was the name of the place from which <span class="pageNum" id="pb46">[<a href="#pb46">46</a>]</span>the Polynesians came and about which they talked in their most ancient stories. This
other world became mysterious as the ages passed by until at last Hawa-iki meant the
place to which the spirits of the dead went, as well as the home from which their
ancestors came. A journey to or from any of the Polynesian islands meant passing out
of one world into another. The area of vision bounded by the horizon was the world
in which the people lived. Passing out of sight over the waters was breaking through
the wall dividing one world from another. The idea that Hawa-iki was the home of the
ghosts could very easily be derived from the other world beyond the shining wall of
the sky into which any one sailing out of sight of land might be forever lost.
</p>
<p>The path into this other world—this Hawa-iki of the ancestors—was universally toward
the west—the golden path of the setting sun.
<span class="pageNum" id="pb47">[<a href="#pb47">47</a>]</span></p>
</div>
</div>
<div id="ch6" class="div1 chapter"><span class="pageNum">[<a href="#xd31e293">Contents</a>]</span><div class="divHead">
<h2 class="label">VI</h2>
<h2 class="main">THE SONS OF KII</h2>
</div>
<div class="divBody">
<p class="first">Sometime during the fifth or sixth century of the Christian era—according to estimates
based on Hawaiian genealogies—two brothers, Ulu and Nanaulu, came to the Hawaiian
Islands and established a dynasty of high chiefs. Their father was Kii, a king in
the Southern Pacific Islands. Tahiti, the chief island of the Society group, furnishes
the only ancient king of that name. We have the additional fact that in Hawaiian legends
the place to which Hawaiian Vikings frequently sailed for centuries was usually Kahiki
or Tahiti, the old home of the family of ruling chiefs.
</p>
<p>It has been suggested that Ulu remained in the southern islands and that Nanaulu alone
found his way to Hawaii; but the frequent use of the name Ulu in the genealogies of
the chiefs of the two large islands, Hawaii and Maui, would support the position taken
in the story that follows—that the brothers, sailing together, found Hawaii.
</p>
<p class="tb">* * *</p><p>
</p>
<p>Two strong young men, about six feet in stature, were hastening together along a mountain
spur <span class="pageNum" id="pb48">[<a href="#pb48">48</a>]</span>leading down to the harbour of Papeete. They had met but a short time before, one
coming around the base of the turreted crags of an extinct volcano known as “La Diademe”—The
Diadem, or crown of Tahiti. The other had left his house in the hills from which the
beautiful river of the Vai-ta-piha valley takes its source. They had given each other
the universal Polynesian greeting—“Love to you,” with the reply, “Love indeed.”
</p>
<p>Soon they came to the seashore where a long boat, the waa of Ulu, had been built.
Large crowds of natives were watching the workmen as the stone adzes rang for the
last time on the boarded-up sides of the boat.
</p>
<p>As the two young chiefs drew near they saw a small company of solemn, dignified men,
evidently of high rank, emerge from the door of a large grass house and march slowly
to the side of the long boat.
</p>
<p>A trumpet shell was sounded. The people fell with their faces toward the ground. Another
blast, and there could be seen a number of gigantic slaves coming from the door of
a stone temple not far away. Each slave was leading a prisoner. In a few minutes they
surrounded the boat. Two prisoners were held at the prow of the boat, two at the stern,
four along the boat sides and others in a line extending to the beach.
</p>
<p>A priest stepped forth from the little company of leaders. In a strong and yet monotonous
tone he <span class="pageNum" id="pb49">[<a href="#pb49">49</a>]</span>began a chant of praise of Kii and his sons. He sang of the boat building and the
protecting care of the gods.
</p>
<p>He chanted the charms which would control the action of the gods of the seas over
which the boats might sail. He invoked the gods of the home land to make friendly
the gods of any new country to which the sailors might go. He pleaded for the acceptance
of the human sacrifice about to be made to the gods.
</p>
<p>Executioners with sharp-edged clubs of heavy hardwood then struck down the prisoners
as the boat was rushed to the sea.
</p>
<p>Human sacrifices at the launchings of the canoes of chiefs were not at all unusual,
but the two young chiefs from the mountains had never before known such wholesale
slaughter. The importance of the plans of the high chiefs was made evident by this
large human sacrifice. The new boat of the king’s son, Ulu, was evidently destined
for some very important expedition.
</p>
<p>“E Taunoa,” cried a chief to the two latest arrivals, calling one of them by the name
of his district. “Make haste or you will be too late to hear the voice of the king.”
</p>
<p>“How is it, Taunoa,” said another, “that you, a chief of Nanaulu, should be present
at the call of Kii in the interest of Ulu?”
</p>
<p>Taunoa replied: “We shall soon see Nanaulu with a cloud of boats. I was sent to announce
his <span class="pageNum" id="pb50">[<a href="#pb50">50</a>]</span>coming to his father, the king. His heart is with his brother Ulu in the observance
of the plans of Kii. I found this young chief of Vai-ta-piha on his way hither, and
made him my companion. Take me at once to Kii, the king.”
</p>
<p>Okela, the chief who had called to Taunoa, at once preceded the crowd thronging hastily
behind, giving Taunoa the post of honour after Okela. As they approached the dignified
high chiefs they all prostrated themselves to the ground except Okela and Taunoa.
</p>
<p>Taunoa drew from under his cloak a feathery frond of the cocoanut, and raising it
above his head, asked for an interview with the king.
</p>
<p>The trumpeter with his large pu or conch shell sounded the call of the coming of the
king. Trumpet shells responded from the temple and from the king’s residence. A terrific
beating of drums followed, the people fell upon their faces; even the high chiefs
prostrated themselves. Only the messenger from Nanaulu remained partially upright.
</p>
<p>From the king’s house came the royal retinue. King Kii was borne on the shoulders
of a stalwart slave, supported by two other slaves, while ranks of trusted chiefs
walked by his side. Following the king, riding in the same way upon the shoulders
of slaves, was Ulu, the king’s son, surrounded also by his chosen chiefs.
</p>
<p>To the king Taunoa at once presented his tuft <span class="pageNum" id="pb51">[<a href="#pb51">51</a>]</span>of the cocoanut and was ordered to give his message.
</p>
<p>“O King,” he said, “Nanaulu, the high chief, your son, has heard of the boat of Ulu
and your purpose of sending Ulu upon a mysterious mission. Nanaulu, the elder brother,
was the kahu (caretaker) of Ulu in the days past. He desires to still stand by his
brother’s side and care for him in the place of Kii, the royal father. He has searched
the forests of the sharp-peaked mountain and has fashioned a boat, the Mano-nui (great
shark), and soon expects to come to Papeete with a royal fleet to do honour to the
king, his father.”
</p>
<p>The king had turned his eyes for a moment toward Ulu and had caught the joy flashing
from his eyes when he heard of his brother’s speedy coming, then, looking down upon
Taunoa, who had prostrated himself as soon as his message was delivered, simply said:
</p>
<p>“Your message gives joy,” and then was borne into the midst of the group of high chiefs.
</p>
<p>The king’s herald then made proclamation:
</p>
<p>“Where are you, O chiefs? Where are you, O nobles of Tahiti? Where are you, O servant
people? For the message is to all, from the highest to the lowest. Listen, O men of
Tahiti, to the will of Kii, your king.
</p>
<p>“It is his wish that Ulu, his son, should sail toward the west and should find the
land of our fathers, He will have many companions, but these <span class="pageNum" id="pb52">[<a href="#pb52">52</a>]</span>will be selected from only the most worthy. His prophets and priests, his teachers,
have already been chosen. But now choice must be made of chiefs and warriors and common
people. Two days will be given you for rest. On the third day the king and his high
chiefs will be judges of wrestling contests. On the fourth day will be struggles in
the surf; or, if the sea gods are not propitious the chiefs will contest on the hillsides
and in the games of physical strength. On the fifth day there will be the exercise
with the spears and clubs. The skill and strength of the Tahitians will be manifest
during these days.”
</p>
<p>Then followed such a scene of unbridled revelry as could occur only in a land given
up to physical pleasures and passions. Feasting and the heiva dance and drinking kava
occupied the time of the common people.
</p>
<p>The chiefs gave themselves up to gambling and rioting until the night was wearied
with their excesses and the new day sent the revellers to needed rest wherever any
tree or grass house afforded even a little shade.
</p>
<p>As the afternoon of the first day began to cast its long shadows, a large fleet of
hundreds of canoes filled the entrance to Papeete Bay. They were preceded by a very
large war canoe with a prow shaped into a rude resemblance of a shark’s head, with
shark’s teeth fastened in the open jaws. The body of the boat was of polished wood,
well oiled. The <span class="pageNum" id="pb53">[<a href="#pb53">53</a>]</span>multitude of canoes following were painted and stained with as many brilliant dyes
as possible. Not a torn or weather-beaten sail hung by the masts. Sails of dyed kapa
cloth and woven matting, new and beautifully painted, had been made ready long before,
that Nanaulu’s homecoming might have no blot upon its impressive appearance. As the
large boat came near the shore the oarsmen leaped into the surf; chosen men from the
other canoes joined them. Passing strong cords of cocoanut fibre under the keel, they
lifted the boat, with several chiefs resting upon a small deck which partially covered
the canoe. Then they bore the great burden up the beach toward the grass house of
Kii. Standing by the mast of the canoe was Nanaulu, a chief of splendid physical appearance,
about thirty years of age, before whom all the people prostrated themselves as he
was carried by.
</p>
<p>Midway between the beach and the king’s house a young chief rushed down to meet Nanaulu.
As he came near the canoe he leaped over the heads of the bearers, landing on the
deck by the side of Nanaulu and catching the mast gracefully, steadied himself for
a moment and then, throwing his arms around Nanaulu, began the loud Polynesian wailing,
with which in sorrow or in joy alike they were accustomed to greet one another. This
was Ulu, the younger brother, not over twenty-five years old, and his warm-hearted
greeting of his elder brother, who during his boyhood had been his steadfast <span class="pageNum" id="pb54">[<a href="#pb54">54</a>]</span>friend and caretaker, showed the deep love which bound them together. Ulu was of higher
chief rank than his elder brother. Sons of Kii, they were nevertheless sons of different
queens of unequal rank; therefore Nanaulu owed allegiance to his brother. After the
wailing was over the boat was carried to the king’s house, while the two brothers
discussed plans. Nanaulu requested that his own retainers might be given an opportunity
to contest in the games and athletic exercises of the coming days. To this his brother
readily acceded.
</p>
<p>Early in the morning of the next day the contests were opened by the chiefs of the
various districts of Tahiti, who called their best wrestlers together and chose the
champions to contest with other champions from other districts.
</p>
<p>After the king had taken his place the ceremonies of the day were introduced by the
royal ceremonial dance. Over a hundred chiefs, throwing aside their cloaks and putting
on tall helmets making the average stature about eight feet and, taking slender, thin
paddles, ranged themselves before the king in lines, and then passed through a series
of gymnastic exercises, gracefully moving the paddles in exact harmony, at the same
time changing their positions, passing in and out between one another, sometimes forming
squares, circles and semi-circles. The music for the rhythmic motion was furnished
by rude drums, upon which musicians beat time. The dance ended by two chiefs taking
war clubs <span class="pageNum" id="pb55">[<a href="#pb55">55</a>]</span>and, while in motion, keeping time with the drums, twirling the clubs and striking
rapidly at each other, circling the clubs over each other’s heads and yet avoiding
all injury to one another.
</p>
<p>One of the chiefs stepped to the centre of the open arena and began to chant:
</p>
<div class="lgouter">
<p class="line">“I am the wrestler</p>
<p class="line">From the groves of Papeete,</p>
<p class="line">By the sea waters.</p>
<p class="line">Where are you, Opale,</p>
<p class="line">The great man! the strong man!</p>
<p class="line">Living by the rough waves</p>
<p class="line">Of Makavia?</p>
<p class="line">Come and fight with Makima.”</p>
</div>
<p class="first">The champion wrestler from Matavia Bay very slowly walked into the arena, trying to
appear utterly oblivious of his antagonist. He looked into the sky, glanced along
the sand, then shouted:
</p>
<div class="lgouter">
<p class="line">“Where are you, Makima,</p>
<p class="line">The boastful little man,</p>
<p class="line">The weak in limb and arm?</p>
<p class="line">Where are you, Makima,</p>
<p class="line">Who dares to fight with Opale?”</p>
</div>
<p class="first">It was the custom of the Polynesians to throw out a taunt in a half-shouting, defiant
tone. Each combatant approached the other, trying to make the audience think that
he considered his antagonist so far beneath his notice that he only needed to move
his arm and the match would be over. Thus in lordly dignity they ignored each other
until, standing side by side, each made a sudden movement <span class="pageNum" id="pb56">[<a href="#pb56">56</a>]</span>as if expecting to find the other off his guard. In a moment there was a confused
mass of squirming limbs and arms and writhing bodies. A cloud of sand obscured the
struggle. For a time there was no motion, and people saw the champions bending around
each other with strained muscles, neither having any advantage, but each apparently
exerting all his strength to make the other give way in response to brute strength.
Each endeavoured to learn the trick by which his antagonist would change the order
of battle. The least loosening of muscles on the part of one was interpreted in a
moment by the other, and neither one hastened to carry out a move which might place
him at the other’s mercy. It was a splendid exhibition of statuesque athletics. Doing
his very best to prevent betrayal by any loosened grasp in any direction, Opale suddenly
swept one foot with terrific force against his antagonist’s leg, at the same time
pulling him to one side; but the half second’s unconscious loosening of the muscles
preparatory to Opale’s action gave Makima notice, and even as Opale’s foot struck
him, he raised the unbalanced chief and whirled him over his head, at the same time
by a whirlwind motion preserving his own equilibrium. Opale lay for a moment unconscious,
while Makima received the applause of the multitude.
</p>
<p>Then followed match after match, sometimes interspersed with boxing. In the boxing
contests <span class="pageNum" id="pb57">[<a href="#pb57">57</a>]</span>severe blows were given until one of the boxers was stricken senseless to the earth
or an arm was broken. Sometimes both wrestling and boxing contests resulted in the
death of a chief. At such times the chief’s retainers quietly carried away the body,
while the shouts which greeted the victor filled the air. Such deaths were taken as
incidental, and no wailing showed the grief of stricken friends.
</p>
<p>In this way the forenoon passed, and at last a few noble chiefs, exquisite in the
beauty of perfect muscular manhood, stood before the king, chosen to be the special
bodyguard of Ulu in the mysterious journey of the coming days. In the afternoon the
followers of Nanaulu were tested and a like bodyguard selected for this young prince.
</p>
<p>During that night a heavy wind tossed the sea waves into foam, but as the morning
broke the wind died away, leaving ideal surf waves rolling in from the far-off coral
reef, through the harbour, up to the beach.
</p>
<p>A number of chiefs, taking long boards, thinned and smoothed by stone knives and polished
with the rough skin of the shark, swam far out into the ocean. There where the surf
waves began to form as the tide rolled landward each chief turned his surf board to
follow the tidal pathway. Canoes were stationed at the point from which the older
chiefs had decided that the swimmers must start. Groups of ten or fifteen contestants
were allowed <span class="pageNum" id="pb58">[<a href="#pb58">58</a>]</span>to start together. The rider with the swiftest and most skilfully managed surf board
was chosen from each group. Hundreds of natives having any kind of claim to chief’s
blood had presented themselves for this contest.
</p>
<p>Some of the surf-riders contented themselves by simply lying on the board, endeavouring
by skilful use of hand and foot to hasten their passage on the crest of the huge surf
waves. This was by no means an easy thing to do. Success consisted in gaining on the
surf. Ordinarily many surf waves passed from beneath the surf-riders before they could
complete the long distance over the sea. To hang to a wave, cling to its white mane,
to have such mastery over it as not to be thrown back to the next wave, was a trial
of strength and judgment, and might easily bring the sought-for reward. These, of
course, were the first to reach the shore.
</p>
<p>Others pushed their boards rapidly through the first waves encountered. Then, balancing
the board on the crest of the largest inrolling waves, leaped to their feet, and standing
upright guided the board by the swaying of their bodies, adjusting themselves to the
changing forces of the surf. Sometimes a very skilful surf-rider would go through
the motions of fighting a battle—throwing the javelin, pushing with a spear, striking
with a war-club or stabbing with a dagger. This was seldom attempted without an ignominious
overthrow of board and rider as the undertow from the <span class="pageNum" id="pb59">[<a href="#pb59">59</a>]</span>beach struggled with the incoming surf. Then the acrobat received the jeers of the
people as he and his boat rolled under the foam. A successful completion of such a
ride marked a high degree of combined courage and training and judgment. During the
course of the entire test of the men of both Ulu and Nanaulu only two men perfectly
performed this difficult task. These were the two young high chiefs Okela and Taunoa.
The highest honours for surf-riding were, however, given by all to Vai-ta-piha, the
inferior chief who had come to the contest with Taunoa.
</p>
<p>Soon after the group of riders in which he was placed started shoreward a squall broke
over them. The surf ceased rolling for a few moments in continuous waves. The boards
and their riders were thrown against and over one another. Then a large wave swept
the confused and struggling company toward the beach. Vai-ta-piha easily extricated
himself, and balanced upon his surf board was about to dash to land, but he saw in
front of his board the body of an insensible chief roll from between two boards and
begin to sink. In a second he leaped ahead of his board, caught the chief with one
hand and with the other secured the surf-board floating by. He drew the chief and
himself up until he rested upon the board. Leaping to his feet he held the body in
his hands, balancing himself and guiding his frail craft until the wave was about
to take its final plunge upon the sand, when <span class="pageNum" id="pb60">[<a href="#pb60">60</a>]</span>he dropped off into the water and carried his burden to the massage or lomilomi women,
who by skilful kneading of the body soon restored the injured chief to his friends.
The unselfish rescue as well as the skill displayed in bringing the body to land,
all in a few moments, won the approval of the judges.
</p>
<p>The fourth day the chiefs rested and the common people gave an exhibition of their
attainments, and a sufficient number of canoe-makers, house-builders, fishermen and
other helpers were easily secured. These were to be the oarsmen of the expedition.
</p>
<p>The fifth day brought a new order of contestants. Around Papeete Bay are some beautiful
hills, with sloping, grassy sides. Here the chiefs gathered with sleds which were
from six to twelve feet long. These were made by taking finely polished hardwood for
runners, usually about twelve inches apart.
</p>
<p>Long sticks were placed lengthwise over these runners and fastened tightly to cross
pieces. Frequently a board was tied between the sticks and a piece of matting laid
upon it for the benefit of the rider. Holes were bored through these boards with sharp-pointed
bones or shells, and they were strongly tied to the runners.
</p>
<p>The riders of shorter sleds would grasp the sticks along the edges, using them as
handles, raise the sled and run along the brow of the hill, giving the <span class="pageNum" id="pb61">[<a href="#pb61">61</a>]</span>sled a hard push down the declivity as they threw themselves flat on the narrow board.
Sometimes this resulted in a mortifying overthrow of the rider at the first leap of
the sled downward. The rider with the longer sled was content to push his sled rapidly
a few feet and then dash down the hillside. The slides or paths for the sleds were
so well worn that little ridges formed along the sides, sometimes keeping the sled
in the path, and just as often catching a runner and causing an overthrow of the rider.
</p>
<p>The slides were frequently well covered with cut grass or leaves. Often the chiefs
preferred the carefully kept, grass-covered, smooth hillside where but few marks of
sleds appeared.
</p>
<p>This was an exciting and sometimes dangerous sport. Fearful velocities were sometimes
attained. Sleds swerved against slight unevennesses almost imperceptible until struck
by a runner on one side or the other. The sudden shock swept the sled out of its course
against the sled or in the pathway of an opponent, and in a moment a confused mass
of broken sleds and stunned riders would be dashed down the hillside. Many times a
sled thus turned spilt its runner on one side. It was considered evidence of great
skill when a rider instantaneously adjusted himself to a broken sled, kept it in its
course and finally landed safely in the smooth plain below.
</p>
<p>Where the slopes were sufficiently gradual some <span class="pageNum" id="pb62">[<a href="#pb62">62</a>]</span>of the chiefs chose the slower ride, but took it in a standing position, when the
dangers would be intensified, a broken sled being accompanied by broken limbs or a
broken neck.
</p>
<p>During the day messengers of the chiefs competed for a place in the expedition. The
contest required the men to go around the mountain which formed the larger part of
the Island of Tahiti, usually a two days’ journey, with allowance for a few hours’
rest along the way. The first and second runners to win in this race were to go as
the messengers of Ulu and Nanaulu.
</p>
<p>The contests among the chiefs had resulted in the selection of a much larger number
of chiefs than could possibly go with the two young princes. New trials of skill were
instituted to sift out the least skilful or the most unlucky.
</p>
<p>The first test applied was that of javelin throwing. The high chiefs had prepared
for their own sport a long, smooth path, beaten down until it was hard as a rock.
Here they were accustomed to throw heavy hardwood darts, which, sliding along the
path, would either pass between two marks at a given distance from the thrower or
sometimes strike a small stick set upright at the end of a straight line drawn along
the centre of the path. This was called the Pakee or the play with the darts or javelins.
</p>
<p></p>
<div class="figure p062width" id="p062"><img src="images/p062.jpg" alt="SPEAR THROWING CONTEST" width="720" height="507"><div class="figAnnotation p062width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div>
<p class="figureHead">SPEAR THROWING CONTEST</p>
</div><p>
</p>
<p>A second test was made along the same beaten track in the game called Ulu-maika. In
this contest <span class="pageNum" id="pb63">[<a href="#pb63">63</a>]</span>were used circular stones, flat-sided, of different sizes, according to the pleasure
of the contestants. The smaller stones were about an inch thick and about six inches
in circumference. The larger maika-stones were frequently two inches thick and a foot
and a half in circumference. The ordinary stone used by most of the chiefs was an
inch thick and about ten inches in circumference. These stones were smoothed and polished
to a very high degree.
</p>
<p>Those who had stood the test of javelin-throwing were formed in line that each one
might, without delay, step to the head of the track and roll his disc, pass on and
permit another to take his place.
</p>
<p>This trial was, by virtue of a suggestion of Nanaulu, made a triple test. The stone
was to be rolled more than the ordinary distance, made to pass between two upright
sticks, then between two more posts, and then some distance beyond strike a mark set
up in the centre of the track. Those accomplishing the entire feat would not be required
to stand further trial in order to secure the coveted membership in the expedition.
Those passing the posts should be entitled to another trial. It was not very difficult
to roll the stone between the posts, but very few were able to keep the disc in the
centre of the track and strike the far-distant mark.
</p>
<p>The spear-catching contest was instituted as one of the final struggles. A difficult
condition was attached to this spear-catching. Six spears were <span class="pageNum" id="pb64">[<a href="#pb64">64</a>]</span>to be hurled at once by six chiefs not over sixty feet distant from the catcher. He
was required to catch or stop at least four of these spears, not permitting more than
two to pass by him.
</p>
<p>Thus the contests ended, and thus by a skilful use of Polynesian games companions
were selected for the sons of Kii in their long journey to Hawaii.
</p>
<p>The wives of the young princes and some of the chiefs and warriors and boatmen were
given places by the side of their husbands.
</p>
<p>So from Tahiti, in the long ago, a voyage of many days to many lands, through many
strange experiences, was undertaken by brave men and women in a small fleet of the
larger kind of Polynesian boats. So the sons of Kii sailed away toward the west to
find the home from which their ancestors had come to found the dynasty of Tahitian
kings which held rule over Tahiti until the white man controlled the beautiful islands
of the Pacific. Instead of the original home of the Polynesians on the coast of Asia,
the sons of Kii probably made their way to the new Hawaii and there founded two races
of kings. The descendants of Ulu ruled the larger southern islands until overthrown
in the eleventh century by Paao on the Island of Hawaii. The descendants of Nanaulu
ruled the northern islands until a few years after Captain Cook discovered the Hawaiian
group and called it “The Sandwich Islands.”
<span class="pageNum" id="pb65">[<a href="#pb65">65</a>]</span></p>
</div>
</div>
<div id="ch7" class="div1 chapter"><span class="pageNum">[<a href="#xd31e303">Contents</a>]</span><div class="divHead">
<h2 class="label">VII</h2>
<h2 class="main">PAAO FROM SAMOA</h2>
</div>
<div class="divBody">
<p class="first">Ka-meha-meha is the chief name around which Hawaiian history gathers. It is the nimbus
of a cloud of stories, legends and chants. Hawaiians never reckoned history by dates,
but by genealogies—as did the Hebrews. They measured time not by the years but by
the lives of men; not by the days passed, but by the deeds done. These genealogies
formed the most essential part of Hawaiian literature. They proved the royal descent
of the high chiefs.
</p>
<p>When Ka-meha-meha became king of “The Rainbow Islands,” his royal chant took the supreme
place. Other genealogies lost their importance except as they blended in that of the
great king. He traced his royal blood to Pili, “from a foreign land,” and through
Pili back to Wa-kea, a Polynesian chief of perhaps the second century; and thence
back through a series of hero-gods to Kumu-Honua, “the first created.” It is a remarkable
genealogy and worthy of study.
</p>
<p>In November, 1736, he was born in North Kohala, Hawaii. Pili had settled in North
Kohala <span class="pageNum" id="pb66">[<a href="#pb66">66</a>]</span>about thirty generations preceding. A quarter of a century is accepted as the average
life of a generation. Pili, therefore, landed in Hawaii in the early part of the eleventh
century.
</p>
<p>The story of Pili depends upon another story which must be told first. In fact the
Hawaiian traditions tell a great deal more about Paao, the founder of the high-priest
family of Hawaii, than about Pili, the ancestor of kings.
</p>
<p>Not far from the year 1100 A.D., two priest brothers were living on Upolu, one of
the Samoan Islands. Lonopele, the elder, lived in one of the luxurious valleys opening
upon the seacoast. Paao, the younger, was a seaman as well as a priest. He lived near
the beach, where he kept a small fleet of canoes.
</p>
<p>In some way bitter feeling arose between the two households, making them jealous and
suspicious of each other. One day Lonopele came to the temple where his brother was
making ready to sacrifice a sacred black hog.
</p>
<p>“Where are you, O Paao,” he cried, “that you prepare a sacrifice for the favour of
the gods, when you do not watch your oldest boy?”
</p>
<p>“What is your thought?” asked Paao.
</p>
<p>“Some of my choice fruits, brought from Tahiti, are beginning to ripen; and each night
Kaino, your son, creeps under the low branches, and gathers whatever is good.”
</p>
<p>“It is false!” angrily replied the father.
<span class="pageNum" id="pb67">[<a href="#pb67">67</a>]</span></p>
<p>Theft was considered the greatest of crimes among the Polynesians.
</p>
<p>“No! It is true. He is coming even now from his feast. If he touches my fruit again
he shall die. It is tabu” (sacred).
</p>
<p>“E! Kaino!” called the father.
</p>
<p>The boy came near, evidently having just been eating.
</p>
<p>“Have you taken fruit from Lonopele in the night?”
</p>
<p>“No. I have fruit at home, but better are the baked dog and fish. I would not eat
his fruit.”
</p>
<p>Lonopele became angry, and cried out: “May the god, Kanaloa, curse you and break your
body into fragments, for your falsehood.”
</p>
<p>“Cut open my stomach, O my uncle, and I shall be proved innocent.”
</p>
<p>The ancient days had little of the modern care for children. Fathers and mothers readily
gave away their babes, or slew them with their own hands. <span class="corr" id="xd31e999" title="Source: Pao">Paao</span> determined to substitute his son for the sacrifice he was preparing, and thus prove
his guilt or innocence. No trace of fruit was found in the body.
</p>
<p>Lonopele bowed his head in shame and hastened away. When the flush of indignant anger
had passed, Paao grieved over the body which lay decomposing upon the altar. The Hawaiian
traditions say that after this act he determined to leave Upolu. He called together
a few of his trusted <span class="pageNum" id="pb68">[<a href="#pb68">68</a>]</span>friends and told them his purpose. They agreed to prepare their large canoes, and
go with him, seeking the “Burning-Java,” or Hawaii, somewhere toward the north.
</p>
<p>The sides of the boats were to be built two or three feet higher. This was done by
hewing boards with stone axes, and sewing them to each other through holes, drilled
by bones, using cords of cocoanut fibre for thread. Thus canoes were prepared capable
of carrying thirty to sixty persons.
</p>
<p>Dried bananas, pigs, fish, and pounded taro were made ready.
</p>
<p>One day Paao saw his brother’s son coming near the boats.
</p>
<p>In a fit of anger he rushed upon the boy and slew him.
</p>
<p>Lonopele soon discovered the murder, and made war upon Paao.
</p>
<p>Paao and his friends launched their canoes as fast as possible, placing in them their
families and such provisions as were at hand. His warriors, defeated by Lonopele,
hastened to the canoes, and shoved out into the deep waters.
