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diff --git a/old/69724-0.txt b/old/69724-0.txt deleted file mode 100644 index 4021a37..0000000 --- a/old/69724-0.txt +++ /dev/null @@ -1,6330 +0,0 @@ -The Project Gutenberg eBook of At the gateways of the day, by Padraic -Colum - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: At the gateways of the day - -Author: Padraic Colum - -Illustrator: Juliette May Fraser - -Release Date: January 7, 2023 [eBook #69724] - -Language: English - -Produced by: Jeroen Hellingman and the Online Distributed Proofreading - Team at https://www.pgdp.net/ for Project Gutenberg (This - file was produced from images generously made available by - The Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK AT THE GATEWAYS OF THE -DAY *** - - - - - At the - Gateways of the Day - - - by Padraic Colum - with illustrations by Juliette May Fraser - - - New Haven - Published for The Hawaiian Legend & Folklore - Commission by the Yale University Press - - London · Humphrey Milford · Oxford University Press - 1924 - - - - - - - - - I DEDICATE THIS VOLUME - TO THE MEMBERS OF - THE HAWAIIAN LEGEND AND FOLKLORE COMMISSION - - JOHN R. GALT - EDNA J. HILL - MARY S. LAWRENCE - EMMA AHUENA D. TAYLOR - - AND TO FIVE KAMA AINA WHO HELPED ME - - JOSEPH S. EMERSON - WILLIAM HYDE RICE - JULIE JUDD SWANZY - THOMAS G. THRUM - WILLIAM DRAKE WESTERVELT - - - - - - - - -TABLE OF CONTENTS. - - - Introduction xiii - The Boy Pu-nia and the King of the Sharks 1 - The Seven Great Deeds of Ma-ui 7 - How Ma-ui won a place for himself in the House 7 - How Ma-ui lifted up the Sky 10 - How Ma-ui fished up the Great Island 15 - How Ma-ui snared the Sun and made Him go more slowly - across the Heavens 20 - How Ma-ui won fire for Men 27 - How Ma-ui overcame Kuna Loa the Long Eel 32 - The Search that Ma-ui’s Brother made for his Sister - Hina-of-the-Sea 38 - How Ma-ui strove to win Immortality for Men 41 - Au-ke-le the Seeker 45 - Pi-ko-i: The Boy Who Was Good at Shooting Arrows 69 - Paka: The Boy Who Was Reared in the Land that the Gods - Have Since Hidden 81 - The Story of Ha-le-ma-no and the Princess Kama 93 - The Arrow and the Swing 107 - The Daughter of the King of Ku-ai-he-lani 117 - The Fish-Hook of Pearl 131 - The Story of Kana, the Youth Who Could Stretch - Himself Upwards 137 - The Me-ne-hu-ne 149 - The Story of Mo-e Mo-e: Also a Story about Po-o and - about Kau-hu-hu the Shark-God, and about Mo-e Mo-e’s - Son, the Man Who Was Bold in His Wish 165 - The Woman from Lalo-hana, the Country under the Sea 193 - Hina, the Woman in the Moon 199 - Notes 203 - - - - - - -LIST OF ILLUSTRATIONS. - - - Facing page - - “Then Pu-nia dived ... into the cave, took two lobsters in - his hands, and came up on the place that he had spoken from” 2 - “Four birds ... came and lit on the yards, and asked of those - below what they had come for” 52 - “The owl of Ka-ne came and sat on the stones and stared at him” 150 - “Koni-konia and Hina ... climbed to the tops of the trees that - were on the tops of the mountains” 198 - “It made an arching path for her from the rocks up to the - heavens. With the net in her hands she went along that path” 200 - - - - - - - - -HELPS TO PRONUNCIATION. - - -There are three simple rules which practically control Hawaiian -pronunciation: (1) Pronounce each vowel. (2) Never allow a consonant to -close a syllable. (3) Give the vowels the following values: - - - a = a in father - e = ey in they - i = i in machine - o = o in note - u = oo in tool - - - - - - - - -INTRODUCTION. - - -If you draw a line from the tip of New Zealand to the top of the -Hawaiian Islands, you will be able to indicate the true Polynesian -area. On the islands towards the Malay Peninsula there is a mixed -people who show the Papuan strain that is in them. They are the -Melanesians. On the American side of the line there is a singularly -homogeneous people who are of a type like to our own. They are the -Polynesians. We have been able to pay ourselves the compliment of -admiring them ever since the chronicler of Mendaña’s voyages looked -upon the men and women of the Marquesas and found that “they had -beautiful faces and the most promising animation of countenance; and -were in all things so becoming that the pilot-mayor Quiros affirmed -nothing in his life caused him so much regret as leaving such fine -creatures to be lost in that country.” [1] - -And yet the Polynesians, so like us physically, have in their romances -none of the familiar veins that one can discover in, let us say, the -folk-tales of the darker peoples in the lands around India. I take up -Studies in Religion, Folk-lore, and Custom in North Borneo and the -Malay Peninsula, [2] and I strike at once into: - - - Now the Raja had given it out that whoever could remove the - dragon’s head should marry his daughter, who was shut up in an - inner room and enclosed by a seven-fold fence of ivory; but nobody - could do it, for the dragon’s head was as big as a mountain. - - -This is from a folk-tale told amongst the aboriginal tribes of the -Malay Peninsula. And when I read the opening of another tale I am in an -imaginative land so familiar that I know every turn and track in it.— - - - “Oh,” said Serunggal, “it is no use my stopping here. I had better - go and marry a Raja’s daughter.” - - -The tale goes on, and we have the Raja setting the adventurous youth -three tasks, just as the King or the Enchanter sets the youth three -tasks in a story that has been told in every village in Ireland and -Serbia, in Spain and Sweden, in Russia and Italy; in a story that was -given literary form in classic Greece in Jason and Medea, and in -mediæval Wales in Kulhwch and Olwen. And this tale of Serunggal and the -Raja’s daughter belongs to one of the dark tribes of Borneo. - -There are animal helpers in this particular tale, just as there are -animal helpers in the ancient Greek folk-tale of Cupid and Psyche. -Indeed, the stories belonging to Borneo and the Malay Peninsula are -well filled with animals—turtles and deer, elephants and ant-eaters; -they might be the material out of which Rudyard Kipling made his -unforgettable Jungle Book and his Just-So Stories. - -In Polynesia we find no romance that is based on formulæ familiar to -us. Only occasionally does a helping creature appear. There are -practically no animal stories, for the sufficient reason that the -Polynesian did not have opportunities for forming a wide animal -acquaintanceship. He brought the pig and the dog to the Islands with -him; and the shark and the turtle, the owl and the plover, were the -only creatures that aroused an interest in him. Even the way of -counting things is changed when we get into Polynesian romance: instead -of three, seven, and nine, we have four, eight, and sixteen for the -cabalistic numbers. - -And yet, as all human desire is the same, and as human mentality -compels a certain sequence of incident, and there seem to be patterns -in incident that all human beings find it delightful to work out, the -Polynesian stories have the elements and the combination of elements -that make fine narrative. Often the Polynesian story-teller rediscovers -a formula that we have used to make a memorable tale. Thus, in the -present collection, the daughter of the King of Ku-ai-he-lani will -recall Cinderella, and the story of Au-ke-le will recall the story of -the Irish hero Oisin and all the other stories of men who travelled far -and returned to their own land; it will remind us of Odysseus and Rip -Van Winkle. - -In the folk-romance and in the mythological stories of Europe there are -places that may not be entered, and there are women whom a man must not -approach. There is Blue Beard’s Chamber; there is Danaë, and there is -the Eithlinn of Celtic mythology. Polynesian romance has places that -may not be entered, and women who must not be approached by men. And it -has these instances in almost every story. Indeed, without the guarded -maiden and the forbidden place a Polynesian story-teller would find it -difficult to carry on. And one knows that when he was dealing with one -or the other he was dealing with the life around him: the place was -tapu, [3] the maiden was tapu. And the place or the maiden was tapu -simply because a king or a chief with the privilege of declaring tapu -had so declared it. When we read the story of Ka-we-lu in The Arrow and -the Swing, or of Kama in The Story of Ha-le-ma-no and the Princess -Kama, we can easily see how, as the simplicity of tapu was forgotten, -the maiden would be given a fantastic security like that of Danaë in -her brazen tower, or like that of Eithlinn in her inaccessible island, -and we can see how motives would be invented for keeping her apart: -Danaë’s son and Eithlinn’s son are destined to slay their grandfathers. -Every race has had tapu. But the Polynesians held to it and made it -their single discipline. In these Polynesian stories we are at the very -beginning of a romance that for Europeans has grown to be fraught with -magic and mystery. - - - -I spent the months of January, February, March, and April of 1923 in -the Hawaiian Islands. I went there under the following circumstances: -The Hawaiian Legislature had formed a Commission on Myth and Folk-lore; -the function of the Commission was to have a survey made of the stories -that had been collected and that belonged to myth and folk-lore of the -Islands, and to have them made over into stories for children—primarily -for the children of the Hawaiian Islands. By an arrangement made -between the Commission and the Yale University Press, I was invited to -make the survey and to reshape the stories. - -I learned something of the language; I sought out those who still had -the tradition of Hawaiian romance and who could recite it in the -traditional way; I made a study of all the material that had been -collected; I placed myself in the hands of the very distinguished group -of Polynesian scholars that is in Honolulu. Quite early in my -researches I came to the conclusion that my work should be based on the -Fornander Collection of Hawaiian Antiquities and Folk-lore, published -by the Bernice Pauahi Bishop Museum of Polynesian Ethnology and Natural -History, in Honolulu, and I made it my main task to understand the -background of the stories given in that collection, and to hear as many -of them as possible from the lips of the surviving custodians of the -Polynesian tradition in Hawaii. - -I found in the Hawaiian Islands conditions that are lamentably like the -conditions in certain European countries where separate and interesting -cultures are being pushed aside by this or that culture that is -politically and commercially important. In Hawaii there is a great -breach in the native tradition: I have been in houses where a -grandmother or grandfather knew traditional Hawaiian poems (mele) and -could chant them in the traditional way, while a son or daughter would -be able to translate them, but not able to chant them, and a grandchild -would be able neither to chant the poems nor translate them. Once, I -remember, in such a house, I went to see what a little girl, the -granddaughter of a lady who had chanted mele to me for about an hour, -was studying. This child had not allowed herself to be interrupted -either by the chanting of her grandmother or by the translating that -her father did for me; she was bent on mastering a lesson in a book -that she kept before her—an American school geography. “Stockholm is -the capital of Sweden, Vienna is the capital of Austria,” was one of -the items that had kept her absorbed. - -I discovered that of the stories which I knew from the Fornander -Collection, few lived in the memory of the generations at present in -the Islands. On the Island of Maui I met a distinguished Hawaiian lady -who had been at the court of King Kalakaua, and who, in her youth, had -been a trained story-teller. She tried to give me some of the stories -that belonged to her repertoire. But no sooner had she begun than she -declared that she was no longer familiar with the language in which the -stories were told—they were in the idiom of the Alii or the Chiefs, an -idiom that she had not used since her days at court. - -I heard many stories told, some by men, some by women. One of the best -story-tellers that I came across was a young man whom I met on the -Island of Molokai. His father was Chinese, and he had learnt the -stories from his grandmother. He told me several stories; one of them -was the story of the rescue of Hina by her son Kana, a story given in -Fornander, and evidently belonging to the folk. - -What impressed me most in these recitals was the gesture of the -story-teller. Every feature, every finger of the man or woman becomes -alive, becomes dramatic, as the recital is entered on. The gesture of -the Hawaiian makes the telling of a story a dramatic entertainment. -Scholars have written of the long and monotonous stories told in the -old days in Hawaii. The stories were long, but the gesture of the -story-teller must have saved them from an unrelieved monotony. I was -made to recall again and again Melville’s description of an -entertainment given him by a genial Marquesan youth; it is a -description that gives the spirit in which the unspoiled Polynesian -dramatizes his moods and his reactions. Says Melville: “Upon my -signifying my desire that he should pluck me the young fruit of some -particular tree, the handsome savage, throwing himself into a sudden -attitude of surprise, feigns astonishment at the apparent absurdity of -the request. Maintaining this position for a moment, the strange -emotions depicted on his countenance soften down into one of humorous -resignation to my will, and then looking wistfully up to the tufted top -of the tree, he stands on tip-toe, straining his neck and elevating his -arm, as though endeavoring to reach the fruit from the ground where he -stands. As if defeated in this childish attempt, he now sinks to the -earth despondingly, beating his breast in well-acted despair; and then, -starting to his feet all at once, and throwing back his head, raises -both hands, like a school boy about to catch a falling ball. And -continuing this for a moment or two, as if in expectation that the -fruit was going to be tossed down to him by some good spirit on the -tree-top, he turns wildly round in another fit of despair, and scampers -off to a distance of thirty or forty yards. Here he remains a while, -eyeing the tree, the very picture of misery; but the next moment, -receiving, as it were, a flash of inspiration, he rushes again towards -it, and clasping both arms about the trunk, with one elevated a little -above the other, he presses the soles of his feet close together -against the tree, extending his legs from it until they are nearly -horizontal, and his body becomes doubled into an arch; then, hand over -hand and foot after foot he rises from the earth with steady rapidity, -and almost before you are aware of it, has gained the cradled and -embowered nest of nuts, and with boisterous glee flings the fruit to -the ground.” Imagine this spontaneous gesture applied to the telling of -a story, every incident of which gives rise to gesture. But the gesture -in the story-recital was not merely spontaneous; it was trained, as was -the gesture in the hula or Polynesian ballet. Dr. Nathaniel Emerson has -a chapter on gesture in his Unwritten Literature of Hawaii, and he -gives this instance amongst others: “To indicate death, the death of a -person, the finger-tips, placed in apposition, are drawn away from each -other with a sweeping gesture and at the same time lowered till the -palms face the ground. In this case also we find diversity. One old -man, well acquainted with hula matters, being asked to signify in -pantomimic fashion ‘The king is sick,’ went through the following -motions: He first pointed upward, to indicate the heaven-born one, the -king; then he brought his hands to his body and threw his face into a -painful grimace. To indicate the death of the king he threw his hands -upward towards the sky, as if to signify a removal by flight.” - -This unconstrained, dramatic gesture is being lost. There is no longer -a school for gesture in the hula. And the Hawaiian is checking his -movements towards gesture. It used to be said: “Tie an Hawaiian’s hands -and he can’t talk.” The older men and women still have that wonderful -command of their features and their hands—a command that made them the -greatest ballet-performers that the world, I believe, has ever had—but -the younger generation feel that to use gesture is to be rustic, to be -“Kanaka.”. - -There is still, amongst the Hawaiians who live in the old Polynesian -way, in villages along the beaches, with the taro patches near, a great -treasury of poetry and native lore. But the newspaper and the victrola -are taking up the time and the interest that used to be devoted to -poetry, traditional games, riddles, and the like. I have been in -cottages where the people still sit or lie on their mats on the floor, -ignoring tables, chairs, and beds, and where they eat with their -fingers, lifting the poi out of the common bowl. In such houses I have -found a real scholarship, a delight in poetry, and the possession of -such a quantity of it as would put to shame a cultivated American, -Englishman, or Frenchman. But even in such houses I was aware that the -tradition was passing. Sitting on the floor in one such house, around a -petroleum lamp also on the floor, I have spelled out news items in an -Hawaiian newspaper that told of the French in the Ruhr and preparations -for elections in Ireland. - -The world surges in on the Hawaiian Islands. And the Hawaiian can no -longer give himself solely to the tradition that bound him to the -valleys and the mountains, and that knit him to Wakea and Papa, who -begat and brought forth the islands and the men and women upon them. -That separate tradition, which for thousands of years he lived by, is -being broken up, as the surge breaks up the lava on his coast. The -Hawaiian who, at the time when the Americans were making their -declaration of independence, was still working with tools of stone, -knowing nothing of metals, of pottery, of the loom, and knowing of no -animal larger than a dog or a pig, has now to take some account of the -continents. - - - -With one exception the titles in this collection cover stories that are -Hawaiian in the sense that they were given their shape upon the -Hawaiian Islands. That exception is The Seven Great Deeds of Ma-ui. -Although the scene of the demi-god’s adventures is Hawaiian, I have -used incidents related of him in other Polynesian islands—in New -Zealand, Samoa, and the lesser islands. I have treated Ma-ui, not as an -Hawaiian, but as the Pan-Polynesian hero that he is. With this -exception the stories are all out of the Hawaiian tradition, or rather -out of the Polynesian tradition as it has been shaped in Hawaii. - -And the stories are mainly taken from that treasure house of Hawaiian -lore, the Fornander Collection of Hawaiian Antiquities and Folk-lore, -which form Volumes IV–VI of the Memoirs of the Bernice Pauahi Bishop -Museum of Honolulu, published 1916–1919. I have gone outside the -Fornander Collection in several instances. The Seven Great Deeds of -Ma-ui comes out of Mr. Westervelt’s valuable book, Ma-ui the Demi-God; -the stories of the Me-ne-hu-ne come out of Mr. Thrum’s Stories of the -Menehunes and Mr. Rice’s Hawaiian Legends; and I have drawn the story -about Hina, the Woman of Lalo-hana, from David Malo’s Hawaiian -Antiquities, and the story about the Shark-god from an old publication -of the Islands, The Maile Quarterly. But it is the Fornander Collection -that has given a cast to this book, and I must now give a brief account -of it. - -Abraham Fornander, the author of The Polynesian Race, lived on the -Islands for over forty years. He edited a journal called The -Polynesian, and he was Superintendent of Public Instruction on the -Islands in 1865–1866. He had married an Hawaiian lady, and he was a -strong partisan of the native race. - -The theory which he expounds in The Polynesian Race is that the -Polynesian people carried with them into the islands of the Pacific a -culture and a set of ideas that connect them with the East Indians—with -the pre-Sanscrit culture and with an Arabian culture that touched both -the Hebrews and the East Indians. There is no reason to take this -theory into account now. The important thing is that Abraham Fornander, -in order to substantiate it, made an appeal to the traditions that were -then current amongst the natives of Hawaii. - -At that time, over forty years ago, there was considerable native -scholarship. Haleole, who made an attempt to found a native literature -with his romance Laieikawai, was writing and publishing. The Mission -School in Lahainaluna on the Island of Maui had become a sort of -Hawaiian university. Abraham Fornander had the good sense to appeal to -native scholars, and he was able to get the best of them to interest -themselves in his project of collecting all the native lore that could -throw a light on the migrations of the Polynesian people. The Hawaiian -monarchy was then in undisputed existence; native institutions were -still vigorous; everywhere there were men and women whose memories were -stocked with the historical traditions and the romances of Hawaii. - -With the help of a corps of native scholars a great deal of the -surviving tradition of Hawaii was collected by Fornander. Some of it -was published in the Hawaiian newspapers of the time, but no extensive -publication was given to it. The manuscripts were kept together; then, -on the death of Abraham Fornander in 1887, the collection was acquired -by Charles R. Bishop, the husband of Bernice Pauahi, an Hawaiian -royalty whose estate went to the foundation of the Bernice Pauahi -Bishop Museum of Polynesian Ethnology and Natural History in Honolulu. - -Forty years after it had been got together, the publication of the -material was begun by the Bishop Museum. That was in 1916. The volumes -have appeared under the editorship of that veteran Hawaiian scholar, -Mr. Thomas Thrum, with the Hawaiian text on one page and the English -translation by Mr. John Wise on the other. It is Mr. Wise’s -translations that have furnished me with the bulk of the material for -this book. - -Although the stories are described in the Museum publications as -folk-lore, I doubted from the time of my first reading of them that -they were folk-lore in the strict sense of the word; that is, I doubted -their coming out of an unlearned and popular tradition. The greater -number of them seemed to me to be deliberate compositions intended for -a rather select audience. And then I found that a great master of -Hawaiian tradition, Mr. William Hyde Rice, favored this opinion. In the -Introduction to his Hawaiian Legends [4] it is said: - - - Mr. Rice’s theory as to the origin of these legends is based on the - fact that in the old days, before the discovery of the Islands by - Captain Cook, there were bards and story-tellers, either itinerant - or attached to the courts of the chiefs, similar to the minstrels - and tale-tellers of mediæval Europe. These men formed a distinct - class, and lived only at the courts of the high chiefs. - Accordingly, their stories were heard by none except those people - attached to the service of the chiefs. This accounts for the loss - of many legends, in later years, as they were not commonly known. - These bards or story-tellers sometimes used historical incidents or - natural phenomena for the foundation of their stories, which were - handed down from generation to generation. Other legends were - simply fabrications of the imagination, in which the greatest - “teller of tales” was awarded the highest place in the chief’s - favor. All these elements, fiction combined with fact, and shrouded - in the mist of antiquity, came, by repetition, to be more or less - believed as true. This class of men were skillful in the art of the - “apo”—that is, “catching,” literally, or memorizing instantly at - the first hearing. One man would recite or chant for two or three - hours at a stretch, and when he had finished, his auditor would - start at the beginning of the chant and go through the whole mele - or story without missing or changing a word. These trained men - received through their ears as we receive through our eyes, and in - that way the ancient Hawaiians had a spoken literature much as we - have a written one. - - -And as to the substance of this spoken literature, Miss Martha Warren -Beckwith, who has made by her edition of Haleole’s romance of -Laieikawai a valuable contribution to the knowledge of Polynesian -poetry and romance, states that the traditional Hawaiian romance -belongs to no isolated group but to the whole Polynesian area. “We -find,” she says, “the same story told in New Zealand and Hawaii, -scarcely changed, even in name.” Miss Beckwith thinks that the bulk of -Hawaiian romance consists of stories about the demi-gods—beings -descended from the gods, or adopted or endowed by them. These legendary -tales reflect actual Polynesian conditions—“Gods and men are, in fact, -to the Polynesian mind, one family under different forms, the gods -having superior control over certain phenomena, a control which they -can impart to their offspring on earth.... The supernatural blends with -the natural in exactly the same way as to the Polynesian mind gods -relate themselves to men, facts about one being regarded as, even -though removed to the heavens, quite as objective as those which belong -to the other, and being employed to explain social customs and physical -appearances in actual experience.” - -The bulk of the stories in the present volume are founded, then, on -Polynesian literature rather than on Polynesian folk-lore. They are -based on the compositions of men who were trained in the handling of -character and incident. There are stories in the volume that obviously -belong to folk-lore, however. The stories of the Me-ne-hu-ne, which are -not given in the Fornander Collection, but are taken from the work of -Mr. Thrum and Mr. Rice, are folk-lore, I believe. The stories of Ma-ui -the demi-god are folk-lore, too. The story of Hina coming from the land -under the sea, and the other story of her going to the moon and -becoming the woman in the moon, undoubtedly belong to Polynesian -folk-lore. - -I do not believe that the Polynesian language, with its sounds that -seem to belong to the forest and the sea, is going or that it has to -go. Indeed, there may be a Polynesian revival similar to the national -revivals which we have seen in European countries; the Polynesian, with -tragic exceptions in the case of the people of the Marquesas, is coming -back. He has turned the corner; our diseases no longer threaten his -very existence. And yet, although his language and parts of his culture -will probably remain for many generations, his children, if they are in -the American territory of Hawaii, and if they are to read the romances -of old Hawaii, will have to read them in English. For them, and for the -neo-Hawaiian children—the children of American, British, Portuguese, -Japanese, and Chinese parents, mixed or unmixed with Hawaiian -blood—these stories have been reshaped. I have had to condense, expand, -heighten, subdue, rearrange—in a word, I have had to retell the -stories, using the old romances as material for wonder-stories. The old -stories were not for children; they gave an image of life to kings and -soldiers, to courtiers and to ruling women. As in all stories not -originally intended for children, much has had to be suppressed in -retelling them for a youthful audience. - -And retelling them has meant that I have had to find a new form for the -stories. The form that I choose to give them is that of the European -folk-tale. - -In Hawaiian romance there is a feeling that is rare in any body of -popular European romance—a feeling for the beauty of nature, for -flowers and trees, the aspect of the clouds, the look of the sea, the -sight of mountains, for the beauty of the rainbow and the waterfall. -And part of the delight in retelling these stories is in recalling the -beauties of places that are beautifully named. To be true in any -measure to the originals these stories of my retelling should have in -them the rainbow and the waterfall, the volcano, the forest, the surf -as it foams over the reef of coral. In the hula or Hawaiian ballet, and -in the poetry that is related to the hula, there is, as Dr. Nathaniel -Emerson has observed, always an idyllic feeling. This idyllic feeling -pervades Hawaiian romance also. The scene of many of the stories, when -not laid in lands that are frankly mythical, is laid in an Hawaiian -Arcadia. And how memorable these lands are!