</p>
<p>The battle was evidently fierce, for the legends say that some of the prophet friends
who could not escape to their canoes, leaped from the precipitous cliffs to “fly”
to the boats, and were dashed to pieces on the rocks below. Lonopele probably drove
them over the brink of a precipice. One of the priest-friends leaped into the water,
calling for Paao to <span class="pageNum" id="pb69">[<a href="#pb69">69</a>]</span>return and rescue him. “Not so,” answered Paao, “we have left the shore. It would
be an evil omen to turn back. We will wait for you where we are.” The legends say,
“The priest flew like a bird to the canoes” and was warmly received by Paao. Lonopele
sent a storm to destroy the canoes. Probably he launched his own fleet and made pursuit.
Two great fish aided the fugitives. The Aku pushed the boats. The Opelea hindered
the storm waves by opposing his great body and breaking their force. Lonopele ordered
his magic bird to take up great waves of water and pour them from the sky, overwhelming
the fugitives. The canoe-men hurriedly arranged mats covering the boats, and the water
was turned into the sea. Thus they escaped.
</p>
<p>The days passed. Sometimes showers fell upon the mats arranged like funnels, filling
the water calabashes afresh. Sometimes they passed through a school of fish, and caught
all they could, drying them for future use. Some died and descended to the “bountiful
islands in the world under the waters.” Some of the canoes were abandoned. And they
sailed on almost hopelessly, still moving northward.
</p>
<p>One day Paao said: “I was watching the stars last night and my thought is that some
water-god has put his hands under out boats and moved us away from Hawaii.”
</p>
<p>An astrologer said: “I have heard the pilots <span class="pageNum" id="pb70">[<a href="#pb70">70</a>]</span>from the burning islands talk about the water-gods and one of them claimed that sometimes
a strange god had turned their boats from a straight path.”
</p>
<p>The action of the ocean currents was supposed to be the malicious work of some strange
deity.
</p>
<p>That night Paao could not sleep. He studied the stars. He felt a breeze that seemed
to him in some way different from the ordinary sea-breezes.
</p>
<p>“Do you feel the new wind from the eastern star?” he said softly to his steersmen.
</p>
<p>“Aye!” they replied. “We have to hold the steering paddles more firmly.”
</p>
<p>Paao awakened his prophet and whispered: “Does the new wind have a voice for you?”
</p>
<p>The prophet sniffed the air, then stepped upon the high prow and breathed again.
</p>
<p>“Aye, the wind has the voice of smoke, perhaps the smoke of the burning-mountain.”
</p>
<p>“Say nothing about the voice. We will change our course and sail toward the bright
star.”
</p>
<p>During the day the men said, “this is a new wind and it has the storm voice.”
</p>
<p>The next day came, and then the next. Paao and his prophet alternated between hope
and fear. The awful suffering of hunger and thirst was among them. If a mistake had
been made there was no possible escape from starvation. In the very early morning
of the third day, as Paao was restlessly looking eastward, his wife crept to his side.
<span class="pageNum" id="pb71">[<a href="#pb71">71</a>]</span></p>
<p>“O my Paao,” she said, “I am about to die. I have just dreamed of the green-walled
paradise. I smelled the sweet Maile blossoms and the leaves of our marriage wreath.
I saw the spirits of my sons stand by the cocoanut tree. The vision is from the gods,
I must surely die.”
</p>
<p>“Hush,” said Paao quickly, “I too have heard the voice of the Maile born on the winds
but I was awake. You shall not die. Call the astrologer, and then listen to his words.”
</p>
<p>The astrologer came quickly.
</p>
<p>“Take breath strong and deep and tell me what the winds say.”
</p>
<p>“I hear no voice,” was the reply.
</p>
<p>Paao handed his friend a calabash with a little precious water, bidding him bathe
his parched mouth and nostrils.
</p>
<p>“Now what do the winds say?”
</p>
<p>“Hawaii! Hawaii!! and the strong voice of the Maile blossoms, and the gentle voice
of the sugar-cane. I can hear the bread-fruit call ‘Come and eat.’ The Lau-hala’s
voice comes over the sea. Awake, awake, oh canoe-men! The fingers of the morning touch
the mountains of Hawaii. The morning is raising its hand to beckon us on. O friends
of the canoes, awake! Hear the land voices. Hear the wind that has no salt in it.
Awake and hear Hawaii.”
</p>
<p>In a moment shouts and songs of gladness were heard from all the canoes. When hope
begins to <span class="pageNum" id="pb72">[<a href="#pb72">72</a>]</span>grow, it ripens rapidly. New life, new strength, pervaded the weakened wanderers.
The steersmen unconsciously changed the course of the boats toward the blue haze of
land outlined by the dawn.
</p>
<p>Thus the day passed. There was no longer any need to husband food. They ate the last
morsels. They drained the water from their calabashes. They cheered each other from
boat to boat. They toiled hard in rowing, and as the night dropped its shadows around
them, they made preparations for landing in this new home.
</p>
<p>Bundles of feather robes were unrolled. Native cloth, brilliantly coloured, was taken
from its wrappings. Paao robed himself in a high-priest’s tabu mantle of black feathers,
wearing a white helmet ornamented with black plumes. Around the short masts they placed
new mats as sails, inscribed with strange and mysterious emblems. All the people put
on their most gorgeous and costly apparel.
</p>
<p>Thus, as the new morning dawned, they came to Hawaii. Thus they landed as if their
journey had known nothing of starvation and death. Thus they met the wondering natives
who hastened along the beach to the spot where the boats must land.
</p>
<p>Greetings were given. The language of the newcomers was almost identical in meaning
and pronunciation with the native tongue. The priests with new gods were received
with offerings. Food and clothing in abundance were given. Land in <span class="pageNum" id="pb73">[<a href="#pb73">73</a>]</span>Puna, near Hilo, was set apart for their dwelling-place. Paao, aided by the Hawaiians,
at once built a temple at Wahaula, which after being twice restored, was destroyed
in 1820. From Paao, the high priest’s family, highest in priestly rank of all dwelling
in the islands, was perpetuated, until Ka-meha-meha’s high priest, Hewa-hewa, a lineal
descendant of Paao, in 1819, aided in destroying the temples of the gods. With his
own hands Hewa-hewa set fire to shrines and idols, overthrowing the system of worship
and sacred tabu which Paao had established nearly 700 years before. Some years later
Hewa-hewa became a devoted adherent to Christianity.
</p>
<p>Some time during the fifth or sixth centuries two Polynesian brothers, sons of Kii,
came to the Hawaiian group with a number of followers. They belonged to a high chief
family and appeared to have assumed authority without opposition. They divided the
islands. Ulu took Maui and Hawaii. Nanaulu settled on Oahu, taking possession of Oahu,
Kauai and Molokai.
</p>
<p>Kapawa was the last high chief of unblemished blood in the Ulu line on Hawaii.
</p>
<p>The Nanaulu line maintained its independence through all the centuries, until it was
finally absorbed by the Ka-meha-meha family. The Ulu line in Hawaii was replaced by
a Samoan family of high chiefs brought into Hawaii by Paao, in connection with the
overthrow of Kapawa.
<span class="pageNum" id="pb74">[<a href="#pb74">74</a>]</span></p>
<p>The high chiefs of “the good old days of Hawaii” had certain prerogatives which were
never questioned. They were his by “divine right.” He visited the inferior chief of
any district at pleasure. He was readily supplied with all the available kapa cloth
of the district for clothing and sleeping mats for himself and followers. The hunters
of the district were required to search the mountain forests for birds of rare plumage,
whose feathers the women were required to weave in mantles and helmets. All the food
of the district was subject to his command. He levied upon any canoe attracting his
fancy. Food and cloth and canoes were the wealth of the islands. The high chief usually
left each district impoverished. There was no complaint against Kapawa on this score,
although he had used his “divine right” in the most burdensome manner. The idle, the
dissolute, the depraved and the reckless among the sub-chiefs of the various islands
flocked to Kapawa and became his “eating companions”—those who received from his bounty
their food and clothing. The atrocious lives which such men lived in any community
can be imagined. But this was not criminal.
</p>
<p>When the Hawaiian legends say “The Ulu line of high chiefs became extinct on account
of the crimes of Kapawa,” something must be considered besides property, morality
or human life. It was not until the sanctity of the temples was attacked that the
chiefs decided that even royal blood of <span class="pageNum" id="pb75">[<a href="#pb75">75</a>]</span>many generations might become too impure for a ruling chief.
</p>
<p>One day the district chief of Hilo came to the temple, asking to see “the priest of
the brother tongue, who worshipped the two round white gods.”
</p>
<p>When he was brought before Paao he said:
</p>
<p>“I speak to you as to a brother. But I must first ask if the priest from afar will
make his home by the burning mountain?”
</p>
<p>“Aye,” said Paao.
</p>
<p>“The priest is wise and knows the genealogies of the chiefs, the sons of the gods.
He knows the chant of the royal line of Hawaii.”
</p>
<p>Paao bowed his head.
</p>
<p>“The priest understands that our high chief, Kapawa, is descended from Ulu. Is the
priest aware that Kapawa is cruel and evil, that he tramples the life out of the land
and that he violates the temples and drags out of the city of refuge the man who has
safely entered therein? Does the priest know that the high chief is already planning
to visit him, to examine his stores and secure whatever new ornaments have been brought
from Samoa?”
</p>
<p>“I fear no king. I am the voice of the gods. I am the friend of ‘Lono, who walks on
the sea.’ I fear no man,” replied Paao, quietly.
</p>
<p>“True,” said the chief. “Nevertheless the gods aid the man who crosses the channel
in a canoe a <span class="pageNum" id="pb76">[<a href="#pb76">76</a>]</span>little more than the man who tries to cross by swimming. We must plan together and
hew out our canoe. We want you to consult the gods and tell us their will.”
</p>
<p>Paao was practical. He knew that by becoming the high priest of the chiefs he would
establish his position in Hawaii. He knew the value of advice that comes through mysterious
channels.
</p>
<p>He went into the temple. After some time he returned and said to the chief:
</p>
<p>“The gods answer slowly. They show that you must gather the chiefs upon whom you can
depend and have the hard wood prepared for making spears.”
</p>
<p>“The bird that speaks” flew to Kapawa with the news that the priest from afar was
seeking the wisdom of the gods to use against him, and that the chiefs were organising
a rebellion.
</p>
<p>Several weeks of weary warfare followed.
</p>
<p>Kapawa was driven from refuge to refuge. All the district chiefs finally deserted
him, and gave adherence to Paao.
</p>
<p>The defeated king fled across the channel between the Islands of Hawaii and Maui.
</p>
<p>He sought the Maui branch of the Ulu descendants, a discouraged and ruined king.
</p>
<p>The legends say that here he died. His body was placed in the royal burial cave, in
Iao Valley, back of the village Wailuku. The native custodians of this cave guard
its secrets jealously. Probably <span class="pageNum" id="pb77">[<a href="#pb77">77</a>]</span>none of the white residents have seen its mysteries.
</p>
<p>Thus the old royal family of Hawaii was overthrown, and the way prepared to introduce
“Pili, the king, from a foreign land.”
</p>
<p>Paao was afraid that the district chiefs would ask him for a high chief as soon as
they should come together. Some of the chiefs had already said, “It may be the will
of the gods that the high priest become the high chief also.”
</p>
<p>But Paao knew the inherent reverence of the Polynesians for blood-royal. He knew his
own power. He felt that his position as high priest was unassailable. He wanted no
civil entanglements. He had managed through all the campaign, to surround himself
with mysteries, and had gained unbounded influence through arousing superstitious
fears as well as through warlike deeds.
</p>
<p>The Hawaiian legends tell us Pili, a very high chief of Samoa, was persuaded by messengers
from Paao to move to the islands of the north.
</p>
<p>Pili journeyed with, what the legend called, a “cloud of boats.” It was an eleventh
century migration of a small nation to a distant home.
</p>
<p>Thus was Pili set apart as King of Hawaii.
</p>
<p>From Hilo, the eleventh century king went to the beautiful Waipio Valley, taking Paao
with him. Later he moved to the Kohala district. Here Paao built the Mookini temple,
in a place to which he gave the name it still bears—Lae Upolu, the Cape of Upolu.
<span class="pageNum" id="pb78">[<a href="#pb78">78</a>]</span></p>
<p>Here, in Kohala, from the eleventh century to 1819, the high priests and the chiefs
of Hawaii made their home. The priest and the king stand out from the mists of the
past, representing two great forces of Hawaiian government—the religious and the civil.
Independent of each other, the rights of each were jealously guarded.
</p>
<p>Paao gave Pili no chance for choice. While he granted to the king civil authority,
he retained absolutely independent control over the minds of the chiefs and the people
in religious matters.
</p>
<p>Ka-meha-meha, the most noted person of all Hawaiian history, was a descendant in a
straight genealogical line from Pili, and Hewa-hewa, the Christian, was the last high
priest of the Paao line.
</p>
<p>This is the story of the founding of the Ka-meha-meha family. The legends have been
shorn of the fabulous element which naturally gathered around them, in order that
the true names and customs of the time might be delineated.
</p>
<p>One of the most important results was the establishment of an Aha-alii—council of
chiefs—or herald’s college, which demanded the genealogy and proof of high birth,
before admission was granted to the privileges of rank. In meeting this demand genealogies
became of great importance. The separation between chiefs and common people became
a gulf fixed by custom.
<span class="pageNum" id="pb79">[<a href="#pb79">79</a>]</span></p>
</div>
</div>
<div id="ch8" class="div1 chapter"><span class="pageNum">[<a href="#xd31e313">Contents</a>]</span><div class="divHead">
<h2 class="label">VIII</h2>
<h2 class="main">MOI-KEHA, THE RESTLESS</h2>
</div>
<div class="divBody">
<p class="first">Folklore is sometimes the outgrowth of a sympathy with nature, resulting in nature
myths and sometimes it is an outgrowth of sympathy with history. The imagination loves
a truth in nature or in history and weaves around it a web of thoughts of things which
might have been.
</p>
<p>The story of Moi-keha, the restless, is an historical myth. There are some unquestioned
facts and much which was impossible.
</p>
<p>Fornander, the omnium-gatherum of Hawaii, thinks Moi-keha lived in the thirteenth
century.
</p>
<p>The two boys, Moi-keha and Olopana, were born on the island of Oahu.
</p>
<p>Their boyhood was like that of other Hawaiian youths of high chief blood. They studied
the spear and surf-board exercises. They gambled with hidden stones. They sported
with discus and javelin throwing. They raced down green hillsides with their long
coasting sleds. They wrestled and fought with their companions and listened to the
tales of the sea rovers of the Pacific. They learned the routes to the southern and
southeastern <span class="pageNum" id="pb80">[<a href="#pb80">80</a>]</span>islands and heard with fired imaginations the descriptions of Tahiti and Samoa. If
the Romans believed that an ocean of thick mist, peopled with all imaginable terrors
lay to the north of Europe, we can well accept the fact that strange fascinations
and the hope of marvellous adventures in the South Pacific might stir the restless
minds of young Hawaiian chiefs.
</p>
<p>Moi-keha and Olopana gathered a strong band of brave retainers and, bidding farewell
to Oahu, as their ancestors had done before them, sailed toward the South.
</p>
<p>For some reason the brothers took with them a young chief of high position, whose
ancestor, Pau-makua, had made renowned voyages to far-off lands. The story of Laa,
who, in late life, was known as “Laa from Tahiti,” must be reserved for later record.
Moi-keha, however, seems to have taken this young man under his own especial protection
as his foster son.
</p>
<p>The company from Kauai stopped at Waipio Valley, on the island of Hawaii, one of the
most beautiful and inaccessible valleys of the whole Hawaiian group.
</p>
<p>Here Olopana was set apart as ruler of the district.
</p>
<p>The days and nights were filled with fishing and feasting, ruling and revelling. Olopana
soon found a beautiful young chiefess, who was in full sympathy with his ambitions,
whom he took from <span class="pageNum" id="pb81">[<a href="#pb81">81</a>]</span>her home as his life-companion. This woman, Luu-kia, was said to be a descendant of
the Nanaulu line of chiefs, originally coming to Hawaii from Tahiti.
</p>
<p>Storms, floods and freshets swept Waipio Valley. The people fled from the scene of
disasters. The young chiefs found themselves homeless. Again the love of adventure
excited them. They prepared provisions for a voyage of many days. They selected the
wisest students of the stars. They plotted their proposed route over the ocean. We
are not told that they had any one with them who had already been to Tahiti. It is
probable, however, that some of the old prophets and astrologers of their fathers
were with the young people as their priestly guardians. They never seemed to doubt
their ability to find their way. With their selected companions the two brothers sailed
for Tahiti.
</p>
<p>Olopana and his wife, Luu-kia, occupied one of the large ocean-going canoes and Moi-keha
with Laa sailed in another. Some of the legends say that they went away with a fleet
of five large canoes.
</p>
<p>The Hawaiian story says that the brothers arrived safely in Tahiti, where Olopana
soon became chief of a district known in the legends as “The-open-great-red-Moa.”
One of the harbours of <i>Raiatea</i> of the Tahitian Islands was known as <i lang="haw">Ava-Moa</i>, the Moa Harbour, or “The Sacred Harbour.” Fornander justly argues that there is
little doubt <span class="pageNum" id="pb82">[<a href="#pb82">82</a>]</span>that this was the place selected by Olopana as his permanent home.
</p>
<p>Moi-keha appears to have been the priest of the family, for it is said that he built
a temple and called it <i lang="haw">Lanikeha</i> or “the heavenly resting-place.”
</p>
<p>After a time Moi-keha found that life with his brother was not so pleasant as might
be desired, therefore he again prepared for a new voyage, this time returning to his
native land. He left Laa with Olopana.
</p>
<p>Two of the companions of Moi-keha on this return voyage became famous in the annals
of Hawaii. Kama-hua-lele was known through all the ages by his chant in honour of
Moi-Keha.
</p>
<p>He superintended the building of the strong canoes. He was a <i lang="haw">kilokilo</i>, an astrologer who understood the places of the stars in the heavens and the proper
course to steer, guided by the sun by day and the stars by night. He was the poet
and seer and <i lang="haw">kahu</i> or guardian of his chief Moi-keha. The expedition was practically subject to his
directions.
</p>
<p>Laa-mao-mao, who aided Moi-keha as priest of the gods of the winds, later dropped
out of the story and moved to the island Molokai, where he was supposed to have made
his home near a place known as House of Lono, a well-known hill on that island. Here
he took his calabash of winds and became the god of the winds, opening his calabash
and letting breezes or storms escape according to <span class="pageNum" id="pb83">[<a href="#pb83">83</a>]</span>the wishes of the one seeking his aid. He controlled the direction in which the winds
should travel, by lifting the cover on one side of the calabash. Then the imprisoned
winds burst forth and sped away in the desired direction.
</p>
<p>It is said that when Moi-keha came back to the Hawaiian Islands he visited all along
the island coasts until he came to Kauai. Whenever he landed he seems to have given
prominence to one after another of the companions of his long voyage. Places were
named after some of them and other places given to others for their future residence.
</p>
<p>At last they came to Kauai, the most northerly island of the group. They timed their
approach so that the shadows of the night were around them. Then as the light of the
morning rose over sea and shore, with his canoes flying the royal banners of a high
chief, he drew near.
</p>
<p>Kama-hua-lele, standing by the mast which bore the royal colours, sang the chant of
Moi-keha. The closing part of the chant is thus translated by Fornander:
</p>
<div class="lgouter">
<p class="line">“O, Moikeha, the chief who is to reside.</p>
<p class="line">My chief will reside on Hawaii.</p>
<p class="line">Life, life, O buoyant life!</p>
<p class="line">Live shall the chief and the priest.</p>
<p class="line">Live shall the seer and the slave,</p>
<p class="line">Dwell on Hawaii and be at rest,</p>
<p class="line">And attain to old age on Kauai.
</p>
<p class="line xd31e1173">O Kauai is the island
</p>
<p class="line xd31e1173">O Moikeha is the chief.”</p>
</div>
<p><span class="pageNum" id="pb84">[<a href="#pb84">84</a>]</span></p>
<p>This chant had been clearly recited wherever Moi-keha had visited any of the islands,
and now fell for the first time on the ears of the curious inhabitants of Kauai. The
warm welcome was given to Moi-keha and his companions, which was always extended to
high chiefs.
</p>
<p>King Kalakaua adds a romantic incident to the coming of Moi-keha to Kauai.
</p>
<p>Puna, the king, had a daughter who belonged to the fairy tale period of Europe rather
than to the free giving and taking in marriage of the Hawaiians. She had many suitors
among the young chiefs, but could not decide upon the one highest in her esteem.
</p>
<p>Her father at last had decided that the only way to keep her suitors from always living
at his cost was to have a contest. This had been agreed upon before the coming of
Moi-keha. When Moi-keha saw Hooipo, the daughter of the king, he determined to have
her for his wife and planned to enter into the contest.
</p>
<p>The king had sent a human hair necklace and whale tooth ornament to be placed on one
of the small islands some distance from Kauai. The first chief to secure the necklace
should have the king’s daughter.
</p>
<p>The fine large canoes of the various chiefs with their strong crews of oarsmen were
drawn up in line. Moi-keha had only a small canoe prepared <span class="pageNum" id="pb85">[<a href="#pb85">85</a>]</span>which still lay on the shore under the care of one of his comrades from Tahiti.
</p>
<p>At the given signal the canoes sped on this journey, but Moi-keha lingered. The young
princess had now decided that Moi-keha was the chief she desired, but she could not
urge him to go, and still he lingered.
</p>
<p>After a time, when the other boats were almost lost to sight, he launched his little
canoe, and with his companion, paddled out into the ocean. Then he raised his mast
and fastened to it his mat-sail.
</p>
<p>Soon the boat leaped through the waters. No paddle was needed save for steering. Laa-mao-mao
was in the canoe with him, holding strong winds in his calabash. He let loose these
servants just behind the sail and they pushed the canoe forward with incredible rapidity.
Long before the other chiefs came in sight of the island Moi-keha had found the necklace
and had sailed away to Hooipo.
</p>
<p>In time Moi-keha became the king of Kauai.
<span class="pageNum" id="pb86">[<a href="#pb86">86</a>]</span></p>
</div>
</div>
<div id="ch9" class="div1 chapter"><span class="pageNum">[<a href="#xd31e323">Contents</a>]</span><div class="divHead">
<h2 class="label">IX</h2>
<h2 class="main">LAA FROM TAHITI</h2>
</div>
<div class="divBody">
<p class="first">When history is told by genealogies, rather than by cycles of years, the time-problem
is difficult to solve. But in the story of Laa-mai-Kahiki<a class="noteRef" id="xd31e1200src" href="#xd31e1200">1</a> the stories and genealogies of two widely separated groups of Pacific islands produce
a certain degree of apparent accuracy. The Society Islands have the story of Raa who
became a ruler and established a line of rulers which has continued to the present
day. The genealogy of this Raa family coincides very closely in extent with the number
of names given in the Hawaiian genealogies from the time of the visit of Laa from
Tahiti to his uncle Moi-keha the Restless and his subsequent return to Tahiti. This
places the time of Laa in the thirteenth century.
</p>
<p>Moi-keha sailed away from the Hawaiian <span class="pageNum" id="pb87">[<a href="#pb87">87</a>]</span>Islands with his brother Olopana and his nephew Laa. He returned alone, and won the
island Kauai as his kingdom. Olopana and Laa remained in the “wide spreading” valley
under the shadow of what the Hawaiians called the mountain Kapa-ahu the Tapa Cloak
in far away Tahiti.
</p>
<p>The mountains of Tahiti have been built upward from the floors of the ocean until
their rugged ravines rise several thousand feet above the surf-washed beach. The centuries
have softened the harsh mountain outlines and swept vast masses of debris down into
the valleys, until at last tropical luxuriance dominates mountain slope and level
plain. Here Laa’s youth was spent, and his manhood gained. Here he proved his superiority
over the Tahitian chiefs among whom he had found his permanent home. Laa’s record
is that of a Polynesian viking. He was born on the island Oahu. He went to Hawaii
with his uncles and spent a part of his boyhood in the royal valley of Waipio. With
these same uncles he sailed the many hundred miles to Tahiti.
</p>
<p>It has always been the ambition of Hawaiian chiefs to excel in all athletic sports
and warlike exercises. This was a course of training well fitted to make Laa high-spirited,
courageous and ever ready to take the leadership among his fellow-chiefs in the new
land where he made his home.
</p>
<p>Years passed by. Moi-keha was held back <span class="pageNum" id="pb88">[<a href="#pb88">88</a>]</span>from longed-for sea journeys by the cares of his kingdom and the restful delights
of a prosperous home. Children whose names became noted in Hawaiian legends grew to
manhood and womanhood around him. Kahai, the sea-rover, a grandson of Moi-keha, is
said to have sailed to Upolu in the Samoan Islands and there found a new species of
breadfruit which he thought might well be placed by the older Hawaiian breadfruit.
This he brought back with him and planted at Pearl Harbor.
</p>
<p></p>
<div class="figure p088width" id="p088"><img src="images/p088.jpg" alt="CHIEFS IN FEATHER CLOAKS AND HELMETS" width="720" height="409"><div class="figAnnotation p088width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div>
<p class="figureHead">CHIEFS IN FEATHER CLOAKS AND HELMETS</p>
</div><p>
</p>
<p>Kila, the third son of Moi-keha, was made a messenger to Tahiti by his father. A great
longing had taken possession of Moi-keha to see the foster son whom he had carried
away many years before. Kila was said to be very careful and courageous with a strong
desire to emulate the deeds of his ancestors. The call to the sea was hereditary and
with eagerness he grasped the opportunity. The largest double canoes were selected,
their mat sails were made from new and strong hala leaves and they were equipped for
the long voyage. Fornander says that some of Kila’s brothers went with him. The old
astrologer and sailor, Kama-hua-lele, who had come from Tahiti with Moi-keha, was
selected to be the guardian of the young chiefs and pilot of the expedition.
</p>
<p>Kila sailed from island to island until at last he left the high mountains of the
island Hawaii and <span class="pageNum" id="pb89">[<a href="#pb89">89</a>]</span>sailed away to the South. The Kalakaua legends say that Kila bore with him a brilliant
royal mantle made from the rare feathers of the mamo, and that Moi-keha had been many
months in the manufacture of the mantle, assisted by hundreds of bird hunters and
skilled workmen. This was an especial offering to Laa, a reminder of the high esteem
in which his foster father still held him, and a proof of the intense desire for him
to visit his native land.
</p>
<p>The long canoe voyage appears to have been blessed with favouring winds and clear
skies. The stars were easily observed and followed until Tahiti was found. It seems
to those who now cross the ocean in great ships that such a voyage is almost incredible,
but the Hawaiians were vikings and were as intrepid sailors as the Norsemen who were
sailing across the Atlantic Ocean about the same time.
</p>
<p>At Tahiti they found Laa and his uncle Olopana. Fornander says that one set of legends
gives the story of Laa’s speedy return to Hawaii with Kila. Another set of legends
rehearses the age of Olopana and his desire for Laa to remain with him until his life
should end. All the legends agree in stating that Laa returned to the Hawaiian Islands,
that he had with him a large retinue when he visited the home of his childhood and
that he brought the drum known through all <span class="pageNum" id="pb90">[<a href="#pb90">90</a>]</span>the later years as Ke-eke-eke. It was made by cutting out the pithy heart of a section
of a large cocoanut tree, and thinning the shell as far as safety would allow. Then
the ends were covered with the skin of a shark. Fornander says that “every independent
chief, and every temple where human sacrifices were offered, had their own drum and
drummer from Laa-mai-Kahiki’s time to the introduction of Christianity.”
</p>
<p>The great event by which Laa was indelibly impressed upon the legends of Hawaii was
his triple marriage with three selected chiefesses of the island Oahu.
</p>
<p>The highest chiefs among the Hawaiians were glad to ally themselves with Laa-mai-Kahiki.
Not only did the romance of far-away lands and mighty deeds attract attention, but
his personal appearance and royal bearing seemed to have conquered all who came near.
There was the general feeling that this powerful chief, who would soon return to Raiatea,
must leave descendants among the Hawaiians.
</p>
<p>Offerings were sent to the temples and the priests were consulted. The most sacred
tests were made of the most important auguries known by the priesthood. The decision
was announced that Laa must have wives given to him from among the young women of
highest rank on Oahu, the home of Laa in his boyhood and still the place where the
larger portion of his nearest relatives resided.
<span class="pageNum" id="pb91">[<a href="#pb91">91</a>]</span></p>
<p>The daughters of the chiefs of the districts Kualoa, Kaalaea and Kaneohe, all on the
island Oahu, were selected and married to him in the midst of a great round of feasts
and games.