—Ku-ai-he-lani, the Country -that Supports the Heavens, and Pali-uli, the easeful land that the gods -have since hidden. Who would not roam through these lands with those -who first told of them and who first heard of them—the gracious and -vivid children of Wakea and Papa? - - - PADRAIC COLUM. - - - - - - - - -THE BOY PU-NIA AND THE KING OF THE SHARKS. - - -On one side of the Island there lived a great shark: Kai-ale-ale he was -named; he was the King of the Sharks of that place, and he had ten -sharks under him. He lived near a cave that was filled with lobsters. -But no one dared to dive down, and go into that cave, and take lobsters -out of it, on account of Kai-ale-ale and the ten sharks he had under -him; they stayed around the cave night and day, and if a diver ventured -near they would bite him and devour him. - -There was a boy named Pu-nia, whose father had been killed by the -sharks. Now after his father had been killed, there was no one to catch -fish for Pu-nia and his mother; they had sweet potatoes to eat, but -they never had any fish to eat with them. Often Pu-nia heard his mother -say that she wished she had a fish or lobster to eat with the sweet -potatoes. He made up his mind that they should have lobsters. - -He came above the cave where the lobsters were. Looking down he saw the -sharks—Kai-ale-ale and his ten sharks; they were all asleep. While he -was watching them, they wakened up. Pu-nia pretended that he did not -know that the sharks had wakened. He spoke loudly so that they would -hear him, and he said: “Here am I, Pu-nia, and I am going into the cave -to get lobsters for myself and my mother. That great shark, -Kai-ale-ale, is asleep now, and I can dive to the point over there, and -then go into the cave; I will take two lobsters in my hands, and my -mother and I will have something to eat with our sweet potatoes.” So -Pu-nia said, speaking loudly and pretending that he thought the sharks -were still asleep. - -Said Kai-ale-ale, speaking softly to the other sharks: “Let us rush to -the place where Pu-nia dives, and let us devour him as we devoured his -father.” But Pu-nia was a very cunning boy and not at all the sort that -could be caught by the stupid sharks. He had a stone upon his hand -while he was speaking, and he flung it towards the point that he said -he was going to dive to. Just as soon as the stone struck the water the -sharks made a rush to the place, leaving the cave of the lobsters -unguarded. Then Pu-nia dived. He went into the cave, took two lobsters -in his hands, and came up on the place that he had spoken from before. - -He shouted down to the sharks: “Here is Pu-nia, and he has come back -safely. He has two lobsters, and he and his mother have something to -live on. It was the first shark, the second shark, the third shark, the -fourth shark, the fifth shark, the sixth shark, the seventh shark, the -eighth shark, the ninth shark, the tenth shark—it was the tenth shark, -the one with the thin tail, that showed Pu-nia what to do.” - -When the King of the Sharks, Kai-ale-ale, heard this from Pu-nia, he -ordered all the sharks to come together and stay in a row. He counted -them, and there were ten of them, and the tenth one had a thin tail. -“So it was you, Thin Tail,” he said, “that told the boy Pu-nia what to -do. You shall die.” Then, according to the orders of Kai-ale-ale, the -thin-tailed shark was killed. Pu-nia called out to them, “You have -killed one of your own kind.” With the two lobsters in his hands, he -went back to his mother’s. - -Pu-nia and his mother now had something to eat with their sweet -potatoes. And when the lobsters were all eaten, Pu-nia went back to the -place above the cave. He called out, the same as he had done the first -time: “I can dive to the place over there and then slip into the cave, -for the sharks are all asleep; I can get two lobsters for myself and my -mother, so that we’ll have something to eat with our sweet potatoes.” -Then he threw down a stone and made ready to dive to another point. - -When the stone struck the water the sharks rushed over, leaving the -cave unguarded. Then Pu-nia dived down and went into the cave. He took -two lobsters in his hands and got back to the top of the water, and -when he got to the place that he had spoken from before, he shouted -down to the sharks: “It was the first shark, the second shark, the -third shark, the fourth shark, the fifth shark, the sixth shark, the -seventh shark, the eighth shark, the ninth shark—it was the ninth -shark, the one with the big stomach, that told Pu-nia what to do.” - -Then the King of the Sharks, Kai-ale-ale, ordered the sharks to get -into a line. He counted them, and he found that the ninth shark had a -big stomach. “So it was you that told Pu-nia what to do,” he said; and -he ordered the big-stomached shark to be killed. After that Pu-nia went -home with his two lobsters, and he and his mother had something to eat -with their sweet potatoes. - -Pu-nia continued to do this. He would deceive the sharks by throwing a -stone to the place that he said he was going to dive to; when he got -the sharks away from the cave, he would dive down, slip in, and take -two lobsters in his hands. And always, when he got to the top of the -water, he would name a shark. “The first shark, the second shark, the -third shark—the shark with the little eye, the shark with the grey spot -on him—told Pu-nia what to do,” he would say; and each time he would -get one of the sharks killed. He kept on doing this until only one of -the sharks was left; this one was Kai-ale-ale, the King of the Sharks. - -After that, Pu-nia went into the forest; he hewed out two hard pieces -of wood, each about a yard long; then he took sticks for lighting a -fire—the au-li-ma to rub with, and the au-na-ki to rub on; he got -charcoal to burn as a fire, and he got food. He put all into a bag, and -he carried the bag down to the beach. He came above the cave that -Kai-ale-ale was watching, and he said, speaking in a loud voice: “If I -dive now, and if Kai-ale-ale bites me, my blood will come to the top of -the water, and my mother will see the blood and will bring me back to -life again. But if I dive down and Kai-ale-ale takes me into his mouth -whole, I shall die and never come back to life again.” Kai-ale-ale was -listening, of course. He said to himself: “No, I will not bite you, you -cunning boy; I will take you into my mouth and swallow you whole, and -then you will never come back to life again. I shall open my mouth wide -enough to take you in. Yes, indeed, this time I will get you.” - -Pu-nia dived, holding his bag. Kai-ale-ale opened his mouth wide and -got Pu-nia into it. But as soon as the boy got within, he opened his -bag and took out the two pieces of wood which he had hewn out in the -forest. He put them between the jaws of the shark so that Kai-ale-ale -was not able to close his jaws. With his mouth held open, Kai-ale-ale -went dashing through the water. - -Pu-nia was now inside the big shark; he took the fire-sticks out of his -bag and rubbed them together, making a fire. He kindled the charcoal -that he had brought, and he cooked his food at the fire that he had -made. With the fire in his insides, the shark could not keep still; he -went dashing here and there through the ocean. - -At last the shark came near the Island of Hawaii again. “If he brings -me near the breakers, I am saved,” said Pu-nia, speaking aloud; “but if -he takes me to the sand near where the grass grows, I shall die; I -cannot be saved.” Kai-ale-ale, when he heard Pu-nia say this, said to -himself: “I will not take him near the breakers; I will take him where -the dry sand is, near the grass.” Saying this, he dashed in from the -ocean and up to where the shrubs grew on the shore. No shark had ever -gone there before; and when Kai-ale-ale got there, he could not get -back again. - -Then Pu-nia came out of the shark. He shouted out, “Kai-ale-ale, -Kai-ale-ale, the King of the Sharks, has come to visit us.” And the -people, hearing about their enemy Kai-ale-ale, came down to the shore -with their spears and their knives and killed him. And that was the end -of the ugly and wicked King of the Sharks. - -Every day after that, Pu-nia was able to go down into the cave and get -lobsters for himself and his mother. And all the people rejoiced when -they knew that the eleven sharks that guarded the cave had been got rid -of by the boy Pu-nia. - - - - - - - - -THE SEVEN GREAT DEEDS OF MA-UI. - - -There is no hero who is more famous than Ma-ui. In all the Islands of -the Great Ocean, from Kahiki-mo-e to Hawaii nei, his name and his deeds -are spoken of. His deeds were many, but seven of them were very great, -and it is about those seven great deeds that I shall tell you. - - - - -HOW MA-UI WON A PLACE FOR HIMSELF IN THE HOUSE. - -When Ma-ui, the last of her five sons, was born, his mother thought she -would have no food for him. So she took him down to the shore of the -sea, she cut off her hair and tied it around him, and she gave him to -the waves. But Ma-ui was not drowned in the sea: first of all the -jelly-fish came; it folded him in its softness, and it kept him warm -while he floated on. And then the God of the Sea found the child and -took charge of him: he brought him to his house and warmed and -cherished him, and little Ma-ui grew up in the land where lived the God -of the Sea. - -But while he was still a boy he went back to his mother’s country. He -saw his mother and his four brothers, and he followed them into a -house; it was a house that all the people of the country were going -into. He sat there with his brothers. And when his mother called her -children to take them home, she found this strange child with them. She -did not know him, and she would not take him with the rest of the -children. But Ma-ui followed them. And when his four brothers came out -of their own house they found him there, and he played with them. At -first they played hide-and-seek, but then they made themselves spears -from canes and began throwing the spears at the house. - -The slight spears did not go through the thatch of grass that was at -the outside of the house. And then Ma-ui made a charm over the cane -that was his spear—a charm that toughened it and made it heavy. He -flung it again, and a great hole was made in the grass-thatch of the -house. His mother came out to chastise the boy and drive him away. But -when she stood at the door and saw him standing there so angry, and saw -how he was able to break down the house with the throws of his spear, -she knew in him the great power that his father had, and she called to -him to come into the house. He would not come in until she had laid her -hands upon him. When she did this his brothers were jealous that their -mother made so much of this strange boy, and they did not want to have -him with them. It was then that the elder brother spoke and said, -“Never mind; let him be with us and be our dear brother.” And then they -all asked him to come into the house. - -The door-posts, Short Post and Tall Post, that had been put there to -guard the house, would not let him come in. Then Ma-ui lifted up his -spear, and he threw it at Tall Post and overthrew him. He threw his -spear again and overthrew Short Post. And after that he went into his -mother’s house and was with his brothers. The overthrowing of the two -posts that guarded the house was the first of the great deeds of Ma-ui. - -In those days, say the people who know the stories of the old times, -the birds were not seen by the men and women of the Islands. They flew -around the houses, and the flutter of their wings was heard, and the -stirring of the branches and the leaves as they were lit upon. Then -there would be music. But the people who had never seen the birds -thought that this was music made by gods who wanted to remain unseen by -the people. Ma-ui could see the birds; he rejoiced in their brilliant -colors, and when he called to them they would come and rest upon the -branches around the place where he was; there they would sing their -happiest songs to him. - -There was a visitor who came from another land to the country that -Ma-ui lived in. He boasted of all the wonderful things that were in his -country, and it seemed to the people of Ma-ui’s land that they had -nothing that was fine or that could be spoken about. Then Ma-ui called -to the birds. They came and they made music on every side. The visitor -who had boasted so much was made to wonder, and he said that there was -nothing in his country that was so marvellous as the music made by -Ma-ui’s friends, the birds. - -Then, that they might be honored by all, Ma-ui said a charm by which -the birds came to be seen by men—the red birds, the i-i-wi and the -aha-hani, and the yellow birds, the o-o and the mamo, and all the other -bright birds. The delight of seeing them was equal to the delight of -hearing the music that they made. Ever afterwards the birds were seen -and heard, and the people all rejoiced in them. This Ma-ui did when he -was still a boy growing up with his brothers and with his sister in his -mother’s house. But this is not counted amongst the great deeds of -Ma-ui the hero. - - - - -HOW MA-UI LIFTED UP THE SKY. - -Then he lifted up the sky to where it is now. This was the second of -Ma-ui’s great deeds. - -When he was growing up in his mother’s house the sky was so low that -the trees touched it and had their leaves flattened out. Men and women -burned with the heat because the sky was so near to them. The clouds -were so close that there was much darkness on the earth. Something had -to be done about it, and Ma-ui made up his mind that he would lift up -the sky. - -Somewhere he got a mark tattooed on his arm that was a magic mark and -that gave him great strength. Then he went to lift up the sky. And from -some woman he got a drink that made his strength greater. “Give me to -drink out of your gourd,” he said, “and I will push up the sky.” The -woman gave him her gourd to drink from. Then Ma-ui pushed at the sky. -He lifted it high, to where the trees have their tops now. He pushed at -it again, and he put it where the mountains have their tops now. And -then he pushed it to where it rests, on the tops of the highest -mountains. - -Then the men and women were able to walk about all over the earth, and -they had light now and clear air. The trees grew higher and higher, and -they grew more and more fruit. But even to this day their leaves are -flattened out: it is from the time when their leaves were flattened -against the sky. - -When the sky was lifted up Ma-ui went and made a kite for himself. From -his mother he got the largest and strongest piece of tapa-cloth she had -ever made, and he formed it into a kite with a frame and cross-sticks -of hau wood. The tail of the kite was fifteen fathoms long, and he got -a line of olona vine for it that was twenty times forty fathoms in -length. He started the kite. But it rose very slowly; the wind barely -held it up. - -Then the people said: “Look at Ma-ui! He lifted the sky up, and now he -can’t fly a kite.” Ma-ui was made angry when he heard them say this: he -drew the kite this way and that way, but still he was not able to make -it rise up. He cried out his incantation— - - - “Strong wind, come; - Soft wind, come”— - - -but still the kite would not rise. - -Then he remembered that in the Valley of Wai-pio there was a wizard who -had control of the winds. Over the mountains and down into the valley -Ma-ui went. He saw the calabash that the wizard kept the winds in, and -he asked him to loose them and direct them to blow along the river to -the place where he was going to fly his kite. Then Ma-ui went back. He -stood with his feet upon the rocks along the bank of the Wai-lu-ku -River; he stood there braced to hold his kite, and where he stood are -the marks of his feet to this day. He called out: - - - “O winds, winds of Wai-pio, - Come from the calabash—‘the Calabash of perpetual winds.’ - O wind, O wind of Hilo, - Come quickly; come with power.” - - -The call that Ma-ui gave went across the mountains and down into the -valley of Wai-pio. No sooner did he hear it than the wizard opened his -calabash. The winds rushed out. They went into the bay of Hilo, and -they dashed themselves against the water. The call of Ma-ui came to -them: - - - “O winds, winds of Hilo, - Hurry, hurry and come to me.” - - -The winds turned from the sea. They rushed along the river. They came -to where Ma-ui stood, and then they saw the great, strange bird that he -held. - -They wanted to fall upon that bird and dash it up against the sky. But -the great kite was strong. The winds flung it up and flung it this way -and that way. But they could not carry it off or dash it against the -sky as they wanted to. - -Ma-ui rejoiced. How grand it was to hold a kite that the winds strove -to tear away! He called out again: - - - “O winds, O winds of Hilo, - Come to the mountains, come.” - - -Then came the west wind that had been dashing up waves in the bay of -Hilo. It joined itself with the north wind and the east wind, the two -winds that had been tearing and pushing at Ma-ui’s kite. Now, although -the kite was made of the strongest tapa, and although it had been -strengthened in every cunning way that Ma-ui knew, it was flung here -and flung there. Ma-ui let his line out; the kite was borne up and up -and above the mountains. And now he cried out to the kite that he had -made: - - - “Climb up, climb up - To the highest level of the heavens, - To all the sides of the heavens. - Climb thou to thy ancestor, - To the sacred bird in the heavens.” - - -The three winds joined together, and now they made a fiercer attack -upon Ma-ui’s kite. The winds tore and tossed it. Then the line broke in -Ma-ui’s hands. - -The winds flung the kite across the mountains. And then, to punish it -for having dared to face the heavens, they rammed it down into the -volcano, and stirred up the fires against it. - -Then Ma-ui made for himself another kite. He flew it, and rejoiced in -the flying of it, and all who saw him wondered at how high his kite -went and how gracefully it bore itself in the heavens. But never again -did he call upon the great winds to help him in his sport. Sometimes he -would fasten his line to the black stones in the bed of the Wai-lu-ku -River, and he would let the kite soar upward and range here and there. -He knew by watching his soaring kite whether it would be dry and -pleasant weather, and he showed his neighbors how they might know it. -“Eh, neighbor,” one would say to another, “it is going to be dry -weather; look how Ma-ui’s kite keeps in the sky.” They knew that they -could go to the fields to work and spread out their tapa to dry, for as -long as the kite soared the rain would not fall. - -Ma-ui learned what a strong pull the fierce winds had. He used to bring -his kite with him when he went out on the ocean in his canoe. He would -let it free; then, fastening his line to the canoe, he would let the -wind that pulled the kite pull him along. By flying his kite he learned -how to go more swiftly over the ocean in his canoe, and how to make -further voyages than ever a man made before. - -Nevertheless, his kite-flying is not counted amongst the great deeds of -Ma-ui. - - - - -HOW MA-UI FISHED UP THE GREAT ISLAND. - -Now, although Ma-ui had done deeds as great as these, he was not -thought so very much of in his own house. His brothers complained that -when he went fishing with them he caught no fish, or, if he drew one -up, it was a fish that had been taken on a hook belonging to one of -them, and that Ma-ui had managed to get tangled on to his own line. And -yet Ma-ui had invented many things that his brothers made use of. At -first they had spears with smooth heads on them: if they struck a bird, -the bird was often able to flutter away, drawing from the spear-head -that had pierced a wing. And if they struck through a fish, the fish -was often able to wriggle away. Then Ma-ui put barbs upon his spear, -and his spear-head held the birds and the fish. His brothers copied the -spear-head that he made, and after that they were able to kill and -secure more birds and fish than ever before. - -He made many things that they copied, and yet his brothers thought him -a lazy and a shiftless fellow, and they made their mother think the -same about him. They were the better fishermen—that was true; indeed, -if there were no one but Ma-ui to go fishing, Hina-of-the-Fire, his -mother, and Hina-of-the-Sea, his sister, would often go hungry. - -At last Ma-ui made up his mind to do some wonderful fishing; he might -not be able to catch the fine fish that his brothers desired—the u-lua -and the pi-mo-e—but he would take up something from the bottom of the -sea that would make his brothers forget that he was the lazy and the -shiftless one. - -He had to make many plans and go on many adventures before he was ready -for this great fishing. First he had to get a fish-hook that was -different from any fish-hook that had ever been in the world before. In -those days fish-hooks were made out of bones—there was nothing else to -make fish-hooks out of—and Ma-ui would have to get a wonderful bone to -form into a hook. He went down into the underworld to get that bone. - -He went to where his ancestress was. On one side she was dead and on -the other side she was a living woman. From the side of her that was -dead Ma-ui took a bone—her jaw-bone—and out of this bone he made his -fish-hook. There was never a fish-hook like it in the world before, and -it was called “Ma-nai-i-ka-lani,” meaning “Made fast to the heavens.” -He told no one about the wonderful fish-hook he had made for himself. - -He had to get a different bait from any bait that had ever been used in -the world before. His mother had sacred birds, the alae, and he asked -her to give him one of them for bait. She gave him one of her birds. - -Then Ma-ui, with his bait and his hook hidden, and with a line that he -had made from the strongest olona vines, went down to his brothers’ -canoe. “Here is Ma-ui,” they said when they saw him, “here is Ma-ui, -the lazy and the shiftless, and we have sworn that we will never let -him come again with us in our canoe.” They pushed out when they saw him -coming; they paddled away, although he begged them to take him with -them. - -He waited on the beach. His brothers came back, and they had to tell -him that they had caught no fish. Then he begged them to go back to sea -again and to let him go this time in their canoe. They let him in, and -they paddled off. “Farther and farther out, my brothers,” said Ma-ui; -“out there is where the u-lua and the pi-mo-e are.” They paddled far -out. They let down their lines, but they caught no fish. “Where are the -u-lua and the pi-mo-e that you spoke of?” said his brothers to him. -Still he told them to go farther and farther out. At last they got -tired with paddling, and they wanted to go back. - -Then Ma-ui put a sail upon the canoe. Farther and farther out into the -ocean they went. One of the brothers let down a line, and a great fish -drew on it. They pulled. But what came out of the depths was a shark. -They cut the line and let the shark away. The brothers were very tired -now. “Oh, Ma-ui,” they said, “as ever, thou art lazy and shiftless. -Thou hast brought us out all this way, and thou wilt do nothing to help -us. Thou hast let down no line in all the sea we have crossed.” - -It was then that Ma-ui let down his line with the magic hook upon it, -the hook that was baited with the struggling alae bird. Down, down went -the hook that was named “Ma-nai-i-ka-lani,” “Made fast to the heavens.” -Down through the waters the hook and the bait went. Ka-uni ho-kahi, Old -One Tooth, who holds fast the land to the bottom of the sea, was there. -When the sacred bird came near him he took it in his mouth. And the -magic hook that Ma-ui had made held fast in his jaws. - -Ma-ui felt the pull upon the line. He fastened the line to the canoe, -and he bade his brothers paddle their hardest, for now the great fish -was caught. He dipped his own paddle into the sea, and he made the -canoe dash on. - -The brothers felt a great weight grow behind the canoe. But still they -paddled on and on. Weighty and more weighty became the catch; harder -and harder it became to pull it along. As they struggled on Ma-ui -chanted a magic chant, and the weight came with them. - - - “O Island, O great Island, - O Island, O great Island! - Why art thou - Sulkily biting, biting below? - Beneath the earth - The power is felt, - The foam is seen: - Come, - O thou loved grandchild - Of Kanaloa.” - - -On and on the canoe went, and heavier and heavier grew what was behind -them. At last one of the brothers looked back. At what he saw he -screamed out in affright. For there, rising behind them, a whole land -was rising up, with mountains upon it. The brother dropped his paddle -when he saw what had been fished up; as he dropped his paddle the line -that was fastened to the jaws of old Ka-uni ho-kahi broke. - -What Ma-ui fished up would have been a mainland, only that his -brother’s paddle dropped and the line broke. Then only an island came -up out of the water. If more land had come up, all the Islands that we -know would have been joined in one. - -There are people who say that his sister, Hina-of-the-Sea, was near at -the time of that great fishing. They say she came floating out on a -calabash. When Ma-ui let down the magic hook with their mother’s sacred -bird upon it, Hina-of-the-Sea dived down and put the hook into the -mouth of Old One Tooth, and then pulled at the line to let Ma-ui know -that the hook was in his jaws. Some people say this, and it may be the -truth. But whether or not, every one, on every Island in the Great -Ocean, from Kahiki-mo-e to Hawaii nei, knows that Ma-ui fished up a -great Island for men to live on. And this fishing was the third of -Ma-ui’s great deeds. - - - - -HOW MA-UI SNARED THE SUN AND MADE HIM GO MORE SLOWLY ACROSS THE -HEAVENS. - -The Sky had been lifted up, and another great Island had come from the -grip of Old One Tooth and was above the waters. The world was better -now for men and women to live in. But still there were miseries in it, -and the greatest of these miseries was on account of the heedlessness -of the Sun. - -For the Sun in those days made his way too quickly across the world. He -hurried so that little of his heat got to the plants and the fruits, -and it took years and years for them to ripen. The farmers working on -their patches would not have time in the light of a day to put down -their crop into the ground, so quickly the Sun would rush across the -heavens, and the fishermen would barely have time to launch their -canoes and get to the fishing grounds when the darkness would come on. -And the women’s tasks were never finished. It was theirs to make the -tapa-cloth: a woman would begin at one end of the board to beat the -bark with her four-sided mallet, and she would be only at the middle of -the board by the time the sunset came. When she was ready to go on with -the work next day, the Sun would be already halfway across the heavens. - -Ma-ui, when he was a child, used to watch his mother making tapa, and -as he grew up he pitied her more and more because of all the toil and -trouble that she had. She would break the branches from the ma-ma-ka -trees and from the wau-ke trees and soak them in water until their bark -was easily taken off. Then she would take off the outer bark, leaving -the inner bark to be worked upon. She would take the bundles of the wet -inner bark and lay them on the tapa-board and begin pounding them with -little clubs. And then she would use her four-sided mallet and beat all -the soft stuff into little thin sheets. Then she would paste the little -sheets together, making large cloths. This was tapa—the tapa that it -was every woman’s business in those days to make. As soon as morning -reddened the clouds Ma-ui’s mother, Hina-of-the-Fire, would begin her -task: she would begin beating the softened bark at one end of the -board, and she would be only in the middle of the board when the sunset -came. And when she managed to get the tapa made she could never get it -dried in a single day, so quickly the Sun made his way across the -heavens. Ma-ui pitied his mother because of her unceasing toil. - -He greatly blamed the Sun for his inconsiderateness of the people of -the world. He took to watching the Sun. He began to know the path by -which the Sun came over the great mountain Ha-le-a-ka-la (but in those -days it was not called Ha-le-a-ka-la, the House of the Sun, but -A-hele-a-ka-la, The Rays of the Sun). Through a great chasm in the side -of this mountain the Sun used to come. - -He told his mother that he was going to do something to make the Sun -have more considerateness for the men and women of the world. “You will -not be able to make him do anything about it,” she said; “the Sun -always went swiftly, and he will always go swiftly.” But Ma-ui said -that he would find a way to make the Sun remember that there were -people in the world and that they were not at all pleased with the way -he was going on. - -Then his mother said: “If you are going to force the Sun to go more -slowly you must prepare yourself for a great battle, for the Sun is a -great creature, and he has much energy. Go to your grandmother who -lives on the side of Ha-le-a-ka-la,” said she (but it was called -A-hele-a-ka-la then), “and beg her to give you her counsel, and also to -give you a weapon to battle with the Sun.” - -So Ma-ui went to his grandmother who lived on the side of the great -mountain. Ma-ui’s grandmother was the one who cooked the bananas that -the Sun ate as he came through the great chasm in the mountain. “You -must go to the place where there is a large wili-wili tree growing,” -said his mother. “There the Sun stops to eat the bananas that your -grandmother cooks for him. Stay until the rooster that watches beside -the wili-wili tree crows three times. Your grandmother will come out -then with a bunch of bananas. When she lays them down, do you take them -up. She will bring another bunch out, and do you take that up too. When -all her bananas are gone she will search for the one who took them. -Then do you show yourself to her. Tell her that you are Ma-ui and that -you belong to Hina-of-the-Fire.” - -So Ma-ui went up the side of the mountain that is now called -He-le-a-ka-la, but that then was called A-hele-a-ka-la, The Rays of the -Sun. He came to where a great wili-wili tree was growing. There he -waited. The rooster crew three times, and then an old woman came out -with a bunch of bananas. He knew that this was his grandmother. She -laid the bananas down to cook them, and as she did so Ma-ui snatched -them away. When she went to pick up the bunch she cried out, “Where are -the bananas that I have to cook for my Lord, the Sun?” She went within -and got another bunch, and this one, too, Ma-ui snatched away. This he -did until the last bunch of bananas that his grandmother had was taken. - -She was nearly blind, so she could not find him with her eyes. She -sniffed around, and at last she got the smell of a man. “Who are you?” -she said. “I am Ma-ui, and I belong to Hina-of-the-Fire,” said he. -“What have you come for?” asked his grandmother. “I have come to -chastise the Sun and to make him go more slowly across the heavens. He -goes so fast now that my mother cannot dry the tapa that she takes all -the days of the year to beat out.” - -The old woman considered all that Ma-ui said to her. She knew that he -was a hero born, because the birds sang, the pebbles rumbled, the grass -withered, the smoke hung low, the rainbow appeared, the thunder was -heard, the hairless dogs were seen, and even the ants in the grass were -heard to sing in his praise. She decided to give help to him. And she -told him what preparations he was to make for his battle with the Sun. - -First of all he was to get sixteen of the strongest ropes that ever -were made. So as to be sure they were the strongest, he was to knit -them himself. And he was to make nooses for them out of the hair of the -head of his sister, Hina-of-the-Sea. When the ropes were ready he was -to come back to her, and she would show him what else he had to do. - -Ma-ui made the sixteen ropes; he made them out of the strongest fibre, -and his sister, Hina-of-the-Sea, gave him the hair of her head to make -into nooses. Then, with the ropes and the nooses upon them, Ma-ui went -back to his grandmother. She told him where to set the nooses, and she -gave him a magic stone axe with which to do battle with the Sun. - -He set the nooses as snares for the Sun, and he dug a hole beside the -roots of the wili-wili tree, and in that hole he hid himself. Soon the -first ray of light, the first leg of the Sun, came over the mountain -wall. It was caught in one of the nooses that Ma-ui had set. One by one -the legs of the Sun came over the rim, and one by one they were caught -in the nooses. One leg was left hanging down the side of the mountain: -it was hard for the Sun to move that leg. At last this last leg came -slowly over the edge of the mountain and was caught in the snare. Then -Ma-ui gathered up the ropes and tied them to the great wili-wili tree. - -When the Sun saw that his sixteen legs were held fast by the nooses -that Ma-ui had set he tried to back down the mountain-side and into the -sea again. But the ropes held him, and the wili-wili tree stood the -drag of the ropes. The Sun could not get away. Then he turned all his -burning strength upon Ma-ui. They fought. The man began to strike at -the Sun with his magic axe of stone; and never before did the Sun get -such a beating. “Give me my life,” said the Sun. “I will give you your -life,” said Ma-ui, “if you promise to go slowly across the heavens.” At -last the Sun promised to do what Ma-ui asked him. - -They entered into an agreement with each other, Ma-ui and the Sun. -There should be longer days, the Sun making his course slower. But -every six months, in the winter, the Sun might go as fast as he had -been in the habit of going. Then Ma-ui let the Sun out of the snares -which he had set for him. But, lest he should ever forget the agreement -he had made and take to travelling swiftly again, Ma-ui left all the -ropes and the nooses on the side of Ha-le-a-ka-la, so that he might see -them every day that he came across the rim of the mountain. And the -mountain was not called A-hele-a-ka-la, the Rays of the Sun, any more, -but Ha-le-a-ka-la, the House of the Sun. After that came the saying of -the people, “Long shall be the daily journey of the Sun, and he shall -give light for all the peoples’ toil.” And Ma-ui’s mother, -Hina-of-the-Fire, learned that she could pound on the tapa-board until -she was tired, and the farmers could plant and take care of their -crops, and the fishermen could go out to the deep sea and fish and come -back, and the fruits and the plants got heat enough to make them ripen -in their season. - - - - -HOW MA-UI WON FIRE FOR MEN. - -Ma-ui’s mother must have known about fire and the use of fire; else why -should she have been called Hina-of-the-Fire, and how did it come that -her birds, the alae, knew where fire was hidden and how to make it -blaze up? Hina must have known about fire. But her son had to search -and search for fire. The people who lived in houses on the Islands did -not know of it: they had to eat raw roots and raw fish, and they had to -suffer the cold. It was for them that Ma-ui wanted to get fire; it was -for them that he went down to the lower world, and that he went -searching through the upper world for it. - -In Kahiki-mo-e they have a tale about Ma-ui that the Hawaiians do not -know. There they tell how he went down to the lower world and sought -out his great-great-grandmother, Ma-hui’a. She was glad to see Ma-ui, -of whom she had heard in the lower world; and when he asked her to give -him fire to take to the upper world, she plucked a nail off her finger -and gave it to him. - -In this nail, fire burned. Ma-ui went to the upper world with it. But -in crossing a stream of water he let the nail drop into it. And so he -lost the fire that his great-great-grandmother had given him. - -He went back to her again. And again Ma-hui’a plucked off a finger-nail -and gave it to him. But when he went to the upper world and went to -cross the stream, he let this burning nail also drop into the water. -Again he went back, and his great-great-grandmother plucked off a third -nail for him. And this went on, Ma-ui letting the nails fall into the -water, and Ma-hui’a giving him the nails off her fingers, until at last -all the nails of all her fingers were given to him. - -But still he went on letting the burning nails fall into the water that -he had to cross, and at last the nails of his great-great-grandmother’s -toes as well as the nails of her fingers were given to him—all but the -nail on the last of her toes. Ma-ui went back to her to get this last -nail. Then Ma-hui’a became blazing angry; she plucked the nail off, but -instead of giving it to him she flung it upon the ground. - -Fire poured out of the nail and took hold on everything. Ma-ui ran to -the upper world, and Ma-hui’a in her anger ran after him. He dashed -into the water. But now the forests were blazing, and the earth was -burning, and the water was boiling. Ma-ui ran on, and Ma-hui’a ran -behind him. As he ran he chanted a magic incantation for rain to come, -so that the burning might be put out: - - - “To the roaring thunder; - To the great rain—the long rain; - To the drizzling rain—the small rain; - To the rain pattering on the leaves. - These are the storms, the storms - Cause them to fall; - To pour in torrents.” - - -The rain came on—the long rain, the small rain, the rain that patters -on the leaves; storms came, and rain in torrents. The fire that raged -in the forests and burned on the ground was drowned out. And Ma-hui’a, -who had followed him, was nearly-drowned by the torrents of rain. She -saw her fire, all the fire that was in the lower and in the upper -worlds, being quenched by the rain. - -She gathered up what fragments of fire she could, and she hid them in -barks of different trees so that the rain could not get at them and -quench them. Ma-ui’s mother must have known where his -great-great-grandmother hid the fire. If she did not, her sacred birds, -the alae, knew it. They were able to take the barks of the trees and, -by rubbing them together, to bring out fire. - -In Hawaii they tell how Ma-ui and his brothers used to go out fishing -every day, and how, as soon as they got far out to sea, they would see -smoke rising on the mountain-side. “Behold,” they would say, “there is -a fire. Whose can it be?” “Let us hasten to the shore and cook our fish -at that fire,” another would say. - -So, with the fish that they had caught, Ma-ui and his brothers would -hasten to the shore. The swiftest of them would run up the -mountain-side. But when he would get to where the smoke had been, all -he would see would be the alae scratching clay over burnt-out sticks. -The alae would leave the place where they had been seen, and Ma-ui -would follow them from place to place, hoping to catch them while their -fire was lighted. - -He would send his brothers off fishing, and he himself would watch for -the smoke from the fire that the alae would kindle. But they would -kindle no fire on the days that he did not go out in the canoe with his -brothers. “We cannot have our cooked bananas to-day,” the old bird -would say to the young birds, “for the swift son of Hina is somewhere -near, and he would come upon us before we put out our fire. And -remember that the guardian of the fire told us never to show a man -where it is hidden or how it is taken out of its hiding place.” - -Then Ma-ui understood that the bird watched for his going and that they -made no fire until they saw him out at sea in his canoe. He knew that -they counted the men that went out, and that if he was not in the -number they did no cooking that day. Every time he went in the canoe he -saw smoke rising on the mountain-side. - -Then Ma-ui thought of a trick to play on them—on the stingy alae that -would not give fire, but left men to eat raw roots and raw fish. He -rolled up a piece of tapa, and he put it into the canoe, making it like -a man. Then he hid near the shore. The brothers went fishing, and the -birds counted the figures in the canoe. “The swift son of Hina has gone -fishing: we can have cooked bananas to-day.” “Make the fire, make the -fire, until we cook our bananas,” said the young alae. - -So they gathered the wood together, and they rubbed the barks, and they -made the fire. The smoke rose up from it, and swift Ma-ui ran up the -mountain-side. He came upon the flock of birds just as the old one was -dashing water upon the embers. He caught her by the neck and held her. - -“I will kill you,” he said, “for hiding fire from men.” - -“If you kill me,” said the old alae, “there will be no one to show you -how to get fire.” - -“Show me how to get fire,” said Ma-ui, “and I will let you go.” - -The cunning alae tried to deceive Ma-ui. She thought she would get him -off his guard, that he would let go of her, and that she could fly -away. “Go to the reeds and rub them together, and you will get fire,” -she said. - -Ma-ui went to the reeds and rubbed them together. But still he held the -bird by the neck. Nothing came out of the reeds but moisture. He -squeezed her neck. “If you kill me, there will be no one to tell you -where to get fire,” said the cunning bird, still hoping to get him off -his guard. “Go to the taro leaves and rub them together, and you will -get fire.” - -Ma-ui held to the bird’s neck. He went to the taro leaves and rubbed -them together, but no fire came. He squeezed her neck harder. The bird -was nearly dead now. But still she tried to deceive the man. “Go to the -banana stumps and rub them together, and you will get fire,” she said. - -He went to the banana stumps and rubbed them together. But still no -fire came. Then he gave the bird a squeeze that brought her near her -death. She showed him then the trees to go to—the hau tree and the -sandalwood tree. He took the barks of the trees and rubbed them, and -they gave fire. And the sweet-smelling sandalwood he called -“ili-aha”—that is, “fire bark”—because fire came most easily from the -bark of that tree. With sticks from these trees Ma-ui went to men. He -showed them how to get fire by rubbing them together. And never -afterwards had men to eat fish raw and roots raw. They could always -have fire now. - -The first stick he lighted he rubbed on the head of the bird that -showed him at last where the fire was hidden. And that is the reason -why the alae, the mud-hen, has a red streak on her head to this day. - - - - -HOW MA-UI OVERCAME KUNA LOA THE LONG EEL. - -Hina-of-the-Fire lived in a cave that the waters of the river streamed -over, a cave that always had a beautiful rainbow glimmering across it. -While her sons were away no enemy could come to Hina in this cave, for -the walls of it went up straight and smooth. And there at the opening -of the cave she used to sit, beating out her tapa in the long days that -came after Ma-ui had snared the Sun and had made him go more slowly -across the heavens. - -In the river below there was one who was an enemy to Hina. This was -Kuna Loa, the Long Eel. Once Kuna Loa had seen Hina on the bank of the -river, and he had wanted her to leave her cave and come to his abode. -But Hina-of-the-Fire would not go near the Long Eel. Then he had gone -to her, and he had lashed her with his tail, covering her with the -slime of the river. She told about the insults he had given her, and -Ma-ui drove the Long Eel up the river, where he took shelter in the -deep pools. Ma-ui broke down the banks of the deep pools with thrusts -of his spear, but Kuna Loa, the Long Eel, was still able to escape from -him. Now Ma-ui had gone away, and his mother, Hina-of-the-Fire, kept -within the cave, the smooth rock of which Kuna Loa could not climb. - -The Long Eel came down the river. He saw Hina sitting in the mouth of -the cave that had the rainbow glimmering across it, and he was filled -with rage and a wish to destroy her. He took a great rock and he put it -across the stream, filling it from bank to bank. Then he lashed about -in the water in his delight at the thought of what was going to happen -to Hina. - -She heard a deeper sound in the water than she had ever heard before as -she sat there. She looked down and she saw that the water was nearer to -the mouth of the cave than she had ever seen it before. Higher and -higher it came. And then Hina heard the voice of Kuna Loa rejoicing at -the destruction that was coming to her. He raised himself up in the -water and cried out to her: “Now your mighty son cannot help you. I -will drown you with the waters of the river before he comes back to -you, Hina.” - -And Hina-of-the-Fire cried “Alas, Alas,” as she watched the waters -mount up and up, for she knew that Ma-ui and her other sons were far -away, and that there was none to help her against Kuna Loa, the Long -Eel. But, even as she lamented, something was happening to aid Hina. -For Ma-ui had placed above her cave a cloud that served her—“Ao-opua,” -“The Warning Cloud.” Over the cave it rose now, giving itself a strange -shape: Ma-ui would see it and be sure to know by its sign that -something dire was happening in his mother’s cave. - -He was then on the mountain Ha-le-a-ka-la, the House of the Sun. He saw -the strangely shaped cloud hanging over her cave, and he knew that some -danger threatened his mother, Hina-of-the-Fire. He dashed down the side -of the mountain, bringing with him the magic axe that his grandmother -had given him for his battle with the Sun. He sprang into his canoe. -With two strokes of his paddle he crossed the channel and was at the -mouth of the Wai-lu-ku River. The bed of the river was empty of water, -and Ma-ui left his canoe on the stones and went up towards Hina’s cave. - -The water had mounted up and up and had gone into the cave, and was -spilling over Hina’s tapa-board. She was lamenting, and her heart was -broken with the thought that neither Ma-ui nor his brothers would come -until the river had drowned her in her cave. - -Ma-ui was then coming up the bed of the river. He saw the great stone -across the stream, and he heard Kuna Loa rejoicing over the destruction -that was coming to Hina in her cave. With one stroke of his axe he -broke the rock across. The water came through the break. He struck the -rocks and smashed them. The river flowed down once more, and Hina was -safe in her cave. - -Kuna Loa heard the crash of the axe on the rock, and he knew that Ma-ui -had come. He dashed up the stream to hide himself again in the deep -pools. Ma-ui showed his mother that she was safe, and then he went -following the Long Eel. - -Kuna Loa had gone into a deep pool. Ma-ui flung burning stones into the -water of that pool, making it boil up. Then Kuna Loa dashed into -another pool. From pool to pool Ma-ui chased him, making the pools boil -around him. (And there they boil to this day, although Kuna Loa is no -longer there.) At last the Eel found a cave in the bottom of one of the -pools, and he went and hid in it, and Ma-ui could not find him there, -nor could the hot stones that Ma-ui threw into the water, making it -boil, drive Kuna Loa out. - -Hina thought she was safe from the Long Eel after that. She thought -that his skin was so scalded by the boiling water that he had died in -his cave. Down the river bank for water she would go, and sometimes she -would stand on the bank all wreathed in flowers. - -But one day, as she was standing on the bank of the river, Kuna Loa -suddenly came up. Hina fled before him. The Eel was between her and her -cave, and she could not get back to her shelter. She fled through the -woods. And as she fled she shrieked out chants to Ma-ui: her chants -went through the woods, and along the side of the mountain, and across -the sea; they came at last up the side of Ha-le-a-ka-la, where her son -Ma-ui was. - -There were many people in the places that Hina fled through, but they -could do nothing to help her against the Long Eel. He came swiftly -after her. The people in the villages that they went through stood and -watched the woman and the Eel that pursued her. - -Where would she go now? The Long Eel was close behind her. Then Hina -saw a bread-fruit tree with great branches, and she climbed into it. -Kuna Loa wound himself around the tree and came after her. But the -branch that Hina was in was lifted up and up by the tree, and the Long -Eel could not come to her. - -And then Ma-ui came. He had dashed down the side of the mountain and -had crossed the channel with two strokes of his paddles and had hurried -along the track made by the Long Eel. Now he saw his mother in the -branch that kept mounting up, and he saw Kuna Loa winding himself up -after her. Ma-ui went into the tree. He struck the Eel a terrible blow -and brought him to the ground. Then he sprang down and cut his head -off. With other blows of his axe he cut the Eel all to pieces. He flung -the head and the tail of Kuna Loa into the sea. The head turned into -fish of many kinds, and the tail became the large conger eel of the -sea. Other parts of the body turned into sea monsters of different -kinds. And the blood of Kuna Loa, as it fell into the fresh water, -became the common eels. The fresh and the salt water eels came into the -world in this way, and Ma-ui, by killing the Long Eel, wrought the -sixth of his great deeds. - - - - -THE SEARCH THAT MA-UI’S BROTHER MADE FOR HIS SISTER HINA-OF-THE-SEA. - -Ma-ui had four brothers, and each of them was named Ma-ui. The doer of -the great deeds was known as “the skillful Ma-ui,” and the other four -brothers were called “the forgetful Ma-uis.” - -But there was one brother who should not have been called “forgetful.” -He was the eldest brother, Ma-ui Mua, and he was sometimes called -Lu-pe. He may have been forgetful about many things that the skillful -Ma-ui took account of, but he was not forgetful of his sister, of -Hina-of-the-Sea. - -His great and skillful brother had set Hina-of-the-Sea wandering. She -was married, and her husband often went on journeys with the skillful -Ma-ui. And once Ma-ui became angry with him because he ate the bait -that they had taken with them for fishing; he became angry with his -sister’s husband, and in his anger he uttered a spell over him, and -changed his form into the form of a dog. - -When Hina-of-the-Sea knew that her husband was lost to her she went -down to the shore and she chanted her own death-song: - - - “I weep, I call upon the steep billows of the sea, - And on him, the great, the ocean god; - The monsters, all now hidden, - To come and bury me, - Who am now wrapped in mourning. - Let the waves wear their mourning, too, - And sleep as sleeps the dead.” - - -And after she had chanted this, she threw herself into the sea. - -But the waves did not drown her. They carried her to a far land. There -were no people there; according to the ancient chant— - - - “The houses of Lima Loa stand, - But there are no people; - They are at Mana.” - - -The people were by the sea, and two who were fishermen found her. They -carried her to their hut, and when they had taken the sea-weed and the -sea-moss from her body they saw what a beautiful woman she was. They -brought her to their chief, and the chief took Hina-of-the-Sea for his -wife. - -But after a while he became forgetful of her. After another while he -abused her. She had a child now, but she was very lonely, for she was -in a far and a strange land. - - - “The houses of Lima Loa stand, - But there are no people; - They are at Mana.” - - -She was not forgotten, for Ma-ui Mua, her eldest brother, thought of -her. In Kahiki-mo-e they tell of his search for her, and they say that -when he heard of her casting herself into the sea, he took to his canoe -and went searching all over the sea for her. He found new Islands, -Islands that no one had ever been on before, and he went from Island to -Island, ever hoping to find Hina-of-the-Sea. Far, far he went, and he -found neither his sister nor any one who knew about her. - - - “The houses of Lima Loa stand, - But there are no people; - They are at Mana.” - - -And every day Hina-of-the-Sea would go down to the shore of the land -she was on, and she would call on her eldest brother: - - - “O Lu-pe! Come over! - Take me and my child!” - - -Now one day, as Hina cried out on the beach, there came a canoe towards -her. There was a man in the canoe; but Hina, hardly noticing him, still -cried to the waves and the winds: - - - “O Lu-pe! Come over! - Take me and my child!” - - -The man came up on the beach. He was worn with much travel, and he was -white and old-looking. He heard the cry that was sent to the waves and -the winds, and he cried back an answer: - - - “It is Lu-pe, yes, Lu-pe, - The eldest brother; - And I am here.” - - -He knew Hina-of-the-Sea. He took her and her child in his canoe, -rejoicing that his long search was over at last and that he had a -sister again. He took her and her child to one of the Islands which he -had discovered. - -And there Hina-of-the-Sea lived happily with her eldest brother, Ma-ui -Mua, and there her child grew up to manhood. The story of her eldest -brother’s search for Hina is not told in Hawaii nei, and one has to go -to Kahiki-mo-e to hear it. But in Hawaii nei they tell of a beautiful -land that Ma-ui the Skillful came to in search of some one. It is the -land, perhaps, that his brother and sister lived in—the beautiful land -that is called Moana-liha-i-ka-wao-ke-le. - - - - -HOW MA-UI STROVE TO WIN IMMORTALITY FOR MEN. - -Would you hear the seventh and last of great Ma-ui’s deeds? They do not -tell of this deed in Hawaii nei, but they tell of it in Kahiki-mo-e. -The last was the greatest of all Ma-ui’s deeds, for it was his -dangerous labor then to win the greatest boon for men—the boon of -everlasting life. - -He heard of the Goblin-goddess who is called Hina-nui-ke-po, Great -Hina-of-the-Night. It is she who brings death on all creatures. But if -one could take the heart out of her body and give it to all the -creatures of the earth to eat, they would live for ever, and death -would be no more in the world. - -They tell how the Moon bathes in the Waters of Life, and comes back to -the world with her life renewed. And once Ma-ui caught and held the -Moon. He said to her, “Let Death be short, and as you return with new -strength let it be that men shall come back from Death with new -strength.” But the Moon said to Ma-ui, “Rather let Death be long, so -that men may sigh and have sorrow. When a man dies, let him go into -darkness and become as earth, so that those whom he leaves behind may -weep and mourn for him.” But for all that the Moon said to Ma-ui, he -would not have it that men should go into the darkness for ever and -become as earth. The Moon showed him where Hina-of-the-Night had her -abode. He looked over to her Island and saw her. Her eyes shone through -the distance; he saw her great teeth that were like volcanic glass and -her mouth that was wide like the mouth of a fish; he saw her hair that -floated all around her like seaweed in the sea. - -He saw her and was afraid; even great Ma-ui was made afraid by the -Goblin-goddess, Great Hina-of-the-Night. But he remembered that he had -said that he would find a way of giving everlasting life to men and to -all creatures, and he thought and thought of how he could come to the -Goblin-goddess and take the heart out of her body. - -It was his task then to draw all creatures to him and to have them -promise him that they would help him against the Goblin-goddess. And -when at last he was ready to go against her the birds went with him. He -came to the Island where she was, Great Hina-of-the-Night. She was -sleeping, and all her guards were around her. Ma-ui passed through her -guards. He prepared to enter her terrible open mouth, and bring back -her heart to give to all the creatures of the earth. - -And at last he stood ready to go between the jaws that had the fearful -teeth that were sharp like volcanic glass. He stood there in the light -of a sun-setting, his body tall and fine and tattooed all over with the -histories of his great deeds. He stood there, and then he gave warning -to all the birds that none of them was to sing or to laugh until he was -outside her jaws again with the heart of the Goblin-goddess in his -hands. - -He went within the jaws of Great Hina-of-the-Night. He passed the -fearful teeth that were sharp like volcanic glass. He went down into -her stomach. And then he seized upon her heart. He came back again as -far as her jaws, and he saw the sky beyond them. - -Then a bird sang or a bird laughed—either the e-le-pa-io sang, or -Paka-kai the water-wagtail laughed—and the Goblin-goddess wakened up. -She caught Ma-ui in her great teeth, and she tore him across. There was -darkness then, and the crying of all the birds. - -Thus died Ma-ui who raised the sky and who fished up the land, who made -the Sun go more slowly across the heavens, and who brought fire to men. -Thus died Ma-ui, with the Meat of Immortality in his hands. And since -his death no one has ever ventured near the lair of Hina-nui-ke-po, the -Goblin-goddess. - - - - - - - - -AU-KE-LE THE SEEKER. - - -In a land that is now lost, in Ku-ai-he-lani, the Country that Supports -the Heavens, there lived a King whose name was Iku. He had twelve -children, and of these eleven grew up without ever having received any -favor or any promise from their father. - -But when the twelfth child was born—Au-ke-le was his name—his father -took him up in his arms, and he promised him all the honor and power -and glory that was his, and he promised him the kingship of -Ku-ai-he-lani, the Country that Supports the Heavens. - -The other children were angry when they saw their father take little -Au-ke-le up in his arms, and they were more angry when they heard the -promises that were made to him. And the eldest brother, who was the -angriest of all, said, “I am the eldest born, and my father never made -such promises to me, and he never took me up in his arms and fondled -me.” And this brother, who was now a man grown, went from before his -father, and his other brothers went with him. - -Au-ke-le grew up. His father gave him many of his possessions—feather -cloaks, and whale-tooth necklaces, and many sharp and polished weapons. -He grew up to be the handsomest of handsome youths, with a body that -was straight and faultless. One day, knowing that they had gone to play -games in a certain house, he went to follow his brothers. But Iku, his -father, said to him, “Do not go where your brothers have gone; they are -angry with you, and they have always been angry with you, and it may be -that they will do some harm to you in that place.” But in spite of the -words of his father Au-ke-le followed his brothers. He came to the -house where his brothers were, and he shot his arrow into it. One of -his brothers took up the arrow and said, “This is not a stranger’s -arrow; this is an arrow from our own house; see, it is twisted.” The -eldest brother, who was the angriest of all, took up the arrow and -broke it to pieces. He sent the others outside to invite Au-ke-le -within the house. And Au-ke-le, believing in the kindness of his -brothers, and thinking they were going to let him join in their games, -came within. - -But they had made a plan against him. They laid hold upon him when he -came within the house, and, at the words of the eldest brother, they -uncovered a pit and they flung Au-ke-le down into it. - -In that pit there lived a mo-o whose name was Ka-mo’o-i-na-nea. This -mo-o was really Au-ke-le’s grandmother. She had been a mortal woman; -but she had transformed herself into a mo-o, and now she lived in that -pit, and she devoured any creature that came into it. - -The angry brother called out, “Mo-o, Mo-o, here is your food; eat it.” -Then he went away. But a younger brother who felt kindly to Au-ke-le -whispered down, “Do not eat this youth, Mo-o, for he is your own -grandson.” The mo-o heard the words of both. She came before Au-ke-le -and she signed for him to follow her. He followed, and they came out on -the dry sand that was before the ocean. - -Then the mo-o spoke to Au-ke-le her grandson. “There is a land beyond -this sea,” she said, “a land that I travelled through in my young days -before I took on this dragon-form. Very few people live in that land. -You must sail to it; living there you will become great and wise. - -“The name of that land is Ka-la-ke’e-nui-a-Kane. The mountains are so -high that the stars rest upon them. The people who live there are -Na-maka-o-Kahai, the Queen, and her four brothers, who take the forms -of birds, and two women-servants. The watchers of her land are a dog -called Mo-e-la and a great and fierce bird called Ha-lu-lu. - -“I will give you things to take with you. Here is a calabash that has a -Magic in it. It has an axe in it also that you can use. And here is -food that will last for the longest voyage. It is a leaf, but if you -put it to your lips it will take away your hunger and your thirst. I -give you my skirt of feathers also; the touch of it will bring death to -your enemies.” Then his mo-o grandmother left him, and Au-ke-le was -upon the sea-shore with a calabash that had Magic in it, with the -leaves that stayed his hunger and his thirst, and with the skirt of -feathers that would destroy his enemies. And he had in his heart the -resolve to go to the land that his mo-o grandmother had told him about. - -In the meantime Iku-mai-lani, the kind brother, had gone back to his -father’s house. Iku asked what had happened to his favorite son. Then -Iku-mai-lani, weeping, told his father that the boy had been flung into -the pit where the mo-o was and that he feared the mo-o had devoured him -as she had devoured others. Then the father and mother of Au-ke-le -wept. - -As they were weeping he came within the house. His mother and father -rejoiced over him, and Iku-mai-lani hurried to give the news to his -brothers. They were building a canoe, and when the eldest brother heard -of Au-ke-le’s escape, and heard the sound of rejoicings in his father’s -house, he gave orders to have all preparations made for sailing and to -have the food cooked and every one aboard, that they might sail at once -from the land. - -It was then that Au-ke-le came up to where they were. He called out to -his kind brother, to Iku-mai-lani, and asked him what he might do to be -let go in the canoe with them. His brother said: “How can we take you -when it is on your account only that we are going away from the country -we were born in? We are going because you only of all of us have been -promised the kingdom and the glory that belongs to our father. And we -are going because we tried to kill you, and now are ashamed of what we -did.” - -Still Au-ke-le craved to be let go with them. Then the kind brother -said to him: “You cannot gain your way through us. But with our eldest -brother is a boy—a little son whom he is taking along, and for whom he -has a great love. If the child of our eldest brother should ask you to -come on board you will surely be let come.” - -Then Au-ke-le went to the canoe. And the little boy who was his eldest -brother’s son saw him and clapped his hands and called out to him, “My -uncle, come on board of the ship and be one of us.” - -Au-ke-le then went on board. The eldest brother, he who had been the -most angry with him, let Au-ke-le stay because his young son had -brought him on board. Au-ke-le then sent the men back to his father’s -house for the things that his grandmother had given him—for the -calabash with the Magic in it, and for the feather dress. The men -brought these things to him; then the paddlers took up their paddles; -the canoe went into the deep sea, and Au-ke-le and his brothers -departed from the land of Ku-ai-he-lani, the Country that Supports the -Heavens. - - - -They sailed far and far away, and no land came to their sight. All the -food they had brought in the canoe was eaten, and they no longer had -food or drink. Their men died of hunger and thirst. Au-ke-le’s brothers -went below, and they stayed in the bottom of the canoe, for they were -waiting for death to come to them. - -At last the boy who was the son of the eldest brother went down to seek -his father. He was lying there, too weak to move by reason of his -hunger and thirst. And Au-ke-le’s eldest brother said to his son: “How -pitiful it is for you, my son! For my own life I have no regret, for I -have been many days in the world; but I weep for you, who have lived so -short a time and have but so short a time to live. Here is all I have -to give you—a joint of sugar cane.” Then the boy replied, “I have no -need for food—my uncle Au-ke-le has a certain leaf which he puts to my -lips, and with that leaf my hunger and my thirst are satisfied.” His -father hardly heard what he said, so weak he had become. Then the boy -went back to Au-ke-le. - -And when he came before his uncle again tears were streaming down his -face. “Why do you weep?” Au-ke-le asked. “I am weeping for my father, -who is almost dead from hunger.” Au-ke-le said: “You too would have -died from hunger had I not come with you. I am hated by your father as -his most bitter enemy, but I would act as a brother acts. Now let us go -to where my brothers are.” - -So they went below. Au-ke-le went to each of his brothers and put the -leaf to their lips. It was as if each of them had got food and drink. -Their faintness went from them, and they were able to get about the -ship once more. - -Soon afterwards they came in sight of land; Au-ke-le knew that this was -the country that his mo-o grandmother had told him about. And, -remembering what he had been told about the dangers of this land, he -asked his brothers to let him take charge of the canoe, so that they -might avoid these dangers. His brothers said, “Why did you not build a -canoe for yourself, so that you might take charge of it and give orders -about it?” Au-ke-le said, “If you give me charge of the canoe, we shall -be saved; but if you take charge yourselves, we shall be destroyed.” -His brothers laughed at him. - -In a while they saw birds approaching the ship—four birds. Au-ke-le, -remembering what his mo-o grandmother had told him, knew that these -were the Queen’s brothers. They came and lit on the yards, and asked of -those below what they had come for. Au-ke-le told his brothers to say -that they had not come to make war and that they had come on a voyage -of sight-seeing. His brothers would not say this; instead they cried -out to the birds, “Ours is a ship to make war.” The birds flew back; -they told their sister Na-maka that the ship had come to make war. Then -the Queen put on her war-skirt and went down to the shore. - -Au-ke-le knew that all in the canoe would be destroyed. He took up his -calabash that had the Magic in it, and he threw it into the sea. As he -did this he saw the Queen standing there with her war-skirt on. She -took up her feathered standard and shook it in the air. Au-ke-le sprang -from the ship and swam after the floating calabash. Then the ship and -all who were on it disappeared: Na-maka the Queen made a sign, and they -were seen no more. - - - -And now Au-ke-le was left on the land that his grandmother had told him -about—the land of Ka-la-ke’e-nui-a-Kane, where the stars rest on the -tops of the mountains. He brought the calabash that had his Magic in it -and the skirt of feathers that his mo-o grandmother had given him, and -he rested under a tree by the sea-shore. - -The dog that was called Mo-e-la, the Day Sleeper, smelt his blood and -barked. And, hearing her dog bark, Na-maka the Queen came out of her -house and called to her four bird-brothers: “You must go and find out -what man of flesh and blood my dog is barking at.” But her four -brothers, being sleepy, said, “Send your two women-servants and let us -rest.” So the Queen sent her two women-servants to find out what the -dog was barking at. “And if it be a creature of flesh and blood, kill -him,” said the Queen. - -Then the two servants went towards the shore where Au-ke-le was -resting. But his Magic told him what was coming and what he should do. -“When they come you must call the servants by their names, and they -will be so abashed at a stranger’s knowing them that they will not know -what to do.” - -So when the Queen’s two women-servants came before him Au-ke-le called -out, “It is U-po-ho and it is Hua-pua-i-na-nea.” The two servants were -so abashed because their names were known to this stranger that they -stood there looking at each other. - -Then Au-ke-le called them to him, and they came, and they sat near him. -He asked them to play the game that is played with black and white -stones. He moved the stones, and as he moved them he chanted, and his -chant was to let them know who he was. - - - “This is my turn; your turn now; - Now we pause; the blacks cannot win; - The whites have won: - Nothing can break the boy from Ku-ai-he-lani.” - - -The servants knew then that he was from Ku-ai-he-lani, the Country that -Supports the Heavens. They said to him, “We were sent to kill you, but -we are going back to tell the Queen that in no place could we find a -creature of flesh and blood.” - -They returned, and they told the Queen that neither on the uplands nor -on the sea-shore, neither on the tops of the trees nor on the tops of -the cliffs, were they able to find a creature of flesh and blood. While -they were speaking the Queen’s dog came out and barked again. Her four -bird-brothers had rested, and the Queen sent them to search for the -creature of flesh and blood that the dog had barked at. - -Then the Magic in his calabash spoke again to Au-ke-le. “Four birds are -coming towards you. You must greet them and you must call them by their -names. They will be so abashed at their names being known to a stranger -that they will not know what to do.” - -As the four birds came towards him Au-ke-le called aloud: “This is -Ka-ne-mo-e, and I give greetings to him. This is Ka-ne-a-pua, and I -give greetings to him. This is Le-a-pua, and I give greetings to him. -And this is Ka-hau-mana.” The four bird-brothers were amazed to hear -their names spoken by a stranger, and they said to each other, “What -can we do with this man who knows our names, even?” And another said, -“He can take our lives from us.” And they spoke to each other again and -said, “We have one thing worthy to give to this man: let us give him -our sister, the Queen.” - -So the four brothers came to Au-ke-le, and they offered him the Queen -to be his wife. Au-ke-le was pleased; he told them that he would go to -the Queen’s house. - -The four bird-brothers went back to tell the Queen about the man who -was coming to her and to whom they had promised her. The Queen said, -“If he is such that he can overcome the dangers that are before him, I -will marry him, and he will be the ruler with me of the land of -Ka-la-ke’e-nui-a-Kane.” - -When the brothers had gone his Magic spoke again to Au-ke-le, and it -said: “When you go to the Queen, don’t enter the house at once, for -that would mean your death. If they offer you food in a calabash, don’t -eat it, for that would mean your death. The dog that is called Mo-e-la -will be set upon you, and if you overcome him the four brothers will -attack you. Eat the melons on the vines outside the house, and they -will be meat and drink for you.” - -After hearing the words that his Magic had said to him, Au-ke-le went -to the house of the Queen. He stood outside the door, and as he stood -there the Queen said to her women-servants, “Use your powers now and -destroy this creature of flesh and blood.” But when the servants saw -the man who knew their names, one changed herself into a rat and ran -into a hole, and the other changed herself into a lizard and ran up a -tree. - -Then Mo-e-la the dog came towards him; he opened his mouth wide and he -showed all his teeth. But when he was touched by the skirt that -Au-ke-le had been given, the dog was turned into ashes. And then the -Queen, on seeing the death of her watchdog, bowed down her head and -wept. - -She called upon her brothers to kill the stranger. But they were -abashed at his knowing their names, and they wanted to hide from him. -One turned himself into a rock and lay by the doorway, and another -turned himself into a log of wood and lay beside his brother, and the -third changed himself into a coral