</p>
<p>It was always known that Laa would return to Tahiti, and yet many inducements were
placed before him to lead him to stay. But he only waited until each of the three
chiefesses gave birth to a son, and then sailed away to establish a lasting line of
rulers in Tahiti, where, according to Tahitian custom, he was called Raa.
</p>
<p>The ancient Hawaiian chants recorded the names of the three sons of Laa thus:
</p>
<div class="lgouter">
<p class="line xd31e1173">“O Laa from Tahiti, the chief.
</p>
<p class="line xd31e1173">O Ahukini, son of Laa.
</p>
<p class="line xd31e1173">O Kukona, son of Laa.
</p>
<p class="line xd31e1173">O Lauli, son of Laa, the father.</p>
<p class="line">The triple canoe of Laa-mai-Kahiki.</p>
<p class="line">The sacred first-born of Laa,</p>
<p class="line">Who were born on the same one day.”</p>
</div>
<p class="first">This gift of three sons—a “triple canoe”—to the Hawaiians is one of the most fully
accepted facts of the traditions of long ago. They established families of great prominence
and their descendants were proud of this distinction as “children of Laa.”
</p>
<p>Apparently there was little intercourse later with the southern groups of the islands
of the Pacific Ocean. The vikings passed away and their descendants failed to conquer
the dangers of the seas. It may be that a prolonged season of volcanic activity <span class="pageNum" id="pb92">[<a href="#pb92">92</a>]</span>discouraged sea roving. It is probable that many sailed away and were never heard
of again. History seldom records the long list of failures among men. It has been
better to tell of victories.
<span class="pageNum" id="pb93">[<a href="#pb93">93</a>]</span></p>
</div>
<div class="footnotes">
<hr class="fnsep">
<div class="footnote-body">
<div id="xd31e1200">
<p class="footnote"><span class="fnlabel"><a class="noteRef" href="#xd31e1200src">1</a></span> Laa-mai-Kahiki means Laa-from-Kahiki in the Hawaiian language, or Raa-from-Tahiti
in the Tahitian dialect. In the Hawaiian stories he was always known as Laa-mai-Kahiki.
He was a very high chief from Hawaii absorbed in the royal line of Tahiti. The letter
“r” being used for “l” and “t” for “k” explains the slight difference in the names,
Laa and Raa-Kahiki and Tahiti. This is simply such a change as is found in dialects
everywhere. <a class="fnarrow" href="#xd31e1200src" title="Return to note 1 in text.">↑</a></p>
</div>
</div>
</div>
</div>
<div id="ch10" class="div1 chapter"><span class="pageNum">[<a href="#xd31e333">Contents</a>]</span><div class="divHead">
<h2 class="label">X</h2>
<h2 class="main">FIRST FOREIGNERS</h2>
</div>
<div class="divBody">
<p class="first">It is said that the Chinese gave to the clove the name “Thengki”—“the sweet-scented
nail.” When the clove came to Rome, the haughty lovers of spices exclaimed “clavus”—“a
nail.” The English made a slight change and said “clove.” Solomon, the wise, and King
Hiram, the Phœnician, sent fleets on voyages of long duration. Their ships returned
from these voyages laden with the fragrant products of the spice lands.
</p>
<p>Marco Polo rehearsed the abundant aromas of the Orient as well as the gold and jewels
and silks. Columbus, in 1492, went west that he might find more ready access to these
eastern riches. The spice islands lay somewhere in a great ocean toward the sunset
from Spain, provided the world was round, as Columbus argued.
</p>
<p>Balboa must have wished for a Nicaraguan or Panama Canal when he carried timbers across
the isthmus and built a ship on the Pacific coast to explore the new ocean which he
had discovered. In 1513 he launched his little ship, intending to find the oriental
riches, if possible.
<span class="pageNum" id="pb94">[<a href="#pb94">94</a>]</span></p>
<p>In October of the year 1527, three Spanish ships were “fitted out” by Cortez. They
set sail from Zacatula, Mexico, for the Molucca Islands. One only, under the command
of Saavedra, reached its destination. A fierce storm drove the little squadron far
north of the ordinary route, and swept two of the ships out of the record of history.
Alexander says: “It seems certain that a foreign vessel which was wrecked about this
time on the Kona coast of Hawaii must have been one of Saavedra’s missing ships.”
From this ship a white man and woman escaped. After reaching the beach they knelt
for a long time in prayer. The Hawaiians, watching them, waited until they rose, and
received welcome. The place was at once named “Kulou”—“kneeling.” Through all the
succeeding years the name kept the story of the wrecked white chiefs before the Hawaiian
people. The Hawaiians received their white visitors as honoured guests, and permitted
them to marry into noted chief-families. In the Hawaiian legends the man and woman
are called brother and sister. The man was named Ku-kana-loa. Their descendants were
well known, one of them being a governor of the island of Kauai. These white citizens
came to the islands in the reign of Ke-alii-o-ka-loa, who was born about A.D. 1500,
and became a king of Hawaii about A.D. 1525.
</p>
<p>There seems to be scarcely a trace of the Spanish language or of the Christian religion
as practiced <span class="pageNum" id="pb95">[<a href="#pb95">95</a>]</span>by the Spaniards. The nearest approach to any permanent influence possibly coming
from this shipwrecked man is the statement made to a chief by a native prophet long
before the islands were discovered by Captain Cook, that from his predecessors he
had learned the prophecy: “A communication would be made to them from Heaven, the
place of the real God, entirely different from anything they had known and that the
tabu of the country would be subverted.”
</p>
<p>The Hawaiian traditions have several references to foreigners coming to the islands.
<span class="corr" id="xd31e1272" title="Source: Pau-makau">Pau-makua</span>, of Oahu, was one of the Vikings of the Pacific during the twelfth century. He is
recorded as visiting many foreign lands. He brought priests to Oahu. Judge Fornander
suggests that quite possibly these were Indians from the American coast. Professor
Alexander, in his “History of Hawaii,” thinks there is scarcely sufficient foundation
for the suggestion. However, <span class="corr" id="xd31e1275" title="Source: Pau-makau">Pau-makua</span> and his journeys are accepted as part of Hawaiian history.
</p>
<p>In the thirteenth century “the white chief with the iron knife” was wrecked on the
coast of the island of Maui, near the village Wailuku. Three men and two women were
saved. Wakalana, a chief, took his outrigger canoe through the surf and rescued them.
These persons are supposed to have been Japanese. The captain of the ship carried
a long sword which became renowned throughout the islands as “the <span class="pageNum" id="pb96">[<a href="#pb96">96</a>]</span>wonderful iron knife.” It was a tremendously effective weapon, when matched with wooden
daggers and war clubs. King Kalakaua relates the amplified legend and chant in his
“Myths and Legends of Hawaii,” and in imagination pictures some of the battles fought
and trades made for the possession of the iron knife. The Hawaiians came from all
parts to see these remarkable strangers. They were astonished to see the women eat
the same kinds of food, and from the same dishes as the men. “Nothing was tabu to
the strangers.” This was entirely new to Hawaiian ideas. Another legend mentions a
foreign ship, called Ulupano, and the captain was remembered as Malolano. It is supposed
that the ship soon sailed away. Other hints are found of ships having been seen out
on the ocean by fishing parties who had gone far from land. These ships were called
<i lang="haw">moku</i> [islands], the name used to the present day.
</p>
<p>There are undoubted proofs of the discovery of the Hawaiian Islands in 1555 by the
Spaniard, Juan Gaetano. This is the first known record of the islands among the civilised
nations. There are evident references to this group in the legends of the Polynesians
in other Pacific islands.
</p>
<p>Gaetano passed through the northern part of the Pacific and discovered large islands
which he marked upon a chart as “Los Majos.” The great mountains upon these islands
did not rise in sharp peaks, but spread out like a high tableland in the <span class="pageNum" id="pb97">[<a href="#pb97">97</a>]</span>clouds, hence he also called the islands “Isles de Mesa,” the Mesa Islands or the
Table Lands. One of the islands was named “The Unfortunate.” Three other smaller islands
were called “The Monks.”
</p>
<p>Le Perouse, the celebrated Frenchman who visited Hawaii in A.D. 1796, says that Gaetano
saw these islands “with their naked savages, cocoanuts and other fruits, but no gold
or silver.” There was nothing attractive, and the wealth-loving Spaniard marked the
islands on his chart and never visited them again. So the record lay for many years.
This record, kept in Spain’s archives, is now accepted as marking the real discovery
of the Hawaiian Islands.
</p>
<p>Meanwhile, the Hawaiians were as completely ignorant of the rest of the world as if
no civilised eyes had ever seen their mountains. They offered each other as human
sacrifices; they fought for supremacy. They died at the will of their chiefs. They
lived almost as lustfully as the brutes. They had nothing that could be called a home,
with an affectionate household gathered inside its walls. They ate, and slept, and
died. They entered with zeal into the national sports as well as into the national
quarrels. They chanted their genealogies and personal prowess. The art of sailing
long distances by the aid of the stars had fallen into disuse. The age of the Western
Vikings had passed by. For three or four hundred years no voyagers <span class="pageNum" id="pb98">[<a href="#pb98">98</a>]</span>had found their way to foreign lands. Then some time in the early part of the eighteenth
century a king of Oahu involuntarily made a journey which was celebrated as a part
of his genealogical chant. The entire “mele,” or song, stretches out to about six
hundred lines. It is an interesting poem filled with graphic references to people
and places, to winds and seas, and to birds and fishes.
</p>
<p>In this chant the king of Oahu relates his strange experience on the ocean. Fornander
quotes the poem in his “Polynesian Race”:
</p>
<div class="lgouter">
<h4>CHANT OF KU-ALII (KU—THE CHIEF)</h4>
<div class="lg">
<p class="line">“O Kahiki, land of the far reaching ocean.</p>
<p class="line">Within is the land—outside is the sun,</p>
<p class="line">Indistinct are the sun and the land when approaching.
</p>
<p class="line xd31e1173">Perhaps you have seen it.
</p>
<p class="line xd31e1173">I have seen it.
</p>
<p class="line xd31e1173">I have surely seen Kahiki.</p>
</div>
<div class="lg">
<p class="line">“A land with a strange language is Kahiki.</p>
<p class="line">The men of Kahiki have ascended</p>
<p class="line">The backbone of heaven (mountains)</p>
<p class="line">Up there they trample down,</p>
<p class="line">They look down on those below.</p>
<p class="line">Men of our race are not in Kahiki.</p>
<p class="line">One kind of men is in Kahiki—the white man.
</p>
<p class="line xd31e1173">He is like a god.
</p>
<p class="line xd31e1173">I am like a man,
</p>
<p class="line xd31e1173">A man, indeed.</p>
</div>
<div class="lg">
<p class="line">“Wandering about, the only Hawaiian there.</p>
<p class="line">Days and nights passing by.</p>
<p class="line">By morsels was the food.</p>
<p class="line">Picking the food like a bird.
</p>
<p class="line xd31e1173">Listen, O bird of Victory!
</p>
<p class="line xd31e1173">Hush, with whom was the victory?
</p>
<p class="line xd31e1332">With Ku, indeed.”</p>
</div>
</div>
<p><span class="pageNum" id="pb99">[<a href="#pb99">99</a>]</span></p>
<p>The chant states that the king was “wandering about,” probably driven by the winds
far south from the islands. He and his oarsmen were almost starving. The food became
“morsels,” or only enough for a bird to “pick up.” But Ku—the chief—won the victory
over the ocean. He went to the “foreign land.” He found the white man’s home, where
the “land was ‘within,’ ” <i>i.e.</i>, lying to the east, with the sun “outside,” <i>i.e.</i>, westward over the waters, most of the day. Perhaps the misty mountains concealed
the sun until the forenoon was far spent. He saw “the land of the far-reaching ocean,”
and returned in safety to Oahu. “With Ku—the chief—indeed was the victory.”
</p>
<p>Judge Fornander says: “It is probable that some Spanish galleons picked up Ku and
his companions, carried them to Acapulco, Mexico, and brought them back on the return
voyage.”
</p>
<p>In 1743, Lord Anson, of the British ship <i>Centurion</i>, captured a Spanish ship near the Philippine Islands, and found a chart locating
a group of islands in the North Pacific—the same group that Gaetano discovered in
1555. This chart, and the story of Lord Anson’s voyage, were almost certainly known
by Captain Cook, who made three voyages through the Pacific.
<span class="pageNum" id="pb100">[<a href="#pb100">100</a>]</span></p>
</div>
</div>
<div id="ch11" class="div1 chapter"><span class="pageNum">[<a href="#xd31e344">Contents</a>]</span><div class="divHead">
<h2 class="label">XI</h2>
<h2 class="main">CAPTAIN COOK</h2>
</div>
<div class="divBody">
<p class="first">In response to an appeal from the British Admiralty, Captain Cook left England to
enter upon his third voyage in July, 1776, with the purpose of restoring some natives
of the Society Islands to their home; examining islands of the Pacific for good harbours
for future English use; and then to pass along the northwest coast of America to find,
if possible, a sea passage from the Pacific Ocean to Hudson’s or Baffin’s Bay. During
the year 1777 he felt his way from island group to island group. He recognised the
close relationship in language and features, between inhabitants of many of these
island worlds.
</p>
<p>On January 18, 1778, he discovered Oahu and later Kauai, of the Hawaiian Islands.
He named the group “The Sandwich Islands,” in honour of Lord Sandwich, the patron
of the expedition.
</p>
<p>This name has never been accepted among the Hawaiians. The home name, the name used
for centuries, could not be supplanted by an English discoverer. The Hawaiians have
always called themselves “Ka poe Hawaii”—“the Hawaiian people.”
<span class="pageNum" id="pb101">[<a href="#pb101">101</a>]</span></p>
<p>There are four different sources of information concerning the coming to and death
of Captain Cook in the Hawaiian Islands. Captain King wrote the account given in “Cook’s
Voyages.”
</p>
<p>Ledyard, an American petty officer on one of Captain Cook’s ships, wrote a story published
in America.
</p>
<p>The surgeon on Captain Cook’s boat kept a diary which has recently been published.
</p>
<p>The historian must remember that there were thousands of native eye-witnesses whose
records cannot be overlooked in securing a true history. The following account is
almost entirely from the Hawaiians only:
</p>
<p>Captain Cook came to Waimea, Kauai. He was called by the Hawaiians “<i lang="haw">O Lono</i>,” because they thought he was the god Lono, one of the chief gods of the ancient
Hawaiians.
</p>
<p>The ship was seen coming up from the west and going north. Kauai lay spread out in
beauty before Lono, and the first anchor was dropped in the bay of Waimea, in the
month of January, 1778. It was night when the ship anchored.
</p>
<p>A man by the name of Mapua, and others, were out fishing, with their boats anchored.
They saw a great thing coming up, rising high above the surf, fire burning on top
of it. They thought it was something evil and hurried to the shore, trembling and
frightened by this wonderful apparition. They had fled, leaving all they had used
<span class="pageNum" id="pb102">[<a href="#pb102">102</a>]</span>while fishing. When they went up from the beach they told the high chief Kaeo and
the other chiefs about this strange sight.
</p>
<p>In the morning they saw the ship standing outside Waimea. When they saw this marvellous
monster, great wonder came to the people, and they were astonished and afraid. Soon
a crowd of people came together, shouting with fear and confused thought until the
harbour resounded with noise. Each one shouted as he saw the ship with masts and the
many things, such as ropes and sails, on them. One said to another, “What is this
thing which has branches?” Another said, “It is a forest of trees.” A certain priest,
who was also a chief, said, “This is not an ordinary thing; it is a <i lang="haw">heiau</i> [temple] of the god Lono, having steps going up into the clear sky, to the altars
on the outside” (<i>i.e.</i>, to the yards of the upper masts).
</p>
<p>The chiefs sent some men to go out in canoes and see this wonderful thing. They went
close to the ship and saw iron on the outside of the ship. They were very glad when
they saw the amount of iron. They had known iron before because of iron in sticks
washed up on the land. Then there was little, but at this time they saw very much.
They rejoiced and said, “There are many pieces of <i lang="haw">pahoa</i>” (meaning iron). They called all iron <i lang="haw">pahoa</i>—a tool for cutting, because there was once a sword among the old people of the Islands.
</p>
<p>They went up on the ship and saw “a number <span class="pageNum" id="pb103">[<a href="#pb103">103</a>]</span>of men with white foreheads, shining eyes, skin wrinkled, square-cornered heads, indistinct
words, and fire in their mouths.”
</p>
<p>A chief and a priest tied the ends of their long malo-like sashes and held them up
in their left hands. “They went before <i lang="haw">Kapena Kuke</i> (Captain Cook), bent over, squatted down, and offered prayers, repeating words over
and over; then took the hand of Kapena Kuke and knelt down; then rose up free from
any tabu.”
</p>
<p>Captain Cook gave the priest a knife. For this reason he named his daughter <i lang="haw">Kua-pahoa</i>, after this knife. This was the first present of Captain Cook to a Hawaiian.
</p>
<p>When they saw the burning of tobacco in the mouth of a man they thought he belonged
to the volcano family. When they saw peculiar and large “cocoanuts” (probably melons)
lying on the deck, they said, “This is the fruit of a sorceress, or mischief-maker
of the ocean, who has been killed.” They saw the skin of a bullock hanging in the
front part of the ship and said, “Another mischief-making sorceress has been killed.
Perhaps these gods have come that all the evil <i>kupuas</i> [monsters] might be destroyed.”
</p>
<p>These messengers returned and told the king and chiefs about the kind of men they
had seen, what they were doing, their manner of speech, and the death of some of the
monsters of the ocean. “We saw the fruit and the skin hanging on the altar. <span class="pageNum" id="pb104">[<a href="#pb104">104</a>]</span>There is plenty of iron on that temple and a large amount is lying on the deck.”
</p>
<p>When the chiefs heard this report they said, “Truly this is the god <i>Lono</i> with his temple.”
</p>
<p>The people thought that by the prayer of the priest all troubles of tabu had been
lifted, so they asked the priest if there would be any trouble if they went on this
place of the god. The priest assured them that his prayer had been without fault and
there would be no death in all that belonged to the gods. There was no interruption
of any kind during the prayer.
</p>
<p>Hao was another name for “iron” and also hao meant “theft.”
</p>
<p>A certain war-chief said, “I will go and <i lang="haw">hao</i> that <i lang="haw">hao</i> treasure, for my profession is to <i lang="haw">hao</i>” (steal). The chiefs assented. Then he paddled out to the ship and went on board
and took iron and went down. Some one shot him and killed him. His name was Kapu-puu
(The Tabu Hill). The canoes returned and reported that the chief had been killed by
a <i lang="haw">wai-ki</i> (a rush of smoke like water in a blow-hole).
</p>
<p>Some of the chiefs cried out, “Kill this people because they killed Kapu-puu!” The
priest heard the cry and replied, “That thought is not right. They have not sinned.
We have done wrong because we were greedy after the iron and let Kapu-puu go to steal.
I forbade you at first, and established my law that if any one should steal, he shall
<span class="pageNum" id="pb105">[<a href="#pb105">105</a>]</span>suffer the loss of his bones. It is only right that we should be pleasant to them.
Where are you, O Chiefs and People! This is my word to you!”
</p>
<p>That night guns were fired and sky-rockets sent up into the sky, for the sailors were
glad to have found such a fine country. The natives called the flash from the guns
“<i lang="haw">Ka huila</i>” (lightning) and “<i lang="haw">Kane-hikili</i>” (thunder of the god <i lang="haw">Kane</i>). The natives thought this was war.
</p>
<p>Then a high chiefess, Ka-maka-helei, the mother of Kaumu-alii, the last king of Kauai,
said: “Not for war is our god, but we will seek the pleasure of the god.” So she gave
her own daughter as a wife for Lono—Captain Cook. After this there was promiscuous
living among the men of the ship and the people of the land, with the result that
the vile diseases of the white people were quickly scattered over all the islands.
</p>
<p>A boat came to Oahu from Kauai with a chief. The Oahu people asked him, “What kind
of a thing was the ship?” The chief said “it was like a <i lang="haw">heiau</i> (temple) with steps going up to the altars, masts standing with branches spread out
each side, and a long stick in front like the sharp nose of a swordfish, openings
(portholes) in the side and openings behind. The men had white heads with corners,
clothes like wrinkled skin, holes in the sides (pockets), sharp-pointed things on
their feet, fire in their mouths, and smoke with the fire like a volcano coming from
their mouths.”
<span class="pageNum" id="pb106">[<a href="#pb106">106</a>]</span></p>
<p>Kalaniopuu, king of Hawaii, was at Koolau, Maui, fighting with the people of Kahekili,
king of Maui. Moho, a messenger, told Kalaniopuu and the chiefs the news about this
strange ship. They said, “This is Lono from Kahiki.”
</p>
<p>They asked about the language. Moho, putting his hand in his malo, drew out a piece
of a broken calabash and held it out like the foreigners, saying: “<span lang="haw">A hikapalale, hikapalale, hioluio, oalaki, walawalaki, waiki, poha, aloha kahiki,
aloha haehae, aloha ka wahine, aloha ke keiki, aloha ka hale.</span>” Of course, this was a jumbled mass of words or sounds with but very little meaning.
</p>
<p>The natives relate how, with veneration, they received the white man. They robed Captain
Cook with red native cloth and rich feather cloaks. They prostrated themselves before
him. They placed him in the most sacred places in their temples. When he despoiled
a temple of its woodwork and carried off idols for firewood to use upon his ships,
the natives made no protest. They supposed that Lono had a right to his own. But afterward,
when death proved that Captain Cook was “a man and no god,” the feeling of resentment
was exceedingly deep and bitter. This was the standpoint from which the Hawaiians
welcomed their discoverers.
</p>
<p>On the other hand, when Captain Cook saw the islands in 1778, he was impressed with
the friendly spirit of the people, and with their hearty willingness <span class="pageNum" id="pb107">[<a href="#pb107">107</a>]</span>to give aid in any direction. There was also an appearance of manliness and dignity
about the high chiefs. There was such respect and ready service on the part of the
people—there were such prostrations before the kings of the various islands that Captain
Cook accepted the “worship” offered him as the proper respect due to the representative
of Great Britain. He was glad to receive a welcome that freed him from much anxiety.
He was thankful that the chiefs accepted his superiority. He could easily procure
the supplies needed for his ships. He could prosecute his investigations concerning
harbours and resources without danger to himself or to his men.
</p>
<p>After securing such supplies as he needed, in February, 1778, he sailed for North
America. Here he spent the summer and fall, exploring the coast from San Francisco
to Alaska. He consulted the Russians who were fur-hunting in this region. He became
satisfied that there was no northwest channel across North America, to either Hudson’s
or Baffin’s Bay. He made a chart of the coast. The winter came on suddenly and severely.
He fled to the “Sandwich Islands,” and in November, 1778, sighted the island of Maui,
or, as Captain Cook phonetically spelled it, “Mowee.” Soon he discovered the large
island Hawaii, or “Owhyhee.” He was surprised to see the summits of the mountains
covered with snow. As he drew near the channel between Maui and Hawaii, Ka-meha-meha
<span class="pageNum" id="pb108">[<a href="#pb108">108</a>]</span>with several of his friends went on board one of the ships and passed the night. He
was at that time forty-three years of age.
</p>
<p>Then for eleven days Captain Cook sailed in the channel between Maui and Hawaii. On
the second day of December he anchored near Kohala, the northern point of the island
Hawaii.
</p>
<p>Captain Cook purchased pigs for a piece of iron or barrel hoop, to make axes or knives
or fish-hooks. A pig one fathom long would get a piece of iron. A longer pig would
get a knife for a chief. If a common man received anything, the chief would take it.
If it was concealed and discovered the man was killed.
</p>
<p>They brought offerings—pigs, taro, sweet potatoes, bananas, chickens, and all such
things as pleased Captain Cook.
</p>
<p>Lono went to the western bay Ke-ala-ke-kua and the priest took him into the temple,
thinking he was their god. There they gave him a place upon the platform with the
images of the gods—the place where sacrifices were laid. The priest stepped back after
putting on Captain Cook the <i lang="haw">oloa</i> (the small white tapa thrown over the god while prayer was being recited) and the
red cloak <i lang="haw">haena</i>, as was the custom with the gods. Then he offered prayer thus:
</p>
<p>“O Lono! your different bodies in the heavens, long cloud, short cloud, bending cloud,
spread-out cloud in the sky, from Uliuli, from Melemele, from <span class="pageNum" id="pb109">[<a href="#pb109">109</a>]</span>Kahiki, from Ulunui, from Haehae, from Anaokuululu, from Hakalanai, from the land
opened up by Lono in the lower sky, in the upper sky, in the shaking bottom of the
ocean, the lower land, the land without hills.
</p>
<p>“O Ku! O Lono! O Kane! O Kanaloa! the gods from above and from beneath, gods from
most distant places! Here are the sacrifices, the offerings, the living things from
the chief, from the family, hanging on the shining cloud and the floating land! <i lang="haw">Amama</i> (amen); <i lang="haw">ma noa</i>” (the tabu is lifted).
</p>
<p>Several weeks passed by. Trivial troubles arose. The natives learned to steal some
things from the supposed “heavenly” visitors. The harmony between the sailors and
the Hawaiians was disturbed.
</p>
<p>In February, 1779, Lono went on his ship and sailed as far as Kawaihae. He saw that
one of his masts was rotten, so he went back to make repairs, and anchored again at
Ke-ala-ke-kua. When the natives saw the ships returning they went out again, but not
as before. They had changed their view, saying: “These are not gods; they are only
men.” Some, however, persisted in believing that these were gods. Some of the men
said, “They cry out if they are hurt, like any man.” Some of them thought they would
test Lono, so went up on the ship and took iron. The sailors saw them and shot at
them. Then the natives began to fight. The sailors grabbed the canoe of <span class="pageNum" id="pb110">[<a href="#pb110">110</a>]</span>the chief Polea, an <i lang="haw">aikane</i> (close friend) of the king.
</p>
<p>He opposed their taking his boat and pushed them off. One of them ran up with a club
and struck Polea and knocked him down. The natives saw this and leaped upon the sailors.
Polea rose up and stopped the fighting. Because he was afraid Lono would kill him
he stopped the quarrel.
</p>
<p>After this he no longer believed that Lono was a god. He was angry, and thought he
would secretly take one of the ship’s boats, break it all to pieces for the iron in
it, and also because he wanted revenge for the blow which knocked him down. This theft
of a boat was the cause of the quarrel with, and death of, Captain Cook.
</p>
<p>Captain Cook and his people woke up in the morning and saw that his boat was gone.
They were troubled, and Captain Cook went to ask the king about the boat. The king
said, “I do not know anything about it. Perhaps some native has stolen it and taken
it to some other place.” Captain Cook returned to the ship and consulted with his
officers. They decided they had better get the king, take him on the ship, and hold
him until the boat should be returned, and then set him free. Officers and men took
guns and swords and prepared to go ashore and capture the king.
</p>
<p>Captain Cook tried to persuade the king to go to the ship with him. The king was held
back by <span class="pageNum" id="pb111">[<a href="#pb111">111</a>]</span>his chiefs. They were suspicious, but the king could not readily give up his confidence.
</p>
<p>Meanwhile, a chief living across the bay saw Captain Cook going ashore. He and another
chief launched a double canoe and sailed quickly across.
</p>
<p>Sailors saw these men in red cloaks, fired upon them from the ships and killed one
of them. The other hurried his boatmen and escaped to the king’s house. Captain Cook
had issued an order forbidding canoes to come near the ships. When the chief saw the
king by the side of Captain Cook he cried out: “O Kalani! O the sea is not right—Kalimu
has been killed! Return to the house!” He told how the sailors had fired upon his
friend and himself.
</p>
<p>Kalola, wife of Kalaniopuu, heard the death-word, and that the chief had been killed
by the gun of the foreigners, so she ran out of the woman’s house, put her hand on
the king’s shoulder and said, “O Kalani, let us go back.”
</p>
<p>The king turned, thinking he would go back, but Captain Cook seized his hands. A chief
thrust his spear between them, and the king and some of his chiefs went back to the
house.
</p>
<p>Then the battle commenced. When Lono (Captain Cook) saw the spear pushed between the
king and himself he caught his sword and struck that chief on the head, but the sword
slipped and cut the cheek. Then that chief struck Lono with his spear and knocked
him down on the lava beach.
<span class="pageNum" id="pb112">[<a href="#pb112">112</a>]</span></p>
<p>Lono cried out because of the hurt. The chief thought, “This is a man, and not a god,
and there is no wrong.” So he killed Lono (Captain Cook). Four other foreigners also
were killed. Many daggers and spears were used in killing Captain Cook.
</p>
<p>When the officers and men saw that Captain Cook and some others had been killed, they
ran down, got on the boat, fired guns and killed many of the natives. Some natives
skilled in the use of sling-stones threw stones against the boat. When the sailors
saw that Captain Cook was dead, they fired guns from the ship. The natives held up
mats as shields, but found they were no protection against the bullets.