reef, and the fourth became a pool -of water. - -Food was brought to Au-ke-le, but he would eat none of it. He went to -the vine, and he ate the melons that were growing there, and he found -that the melons gave food and drink to him. And when the Queen and her -brothers saw him eating the melons they said to each other: “How -wonderful this man is! He is eating the food that we eat. Who could -have told him where to find it?” After that he won the Queen, and she -became his wife. - - - -But it was after his adventure with the bird Ha-lu-lu that Au-ke-le -knew that the Queen had come to love him and was inclined to be kind to -him. One day he was standing by the sea-shore, looking out to the place -where the canoe that had had his brothers on board was sunk, when a -great shadow came over where he was and covered the light of the sun. -He looked up, and he saw above him the outstretched wings of a great -bird. Immediately he picked up the calabash that had his Magic in it; -then the bird Ha-lu-lu seized him and flew off with him. - -The bird flew to a cave that was in the face of a great high cliff. He -stowed Au-ke-le there. And Au-ke-le, searching the cave, found two men -who had been carried off by Ha-lu-lu, the great bird. “We are two that -are to be devoured,” said the men. “What does the bird do when she -comes to devour us?” said Au-ke-le. “She stretches her right wing into -the cave and draws out a man. She devours him. Then she stretches her -left wing into the cave and draws out another man.” “Is the cave deep?” -Au-ke-le asked. “It is deep,” said the men. “Go, then,” said Au-ke-le, -“and make a fire in the depth of the cave.” - -The men did this. Then Au-ke-le opened the calabash that his mo-o -grandmother had given him, and he took out the axe that was in it. He -waited for the giant bird to stretch her wing within. When she did he -cut the wing off with his axe, and the two men took it and threw the -wing on the fire. The other wing reached in; Au-ke-le cut off the other -wing, too. Then the beak was stuck in, and Au-ke-le cut off head and -beak. - -After Ha-lu-lu the great bird had been killed, Au-ke-le took the -feathers from her head and threw them over the cliff. The feathers flew -on until they came to where the Queen was. She saw them, and she knew -them for the head feathers of the bird Ha-lu-lu, and she cried when she -saw them. - -When her brothers came to her she said, “Here are the head-feathers of -the bird Ha-lu-lu, and now there is no great bird to guard the Island.” -But her brothers said, “It is right that Ha-lu-lu should be killed, for -she devoured men.” They waited then to see what their sister would do -to Au-ke-le, who was in the cave. She brought the rainbow, the -short-ended rainbow that has only three colors, red, yellow, and green, -and she set it against the cliff. And by the bridge of the rainbow -Au-ke-le was able to get down from the cliff. - - - -When his wife and her brothers saw him come back they welcomed Au-ke-le -with joy. The Queen gave him her kingdom and everything else that was -at her command. And she sent a message to her uncles, who were in the -sky, to tell them that she had given her husband all her -possessions—the things that were above and below, that were on the -uplands and on the lowlands, the drift iron, the iron that stands in -the ground, the whale’s tooth, the turtle-shell, the things that grow -on the land, and the cluster of stars. All these things were his now. -But with all these things in his possession Au-ke-le was not satisfied, -for he thought upon the canoe that was sunken and on his brothers who -were all drowned. - -He dreamed of his brothers and of his young nephew; and, with the -thoughts that he had, he could not enjoy himself on the land that he -ruled over. And, seeing her husband so sad, sorrow for him entered the -heart of the Queen. He told her that he thought of the men who had come -with him and who were now dead. And when he spoke of what was in his -mind the Queen said: “If you have great strength and courage, your -brothers may come back to life again; but if your strength or your -courage fail, they will never be restored to life, and your own life, -perhaps, will be lost.” Then Au-ke-le said to the Queen, “What is it -that I must do to win them back to life?” And the Queen said: “You must -use all your strength and your courage to gain the Water of Everlasting -Life, the Water of Ka-ne. If you are able to gain it and bring it to -them, your brothers and your nephew will live again.” When Au-ke-le -heard this from the Queen he ceased to be sorrowful; he ate and he -drank, and he had gladness in his possessions. Then he said to the -Queen, “What way must I take to gain the Water of Everlasting Life, the -Water of Ka-ne?” His wife said: “I will show you the way: from the -place where we are standing you must go towards the rising sun, never -turning from the road that I set you on. And at the end of your journey -you will come to the place where you will find the Water of Everlasting -Life, the Water of Ka-ne.” - - - -When Au-ke-le heard this he put on his skirt of feathers that his mo-o -grandmother had given him; he took up the calabash that had his Magic -in it; he kissed his wife farewell; and he took the path from his house -that went straight towards the rising sun. - -After he had been on his way for a month the Queen came to the door of -her house, and she looked towards where he had gone. She saw him, and -he was still upon his way. At the end of another month she went out -again and looked towards where he had gone. He was still upon the path -that led to the rising sun. Another month passed, and she went and -looked towards where he had gone. No trace of her husband could she -see, and she knew that he must have gone off the path she had shown -him. She began to weep, and when her four brothers came before her she -said, “Your brother-in-law has fallen into space, and he is lost.” - -She then sent her brothers to bring all things and creatures together -that they might all mourn for Au-ke-le. They went and they brought the -night and the day, the sun, the stars, the thunder, the rainbow, the -lightning, the waterspout, the mist, the fine rain. And the grandfather -of the Queen, Kau-kihi-ka-malama, who is the Man in the Moon, was sent -for, too. - -But where indeed was Au-ke-le? - -He had left the straight line towards the rising sun; he had fallen -into space, and now he was growing weaker and weaker as he fell. But he -still had the calabash that had his Magic in it. He held it under his -arm; and now he spoke and asked where they were. His Magic said to him: -“We have gone outside the line that was shown to us, and now I think -that we shall never get back. There is nothing in the sky to help us or -to show us the way; all that was in the sky has gone down to the -earth—the night and the day, the sun and the stars, the thunder, the -rainbow, the lightning, the waterspout, the mist, the fine rain. No, I -can see no thing and no creature that can help us.” Au-ke-le asked, -“Who is it that is still up there?” His Magic replied: “Go straight and -lay hold upon him, and we may be saved. That is Kau-kihi-ka-malama, the -Man in the Moon.” - -The reason that Kau-kihi-ka-malama had not gone down to earth with the -others was that he had delayed to prepare food to bring down to the -earth, for he thought that there was no food there. He was just -starting off when Au-ke-le came up to him and held him tightly. “Whose -conceited child are you?” the Man in the Moon asked. “My back has never -been climbed, even by my own granddaughter, and now you come here and -climb over it. Whose conceited child are you?” “Yours,” said Au-ke-le. -“I will take you to earth, and my granddaughter Na-maka will tell me -who you are.” And so Kau-kihi-ka-malama brought Au-ke-le back to earth. -And when he reached the earth all the people there wept with joy to see -him. Then the sun, the day, the night, the lightning, the thunder, the -mist, the fine rain, the waterspout, and the Man in the Moon all -returned back to the heavens. - - - -But nothing would do Au-ke-le but to set out again to find the Water of -Everlasting Life, the Water of Ka-ne. So he started off from the door -of his house, and he went in a straight line towards the rising sun. -And in six months from the time he started he stood by the edge of a -hole at the bottom of which was the Water of Everlasting Life, the -Water of Ka-ne. - -He climbed over the shoulder of the guard, and the guard said to him: -“Eh, there! Whose conceited child are you? My back has never been -climbed over before, and now you come here and do it. Whose conceited -child are you?” “Your own,” said Au-ke-le. “My own by whom?” “My father -is Iku,” said Au-ke-le. “Then you are the grandson of Ka-po-ino and -Ka-mo’o-i-na-nea.” “I am.” “My greetings to you, my lord,” said the -guardian of the edge of the hole. - -Au-ke-le had to go deep down into the hole to get the Water of -Everlasting Life, the Water of Ka-ne. The guardian of the edge of the -hole warned him that he must not strike the bamboo that was growing on -one side, because if he did the sound would reach the ears of one who -would cover up the water. Au-ke-le went down. He came to a second -guardian, and he made himself known to him, claiming relationship with -him through Ka-mo’o-i-na-nea, his mo-o grandmother. This guardian told -him to go on, but he warned him not to fall into the lama trees that -were growing on one side, for if he did the sound would reach the ears -of one who would cover up the Water of Everlasting Life, the Water of -Ka-ne. - -He went on, and he came to the third guardian, and he made himself -known to him, claiming relationship with him through his mo-o -grandmother. This guardian told him to keep on his way, but he warned -him, above all things, not to fall into the loula palms, for if he did -the sound would reach one who would cover up the Water of Everlasting -Life, the Water of Ka-ne. - -At last he came before the fourth guardian. “Who are you?” he was -asked. “The child of Iku.” “What has brought you here?” he was asked. -“To gain the Water of Everlasting Life, the Water of Ka-ne.” “You shall -get it. Go to your grand-aunt who is at the base of the cliff. She is -the Old Woman of the Forbidden Sea. She is blind. You will find her -roasting bananas. When she reaches out to take one to eat, you take it -and eat it. Do this until all the bananas have been taken from her. -When she says, ‘What mischievous fellow has come here?’ take up the -ashes and sprinkle them on her right side, and then climb into her -lap.” - -Au-ke-le kept going and ever going until he came to where his -grand-aunt sat, roasting bananas—his grand-aunt, the Old Woman by the -Forbidden Sea. He took the bananas that she was about to eat; he -sprinkled her with ashes on her right side, and he climbed into her -lap. “Whose conceited child are you?” said the blind old woman. “Your -own,” said Au-ke-le. “My own through whom?” “Your own through Iku.” -When his grand-aunt heard him say this she asked him what he had come -for. He told her he had come for the Water of Everlasting Life, the -Water of Ka-ne. - -Then the Old Woman by the Forbidden Sea made up a plan by which he -might get the water. Ho-a-lii, he who watched above the water, had -hands that were all black, and no hands but his were permitted to take -up the Water of Ka-ne. His grand-aunt made Au-ke-le’s hands black, and -she showed him where to go to come to the water. - -Au-ke-le went there. He put down his blackened hands, and the guards -gave him a gourd of water. But this, as he had been told by the Old -Woman by the Forbidden Sea, was bitter water, and not the Water of -Everlasting Life. He threw the water out. He reached his hands down -again; and this time the Water of Ka-ne was put into his hands, the -Water of Everlasting Life. - -He took the gourd into his hands, and he ran back. But he fell into -loula palms as he ran on, and the sound came to the ears of Ho-a-lii, -who was the guardian of the water. Ho-a-lii listened, but it was two -months before another sound came to him. That was when Au-ke-le got -entangled in the lama trees that grew on the side of the hole that he -had to travel up. Ho-a-lii kept awake and listened. But no sound came -to him for two months more. Then he heard the rustling of the bamboo -trees that Au-ke-le had fallen into. He came in pursuit. But now -Au-ke-le was out of the hole and was flying towards the earth. Ho-a-lii -followed; but when he asked the watcher how long it was since one had -passed that way, he was told that a year and six months had gone by -since one came up through the hole. Ho-a-lii could not catch up with -one who by this time had gone so far; and Au-ke-le, with the Water of -Everlasting Life, the Water of Ka-ne, came back to the earth. - - - -He came to where his brothers and his nephew were drowned in the sea, -and he poured half of the Water of Ka-ne into the sea. Nothing came up -from the sea, and Au-ke-le sat there weeping. Then his wife came to -him, and she blamed him for pouring so much of the water into the sea. -Out of what was left she took water in her hands and poured it over the -sea. Then Au-ke-le looked. In a while there stood a canoe with men -climbing the masts, and folding the sails, and coiling the ropes. They -were his brothers. Au-ke-le greeted them, and his brothers knew him, -and they came to the land. - -Then Au-ke-le gave his brothers all his possessions. But they were not -satisfied to live on that land with him, and after a while they sailed -away for other lands. - -Then after long years Au-ke-le said to his wife: “My wife, we have -lived long together; I would not die in a foreign land, and I beg that -you will let me go so that I may see Ku-ai-he-lani, the country of my -parents.” - -He went, with his wife’s four brothers. And they went by a course that -brought them there in two days and two nights. Upon their arrival -Au-ke-le looked over the land; but he saw no people, and the sound of -birds singing or of cocks crowing did not come to him, and then he saw -that the land of Ku-ai-he-lani was all grown over with weeds. - -He came to the mouth of the cave where his mo-o grandmother used to be. -He shouted down to her, but no sound came back from her to him. He went -down. The coral of the floor of the sea had grown over her, and she was -not able to answer the call of her grandson Au-ke-le. - -He broke away the pieces of coral that were around her. He saw the body -of his mo-o grandmother, and it was reduced to a thread, almost. He -called her name, “Ka-mo’o-i-na-nea.” - -Ka-mo’o-i-na-nea said “Yes,” and she looked up and saw her grandson. -She greeted him and asked him what had brought him to her. “I came to -see you,” he said, “and to ask you where are Iku and the others.” - -“Iku fought with Ma-ku-o-ae,” his grandmother told him. When she said -that, Au-ke-le knew that Death and his father had met. - - - - - - - - -PI-KO-I: THE BOY WHO WAS GOOD AT SHOOTING ARROWS. - - -“What is the cause of all that shouting down there?” said Pi-ko-i to -his father, Ala-la the Raven. “They are playing olohu,” said Ala-la, -his father. “And how is that game played?” said Pi-ko-i. “It is played -in this way,” said his father. “There are two in the game; they roll a -disk of stone, and the crowd shouts for the one who rolls it farthest. -That is the reason of the noise down there.” “I will go down and look -at the games they are playing,” said Pi-ko-i. “You cannot go,” said his -father, “until after to-day.” - -Later on there was more shouting. “What are they shouting for now?” -said Pi-ko-i to Ala-la the Raven. “They are playing a game called pahee -now,” said Ala-la. “They slide a stick down a grassy slope, and when -the stick thrown by one slides farther than the stick thrown by another -the people all shout.” “I will go and watch this game,” said Pi-ko-i. -“You cannot go until after to-day,” said his father. - -The next day there was shouting again at the same place. “What is this -fresh shouting for?” said Pi-ko-i to Ala-la, his father. “They are -playing a game now called ko-ie-ie.” “How is that game played?” said -Pi-ko-i. “It is played in this way,” said his father. “A board is -smoothed and thrown into the river at a place near the rapids. It has -to float steadily in one place without going down the rapids. The one -whose board floats the steadiest without being carried over the rapids -wins. That is the game of ko-ie-ie.” “May I go down to watch that -game?” said Pi-ko-i. “You may go down and join in the game,” said his -father. - -Then Ala-la smoothed a board so that it would float steadily on the -water, and he gave it to his son Pi-ko-i. Pi-ko-i then went where the -crowd was; and this was the first time he had ever been with a crowd. - -He had a sharp face, and he had little bones, and he had hair that was -like a rat’s hair. When the crowd saw him they cried out, “A rat, a -rat! What is a rat doing amongst us?” Pi-ko-i did not mind what they -said; he went to where they were casting their boards on the current, -and he cast on it the board that his father had smoothed for him. - -It floated the steadiest of all the boards. It floated in one place -without being carried down the rapids. The crowd shouted for Pi-ko-i. -Then the other boys got jealous of him; they took his board, and they -flung it over the rapids. Pi-ko-i jumped after his board. He was -carried over the rapids and down to the sea. “A good riddance,” said -the boys to each other. “What business has a rat coming amongst us?” - -Pi-ko-i was carried out to sea. For two days and two nights he floated -on the currents of the ocean, and then he was washed up on the beach of -another Island. - -Now it happened that where he was washed up was near where his older -sisters, I-ol-e and O-pea-pea, lived with their husbands. A man came -down to the beach and found Pi-ko-i, and this man was Kaua, the good -servant of I-ol-e and O-pea-pea. “Where have you come from?” said Kaua -to Pi-ko-i when he found him on the beach, all wearied out, and weak -from hunger and the buffeting of the ocean. “From the sea,” said -Pi-ko-i. “Come with me,” said the good servant, and he brought the boy -to his sisters’ house. - -The servant spoke to the sisters and he said, “I found him lying on the -sand, and all he says is that he has come from the sea.” “Where are you -from? Where were you born, and who are your parents?” said the sisters -to him. Pi-ko-i answered: “I am from Wai-lua on the Island of Kau-ai; -Ala-la is my father, and Kou-kou is my mother.” - -When he told them this, the women of the house knew that the boy was -their brother. They sprang upon him, and they cried over him, and they -told him that they were his sisters. - -And then their husbands came home, and a great feast was prepared for -Pi-ko-i. A pig was killed, yams were made ready, and pig and yams were -put into the underground oven to cook. But while the cooking was being -done, Pi-ko-i left the house and wandered off to where there was a -crowd and where games were being played. - -The King and the Queen were at these games. It was a game of shooting -that was on; a man was shooting arrows at rats, and the King and the -Queen were making wagers on his shooting. - -It was a Prince who was shooting arrows at the rats—Prince -Mai-ne-le—and all thought that his aim was most wonderful. The King was -winning all her property from the Queen, for he was laying wagers all -the time on Mai-ne-le’s shooting. - -Pi-ko-i stood and watched the game for a while. After the Prince had -shot several arrows he said: “How simple all this is! Why, any one -could shoot as this man shoots.” When the Queen heard the stranger boy -say this, she said, “Could you shoot as well as the Prince?” “Yes, -ma’am,” said Pi-ko-i. “Then I will wager my property on your shooting,” -said the Queen. - -The King kept on staking his property on the Prince’s shooting, while -the Queen now staked hers on Pi-ko-i’s. Whoever should strike ten rats -with one arrow would win, and whoever should strike less than ten would -lose the match. Prince Mai-ne-le shot first. His arrow went through ten -rats, and all the people shouted, “Mai-ne-le has won, Mai-ne-le has -won! The stranger boy cannot do better than that!” But Pi-ko-i only -said, “How left-handed that man must be! I thought that he was going to -shoot the rats through their whiskers!” - -Prince Mai-ne-le heard what Pi-ko-i said, and he answered angrily: “You -are a deceiving boy. From the first day I began shooting rats until -this day, I have never seen a man who could shoot rats through their -whiskers.” “You will see one now,” said Pi-ko-i. - -Then bets were made as to whether one could shoot through rats’ -whiskers. These were new bets, and when they were all made, Pi-ko-i -made ready to shoot. But now the rats were all gone; not one was in -sight. Thereupon Pi-ko-i said a charm to bring the rats near: - - - “I, Pi-ko-i, - The offspring of Ala-la the Raven, - The offspring of Kou-kou: - Where are you, my brothers? - Where are you, O Rats? - There they are, - There they are! - The rats are in the pili grass: - They sleep, the rats are asleep: - Let them awaken; - Let them return!” - - -And when he said this charm the rats all came back. Pi-ko-i then let -his arrow fly. It struck ten rats, and the point of it held a bat. The -rats were all made fast by their whiskers. - -When Mai-ne-le saw this he said: “It is a draw. The boy shot ten rats, -and I shot ten rats.” The people all agreed with Mai-ne-le—it was a -draw, they said. But Pi-ko-i would not have it so. “The bat must count -as a rat,” he said. “I have killed, not ten, but eleven rats.” The -crowd would not agree. Pi-ko-i kept saying, “It counts as a rat -according to the old words: - - - “‘The bat is in the stormless season— - He is your younger brother, O Rat: - Squeak to him.’” - - -And when he said that, every one had to agree that the bat counted as a -rat and that Pi-ko-i had killed eleven rats with his single arrow. And -so he won the match against Prince Mai-ne-le. - -While the wagers were being handed over, Pi-ko-i slipped away. He went -back to his sisters’ house; he was there as the food was being taken -out of the oven. He sat down to the food; he would not let any one -speak to him while he ate. He ate nearly the whole oven-full. And when -he had finished that meal he was a changed boy: he was no longer -sharp-faced and small-boned; he still had hair like rat’s hair, but for -all that he was now a fine-looking youth. - -Shortly after this the King and Queen wanted to have a canoe built in -which they could sail far out on the ocean. The King went with his -canoe-builders into the forest, so that they might mark for -cutting-down a large koa tree. They came to a great tree. But before -they could put the axe to it two birds flew up to the very top of the -tree and then cried out in a loud voice, “Say, Ke-awe, you cannot make -a canoe out of this tree; it is hollow.” And then they cried out, “A -worthless canoe, a hollow canoe, a canoe that will never sail the -ocean.” - -When the King heard this he turned from the tree, and he and his -canoe-builders sought out another. They found another fine-looking -tree, but before they put an axe to it, the same two birds flew up to -the very top of it and cried out, “A worthless canoe, a hollow canoe, a -canoe that will never sail the ocean.” And to the top of every tree -that the King and his canoe-builders thought was a good-timbered tree, -the birds flew and made their unlucky cry, “A worthless canoe, a hollow -canoe, a canoe that will never sail the ocean.” - -Day after day the King and his canoe-makers went into the forest, and -day after day the birds flew to the top of every tree that they would -cut down. At last the King saw that he could get no canoe-making tree -out of the forest until he had killed the birds that made the unlucky -cry. - -So he sent for Prince Mai-ne-le to have him kill the birds while they -were crying on the tree-top. And he promised him, or any one else who -would kill the birds, his daughter in marriage and a part of the land -of his kingdom. - -Now when Kaua, the good servant, heard of the King’s offer he made up -his mind that the boy whom he had found on the sand should win the -King’s daughter and a portion of the land of the Island. So he went to -where Pi-ko-i was, and he told him all that he had heard. “And if you -are able to shoot birds as you are able to shoot rats,” he said, “you -will become son-in-law to the King and one of the great men of the -Island. But Prince Mai-ne-le is going to let fly his arrow at the -birds, and perhaps you will not want to match yourself with him,” said -he. - -When the servant said that, Pi-ko-i rose up from where he was sitting, -and he said: “I am going to shoot at the birds that make the unlucky -cry, and you must do this for me.” Thereupon he told Kaua that he -should make a large basket, and that he should tell every one that this -basket was for the safe-keeping of his idol. Into this basket he, -Pi-ko-i, would go and remain hidden there. And Kaua was to go with -Prince Mai-ne-le’s party, and he was to bring the basket with him, -being careful, though, to let no one find out that there was a man in -the basket. Kaua made the basket out of i-e vines, and Pi-ko-i went and -hid in it. Then Kaua took the great basket, and went and joined -Mai-ne-le’s party. - -The canoes made swift passage, for the evening breeze behind them sent -them flying, and by the dawn of the next morning they were able to make -out the waterfalls on the steep cliffs of the land where the forest was -that the King walked in. They landed. Kaua was able to get men to carry -the basket that had, as all supposed, his idol in it. They entered the -forest, and they came to where the King and his canoe-makers were. - -They were under a great koa tree. To mark it the men raised their axes. -As they did so the birds flew to the top of it and cried out their -unlucky cry: “Say, Ke-awe, you cannot make a canoe out of this tree. A -worthless canoe, a hollow canoe, a canoe that will never sail the -ocean!” - -As soon as the cry was heard Prince Mai-ne-le shot at them. His arrow -did not go anywhere near the birds, so high was the tree-top, so far -above were they. Then the King’s men built a platform that was half the -height of the tree. From the platform Mai-ne-le shot at the birds -again, and again his arrow failed to reach them. Then Pi-ko-i from the -basket whispered to Kaua. “Ask Mai-ne-le and ask the King why the birds -still cry out and why they have not been hit. Is it because Mai-ne-le -is not really shooting at them?” Kaua said all this to the King. Prince -Mai-ne-le, when he heard what was said, replied, “Why do you not shoot -at the birds yourself?” And then he said: “There are the birds, and -here is the weapon. Now see if you can hit them.” “Well,” said Kaua, “I -will ask my idol.” He opened the basket then, and Pi-ko-i appeared. He -had changed so much since he had eaten the feast in his sisters’ house -that no one there knew him for the stranger boy who had beaten -Mai-ne-le in the shooting-match before. - -And what he said made all of them amazed. He asked the King to have a -basin of water brought to the tree. It was brought. Pi-ko-i then stood -looking into the water. He saw the reflection of the birds that were on -the tree-top far, far above. He held his arms above his head; his arrow -was aimed at the birds whose reflection he saw in the water. He brought -the arrow into line with them; he let it fly. It struck both of them; -they fell; they came tumbling down. Into the basin of water they fell, -and the people, on seeing the great skill shown by Pi-ko-i, raised a -great shout. - -Then the canoe-makers got to work, and after many days’ labor they -hewed down the great tree. The canoe was built for the King and the -Queen, and they went in it and sailed on the ocean. Pi-ko-i was with -them when they made the voyage. But before that, they had given him -their daughter in marriage, and together with the girl they had given -him a portion of the land of Hawaii. Out of the portion that was given -him Pi-ko-i gave land to Kaua, and the good servant became a rich man. -And as for Mai-ne-le, he was made so ashamed by his second defeat by -young Pi-ko-i that he went straight back to his own land and never -afterwards did he shoot an arrow. - - - - - - - - -PAKA: THE BOY WHO WAS REARED IN THE LAND THAT THE GODS HAVE SINCE -HIDDEN. - - -Paka was reared in Pali-uli, the land that the gods have since hidden -from men. That land he did not leave until he went forth to wed the -fair woman whom one of his foster-fathers had found for him—the -Princess Mako-lea. - -But first I have to tell you about Pali-uli and the two men who found -it in the old days and brought the child Paka there. - -These two men were the brothers of Paka’s mother; they were both named -Ki-i, and one was called Ki-i the Stayer and the other was called Ki-i -the Goer. One night Ki-i the Stayer had a dream: in that dream a spirit -told him: “You must go to Pali-uli and live there, you and your -brother; it is a land in which you can live without labor and without -discontent.” He dreamed this dream for three nights, and, each morning -after, he told his dream to Ki-i the Goer. But Ki-i the Goer paid no -attention to the dream that was told him. And then the dream came to -Ki-i the Goer, and the same words were said to him by the spirit in the -dream: “You must go to Pali-uli and live there, you and your brother, -Ki-i the Stayer; it is a land in which you can live without labor and -without discontent.” - -Then Ki-i the Goer was all for going to the land of Pali-uli. Soon the -two brothers made preparations for going there. One night they went to -bed early; they woke up at the second crowing of the cock; then, in the -early dawn while it was still dark, they started off to seek Pali-uli, -the restful land. - -Guided by a spirit, they found Pali-uli. (No one will ever find it -again; it has since been hidden from men by the gods.) It was a level -land; it was filled with all things that men might desire: the mountain -apple there grew to be as large as the bread-fruit; the sugar-cane grew -until it doubled over, and then it shot up again; the bananas fell -scattering on the ground, ripe always; the pigs grew until their tusks -were as long as a pig is with us; the chickens grew until their spurs -were as big as eggs; the dogs grew until their backs could be made into -seats and cushions; there were fish ponds there, and they were stocked -with all the fish of the ocean except whales and sharks. Such was -Pali-uli when Ki-i the Stayer and Ki-i the Goer came into it. - -They lived there in great plenty and in much content for a while. Then -one day Ki-i the Goer said, “How strange it is that we have all these -things growing, and we have no one to leave them to!” Then Ki-i the -Stayer said: “We will take a young child and rear him up here, and let -him have some of the things that are growing in such plenty. Let us go -back to our sister’s now, and whatever young child she has, we will -take him back with us.” - -So they went back to their sister’s; they found Paka, the child who was -just born, and they took him back with them. Paka had no form at all -when he was born; indeed, he was just like an egg. Ki-i the Goer -wrapped him in a feather cape as they went travelling back to Pali-uli. -After ten days they unwrapped the feather cape, and they saw that the -child was becoming formed. When they looked at him again they saw that -he had become most beautiful, a child with a straight back and an open -face. Then he grew up, and his beauty was such that it lighted Pali-uli -day and night. - -And so he grew to be a youth. One day when they were looking on him, -Ki-i the Goer said to Ki-i the Stayer, “There is one thing wanting -now.” “And what is that?” asked Ki-i the Stayer. “A beautiful wife for -Paka.” Then Ki-i the Stayer said, “You must go search for a wife for -him.” - -Ki-i the Goer consented, and he started off to search for a wife who -would be beautiful enough to wed with Paka. He found one girl who was -very much admired. But when he looked her over he saw that her eyes -bulged like the nuts of the ku-kui. He passed her by. And then in the -land of Kau he heard of another admired girl. But when he looked her -over he saw that her lips were deformed. Her, too, he passed by, and he -went on in his search. And then, in the beautiful land of Kona, he -found Mako-lea, a Princess who was as faultless as the full moon. - -Ki-i the Goer went before the Princess and spoke to her of Paka. “Is he -as handsome as so-and-so?” said she to him. “So-and-so,” said he, “is -as the skin of Paka’s feet.” “Oh, bring him to me,” said the Princess. -“Bring me the youth you want to be my husband, and do not be slow.” -Then back to Pali-uli went Ki-i the Goer. - -They knew that they would have to leave the beautiful land with the -youth whom they had brought up there; Ki-i the Goer and Ki-i the Stayer -knew that, and they knew that they could never come back to it. They -wailed because of their great love for that land and for everything -that was in it. They kissed and they wept over everything in their -beautiful house. Then they committed Pali-uli to the charge of the gods -who had shown that land to them. And never since that day has Pali-uli -been seen by men. - -When they were ready for the journey to Kona, Ki-i the Goer stood up; -taking Paka by the hand, he left the house. But Ki-i the Stayer did not -move. His brother turned to him and said, “How strange of you to want -to remain when the youth whom we reared has to leave this place!” Upon -hearing his brother say this, Ki-i the Stayer stood up and left the -house. Then, with the youth whom they had