</p>
<p>The king offered the body of Captain Cook as a sacrifice. This sacrifice meant that
the body was placed on an altar with prayers as a gift to the gods because the chief
and his kingdom had been saved by the gods. When the ceremonies of the sacrifice were
over, they cleaned off the flesh from the bones of Lono and preserved them. A priest
kindly returned a part of the body to the foreigners to be taken on their ship. Some
of the bones were kept by the priests and worshipped.
</p>
<p>Eight days after the death of Lono at Ka-awa-loa the natives again met those who remained
on the ship.
</p>
<p>Monday, February 23, 1779, the ship went to Kauai. On the 29th of that month they
secured water and purchased food. Because they wanted <span class="pageNum" id="pb113">[<a href="#pb113">113</a>]</span>the yams of Niihau, they sailed over to that island and purchased yams, sweet potatoes,
and pigs, and on March 15th sailed out into the mist of the ocean and were completely
lost to sight.
</p>
<p>This is the end of Captain Cook’s voyage along the coasts of these islands.
<span class="pageNum" id="pb114">[<a href="#pb114">114</a>]</span></p>
</div>
</div>
<div id="ch12" class="div1 chapter"><span class="pageNum">[<a href="#xd31e354">Contents</a>]</span><div class="divHead">
<h2 class="label">XII</h2>
<h2 class="main">THE IVORY OF OAHU</h2>
<h2 class="sub"><span class="sc">King Kahahana, About 1773</span></h2>
</div>
<div class="divBody">
<p class="first">The story of the ivory of Oahu is a tale of treachery and triumph on the part of Kahekili,
King of Maui, and of defeat and death for Kahahana, the last independent king of Oahu.
</p>
<p>Kahahana was the son of Elani, chief of Ewa, one of the most powerful among the high
chiefs of Oahu. While still a child, he was sent to Maui to pass the years of his
young manhood in close contact with one of the most noted courts among the different
island kings—the court of his relative, Kahekili.
</p>
<p>After many years had gone by the Oahu chiefs deposed their king and drove him away
to the island of Kauai. Then they met in a great council to select a new king from
the high chief families. After careful consideration, it was decided that Kahahana
was the most available of all who could be accepted for their future ruler, and an
embassy was sent to Maui to recall him and inform him <span class="pageNum" id="pb115">[<a href="#pb115">115</a>]</span>of the exalted position for which he had been chosen by his fellow-chiefs of Oahu.
</p>
<p>The Maui king was wise in his own generation and determined to make all the use possible
of this selection. Therefore, he objected to the young chief’s acceptance of the place
of ruler of the neighbouring island. When this objection had been overruled by the
high chiefess, who had been sent from Oahu to bring back the young king, Kahekili
again delayed proceedings by refusing to permit the young wife to go with him. Then
there came another season of councils and consultations. It was easy for the King
of Maui to control the line of thought as advanced by his chiefs. It seems that they
argued that it was best for the wife to go if a suitable return should be made in
some way by the new King of Oahu. Then again it was conceded on all sides that Kahahana
was very deeply in debt to his relative for the protection afforded him and the careful
and royal attention bestowed upon him in the court of Maui.
</p>
<p>Kahekili and his chiefs were pronounced worshippers of the various Hawaiian gods,
therefore they argued that they should receive a place on the northeastern shores
of Oahu where a noted heiau or temple was located. The cession of the Kua-loa lands,
with this temple, would be a very satisfactory partial recompense. The young king
thought that this was a small part of his kingdom and would scarcely be missed, hence
he readily <span class="pageNum" id="pb116">[<a href="#pb116">116</a>]</span>promised to grant the Kua-loa district to his friend.
</p>
<p>There were certain gifts of the sea which were very highly prized by all the chiefs
of the Hawaiian Islands. Among these, whalebone and the very scarce whale’s teeth
were most prominent. These were “the ivory” of the Islands. The whalebone and the
teeth were called <i lang="haw">palaoa</i>. The “ivory” was usually made into a “hooked ornament” with a large hole almost in
the middle, through which was passed a large number of strings of human hairs, thus
forming a necklace unique and costly. Small portions of the ivory were pierced and
fashioned into beads. These were strung together and also used as necklaces. It was
a burial custom to place the <i lang="haw">palaoa</i> in the burial cave in which the bones of any dead chief might be secreted.
</p>
<p>Kahekili and his ready followers argued that as a slight return for the royal favour
which had been shown to Kahahana in caring for him at court and in permitting his
wife to go with him, he could very readily covenant to bestow upon Kahekili all the
ivory which might be found on the shores of Oahu. Probably this matter was not presented
as the payment of tribute, but as a recognition of benefits received, and Kahahana
again readily promised the ivory—the gift of the seas.
</p>
<p>This was as far as Kahekili dared to go in his demands. Apparently the two kings then
discussed the continuance of the friendly relations which had bound them together
so many years, and <span class="pageNum" id="pb117">[<a href="#pb117">117</a>]</span>entered into some kind of an alliance by which Kahekili might receive assistance in
his wars with the chiefs of the large island of Hawaii. Two, or perhaps three, years
after this consultation, Kahahana sent heavy reinforcements from Oahu to Maui, which
aided Kahekili in the complete annihilation of the Alapa Regiment, about eight hundred
chiefs, from Hawaii, in the noted “Battle of the Sand-Hills,” near Wailuku.
</p>
<p>Soon the morning came for sailing to Oahu. Kahahana, his wife, and the high chiefess
who had come from Oahu to bring the news of his election, and a large retinue of retainers
left Maui in regal state, while the good-bye “aloha” rang out over the waters from
crowds of friends.
</p>
<p>When the Oahu priests in the heiaus on the slopes of Leahi or Diamond Head saw the
fleet of canoes coming from Maui, swift runners were despatched to all the high chiefs
of the island that they might assemble at Waikiki and give welcome to their new king.
It is not difficult to imagine the barbaric splendour of the royal canoes and their
occupants as they crossed the outer coral reefs and drew near to the white sands of
the most famous beach in Hawaiian history. The canoes were fitted with triangular
sails made from the leaves of the hala tree, while brilliant pennants floated from
every mast head. The king and high chiefs wore the feather cloaks and helmets betokening
their rank. From these the sunlight flashed in gold <span class="pageNum" id="pb118">[<a href="#pb118">118</a>]</span>and crimson fire. The retainers wrapped their garments of richly coloured tapa around
them, while the boatmen, whose bronzed bodies glistened with freshly applied oil,
formed a pleasing background to the gaudy display of those highest in rank. Thus Kahahana
came to his own.
</p>
<p>The Oahu chiefs made a display no less gorgeous along the sands of Waikiki, as they
received their king. Nights were spent in revelry and days in feasting until the ceremonies
of installation were completed.
</p>
<p>At last Kahahana called the high chiefs and those belonging to the highest priesthood
together for consultation concerning the affairs of the kingdom.
</p>
<p>At this time he broached the agreement he had entered into with Kahekili concerning
the ivory of Oahu and the temple lands of Kualoa.
</p>
<p>Kahahana was an elected, rather than a hereditary, king of Oahu. Therefore, when,
in 1773, he came from Maui to take the reins of government in his hands, it was very
important for him to keep the friendship of the high chiefs who had given him the
position. He could not assume any self-sufficient aspect and not care whether the
other chiefs were well pleased or not. His power to fulfil his agreement depended
upon the willingness of the council of high chiefs to ratify what he had promised.
</p>
<p>Kahahana gave in full his reasons for agreeing <span class="pageNum" id="pb119">[<a href="#pb119">119</a>]</span>to the demands. He spoke of the experience gained in the wars between the kings of
Maui and Hawaii, and stated that the bestowal of the ivory and the temple lands upon
Kahekili might readily be granted as an honourable return from the chiefs of Oahu
for the training given to their young king.
</p>
<p>A number of chiefs at once yielded to this argument. It was a strong appeal to their
honour. They were willing to pay for what they received. But other chiefs were doubtful
of the expediency of this action. They desired to please their king and do all that
honour required. Yet the wisdom of doing what was asked was not clear. Moreover, Kahahana
was not trained to become a king. He had been kept at the court of Maui because he
was a relative of the king. Perhaps the king of Maui was asking more than he ought.
</p>
<p>Then arose Ka-o-pulu-pulu, the high priest of Oahu, one of the most far-seeing and
statesman-like men in all the islands. He understood the Maui king and his ambitious
designs for the conquest of the islands Molokai and Oahu.
</p>
<p>Ka-o-pulu-pulu carefully pointed out the fact that there was a great deal to the demands
of Kahekili which did not appear on the surface. The surrender of the temple and the
ivory was practically accepting Kahekili as sovereign. It was the same as yielding
the independence of Oahu. Kua-loa with the temple and the lands surrounding it was,
in reality, one of the most sacred places in <span class="pageNum" id="pb120">[<a href="#pb120">120</a>]</span>the islands. Here were kept the two war drums sacred from ancient times. The high
priest argued that the chiefs could not afford to give these war drums to Kahekili
because the favour and protection of the war gods belonged to the king who could call
them by the beating of the drums. Moreover, their anger would be against those who
had lightly given away the drum-voices.
</p>
<p>Then again the chiefs must remember that the consecrated hill of Ka-ua-kahi would
go as a part of the temple lands. This would give to Kahekili a basis for invasion,
a powerful influence over the gods of Oahu, and would make it still more difficult
for the Oahuans to maintain this independence.
</p>
<p>The high priest reminded the chiefs also concerning the ivory of Oahu, that this,
too, was a proof of the favour of the gods. This time it meant the gods of the sea.
To surrender the ivory would turn away the favour of the gods whose assistance was
prayed for in all things connected with the great waters. They must not give to Kahekili
the gods of both land and sea.
</p>
<p>Again Ka-o-pulu-pulu, the high priest, argued that if Kahahana, this new king, had
come with warriors and subdued Oahu, the chiefs of Oahu could have nothing to say
concerning the disposition of anything belonging to the island. The conqueror could
do as he wished with the people or the land. Inasmuch as the chiefs had called Kahahana
to the throne, however, “it would be wrong <span class="pageNum" id="pb121">[<a href="#pb121">121</a>]</span>for him to cede to another the national emblems of sovereignty and independence.”
</p>
<p>This rather full argument from the lips of the high priest shows the exceedingly strong
hold which the tabus and worship of the gods had upon the most enlightened and upright
men of the days immediately preceding the discovery of the islands by Captain Cook.
The chiefs had deeply rooted principles of loyalty and honour toward each other, and
yet the reign of the gods was supreme even while accompanied by a host of burdens
such as continual human sacrifices and tabus extremely hard to bear.
</p>
<p>Kahahana and the chiefs of Oahu readily accepted the views of the high priest and
decided that they could not accede to the demands of Kahekili. One thing, however,
remained which they could do for the Maui king, which would abundantly repay him for
all the aid he had ever given to this young king. They would offer fleets of canoes
filled with warriors to aid him in his battles with the king of Hawaii. In this way
friendly relations and a state of peace would be maintained between the islands of
Oahu and Maui.
</p>
<p>Kahekili was greatly disappointed by his failure to secure the ivory, the gift of
the gods, and the sacred lands with the all-powerful war drums, but he covered his
chagrin as best he could by accepting the offer of warriors, for his spies assured
him that his powerful brother-in-law, the king of Hawaii, <span class="pageNum" id="pb122">[<a href="#pb122">122</a>]</span>was preparing an immense army with which to conquer the whole of Maui. He heard of
the organisation of the two powerful bodies of young chiefs known in Hawaiian history
as “the regiments called <i lang="haw">Alapa</i> and <i lang="haw">Pii-pii</i>.” The Alapa regiment alone numbered about eight hundred of the finest and bravest
chiefs of the island of Hawaii.
</p>
<p>He felt his inability to meet his Hawaiian enemies alone, therefore he called for
aid from Oahu. Then came the “Battle of the Sand-Hills” below Wailuku and the defeat
of the forces of the king of Hawaii. It was a dearly purchased victory which he never
could have won without the aid of the Oahu warriors, and yet he was not profuse in
thanks for the assistance given. The failure to win the desired grant rankled in his
heart and he still nourished the purpose of securing a foothold on the island of Oahu.
The year after the Battle of the Sand-Hills, Kahekili found an opportunity for making
his next move.
</p>
<p>Kahahana went from Oahu to Molokai to consecrate a temple. Oahu had maintained sovereignty
over Molokai for some time, therefore the dedication of a heiau of any importance
was in the hands of the king as the person of highest and most sacred rank. On Molokai
there was also a large taro patch. This needed attention, and some time was to be
devoted to the oversight of the repairs called for.
</p>
<p>Kahekili and his advisers thought this was an <span class="pageNum" id="pb123">[<a href="#pb123">123</a>]</span>excellent opportunity to renew influence over Kahahana. The two kings met on Molokai
and spent days in royal entertainments.
</p>
<p>At the advice of his high priest, the Maui king craftily set to work to undermine
Kahahana’s faith in the Oahu priesthood. While the kings visited and feasted together,
Kahekili, from time to time, introduced remarks concerning the way he was treated
in the matter of the ivory of Oahu. At one time, apparently as an offset to the sacred
lands which he did not get, he asked for the large and fertile tract of land on Molokai
known as the lands of Halawa. This Kahahana readily gave to him as land that had been
conquered and won from its inhabitants, concerning which there would be small dispute.
</p>
<p>Then Kahekili insinuated that the high priest of Oahu, in refusing the grant of the
ivory and the sacred lands, had been very insincere. He told Kahahana that the prophet,
while pretending to be friendly to Oahu, had at the same time offered the entire government
of Oahu to himself. Thus he began the distrust which was to lead Kahahana to ultimately
destroy this wise and loyal high priest. In the various conversations he tried to
impress the Oahu king with the belief that the prophet was really a traitor instead
of a friend. The king’s utter lack of principle and his knowledge of the character,
of the young king are shown in the way in which he made Kahahana believe in <span class="pageNum" id="pb124">[<a href="#pb124">124</a>]</span>his personal friendship. He took pains, in his wily and apparently open-hearted way,
to let it be known that the only reason why he had not become the king of Oahu as
well as of Maui was because of his great personal love for his young friend. He would
not stand in the way of one in whom he felt so much interest. But this personal kindness
must not blind the eyes of the young king to the fact that his high priest was practically
a traitor.
</p>
<p>The young king returned to Oahu with great faith in his enemy and a likewise great
unbelief in his friends. He began a course of action inspired by his Maui advisers
which was thoroughly overbearing and capricious and finally created dissension throughout
his kingdom.
<span class="pageNum" id="pb125">[<a href="#pb125">125</a>]</span></p>
</div>
</div>
<div id="ch13" class="div1 chapter"><span class="pageNum">[<a href="#xd31e364">Contents</a>]</span><div class="divHead">
<h2 class="label">XIII</h2>
<h2 class="main">THE ALAPA REGIMENT</h2>
<h2 class="sub">1776</h2>
</div>
<div class="divBody">
<p class="first">Ka-lani-opuu was the Moi, or king, of Hawaii, at whose feet Captain Cook was slain
in 1779. He had been the ruling chief since 1754. He was a restless warrior and signalised
his reign by bloody battles with the chiefs of the neighbouring island of Maui. The
decimation of the Hawaiian race began in these inter-island wars before the coming
of the white race.
</p>
<p>About 1760 Kalaniopuu attacked the southern coast of Maui and captured the famous
fort of Kau-wiki.
</p>
<p>For fifteen years the Maui chiefs were not able to recapture it. During these years
Kalaniopuu had frequently gathered his best company of warriors and attacked the Maui
seacoast. From each invasion he had returned laden with captives and spoil. At last,
in 1775, the king was the victim of his own ambition. His supreme desire was to rule
two islands instead of one, and he was willing to fight for it.
<span class="pageNum" id="pb126">[<a href="#pb126">126</a>]</span></p>
<p>He carried the war close to the home of Kahekili, king of Maui. A battle was fought.
There was a great destruction of life and property. This raid received the name “Kalae-ho-hoa”—“pounded
on the forehead”—because, as the records say, “The captives were unmercifully beaten
on their heads with war clubs.” For a time victory was with the invaders; the Maui
forces were not prepared for the onset, but warriors were hastily assembled from all
parts of the island.
</p>
<p>There was a bloody hand-to-hand struggle, in which thrusting with spears and striking
with clubs meant almost certain death to those who were not able to get in the first
blow.
</p>
<p>It was a terrible defeat for Hawaii. The old king had been taken to the coast and
placed in his royal double canoe ready to escape if his army could not win the day.
</p>
<p>One of the most noted and daring warriors of the time, Ke-ku-hau-pio, held his place
against the Maui men while his comrades were driven back. Several antagonists crowded
around him. When one fell another took his place. Heavy blows from war clubs and spears
beat down the weapons of the stalwart warrior and rained blows upon his head and body.
Once and again he swept back the circle of his enemies. But they clung to him. They
wearied and wounded him until he began to stagger under the blows against which he
furnished imperfect guard. His strength was gone, <span class="pageNum" id="pb127">[<a href="#pb127">127</a>]</span>and hands were outstretched to seize him and carry him as a living sacrifice to the
nearest heiau.
</p>
<p>Suddenly a giant Hawaiian with a very long and heavy war club scattered the group
around the fainting warrior.
</p>
<p>As he beat down the Maui warriors his cry rang out: “E kokua! E kokua!”—“To the rescue!
To the rescue!”
</p>
<p>He gave the old chief a moment’s rest while he kept the surrounding crowd at bay;
then he dashed against the wall of warriors and broke it down. Turning, he caught
the old chief and aided him in hurried retreat, while his terrible war club played
with lightning strokes against his foes. The young giant screamed with joy when he
struck to earth enemy after enemy. With the insane inspiration of battle he made charge
upon charge, as he pushed the confused mass of chiefs and people into an impetuous
flight. Then he hastened back to his friend and aided him still further in the retreat.
</p>
<p>“It is Ka-meha-meha the sacred,” the Maui warriors cried; “the gods are in him. Kaili,
the war god, strikes through his arms. We cannot fight against the gods.”
</p>
<p>So they made way for the whirlwind warrior as he helped his friend to the sea. In
a few moments they were in a waiting canoe making their escape to Hawaii.
</p>
<p>Ka-meha-meha came from this battle an idolised <span class="pageNum" id="pb128">[<a href="#pb128">128</a>]</span>chief. He fulfilled Carlyle’s definition of “King”—“<span lang="de">König</span>,” “the man who can”—the man who, after the battle, would be “lifted upon his comrades’
shields and hailed as hero.” From that time the young giant was a recognised leader.
His position was substantially the same as that of the king’s own sons.
</p>
<p>This was a sore defeat for the king of Hawaii. He was humiliated and angry. His self-love
and ambition were sorely stricken, but he did not pour out his wrath upon his followers.
He cheered them and encouraged them to prepare for new endeavours.
</p>
<p>He called upon the high chiefs of the various districts of his island for a more thorough
preparation of men and war supplies, that with a new and larger army he might make
complete subjugation of Maui.
</p>
<p>This was in 1775, at the same time that in America the “Boston tea party” and Battle
of Bunker’s Hill were being followed by the struggle for freedom on the part of England’s
colonies. In England, King George was calling upon Parliament for advice and funds
wherewith to subdue the blood brothers in America. Both King George and King Kalaniopuu
were equally obstinate in the determination to rule the lands across the waters.
</p>
<p>The chiefs devoted all the energies of their districts to the preparation for the
new war.
<span class="pageNum" id="pb129">[<a href="#pb129">129</a>]</span></p>
<p>The warriors went up into the mountains to find the Kauila—the spear tree—that they
might cut down and dry the wood for spears and war clubs and daggers.
</p>
<p>The lava ledges were searched for the hardest pa-hoe-hoe—the fine-grained, compact
lava, well fitted for tools with which to hew out and smooth the many new canoes needed.
The stone age is not so very far away from to-day—in some parts of the world. The
forests were searched for the best trees from which canoes could be made. The sound
of stone axes and adzes rang throughout the land. Hundreds of workmen hewed and scraped
and other hundreds polished, until at last a large fleet of canoes and a vast quantity
of weapons were prepared.
</p>
<p>The fishermen made new offerings to their gods. Large quantities of fish were caught
and dried for the commissary department of the new army.
</p>
<p>The cloth-makers sought eagerly for the bark of the woke—the paper mulberry tree.
They made offerings to their gods, Hia and Lauhuki, of bark and leaves, with the prayer
that the bark might be easily manufactured into the finest cloth. Then they pounded
the bark into sheets which they stained with vegetable and mineral dyes. Sometimes
they made this paper-cloth into waterproof cloaks and sheets by soaking it in cocoanut
or kukui nut oil.
</p>
<p>Every taro field was carefully cultivated, and <span class="pageNum" id="pb130">[<a href="#pb130">130</a>]</span>prayers offered and sacrifices made to the hideous images of gods placed at some corner
of each field to watch over the growing plants. A large amount of taro must be ready
to be pounded into poi the next season for the warriors’ poi-bowls.
</p>
<p>The large number of young chiefs throughout the island was organised into three bands.
The young men of royal blood, the king’s sons and their cousins, were set apart as
the bodyguard of the old king. They were the Keawe, or “the bearers.” They were the
supporters of the king in whatever move he might make. They were personally responsible
for his safety.
</p>
<p>The chiefs who were the boon companions of the royal family, who had the privilege
of eating around the royal poi-bowls, were separated into two regiments: the Alapa—“the
slender”—and Piipii—“the furious.”
</p>
<p>The Alapa chiefs were the flower of Hawaiian nobility next to the highest chiefs.
Eight hundred warriors were in its ranks. They were of almost equal stature, averaging
nearly six feet in height. Their spears were of equal length. The bird-hunters of
each chief had scoured the forests for the rich crimson feathers of the iiwi, which
were woven into glistening war capes. The regimental uniform—light bamboo helmets,
feather-coated and crested with brilliant plumes, added to the majestic appearance
of these stalwart chiefs.
</p>
<p>Many were the chants and stories about the <span class="pageNum" id="pb131">[<a href="#pb131">131</a>]</span>prowess of the individuals belonging to this noble band. They were all members of
the Aha-alii, or “Company of Chiefs.” Their genealogies would give them a welcome
and a position in any court on any island.
</p>
<p>Allegiance could be transferred from one king to another, or from island to island,
without loss of rank. Once a chief, always a chief. There could be no system of degradation
from the station conferred by birth.
</p>
<p>Allegiance was usually given for family reasons. The blood relatives were loyal even
unto death to the king of their own blood. Sometimes for personal reasons, such as
intermarriage or friendship, a chief would be led to espouse the cause of a new king.
Sometimes captives were given the choice between allegiance or death as a human sacrifice
before the gods. If they accepted the new service, they were at once treated like
friends and property and marriage secured for them. Insult or injury at the hands
of a superior chief was always considered good grounds for a transfer of allegiance.
</p>
<p>Chiefs were never made slaves, kauwa hooluki—“wearied servants.” The common people
were in a state of serfdom akin to European feudalism. Life and property and family
were absolutely at the will of the high chief, but the servant could leave everything
and seek another master.
</p>
<p>In time of war a captured chief, unless claimed as a “blood brother” by a friend in
the ranks of <span class="pageNum" id="pb132">[<a href="#pb132">132</a>]</span>the enemy, or accepted by the new king, was sentenced to the heiau, or temple, as
a human sacrifice. Each chief of the “Aha-alii” had the right to wear the beautiful
feather lei, or wreath, and the feather cape, and the niho palaoa, or ivory hook,
suspended from a heavy necklace of human hair. He had the right to sail a canoe stained
red, from the mast of which floated a pennant over a red sail.
</p>
<p>The bond of brotherhood among chiefs was a matter of individual concern. “Two young
men adopted each other as brothers. They were bound to support each other in weal
or woe. If they found themselves in opposing ranks, and one was taken prisoner, his
friend was bound to obtain his freedom, and there is no record in all the legends
and traditions that this singular friendship ever made default.” The highest chiefs
were called alii-tabu—the tabu chiefs. They were sacred in the eyes of the people,
who prostrated themselves with faces in the dust when the high chief came near them.
“It was said that certain chiefs were so tabu that they did not show themselves abroad
by day.”
</p>
<p>Alexander says: “It was death for a common man to remain standing at the mention of
the king’s name.”
</p>
<p>While this army was being recruited, great preparations were made for the purchase
of the favour of the gods. Temples were repaired and the gods reclothed. This was
a peculiar ceremony. New <span class="pageNum" id="pb133">[<a href="#pb133">133</a>]</span>kapa, or paper-cloth garments, were made and consecrated to the god with prayer and
sacrifices. This cloth for the gods was made from the finest bark of the mulberry
tree. It was beautifully coloured and brought to the idol. Another series of prayers
and offerings—and frequently a human victim—then the ornamented kapa was wrapped around
the image as a war cloak.
</p>
<p>Such preparations, on so large a scale, could not be concealed from Kahekili, king
of Maui. He also gathered warriors and weapons as far as possible from his subjects.
But he felt his weakness and sent an embassy to Oahu. He must have a large body of
reinforcements and the only available army must come from Oahu. He knew of only one
priest in the island group who refused absolutely to acknowledge the superiority of
Holoae, the high priest of Hawaii. Therefore, he had requested the king of Oahu to
send the high priest Ka-leo-puu-puu to combat the supernatural powers of the high
priest of Hawaii. Both of these high priests were of the highest rank. Priestly prestige
and power depended upon genealogy. Each of these priests could look back through a
straight line of ancestors, to the days of the Vikings of the Pacific and the sea
voyages of the eleventh century.
</p>
<p>Holoae was a direct descendant of Paao, the eleventh century priest coming from Upolu,
Samoa, to Hawaii. His prerogatives in Hawaii and Maui were unquestioned.
<span class="pageNum" id="pb134">[<a href="#pb134">134</a>]</span></p>
<p>Ka-leo-puu-puu was able to prove beyond question that the mantle of priesthood had
never passed out of the family since the days of Pau-makua of the eleventh century.
There was strong rivalry between the two priestly lines. Kahekili of Maui desired
to bring the two priestly powers into conflict with each other. This was the real
beginning of the new war.
</p>
<p>New temples were built and old temples repaired by both kings, and all were filled
with gods and priests and sacrifices. Prayers and incantations innumerable were used
by both parties. Many human sacrifices were laid upon the altars.
</p>
<p>At last the Maui priest informed his king that he was assured by the gods of final
victory. “The warriors of Hawaii should come like fish into a bay and should be caught
in a net.” From this suggestion came the plan of battle afterward carried out.
</p>
<p>The new year dawned—the year known in the civilised world as 1776. It was the year
of the Declaration of Independence in America. It was the year of increased British
effort and many reverses on the part of the colonies. It was in this year that King
George’s dark-skinned brother in ambition, Ka-lani-opuu, set sail with “a cloud of
boats.” Hundreds of canoes crossed the channel between the two islands and then coasted
western Maui.
</p>
<p></p>
<div class="figure p134width" id="p134"><img src="images/p134.jpg" alt="LANDING OF WARRIORS" width="720" height="418"><div class="figAnnotation p134width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div>
<p class="figureHead">LANDING OF WARRIORS</p>
</div><p>
</p>
<p>They landed wherever any little valley on the <span class="pageNum" id="pb135">[<a href="#pb135">135</a>]</span>rugged slope of Mt. Hale-a-ka-la—“House of the sun”—afforded soil sufficient to give
life or foothold. They destroyed the villages and drove the terrified defenceless
people up the lava cliffs to mountain hiding-places.
</p>
<p>Early one morning a part of the king’s army landed at Maalaea Bay, near the spot where
they had been defeated. The chiefs looked over the sandy isthmus lying between the
two great Maui mountains—Mt. Hale-a-ka-la and Mt. Iao. On the other side of some sand
hills in this isthmus lay Wai-luku, the home of the Maui king. The cry arose: “On
to Wai-luku! On to Wai-luku!” No strong force had offered opposition so far in the
invasion. It seemed fair to presume that they had completely surprised the Maui warriors.
</p>
<p>Through the Wai-luku lands dashes a swiftly flowing stream of clear, cold water, breaking
through the foothills of Mt. Iao. The banks of this stream had already been the scene
of many a bloody battle, hence the name Wai-luku—“Water of destruction.”
</p>
<p>It was nearly ten miles away—but that would be only a short morning’s race for the
hardy chiefs.