reared, Ki-i the Goer and -Ki-i the Stayer left Pali-uli, the easeful land. - -Now the King of Kau-ai had long wanted to steal Mako-lea. He sent his -servants Ke-au-miki and Ke-au-ka to carry her off and bring her to him. -On the very day that Paka was to reach Kona, Mako-lea and her -attendants went down to the beach to join in the surf-riding. Standing -on her surf-board the Princess was carried with wonderful speed across -the reef and back to the beach. She brought her surf-board out again. -But this time Ke-au-miki and Ke-au-ka overturned her surf-board and -took her and carried her off to Kau-ai. - -When Paka came to Kona and found that Mako-lea had been taken away, he -took leave of Ki-i the Stayer and Ki-i the Goer. He asked Mako-lea’s -father for a small canoe, and a small canoe was given him. In it he -went over the sea until he came to the Island of Kau-ai. - -When he reached the Island he broke his canoe into small pieces, and he -left the pieces on the shore. Then he went into the land. Now the King -who had taken Mako-lea was a great thrower of the spear, a great boxer, -and a great man for asking and answering riddles. Paka had heard all -about him, and he was prepared to meet him. - -Down to the beach came the King with a great spear in his hand. “Who -shall have the first chance with the spear?” he cried out when he saw -Paka, “the stranger or the son of the soil?” “The son of the soil,” -answered Paka. - -When that answer was made the King threw his spear in the full belief -that it would go through the stranger, for he had never missed his -throw. As the spear neared him Paka moved; he moved aside ever so -slightly. He made a quick motion of his elbow outward, and he allowed -the spear to enter between his arm and his body. He closed his arm on -the spear as the wind whistled by, and the point of the spear quivered -where he held it. The spear was held for a moment; then Paka let it -fall down. - -The King was sure he had struck the stranger, and he uttered his -triumph in a chant. - - - “How could he stand against my spear? - It never misses what it is flung at! - Not the blade of grass, - Not the ant, not the flea! - How then could it miss the stranger, a man?” - - -But when he had uttered all this he saw Paka let the spear drop from -under his arm. The King looked on him with amazement, and he chanted -this: - - - “How did my spear miss the mark? - Was it pushed from its course by the southern storm? - Did a wind ward it off from him?” - - -He waited for the stranger to throw the spear back at him, but Paka did -not throw it. Then the King turned and went to his house. - -When Paka came before it he heard shouts within. “What is going on?” -Paka asked. “It is for a game,” said a by-stander. “Our King is engaged -in a boxing-match; he is winning, for no one can beat him.” Paka then -went within, and he found the place filled with people. The King, -seeing him, said, “Will the stranger join in a boxing-match?” “I know -something of that game,” said Paka, “but not much. I am willing to try -a bout with the son of the soil.” - -Thereupon they took up their positions. The King struck, and his blow -stunned Paka. Then Paka pulled himself together, and he struck. His -blow knocked the King down; he lay on the ground for a time long enough -to bake an oven of food. Then he rose up. He said, “That was a good -stroke; the stranger makes a real opponent.” - -Because Paka had not been defeated in the boxing-bout, he was given a -house and food and clothes. Soon afterwards the King sent a crier -through the country telling the people that they must all come to the -King’s house on the fourth day after to hear the riddles that the King -proposed. Now this crier had never been given any food except what -dropped from the King’s eating place; he had never been given any -clothes, either, and he looked fearful in his naked, unwashed, and -wasted form. No one would go near the man, or speak to him, or give him -anything. Such was the King’s crier. He had a loud voice, however, and -the people all heard what he cried out. - -He came along crying: “Every one is commanded to be in the King’s -presence on the fourth day from this to hear the riddles that the King -will propose. No man, woman, or child may stay at home except those who -are not able to walk.” - -As the crier came along, Paka looked out and saw him, and he said to -those who were with him, “Call that man in and give him something to -eat.” Those who were with him said, “No, we cannot do that; he is a -disgusting-looking man; no one can bear to be near where he is.” But -Paka still said, “Call him to us.” The crier was called over; he came, -but he was ashamed to stand before the people who had called him. - -Paka had the man wash himself. He gave him new clothes, and he bade him -sit down and eat. He ate until he was satisfied. Then said the King’s -crier: “I have travelled all around the Island, and no one has ever -given me food before. Now at last I have found out that pork and yams -and bananas are pleasant to the taste. How can I pay you for this?” - -And then the King’s crier said: “I will pay you by telling you the -answers to the riddles that the King will propose. He will ask you to -join in the game, and if you join and are not able to answer the -riddles, he will have you slain. But if you are able to answer them, he -will have to give you whatever possession of his you ask for. This is -the first riddle that he will ask: - - - “‘Put it all around from top to bottom, - Leave, and leave a place with nothing around.’ - - -The answer is a house, for the thatch goes around from top to bottom, -with a place not thatched for the doorway. And this is the second -riddle that he will ask: - - - “‘The men that stand up, - The men that lie down, - The men that are folded.’ - - -The answer to that, too, is a house, for the timbers stand up, the -beams lie down, the thatch is folded. If you have an answer for these -two riddles, you may join in the game, and the King cannot have you -slain.” - -The fourth day after this Paka went with the rest of the people to the -King’s house. The King saw him, and he called out, “Let the stranger be -seated here.” Paka went and sat near him. And then after a while the -King said, “Will the stranger join in the game?” - -“I will,” Paka said, “but you must tell me the conditions of the game.” -“These are the conditions,” said the King. “I have two riddles to give -out: if you enter the game and cannot answer them correctly, you will -be slain; if you can answer them correctly, you are free to leave my -land and to take with you any possession of mine that you choose.” “I -will enter the game,” said Paka. - -Then said the King: “This is the first riddle: - - - “‘Put it all around from top to bottom, - Leave, and leave a place with nothing around.’” - - -Paka waited. He waited, watching an oven that was being heated. If he -did not give the correct answer, he would be flung into that oven. When -the oven was all heated, he said: - -“It is a house. A house is thatched all around, with a place for the -doorway left open.” - -“Then answer my second riddle,” said the King, and he gave it out: - - - “The men that stand up, - The men that lie down, - The men that are folded.” - - -“The answer to that, too,” said Paka, “is a house. For the timbers of a -house stand up, the beams lie down, the thatch is folded.” - -“That is the answer, but who has told you?” cried the King. - -He was not able to have Paka killed, and he had to give him whatever -Paka chose to ask for. And Paka asked for the Princess Mako-lea who had -been stolen away from him. He asked for her, and he was brought into -another house. And there he beheld the Princess. And when he looked on -her he knew that when his foster-father had said that she was faultless -as the full moon he had spoken the truth. He took her back to Kona, to -the house of her father and her mother, and in Kona they were wed, Paka -and Mako-kea. And his two foster-fathers, Ki-i the Goer and Ki-i the -Stayer, married Mako-lea’s two attendants; and thereafter the two -elders lived so well that they almost came to forget Pali-uli, the -easeful land. - - - - - - - - -THE STORY OF HA-LE-MA-NO AND THE PRINCESS KAMA. - - -In Puna lived the Princess Kama, and she was so beautiful that two -Kings strove to win her—the King of Puna and the King of Hilo. They -sent presents to her mother and to her father and to herself. But Kama -never saw either of those Kings. She was sent to live in a house that -no one was permitted to enter except herself and her brother. “In a -while Kama will come to the height of her beauty,” her parents said, -“and then we will give her to be Queen to one of these Kings. But until -that time comes no one must speak to her.” And so, in a house that was -forbidden to every one else, Kama lived with only her young brother for -her companion. - -Far away, on the Island of Oahu, there lived a youth whose name was -Ha-le-ma-no. Every night he had a dream in which he met a beautiful -maiden who talked to him and whose name in his dream he knew. But when -he wakened up he could not remember what name she had told him to call -her by, nor what words they had said to each other. He remembered only -her beautiful form and face, the dress and the wreaths she wore, and -the scent that was in her dress. The youth became so that he could -think of nothing else except this maiden, and he wasted away because of -this thought that put every other thought out of his mind. Then it came -about that he would eat no food, and at last his fasting and his -wasting thought brought him near his death. - -But Ha-le-ma-no had a sister who had magical powers. Her name was -Lae-ni-hi. She was travelling with her other sisters when she saw -Ha-le-ma-no’s image in the sky, and she knew by that sign that her -brother was near his death. Her sisters wept for Ha-le-ma-no when they -saw that sign in the sky, but Lae-ni-hi uttered a magic spell, and -through that spell Ha-le-ma-no was brought back to life. - -Then she went and she visited her brother, and when she was with him -she asked what it was that had brought him so near his death. “It is -because of a maiden whom I dream of continually,” he told her, “that I -was near my death, and that I may come near my death again.” - -His sister asked him what the maiden was like, and he told her. “She is -tall and very beautiful, and she seems to be a Princess. She has a -wreath of hala on her head and a lei of lehua-blossoms around her neck. -Her dress is of scented tapa, and it is dyed red.” “It is in Puna,” -said his sister, “that the women wear the lehua lei, and have scented -tapa for their dresses.” - -Then she asked, “How do your meetings come about?” “When I fall -asleep,” said Ha-le-ma-no, “the maiden comes to me. Then she tells me -her name. But when I waken up I do not know the name I called her by.” - -He slept, and his wise sister watched over him. In his sleep he again -met the beautiful maiden. She heard him speak the dream-woman’s name. -It was Kama. Soon afterwards Ha-le-ma-no wakened from his sleep. - -“She is Kama, and of her I have heard much,” said his sister. “She is -very beautiful. But no one is permitted to come into the house where -she lives. And in a while, when she has reached the height of her -beauty, she will be given in marriage to the King of Puna or the King -of Hilo.” “Unless I can take her out of that forbidden house and away -from these two Kings,” said Ha-le-ma-no, “I shall surely die.” - -Then his sister promised him that she would strive to find some way of -bringing him and Kama together. He ate his food because she made that -promise, and he became well again. Then, that he might be able to -follow her travels, she told him of the signs she would show. “If it -rains here,” she said, “you will know that I have got as far as the -Island of Mo-lo-kai. If the lightning flashes, you will know that I -have reached the Island of Maui. If it thunders, I am at Kohala. And if -you see red water flowing, I have reached Puna, where your Princess -lives.” - -Ha-le-ma-no’s sister started off. Soon it rained; soon the lightning -flashed; soon thunder was heard; soon red water flowed. Lae-ni-hi had -come to Puna. - -When she came there she began to devise ways by which she could come to -the Princess in her forbidden house. She caused the wind to blow. It -aroused the sea from its repose, and the surf began to roll in on the -beach of Kai-mu. That was a place where the people used to go for -surf-riding. When they saw the surf coming in in great rollers they -began to shout. They got their surf-boards and prepared to ride in on -the rolling surf. - -When Kama’s brother heard the shouting he came down on the beach. He -saw the people riding the surf, and he went back to ask his sister’s -permission to ride the surf like the others. She came down to the beach -with him. And when she saw the surf coming in in such fine rollers she -too became excited, and she longed to go riding it. - -She allowed the first roller to come in until it reached the shore; she -allowed the second roller to come in; then the third. And when that -roller reached the shore she plunged in and swam out with her board to -the place where the rollers began to curve up. When she reached that -place she took the first roller that came along, and, standing on her -surf-board, she rode in on it. The people watching shouted in -admiration for her, so beautiful was her figure as she stood upon the -board that came racing in with the rolling surf. - -She rode the surf three times, and she was becoming more and more -delighted with the sport, when the wind ceased to blow and the surf -went down. Kama was left in shallow water. She looked down, and she saw -a bright fish in the water. And her brother, who was looking towards -her, saw the fish at the same time. He called out to her, “O my sister, -take up and bring to me the bright fish that is in the shallow water.” - -Now the fish was Lae-ni-hi, who had transformed herself. Kama put her -hands under her and took her up. She put the fish into a calabash of -water and gave her to her brother for a plaything. He carried the fish -with him, and in that way Lae-ni-hi came into the house that was -forbidden to all except the Princess and her brother. - -In the middle of the night she changed back into a woman, and she stood -above where the Princess lay. Kama wakened up and saw the strange woman -near her. “Where are you from?” the Princess asked. “I am from near -here.” “There is no woman who is like you anywhere near. Besides, no -one belonging to this place would come into this house, for all know -that it is forbidden.” “I have come from beyond the sea.” “Yes, now you -are telling me the truth.” - -Then Lae-ni-hi asked the Princess if she had ever met a youth in her -dream. The Princess would not answer when she asked this. “If you would -have me bring one to you, give me a wreath that you have worn, and a -dress,” said Ha-le-ma-no’s sister. Kama gave her a wreath that was -withered and one of her scented dresses. - -Lae-ni-hi went back to her brother. She showed him the wreath and the -dress that the Princess had worn. Upon seeing these things Ha-le-ma-no -was sure that his sister had been with the dream-maiden, and he rose up -to go at once to where she was. - -But his sister would not let him go without her. And before she would -go back to Puna she had toys and playthings made—toys and playthings -that would take the fancy of Kama’s young brother. She had wooden birds -made that would float on the waves; she had a toy canoe made and -painted red; in it there were men in red to paddle it; she had other -figures made that could stand upright; then she fixed up a colored and -high-flying kite. - -With the toys and playthings in their canoe, Ha-le-ma-no and Lae-ni-hi -started off for Puna. And when they drew near the shore Ha-le-ma-no let -the kite rise up. As it went up in the air the people on the beach saw -it, and they shouted. The Princess’s brother heard the shouts, and he -came out to see what was happening. - -When he saw the kite he ran down to the beach. He saw a canoe with two -persons in it, and one of them held the string of the kite. He called -out to them, “Oh, let me have the thing that flies!” Lae-ni-hi then -said to her brother, “Let the boy have it,” and he put the string of -the kite into the boy’s hand. Then the birds were put into the water, -and they floated on the waves. Then the toy canoe with its men in red -was let down, and it floated on the water. The boy cried out, “Oh, let -me have these things,” and Lae-ni-hi gave them to him. - -And then she put along the side of the canoe the standing figures that -she had brought. The boy saw them, and them he wanted too. Then -Lae-ni-hi said to him, “Are you a favorite with your sister?” “I am,” -the boy said; “she will do anything I ask her to do.” “Call her so that -she comes near us, and I will give you these figures.” The boy then -called her. “Unless you come here, sister,” he said, “I cannot get -these playthings.” - -Kama came near. Then Ha-le-ma-no saw that she had the very height of -the maiden whom he had seen in his dreams. “Are you a favorite with -your sister, and would she mind if you asked her to turn her back to -us?” Lae-ni-hi said. The boy asked his sister to turn her back, and -then Ha-le-ma-no saw how straight her back was. After this Lae-ni-hi -said, “Are you a favorite with your sister, and would she mind if you -asked her to show her face to us?” After that Kama stood facing the -canoe, and Ha-le-ma-no saw that this was indeed the maiden of his -dream. - -Then they met, Ha-le-ma-no and Kama. The Princess knew him for the -youth she had seen in her dreams. She let him take her by the hands and -bring her into the canoe. When they were in the canoe Lae-ni-hi paddled -it off. The people of Puna and the people of Hilo came in chase of -them. But by the power that Lae-ni-hi had, the canoe was made to go so -swiftly that those who followed were left far behind. - - - -After this the two Kings said to each other: “Yes, we have sent much of -what we owned to her and to her parents with the idea that one or the -other of us would get her for his wife. Now she has been carried off -from us. Let us make war upon those who have taken her, and punish them -for having carried her off.” - -And so the two Kings made war upon Ha-le-ma-no’s people. Ha-le-ma-no -and Kama had to flee away. And after enduring much suffering and much -poverty they came to the Island of Maui. There they lived; but instead -of living in state and having plenty, they had to dig the ground and -live as a farmer and a farmer’s wife. - -Near where they lived there was a beach, and people used to go down to -it for surf-riding. One day Kama went down to this beach. She took a -board and went surf-riding. And when she was racing in on the surf she -remembered how she had once lived as a Princess, and she remembered how -Ha-le-ma-no had come and had taken her away, and how she had nothing -now but a grass hut and the roots that she and her husband pulled out -of the ground. And then she was angry with Ha-le-ma-no, and she longed -to be back again in Puna. - -When she finished surf-riding and came in on to the shore she saw that -there were red canoes there—the canoes of a King. And then she saw -Hua-a, the King of Puna. He came to her, and he took her by the hands. -She went with him, leaving her husband, who was working in his fields. -But in a while she was sorry for what she had done, and she left Hua-a. -And after that Kama went wandering through the Islands. - - - -Now when Ha-le-ma-no knew that his wife had left him, he grew so ill -that again he was near his death. But again his sister saved him. Then, -when he was well, Ha-le-ma-no told his sister that he would learn to be -a fisherman, for he thought that if he were something else than a -farmer Kama would come back to him. - -His sister told him to learn to be a singer and a chanter of verses; -she told him that, if he had that art, he would be most likely to win -his wife back to him. Ha-le-ma-no made up his mind to learn the art of -singing and of chanting verses. - -When he was on his way to learn this art he passed by a grove at -Ke-a-kui. He went within the grove, and he saw the mai-le vine growing -on the ohia trees. Then he began to strip the vine from the trees and -make wreaths of it. He was sitting down making the wreaths when he saw -the top of the mountain Ha-le-a-ka-la, like a pointed cloud in the -evening, with other clouds drifting about it. And when he looked upon -that mountain he thought of the places where he and his wife had -travelled. And as he was thinking of her, his wife, who had been -wandering about that Island, came near where he was. She saw him and -she knew him; she came and she stood behind him. And then Ha-le-ma-no, -looking upon the mountain, was moved to chant these verses: - - - “I was once thought a good deal of, O my love! - My companion of the shady trees. - For we two once lived on the food from the long-speared - grass of the wilderness. - Alas, O my love! - My love from the land of the Kau-mu-ku wind, - As it comes gliding over the ocean, - As it covers the waves of Papa-wai, - For it was the canoe that brought us here. - Alas, O my love! - My love of the home where we were friendless, - Our only friend being our love for one another. - It is hooked, and it bites to the very inside of the bones.” - - -Kama was going to put out her hand to touch him, but, hearing him chant -this, she thought that he was in such sorrow that he would never -forgive her. She wept and she went away, leaving the place without -speaking to him. - -After that Ha-le-ma-no went on his way; he learned the art of singing -and of chanting verses. Afterwards, when he was very famous, it -happened that he was invited to a place where there were games and -singing. - -He came to that place; covered over with a mantle, he sat by himself, -and he watched those who came in. Many people came in, and amongst them -a woman who wanted to be a wife to Ha-le-ma-no—a woman of great riches. -But as Ha-le-ma-no looked towards this woman, he saw sitting there, in -all her beauty and her grace, his own wife Kama. They asked him to -chant to them. Then he remembered how he and she had lived together and -had wandered together in different places; and, remembering this, he -chanted: - - - “We once lived in Hilo, in our own home, - For we had suffered in the home that was not ours, - For I had but one friend, myself. - The streams of Hilo are innumerable, - The high cliff was the home where we lived. - Alas, my love of the lehua blossoms of Moku-pa-ne! - The lehua blossoms that were braided with the hala blossoms, - For our love for one another was all that we had. - The rain fell only at Le-le-wi, - As it came creeping over the hala trees at Po-mai-kai, - At the place where I was punished through love. - Alas, O my love! - My love from the leaping cliffs of Pi-i-kea; - From the waters of Wai-lu-ku where the people are carried under, - Which we had to go through to get to the many cliffs of Hilo, - Those solemn cliffs that are bare of people, - Peopled by you and me alone, my love, - You, my own love!” - - -And when she heard these verses Kama knew who the man was who chanted -them. She bowed her head, and she chanted: - - - “Alas, thou art my bosom companion, my love! - My companion of the cold watery home of Hilo. - I am from Hilo, - From the rain that pelts the leaves of the bread-fruit - of Pi-i-honua; - For we live at the bread-fruit trees of Malama. - Love is shown by the tears, - Love is the friend of my companion, - My companion of the thick forests of Pana-ewa, - Where you and I have trod, - Our only fellow-traveller our love. - Alas, O my companion, my love! - My love of the cold, watery home of Hilo, - The friendless home where you and I lived.” - - -And when she had chanted this, Kama looked towards Ha-le-ma-no, and she -saw that forgiveness was in his eyes. They stood up then, and they -joined each other. Then they went away together. - - - “You will surely see Hai-li, - Hai-li where the blossoming lehua trees - Are haunted by the birds, - The o-o of the forest, - Whose sweet notes can be heard at eventide.” - - -So they sang to each other as they went away together. - - - - - - - - -THE ARROW AND THE SWING. - - -Hi-ku lived on a peak of the mountain, and Ka-we-lu lived in the -lowlands. Ka-we-lu was a princess, but at the time when she was in the -lowlands she had no state nor greatness; she was alone except for some -women who attended her. Hi-ku was a boy; he had a wonderful arrow that -was named Pua-ne. - -One day Hi-ku took his arrow and he went down towards the lowlands. He -met some boys who were casting their arrows, and he offered to cast his -against theirs. He cast his arrow; it went over the heads of a -bald-headed man and a sightless man; it went over the heads of a lame -man and a large-headed man; it went across the fields of many men, and -it fell at last before the door of the girl Ka-we-lu. - -Her women attendants brought the arrow to her. Ka-we-lu took it and hid -it. Then Hi-ku came along. “Have any of you seen my arrow?” he said to -the women attendants. “We have not seen it,” they said. “The arrow fell -here,” said Hi-ku, “for I watched it fall.” “Would you know your arrow -from another arrow?” asked the Princess from her house. “Know it! Why, -my arrow would answer if I called it,” answered Hi-ku. “Call it, then,” -said the Princess. “Pua-ne, Pua-ne,” Hi-ku called. “Here,” said Pua-ne -the arrow. “I knew you had hidden my arrow,” said Hi-ku. “Come and find -it,” said the Princess. - -He went into her house to search for the arrow, and the Princess closed -the door behind him. He found the arrow. He held the arrow in his hand, -and he did not go, for when he looked around he saw so many beautiful -things that he forgot what he had come for. - -He saw beautiful wreaths of flowers and beautiful capes of feathers; he -saw mats of many beautiful colors, and he saw shells and beautiful -pieces of coral. And he saw one thing that was more beautiful than all -these. He saw Ka-we-lu the Princess. In the middle of her dwelling she -stood, and her beauty was so bright that it seemed as if many ku-kui -were blazing up with all their light. Hi-ku forgot his home on the -mountain peak. He looked on the Princess, and he loved her. She had -loved him when she saw him coming towards her house; but she loved him -more when she saw him standing within it, his magic arrow in his hand. - -He stayed in her house for five days. Every day Ka-we-lu would go into -one of the houses outside and eat with her attendants. But neither on -the first day nor the second day, neither on the third day nor the -fourth day, nor yet on the fifth day, did she offer food to Hi-ku, nor -did she tell him where he might go to get it. - -He was hungry on the second day, and he became hungrier and hungrier -and hungrier. He was angry on the third day, and he became angrier and -angrier. And why did the Princess not offer him any food? I do not -know. Some say that it was because her attendants made little of him, -saying that the food they had was all for people of high rank, and that -it might not be given to Hi-ku, whose rank, they said, was a low one. -Perhaps her attendants prevented her giving food to him, saying such -things about him. - -On the fifth day, when Ka-we-lu was eating with her attendants in a -house outside, Hi-ku took up his arrow and went angrily out of the -house. He went towards the mountain. Then Ka-we-lu, coming out of the -house where her attendants were, saw him going. She ran up the side of -the mountain after him. But he went angrily on, and he never looked -backward towards the Princess or towards the lowlands that she lived -in. - -She went swiftly after him, calling to him as the plover calls, flying -here and there. She called to him, for she deeply loved him, and she -looked upon him as her husband. But he, knowing that she was gaining on -him, made an incantation to hold her back. He called upon the mai-le -vines and the i-e vines; he called upon the ohia trees and the other -branching trees to close up the path against her. But still Ka-we-lu -went on, struggling against the tangle that grew across her path. Her -garments were torn, and her body became covered with tears and -scratches. Still she went on. But now Hi-ku was going farther and -farther from her. Then she sang to him aloud, so that he could not but -hear: - - - “My flowers are fallen from me, - And Hi-ku goes on and on: - The flowers that we twined for my wreath. - If Hi-ku would fling back to me - A flower, since all mine are gone!” - - -He did not throw back a flower, nor did he call out a word to her as -she followed him up the mountain ways. The vines and the branches held -her, and she was not able to get through them. Then she raised her -voice, and she sang to him again: - - - “Do you hear, my companion, my friend! - Ka-we-lu will live there below: - My flowers are lost to me now: - Down, down, far down, I will go.” - - -Hi-ku heard what she sang. But he did not look back or make any answer. -He kept on his way up the mountain-side. Ka-we-lu was left behind, -entangled in the vines and the branches. Afterwards he was lost to her -sight, and her voice could not reach him. - -He went up to the peak of the mountain, and he entered his parents’ -house. And still he was angry. But after a night his anger went from -him. And then he thought of the young Princess of Kona, with her deep -eyes and her youth that was like the gush of a spring. More and more -her image came before him, and he looked upon it with love. - -Now one day, when he was again making his way up the mountain-side, a -song about himself and Ka-we-lu came into his mind. It was a song that -was for Lo-lu-pe, the god who brings together friends who have been -lost to each other. - - - “Hi-ku is climbing the mountain-ridge, - Climbing the mountain-ridge. - The branch hangs straggling down; - Its blossoms, flung off by Lo-lu-pe, lie on the ground. - Give me, too, a flower, O Lo-lu-pe, - That I may restore my wreath!” - - -And singing this song he went up to his parents’ house. - -Strangers were in the house. “Who are they, and what have they come -for?” Hi-ku asked. “Ka-we-lu, the young Princess of Kona, is dead,” his -parents told him, “and these people have come for timbers to build a -house around her dead body.” - -When Hi-ku heard this, he wept for his great loss. And then he left his -parents and went seeking the god Lo-lu-pe, for whom he had made a song -on his way up the mountain. - -Now Lo-lu-pe was in the form of a kite, because he went through the air -searching for things that people needed and prayed to him to find for -them. And outside a wizard’s house Hi-ku saw the image of Lo-lu-pe, a -kite that was like a fish, and with tail and wings. Hi-ku went and said -his prayer to Lo-lu-pe, and then he let the kite go in the winds. - -That night Lo-lu-pe came to him in his dream, and showed him where -Ka-we-lu was; she had gone down into the world that Mi-lu rules -over—the world of the dead that is below the ocean. And Lo-lu-pe, in -his dream, told him how he might come to her, and how he might bring -Ka-we-lu’s spirit back to the world of the living. - -He was to take the morning-glory vines, and he was to make out of them -the longest ropes that had ever been made. And to each of the long -ropes he was to fix the cross-piece of a swing. Then he was to let two -swings go down into the ocean’s depths, and he was to lower himself by -one of them. And what he was to do after that was twice told to him by -Lo-lu-pe. - -Hi-ku went where the morning-glory vines grew; he got the longest of -the vines and, with the friends who went with him, made the longest of -ropes. Then, with his friends, he went out over the ocean; he lowered -the two longest ropes that were ever made, each with the cross-piece of -a swing fixed to it. Down by one of the ropes Hi-ku went. And so he -came to the place of the spirits, to the place at the bottom of the sea -that Mi-lu rules over. - -And when he came down to that place he began to swing himself on one of -the swings. The spirits all saw him, and they all wanted to swing. But -Hi-ku kept the swing to himself; he swung himself, and as he swung, he -sang: - - - “I have a swing, a swing, - And the rest of you children have none: - Whom will I let on my swing? - Not one of this crowd, not one.” - - -The spirit of Ka-we-lu was standing there beside Mi-lu, the King. Hi-ku -saw her amongst the crowd of spirits. But Ka-we-lu did not know Hi-ku. - -Mi-lu came to where Hi-ku was swinging. He wanted to go on the swing. -Hi-ku gave him the seat. Then the spirits began to swing him, and Mi-lu -was so delighted with the swinging that he had all the spirits pull on -the ropes to swing him—the ropes that were on the cross-piece and that -were for pulling. - -Then Hi-ku went to Ka-we-lu. “Here is our swing,” he said, and he -brought her where the second vine-rope was hanging. He put her on the -seat, and he began to swing her. And as he swung her he chanted as they -chant in the upper world, the world of the living, when one is being -swung: - - - “Wounded is Wai-mea by the piercing wind; - The bud of the purple ohai is drooping; - Jealous and grieved is the flower of the ko-aie; - Pained is the wood of Wai-ka; - O Love! Wai-ka loves me as a lover; - Like unto a lover is the flower of Koo-lau; - It is the flower in the woods of Ma-he-le. - The wood is a place for journeying, - The wild pili grass has its place in the forests, - Life is but a simple round at Ka-hua. - O Love! Love it was which came to me; - Whither has it vanished? - O Love! Farewell.” - - -He chanted this, thinking that Ka-we-lu would remember her days in the -upper world when she heard what was chanted at the swinging-games. But -Ka-we-lu did not remember. - -Then Hi-ku went on the swing. “Come and swing with me,” he said, when -he got on the seat. “Sit upon my knees,” he said, “and I will cover -myself with my mantle.” - -Ka-we-lu jumped up, and she sat upon Hi-ku’s knees. They began to swing -backward and forward, backward and forward, while Mi-lu, the King of -the Dead, was being swung by the spirits. Then Hi-ku pulled on the -morning-glory vine. This was a signal; his friends did as he had told -them to do; they began to pull up the swing. Up, up, came Hi-ku, and up -came Ka-we-lu, held in Hi-ku’s arms. - -But Ka-we-lu shrank and shrank as she came up near the sunlight; she -shrank until she was smaller than a girl, smaller than a child; until -she was smaller than a bird, even. Hi-ku and she came to the surface of -the ocean. Then he, holding her, went back in his canoe and came to -where, the timbers built around it, her body was laid. He brought the -spirit to the body, the spirit that had shrunken, and he held the -spirit to the soles of the body’s feet. The spirit went in at the soles -of the feet; it passed up; it came to the breast; it came to the -throat. Having reached the throat, the spirit stayed in the body. Then -the body was taken up by Hi-ku; it was warmed, and afterwards Ka-we-lu -was as she had been before. Then these two, Ka-we-lu and Hi-ku, lived -long together in a place between the mountain and the lowlands, and -they wove many wreaths for each other, and they sang many songs to each -other, and they left offerings for Lo-lu-pe often—for Lo-lu-pe, who -brings to the people knowledge of where their lost things are. - - - - - - - - -THE DAUGHTER OF THE KING OF KU-AI-HE-LANI. - - -The Country that Supports the Heavens, Ku-ai-he-lani, was where Maki-i -lived and ruled as King. He came to one of our Islands, and there he -took a wife. After a while he had to go back to Ku-ai-he-lani, and -before he went he said this to the woman he had married: “I know that a -daughter will be born to us. I would have you name the girl -Lau-kia-manu. If, when you have brought her up, she has a desire to -come to live with me, let her make the journey to Ku-ai-he-lani. But -she must come in a red canoe with red sails and red cords, with red -bailing-cups, and with men in red to have charge of it. And she must be -accompanied by a large canoe and a small canoe, by big men and by -little men. And give her these; they will be tokens by which I shall -know her for my daughter—this necklace of whales’ teeth, this bracelet, -and this bright feather cloak.” Maki-i then gave the tokens to his -wife, and he departed for the land of Ku-ai-he-lani. - -A child was born to the wife whom he had left behind, and she named the -child Lau-kia-manu. Meanwhile Maki-i in his own land had planted a -garden and had filled it with lovely flowers, and another garden and -had filled it with pleasant fruits, and had made a bathing pool; he -made the gardens and the pool forbidden places to every one except the -daughter who might come to him in Ku-ai-he-lani. And he had instructed -the guards about the tokens by which they would know Lau-kia-manu, his -daughter. - -The girl grew up under her mother’s care. As she grew older she began -to ask about her father—who was he and where had he gone to? And once -when she asked about him, her mother said to her: “Go to the cliff -yonder; that is your father.” The child went to the cliff and asked: -“Are you my father?” The cliff denied it and said, “I am not your -father.” The child came back and craved of her mother, again, to tell -her who her father was. “Go to the bamboo bush yonder,” said her -mother; “that is your father.” The child went to the bamboo bush and -said, “Are you my father?” “I am not,” said the bamboo bush. “Maki-i is -your father.” “And where is he?” said the child. “He has gone back to -Ku-ai-he-lani.” - -She went back and said to her mother, “Maki-i is my father, and he is -in the land of Ku-ai-he-lani, and you have hidden this from me.” Her -mother said: “I have hidden it because if you went to visit him -terrible things would befall you. For he told me that you should go to -him in a red canoe with red sails and red cords, with red bailing-cups, -and with men in red to have charge of it. And he said that you should -be accompanied by a large canoe and a small canoe, by big men and -little men. He gave me tokens for you to bring also, but there is no -use in giving you these, for you cannot go except in the canoes he -spoke of, and there is no way by which you can come by possessions that -denote such royal state.” - -So her mother said, but Lau-kia-manu still had thoughts of going to -Ku-ai-he-lani, where her father was King. She grew to be a girl, and -then one day she said to her mother, “I have no way by which I can come -into possession of canoes that would denote my royal state, but for all -that I will make a journey to Ku-ai-he-lani; I will not remain here.” -Her mother said, “Go if you will, but terrible things will befall you.” -And then her mother said: “Go on and on until you come to where two old -women are roasting bananas by the wayside. They are your grandmother -and your grand-aunt. Reach down and take away the bananas they are -roasting. Let them search for them until they ask who has taken them. -Tell them then who you are. When they ask ‘What brings you this way?’ -say, ‘I have come because I must have a roadway.’ When you say this to -them, your grandmother and your grand-aunt will give you a roadway to -Ku-ai-he-lani.” - -Lau-kia-manu left her mother and went upon her way. She came where the -two old women were by the wayside, and she did as her mother had told -her. “Whose offspring are you?” asked the old women. “Your own,” said -Lau-kia-manu, and she told them the name of her mother. “What brings -you, lady, to us here?” asked the old women. And the girl answered, “I -have come to you because I want a roadway.” - -Thereupon one of the old women said: “Here is a roadway; it is this -bamboo stalk. Climb to the top of it, and when it leans over it will -reach into Ku-ai-he-lani.” Lau-kia-manu went to the top of the bamboo -stalk and sat there. It began to shoot up. When it reached a great -height it leaned over; the end of it reached Ku-ai-he-lani, the Country -that Supports the Heavens. - -Lau-kia-manu then went along until she came to a garden that was filled -with lovely flowers. She went into it. There grew the ilima and the -me-le ku-le and the mai-le vine. She gathered the vines and the -flowers, and she twined them into wreaths for herself. And she went -from that garden into another garden. There all kinds of pleasant -fruits were growing. She plucked and she ate of them. She saw beyond -that garden the clear, cool surface of a pool. She went there; she -undressed herself, and she bathed in that pool. And when she was in the -water there, a turtle came and rubbed her back. - -She dressed, and she sat on the edge of the pool. And then the guards -who had been placed over the flower garden and the fruit garden and the -bathing pool came to where she was. “You are indeed a strange girl,” -they said to her, “for you have plucked the flowers and the fruit in -the gardens that are forbidden to all except the King’s daughter, and -you have bathed in the pool that is for her alone. You will certainly -die for doing these things,” - -The guards went to Maki-i: they told him about the strange girl and -what she had done. The King ordered that they should tie her hands and -stand guard over her all night, and that when the dawn came they should -take her to the sea-shore and slay her there. - -The guards took Lau-kia-manu; they tied her hands, they flung her into -a pig-pen, and they remained on watch over her all night. At midnight -an owl came and perched over where the girl lay. Then the owl called -out to her: - - - “Say, Lau-kia-manu, - Daughter of Maki-i! - Do you know what will befall you? - Die you will, die you must!” - - -To that the girl made answer: - - - “Wicked owl, wicked owl! - You are bad indeed, - Thus to reveal me: - Lau-kia-manu, Lau-kia-manu, - Daughter of Maki-i.” - - -The call of the owl and the answer of the girl came twice before the -guards heard them. Then they stood up and they listened. They heard the -call again, and they heard the answer of the girl within the pig-pen. -Then one of the guards said, “This must be Lau-kia-manu, the King’s own -daughter; we must tell him about it all.” But the other guard said: -“No. Lau-kia-manu, the King’s daughter, was to come in a red canoe, -having red sails, red cords, and red bailing-cups, with men in red in -charge, and with a large canoe, a small canoe, big men, and little men -accompanying it. This is a low-class girl; she has come with none of -these things.” The owl spoke again, and the girl made answer, and when -they heard what was said the guards agreed that they should go to the -King and tell him all that they had heard. - -The King went back with the two guards. The owl was still above the -pig-pen, and the girl still within it. The owl called out: - - - “Say, Lau-kia-manu, - Daughter of Maki-i! - Do you know what will befall you? - Die you will, die you must!” - - -And to that the girl made answer: - - - “Wicked owl, wicked owl! - You are bad indeed, - Thus to reveal me: - Lau-kia-manu, Lau-kia-manu, - Daughter of Maki-i.” - - -When the King heard this he went into the pig-pen. - -Now, after the guards had gone to inform the King of what they had -heard the owl flew down upon Lau-kia-manu; it clapped its wings over -the girl; it placed the necklace of whales’ teeth around her neck, it -placed the bracelet upon her arm, it put the cloak of bright feathers -around her. For this owl was really her grand-aunt, and it was to her -that Lau-kia-manu’s mother had given the tokens by which the girl was -to be recognized when she came into Maki-i’s kingdom. - -When her father broke into the pig-pen he saw her standing there with -the necklace of whales’ teeth around her neck, with the bracelet upon -her wrist, and with the cloak of bright feathers around her. He took -her up and he wept over her; he gave her the garden of flowers and the -garden of fruits and the bathing pool with the clear cool water. Then, -in a while, he brought Ula to her. - -Ula was a prince from Kahiki-ku, and he was as handsome as she was -lovely. What a sight it was to see them together, Lau-kia-manu and Ula, -the prince from Kahiki-ku! “What light is that in yonder house?” he had -said to her father on the night that he came to Ku-ai-he-lani, “That is -not a light,” said Maki-i; “it is the radiance of the woman who is -within.” He brought Ula into the house, and Ula and Lau-kia-manu met. - -For fifty days they were together. Then Ula had to return to his own -land, to Kahiki-ku. “You cannot go there unless you take me with you,” -said Lau-kia-manu. “You cannot come with me,” said Ula. “If you came -you would meet with terrible suffering at the hands of the Queen of -Kahiki-ku.” - -He went back to his own land. Lau-kia-manu remained in Ku-ai-he-lani, -but she was so overcome by her love for Ula that, every morning when -she saw the clouds in the sky drifting towards Kahiki-ku, she would -chant this poem: - - - “The sun is up, it is up: - My love is ever up before me: - Love is a burthen when one is in love, - And falling tears are its due.” - - -She would weep then. And when she found out that she could not put her -love away from her, either by night or by day, she went down to the -sea-shore and she wept there. Then, when her weeping was at an end, she -called out, “O turtle with the shiny back, O my grandmother of the sea, -come to me.” - -The turtle with the shiny back appeared. She opened her shell at her -back. Lau-kia-manu went within the shell. Then the turtle went under -the water. She swam under the sea, and she swam on and on until she -came with Lau-kia-manu to the land of Kahiki-ku. The girl stepped on -the sea-shore, and the turtle dived into the ocean and disappeared. -Lau-kia-manu went along by the sea-shore. She came to where there was a -fish pond that belonged to the Queen of Kahiki-ku. She stayed beside -the fish pond while she uttered a charm, saying: - - - “Ye forty thousand gods, - Ye four hundred thousand gods, - Ye rows of gods, - Ye assemblies of gods, - Ye older brothers of the gods, - Ye four-fold gods, - Ye five-fold gods, - Take away from me my beauty, make it hidden: - Give me the form of a crone, bowed and blear-eyed.” - - -And when she had said that, her beauty was taken away from her, and she -appeared as an old woman, bent and wandering, with a stick in her hand, -gathering sea-eggs. - -In the fish pond there were many kinds of silver fish. Lau-kia-manu -uttered a spell, and caused them all to disappear a minute after she -had seen them swimming about. Still she stayed near, dragging herself -here and there about the sea-shore. And while she was there, messengers -came to bring from the Queen’s pond silver fish for the Queen. - -There was not a single fish in the pond. When the messengers saw this, -they accused the old woman who was near by of having taken the fish out -of the pond. She made no reply to them. Then nothing would do the -messengers but to take her before the Queen and charge her with having -stolen the silver fish out of her pond. - -So they brought her before the Queen. “There is not a single fish in -your pond,” they said, “and we found this old woman near it, going up -and down.” The Queen said, “Nothing will happen to you, old woman, if -you will take as your name the name of my sickness.” The old woman said -that she would do that. Then the Queen named her Li-pe-wa-le, the name -of the Queen’s sickness; she let her stay in the house, and she gave -her food. - -So Lau-kia-manu became known as Li-pe-wa-le. In the Queen’s house she -did menial tasks. And into the house came the Prince who was to wed the -Queen. He was Ula. Once when she was lying on her mat asleep, Ula came -and kissed Lau-kia-manu. She wakened up and cried out, “Who is kissing -me?” The Queen heard her voice and said, “What is it, Li-pe-wa-le?” -Lau-kia-manu made no answer. We can see by what Ula did that he knew -his sweetheart of Ku-ai-he-lani in spite of her being transformed into -an old woman. - -One day the Queen went down to the sea-shore to bathe. She bade -Li-pe-wa-le stay within the house and decorate a dress that she was to -wear. Li-pe-wa-le did as she was ordered. But she worked so quickly on -the dress that she had it all done very soon, and she was able to -follow the Queen and her attendants down to the sea-shore. And on her -way she caused herself to be transformed back into her own shape, with -her own beauty. She passed the others by; she bathed near where the -Queen bathed, and the Queen and all her attendants were able to look -upon her. Then she dressed herself and hurried away. - -They all hurried after her; the Queen was angry that one who was more -beautiful than she was should be in her country. Lau-kia-manu went more -quickly than they did, and when they came to the Queen’s house she had -already transformed herself, and the only one they saw there was -Li-pe-wa-le, the old and withered woman. - -That night the Queen and her attendants and Ula the Prince went to -dance in a house that the Queen had built. She put on her beautiful -wreaths with the dress that Li-pe-wa-le had decorated for her. But she -ordered Li-pe-wa-le to stay within the house and decorate another -dress. - -There she stayed, and the sounds of the music and the dancing came to -her. And then the girl went without. She looked over to the house where -the dance was going on, and she uttered this charm: - - - “Ye forty thousand gods, - Ye four hundred thousand gods, - Ye rows of gods, - Ye assemblies of gods, - Ye older brothers of the gods, - Ye gods that whisper, - Ye gods that watch by night, - Ye gods that show your gleaming eyes by night, - Come down, awake, make a move, stir yourselves! - There is the house, the house.” - - -And when she uttered this spell the Queen, who was dancing, fell down -on the ground. Fire burst out all around the house. And then -Lau-kia-manu, in the light of the fires, in the light of her own -beauty, stood in the doorway of the house. Ula the Prince saw her -there. “Come to me, oh, come to me, beautiful woman,” he said. But -Lau-kia-manu made answer: “I will not go to you now, nor ever again. In -your own country you did not cherish me, but you left me to sorrow and -affliction. Now I go back to Ku-ai-he-lani.” So she left the burning -house, and she went down to the sea-shore. She called upon the turtle -with the shiny back, her grandmother of the sea; and the turtle came -and opened the shell on her back, and Lau-kia-manu went within it. And -she journeyed through the ocean, under the waves, and came back again -to the land of Ku-ai-he-lani, and there ever afterwards she stayed. - - - - - - -THE FISH-HOOK OF PEARL. - - -There are fish-hooks and fish-hooks, but the most wonderful fish-hook -that any one ever heard of was the fish-hook owned by Ku-ula. It was a -fish-hook of pearl-shell; and every time Ku-ula went fishing he took a -canoe, not five fathoms or eight fathoms in length, but ten fathoms, -and when he fished with that hook (Ka-hu-oi was the name it had) the -canoe would be filled up with the catch. - -And it was the finest of fish, the aku fish, that would rise to that -hook. He would let it down into the water, and the aku would throw -themselves into the canoe. Ku-ula was rich because of all the fine fish -he could catch with his pearl hook. It had been given to him by a bird -that was called Ka-manu-wai, and this bird would sit on the rail of the -canoe that Ku-ula went fishing in and eat some of the fish that Ku-ula -caught. - -One day when Ku-ula went fishing outside of Mamala the King of that -place went fishing there too. The King caught few fish, and none of -them were fine ones. He looked, and he saw Ku-ula fishing, and he saw -that the aku fish were jumping in hundreds around the hook that the -fisherman let down. His attendants told him of the pearl hook that was -called Ka-hu-oi, and the King made up his mind to have this hook. He -sent for Ku-ula, and he made him give up the hook that the bird -Ka-manu-wai had given him. - -After that Ku-ula caught no more aku fish; the bird Ka-manu-wai, not -getting the food it liked, flew away; its eyes were closed with hunger -where it roosted, and the place where that bird roosted is called -Kau-maka-pili, “Roosting with Closed Eyes,” to this day. And Ku-ula got -poorer and poorer, and he and his family got more and more hungry from -that day. - -And so it came about that when his child Ai-ai was born they had no -food for him. They let him float down the stream, putting him in just -above the place where the bird Ka-manu-wai roosted. The child floated -down; a rock in the stream held him, and there little Ai-ai stayed in -the shallow water. That very day the King’s daughter, who was then a -young girl, was bathing in the stream with her attendants. She found -little Ai-ai, and she took him to the King’s house; there Ai-ai grew -up, and he was tended by the King’s daughter while he was a child. - -When he grew up he was a strong and handsome youth. The King’s daughter -who had saved him came to love him; she would have him marry her, and -at last he and she got married. - -It happened that one day after they were married his wife was sick, and -she asked Ai-ai to get her some fish. He took a rod, and he went -fishing along the shore. He caught a few fish, and he brought them home -to her. After a while she was sick again, and she had a longing for -fish again. And this time she wanted the aku, the fine fish from the -depth of the sea. - -He told her then that he could not fish for aku unless he had a canoe -and a fish-hook of pearl. When she heard him say that, she remembered -that her father had a pearl fish-hook. So she went to the King, her -father. When she came before him, he said, “What is it you want, my -daughter?” She said, “A canoe for my husband, and a pearl fish-hook.” -He told her that her husband might take a canoe out of his canoe-shed, -and then he said to her, “I have a pearl fish-hook, and I will give it -to you for him.” - -So he gave a pearl fish-hook to his daughter, and she hurried home with -it. Now Ai-ai, since he had grown up, had known his father and had -heard how the King had taken away the hook Ka-hu-oi from him. So when -he saw the pearl fish-hook in his wife’s hands he was overjoyed; he -took it from her, and he got a canoe in the King’s shed, and he went -out to fish in the sea. - -A bird came down and watched the shining fish-hook that he held. It -rested on the rail of the canoe as he paddled out to sea. It watched -him lower the hook. Its eyes were half closed, but now it opened them -wide and looked down after the shining hook. This was the bird -Ka-manu-wai that had given the hook to his father, Ai-ai knew; now the -bird was going to eat plenty of the fine aku. - -But no aku came on the hook, and no aku dashed up on the canoe on -seeing the shining thing in the water. The bird closed its eyes again. -It gave a croak and then flew away. - -Ai-ai came back to his wife without any aku for her. Again she was -sick, and she begged Ai-ai again to get her the aku fish. “It may be,” -he said, “that the King has another pearl hook. Go to him once more and -ask him for one. Tell him that in the calabash in which he keeps the -fishing utensils that he used long ago there may be another pearl -fish-hook.” - -So again she went before the King. “I have come for a pearl fish-hook -so that my husband may go out and catch me the aku fish that I long -for.” “I gave the pearl fish-hook that I had.” “In the calabash in -which you keep the fishing utensils that you used long ago there may be -another pearl fish-hook.” - -The King ordered that this calabash be brought to him. He searched -amongst all the utensils that were in it, and at last he found the -pearl fish-hook that he had taken. He had left it there and had -forgotten it, for he had gone fishing only once after he had taken it -from Ku-ula. - -And now he gave the hook Ka-hu-oi to his daughter. She hurried home, -and she put the pearl hook into the hands of her husband Ai-ai. He went -straight down to the beach and took out the canoe and went fishing in -the place where his father used to go. As he went the bird Ka-manu-wai -flew down and lighted on the rail of the canoe. It opened wide its eyes -to watch him let down the shining hook. - -When he came to Mamala the aku began to jump to the hook. They threw -themselves up and into the canoe. They filled it up—even that -ten-fathom canoe was deep with them, and Ai-ai was hardly strong enough -to paddle it back. The bird Ka-manu-wai ate of the fish, and as it ate -the gleam came back into its plumage, and it was a wide-eyed, -strong-winged bird once more. - -It took the pearl fish-hook and flew away with it. But every day it -would come back with the hook when Ai-ai took out his canoe. The bird -guarded the hook and would never let it go into a stranger’s hands -again. Sometimes it would bring Ka-hu-oi to Ku-ula, Ai-ai’s father; for -the old man took to going out in his canoe again, and he would fish for -aku outside of Mamala. - - - - - - - - -THE STORY OF KANA, THE YOUTH WHO COULD STRETCH HIMSELF UPWARDS. - - -Kana and Ni-he-u were brothers. Ni-he-u was such a great warrior that -he would fight against a whole army without thinking about the odds, -and he was able to carry such a war-club that, by resting one end of it -in his canoe and putting the other end against a cliff, he could walk -from the canoe on to the land. Certainly an extraordinary man was -Ni-he-u. - -But if Ni-he-u was extraordinary, Kana was many times more -extraordinary. And what an extraordinary life Kana had! When he was -born he was in the form of a piece of rope—just a piece of rope! But -his grandmother (Uli was her name) took him to her house and reared -him. As he began to grow she had to have a special house built for him; -it had to be a very long house, a house that had to be lengthened out -as Kana kept growing. At last the house that Kana lived in stretched -from the mountains to the edge of the sea. - -The name of the mother of Ni-he-u and Kana was Hina. She was carried -away from her husband, the boys’ father. And the way Hina was carried -away was very remarkable. - -There was a Chief named Pe-pe’e who wanted to take Hina. He owned a -hill that was called Hau-pu. He lived on that hill; it was very -strange, but he was able to make that hill move about and do things for -him. I have heard that the hill was really a turtle, and that its real -name was Ka-honu-nunui ma-eleka. And if that was so, it is easy to see -how Pe-pe’e could get it to move about and do things for him. - -One of the things that it did for him was to carry off Hina, the mother -of Ni-he-u and Kana. The hill came across the sea from Mo-lo-kai to -Hilo, carrying Pe-pe’e and his people upon it. Hina saw the hill when -it came over to Hilo. It looked so fresh and so green that she thought -it would be nice to walk upon it. So she went over and she climbed up -Hau-pu. And then, all at once, the hill moved from Hilo and went over -to the Island of Mo-lo-kai. - -When Ni-he-u heard that his mother had been carried off he went to his -father and said: “Neither I nor you can get to her and bring her back. -Only Kana, my brother, can do that. You must go to him yourself, my -father, and ask him to do it. Don’t be afraid of him and run away if he -should turn and look at you. Just keep your eyes away from him, and -then you won’t be frightened.” After Ni-he-u had told him this, the -Chief, his father, went off to find Kana. - -When he came to where his son was living, Kana looked at him, and the -sight of Kana was so terrible that his father turned around and would -have run away. But Kana called to him and said, “What have you come -for?” “I have come to tell you that the mother of you two has been -carried off by Pe-pe’e, the Chief of the Hill of Hau-pu, and she is now -in Mo-lo-kai, and unless you, Kana, go to bring her back, no one can -bring her back.” - -When Kana heard this, he said, “Go and call all your people together -and order them to hew out a canoe by which we can get to Mo-lo-kai.” -The Chief then went back, and he sent out an order to his people: they -should gather together and hew out a great double canoe that would be -ten fathoms in length. His people did as they were ordered. Then they -thought that all was ready for the voyage to Mo-lo-kai. - -But when the double canoe was brought down to where Kana was, he just -stretched out his hand and laid it upon it, and the canoe sank out of -sight. Other canoes of the same length were hewn out. But Kana did the -same thing to them; he laid his hand on one after another of them, and -one after another they all sank down into the sea. His father and the -men of the Island were left without a canoe in which to make the voyage -to Mo-lo-kai. - -When the Chief told this to his son Ni-he-u, Ni-he-u said, “Then the -only thing to do is to go to Uli, my grandmother and Kana’s -grandmother, and ask her what we are to do about it.” The Chief went to -her. And when he came before Uli, she said, “What have you come for?” -“I have come for a canoe for Kana, in which he will be able to make the -voyage to Mo-lo-kai and fight Pe-pe’e, who lives on the hill Hau-pu, -and bring back Hina, my wife, to me.” - -And when he had told her that, Uli said: “There is only one canoe that -Kana can travel in; it is in Pali-uli, and it is buried there. Go, get -all your people together and send them off to get that canoe.” And Uli -chanted: - - - “Go, get it, - Go, get it, - Go, get the canoe: - The canoe that is covered with the cloak of the old woman; - The canoe that jumps playfully in the calm; - The canoe that rises and eats the cords that bind it: - Go, get it, - Go, get it, - Go, get the canoe.” - - -She told the Chief where to dig and how to dig for the canoe that would -bring Kana to Mo-lo-kai. - -So he took his men to Pali-uli, and there they all began to dig. The -men all thought that their labor would be in vain, for they never -expected that they would come by a canoe by digging for it. They worked -in the rain and under the thunder and lightning. And when they had dug -for the whole length of a day they came, first on the sticks at the bow -and stern of the canoe, and then the body of it. It was a great double -canoe. With much labor it was dragged down to the sea. - -Then Ni-he-u and Kana made ready to go aboard it with their father and -his people and sail over to the Island of Mo-lo-kai. And that night -Pe-pe’e’s wizard—Moi was his name—had a dream; he went to Pe-pe’e about -it. He told the Chief what he had dreamt, and it was this: - - - “A long man, a short man, - A stunted youth, a god-man. - The eyes touched the heaven, - The earth was o’ershadowed: - Such was my dream.” - - -And when Pe-pe’e asked him what the dream meant, he said: “It means -that the borders of Hau-pu will be broken and that the hill will fall -to pieces in the sea. Therefore, depart from this place now while your -death is still at a distance.” - -Pe-pe’e was very angry when his wizard told him this. “You are the one -that death is close to, you deceiving wizard. And if my hill is not -conquered in the coming fight, look out, for I shall kill you.” - -Then Pe-pe’e made preparations against the people who were coming -against him. He sent the plover, Ko-lea, and the wandering tattler, -Uli-li, to fly around and look out for Kana and Ni-he-u. And he told -them to go also to his warrior, the one who had charge of. the ocean, -Ke-au-lei-na-kahi the Sword-fish, and command him to pierce the canoe -that was coming and slay Ni-he-u and Kana. - -So Ko-lea the Plover, and Uli-li the Tattler, flew around until they -came to the place where Kana was lying. Said Ko-lea to Uli-li, “Let us -fly so high that we shall be out of reach of his long arms, and then -let us call out to him and tell him that he is going to be killed.” So -the plover and the wandering tattler, flying high, called out to Kana. -He lifted his hands to catch the birds; if he had not been lying down -he would have caught them, so high did his hands stretch up. The birds -went higher. But the wind that was made with the sweep of his arms sent -them far over the sea. There they hovered above Ke-au-lei-na-kahi the -Swordfish. “You are commanded to pierce the double canoe that is coming -over the ocean, and to kill Ni-he-u and Kana,” they said. - -Kana and Ni-he-u boarded the canoe. Kana folded himself into many -folds, but for all his folding he took up the full length of the canoe. -When they were halfway across they were met by Ke-au-lei-na-kahi the -Sword-fish. He smote the canoe with the sword that was in his snout. He -thought he could pierce it and then slay Ni-he-u and Kana. But Ni-he-u -stood up, and with his great war-club he struck at the Sword-fish. He -killed Ke-au-lei-na-kahi there and then, and after that there was no -one to guard the seas before them. - -So they came before where the hill Hau-pu was standing. Hau-pu rolled a -great rock towards the canoe. Kana was lying on the platform of the -canoe, and the people shouted that the rock was coming. “We shall be -killed, we shall all be killed,” they shouted. Then Kana stretched -himself out. He put out his hand, and he stopped the rock. He held the -rock with his right hand, and with his left hand he picked up a small -stone from the beach and placed it under the rock; that stopped it from -rolling any farther. It was stopped halfway down a steep cliff, and -there that rock is to be seen to this day. - -The canoe was saved and the people were saved from destruction. Then -Ni-he-u started off. He wanted to go by himself to the top of Hau-pu -and rescue his mother all alone. He did not know what I have already -told you, that the hill was really a turtle; it was, and it had -flippers on its sides; when it closed these flippers the hill would -rise up; it could keep on rising until it touched the sky. - -Around the house that was on the top of the hill there was a fence of -thick and wide leaves—they were thick enough and wide enough to keep -the wind from the Chief’s house. When Ni-he-u came up to this fence he -began to beat the leaves down with his great war-club. Then the wind -that was around the hill-top blew upon the house that was called -Ha-le-hu-ki. “What has caused the wind to blow on my house?” said -Pe-pe’e. “There is a boy outside with a club, and he has beaten down -your fence,” said his watchmen. “It is Ni-he-u, my brave son. He is -without fear,” said Hina. - -Then Ni-he-u came in. He took hold of Hina and started to carry her off -and down the hill. And as they were going Hina said, very foolishly: -“What great strength you have, my brave son! And who would have known -that all that strength is in the strands of your hair?” Ko-lea and -Uli-li heard what she said. They flew after them; they flew down, and -they held Ni-he-u by the hair. - -Then Ni-he-u had to put Hina down while he took up his club and fought -with the birds. They were drawing his strength away as they pulled out -of his head the strands of his hair. He struck at Ko-lea and Uli-li. -But while he was striking at them, Hina, frightened, ran back to the -Chief’s house. - -When Ni-he-u came down to the canoe he was questioned by Kana. “Where -is our mother?” “I had taken her; we were on our way when I was -attacked by two birds. I had to lay her down; then she was frightened, -and she ran back, and I could not go back to fetch her again, or all my -strength would have been drawn from me by the birds.” “Now you stay and -watch in the canoe while