</p>
<p>The Alapa warriors shouted, “Let us drink of the waters of Wai-luku this day!” The
king, surrounded by his bodyguard of royal chiefs, watched the splendid array of warriors
as they hastened to surprise the Maui warriors. The king’s prophet chanted as they
passed him:
<span class="pageNum" id="pb136">[<a href="#pb136">136</a>]</span></p>
<div class="lgouter">
<p class="line">“Roll on, roll on, waves of Hawaii!</p>
<p class="line">You are the surf waves.</p>
<p class="line">The war god rides on the surf</p>
<p class="line">To land on the banks of Wai-luku.”</p>
</div>
<p class="first">Over the long desert isthmus sped the stalwart chiefs on up the divide between the
two great mountains, until they saw the valley of the Wai-luku and the ocean waters
of the eastern coast. On sped the eight hundred bronzed and sinewy athletes. It was
to them an easy race for victory. Below Wai-luku lies a sandy tract through which
the winds swept with power. It has long been a tangled group of large rounded sand
hills. As they entered this rough region the first serious show of force met the exultant
Hawaiians. There was obstinate resistance, but the onset of the Hawaiian chiefs was
irresistible. They literally trampled the warriors of Maui beneath their feet. On
into the sand hills they rushed, chanting their song of victory. Suddenly their Maui
foe disappeared, and in front and rear and on every side rose up hundreds of warriors
from Oahu—strangers to the Alapa chiefs.
</p>
<p>The scouts of Maui had faithfully reported the movements of Ka-lani-opuu and the coming
of the Alapa high chiefs, giving the Maui king time to select and place his allies
from Oahu. The wily king had made thorough preparation to catch his enemies “in a
net.” The ambuscade was not ordinarily a part of Hawaiian warfare. In battle, dependence
<span class="pageNum" id="pb137">[<a href="#pb137">137</a>]</span>was placed upon the strong arm rather than in cunning wit. Often the beginning of
a battle would be delayed by a series of single conflicts between challenging chiefs,
as in the days of European knight-errantry. Banners were seldom carried. Some giant
chief with marked helmet towered above his fellows and was the centre around which
his followers could gather. Sometimes war gods—images of hideous and distorted features—were
carried by priests and thrust into the faces of opponents.
</p>
<p>This battle of the Alapa regiment was unlike the ordinary contests. The brave warriors
massed their strength and expected to override all opposition.
</p>
<p>But when they were drawn into conflict in the sand hills their ranks were broken.
They were forced to pass around the obstacles or climb over them.
</p>
<p>From every wind-raised hill the Oahu men hurled heavy stones upon the plumed helmets
beneath them, and thrust long spears into those who stormed the hillsides.
</p>
<p>Still up the loose sand the Alapa warriors struggled, putting to death every foe,
as they took possession of one hill after another, while their comrades forced the
Oahu warriors back through the winding sand valleys.
</p>
<p>The conflict continued hour after hour. The blazing tropical sun filled the struggling
warriors <span class="pageNum" id="pb138">[<a href="#pb138">138</a>]</span>with raging thirst, and the waters of the Wai-luku were still nearly a mile away.
</p>
<p>Then the struggle toward the stream was checked. The Oahu warriors were continually
reinforced by fresh, unwearied men. The broken ranks of the Alapa regiment were met
by a constantly increasing host of enemies. Soon the larger bodies were separated
into small bands, each one hopelessly surrounded by picked warriors.
</p>
<p>Broken helmets and tattered feather cloaks lay crushed and trampled into the sand.
Fragments of broken spears, javelins and war clubs lay in splinters under the feet.
Naked and bleeding the chiefs raised broken arms to ward off descending blows. They
died bravely, avenging themselves to the utmost in their death.
</p>
<p>Only one of the large regiment was captured alive. Hundreds of bodies of his companions
marked the progress of the fight. This last warrior, Ke-awe-hano—“the silent supporter”—noted
for his valour, fought to the last and then was beaten down and captured.
</p>
<p>“To the chief! To the chief!” was the cry of the Oahu warriors. The wounded man was
carried at once to the camp of the king. They decided that he should be sacrificed
to the gods, but his wounds were severe and he died before they could carry him to
the temple.
</p>
<p>Two other valiant chiefs side by side fought their way through their enemies and escaped.
They evidently <span class="pageNum" id="pb139">[<a href="#pb139">139</a>]</span>left before the regiment had been annihilated, for they were unnoticed until they
had gone so far that pursuit was useless. They reached the camp of Kalaniopuu at sunset—the
last of the Alapa regiment.
</p>
<p>“Into the valley of death rode the six hundred.” Like sacrifices mark the brave deeds
of brave men in all nations.
</p>
<p>This battle received the name in Hawaiian history—“The furious destruction at Kakanilua”—Kakanilua
was the name of the sand hills below Wai-luku.
</p>
<p>Great was the wailing among the royal chiefs of Hawaii and throughout the army. Sore
was the heart of the disappointed king. He called a war council of the powerful chiefs
of his bodyguard. It was a night council. The old king seemed to have a secret feeling
that the gods were fighting against him. Apparently he desired to give up the invasion.
He was surrounded by a turbulent band of fighting chiefs. They waged war among themselves
when they could not attack the neighbouring islands.
</p>
<p>They decided to press on the next day and defeat Kahekili and his allies. Before day
began to dawn the camp was roused for action. The majestic masses of clouds almost
always hanging over Mt. Iao were glorious in the morning light as the great army drew
near the sand hills. The Maui army crowded up toward the steep sides of the <span class="pageNum" id="pb140">[<a href="#pb140">140</a>]</span>mountain as if to avoid the scene of the battle of the preceding day. The debris of
battle, the mutilated bodies of hundreds of warriors inspired the great army to endeavour
to avenge the recent defeat.
</p>
<p>But the Maui army had the advantage of a well chosen position. The Hawaiians had to
fight up hill or else drift down to the sand hills. In either case advance was difficult.
Each step forward was fully earned. Each sand hill passed was almost as much of a
defeat as a victory. There was a full day of savage fighting, marked by inhuman acts
of awful brutality. The native account of the battle says: “It was not a war characterised
by deeds of princely courtesy.” Many noted names of valiant chiefs were never again
mentioned in Hawaiian story. The story and the life ended together in this Wailuku
battle.
</p>
<p>At last the Hawaiian warriors were forced to retreat to the camp of their king, where
Kalaniopuu and his guard had waited for the result of the battle.
</p>
<p>Kahekili evidently suffered almost as severely as the invaders, for there was scarcely
any attempt at pursuit.
</p>
<p>Kalaniopuu had brought part of his household with him. His chief queen, Ka-lo-la,
was the sister of Kahekili. She had come to share in the victory over her brother
and assist in the pacification of her former friends. The attack had been <span class="pageNum" id="pb141">[<a href="#pb141">141</a>]</span>made, and the ragged remnants of a vanquished army had come back.
</p>
<p>He was too heavily burdened with camp equipage and suffering men for immediate fight.
He proposed that they sue for peace and that his wife, Ka-lo-la, be the messenger
to her brother. The queen utterly refused to face her brother. There had been too
many past personalities between them, and she had evidently been a vigorous endorser
of her husband’s invasions into her old homeland. Life was too precious to be risked
in that brother’s presence. She proposed that the royal prince, Kiwalao, her son,
be sent as ambassador.
</p>
<p>Kiwalao was robed with all the royal elegance of a king according to the customs of
that almost naked, savage life. He wore his finest neck ornaments, his most costly
feather cloak and girdle and helmet. He was attended by high chiefs carrying the royal
kahili, or large feather banner, and a royal calabash. These chiefs preceded the young
prince as his heralds.
</p>
<p>When his name and position were announced to the outposts of the Maui army, they fell
flat on the face in the sand while he passed by. It was death to stand before a prince
or a tabu chief. Kiwalao was one of the highest sacred tabu chiefs in all the islands.
</p>
<p>Runners carried the news of the coming of this prince to the Maui king. He was lying
on a mat in the royal grass house at Wailuku. Ka-lani-hale<span class="pageNum" id="pb142">[<a href="#pb142">142</a>]</span>—“the heaven house”—was the name of this home of the king.
</p>
<p>As Kiwalao drew near the door all the Maui chiefs prostrated themselves before him,
while the king lazily turned over and partly raised himself, lifting his head in token
of friendly greeting. To have turned away from the prince, letting his face look down,
would have been the sign of immediate death of his visitor. Kiwalao, with slow and
dignified tread, crossed the room and seated himself in his uncle’s lap. Then both
wailed over the troubles which had brought them together, and over the deaths among
their followers.
</p>
<p>The embassy was successful, and terms of peace between the two kings were arranged.
Kalaniopuu returned to Hawaii, to begin at once a new crusade against Kahekili. During
the ensuing two years the war degenerated into a series of petty raids by which he
kept his wife’s brother busy marching warriors from one end of Maui to the other to
repel his attacks. In 1779 the coming of Captain Cook changed the course of action
and gave the people new things to think about, until Kamehameha secured white men’s
arms and conquered all the islands.
<span class="pageNum" id="pb143">[<a href="#pb143">143</a>]</span></p>
</div>
</div>
<div id="ch14" class="div1 chapter"><span class="pageNum">[<a href="#xd31e374">Contents</a>]</span><div class="divHead">
<h2 class="label">XIV</h2>
<h2 class="main">THE LAST PROPHET OF OAHU</h2>
<h2 class="sub"><span class="sc">In the Days of Kahahana, 1782</span></h2>
</div>
<div class="divBody">
<p class="first">Paumakua was one of the great voyagers among the ocean-rovers of over eight hundred
years ago. Fornander in his “Account of the Polynesian Race” says: “One of the legends
relates that Paumakua, on his return from one of his foreign voyages, brought back
with him to Oahu two white men said to have been priests A-ua-ka-hinu and A-ua-ka-mea,
afterwards named Kae-kae and Ma-liu, from whom several priestly families in after
ages claimed descent and authority.” These persons were described as:
</p>
<div class="lgouter">
<p lang="haw" class="line">“Ka haole nui maka alohilohi</p>
<p class="line">(A large foreigner, bright sparkling eyes)</p>
<p lang="haw" class="line">A aholehole maka aa</p>
<p class="line">(White cheeks, roguish staring eyes)</p>
<p lang="haw" class="line">Ka puaa keokeo nui maka ulaula!</p>
<p class="line">(A great white pig with reddish eyes).”</p>
</div>
<p class="first">In the later years of Hawaiian history, two of the most prominent high priests in
all the islands <span class="pageNum" id="pb144">[<a href="#pb144">144</a>]</span>were among the descendants of these foreigners. Ka-leo-puu-puu had been high priest
of Oahu, but on the death of his king he was superseded by his elder brother, Ka-o-pulu-pulu.
He was angry and jealous and gladly welcomed an opportunity to go to Maui as the high
priest of Kahekili, the king of Maui. Born on the island of Oahu and belonging to
one of the most famous families of priests, he understood thoroughly the temperament
of the chiefs of that island and was able to give valuable counsel to his new ruler.
He also tried to make as much trouble as possible for his brother Ka-o-pulu-pulu.
</p>
<p>It was said that Kahekili followed his advice in creating a division between the king
of Oahu and Ka-o-pulu-pulu. He made Kahahana believe that the high priest was secretly
hoping to take Oahu from its king and turn it over to himself. This statement was
drilled into the mind of the Oahu king while visiting on the island of Molokai. When
Kahahana returned to Oahu he did not hesitate to show his enmity toward the high priest.
He refused to listen when the priest attempted to give counsel in the meetings of
the chiefs. He slighted him in all ways possible and made the fact very evident that
he had no confidence in him.
</p>
<p>The king not only drove away his high priest, but also estranged his chiefs. It is
probable that some of the chiefs rebuked the king for his treatment of such a wise
priest and prophet. At any rate the <span class="pageNum" id="pb145">[<a href="#pb145">145</a>]</span>king “became burdensome to the people as well as capricious and heedless.”
</p>
<p>After nearly two years of distrust and dissension in the court of the king of Oahu,
the king of Maui decided to attempt the conquest of his young friend’s kingdom. Internal
troubles among the chiefs of the island of Hawaii had arisen in connection with the
destruction of the Alapa chiefs and Ka-meha-meha’s ascent to rulership. There was
therefore no danger of an immediate attack from that quarter. Oahu was entirely unsuspicious
of danger. The chief difficulty in the way of conquest was the wise and powerful priest
Ka-o-pulu-pulu.
</p>
<p>The king of Maui sent one of his most trusted servants to Oahu to bring to a climax
the enmity of the king toward his priest. This servant came with an appearance of
great concern and told Kahahana very confidentially that the priest had once more
sent word to the Maui king that he was ready to turn over Oahu to him and aid in the
overthrow of Kahahana, but the Maui king felt such great affection for his friend
on Oahu that he could not accept such treachery. His feeling, however, was that he
ought to warn Kahahana against such a deceitful subject.
</p>
<p>The poison again entered into the soul of the king and his anger grew hot within him.
He determined that the priest should die. He knew well that he was king by virtue
of the choice of his <span class="pageNum" id="pb146">[<a href="#pb146">146</a>]</span>chiefs and not by blood descent. He had already found that his word was not the only
law in the kingdom. He could not openly declare war against the priest, but he could
command him to render assistance in worship and sacrifice. Therefore he announced
that he was intending to journey around the island for the avowed purpose of consecrating
certain temples and offering sacrifices in others. As king he had the right to perform
those duties in person, assisted by his priest.
</p>
<p>When he had made full preparation he started on his journey, attended by the usual
large train of servants and companions. He proceeded as far as the village Wai-anae
on the southwestern coast of the island. From Wai-anae the king sent servants with
a command to the priest to come to him.
</p>
<p>Throughout all the Hawaiian Islands no priest had a reputation for ability to read
the signs of the sacrifices, utter oracles and prepare incantations against enemies
greater than that of Ka-o-pulu-pulu. He was thoroughly skilled in all the deep mysteries
of priestly lore. He understood the dread power of “praying to death,” a power which
causes even the intelligent natives of the twentieth century to tremble.
</p>
<p>Ka-o-pulu-pulu was fully aware of the enmity of his king and the danger which attended
his yielding obedience. He knew also that the plea of the need of omens and sacrifices
was well founded. <span class="pageNum" id="pb147">[<a href="#pb147">147</a>]</span>To him the future of Oahu looked very dark. He felt that he could not refuse attendance
upon the king in this round of public sacrifices. If any opportunity arose for consulting
the omens in regard to the future welfare of Oahu it was his duty to give the benefit
of his wisdom to his people. It was one more instance of going into the jaws of death
for the sake of loyal obedience.
</p>
<p>He took his son, Ka-hulu-pue, with him and went to Wai-anae. There he was given no
opportunity to offer sacrifice, but was attacked by the servants of the king. The
priest’s son was forced backward toward the sea. The spirit of prophecy came upon
the father as he saw the danger of his son and he gave utterance to one of the oracles
for which the Hawaiian priesthood has been noted. He called out to his son: “<span lang="haw">I nui ke aho a moe i ke kai</span> (it is far better to sleep in the sea), <span lang="haw">no ke kai ka hoi ua aina</span>” (for from the sea shall come the life of the land). Fornander says that the servants
drove the young man into the sea, where he was drowned. The seer no longer felt the
compulsion of duty impelling him to seek the king. The king’s purpose was evident
to all the chiefs and Ka-o-pulu-pulu would not be misjudged if he attempted to escape;
therefore he fled eastward toward Honolulu, but was overtaken at Pearl Harbour and
killed.
</p>
<p>When Kahekili learned of the death of this great <span class="pageNum" id="pb148">[<a href="#pb148">148</a>]</span>priest he hastened to gather his warriors together and fit out an immense fleet of
canoes in order to undertake the conquest of Oahu.
</p>
<p>The decisive battle was soon fought and Kahekili secured control over Oahu. Kahahana
escaped and for many months wandered over the mountains back of Honolulu, but was
at last betrayed and killed.
</p>
<p>The oracle of Ka-o-pulu-pulu uttered at the time of the death of his son was kept
in the hearts of the natives and its method of fulfilment has been noted. The oracle
was easily remembered, although the words concerning the death of his son are repeated
in various forms. The oracle reads: “<span lang="haw">No ke kai ka hoi ua aina</span>” (from the sea comes the life of the land).
</p>
<p>When Kahekili landed from his fleet of canoes, and conquered Kahahana, the people
said, “The life of the land has come from the sea.” Then again when Ka-meha-meha came
from Hawaii, conquered Oahu and made Honolulu the centre of his kingdom, the old natives
of the island repeated the prophecy and considered it fulfilled.
</p>
<p>And yet once more the prophecy was remembered when the foreigners came over the ocean
filling the land with new ideas, and with the bustle of new and enlarged business,
beautifying and enriching all the island life with new homes and new arts.
<span class="pageNum" id="pb149">[<a href="#pb149">149</a>]</span></p>
</div>
</div>
<div id="ch15" class="div1 chapter"><span class="pageNum">[<a href="#xd31e384">Contents</a>]</span><div class="divHead">
<h2 class="label">XV</h2>
<h2 class="main">THE EIGHT OF OAHU</h2>
</div>
<div class="divBody">
<p class="first">This is a story of one of the most daring deeds in Hawaiian history. After the death
of Captain Cook in 1779 Ka-meha-meha was slowly gaining dominion over the large island
of Hawaii. Meanwhile the king of Maui, Kahekili, seemed to be far more successful
in extending the boundaries over which he exercised rule. Kahekili had control of
Maui and the adjacent islands and had sent expeditions to harass the followers of
Ka-meha-meha on Hawaii. Oahu was also tempting Kahekili, and he had already taken
steps to weaken the forces of that island.
</p>
<p>Kahekili had fomented distrust and bloodshed among the Oahu chiefs and at last with
an immense fleet of canoes filled with warriors had landed on the beach, south of
the crater Leahi, now known as Diamond Head. His canoes were spread along the beach
below Diamond Head, covering the sands of Waikiki. This was in the early part of the
year 1783.
</p>
<p>The King of Oahu had been taken by surprise. He was staying for a time in the beautiful
valley <span class="pageNum" id="pb150">[<a href="#pb150">150</a>]</span>back of Honolulu. The Nuuanu stream with its many falls and sweet waters was a place
where kings had always loved to rest. While revelling there in seductive pleasures
the king, Ka-ha-hana, suddenly was awakened by the report of the coming of the Maui
chief. The uninvited guest was unwelcome because no preparation had been made for
the reception.
</p>
<p>Messengers were hurried to all parts of Oahu, and the warriors were hastily gathered
together. Over the mountains and along the arid plains they came. But the force was
<span class="corr" id="xd31e1828" title="Source: wofully">woefully</span> inadequate to meet the Maui invaders.
</p>
<p>In this company there were eight famous warriors, who seemed to think themselves invulnerable.
They had often faced danger and returned chanting victory.
</p>
<p>The night shadows were falling around the camp when these eight men, one by one, crept
away from the other chiefs. Word had been passed from one to the other and a secret
expedition partially outlined. Therefore each man was laden with his spear, club,
and javelins. When free from all chance of interference they encouraged each other
to undertake an expedition, as Fornander says, “on their own account and inflict what
damage they could.”
</p>
<p>Those who have known the Waikiki beach of to-day with its splendidly wooded shores,
the luxuriant park inland, the plains covered with trees, <span class="pageNum" id="pb151">[<a href="#pb151">151</a>]</span>and the lower mountain ridges choked with lantana bushes, cannot realise the desolate
wastes of the past. The tropical luxuriance of the region around Honolulu belongs
to to-day and not to a hundred years ago.
</p>
<p>It was over this arid plain dotted here and there by cocoanut trees and across a few
streams bordered by taro patches that the eight famous chiefs picked their way. It
was not smooth walking. Lava had been poured out from the craters in the mountains
and foothills. The softer parts of the petrified streams had dissolved and the surface
of the land was covered with the hard fragments which remained. The trail which they
followed led in and out among great boulders until they came to the sandy slopes of
Diamond Head.
</p>
<p>With the coming of morning light they found themselves not far from the old temple,
which had been used for ages for most solemn royal ceremonies, a part of which was
often the sacrifice of human beings, and here, aided by their gods, they thought to
inflict such injuries upon the Maui men as would make their names remembered in the
Maui households.
</p>
<p>Fornander says: “It was a chivalrous undertaking, a forlorn hope, wholly unauthorised
but fully within the spirit of that time for personal valour, audacity, and total
disregard of consequences. The names of these heroes were: Pupuka, <span class="pageNum" id="pb152">[<a href="#pb152">152</a>]</span>Makaioulu, Puakea, Pinau, Kalaeone, Pahua, Kauhi and Kapukoa.”
</p>
<p>Several hundred warriors from Maui were stationed near this temple at the foot of
Diamond Head. Probably some of them had carelessly watched the approach of eight chiefs
of Oahu. “Into the valley of death rode the six hundred,” but this was not an impetuous
torrent of six hundred mounted cavalry men sweeping through Russian ranks. It was
a handful of eight against what was said to be a force of at least six hundred.
</p>
<p>Into these hundreds the eight boldly charged. The conflict was hand to hand, and in
that respect was favourable to the eight men well skilled in the use of spear and
javelin. Side by side, striking and smiting all before them, the little band forced
its way into the heart of the body of its foes. The Maui warriors had expected to
take these men, as a fire without trouble swallows up splinters cast into it. They
had thought that this little company would afford them an excellent sacrifice for
their war gods, and had hoped to take them alive, even at the expense of the lives
of a few men. But quickly the formidable character of the eight fighters was appreciated.
</p>
<p>Wave upon wave of men from Maui beat against the eight, but each time the wave was
shattered and scattered and destroyed. Large numbers were killed while the eight still
fought side by side apparently uninjured.
<span class="pageNum" id="pb153">[<a href="#pb153">153</a>]</span></p>
<p>It has been said that this was a fight “to which Hawaiian legends record no parallel.”
Eight men attacked an army and for some time were victorious in their onslaught.
</p>
<p>But the force around them was continually receiving additions, and an overwhelming
body of men was slowly crowding over the dead and dying and preparing to crush them
by weight of numbers. Then came the whispered call to retreat, and the eight made
a terrific onslaught against the circle of warriors surrounding them. It was a marvellous
escape. After an awful struggle the opposition was broken down and the eight leaped
over the piles of the slain and fled toward the mountains. One of the eight was short
and bow-legged. He could fight well, but could not run away as swiftly as his comrades.
The Maui men pressed closely after the fleeing chiefs.
</p>
<p>The bow-legged man was tripped and thrown. In a moment his spear and javelin were
taken from him and a renowned Maui chief caught him and placed him on his back with
the face upward, so that he could not do any injury. He started swiftly toward the
temple to have his captive sacrificed “as the first victim of the war.”
</p>
<p>The friends of the captive were still near at hand and heard him cry out that he was
captured. They had no hope of being able to rescue him but turned to see if anything
could be done. He saw them and called to one of them to kill him rather <span class="pageNum" id="pb154">[<a href="#pb154">154</a>]</span>than let him be sacrificed alive. He urged that a spear be thrown to pierce him through
the stomach. “In hope of shortening the present and prospective tortures of his friend,
knowing well what his fate would be if brought alive into the enemy’s camp, the chief
did as he was bidden.”
</p>
<p>The spear came unerringly toward the prisoner, but as he saw the polished shaft almost
piercing him he twisted to one side and it sank deep into the body of the chief who
carried him.
</p>
<p>In the confusion attendant upon the death of this great chief the bow-legged warrior
escaped to his friends and soon all the little company were beyond pursuit.
</p>
<p>What became of the eight? Only one lived to perpetuate his name among the families
of Oahu. Pupuka became the ancestor of noted chiefs of high rank. The others were
probably all killed in the destructive battles which soon followed. Kahekili conquered
the Oahu army with great slaughter and finally received the body of Kahahana, which
was taken to the temple at Waikiki and offered in sacrifice. After this annihilation
of the Oahu army no hint is given of the other members of the band of the famous eight.
They live on the pages of history.
<span class="pageNum" id="pb155">[<a href="#pb155">155</a>]</span></p>
</div>
</div>
<div id="ch16" class="div1 chapter"><span class="pageNum">[<a href="#xd31e394">Contents</a>]</span><div class="divHead">
<h2 class="label">XVI</h2>
<h2 class="main">THE RED MOUTH GUN</h2>
<h2 class="sub">(<span class="sc">Ka-pu-waha-ulaula</span>)</h2>
</div>
<div class="divBody">
<p class="first">The Red Mouth Gun is the name given by the Hawaiians to the great canoe battle fought
off Waipio, Hawaii, in the year 1791, according to Fornander. This was the first naval
battle in which guns were the prominent weapons used by the Hawaiian chiefs.
</p>
<p>Ka-meha-meha I, in 1789, had gained the adherence of the noted chief Kaiana, who had
already visited China and purchased guns and ammunition. This was probably the best
stroke of diplomacy exercised by him during all his great work of welding the scattered
islands into a united kingdom. Kaiana’s real relations were with Kauai rather than
Hawaii. In transferring Kaiana’s arsenal from Kauai to Hawaii Ka-meha-meha secured
an advantage over all the other chiefs of the islands. The man who has material at
hand is equipped for any emergency. The possession of this armament led Ka-meha-meha
to seize the two white men, Isaac Davis and John Young in <span class="pageNum" id="pb156">[<a href="#pb156">156</a>]</span>the year 1790. These two men were the second great factor in the consolidation of
the islands. With arms and ammunition and men skilful in gunnery and wise in counsel
Ka-meha-meha was practically invincible.
</p>
<p>From this time he dated victories instead of defeats. During the year 1790 he overran
Maui and Molokai and subdued a serious rebellion on his own island, Hawaii.
</p>
<p>During this conflict at home the high chiefs of the other islands held consultation
concerning their common enemy and the best way to overthrow him. They had guns and
here and there a white man who had been kidnapped or persuaded to desert from the
few ships already visiting the islands. By combining forces it seemed easy to overthrow
the high chief of Hawaii. The king of Kauai and the king of Oahu were brothers. Kahekili,
the ruler of Oahu, was also the high chief of Maui, which he had placed under the
control of his son, Ka-lani-kupule. Therefore the entire northern, group of islands
was able to combine against Hawaii. It was Ka-meha-meha and one island against the
rest of the group.
</p>
<p>The natives had used large shells for trumpets. They had a famous war shell known
as the “kihapu.” Anything, therefore, which gave out an explosive noise when blown
into was called “pu.” When they saw a white man holding a gun to the shoulders, with
the resulting smoke and explosion, <span class="pageNum" id="pb157">[<a href="#pb157">157</a>]</span>they gave to the death-dealing magic trumpet the name “pu-waha-ulaula”—the trumpet
with the red mouth. Pu became the name for a gun.
</p>
<p>The chiefs had massed their forces on Maui. Here Ka-eo-ku-lani, the chief of Kauai,
took the leadership of the expedition and, looking upon Maui as redeemed from the
victorious inroad of Ka-meha-meha, assumed the island as one of his perquisites of
the campaign. Fornander suggests that his older brother, Kahekili, king of Oahu, might
have agreed to give him land or even the island as a reward. But here the chiefs of
Maui interfered. They were not willing to have the island disposed of in that way.
A quarrel arose and the Kauai men attempted to take by force the lands which their
high chief claimed and had promised them. Spears were seized, war clubs swung and
oval, double-pointed stones dropped into the slings. For a little while there was
an exchange of blows. One of the sons of Kahekili, king of Oahu, withstood a large
number of Kauai men, holding them at bay unaided. Evidently the quarrel was smoothed
over. The Kauai chiefs were never able to again lay any claim to Maui.
</p>
<p>The two brothers separated their forces. One fleet of canoes under the Kauai king
rendezvoused his boats at Hana, an old and well-known harbour on Maui just across
the channel from Hawaii. Hana was the home of some of the most ancient Polynesian
legends when applied to the Hawaiian <span class="pageNum" id="pb158">[<a href="#pb158">158</a>]</span>Islands. The demi-god Maui is said to have noticed how close the sky or clouds came
to the earth, and then pushed the sky up until his mother could have room to dry the
cloth she was making and the plants have space in which to grow.
</p>
<p>When Ka-eo-ku-lani, chief of Kauai, climbed the hills above the seaport he carried
his war spear. Standing among the ruins of an ancient fort he threw his spear far
up toward the clouds above. Referring to the legends, he cried: “It is said of old
that the sky comes close to Hana, but I find it very high. I have thrown my spear
and it did not pierce the clouds. I doubt if it will strike Ka-meha-meha. But listen,
O you chiefs, warriors and kindred! Be strong and valiant and we shall drink the water
of Waipio and eat the taro of Kunaka.”
</p>
<p>After a little rest the Kauai fleet swept across the channel and passed down the eastern
side of Hawaii. The winds of the ocean climb the mountains of Hawaii from the northeast.
As they touch the cold surface of the lofty mountain slopes they let fall in heavy
showers their burden of waters borne from the sea. Great gulches, bordered by enormous
growths of tropical luxuriance, are rapidly formed. Waterfalls hundreds of feet in
height shake the falling streams into clouds of spray. Of all these gulches and noted
falls on Hawaii, Waipio stands supreme. It was the pride of kings, the sacred home
of priests, and the place <span class="pageNum" id="pb159">[<a href="#pb159">159</a>]</span>for the bountiful food supply of royal retinues.
</p>
<p>Here the Kauai chief became vandal. He evidently cared but little for the preservation
of this, one of the most ancient places on Hawaii. His followers ravaged the taro
patches and fish ponds. They seized whatever they wanted for present use and then
destroyed the growing plants and broke down protecting banks and walls. To show their
contempt for Hawaii they were permitted, and probably commanded by their chief, to
tear up and destroy very old and sacred portions of the heiaus, or temples. The ancient
palace of Hawaiian kings was supported by sacred posts of pepper tree. These were
burned. The palace, of course, was only a large thatched house and could be easily
replaced, but the posts, consecrated by the blood of human sacrifices and cared for
through many generations, were irretrievably lost.
</p>
<p>The natives of Hawaii have a special class of deities known as au-makuas. These are
the ghosts of the ancestors watching over the place known in this earthly life, and
the family of which they were the progenitors. They were supposed to punish severely
any injuries received by those under their care. The people of Hawaii claimed that
the Kauai king suffered sorely for his impiety.
</p>
<p>Soon Kahekili, chief of Oahu, with the Oahu and Maui war canoes, was driven by Ka-meha-meha
from the northwestern coast which they had been devastating. They fled to Waipio and
united <span class="pageNum" id="pb160">[<a href="#pb160">160</a>]</span>with the Kauai fleet. Ka-meha-meha had been able to secure some small cannon, which
he placed on some of his larger canoes. Isaac Davis and John Young took charge of
this portion of battle array. The other canoes were well supplied with firearms. The
fleet of the invading army formed in battle array out in the deep waters off the Waipio
coast. Here the canoes of Ka-meha-meha found their foes.
</p>
<p>In former years a naval battle meant the clash of canoe against canoe, the heavy stroke
of war clubs against war clubs and clouds of hurled javelins and spears. The conflict
was largely a matter of taunts and shouts, broken canoes and drowning warriors. But
in this fight the opposing parties combined the rattle of firearms and the roar of
small cannon with the usual war of words. Boats were shattered and the sea filled
with swimming men.
</p>
<p>The people on the bluffs saw the red flashes of the guns and noted the increasing
noise of the artillery until they could no longer hear the voices of men. As the clouds
of smoke crept over the sea the battle became, in the view of the watchers, a fight
between red mouth guns, and they shouted one to another the news of the progress of
the conflict according to the predominance of flashing muskets and cannon. It was
soon seen that the invaders were being defeated. The man who had the best arms and
the best gunners won the victory.
<span class="pageNum" id="pb161">[<a href="#pb161">161</a>]</span></p>
<p>The Kauai and Oahu kings fled with their scattered fleets to Maui. Ka-meha-meha soon
followed them, and during the next three years, step by step, passed over the islands
until the kingdom was his.
</p>
<p>The death rate during these years of devastating warfare was beyond all calculation
and thus came a tremendous decrease in the Hawaiian population.
</p>
<p>In the eyes of the old Hawaiians the ghost-gods had avenged themselves in the battle
of “the red mouth guns.”
<span class="pageNum" id="pb162">[<a href="#pb162">162</a>]</span></p>
</div>
</div>
<div id="ch17" class="div1 chapter"><span class="pageNum">[<a href="#xd31e404">Contents</a>]</span><div class="divHead">
<h2 class="label">XVII</h2>
<h2 class="main">THE LAW OF THE SPLINTERED PADDLE</h2>
</div>
<div class="divBody">
<p class="first">Would you know the story of the Splintered Paddle? It came to pass on the island of
Hawaii in the year 1783. It is a true incident in the life of Ka-meha-meha, the great
consolidator of the Hawaiian Kingdom.
</p>
<p>There are slightly different versions of the tale as frequently occurs when handed
down verbally through different channels. The main points are substantially the same.
The stalwart king descended to the plane of a highway robber and received his punishment.
As a native writer says: “The foundation of the law of the splintered paddle was the
greed and shame of a chief dealing with a common man.” But, like a true man, Ka-meha-meha
made this incident the occasion of a decision to neither commit nor permit any more
highway robbery in his kingdom. This then is the outline of the incidents which changed
a king into a self-respecting and somewhat law-abiding citizen.
</p>
<p class="tb">* * *</p><p>
</p>
<p>Two Hawaiian chiefs of splendid physique were hurriedly climbing a zigzag path up
the face of an <span class="pageNum" id="pb163">[<a href="#pb163">163</a>]</span>exceedingly steep bluff bordering the little bay of Lau-pa-hoe-hoe. The moment they
reached the summit they hastened to the edge that broke in a sheer precipice to the
ocean’s brink. Eagerly they gazed over the far-reaching waters southward along the
banks of the island. “There is no pursuit,” said the younger man. “No,” replied the
elder chief, resting on his spear, “the men of Hilo have crawled back to their homes
to heal their wounds. Their war canoes are not among the shadows on the water. Nor
do their warriors move along the side of the white mountain (Mauna Kea). Our watchmen
do not send the banner of smoke to the sky.”
</p>
<p>The two chiefs were of high rank. They could both trace their high chief blood through
more than a thousand years of royal ancestors. However, the elder chief was of lower
rank than the other, because his ancestry had not been guarded with the same jealous
care that surrounded the birth of his friend. Among the Hawaiians the “Ahaalii” or
“council of nobles” guarded the rank of each chief and assigned to him a place according
to the purity of his blood-royal. The younger chief covered his face with his hands
and uttered the <i lang="haw">Auwe</i>—the Hawaiian wail for the dead. After a time he raised his head and spoke to his
companion, whom we will call Kahai.
</p>
<p>“O my Kahai,” he said, “yesterday and the defeat at Hilo make my thoughts burn! How
do <span class="pageNum" id="pb164">[<a href="#pb164">164</a>]</span>the prophets chant the death of my chiefs and warriors?”
</p>
<p>“The singers in the war canoes sang softly, O King, while the boats were hurried along
through the night. They sang of our friends whose bodies lie in the ferns. They pronounced
curses upon the Hilo chiefs. They called the struggle ‘the bitter battle’ and that
shall be its name in the coming days.”
</p>
<p>A shudder passed over the young man as he said: “My chiefs no longer lie in the ferns.
In my thought I see the temple servants carrying the bodies of my friends to the altars
of the gods. It is almost the hour for the evening sacrifice. The hands of the priests
are red with blood. The bones of my choice companions will be used for fish hooks.
<i lang="haw">Auwe-Auwe-e-e!</i> Woe to me. My name is indeed The Lonely-one—The Desolate!”
</p>
<p>“O King! thou art Ka-meha-meha, ‘The Lonely One,’ the one supreme in royal genealogy,
but not ‘The Desolate.’ Your friends are with you. To-night your war chiefs would
die for you. Your prophet has said: ‘The cloud of Ka-meha-meha shall rest on the mountains
of all the islands.’ So shall it be. The gods have said it. Your friends believe it.”
</p>
<p>Ka-meha-meha (The Only-Only) was an ideal chief. He was over six feet in height, strong
and sinewy, excelling all other chiefs in athletic exercises, cruel to enemies, ruling
his own household <span class="pageNum" id="pb165">[<a href="#pb165">165</a>]</span>with a rod of iron, generous and brave among his friends, and filled with a fatalistic
belief in his own destiny. At heart he was devoted to the interests of his country
as far as he understood them. He believed that he knew best, therefore in after years
when he became ruler over the group of islands he was thoroughly autocratic. The king’s
will was to be the people’s will. His was a savage face, large-featured, often ferocious
and repulsive. On the other hand it was capable of a vast range of playing passions.
</p>
<p>His uncle, Ka-lani-opuu, who ruled the large island of Hawaii at the time of the death
of Captain Cook, had died in 1782. Ka-meha-meha had been chosen king by a number of
influential chiefs in opposition to his cousin Kiwa-lao, the son of Ka-lani-opuu.
War arose between the cousins. Kiwa-lao was slain in one of the early conflicts. Other
chiefs, of the southern part of the island, refused to swear allegiance to Ka-meha-meha,
and had continued the war. The favors of the war gods had been almost equally distributed.
The last battle had been fought at Hilo. At the time when our story opens Ka-meha-meha’s
attack had been repulsed with fearful loss on the part of his followers. At this time
he was forty-seven years of age and just commencing the life work of a king and savage
statesman.
</p>
<p>The king looked thoughtfully down into the valley where the wounded and wearied warriors
were <span class="pageNum" id="pb166">[<a href="#pb166">166</a>]</span>drawing the war canoes out of the inrolling surf. In the village could be heard wailing
as the scanty news of the battle was hastily reported, and the people realised that
some loved chief or friend would never return again to their homes.
</p>
<p>The king’s heart grew warm toward his faithful friends as he want down into the valley
to tell them there was no pursuit, and they could seek rest and healing. While the
chiefs were around the poi-bowl that evening he was very quiet. He was thinking of
the bodies of his warriors laid on the altars before the gods of the southern districts
of the island. He thought of the naked altars of his own Waipio temple, to which he
had brought no captives to be slain in sacrifice. He imagined that he might go alone
and do some daring deed, perhaps make a hurried raid upon some unsuspecting point
of his enemy’s territories. He rose from his mat and quietly passed out into the darkness.
He called a few strong boatmen and his favourite canoe steerer, launched one of the
war canoes, and with sail and paddle sped southward.
</p>
<p>That night was rough for Hawaiian seas. Thunder reverberated in oft-repeated echoes
from the sea cliffs. Thunder and lightning are rare in this part of the great Pacific.
Heavy winds blew and dashed the waves high around the canoe. The natives say, “The
chief was not in danger, because his steersman was skilful and watchful. The sea <span class="pageNum" id="pb167">[<a href="#pb167">167</a>]</span>did not break over the boat, nor were they wet. Like a dolphin the boat ran over the
waves.”
</p>
<p>It was a misty morning as he passed Hilo Bay, where the greater part of his enemies
was encamped. His boat, far out in the shadows, was not noticed. He passed around
a corner of the island and planned to surprise the natives of a noted fishing-ground,
hoping to make captives and secure booty from some of the warriors against whom the
recent battle had been fought.
</p>
<p>The morning light was touching the inland mountain tops. It rested, a silver star,
on the snowy summit of Mauna Kea. It made a golden glory of the fire clouds of the
volcano Kilauea. It glistened over the black beds of pa-hoe-hoe, or smooth, shining
lava. It began to bring into strong relief the uplifted heads of the cocoanut trees
of a century’s growth. The white foam of ocean waves began to be visible along the
outer reef.
</p>
<p>The natives of Papai, a bay on the Puna coast, hastened into the sea to gather the
delicacies which are usually found among the shell-fish along the reef, and also to
set nets and snares for fish.
</p>
<p>As the mists rose from the waters, the oarsmen entered into the spirit of the adventure.
Like a shark the war canoe dashed toward the fishermen.
</p>
<p>The people of Puna, looking toward the dawn on the sea, had noticed the boat far out.
They asked each other, “What boat is this of the early <span class="pageNum" id="pb168">[<a href="#pb168">168</a>]</span>morning?” After a little they counted the number of oarsmen. They saw that the newcomers
were strangers. Then they asked a native who was visiting them, whose home was on
the other side of the island: “O Paiea, do you know who this is?”
</p>
<p>Paiea looked, recognised his ruling chief and called out: “It is Ka-meha-meha!” Then
the people were filled with fear, for the prowess of the chief was well known and
greatly feared. They seized paddles and nets and snares and with the screaming women
and children fled, rushing along the reef, falling into the deep holes, swimming and
stumbling toward the mainland.
</p>
<p>The king, commanding the others not to follow, leaped from the canoe to attack two
stalwart natives who had been aiding the weak to escape.
</p>
<p>The story, related by Kukahi, is that Ka-meha-meha did not succeed in overtaking any
of the Puna people before they gained the shore and fled inland. Closely pursuing
he called on them to stop; but with greater terror they continued their flight. Then
he became angry and quickened his pace. A fisherman turned and threw his fishnet over
the pursuing chief, causing him to fall down upon the sharp lava. “Blood crawled over
the stones around the fallen body.” Then he tore the nets which entangled him and
again rushed heedlessly on. While straining himself to see where the men were running,
his foot broke through a <span class="pageNum" id="pb169">[<a href="#pb169">169</a>]</span>thin shell of lava into a crevice. To pull it up was impossible.
</p>
<p>The men turned back and struck at him with their paddles, but after a few blows the
paddles were destroyed. He managed to grasp a large piece of lava. The men ran away.
“The thrown stone struck the trunk of a Noni tree, broke it off and with the tree
fell to the bottom of a small ravine, and the spot is shown to this day.”
</p>
<p>The steersman became anxious concerning his chief and came up from the boat. Meantime
the fishermen had secured spears and were returning to kill Ka-meha-meha. The steersman
broke the sharp edges of lava away from the imprisoned foot, but did not succeed in
liberating his chief before the natives began to thrust at him with their spears.
</p>
<p>The agile chief, fettered as he was, avoided the thrusts, but the steersman was awkward.
One of the spears pierced him. Ka-meha-meha seized this spear and quickly broke it
near the body. When the men saw that he had a weapon they ran away.
</p>
<p>When Ka-meha-meha had freed himself he and his companion came down to the shore. He
warned the men not to repeat the story of the injured man and the battle between himself
and the flying fishermen of Puna. He did not want his high chiefs to know that he
had been struck and hurt by a common man. The chiefs were very strenuous in upholding
the dignity of their caste. They thought but little of putting to death their <span class="pageNum" id="pb170">[<a href="#pb170">170</a>]</span>servants. That some of the lower classes should have struck their highest chief was
sufficient ground for killing any of his companions who had failed to protect him
even at the cost of their own lives.
</p>
<p>Ka-meha-meha knew how unreasonably wilful he had been in forbidding his steersman
to join in the pursuit, and therefore felt the injustice of permitting him to be punished.
It was a weary journey for the defeated king and his wounded steersman.
</p>
<p>The spear-head and part of the shaft still rested in the side of the wounded man.
The king could not have the spear removed without great danger, so waited, thinking
to have the wound well cared for after reaching Lau-pa-hoe-hoe. However, it was impossible
to keep the boatmen from telling the story of the splintered paddle and the wounded
steersman. The chiefs soon heard the particulars and called the council of chiefs.
There they grimly voted to “heal” the wounded man.
</p>
<p>Ka-meha-meha appealed to them:
</p>
<p>“O chiefs! The night of our going away was a very evil night. There was storm and
wind and thunder; yet I received no injury, nor was I even wet by the sea. Nor was
I permitted to feel the least fear. My steersman was wise and skilful. He was my close
friend on the deceitful and dangerous sea. Therefore I ask you, if you wish to see
him healed, have him brought before my eyes for the treatment.”
<span class="pageNum" id="pb171">[<a href="#pb171">171</a>]</span></p>
<p>But some of the chiefs went out and instead of bringing the wounded man into the council
took him and twisted the spear-point, pulling it back and forth, until he died.
</p>
<p>After Ka-meha-meha returned from his Puna excursion he rested for a time. His adventure
was not encouraging. He decided that he could not hasten the plans of the gods. The
ancient Hawaiian was very much of a fatalist. So also is the Hawaiian of to-day. What
has to be is accepted without rebellion.
</p>
<p>Ka-meha-meha realised that he was too weak, both in personal strength and in the number
of warriors, to make further effort for the time being. Therefore, he sent his warriors
home to cultivate their fields and prepare new war material for future conflicts.
</p>
<p>While this preparation was going on, a new element entered into Hawaiian warfare.
The white man’s ships and the white man’s weapons were becoming familiar to the great
king.
</p>
<p>White men were secured to take charge of small cannon, and to drill squads of warriors
equipped with the rude firearms of a century ago.
</p>
<p>Some of these white leaders and their muskets found their way into the service of
almost all the important chiefs throughout the islands.
</p>
<p>Ka-meha-meha owned the best harbours and offered the best inducements for trade with
the foreigners. He secured the best equipment of arms <span class="pageNum" id="pb172">[<a href="#pb172">172</a>]</span>and men. This gave Ka-meha-meha a vast advantage over the antagonistic kings and chiefs
of his own and other islands. He had large boats built and armed with small swivel
cannon. He had sixteen foreigners in his service. He led his victorious warriors from
island to island. In his last campaign it is said his fleet of canoes lined the beach
of one of the islands for a distance of four miles.
</p>
<p>In a few years his friends saw the prophecy fulfilled. “His cloud was resting on the
mountains of all the islands.” He had unified the group under one autocratic government,
and had established the Ka-meha-meha dynasty.
</p>
<p></p>
<div class="figure p172width" id="p172"><img src="images/p172.jpg" alt="HAWAIIAN GRASS HOUSES" width="720" height="411"><div class="figAnnotation p172width"><span class="figBottomLeft"><i>By courtesy Paradise of the Pacific</i></span><span class="figTop"> </span></div>
<p class="figureHead">HAWAIIAN GRASS HOUSES</p>
</div><p>
</p>
<p>Then came the memory of that excursion made in 1783 to Puna for the sake of robbery
and possible murder. The king wondered what had become of the men who had attacked
him. He had gone to Hilo and was having a fine fleet of wide and deep canoes made
in the splendid koa forests back of Hilo. While waiting here, some time between the
years 1796 and 1802, he determined to find the men of the splintered paddle. He knew
that these men might have changed their residence from the Puna district to Hilo.
So he sent messengers throughout both districts summoning all the people to a great
meeting in Hilo. Certain large grass houses were set apart for the large assembly.
The Hilo people were separated from <span class="pageNum" id="pb173">[<a href="#pb173">173</a>]</span>the families of the other district. When the people were thus gathered together they
found themselves prisoners. They feared wholesale destruction. The days of human sacrifices
among the Hawaiians had not passed by. The new king, against whom they had at one
time fought, might intend their sacrifice in numbers. They were his property to be
burned or cut to pieces and placed in the temples of the gods. No one could dispute
the will of the chief. It was a political condition which the Hawaiians of a hundred
years later could scarcely begin to realise. That man is very ignorant who thinks
the old days best.
</p>
<p>The king passed through the houses allotted to the Hilo people. It must have been
an anxious time for the prisoners. Wholesale destruction, possibly because of the
bitter war of 1783, stared them in the face. But the chief touched them not and passed
through their lines out to the houses in which the Puna people were confined.
</p>
<p>A suspicion at least of the reason for their imprisonment must have come to the guilty
men. The story runs that when they saw Ka-meha-meha they bowed their heads, hoping
to escape recognition. But this revealed them at once to Ka-meha-meha, and he approached
them with the command to raise their heads. It was an interesting scene when these
common men were brought before the chiefs for final judgment. It is said the chief
<span class="pageNum" id="pb174">[<a href="#pb174">174</a>]</span>asked them if they were not at the sea of Papai. They assented. Then came the question
to two of them:
</p>
<p>“You two perhaps are the men who broke the paddle on my head?”
</p>
<p>They acknowledged the deed.
</p>
<p>“To the death, to the death!” cried the chiefs around the king.
</p>
<p>“Down the face!” “Command the stones!” “Let the man and his friends be stoned to death!”
</p>
<p>The king listened to the suggestions of his companions. Then he said: “Listen! I attacked
the innocent and the defenceless. This was not right. In the future no man in my kingdom
shall have the right to make excursions for robbery without punishment, be he chief
or priest. I make the law, the new law, for the safety of all men under my government.
If any man plunders or murders the defenceless or the innocent he shall be punished.
This law is given in memory of my steersman and shall be known as ‘Ke Kana-wai Ma-mala-hoa,’
or the law of the friend and the broken oars. The old man or the old woman or the
child may lie down to sleep by the roadside and none shall injure them.”
</p>
<p>The law with the name Ma-mala-hoa is still on the statute books of Hawaii. It has
been greatly modified and enlarged, but the decree against robbery by any man, and
especially the plunder of the <span class="pageNum" id="pb175">[<a href="#pb175">175</a>]</span>weak by the powerful, had its beginning for Hawaii in the days of Ka-meha-meha.
</p>
<p>Alexander says in his history of the islands: “During the days of Ka-meha-meha energetic
measures were taken for the suppression of brigandage, murder and theft throughout
the kingdom.”
</p>
<p>“The Law of the Splintered Paddle” marked the awakening of a pagan conscience to a
sense of just dealing between the strong and the weak.
<span class="pageNum" id="pb176">[<a href="#pb176">176</a>]</span></p>
</div>
</div>
<div id="ch18" class="div1 chapter"><span class="pageNum">[<a href="#xd31e414">Contents</a>]</span><div class="divHead">
<h2 class="label">XVIII</h2>
<h2 class="main">LAST OF THE TABU</h2>
</div>
<div class="divBody">
<p class="first">To-day the thatched house is a curiosity in the Hawaiian Islands. In the time of our
story the grass roof was the only shelter from the rain and heat, except the thick-leaved
tree or the insecure lava cave. The long rushes and grasses from the sea marshes and
the long leaves of the pandanus tree made a very good if not a very enduring home.
There the chiefs and common people alike were born, and out of such grass houses their
bodies were carried when life was over.
</p>
<p>It was the same story told over again on islands or continents. The chief’s house
might have a few more mats of a little finer texture, or calabashes of wood with markings
a little more unique, but birth nights left fully as many beautiful children, and
the hours of death took away fully as many noble men and women from the poor hut built
by the taro patch as from the better-apportioned home under the silver-leaved kukui
or candle-nut tree. Out of the ranks of the unappreciated have come some of the best
people of the earth, and some of the strongest influences changing nations.
<span class="pageNum" id="pb177">[<a href="#pb177">177</a>]</span></p>
<p>There was a modest grass house in one of the upland valleys of Kailua, Hawaii. Tall
cocoanut trees bent over it. Near it grew the ohia, or native apple tree, luxuriant
in crimson tassel-like blossoms. The sacred ohelo berries ripened in the iliahi or
sandalwood forest above.
</p>
<p>One bright afternoon a tall, finely formed woman broke through the arching branches
which obstructed the path and approached the door where an old woman sat crooning
to a child resting in her arms. The old woman looked up, and then fell on her face,
crying:
</p>
<p>“Oh! my chief! my chief! My Ka-ahu-manu!”
</p>
<p>The queen gently raised the old woman, calling her “mother,” as was the Hawaiian custom
when speaking to favourite retainers.
</p>
<p>“Where are Oluolu and her husband?” asked the queen.
</p>
<p>“Coming soon with the pink taro you so dearly love,” was the reply.
</p>
<p>While the favourite queen of Ka-meha-meha was visiting with her old nurse, a happy
young couple came from the near-by taro patch. The young man carried a bunch of rare
bananas. When he saw the queen he prostrated himself at her feet and, without thinking,
gave the bananas to her.
</p>
<p>Ka-ahu-manu laughed gaily, saying: “O my thoughtless one, you have tempted your queen
to break tabu.”
<span class="pageNum" id="pb178">[<a href="#pb178">178</a>]</span></p>
<p>A horrified expression crossed his face and he hastily started to withdraw the bananas.
But the queen was wayward and self-willed. Her hand was on the bunch as she said:
</p>
<p>“This is mine. It is your offering to your chief. I will eat of these bananas.” In
a moment she was eating the delicious fruit.
</p>
<p>Then the old woman began to wail: “Auwe, auwe! The queen must die and we shall all
be destroyed!”
</p>
<p>“Hush, mother,” said the young man, as he glanced significantly over to Oluolu, who
had evidently some secret knowledge of the way to violate tabu. “Many people think
that the tabu is not right, and that the threatened punishments come not from the
gods, but from the priests themselves. The white men in Ka-meha-meha’s court do not
keep tabu, nor do they die. Even the king does not require human sacrifices. Old things
are passing away.”
</p>
<p>“But the gods will punish the people for the growing unbelief,” murmured the grandmother.
</p>
<p>“Not if the belief is false,” said Oluolu.
</p>
<p>Ka-ahu-manu listened in astonishment. She had done many things secretly which she
did not care to have come to the ears of the priests, but she could scarcely believe
that the common people did the same. She said:
</p>
<p>“Is this the talk of the common people?”
</p>
<p>“No,” answered Oluolu. “Only a few speak <span class="pageNum" id="pb179">[<a href="#pb179">179</a>]</span>freely one to another. The dread of the priest is over the land.”
</p>
<p>When Ka-ahu-manu returned to the king’s houses she kept these things in her heart.
She saw the priests and their spies becoming more vigilant and more violent. She realised
that the foreigners were exerting a strong influence against the tabu system. Her
outspoken speeches, for which the priests did not dare to punish her, were bearing
fruit. The indignation of the queens of Ka-meha-meha was aroused when a priest commanded
that a little girl who had been caught eating bananas should have one of her eyes
gouged out. Then came a carousal, after which a tipsy woman stumbled into her husband’s
eating-house and was put to death for violating the tabu. Ka-ahu-manu talked these
and many other similar experiences over when she visited the old grass house, gaining
new ideas and new confidence from her loyal retainers; but the old woman, with aching
heart, sat in the door, muttering incantations to keep her queen and her children
from the danger which their words seemed to invite.
</p>
<p>Ka-meha-meha died about 2 o’clock in the morning of May 8, 1819. When he knew that
his illness was serious he gave the kingdom jointly to Ka-ahu-manu and his son, Liho-liho.
</p>
<p>The very morning of Ka-meha-meha’s death some chiefs came to Ka-ahu-manu with the
proposition that she use her authority and declare the <span class="pageNum" id="pb180">[<a href="#pb180">180</a>]</span>tabu at an end. But there was an indescribable scene of riotous confusion and revelry
and lust. Even the ordinary restraints of savage society were laid aside. Priests
were occupied with signs and incantations to discover some one who might have prayed
the great king to death. Ka-ahu-manu’s party of practical unbelievers were under suspicion.
Therefore the queen decided that the time had not yet come to take such an eventful
step. However, some of the people violated different tabus and suffered no injury.
Kee-au-moku, the queen’s brother, broke the tabu staff of the priests, and Hewa-hewa,
the high priest, later gave his influence not only toward the suppression of the tabus,
but also toward the destruction of the idols and their temples.
</p>
<p>After a few days Liho-liho, the young king, and Ka-ahu-manu, in their most regal apparel,
met and together assumed the government of the Hawaiian Islands. At that time Ka-ahu-manu
proposed that they henceforth disregard the tabus. But the king, although under the
influence of liquor, was not quite ready to take this step. Some of the chiefs also
opposed such action. Keopuolani, one of the queens, asked the king to eat with her.
But Liho-liho delayed the answer. Then she took his little brother (afterward Ka-meha-meha
III) and induced him to eat with her. This gave an example of the most sacred tabu
chief in the land violating tabu with her little son. Soon the king yielded <span class="pageNum" id="pb181">[<a href="#pb181">181</a>]</span>and openly ate and drank with the queens at a feast in which many tabu articles were
placed. The word passed rapidly from island to island, and was hailed with joy by
the mass of the people.
</p>
<p>But the guardian of the war god, Kaili, felt responsibility placed upon him by the
dying charge of Ka-meha-meha. He felt that it was his high trust to protect the tabus
and the worship of the gods. He was strong and fearless. The priests and chiefs who
wished to perpetuate tabu gathered around him and a rebellion was instituted.
</p>
<p>The story of the “battle of Kua-moo” must be told very briefly. It was the death struggle
of the fanatics. It was the attack of the handful upon the better armed and larger
army. It was a long drawn-out conflict. At last the guardian of the war god, wounded
and bleeding, fought, seated upon a block of lava. By his side his wife stood, also
fighting bravely. As he, struck by a musket ball, fell back dead, she cried out: “I
surrender!” But at that moment a ball struck her in the temple and she fell dead by
the body of her husband.
</p>
<p>How the tabus were laid aside, the idols destroyed and the temples burned—all this
is a matter of history. But no writer has chronicled how the young husband carried
the news from Kailua to the grass house under the cocoanut trees. No one has written
of the joy of Oluolu in the life of broader privileges secured by abolishing the tabu
system. And no one has described the old woman <span class="pageNum" id="pb182">[<a href="#pb182">182</a>]</span>who could not understand the new order of things, but sat in the door of the grass
house in the valley and grieved over the shattered doctrines of her forefathers.
<span class="pageNum" id="pb183">[<a href="#pb183">183</a>]</span></p>
</div>
</div>
<div id="ch19" class="div1 chapter"><span class="pageNum">[<a href="#xd31e424">Contents</a>]</span><div class="divHead">
<h2 class="label">XIX</h2>
<h2 class="main">FIRST HAWAIIAN PRINTING</h2>
</div>
<div class="divBody">
<p class="first">Foreigners from all over the world called on the Hawaiians and remained with them
forty years before the missionaries came. Their influence was negative. They did not
study the people or help them to study. John Young, Don Marin and Isaac Davis were
notable exceptions in a few things, but the fact remains that no earnest effort was
made by any one to help the natives intellectually until the missionaries came.