I go to rescue our mother,” said Kana. - -With that he stood up in the canoe and peeped over the hill Hau-pu. -Then Kana rose above the hill. He stretched himself until he was up in -the blue of the sky. The hill rose up too. Kana had to stretch himself -and stretch himself. And as he stretched himself he became thinner and -thinner. When he stood up in the blue of the sky his body was as thin -as the thread of a spider’s web. - -Now all that Ni-he-u could see of his brother was his legs, and he saw -them grow thinner and thinner as the days passed and Kana had no food. -Ni-he-u knew that Kana was starving. He shouted up to him, “Lie over -towards Kona, towards the house of Uli, our grandmother, and she will -give you something to eat.” - -It took three days for the words that Ni-he-u shouted to reach Kana. At -last he heard the words, and he stooped over the sea and over the -mountain He-le-a-ka-la. (It was then that he made the groove in the -mountain that is there to this day.) And so he reached to Kona, and he -put his head down at his grandmother’s door. - -There he stayed until Uli rose up in the morning. She went outside, and -there she saw Kana, her grandson. She began to feed him. She fed him, -and she fed him, and she fed him. He got fat in his body, and then the -fatness of his body began to reach down into his legs. Ni-he-u saw the -fatness coming on the legs that were in the canoe where he watched and -waited. - -Ni-he-u watched the legs getting fatter and fatter. But still he had to -wait, for his brother was doing nothing. Then he became angry, and he -made a cut in one of Kana’s legs. - -It was three days before the numbness of this cut reached up to Kana’s -head. At last it came to him, and then he spoke to his grandmother -about it. “It is because your brother Ni-he-u is angry with you because -you have not remembered him or your mother, but stay here all the time -feeding yourself, and he has made a cut in your leg.” Then his -grandmother said, “The hill keeps towering up, but if you rise up above -it, and then stoop over and break off the flipper on the right side -(for the hill is really a turtle, as I have told you), and then stoop -over and break off the flipper on the left side, it will not be able to -rise up any more, and you will then be able to conquer it.” - -When he heard that said, Kana arose once more. He extended himself up. -He towered over Hau-pu. Then he stooped over, and he reached down, and -he broke off the flipper that was on the right side. Again he stooped -over, and he broke off the flipper that was on the left side. And when -these two flippers were broken off the power went out of Hau-pu. It -rose no more. Then Kana stepped on the hill, and it broke to pieces. -The pieces fell into the sea. They were left there in the forms of -rocks and little hills. There they are to this day, and that is all -that is left of the hill that carried off Hina. - -The Chief Pe-pe’e was conquered, for he had no power after his hill was -destroyed. Kana and Ni-he-u took back their mother in the canoe, and -she lived ever afterwards with her own husband in her own house. But -Kana did not live there. He went to stretch himself in the long house -that went from the mountains to the edge of the sea. And this ends the -story of Kana’s victory over the hill Hau-pu. - - - - - - - - -THE ME-NE-HU-NE. - - -Ka-u-ki-u-ki—that was the name of the Me-ne-hu-ne who boasted to the -rest of his folk that he could catch the Moon by holding on to her -legs; Ka-u-ki-u-ki, the Angry One. - -The Me-ne-hu-ne folk worked only at night; and if one could catch and -hold on to the legs of the Moon, the night would not go so quickly, and -more work could be done by them. They were all very great workers. But -when the Angry One made his boast about catching the legs of the Moon, -the rest of the Me-ne-hu-ne made mock of him. That made Ka-u-ki-u-ki -more angry still. Straightway he went up to the top of the highest -hill. He sat down to rest himself after his climb; then, they say, the -Owl of Ka-ne came and sat on the stones and stared at him. Ka-u-ki-u-ki -might well have been frightened, for the big, round-eyed bird could -easily have flown away with him, or flown away with any of the -Me-ne-hu-ne folk. For they were all little men, and none of them was -higher than the legs of one of us—no, not even their Kings and Chiefs. -Little men, broad-shouldered and sturdy and very active—such were the -Me-ne-hu-ne in the old days, and such are the Me-ne-hu-ne to-day. - -But Ka-u-ki-u-ki was brave: the Me-ne-hu-ne stared back at the Owl, and -the Owl of Ka-ne stared back at the little man, and at last the bird -flew away. Then it was too late for him to try to lay hold on the legs -of the Moon that night. - -That was a long time ago, when the Me-ne-hu-ne were very many in our -land. They lived then in the Valley of Lani-hula. There they planted -taro in plants that still grow there—plants that they brought back with -them from Kahiki-mo-e after they had been there. It was they who -planted the bread-fruit tree first in that valley. - -Our fathers say that when the men-folk of the Me-ne-hu-ne stood -together in those days they could form two rows reaching all the way -from Maka-weli to Wai-lua. And with their women and children there were -so many of them that the only fish of which each of the Me-ne-hu-ne -could have one was the shrimp, the littlest and the most plentiful fish -in our waters. - -For the rest of their food they had hau-pia, a pudding made of -arrow-root sweetened with the milk of coco-nut; they had squash and -they had sweet potato pudding. They ate fern fronds and the cooked -young leaves of the taro. They had carved wooden dishes for their food. -For their games they had spinning-tops which they made out of ku-kui -nuts, and they played at casting the arrow, a game which they called -Kea-pua. They had boxing and wrestling, too, and they had tug-of-war: -when one team was about to be beaten all the others jumped in and -helped them. They had sled races; they would race their sleds down the -steep sides of hills; if the course were not slippery already, they -would cover it with rushes so that the sleds could go more easily and -more swiftly. - -But their great sport was to jump off the cliffs into the sea. They -would throw a stone off the cliff and dive after it and touch the -bottom as it touched the bottom. Once, when some of them were bathing, -a shark nearly caught one of the Me-ne-hu-ne. A-a-ka was his name. Then -they all swam ashore, and they made plans for punishing the shark that -had treated them so. Their wise men told them what to do. They were to -gather the morning-glory vine and make a great basket with it. Then -they were to fill the basket with bait and lower it into the sea. -Always the Me-ne-hu-ne worked together; they worked together very -heartily when they went to punish the shark. - -They made the basket; they filled it with bait, and they lowered it -into the sea. The shark got into the basket, and the Me-ne-hu-ne caught -him. They pulled him within the reef, and they left him there in the -shallow water until the birds came and ate him up. - -One of them caught a large fish there. The fish tried to escape, but -the little man held bravely to him. The fish bit him and lashed him -with its tail and drew blood from the Me-ne-hu-ne. The place where his -blood poured out is called Ka-a-le-le to this day—for that was the name -of the Me-ne-hu-ne who struggled with the fish. - -Once they hollowed out a great stone and they gave it to their head -fisherman for a house. He would sit in his hollow stone all day and -fish for his people. - -No cliff was too steep for them to climb; indeed, it was they who -planted the wild taro on the cliffs; they planted it in the swamps too, -and on cliff and in swamp it grows wild to this day. When they were on -the march they would go in divisions. The work of the first division -would be to clear the road of logs. The work of the second division -would be to lower the hills. The work of the third division would be to -sweep the path. Another division had to carry the sleds and the -sleeping mats for the King. One division had charge of the food, and -another division had charge of the planting of the crop. One division -was composed of wizards and soothsayers and astrologers, and another -division was made up of story-tellers, fun-makers, and musicians who -made entertainment for the King. Some played on the nose-flute, and -others blew trumpets that were made by ripping a ti-leaf away from the -middle ridge and rolling over the torn piece. Through this they blew, -varying the sound by fingering. They played stringed instruments that -they held in their mouths, and they twanged the strings with their -fingers. Others beat on drums that were hollow logs with shark-skin -drawn across them. - -It would have been wonderful to look on the Me-ne-hu-ne when they were -on the march. That would be on the nights of the full moon. Then they -would all come together, and their King would speak to them. - -And that reminds me of Ka-u-ki-u-ki, the Angry One. Perhaps he wanted -to hold the legs of the Moon so that they might be able to listen a -long time to their King, or march far in a night. I told you that he -kept staring at the Owl of Ka-ne until the bird flew away in the night. -But then it was too late to catch hold of the legs of the Moon. The -next night he tried to do it. But although he stood on the top of the -highest hill, and although he reached up to his fullest height, he -could not lay hold on the legs of the Moon. And because he boasted of -doing a thing that he could not do, the rest of the Me-ne-hu-ne -punished him; they turned him into a stone. And a stone the Angry One -is to this day—a stone on the top of the hill from which he tried to -reach up and lay hold upon the legs of the Moon. - -Perhaps it was on the very night which Ka-u-ki-u-ki tried to lengthen -that their King told the Me-ne-hu-ne that they were to leave these -Islands. Some of the Me-ne-hu-ne had married Hawaiian women, and -children that were half Me-ne-hu-ne and half Hawaiian were born. The -King of the Me-ne-hu-ne folk did not like this: he wanted his people to -remain pure Me-ne-hu-ne. So on a bright moonlit night he had them all -come together, men, women, and children, and he spoke to them. “All of -you,” he said, “who have married wives from amongst the Hawaiian people -must leave them, and all of the Me-ne-hu-ne race must go away from -these Islands. The food that we planted in the valley is ripe; that -food we will leave for the wives and children that we do not take with -us—the Hawaiian women and the half-Hawaiian children.” - -When their King said this, no word was spoken for a long time from the -ranks of the Me-ne-hu-ne. Then one whose name was Mo-hi-ki-a spoke up -and said: “Must all of us go, O King, and may none of us stay with the -Hawaiian wives that we have married? I have married an Hawaiian woman, -and I have a son who is now grown to manhood. May he not go with you -while I remain with my wife? He is stronger than I am. I have taught -him all the skill that I possessed in the making of canoes. He can use -the adze and make a canoe out of a tree trunk more quickly than any -other of the Me-ne-hu-ne. And none of the Me-ne-hu-ne is so swift in -the race as he is. Take my son in my place, and if it ever happens that -the Me-ne-hu-ne need me, my son can run quickly for me and bring me -back.” - -The King would not have Mo-hi-ki-a stay behind. “We start on our -journey to-morrow night,” he said. “All the Me-ne-hu-ne will leave the -Islands, and the crop that is now grown will be left for the women and -children.” - -And so the Me-ne-hu-ne in their great force left our Islands, and where -they went there is none of us who know. Perhaps they went back to -Kahiki-mo-e, for in Kahiki-mo-e they had been for a time before they -came back to Hawaii. But not all of the Me-ne-hu-ne left the Islands. -Some stole away from their divisions and hid in hollow logs, and their -descendants we have with us to this day. There are still many -Me-ne-hu-ne away up in the mountains, living in caves and in hollow -logs. - -But the great force of them left the Islands then. Before they went -they made a monument. Upon the top of the highest hill they built it, -carrying up the stones the night after the King had commanded them to -leave. The monument was for the King and the Chiefs of the -Me-ne-hu-ne—the monument of stones that we see. And for the Me-ne-hu-ne -of common birth they made another monument. This they did by hollowing -out a great cave in the mountain. The monument of stones on the top of -the mountain and the cave in the side of the mountain you can see to -this day. - -On the next moonlit night the Me-ne-hu-ne in their thousands looked and -saw the monuments they had raised. They were ready for the march as -they looked, men and women, half-grown men and half-grown women, and -little children. They looked and they saw the monument that they had -raised on the mountain. Thereupon all the little men raised such a -shout that the fish in the pond of No-mi-lu, at the other side of the -Island, jumped in fright, and the moi, the wary fish, left the beaches. -And then, with trumpets sounding, flutes playing, and drums beating, -the Me-ne-hu-ne started off. - - - -O my younger brothers, I wish there were some amongst us, the Hawaiians -of to-day, who knew the Me-ne-hu-ne of the mountains and who could go -to them. All the work that it takes us so long to do, they could do in -a night. Here we go every day to cut sandalwood for our King. We go -away from our homes and our villages, leaving our crops unplanted and -untended. We are up in the mountains by the first light of the morning, -working, working with our axes to cut the sandalwood. And we go back at -the fall of night carrying the loads of sandalwood upon our shoulders -the whole way down the mountain-side. Ah, if there were any amongst us -who knew the Me-ne-hu-ne or who knew how to come to them! In one night -the Me-ne-hu-ne would cut all the sandalwood for us! And the night -after they would carry it down on their shoulders to the beach, where -it would be put on the ships that would take it away to the land of the -Pa-ke. But only those who are descendants of the Me-ne-hu-ne can come -to them. - -A long time ago a King ruled in Kau-ai whose name was Ola. His people -were poor, for the river ran into the stony places and left their -fields without water. “How can I bring water to my people?” said Ola -the King to Pi, his wizard. “I will tell you how you can do it,” Pi -said. And then he told the King what to do so as to get the help of the -Me-ne-hu-ne. - -Pi, the wise man, went into the mountains. He was known to the -Me-ne-hu-ne who had remained in the land, and he went before their -Chief, and he asked him to have his people make a water-course for -Ola’s people: they would have to dam the river with great stones and -then make a trench that would carry the water down to the people’s -fields—a trench that would have stones fitted into its bed and fitted -into its sides. - -All the work that takes us days to do can be done by the Me-ne-hu-ne in -the space of a night. And what they do not finish in a night is left -unfinished. “Ho po hookahi, a ao ua pau,” “In one night and it is -finished,” say the Me-ne-hu-ne. - -Well, in one night all the stones for the dam and the water-course were -made ready: one division went and gathered them, and another cut and -shaped them. The stones were all left together, and the Me-ne-hu-ne -called them “the Pack of Pi.” - -Now King Ola had been told what he was to have done on the night that -followed. There was to be no sound and there was to be no stir amongst -his people. The dogs were to be muzzled so that they could not bark, -and the cocks and the hens were to be put into calabashes so that there -should be no crowing from them. Also a feast was to be ready for the -Me-ne-hu-ne. - -Down from the mountain in the night came the troops of the Me-ne-hu-ne, -each carrying a stone in his hand. Their trampling and the hum of their -voices were heard by Pi as he stayed by the river; they were heard -while they were still a long way off. They came down, and they made a -trench with their digging tools of wood. Then they began to lay the -stones at the bottom and along the sides of the trench; each stone -fitted perfectly into its place. While one division was doing this the -other division was building the dam across the river. The dam was -built, the water was turned into the course, and Pi, standing there in -the moonlight, saw the water come over the stones that the Me-ne-hu-ne -had laid down. - -Pi, and no one else, saw the Me-ne-hu-ne that night: half the size of -our men they were, but broad across the chest and very strong. Pi -admired the way they all worked together; they never got into each -other’s way, and they never waited for some one else to do something or -to help them out. They finished their work just at daybreak; and then -Pi gave them their feast. He gave a shrimp to each; they were well -satisfied, and while it was still dark they departed. They crossed the -water-course that was now bringing water down to the people’s taro -patches. - -And as they went the hum of their voices was so loud that it was heard -in the distant island of Oahu. “Wawa ka Menehune i Puukapele, ma Kauai, -puoho ka manu o ka loko o Kawainui ma Koolaupoko, Oahu,” our people -said afterwards. “The hum of the voices of the Me-ne-hu-ne at -Pu-u-ka-pe-le, Kau-ai, startled the birds of the pond of Ka-wai-nui, at -Ko’o-lau-po-ko, Oahu.” - - - -Look now! The others from our village are going down the mountain-side, -with the loads of sandalwood upon their backs. It is time we put our -loads upon our shoulders and went likewise. As we go I will tell you -the only other story I know about the Me-ne-hu-ne. - -There was once a boy of your age, O my younger brother, and his name -was Laka. As he grew up he was petted very much by his father and his -mother. And while he was still a young boy his father took a canoe and -went across the sea to get a toy for him. Never afterwards did Laka see -his father. - -He grew up, and he would often ask about his father. His mother could -tell him nothing except that his father had gone across the sea in a -canoe and that it was told afterwards that he had been killed in a cave -by a bad man. The more he grew up the more he asked about his father. -He told his mother he would go across the sea in search of him. But the -boy could not go until he had a canoe. “How am I to get a canoe?” he -said to his mother one day. - -“You must go to your grandmother,” said she, “and she will tell you -what to do to get a canoe.” - -So to his grandmother Laka went. He lived in her house for a while, and -then he asked her how he might get a canoe. - -“Go to the mountains and look for a tree that has leaves shaped like -the new moon,” said his grandmother. “Take your axe with you. When you -find such a tree, cut it down, for it is the tree to make a canoe out -of.” - -So Laka went to the mountains. He brought his axe with him. All day he -searched in the woods, and at last he found a tree that had leaves -shaped like the new moon. He commenced to cut through its trunk with -his little axe of stone. At nightfall the trunk was cut through, and -the tree fell down on the ground. - -Then, well content with his day’s work, Laka went back to his -grandmother’s. The next day he would cut off the branches and drag the -trunk down to the beach and begin to make his canoe. He went back to -the mountains. He searched and searched through all the woods, but he -could find no trace of the tree that he had cut down with so much -labor. - -He went to the mountains again the day after. He found another tree -growing with leaves shaped like the new moon. With his little stone axe -he cut through the trunk, and the tree fell down. Then he went back to -his grandmother’s, thinking that he would go the next day and cut off -the branches and bring the trunk down to the beach. - -But the next day when he went to the mountains there was no trace of -the tree that he had cut down with so much labor. He searched for it -all day, but could not find it. The next day he had to begin his labor -all over again: he had to search for a tree that had leaves like the -new moon, he had to cut through the trunk and let it lie on the ground. -After he had cut down the third tree he spoke to his grandmother about -the trees that he had cut and had lost sight of. His wise grandmother -told him that, if the third tree disappeared, he was to dig a trench -beside where the next tree would fall. And when that tree came down he -was to hide in the trench beside it and watch what would happen. - -When Laka went up to the mountain the next day he found that the tree -he had cut was lost to his sight like the others. He found another tree -with leaves shaped like the new moon. He began to cut this one down. -Near where it would fall he dug a trench. - -It was very late in the evening when he cut through this tree. The -trunk fell, and it covered the trench he had made. Then Laka went under -and hid himself. He waited while the night came on. - -Then, while he was waiting, he heard the hum of voices, and he knew -that a band of people were drawing near. They were singing as they came -on. Laka heard what they sang. - - - “O the four thousand gods, - O the forty thousand gods, - O the four hundred thousand gods, - O the file of gods, - O the assembly of gods! - O gods of these woods, - Of the mountain, the knoll, - Of the dam of the water-course, O descend!” - - -Then there was more noise, and Laka, looking up from the trench, saw -that the clearing around him was all filled with a crowd of little men. -They came where the tree lay, and they tried to move it. Then Laka -jumped out of the trench, and he laid hands upon one of the little -people. He threatened to kill him for having moved away the trees he -had cut. - -As he jumped up all the little people disappeared. Laka was left with -the one he held. - -“Do not kill me,” said the little man. “I am of the Me-ne-hu-ne, and we -intend no harm to you. I will say this to you: if you kill me, there -will be no one to make the canoe for you, no one to drag it down to the -beach, making it ready for you to sail in. If you do not kill me, my -friends will make the canoe for you. And if you build a shed for it, we -will bring the canoe finished to you and place it in the shed.” - -Then Laka said he would gladly spare the little man if he and his -friends would make the canoe for him and bring it down to the shed that -he would make. He let the little man go then. The next day he built a -shed for the canoe. - -When he told his grandmother about the crowd of little men he had seen -and about the little man he had caught, she told him that they were the -Me-ne-hu-ne, who lived in hollow logs and in caves in the mountains. No -one knew how many of them there were. - -He went back, and he found that where the trunk of the tree had lain -there was now a canoe perfectly finished; all was there that should be -there, even to the light, well-shaped paddle, and all had been finished -in the night. He went back, and that night he waited beside the shed -which he had built out on the beach. At the dead of the night he heard -the hum of voices. That was when the canoe was being lifted up. Then he -heard a second hum of voices. That was when the canoe was being carried -on the hands of the Me-ne-hu-ne—for they did not drag the canoe, they -carried it. He heard a trampling of feet. Then he heard a third hum of -voices; that was when the canoe was being left down in the shed he had -built. - -Laka’s grandmother, knowing who they were, had left a feast for the -Me-ne-hu-ne—a shrimp for each, and some cooked taro leaves. They ate, -and before it was daylight they returned to the mountain where their -caves were. The boy Laka saw the Me-ne-hu-ne as they went up the side -of the mountain—hundreds of little men tramping away in the waning -darkness. - -His canoe was ready, paddle and all. He took it down to the sea, and he -went across in search of his father. When he landed on the other side -he found a wise man who was able to tell him about his father, and that -he was dead indeed, having been killed by a very wicked man on his -landing. The boy never went back to his grandmother’s. He stayed, and -with the canoe that the Me-ne-hu-ne had made for him he became a famous -fisherman. From him have come my fathers and your fathers, too, O my -younger brothers. - -And you who are the youngest and littlest of all—gather you the ku-kui -nuts as we go down; to-night we will make strings of them and burn -them, lighting the house. And if we have many ku-kui nuts and a light -that is long-lasting, it may be that I will tell more stories. - - - - - - - - -THE STORY OF MO-E MO-E: ALSO A STORY ABOUT PO-O AND ABOUT KAU-HU-HU THE -SHARK-GOD, AND ABOUT MO-E MO-E’S SON, THE MAN WHO WAS BOLD IN HIS WISH. - - -Light it now. One ku-kui nut and then another will burn along the -string as I tell my stories. It is well that you have brought so many -nuts, my younger brother. - -At Ke-kaa lived Ma-ui and Mo-e Mo-e; they were friends, but no two men -could be more different: the great desire of one was to go travelling, -doing mighty deeds, and the great desire of the other was to sleep. -While Ma-ui would be travelling, Mo-e Mo-e would be sleeping. He was -called O-pe-le at first, but afterwards he was called Mo-e Mo-e because -no one before or since ever slept so much as he: he could keep asleep -from the first day of the month to the last day of the month; if a -thunder-storm happened, it would wake him up; if no thunder-storm -happened, he might go on sleeping for a whole year. - -Once he went off travelling. He had not gone far when he lay down by -the roadway and slept. While he was sleeping a freshet of water flowed -down and covered him with pebbles and brambles and grasses—covered all -of him except his nostrils. Then a ku-kui nut rested in his nostril and -began to grow. It grew tall; it began to tickle his nostril; and then -Mo-e Mo-e wakened up. “Here am I,” he said, “at my favorite pastime, -sleeping, and yet I am wakened up by this cursed ku-kui tree.” He -started off then to find his friend Ma-ui. - -He did not find Ma-ui. He found, however, a woman whom he liked, and he -married her and settled down in her part of the country. His wife had -much land, and Mo-e Mo-e went out and worked on it. He needed no more -sleep for a while, and he worked night and day until all the lands that -his wife owned were cleared and planted. Then one day he told her that -he would have to return to his own country. “And if something should -happen to prevent my coming back to you,” said he to his wife, “and if -a child should be born to us, name the child, if it should be a girl, -for yourself; but if it should be a boy, name him Ka-le-lea.” His wife -said she would remember what he told her, and Mo-e Mo-e started off on -his journey. - -On his way he felt sleepy, and he lay down by the roadside. He fell -into one of his long slumbers. He had been sleeping for ten days, or -perhaps for two less than ten days, when two men came along, and, -seeing him lying there, took him up and carried him on their backs to -where their canoe was moored. - -Now these were two men who had been sent out to find a man who might be -sacrificed to one of the gods in the temple. They were highly pleased -when they came upon one who could give them such little trouble. They -put Mo-e Mo-e in their canoe and brought him to the Island of Kau-ai. -He didn’t waken all the time they were at sea. They carried him to the -temple, and still he did not waken. Then they made ready to sacrifice -him to the god who was there. - -While they were waiting for the hour of the sacrifice, a thunder-storm -came. That made Mo-e Mo-e waken up. He saw where he was: and the pig -that was to be sacrificed, and the bananas, the fish, and the awa, were -beside him. He saw the two men who had taken him, squatting down with a -spear between them, and he heard what they were saying. They, like us -here, were telling a story. “And so,” said one, “Ka-ma-lo went on his -way.” Mo-e Mo-e listened, and he heard part of the story. - - - -Ka-ma-lo, a squealing pig upon his shoulder (said the second man), went -hurrying on his way. - -No man going into danger ever went so quickly as Ka-ma-lo did. And he -was going into great danger, for he was on his way to the cavern where -the Shark-God Kau-hu-hu had his abode. And you know, my comrade, that -if a man had ever ventured into that cavern before, he never came out -of it alive. - -He came to it. Before the cavern was the great sea. Inside of it were -Mo-o and Waka, the Shark-God’s watchmen. - -When they saw a man hurrying up to the cavern with a squealing pig upon -his shoulders, Waka and Mo-o shouted to him to go back. But Ka-ma-lo -came right up to them. “Our lord is away,” they said, “and it is lucky -for you, O man, that he is away. Fly for your life, for he will soon -return.” Ka-ma-lo would not go. He put down on the ground the pig which -he had brought. - -Waka and Mo-o ran here and there, beseeching Ka-ma-lo to go away. The -man would not go. “I have brought this pig as an offering to the -Shark-God,” he said, “and I will speak to him even if afterwards he -destroy me.” “It is now too late for you to get away,” said Waka, “for, -lo, our lord returns.” “Hide yourself in the cavern; tie up your pig, -and perhaps when our lord sleeps you will be able to get away,” said -Mo-o. They tied the pig, and they covered it up with seaweed; Ka-ma-lo -went into the cavern and hid behind one of the rocks. - -A great rolling wave came to the cavern; another came, and then -another. With the eighth roller the Shark-God came out of the ocean. -Ka-ma-lo looked out and saw him. And when he looked upon him he -trembled and drew himself farther into the depths of the cavern. - -The Shark-God transformed himself. He was now in the shape of a man, -but he was taller and broader than any two men that Ka-ma-lo had ever -seen. He came within the cavern, and Ka-ma-lo saw that he had still one -mark of the shark upon him: on his back and between his great shoulders -there were, as if made with tattoo, the lines of a shark’s opened -mouth. - -When he came within, Kau-hu-hu began to sniff. “I smell a man, a man,” -he said. Ka-ma-lo quaked with terror: the Shark-God, with his great -height and breadth, seemed fearful to the man. - -And still he moved about the cavern, and Mo-o and Waka, his watchmen, -ran this way and that way, striving to get him to give up his search. -There was a squealing outside. Kau-hu-hu stopped and ordered his -watchmen to bring to him the thing that squealed. They went outside and -came back with Ka-ma-lo’s pig. - -“A pig!” sniffed the Shark-God. “Then there must be a man about. Where -is he?” - -Then, in their terror, the two watchmen pointed to where Ka-ma-lo had -hidden himself. The Shark-God put down his two big hands and drew the -man up. - -“Man, I will eat you,” said the Shark-God. - -“I have brought this pig as an offering to you,” said Ka-ma-lo. “Do not -eat me.” - -Then Kau-hu-hu wondered at a man’s being so bold as to come within his -cavern with an offering for him. “Man, why have you come?” he said. - -Then said Ka-ma-lo: “Kau-hu-hu, you are a shark, but you are also a -god. I have come to ask you to avenge me upon a cruel King and a wicked -people. No one else is able to exact the vengeance that my soul craves, -and so I have come where no man ever ventured before—into your cavern -and into your presence.” - -“I am a shark, but I am also a god,” said Kau-hu-hu, “and if that King -and that people deserve the vengeance that you crave, it shall be -wrought upon them. But if they do not deserve that vengeance, I will -kill you and devour you for having come into my cavern.” - -“I will tell you why I crave vengeance on that King and on that -people.” And thereupon Ka-ma-lo told the Shark-God all that he had -suffered. - - - -The King of the land I live in (said Ka-ma-lo) is the owner of a drum, -and it is a drum that he had brought to him from far Kahiki. He would -not let any one strike on this drum but himself. He made a place for -the drum, a sacred enclosure that no one might go into. Now the King of -my land, Ku-pa, is a cruel King; indeed, so cruel is he that his people -have become cruel, for the kind and the gentle have fled away, and -those who have remained under his rule have become harder and harder. -And at last it has come about that no one will get angry at even the -worst thing that the King will do. - -I wish that I had fled from the land when others fled. But I had two -children, boys, and there was no place that I might have taken them to. -They used to play with the King’s children. Yesterday I went into the -forest to choose a tree that might be made into a new canoe, for I am -the King’s canoe-builder. And while I was away my two boys went towards -the King’s house. They came before the enclosure where the drum was -kept. The King’s children were not there to play with, and my two boys -played with each other for a while. - -Now and then they would stand before where the drum was placed, and -look at it. They did not know that Ku-pa was watching them—watching to -see what the children would do. - -At last the boys went into the sacred enclosure, and their going there -broke the law that the King had made. They sat down there, my two sons, -and they struck upon the drum. They could have struck upon it so that -the whole land would hear, or they could have struck so softly that the -noise would be only like the fall of rain upon leaves. And that was how -they struck the drum; the noise