</p>
<p>Alexander Campbell, who, in 1809, was left in Honolulu by a whaling ship on account
of frozen feet, revealed the situation. The king Tamaah-maah (Ka-meha-meha) ordered
Boyd, his carpenter, to make a loom for Campbell to use in weaving cloth for sails.
Boyd declined, saying, “The natives should be taught nothing that would render them
independent of strangers.”
</p>
<p>Campbell places on record the feeling among the foreigners. “When a brother of the
Queen’s, whose name I do not remember—but who was usually called by the white people
John Adams—wished me to teach him to read, Davis would not permit <span class="pageNum" id="pb184">[<a href="#pb184">184</a>]</span>me, observing, ‘They will soon know more than ourselves.’ ” It is interesting to note
that Gov. Adams, whose native name was Kuakini, did learn to read and write under
the missionaries and has left two short letters, in both of which he presents a request
for saws.
</p>
<p>In one he says, “My wife is going away to Hawaii. If perhaps she can carry, give you
to me sahs tools,” signed “Gov. Adams.” In the other letter he says he is building
a house and wants a “sah tool” which he will return when the work is done.
</p>
<p>The missionaries landed at Kailua on the island Hawaii, April 4, 1820, and there divided
their party, the larger number coming to “Hanaroorah, Honolulu, April 19.”
</p>
<p>Mr. Bingham says, “They began at once to teach.—The first pupils were the chiefs and
their favourite attendants and the wives and children of foreigners.” The first instruction
was necessarily in English, but the missionaries used every opportunity to become
acquainted with the speech of the people and make it a written language. They wrote
down as carefully as they could every new word which came to their ears. This was
no small task and was absolutely necessary as the foundation of a written language.
</p>
<p></p>
<div class="figure p184width" id="p184"><img src="images/p184.jpg" alt="FIRST LEAFLET PRINTED, 1822" width="461" height="720"><p class="figureHead">FIRST LEAFLET PRINTED, 1822</p>
<p class="first"></p>
<div class="table">
<h4 class="tablecaption">THE ALPHABET.</h4>
<table>
<tr>
<td class="cellLeft cellTop"><span class="asc">VOWELS.</span> </td>
<td colspan="2" class="colspan cellRight cellTop"><span class="asc">SOUND.</span>
</td>
</tr>
<tr>
<td class="cellLeft"><i>Names.</i> </td>
<td><i>Ex. in Eng.</i> </td>
<td class="cellRight"><i>Ex. in Hawaii.</i>
</td>
</tr>
<tr>
<td class="cellLeft"><b>A a</b> — â </td>
<td>as in <i>father</i>, </td>
<td class="cellRight">la—sun. </td>
</tr>
<tr>
<td class="cellLeft"><b>E e</b> — a </td>
<td>— <i>tete</i>, </td>
<td class="cellRight">hemo—cast off. </td>
</tr>
<tr>
<td class="cellLeft"><b>I i</b> — e </td>
<td>— <i>marine</i>, </td>
<td class="cellRight">marie—quiet. </td>
</tr>
<tr>
<td class="cellLeft"><b>O o</b> — o </td>
<td>— <i>over</i>, </td>
<td class="cellRight">one—sweet. </td>
</tr>
<tr>
<td class="cellLeft cellBottom"><b>U u</b> — oo </td>
<td class="cellBottom">— <i>rule</i>, </td>
<td class="cellRight cellBottom">nui—large.</td>
</tr>
</table>
</div><p>
</p>
<div class="table">
<table>
<tr>
<td class="cellLeft cellTop"><span class="asc">CONSONANTS.</span> </td>
<td class="cellTop"><i>Names.</i>
</td>
<td class="cellTop"><span class="asc">CONSONANTS.</span> </td>
<td class="cellRight cellTop"><i>Names.</i>
</td>
</tr>
<tr>
<td class="cellLeft"><b>B b</b> </td>
<td>be </td>
<td><b>N n</b> </td>
<td class="cellRight">nu </td>
</tr>
<tr>
<td class="cellLeft"><b>D d</b> </td>
<td>de </td>
<td><b>P p</b> </td>
<td class="cellRight">pi </td>
</tr>
<tr>
<td class="cellLeft"><b>H h</b> </td>
<td>he </td>
<td><b>R r</b> </td>
<td class="cellRight">ro </td>
</tr>
<tr>
<td class="cellLeft"><b>K k</b> </td>
<td>ke </td>
<td><b>T t</b> </td>
<td class="cellRight">ti </td>
</tr>
<tr>
<td class="cellLeft"><b>L l</b> </td>
<td>la </td>
<td><b>V v</b> </td>
<td class="cellRight">vi </td>
</tr>
<tr>
<td class="cellLeft cellBottom"><b>M m</b> </td>
<td class="cellBottom">mu </td>
<td class="cellBottom"><b>W w</b> </td>
<td class="cellRight cellBottom">we </td>
</tr>
</table>
</div><p>
</p>
<div class="table">
<table>
<tr>
<td colspan="8" class="colspan cellLeft cellRight cellTop"><i>The following are used in spelling foreign words:</i>
</td>
</tr>
<tr>
<td class="cellLeft cellBottom">F f </td>
<td class="cellBottom">fe </td>
<td class="cellBottom">G g </td>
<td class="cellBottom">ge </td>
<td class="cellBottom">S s </td>
<td class="cellBottom">se </td>
<td class="cellBottom">Y y </td>
<td class="cellRight cellBottom">yi</td>
</tr>
</table>
</div><p>
</p>
</div><p>
</p>
<p>As soon as the missionaries were sure of the orthography and pronunciation of a number
of words they prepared a primer or spelling book to be <span class="pageNum" id="pb185">[<a href="#pb185">185</a>]</span>printed for the schools they were carrying on. Mr. Bingham says: “On the 7th of January,
1822, we commenced printing the language in order to give them letters, libraries
and the living oracles in their own tongue. A considerable number was present, and
among those particularly interested was Ke-au-moku (Gov. Cox) who after a little instruction
by Mr. Loomis applied the strength of his athletic arm to the lever of a Ramage press,
pleased thus to assist in working off a few impressions of the first lessons.”
</p>
<p>Although these impressions were merely proof sheets, probably, of the first half of
the spelling book, yet the large number printed and put in use, nearly 100 in all,
would make this the first item printed.
</p>
<p>This was the first printing done in the Hawaiian islands and along the North Pacific
coast west of the Rocky Mountains. These first sheets created a new interest among
the chiefs. King Liho-liho (Ka-meha-meha II) visited the press, saw a sheet of clean
white paper laid over the type, then “pulled the lever around and was surprised to
see the paper instantly covered with words in his own language.”
</p>
<p>While the chiefs were awakened by these proof impressions to intellectual desires
never before experienced, the work was being pushed of finishing the second “signature”
and the complete book of sixteen pages was printed in an edition of 500 copies. Gov.
Adams (Kuakini) secured one of the <span class="pageNum" id="pb186">[<a href="#pb186">186</a>]</span>first copies of these lessons “and was quickly master of them.”
</p>
<p></p>
<div class="figure p186width" id="p186"><img src="images/p186.jpg" alt="TITLE PAGE OF FIRST HYMN BOOK, 1823" width="484" height="720"><p class="figureHead">TITLE PAGE OF FIRST HYMN BOOK, 1823</p>
</div><p>
</p>
<p>Liho-liho was glad to have the chiefs instructed and took 100 copies of the first
primer for his friends and attendants. Ka-ahu-manu took 40 for her friends. These
probably came from this printing of 500 copies. In the latter part of September, another
printing of 2,000 copies was made from the same type.
</p>
<p>Liho-liho felt a little like the foreigners who did not want the natives instructed.
He wanted the education reserved for the chiefs because, according to Mr. Bingham,
“he would not have the instruction of the people in general come in the way of their
cutting sandalwood to pay his debts.”
</p>
<p>Nevertheless, the flood could not be held back and the privilege of reading and writing
rapidly spread among the people. In six years there was the record—
</p>
<p>“Oahu: Mission Press, Nov. 1828; 5 Ed.; 20,000. Total, 120,000.”
</p>
<p>Meanwhile a great deal of other printed matter had been issued from that first press.
</p>
<p>March 9, 1822, at the request of the king and high chiefs a handbill, entitled, “Port
Regulations,” was printed, probably to aid the rulers in quieting the differences
which were continually arising with sea captains. The fourth item recorded as issued
in these islands was in December, 1823, and is the very rare and unique little book
of 60 pages of <span class="pageNum" id="pb187">[<a href="#pb187">187</a>]</span>Hawaiian hymns prepared by Rev. Hiram Bingham and Rev. William Ellis, an English missionary
from Tahiti who resided in Honolulu at the time, heartily allying himself with the
American missionaries. His previous knowledge of the similar language of Tahiti made
it easy for him to learn Hawaiian. The edition of this hymn book was 2,000 copies.
</p>
<p>The most interesting part of the story of printing in the Hawaiian Islands belongs
to the greatest work accomplished for the good of the people—the printing of the Bible
in the Hawaiian language. This article has space for only a few facts. The first printed
Bible passage was in a revised spelling book published April, 1825. This was John
3, 16–21. Then in June, 1825, a booklet, 4 pages, called—“He olelo a ke Akua,” or
“Selected Scriptures,” was probably printed on the same demy with “He ui,” or “A catechism,”
8 pages—each 7,000 copies. In November, 1825, the hundredth Psalm was “printed on
a card for the opening of the church built by Ka-lai-moku at Honolulu,” then in December,
1825, the Ten Commandments and the Lord’s Prayer; in July, 1826, the Good Samaritan,
and in January, 1827, the Sermon on the Mount.
</p>
<p>In December, 1827, came the first systematic attempt toward printing the Bible. Twelve
pages of the Gospel of Luke were struck off—10,700 copies. Later the entire book of
Luke was printed in Honolulu. <span class="pageNum" id="pb188">[<a href="#pb188">188</a>]</span>The other gospels, Matthew, Mark and John, were printed in 1828 in the United States.
A copy of these three gospels, bound in an elegant and substantial cover, was presented
to Ka-pio-lani, the high chiefess who defied Pele on the brink of the pit-crater of
Kilauea in 1825. This volume now lies in the archives of the Hawaiian Board. The entire
Bible was completed and “the finishing sheet was struck off May 10, 1839.”
</p>
<p>An interesting prophecy concerning the completion of the Bible is found in a writing
book, where, under the date April 30, 1827, is the record of a conversation. Mr. Bingham
says that it is the duty of the mission to complete a translation of the Bible in
five years from this time and thinks that with circumstances as favourable as they
now are it will be done.
</p>
<p></p>
<div class="figure p188width" id="p188"><img src="images/p188.jpg" alt="FIRST BIBLE PRINTING, 1827" width="460" height="720"><p class="figureHead">FIRST BIBLE PRINTING, 1827</p>
<p class="first">GOSPEL OF LUKE</p>
</div><p>
</p>
<p>Mr. Whitney says: “I say if the whole Bible is in print in the Hawaiian language in
ten years from this time it is as much as I expect, and I think will be a progress
exceeding that of any other mission to any heathen country having a language not previously
written or reduced to order.” It was a little over twelve years after the first pages
were prepared before the complete Bible was in print.
<span class="pageNum" id="pb189">[<a href="#pb189">189</a>]</span></p>
</div>
</div>
<div id="ch20" class="div1 chapter"><span class="pageNum">[<a href="#xd31e434">Contents</a>]</span><div class="divHead">
<h2 class="label">XX</h2>
<h2 class="main">THE FIRST CONSTITUTION</h2>
</div>
<div class="divBody">
<p class="first">Many subtle influences were at work in the evolution of Hawaiian civilisation. Between
the years 1835–1840 there was a culmination of several forces, each one important
in itself and all uniting to bring about the exceedingly interesting series of events
which marked the Hawaiian history of that time. Missionary instruction commenced in
1820. The work of translating the Bible into the Hawaiian language was completed and
the book published in 1839. For several years the thoughts of the Bible had been studied
and preached with great clearness and power as the result of the labour of translating
and criticising the different books. Then came one of the most remarkable religious
revivals in history. These years of religious instruction, with their resultant awakening
of conscience and yearning for a better life, could not escape a close connection
with the contemporaneous demands of civilisation. The double development could not
be separated.
</p>
<p>During these same years there came a new relation to the larger nations of the world.
International <span class="pageNum" id="pb190">[<a href="#pb190">190</a>]</span>complications succeeded each other with great rapidity. A controversy with Roman Catholic
priests, much as it was deprecated by the missionaries, was nevertheless a very useful
factor in making the king and chiefs realise that they must be better prepared to
deal with foreign interference. There was plain necessity for a knowledge of law and
government. Schools and churches and the first newspapers published in the Pacific
Ocean were all enforcing the demand for better government.
</p>
<p>In 1833 King Ka-meha-meha III was thinking seriously of holding unbridled sway over
his people. Alexander says that he “announced to his chiefs his intention to take
into his possession the land for which his father had toiled, the power of life and
death, and the undivided sovereignty.” His purpose was to have no government distinct
from the will of the king.
</p>
<p>The earthquake changes in civil conditions occurring at that time throughout the islands
speedily made the king and the chiefs conscious of their ignorance of methods of government,
and in 1836 they applied to the United States “for a legal adviser and instructor
in the science of government.” This was a request difficult to grant speedily. In
1838 the right man for the place was selected from among the American missionaries
in the islands. His name was William Richards. Under his instruction an outline of
forms of civil government <span class="pageNum" id="pb191">[<a href="#pb191">191</a>]</span>was rapidly given to the leading men of the kingdom. Ka-meha-meha III determined to
put the lessons into practice, and in 1839 issued what he called “A Declaration of
Rights—Both of the People and the Chiefs,” and in October, 1840, promulgated the first
Constitution of the Hawaiian Islands, quickly following these documents with a code
of laws agreed to unanimously by the council of chiefs and signed by both the king
and his premier.
</p>
<p>These laws and the Constitution and Declaration of Rights were first published in
English in 1842. The Declaration and Constitution owe much of their remarkably clear
and broad conceptions of the relation of ruler and subject to Mr. Richards. Nevertheless,
it is a somewhat remarkable fact that men of such limited civilisation as the king
and chiefs should have been willing to voluntarily give up so large a use of power
as is marked in the adoption of such a radically new form of government as arose in
1839–1840. It was a revolution of ideas and purposes and customs remarkable in its
extent and thoroughness.
</p>
<p>Laws had been made by kings and chiefs as far back as the year 1823. Many difficulties
had been decided according to the tabu, or practices of the chiefs, or according to
the general principles of common law. The established customs of civilised nations
had considerable force in disputes between natives and foreigners. But at last the
rulers of <span class="pageNum" id="pb192">[<a href="#pb192">192</a>]</span>the land began to put their government into permanent shape. Mr. Richards had much
to do in the preparation of the new system of rule. The foreign consuls assisted and
even wrote some of the earlier laws. Commanders of warships made suggestions. Missionaries
were consulted. David Malo, John and Daniel Ii and other pupils of the early missionaries
wrote some of the original laws. The king and the high chiefs ratified these laws,
explained them to the people and put them in force. This is in brief the situation
immediately preceding and accompanying the peaceable and yet irreclaimable establishment
of constitutional rights and privileges in Hawaii.
</p>
<p>Three steps are to be noticed in the growth of the recognition of the rights of the
common people. The Declaration of Rights, the Constitution, and the Enactment of Laws
by an elected legislature. Once taken, no royal will could ever retrace these steps.
The king and his chiefs made a gulf between their past and their future history and
could not bridge it or re-cross it. The Hawaiian Magna Charta, like that of King John
Lackland, was irrevocable, because, like the great charter of England, it was a step
in the evolution of human liberty. It is interesting to note the similarity of thought
and language when the leading principle of the Magna Charta is placed beside the supreme
gift of the king granted in the Hawaiian Declaration of Rights.
<span class="pageNum" id="pb193">[<a href="#pb193">193</a>]</span></p>
<p>What has been called “The essence and glory of Magna Charta” reads as follows: “No
freeman shall be taken, or imprisoned, or dis-seized, or outlawed, or banished, or
anyways injured, nor will we pass upon him, nor send upon him, unless by the legal
judgment of his peers or by the law of the land.”
</p>
<p>The Hawaiian Declaration of Rights, issued June 7, 1839, stated first the principle
upon which the American Declaration of Independence was founded, viz.:
</p>
<p>“That God has bestowed certain rights alike on all men, and all chiefs, and on all
people of all lands.”
</p>
<p>Then the further fundamental principle was outlined that:
</p>
<p>“In making laws for the nations, it is by no means proper to enact laws for the protection
of the rulers only, without also providing protection for their subjects.”
</p>
<p>Then came the necessary conclusion, which is very similar to the crux of Magna Charta:
</p>
<p>“Protection is hereby secured to the persons of all the people, together with their
lands, their building lots, and all their property while they conform to the laws
of the kingdom, and nothing whatever shall be taken from any individual, except by
express provision of the laws.”
</p>
<p>In order to carry out this Declaration of Rights Ka-meha-meha III and his high chiefs
were led <span class="pageNum" id="pb194">[<a href="#pb194">194</a>]</span>irresistibly to the promulgation of a Constitution which should differentiate the
functions of the different branches of government and provide for a proper presentation
of the needs of the people. As surely as the sunlight follows the morning star so
certainly came the provision for a House of Nobles representing the chiefs and a House
of Representatives representing the people.
</p>
<p>The Constitution was promulgated October 8, 1840. After reiterating the Declaration
of Rights the king defines the legislative, executive and judicial branches of government
and establishes the legislature and bestows upon it the power of enacting laws. Previously
he had enacted law with the advice of his council of high chiefs.
</p>
<p>The laws which were passed after this Constitution was promulgated are both curious
and instructive. There is a very large concession on the part of the king and the
high chiefs who constituted his advisers, and a correspondingly large increase of
privileges on the part of the common people. This is especially noticeable in the
enactment of laws concerning taxation. Before the days of the Constitution and legislature
the king held all power in his own hands, although the <i lang="haw">Aha-alii</i>, or Council of Chiefs, was a factor with which he continually reckoned. The common
people were not taken very much into account before the influence of Christianity
was felt by both king and chiefs.
</p>
<p>In the act of the Legislature and House of Nobles <span class="pageNum" id="pb195">[<a href="#pb195">195</a>]</span>signed by the king November 9, 1840, three forms of taxation are specified—the poll
tax, the land tax, and the labour tax.
</p>
<p>The poll tax could be paid in arrowroot, cotton, sugar or anything which had a specific
money value. The most important exemption looked toward the preservation of large
families. “If any parents have five, six, or more children, whom they support … then
these parents shall by no means be required to pay any poll, land or labour tax until
their children are old enough to work, which is at fourteen years of age.”
</p>
<p>The land tax was to be paid in swine.
</p>
<p>If lands were forfeited they were to go back into the hands of the king, “and he shall
give them out again at his discretion, or lease them, or put them into the hands of
those who have no lands, as he shall think best.”
</p>
<p>The labour tax would be considered an exceedingly heavy burden by the public of the
present time and yet that labour law was very much less oppressive than the semi-civilisation
which preceded it. The native who sighs for the return of the days of the olden time
would speedily try to get back out of the fire into what he considers a frying pan.
Twelve days’ public labour out of every month would be considered exceedingly oppressive
if exacted by the government of to-day. Yet thus reads a part of the enactment of
1840:
</p>
<p>“When public labour is to be done of such a <span class="pageNum" id="pb196">[<a href="#pb196">196</a>]</span>nature as to be a common benefit to king and people, and therefore, twelve days in
a month are devoted to labour; then all persons, whether connected with the land or
not, and also all servants shall go to the work or pay a fine of half a dollar a day.”
</p>
<p>Fines were exacted from the late and lazy. The man coming after 7 o’clock in the morning
was fined an eighth of a dollar, and after dinner a fourth of a dollar. While the
man who was lazy and idle one day was fined two days’ extra labour. There were, of
course, exemptions for infirmity, large families and other good reasons.
</p>
<p>There was enacted a special law for the lazy and worthless element of the community.
</p>
<p>The words of the law seem to come from the lips of the king. “As for the idler, let
the industrious man put him to shame, and sound his name from one end of the country
to the other.” The chiefs were exhorted “to disperse those lazy persons who live in
hordes around you, through whom heavy burdens are imposed upon your labouring tenants.”
“Treat with kindness those who devote their strength to labour, till their tattered
garments are blown about their necks, while those who live with you in indolence wear
the clean apparel for which the industrious poor have laboured.”
</p>
<p>It is well known that laws are applied sermons, but these laws are sometimes primarily
sermons, as the introduction to Act III well says: “A portion <span class="pageNum" id="pb197">[<a href="#pb197">197</a>]</span>of this law is simply instruction and a portion is direct law. That part which simply
disapproves of certain evils is instruction. If a penalty is affixed that is absolute
law.” Hence the following exhortations are made to the chiefs: “That the land agents
and that lazy class of persons who live about us should be enriched to the impoverishment
of the lower classes, who with patience toil under their burdens, is not in accordance
with the designs of this law. This law condemns the old system of the king, chiefs,
land agents and tax officers. That merciless treatment of common people must end.”
</p>
<p>It is worthy of notice that the fourth act of these early laws practically recognised
the New England system of “local” or “town” government. The words are peculiar, “If
the people of any village, township, district, or state consider themselves afflicted
by any particular evils in consequence of there being no law which is applicable …
then they may devise a law which will remedy their difficulties. If they shall agree
to any rule, then that rule shall become a law for that place, but for no other.”
This was to apply especially to any community’s desire concerning fences, animals
at large, and roads. “Though no such law can be at variance with the general spirit
of the laws of the nation nor can there be any oppressive law nor one of evil tendency.”
</p>
<p>In 1842 an act was signed by the king and the <span class="pageNum" id="pb198">[<a href="#pb198">198</a>]</span>premier, in which the evident intent is a lesson for the common people—a lesson to
be enforced by contrasts. “The people are wailing on account of their present burdens.
Formerly they were not called burdens. Never did the people complain of burdens until
of late. This complaint of the people, however, would have a much better grace if
they with energy improved their time on their own free days; but lo! this is not the
case. They spend their days in idleness, and therefore their lands are grown over
with weeds and there is little food growing. The chiefs, of their own unsolicited
kindness, removed the grievous burdens. The people did not first call for a removal
of them. The chiefs removed them of their own accord. Therefore the saying of some
of the people that they are oppressed is not correct. They are not oppressed, but
they are idle.”
</p>
<p>For that reason a new law was enacted stating that it “shall be the duty of the tax
officer whenever he sees a man sitting idle or doing nothing on the free days of the
people (<i>i.e.</i>, the days, when they were not required to work for the king or chiefs) to take that
man and set him at work for the government, and he shall work till night.”
</p>
<p>Accompanying this act compelling idlers to toil there was a clear statement of the
strong contrast between the burdens of the time immediately preceding and those after
the passage of the new laws. These changes are worth noting because of their <span class="pageNum" id="pb199">[<a href="#pb199">199</a>]</span>historical bearing upon the past and present condition of the native Hawaiians.
</p>
<p>“Formerly if the king wished the property of any man he took it without reward, seized
it by force or took a portion only, as he chose, and no man could refuse him. The
same was true of every chief and even the landlords treated their tenants thus.” This
was so changed that if a chief should attempt it “he would instantly cease to be a
chief on this archipelago.”
</p>
<p>“Formerly the chief could call the people from one end of the islands to the other
to perform labour.” “If the king wished the people to work for him they could not
refuse. They must work from month to month. So also at the call of every chief and
every landlord.”
</p>
<p>“Formerly if the people did not go to the work of the king when required, the punishment
was that their houses were set on fire and consumed.” The fact must be recognised
that before the adoption of this Constitution under the influence of the American
missionaries the common people never owned any land or had any especial rights.
</p>
<p>The power of the king and chiefs up to the time of their freely giving this constitution
and new set of laws was practically unlimited. The fact that they voluntarily limited
themselves for the benefit of the people must be noted to the credit of an awakened
conscience under missionary guidance.
<span class="pageNum" id="pb200">[<a href="#pb200">200</a>]</span></p>
</div>
</div>
<div id="ch21" class="div1 chapter"><span class="pageNum">[<a href="#xd31e444">Contents</a>]</span><div class="divHead">
<h2 class="label">XXI</h2>
<h2 class="main">THE HAWAIIAN FLAG</h2>
</div>
<div class="divBody">
<p class="first">The flag which has floated over the Hawaiian Islands for more than a century is a
combination of the “Union Jack” and stripes rather than the “Stars and Stripes,” to
which it now gives precedence. The Union Jack in the upper or “halyard” corner, and
eight stripes, red, white and blue, constitute the old flag of Hawaii.
</p>
<p>This flag has a story worth hearing.
</p>
<p>Vancouver visited the “Sandwich Islands” with Captain Cook. Nearly fifteen years later
he returned in command of an expedition. February 21, 1794, he entered into an agreement
with Ka-meha-meha I and his Council of Chiefs to receive the islands under the protection
of Great Britain. February 25, with great ceremony, the English flag was raised over
Ka-meha-meha’s royal home on the island of Hawaii. Probably this flag was the first
“Union Jack” adopted by King James, 1603–1625, on the political union of England and
Scotland.
</p>
<p>This flag was succeeded in 1801 by the present Union Jack, which is made by placing
three crosses upon a blue field—St. George’s of England, a red <span class="pageNum" id="pb201">[<a href="#pb201">201</a>]</span>cross; St. Andrew’s of Scotland, a white cross, and St. Patrick’s of Ireland. The
Irish addition to the flag consisted of St. Patrick’s red cross laid upon St. Andrew’s
white cross, and half covering it. This was the second Union Jack. The name “Jack”
is said to have come from the red cross on the “jacque”—the coat of mail or outer
coat of the soldiers of England.
</p>
<p>The second Union Jack was the second flag to float authoritatively over the Hawaiian
Islands. The fact that Ka-meha-meha placed the English flag over his government has
sometimes been construed as a technical “cession of the islands to the English crown.”
But the astute Ka-meha-meha, while looking for English protection from the greed of
other nations, stipulated that the Hawaiians should “govern themselves in their own
way and according to such laws as they themselves might impose.” The action of Vancouver
was not ratified in England, owing to more important European questions, and a real
protectorate was never established. Nevertheless, there was a nominal guardianship
afforded by the presence of the English flag floating over the Hawaiian grass houses
and fleets of boats.
</p>
<p>It should be said that during preceding centuries each high chief had carried a pennant
of coloured native cloth at the masthead of his double war canoe, but these were individual
and family rather than national banners.
<span class="pageNum" id="pb202">[<a href="#pb202">202</a>]</span></p>
<p>At first the English flag was established only upon the island of Hawaii. Then it
passed with Ka-meha-meha from island to island as he conquered the high chiefs and
became the sole ruler of the group. When the king made Honolulu his chief royal residence
the flag floated over his house near the seashore. On Kauai, the island farthest north
of all the group, there was a strong Russian influence. The Russians built a fort
at the mouth of one of the rivers. Against their armed possession of any part of the
islands King Ka-meha-meha made strong objection, but, according to the statements
of sailors, the Russian flag was used by the high chief of Kauai until finally displaced
by the Hawaiian flag.
</p>
<p>The English flag over Honolulu was a warning to other nations, and also to lawless
individuals. No man could tell exactly how far to go in the presence of that flag.
The sailors of those days unquestionably ran riot in wickedness, and the early influences
of white civilisation were absolutely awful. But there was a limit beyond which the
lawless element did not dare to pass. The flag would permit England to advance whatever
claim might be desired in case of any great trouble.
</p>
<p>This continued from 1794 to 1812. Then war broke out between England and the United
States. Alexander, in a report to the Hawaiian Historical Society, says that upon
the outbreak of this war <span class="pageNum" id="pb203">[<a href="#pb203">203</a>]</span>a friendly American persuaded Ka-meha-meha I “to have a flag of his own.”
</p>
<p>An English Captain (George C. Beckley) some time near the beginning of the century
brought a small ship to the islands and sold it to the chiefs. He then settled in
Honolulu and became a friend of the king, who made him a “tabu-chief.” He married
an Hawaiian woman of high priestly family. Nevertheless, “she had to kolo-kolo or
crawl on her hands and knees whenever she entered the house of her husband, the tabu-chief.”
</p>
<p>To Captain Beckley was entrusted the task of designing and making the first Hawaiian
flag. The pattern flag, the first one made, was afterward “fashioned into a child’s
frock and worn on special occasions by each one of the children in succession, and
was long preserved as an heirloom in the family.”
</p>
<p>This was apparently a compromise between the flags of the two antagonistic English-speaking
nations. The Jack was retained to show the king’s friendship for England. The stripes
were said to represent the red, white and blue of the American flag. They were eight
in number, to represent the eight principal islands of the group. It was a combination
of Hawaiian with European and American interests.
</p>
<p>The old king was very proud of his beautiful new flag, and displayed it from his palace
and over <span class="pageNum" id="pb204">[<a href="#pb204">204</a>]</span>the royal homes in other islands. It superseded the Russian flag on Kauai. He built
a new coral rock fort, 300 × 400 feet dimensions, with walls twelve feet high and
twenty feet thick. In it he placed forty guns, six, eight and twelve pounders, from
which thundering salutes were fired on every possible occasion. He gave command of
this fort to Captain Beckley, and over it flung his new flag to the breeze.
</p>
<p>He sent his flag to China at the masthead of a ship he had purchased for the sandalwood
trade. The captain of this ship, Alexander Adams, found trouble waiting for him at
Canton, “because the Chinese authorities refused to recognise the Hawaiian flag, which
had never before been seen in that port.” We have the statement on good authority
that Captain Adams had to pay such heavy harbour dues that the report thereof to Ka-meha-meha
taught the Hawaiian king one of the principles of civilised business, <i>i.e.</i>, to charge fees for every boat entering his harbour. He lost about $3,000 in this
voyage to China, “chiefly owing to the new flag.” The lesson learned concerning the
harbour dues was probably worth all that was lost, although the king lived less than
two years afterwards to enjoy his new source of income.
</p>
<p>The flag has figured prominently in several international episodes.
</p>
<p>The Hawaiian Islands were fertile fields to greedy land-loving rovers of the seas.
In 1842 <span class="pageNum" id="pb205">[<a href="#pb205">205</a>]</span>and 1843 Mr. Charlton, an English consul, made trouble for the Hawaiian chiefs by
laying claim to a very valuable piece of land in Honolulu, which the chiefs claimed
could not possibly have been given to him by the rightful owners. This was the foundation
of a series of disagreements. The consul was an open advocate of English annexation,
and reported a dangerous state of affairs to England. Finally, leaving his consulate
in the hands of a friend, he went to England to present his own claims. Meanwhile,
a captain of an English frigate, Lord George Paulet, was sent to Honolulu. He seized
upon every pretext for advancing his intention of seizing the islands in the name
of the English crown. The king, Ka-meha-meha III, meanwhile made earnest protest and
planned resistance, but his wise counsellors persuaded him not to give Lord Paulet
any pretext for action, but to forestall him by making a provisional cession of the
kingdom pending the appeal to the protection of the United States and England. On
February 25, 1843, the Hawaiian flag was hauled down and the Union Jack was once more
raised over a part of the islands. On February 25, 1794, forty-nine years before,
Vancouver’s flag-raising ceremony had taken place. Like Vancouver, Lord Paulet evidently
had little doubt about England’s glad welcome of a new colonial possession.
</p>
<p>Ka-meha-meha III made a short speech of protest, closing with the words: “I have hope
that <span class="pageNum" id="pb206">[<a href="#pb206">206</a>]</span>the life of the land will be restored when my conduct shall be justified.” Lord Paulet
then took possession of the fort, confiscated Hawaiian ships, compelled natives to
enlist to form an English army, and began to increase taxes to meet the expenses of
his new government. The king withdrew to another island, and, with his cabinet, disclaimed
the authority of Lord Paulet, and continued to appeal to England.
</p>
<p>This triumphal flight of the English flag was not at all permanent. In the first part
of July, about four months and a half after Lord Paulet’s seizure of the islands,
Commodore Kearney, in the old U. S. frigate <i>Constitution</i>, entered Honolulu harbour. The native chiefs visited his ship. Lord Paulet had collected
all the Hawaiian flags and destroyed them, but a new flag was hastily made and raised
over the visitors, and a salute fired in its honour—to Lord Paulet’s helpless indignation.
</p>
<p>However, in the new flag the colors of the bars were permanently reversed. In this
respect the modern Hawaiian flag is different from the flag first made.
</p>
<p>A few days later Admiral Thomas, commander of the English navy in the Pacific, arrived
in Honolulu, and “in most courteous terms solicited a personal interview with the
king.” In a few hours it became known that he had come to restore the independence
of the islands.
</p>
<p>On Monday morning, July 31, 1843, the admiral <span class="pageNum" id="pb207">[<a href="#pb207">207</a>]</span>issued a proclamation restoring the islands to their king, and incidentally mentioning
in high terms the work of the American missionaries. Monday forenoon, “a parade of
several hundred English marines appeared on the plain of Honolulu (now known as Thomas
Square), with their officers, their banners waving proudly and their arms glittering
in the sunbeams. Admiral Thomas and the suspended king proceeded thither in a carriage,
attended by the chiefs and a vast multitude of people. The English standard bearers
advanced towards his majesty, their flags bowed gracefully, and a broad, beautiful
Hawaiian banner, exhibiting a crown and olive branch, was unfurled over the heads
of the king and his attending chieftains. This was saluted by the English troops with
field pieces, then by the guns of Lord Paulet’s ship, whose yards were manned in homage
to the restored sovereign. Then succeeded the roar of the guns of the fort, Punchbowl
battery, the admiral’s ship, the United States ships and others.”
</p>
<p>“Thomas Square” was so named and set apart as a perpetual park near the heart of the
city, in honour of this action of Admiral Thomas. Monday afternoon the king and chiefs
and several thousand people gathered in the new native stone church, Kawaiahao, and
held an enthusiastic praise meeting. The king in an eloquent speech uttered a motto
worthy of the highest statesmanship. This was later adopted as the national motto
and inscribed <span class="pageNum" id="pb208">[<a href="#pb208">208</a>]</span>on all Hawaiian coins: <i lang="haw">Ua mau ke ea o ka aina i ka pono</i>—“Perpetuated is the life of the land by its righteousness,” or “The perpetuation
of the life of the land depends upon the righteousness thereof.” The church was beautifully
decorated and on the pulpit was the restored Hawaiian flag. The “army” enlisted by
Lord Paulet gladly renounced allegiance to England. The ships were restored and the
king’s cabinet again took the reins of government. It was not long before word came
that Europe and America had, as early as April, recognised the independence of the
Hawaiian Kingdom.
</p>
<p>Undeterred by this English experience, a Frenchman thought it worth his while to secure
the little kingdom. In 1849 Admiral Tromelin sailed into Honolulu harbour and made
some emphatic demands, alleging that the king had unlawfully fined a French ship.
The king replied that the ship had violated his laws and was necessarily held responsible.
The admiral at once landed an armed force with field pieces and scaling ladders and
captured the fort. The king, however, had withdrawn his troops, leaving an empty fort
with the Hawaiian flag flying from its staff. The Frenchman did not quite dare to
pull that flag down in the face of very earnest protests from both the English and
American consuls. The French smashed calabashes, spiked the guns, poured powder into
the harbour, wrote on the walls of the fort that they were “<i lang="fr">Les <span class="pageNum" id="pb209">[<a href="#pb209">209</a>]</span>Braves</i>” and then withdrew, turning their trouble over to their home government. For nearly
two years the French made trouble. At last the king, Ka-meha-meha III, became tired
and placed his kingdom “provisionally under the protection of the United States,”
declaring that the protectorate should be “perpetual” if the relations with France
were not placed on a better footing. The Frenchmen soon discovered that the difficulties
could be easily settled, and the long list of grievances “were reduced to two points,
<i>viz.</i>, the liberty of Catholic worship and the trade in spirits.” This last meant the abundant
entrance of French brandy. “Nothing more was heard of the rest of the demands.”
</p>
<p>Flag episodes after these experiences were limited to ordinary affairs of government.
Sometimes it floated proudly over fort and palace, while salutes were fired from men-of-war
entering the harbour. Sometimes it hung at half mast over the palace while the body
of some member of the royal family or some one of high chief blood lay in state. Sometimes
its absence from the palace marked the king’s departure for some other island. Its
reappearance was the signal of the king’s return. It floated over ministers’ and consuls’
offices in different parts of the world and fulfilled its modest duty as the representative
of one of “the little kings.”
</p>
<p>Then came the turbulent times of internal dissension through the reign of Kalakaua
and that of his sister, Liliuokalani, resulting in the overthrow <span class="pageNum" id="pb210">[<a href="#pb210">210</a>]</span>of the monarchy in 1893. January 14, 1893, the queen thought herself strong enough
to abrogate the Constitution of the islands and promulgate a new Constitution suited
to her own wishes. She found that she had opened a volcano under her feet. She prorogued
the Legislature in the forenoon and attempted to install her new Constitution. Her
cabinet objected. A group of prominent citizens strengthened the cabinet. An impromptu
mass meeting was held in the afternoon and a committee of public safety of thirteen
was appointed. This was Saturday. Sunday was a day of suppressed excitement. Monday,
January 16, over 1,300 citizens gathered in the armory and authorised this committee
of public safety to take such steps as might be necessary. That afternoon at 5 o’clock
300 United States marines and sailors were landed. The marines were stationed at the
American legation and the sailors at Arion Hall.
</p>
<p>The next day, January 17, the committee of public safety issued the following proclamation:
</p>
<p>“First—The Hawaiian monarchial system of government is hereby abrogated.
</p>
<p>“Second—A Provisional Government for the control and management of public affairs
and the protection of public peace is hereby established, to exist until terms of
union with the United States of America have been negotiated and agreed upon.”
</p>
<p>This Provisional Government, with President Dole at its head, under the old Hawaiian
flag, was <span class="pageNum" id="pb211">[<a href="#pb211">211</a>]</span>at once recognised, under date of January 17, as the “de facto government of the Hawaiian
Islands,” by Minister Stevens of the United States. January 18, ministers and consul-generals
from several nations hastened to hand in their recognition of the new government,
and on the 19th English and Japanese ministers practically completed the list.
</p>
<p>This continued until February 1, 1893, when negotiations had progressed so far that
United States Minister Stevens felt safe in raising the Stars and Stripes over the
government buildings and declaring a protectorate. This was the fourth time that a
far-away representative of a foreign power had felt certain that his annexation of
Hawaii would be joyfully received by his home government. And this fourth act was
subject to reversal. Five prominent men went to Washington, empowered to make a treaty
of annexation with the United States. March 4, 1893, President Cleveland was inaugurated.
He withdrew the treaty from consideration by the Senate. Then came the visit of “Paramount
Blount,” who arrived in Honolulu March 29.
</p>
<p>The Provisional Government was strongly entrenched, and Mr. Blount found that the
only thing he could do was to withdraw United States protection.
</p>
<p>April 1st the announcement was made in the morning papers that the United States flag
would <span class="pageNum" id="pb212">[<a href="#pb212">212</a>]</span>be lowered at 11 o’clock, and the Hawaiian flag restored as the emblem of the Provisional
Government. For the brief space of almost two months the Stars and Stripes had floated
over Hawaii.
</p>
<p>Hundreds of people flocked to the spacious grounds around the government buildings.
It was a curious crowd—Orientals, Europeans, Africans and Americans—mingling together.
The Stars and Stripes slipped down the rattling lines from the flagstaff when the
bugle call was sounded. “There was another gleam of colour and the Hawaiian flag crawled
up the now taut ropes and shook itself free, its blue, white and crimson bars floating
in their accustomed place. The silence was undisturbed. The troops of the Provisional
Government presented arms, but the American men-of-war in the harbour did not salute
the restored flag.”
</p>
<p>As time passed, President Cleveland’s desire to restore the monarchy became more and
more apparent, and under the same old Hawaiian colours, “on July 4, 1894, the Constitution
of the Republic of Hawaii was promulgated,” and all designs for United States interference
were thwarted. The beautiful and loved flag of Hawaii, the royal flag from the times
of Ka-meha-meha I, the ensign of the Provisional Government, unchanged, became the
banner of the first Republic of the Pacific Ocean.
</p>
<p>It remained the flag of the Republic until the <span class="pageNum" id="pb213">[<a href="#pb213">213</a>]</span>news reached Honolulu that President McKinley, on July 7, 1898, had signed the joint
resolution of annexation adopted by both houses of Congress.
</p>
<p>It was necessary that the officials of the newly annexed islands should take the oath
of allegiance to the United States, and that the final change of government should
be marked by a new and authorised flag-raising ceremony. Great preparations were made
for the solemn exercises attending the transfer of the Republic of Hawaii to the Republic
of the United States. On August 12, 1898, thousands of people again crowded into the
government grounds. The National Guard of Hawaii and companies of United States marines
were drawn up around the former palace. In front of the palace, now the Capitol Building,
was a grandstand, about which the Hawaiian and United States colours were intertwined.
</p>
<p>The Hawaiian and United States officials, the diplomatic corps and a few friends filled
the grandstand. After prayers came the formal transfer of sovereignty.
</p>
<p>The final salute to the Hawaiian emblem of an independent nation was fired. As the
last report died away in echoes among the surrounding hills, the Hawaiian national
anthem, “Hawaii Ponoi,” in solemn grandeur, stirred the hearts of the multitude. Mrs.
Garland, an eye-witness, said: “The music ceased and for one instant the Hawaiian
flag still floated, then as it was slowly lowered, utter <span class="pageNum" id="pb214">[<a href="#pb214">214</a>]</span>stillness held every one mute. A great wave of intense feeling seemed to flow over
the people. For the moment we were in a country without a flag. There were few who
did not weep. Then a clear sounding call from the bugles of the s. s.<span id="xd31e2501"></span> <i>Philadelphia</i>, a sudden stir through all the throng, and then with the triumphant ringing strains
of the ‘Star Spangled Banner,’ up rose majestically our own dear flag, reaching the
truck with the last grand chord. Three mighty cheers burst forth. Men grasped each
other by the hand, and hats and handkerchiefs waved. A group of Hawaiian young women
stood behind us. As the Stars and Stripes went up, from one came the repressed exclamation,
‘Oh, you beautiful thing.’ ”
</p>
<p>Then President Dole and his cabinet took the oath of allegiance to the United States.
The soldiers marched to their barracks to be sworn into their new service. The crowd
dispersed, while salutes were fired from the ships in the harbour. The American flag
floats in its own influential place over the palace, not as a kingly, but as a republican
flag. The Hawaiian flag still floats over many a home in the islands, as well as over
the corner posts of the old palace under the American flag, as the permanent flag
of the Territory of Hawaii.
</p>
<p>The Hawaiian flag is surrounded by many historical memories which mean much to residents
of both native and foreign descent, and they rejoice that the dear old flag is not
lost from the nation’s <span class="pageNum" id="pb215">[<a href="#pb215">215</a>]</span>history. As one writer says, this feeling shows that “the flag does not represent
so much a particular form of government as it does the great heart of the people which
throbs beneath.”
<span class="pageNum" id="pb217">[<a href="#pb217">217</a>]</span></p>
</div>
</div>
</div>
<div class="back">
<div id="ix" class="div1 index"><span class="pageNum">[<a href="#xd31e452">Contents</a>]</span><div class="divHead">
<h2 class="main">INDEX</h2>
</div>
<div class="divBody">
<p class="first">Alexander, W. D., <a href="#pb95" class="pageref">95</a>, <a href="#pb132" class="pageref">132</a>, <a href="#pb175" class="pageref">175</a>.
</p>
<p>American Occupation, <a href="#pb211" class="pageref">211</a>.
</p>
<p>Annexation to United States, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Anson, Lord, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Ao-tea-roa, New Zealand, <a href="#pb23" class="pageref">23</a>.
</p>
<p>Aukele-nui-a-iku, <a href="#pb24" class="pageref">24</a>, <a href="#pb33" class="pageref">33</a>.
</p>
<p>Battle of Sand-hills, <a href="#pb136" class="pageref">136</a>.
</p>
<p>Battle of the Tabu, <a href="#pb181" class="pageref">181</a>.
</p>
<p>Bingham, <a href="#pb184" class="pageref">184</a>, <a href="#pb188" class="pageref">188</a>.
</p>
<p>Blount, “Paramount,” <a href="#pb211" class="pageref">211</a>.
</p>
<p>Campbell, Alexander, <a href="#pb183" class="pageref">183</a>.
</p>
<p>Cession to Great Britain <a href="#pb201" class="pageref">201</a>.
</p>
<p>Charlton, English Consul, <a href="#pb205" class="pageref">205</a>.
</p>
<p>Condition of people, <a href="#pb194" class="pageref">194</a>–199.
</p>
<p>Constitution, first, 1840, <a href="#pb191" class="pageref">191</a>–194.
</p>
<p>Constitution, Republic, <a href="#pb212" class="pageref">212</a>.
</p>
<p><i>Constitution</i>, United States frigate, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Cook, Captain, as god Lono, <a href="#pb101" class="pageref">101</a>–112.
</p>
<p>Cook, Captain, four accounts, <a href="#pb101" class="pageref">101</a>.
</p>
<p>Cook, Captain, death, <a href="#pb112" class="pageref">112</a>.
</p>
<p>Davis, Isaac, <a href="#pb155" class="pageref">155</a>, <a href="#pb160" class="pageref">160</a>, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Declaration of Rights, <a href="#pb193" class="pageref">193</a>.
</p>
<p>Decrease of population, <a href="#pb161" class="pageref">161</a>.
</p>
<p>Dole, Sanford B., <a href="#pb210" class="pageref">210</a>.
</p>
<p>Dragon, <a href="#pb24" class="pageref">24</a>–33.
</p>
<p>Ellis, William, <a href="#pb43" class="pageref">43</a>, <a href="#pb187" class="pageref">187</a>.
</p>
<p>First Bible printing, <a href="#pb187" class="pageref">187</a>.
</p>
<p>First hymn-book, <a href="#pb186" class="pageref">186</a>.
</p>
<p>First printing, <a href="#pb184" class="pageref">184</a>, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Flag, Hawaiian, <a href="#pb200" class="pageref">200</a>–215.
</p>
<p>Flag, colors reversed, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Flag, Territorial, <a href="#pb214" class="pageref">214</a>.
</p>
<p>Fornander, <a href="#pb79" class="pageref">79</a>, <a href="#pb95" class="pageref">95</a>, <a href="#pb99" class="pageref">99</a>, <a href="#pb143" class="pageref">143</a>, <a href="#pb151" class="pageref">151</a>, <a href="#pb155" class="pageref">155</a>.
</p>
<p>French, occupation, <a href="#pb208" class="pageref">208</a>
</p>
<p>Gaetano, 1555, <a href="#pb96" class="pageref">96</a>, <a href="#pb99" class="pageref">99</a>.
</p>
<p>Grey, Sir George, <a href="#pb14" class="pageref">14</a>.
</p>
<p>Hawaii, Owhyhee, <a href="#pb41" class="pageref">41</a>, <a href="#pb107" class="pageref">107</a>.
</p>
<p>Hawaii, Polynesia, <a href="#pb42" class="pageref">42</a>.
</p>
<p>Hawaii from Java, Sata, <a href="#pb38" class="pageref">38</a>.
</p>
<p>Hawaii-loa-Viking, <a href="#pb36" class="pageref">36</a>–40.
</p>
<p>Hawa-iki, <a href="#pb22" class="pageref">22</a>, <a href="#pb42" class="pageref">42</a>, <a href="#pb45" class="pageref">45</a>.
</p>
<p>Hewa-hewa, high priest, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Hine-nui-a-te-po, <a href="#pb20" class="pageref">20</a>, <a href="#pb24" class="pageref">24</a>.
</p>
<p>Ivory, whales’ teeth, <a href="#pb116" class="pageref">116</a>.
</p>
<p>Ka-ahu - manu - breaking tabu, <a href="#pb177" class="pageref">177</a>, <a href="#pb180" class="pageref">180</a>.
</p>
<p>Ka-hekili, <a href="#pb114" class="pageref">114</a>, <a href="#pb133" class="pageref">133</a>, <a href="#pb144" class="pageref">144</a>, <a href="#pb149" class="pageref">149</a>, <a href="#pb159" class="pageref">159</a>.
</p>
<p>Ka-ha-hana, <a href="#pb114" class="pageref">114</a>, <a href="#pb123" class="pageref">123</a>, <a href="#pb144" class="pageref">144</a>.
</p>
<p>Kai-ana, <a href="#pb155" class="pageref">155</a>.
</p>
<p>Ka-la-kaua, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Ka-lani-opun, <a href="#pb106" class="pageref">106</a>, <a href="#pb111" class="pageref">111</a>, <a href="#pb125" class="pageref">125</a>, <a href="#pb140" class="pageref">140</a>, <a href="#pb165" class="pageref">165</a>.
</p>
<p>Kalola-Ka-hekili’s sister, <a href="#pb111" class="pageref">111</a>, <a href="#pb140" class="pageref">140</a>.
<span class="pageNum" id="pb218">[<a href="#pb218">218</a>]</span></p>
<p>Ka-meha-meha, <a href="#pb65" class="pageref">65</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb127" class="pageref">127</a>, <a href="#pb155" class="pageref">155</a>, <a href="#pb162" class="pageref">162</a>, <a href="#pb179" class="pageref">179</a>, <a href="#pb201" class="pageref">201</a>.
</p>
<p>Ka-meha-meha II, <a href="#pb179" class="pageref">179</a>, <a href="#pb180" class="pageref">180</a>, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Ka-meha-meha III, <a href="#pb180" class="pageref">180</a>, <a href="#pb190" class="pageref">190</a>, <a href="#pb205" class="pageref">205</a>, <a href="#pb207" class="pageref">207</a>.
</p>
<p>Ka-pa-wa, <a href="#pb73" class="pageref">73</a>, <a href="#pb76" class="pageref">76</a>.
</p>
<p>Ka-o-pulu-pulu, <a href="#pb119" class="pageref">119</a>, <a href="#pb147" class="pageref">147</a>.
</p>
<p>Kearney, Commodore, 1843, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Ke-ku-hau-pio, <a href="#pb126" class="pageref">126</a>.
</p>
<p>Ki-wa-la-o, <a href="#pb141" class="pageref">141</a>, <a href="#pb165" class="pageref">165</a>.
</p>
<p>Ku-alii, <a href="#pb98" class="pageref">98</a>.
</p>
<p>Kua-i-Helani, <a href="#pb24" class="pageref">24</a>.
</p>
<p>Kua-kini, Gov. Adams, <a href="#pb183" class="pageref">183</a>, <a href="#pb185" class="pageref">185</a>.
</p>
<p>Ku-kana-loa, first white man, <a href="#pb94" class="pageref">94</a>.
</p>
<p>Ku-lou, kneeling, <a href="#pb94" class="pageref">94</a>.
</p>
<p>Ku-waha-ilo, <span class="corr" id="xd31e2980" title="Source: Pale’s">Pele’s</span> father, <a href="#pb28" class="pageref">28</a>.
</p>
<p>Laa from Tahiti, <a href="#pb86" class="pageref">86</a>–91.
</p>
<p>Liliu-o-ka-lani, <a href="#pb209" class="pageref">209</a>.
</p>
<p>Magna Charta, <a href="#pb192" class="pageref">192</a>.
</p>
<p>Maui legends, <a href="#pb14" class="pageref">14</a>–23.
</p>
<p>Max <span class="corr" id="xd31e3009" title="Source: Muller">Müller</span>, Av-iki, <a href="#pb45" class="pageref">45</a>.
</p>
<p>Menehunes, workmen, <a href="#pb39" class="pageref">39</a>.
</p>
<p>Moi-keha, <a href="#pb79" class="pageref">79</a>, <a href="#pb86" class="pageref">86</a>.
</p>
<p>Nana-ulu, <a href="#pb53" class="pageref">53</a>, <a href="#pb73" class="pageref">73</a>.
</p>
<p>Paao from Samoa, <a href="#pb65" class="pageref">65</a>, <a href="#pb78" class="pageref">78</a>, <a href="#pb133" class="pageref">133</a>.
</p>
<p>Pau-makua, <a href="#pb95" class="pageref">95</a>, <a href="#pb143" class="pageref">143</a>.
</p>
<p>Port regulations, <a href="#pb186" class="pageref">186</a>.
</p>
<p>Provisional Government, <a href="#pb210" class="pageref">210</a>, <a href="#pb213" class="pageref">213</a>.
</p>
<p>Republic of Hawaii, <a href="#pb212" class="pageref">212</a>.
</p>
<p>Restoration of flag, <a href="#pb207" class="pageref">207</a>.
</p>
<p>Saavedra, 1527, <a href="#pb94" class="pageref">94</a>.
</p>
<p>Smith, Hon. S. Percy, <a href="#pb45" class="pageref">45</a>.
</p>
<p>Stars, <a href="#pb37" class="pageref">37</a>.
</p>
<p>Taxes, <a href="#pb195" class="pageref">195</a>.
</p>
<p>Thomas, Admiral, <a href="#pb206" class="pageref">206</a>.
</p>
<p>Thomas Square, <a href="#pb207" class="pageref">207</a>.
</p>
<p>Tregear, Edward, <a href="#pb45" class="pageref">45</a>.
</p>
<p>Ulu, King of Hawaii, <a href="#pb47" class="pageref">47</a>, <a href="#pb73" class="pageref">73</a>.
</p>
<p>Ulu-Ur of the Chaldeas, <a href="#pb36" class="pageref">36</a>.
</p>
<p>Vancouver, Cession of Hawaii, <a href="#pb200" class="pageref">200</a>, <a href="#pb205" class="pageref">205</a>.
</p>
<p>Vikings of the Pacific, <a href="#pb36" class="pageref">36</a>, <a href="#pb40" class="pageref">40</a>, <a href="#pb95" class="pageref">95</a>.
</p>
<p>Young, John, <a href="#pb155" class="pageref">155</a>, <a href="#pb160" class="pageref">160</a>.
</p>
</div>
</div>
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<p class="first adAuthor"><i>MINGCHIEN JOSHUA BAU, M.A., Ph.D.</i>
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<div class="transcriberNote">
<h2 class="main">Colophon</h2>
<h3 class="main">Availability</h3>
<p class="first">This eBook is for the use of anyone anywhere at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms of the Project
Gutenberg License included with this eBook or online at <a class="seclink xd31e40" title="External link" href="https://www.gutenberg.org/" rel="home">www.gutenberg.org</a>.
</p>
<p>This eBook is produced by the Online Distributed Proofreading Team at <a class="seclink xd31e40" title="External link" href="https://www.pgdp.net/">www.pgdp.net</a>.
</p>
<p>Scans for this ebook are available from the Internet Archive (copy <a class="seclink xd31e40" title="External link" href="https://archive.org/details/hawaiianhistoric00west">1</a>).
</p>
<h3 class="main">Metadata</h3>
<table class="colophonMetadata" summary="Metadata">
<tr>
<td><b>Title:</b></td>
<td>Hawaiian historical legends</td>
<td></td>
</tr>
<tr>
<td><b>Author:</b></td>
<td>William Drake Westervelt (1849–1939)</td>
<td><a href="https://viaf.org/viaf/39530512/" class="seclink">Info</a></td>
</tr>
<tr>
<td><b>Language:</b></td>
<td>English</td>
<td></td>
</tr>
<tr>
<td><b>Original publication date:</b></td>
<td>1923</td>
<td></td>
</tr>
</table>
<h3 class="main">Revision History</h3>
<ul>
<li>2021-09-16 Started.
</li>
</ul>
<h3 class="main">External References</h3>
<p>This Project Gutenberg eBook contains external references. These links may not work
for you.</p>
<h3 class="main">Corrections</h3>
<p>The following corrections have been applied to the text:</p>
<table class="correctionTable" summary="Overview of corrections applied to the text.">
<tr>
<th>Page</th>
<th>Source</th>
<th>Correction</th>
<th>Edit distance</th>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e813">45</a>, <a class="pageref" href="#xd31e3009">218</a></td>
<td class="width40 bottom">Muller</td>
<td class="width40 bottom">Müller</td>
<td class="bottom">1 / 0</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e999">67</a></td>
<td class="width40 bottom">Pao</td>
<td class="width40 bottom">Paao</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1272">95</a>, <a class="pageref" href="#xd31e1275">95</a></td>
<td class="width40 bottom">Pau-makau</td>
<td class="width40 bottom">Pau-makua</td>
<td class="bottom">2</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e1828">150</a></td>
<td class="width40 bottom">wofully</td>
<td class="width40 bottom">woefully</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2501">214</a></td>
<td class="width40 bottom">,</td>
<td class="width40 bottom">
[<i>Deleted</i>]
</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e2980">218</a></td>
<td class="width40 bottom">Pale’s</td>
<td class="width40 bottom">Pele’s</td>
<td class="bottom">1</td>
</tr>
<tr>
<td class="width20"><a class="pageref" href="#xd31e3206">219</a></td>
<td class="width40 bottom">
[<i>Not in source</i>]
</td>
<td class="width40 bottom">”</td>
<td class="bottom">1</td>
</tr>
</table>
</div>
</div>
<div>*** END OF THE PROJECT GUTENBERG EBOOK 66357 ***</div>
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