that they made was only a little noise -and like the falling of rain upon the leaves in the forest. - -But the King heard even that little sound; he came very softly up to -the enclosure. The boys looked around. They saw him standing there; his -eyes were hard as I have seen them, and his lips were cruel and -revengeful. He called for his executioner. The executioner came; he -slew my two boys in the enclosure where the King’s drum is kept. - -All that happened while I was in the forest. When I came back I went -into the enclosure where the King’s canoes are sheltered. I stood there -beside the great canoe that was painted red. I put my hands upon it, -for then I greatly rejoiced in this work of my hands. I put my hands -along the outrigger of the canoe. And then I looked down, and it seemed -to me that I saw a hand stretched out from under the canoe. - -I stooped down, and I looked under it. I saw two bodies with their -hands outstretched. I drew them out, and I saw that they were the -bodies of my sons. And when I looked upon them I knew that my sons had -been slain by the King’s executioner. - -I went away from the King’s house. I met many men, and I spoke to them, -telling them of the terrible thing that the King had done to me. But -each one I spoke to said: “Yes, such is Ku-pa, our King. He has not -dealt with you harder than he has dealt with others.” And when they -said this they looked at me; and I saw that their looks were hard, even -as the King’s. - -I went within my house, and I sat there thinking. To whom could I go -for vengeance on the King? Who would be powerful enough to avenge me -upon Ku-pa? And then I thought of you, Kau-hu-hu. You would be able to -avenge me, and no one else would be able. And so I made up my mind to -go to you—even to go into the cavern where no man had ever ventured -before, - -I took a pig as an offering, and I went hurrying on my way; no man -going into danger ever went so swiftly before. - - - -Mo-e Mo-e heard no more of the story then. He stood up. The two who -were guarding him were so startled that they did not lay hands on him. -He took up the spear that was between them, and he went off. - -Back to his wife’s he went, and he left the long spear with its edge of -shark’s teeth in the house. “I will have to make another journey,” he -said, “and if again anything should happen to me that will prevent my -coming back, and if a son is born to us, and if he should want to go in -search of me, give him the spear so that I may know him; and give him -the name that I told you.” - -He went to work in the fields again, and he worked day and night, and -his wife’s brother Po-po-lo-au and her servant Po-o were astonished at -the work he did. And then, on the very night that his son was born, -Mo-e Mo-e fell asleep. He slept for ten days and for another ten days. -His wife, her brother, and her servant tried to waken him; all they -could do could not waken Mo-e Mo-e, Then his wife shook him; she made -noises; she poured water on his eyes, but still he slept. Then she -said, “There is no doubt about it: Mo-e Mo-e is dead.” - -She called her brother and her servant, and she said to them: “The -Chief is dead. Wrap him up and carry him to the beach and cast him into -the sea; that is the best that one can do for a dead man.” Her brother -and her servant did as she ordered, and a wrap was put around Mo-e -Mo-e, and then he was carried down to the beach and cast into the sea. -Then Po-po-lo-au went home, and Po-o went home. - -His wife’s name was Ka-le-ko’o-ka-lau-ae, and concerning her and her -brother Po-po-lo-au and her servant Po-o a strange story is told. After -they had left what they thought was the dead body of Mo-e Mo-e in the -sea, Po-po-lo-au and Po-o went up the mountains to get timbers for the -roofing of a house. They were far from home, and the night came on dark -and rainy. Po-o wanted to go back to the house, but Po-po-lo-au would -not return through the dark and the rain. Nothing would do him but that -they should spend the night in a cave. - -So they went into a cave that no one had ever gone into before. And at -Po-po-lo-au’s desire they lighted a great fire to keep themselves from -the cold. And then, although there were things in the cave that they -should have been fearful about, they both went to sleep. - -In the middle of the night Po-po-lo-au was startled by something that -he thought was happening. He wakened up, and he saw that the fire was -burning Po-o. He called him, but the servant would not waken up. He -went to him and tried to rouse him, but still he would not awaken. The -fire, which had been burning the man’s feet, went farther up his body. -Po-po-lo-au lifted him and tried by every way to bring him to -wakefulness, but there was no stir from Po-o. Then, when the fire had -burned up to his neck, Po-po-lo-au let him lie there and ran out of the -cave. He ran towards a hill. When he reached the top of it he heard a -voice calling to him, “Wait until I come to you, and we will go home -together.” He looked back, and he saw a head with fire streaming out of -it coming up the hill after him. - -He ran to the valley, and the head rolled down the hill after him. He -looked back, and he saw tongues of fire shooting out of the rolling -head, and he became more frightened than before. He ran on and on. -Through many valleys he raced, and always the head raced behind him. He -reached the plain, and then he could hardly go on because of the terror -he was in. - -It happened that at that time a wizard was walking with his friends -along that plain. “Do you see the person who is coming towards us?” he -said. “If he is not caught until he comes up to us, he will be saved. -But if he is caught before that, I do not know what will happen to -him.” As he said that, Po-po-lo-au came running up to them; and then -the head did not come any nearer. - -Po-po-lo-au told the wizard all that had befallen him. Then he went to -his sister, the wife of Mo-e Mo-e. She asked about her servant, and he -told her of how he had been burned and how his head had chased him. - -Then the wizard came into the house. “I have come to you,” he said, -“because I fear you may be burned. The head that chased this man will -come here. It will want to come within and stay in the house, but do -not ask it to come in, or you will come into its power. It will ask you -to go outside to it, but do not go out. It will ask you to send your -child out to it, but do not send him out.” - -And then he said: “When you hear a whistle outside, it will mean that -the head is near. Then move into a corner of the house and keep very -still. When the outside is all lighted up you will know that it has -come, and when the inside is lighted up you will know that it has -entered the house.” - -The woman stayed within the house, and about the middle of the night -she heard a whistle outside; then all outside was lighted up, and the -voice of Po-o called to her asking her to come without. “I will not go -outside, for it is raining,” she said. “There is no rain,” said the -voice of Po-o. - -Then the voice spoke again and said to her, “Send out to me your little -child.” And the voice went on to say: “I have what your child liked -well—ripe bananas. Send him out to me, and I will give them to him.” - -“I will not send him out to you,” the woman said, “for the child is now -asleep.” - -Then the head came within the house, but the woman had hidden herself -and was not to be found. The wizard stole in; he drew the woman out of -the house, and he closed the door. The head called out: “Do not close -the door on me; I wish to come outside.” But those outside blocked up -the door and would not let it out, for they knew that what was within -the house was the demon of the cave that had gone into the man’s head. -Then fire burst out in the house; there were twelve loud sounds; the -head was shattered, and after that there was nothing ever seen of it. -And that is the strange story about Po-o. - - - -And now we can speak of Mo-e Mo-e, or at least we can speak of Mo-e -Mo-e’s son. He grew up with a stepfather, for his mother had married -again. Now, the stepfather was not always kind to Mo-e Mo-e’s son, and -the boy was often punished by him. - -One day he said to his mother: “I will go in search of my real father.” -“Your father is dead and in the sea,” said his mother. “Perhaps he is -not,” said the boy. “I will go in search of him, and I will bring with -me the spear that my father left for me.” - -So he started off in search of Mo-e Mo-e, his father. Now when Mo-e -Mo-e had been flung into the sea long before, he had gone down to the -bottom. He lay there, for his slumber was still deep. The fish bit at -him, but they did not awaken him, and the salt of the deep sea went -into his skin. Still he lay there asleep. Then a thunder-storm came. He -wakened up. He went to the surface of the sea. Then he swam to the -shore. - -He had been made bald by the salt water that had got into his skin. His -skin had been scraped off by the bites of the fishes. He crawled to a -pig-pen, and there he lay down. From that place he crawled to another -place. There a wizard found him; he gave Mo-e Mo-e medicine that cured -him. - -Then he went back to his own home, to the place that he had first come -from. He went on no more trips after that, and he took to sleeping like -an ordinary man. - -And now his son, with the great spear of dark-red wood with the ridges -of shark’s teeth upon it, went off in search of him. He came to the -Island where Mo-e Mo-e had lived when his name was O-pe-le. He went -down into the valley where O-pe-le had had his farm. - -The boy came to a field where a man was planting taro. He sat down to -watch the man, holding the spear in his hands. Two men came along. -Seeing the spear that the boy held, they stopped and looked at it. “Is -it not like the spear we carried when we took away the man who slept -all the way in our canoe and all the time on the black stones of the -temple?” one said to the other. “It is the very same spear,” said the -other. “You laid it down, and I was looking at it while I was telling -you the story of Ka-ma-lo, who went to the cave of the Shark-God.” “I -never heard the rest of that story,” said the first man, “and I should -like to hear it.” - -The two sat together, and then the man who had been telling the story -that Mo-e Mo-e had heard, went on. - - - -When Ka-ma-lo had told him all that had happened, the Shark-God said to -him: “Go back to Ku-pa’s country and live there with his people. But -make ready a great offering for me—an offering of black pigs, white -fowl, and red fish—and when the new moon comes take the offering into -the temple enclosure, and stay there until you see a cloud coming over -the mountains of La-na-i. And when you see that cloud, leave the temple -enclosure and get into your canoe and go out to sea.” So Kau-hu-hu -said; then he lay down in the cavern and went to sleep. Ka-ma-lo did -not stay any longer; he went quickly out of the cavern. - -He went back, and he lived for a while under the cruel King who had -destroyed his children and amongst the hard people that the King ruled -over. He began to put together the offering for Kau-hu-hu the -Shark-God; and by the time he had got all the black pigs and all the -white fowl and all the red fish, the new moon had come. - -He took his offering to the temple enclosure; he left the black pigs -and the white fowl and the red fish within, and he stood upon the black -stones, and he looked towards the mountains of La-na-i. - -He heard the King beating upon his drum: it was to summon all his -people to him. He heard the sound of the drum, but he did not go -towards the King’s house; he stood upon the black stones that made the -temple enclosure, and he watched and he waited, moveless as the stone -that he stood on. Louder and louder beat the King’s drum. The people -all gathered at his house. Then Ka-ma-lo saw a speck of cloud over the -mountains of La-na-i. He watched, and he saw it coming nearer and -nearer. He left the place that he had been watching from, and he went -to the beach. - -As he went he saw the crowd of people that were gathered together by -the King’s drum. They called to him, but he went past them. He came to -the beach, and he pushed but in his canoe. - -When he looked back he saw that the end of the rainbow was now resting -on the temple enclosure, and he knew that the Shark-God had set a guard -on the offering that he had left there. The cloud was coming nearer, -and it was growing bigger and bigger as it came. It made a darkness -over all the land. - -Ka-ma-lo paddled beyond the reef, and he went far out to sea. Out of -the darkness that covered the land there came a fearful storm: down -poured the rain; the trees in the forest cracked and broke; the rivers -suddenly filled up; as they rushed into the valley, trees, houses, and -men were swept away and out to sea. Ka-ma-lo, in his canoe, saw the -red-covered drum of the King go floating by. That was the end of Ku-pa -and his people. And if the spear that this young man holds in his hands -be the same spear that I had when we were in the temple enclosure the -day I told you the beginning of the story, that spear is the only thing -that has come out of his kingdom. - - - -Ka-le-lea then spoke up and said: “Yes, this is the spear you carried -on that occasion, for my father, Mo-e Mo-e, heard you tell the -beginning of that story; he related it to my mother, who told it to me. -And now I am seeking him; I am seeking that man, for he is my father.” -“If you are seeking the man who slept while we brought him to the -temple and slept there while we were making the preparations to -sacrifice him, you have not far to go,” said the men. “We have seen him -since, and we know where he is.” “And where is he?” asked the boy. “The -man planting taro there,” said the man, “is no other than he; he is -O-pe-le, who came to be called Mo-e Mo-e.” - -Then the boy called out to the man who was planting taro in the field, -“Say, your rows of taro are crooked.” The man looked at his rows, and -then he began to straighten them. But no matter how he straightened -them, the boy would call out the same thing. Then the man said to -himself: “How strange this is! Here I have been doing this work night -and day, and my rows were never made crooked before. Now it seems that -I cannot make them straight.” Thereupon he quit working and went to the -edge of the patch where the boy was standing, the great spear in his -hands. “Whose offspring are you?” said he, when he looked at the boy -and looked at the spear. “Yours,” said the boy, “yours and -Ka-li-ko’o-ka-lau-ae’s.” “What name have you?” said the man. “I am -Ka-le-lea,” said the boy. “You have found me, my son,” said Mo-e Mo-e. - -And thereupon the two went into the house. - - - -The boy who came to Mo-e Mo-e, Ka-le-lea, is also known in our stories; -in them he is called “The Mari Who Was Bold in his Wish,” and when you -have lighted some more ku-kui nuts I will tell you how he came to get -that name. - -When he grew up he became a fisherman, and he and another youth had a -house together. Ke-ino was the other youth’s name. Now whenever other -houses were dark, Ka-le-lea’s and Ke-ino’s would be lighted up. They -would have gathered many ku-kui nuts, they would string them together, -and they would light them up. And the light that Ka-le-lea and Ke-ino -had in their house would be seen by travellers and watchmen and those -who looked out of their houses at night. What was being done in the -house where there was so much light, people wondered? - -Well, when Ka-le-lea and Ke-ino came into their house in the evening, -they would, first of all, partake of their evening meal. Then they -would light the ku-kui nuts and keep lighting them as they burned out. -Then they would lie down on their mats with their pillows under their -heads, and they would look up at the roof, Ka-le-lea looking at the -gable end, and Ke-ino looking at the end opposite. They would watch the -mice running along the ridge-pole of the house. Then one would say to -the other: “Here are we, Ka-le-lea and Ke-ino, awake and with lights -burning beside us. Let us keep watching the mice running along the -ridge-pole of our house, and as we watch them, let each of us tell out -his wishes.” - -Then Ke-ino would say: “Here is my wish. I wish that we may sleep until -the first crowing of the cock, then waken up, and go into the field and -pull up a root for fish-bait. Then go down to the beach, pound the root -and set it for eel-bait. Then catch an eel after having waited around -the beach for a bit, go home with it, and wrap it in banana-leaves for -cooking. Put it in the oven after a while. Then, at the second crowing -of the cock, open the oven and put the eel one side to cool. Eat, after -a while, until we have had enough. Then lie down on our mats, put the -pillows under our heads, look up and watch the mice run along the -ridge-pole of our house, and tell out our wishes. That is my wish, -brother.” - -Then Ka-le-lea would say: “It is a wish, but it is not a manly wish. -Listen now, and I will tell out my wishes. - -“I wish that we may eat King Ka-ku-hi-hewa’s dogs that bite the faces -of the people. I wish that we may eat his hogs with the crossing tusks. -I wish that we may eat the fat fish of his ponds. And when we have -eaten all belonging to him, I wish that the King himself may prepare -the drink for us, bring it to us, and put his own cup to our lips. And -then, when we have eaten and drunken, I wish that the King may send for -his two daughters, have them brought in, and have each of them marry -one of us, and then have each couple go to live in a house that he has -had built for them. That is my wish, my brother, and I want you to know -it.” - -But when Ka-le-lea would say this (and he would say it every night) -Ke-ino would pull the mat over his face, and he would say: “No, not -that wish. Never let it pass your lips again. We will surely get killed -on account of that wish.” - -Now the King whom Ka-le-lea had spoken of was at that time engaged in a -war—the war of King Ka-ku-hi-hewa against King Pueo-nui. He had won -nothing so far in the war, and he was becoming disheartened. His -watchmen and his soldiers often saw the light in the house of Ka-le-lea -and Ke-ino, and one day they told the King about it. - -Then the King sent his spy to see or hear what was going on in that -house. The spy stole up and lay outside. He heard Ke-ino tell his wish, -and then he heard Ka-le-lea tell his. He heard nothing more; before the -first cock crew he stole away, leaving his dagger stuck at the entrance -of the house to let Ka-le-lea and Ke-ino know that the King’s servant -had been there. - -When the spy came back to the King’s house, the King was there with his -Councillor beside him, and they were talking about what should be done -to bring to some sort of end the war against King Pueo-nui. Said the -King when the spy came to them: “What is happening in the house that I -sent you to?” - -Said the spy: “This and this.” Thereupon he told all he had heard. When -he spoke about Ka-le-lea’s wish the King became very angry. “Because I -am not winning the war,” he said, “these people think they can make -mock of me! Eat my dogs and my hogs and my fat fish indeed! Have me -prepare the drink for them and put my own cup to their mouths! And then -give my daughters in marriage to two such fellows! Tell me, my -Councillor, how should I have them slain?” - -But the Councillor was not for having Ka-le-lea and Ke-ino put to death -in any way. “Rather carry out the wish that the boldest of them spoke -out,” he said. “If any one can help you in the war, it is that man. -Send for both of them and carry out the bold one’s wish to the very -end. You have a wish too: it is to win the whole Island for yourself. -That man, believe me, is the one who can help you to have that wish of -yours made real.” The King agreed at last to let Ka-le-lea and Ke-ino -live, and he even agreed to carry out to its very end the wish that -Ka-le-lea had made. He ordered his men to cut timber and build houses -for the two fishermen and the wives he was going to give them, and -after that he sent an officer with soldiers to bring Ka-le-lea and -Ke-ino to him. - - - -Ke-ino was the first to waken up that morning. And when he went to the -door he saw the dagger that was stuck at the entrance. Then he knew -that the King’s servant had been listening in the night and that he had -heard all that had been said. “We are going to be killed,” he said to -Ka-le-lea; “your terrible wish has been overheard, and the two of us -are going to die for it.” - -But Ka-le-lea only stirred on the mat he was lying on; he didn’t even -get up to go to the door. And then Ke-ino saw a company of people -coming out of the King’s house. They carried axes. “Here are our -deaths,” said Ke-ino. But the procession he saw was that of the King’s -servants as they went towards the mountain to cut timbers for the two -houses that were to be built, according to the Councillor’s advice and -the King’s orders, for himself and Ka-le-lea and the wives who were to -be given to them—the King’s two daughters. - -Later on, another procession came from the King’s house. This one came -straight towards their house. The men were armed with spears, and the -officers had on their shoulders cloaks of bright feathers, and their -war-helmets were on their heads. Ke-ino said: “Our deaths are now close -to us.” But all that Ka-le-lea answered was: “Keep your eye on them.” - -He did not move until then. Then he rose up from the mat he had been -sleeping on, and he took up his club. He went outside, and by this time -the armed men had come up. The officer said: “We have come to take you -two before the king.” Ka-le-lea said never a word, but with his great -club he struck the house a mighty blow, and he scattered its thatch and -its timbers in all directions. - -Then, very much to their surprise, Ka-le-lea and Ke-ino were put into a -litter and carried on the shoulders of the soldiers. They were brought -before the King. They were served according to the wish of Ka-le-lea: -the dogs and the hogs and the fat fish were given them to eat; the King -prepared the drink for them, and in his own cup he brought it to -Ka-le-lea and Ke-ino. And when they had drunken, the King’s daughters -were brought before them. One was wed to Ka-le-lea, and the other was -wed to Ke-ino. And then each couple was given a house to live in, a -house that the King had had built for them in a single day. - -Ka-le-lea, the one who had uttered the bold wish, was not seen much -after that. He stayed in the house that had been given him. Ke-ino was -the one who was around all the time. And the King took Ke-ino and made -him an officer, and gave him a feather cape for his shoulders and a -war-helmet to go on his head. After that, Ke-ino went into the fight -with a company of men; every day he won a victory. But, for all that, -the war still went on. - - - -Ka-le-lea stayed in the house all day with his wife, the King’s -daughter. He had no war-helmet, no feather cape, and he never took a -company of men out to battle. Ke-ino was the great man now, and -Ka-le-lea was never spoken of. - -Still the war went on. But after the first crow of the cock, a man with -a great club used to go to Ha-la-wa, where the officers and chiefs of -Pueo-nui’s army were, and do battle with them. This the man did every -day. He would come upon a company of them, and fight with them, -striking right and left with his club. He would slay them all. Then he -would gather up their feather capes and their war-helmets, and he would -run, run away. The fighting chiefs were all killed by him, and -Pueo-nui’s army melted away. There were stories about how the chiefs -were killed in the early morning, and of how their feather capes and -their war-helmets were taken away. No one knew the warrior who fought -with them and overcame them. But the King was sure that Ke-ino was the -one who did it all. - -When the last of Pueo-nui’s fighting chiefs was killed, an end came to -the war, and Pueo-nui gave his lands and his kingdom to King -Ka-ku-he-hewa. And that very morning, as the stranger warrior who had -done battle with the chiefs was running back, he was seen by a watchman -in the light of the early morning. The watchman flung a spear at the -running man. It struck him on the arm, just above the wrist. He kept on -running. The spear had a hook, and the watchman knew that it would be -hard for the warrior to draw it out of the flesh of his arm. - -And now the King made, up his mind to give a great reward to Ke-ino, -and to get rid of Ka-le-lea, the fellow whom no one had ever seen -outside his house. He made a proclamation, declaring his victory in the -war, and telling how much of it was due to his son-in-law Ke-ino. And -every one was satisfied, for every one was sure that Ke-ino had won the -war. Every one, that is, except the King’s Councillor and the watchman -who had flung the spear at the running man. The watchman kept on saying -that it was not Ke-ino but another man who had slain the fighting -chiefs of Pueo-nui’s army and had carried off their feather capes and -their war-helmets. - -The Councillor advised the King to bring all his people together, men, -women, and children. All came to a place near the King’s house—all but -those who fell down and who were not able to get up again. “Are all -your people here, O King?” asked the Councillor. “All are here,” said -the King, “except that fellow Ka-le-lea. He is asleep at home. His -father, they say, was a good sleeper, and my son-in-law takes after his -father.” “Nevertheless,” said the Councillor, “send for him, and bring -him here.” - -Then Ka-le-lea was sent for. He came, and he saw all the people -gathered before the King’s house. He saw Ke-ino there in great state, -with a bright feather cape on his shoulders and a war-helmet on his -head. He looked at Ke-ino, and Ke-ino looked at him. The watchman, who -had been looking at all who came, saw him, and he made a sign to the -Councillor. - -Then said the Councillor to the King: “Send to this man’s house, and -have a search made in it. And all that your men find hidden in it, have -them bring here.” Men were sent to Ka-le-lea’s house. They returned -with feather capes and war-helmets enough to make a great pile. And -then the watchman pointed to Ka-le-lea’s arm, and showed the hook of a -spear in the flesh of it. - -And when the watchman told of how he had flung his spear at the warrior -who had slain the last of Pueo-nui’s fighting chiefs, it was seen by -all that Ka-le-lea, and not Ke-ino, was the man who had won the war. -After that he was made the King’s chief officer. But he did nothing -against Ke-ino, who came to serve under him. - -And this is the story of Mo-e Mo-e’s son, Ka-le-lea. Soon after, -Ka-ku-he-hiwa died. Ka-le-lea came to rule in his stead, for all the -people clamored to have over them the Man Who Was Bold in His Wish. - - - - - - - - -THE WOMAN FROM LALO-HANA, THE COUNTRY UNDER THE SEA. - - -Long, long ago, my younger brothers, there lived in Hawaii a King whose -name was Koni-konia. He sent his fishermen out to catch deep-sea fish -for him, and they, without knowing it, let down their lines and -fish-hooks at a place where, before this, strange things had happened. - -In a while after they had let them down, the hooks were taken off the -lines. The fishermen wondered at this, for they knew that no fish had -bitten at their baits. They went back to the King, and they told him -what had happened. There had come no quiver on their lines, they said, -as there would have come if fish had touched their baits, and their -hooks had been cut off the lines as if some one with a knife had done -it. - -Now the King had heard before of strange things happening at the place -in the sea where the fishermen had been; and after they had shown him -the lines with the hooks cut off, he sent for a wizard, that he might -learn from him how these strange things had come to be. - -The wizard (he was called a Kahuna) came before the King, and after he -had been told of what had happened to the fishermen’s lines he said: -“Your fishermen let their lines down over Lalo-hana, a country that is -at the bottom of the sea, just under the place where they let their -canoes rest. A woman lives there, a very beautiful woman of the sea -whose name is Hina; all alone she lives there, for her brothers, who -were given charge of her, have gone to a place far off.” When the King -heard of this beautiful woman of the sea, he longed to see her and to -have her for his wife. - -The Kahuna told him how she might be brought out of the sea to him. The -King was to have a great many images made—images of a man, each image -to be as large as a man, with pearl-shell eyes and dark hair, and with -a malo or dress around it. Some of the images were to be brought out to -sea, and some of them were to be left on the beach and along a path -that went up to the King’s house; and one of them was to be left -standing by the door of the house. - -The Kahuna went with the men who had taken the images in their canoes. -When they came to that part of the sea that the country of Lalo-hana -was under, the Kahuna told the men to let down one of the images. Down, -down, the image went, a rope around it. It rested on the bottom of the -sea. Then another image was let down. But this image was not let as far -as the bottom of the sea: it was held about the height of a house above -the bottom. Then another image was let down and held above that, and -then another image, and another image, all held one above another, -while other images were left standing in canoes that went in a line -back to the beach. And when all the images were in their places, a loud -trumpet was blown. - -The Woman of Lalo-hana, Hina, came out of her house, that was built of -white and red coral, and she saw the image of a man of dark color, with -dark hair and eyes of pearl-shell, standing before her. She was -pleased, for she had never seen even the likeness of a man since her -brothers had gone away from her; and she went to the image, and she -touched it. As she did so she saw an image above her; and she went and -she touched this image too. And all the way up to the top of the sea -there were images; and Hina went upward, touching them all. - -When she came up to the surface of the sea she saw canoes, and in each -canoe there was an image standing. Each one seemed to be more beautiful -than the others; and Hina swam on and on, gazing on each with delight -and touching this one and that one. - -And so Hina, the Woman of the Sea, came to the beach. And on the beach -there were other images; and she went on, touching each of them. And so -she went through the grove of coco-nut trees and came before the King’s -house. Outside the house there was a very tall image with very large -pearl-shell eyes and with a red malo around it. Hina went to that -image. The wreath of sea-flowers that she had in her hair was now -withered with the sun; the Woman of Lalo-hana was wearied now, and she -lay down beside the image and fell asleep. - -When she wakened it was not the image, but the King, who was beside -her. She saw him move his hands, and she was frightened because of the -movements she saw him make and the sounds that were around her after -the quiet of the sea. Her wreath of sea-flowers was all shrivelled up -in the sunlight. The man kissed her, and they went together into the -house. - -And so the Woman of Lalo-hana, the Country under the Sea, came to -Hawaii and lived there as the wife of Koni-konia, the King. - -After a while, when she had learned to speak to him, Hina told -Koni-konia about precious things that she had in her house in -Lalo-hana, the Country under the Sea, and she begged the King to send a -diver to get these things and bring them to her. They were in a -calabash within her house, she said. And she told the King that the -diver who brought it up was not to open the calabash. - -So Koni-konia the King sent the best of his divers to go down to -Lalo-hana, the Country under the Sea, and bring up the calabash that -had Hina’s precious things in it. The diver went down, and found the -house of red and white coral, and went within and took the calabash -that was there. He brought it back without opening it and gave it to -Hina. - -After some days Hina opened the calabash. Within it was the moon. It -flew up to the heavens, and there it shone clear and bright. When it -shone in the heavens it was called Kena. But it shone down on the sea -too, and shining on the sea it was called Ana. - -And then, seeing Ana in the sea, the Woman of Lalo-hana was frightened. -“My brothers will come searching for me,” she said. And the next day -she said, “My brothers will bring a great flood of waters upon this -land when they come searching for me.” And after that she said, “My -brothers will seek me in the forms of pa-o’o fishes, and the Ocean will -lift them up so that they can go seeking me.” When the King heard her -say this he said, “We will go far from where the Ocean is, and we will -seek refuge on the tops of the mountains.” - -So the King with Hina, with all his people, went to the mountains. As -they went they saw the Ocean lifting up. Hina’s brothers in the forms -of pa-o’o fishes were there, and the Ocean lifted them up that they -might go seeking her. - -Over the land and up to the mountains the Ocean went, bearing the -pa-o’o fishes along. Koni-konia and his people climbed to the tops of -the mountains. To the tops of the mountains the Ocean went, bearing the -pa-o’o fishes that were Hina’s brothers. Koni-konia and Hina and all -the people climbed to the tops of the trees that were on the tops of -the mountains. And then the Ocean, having covered the tops of the -mountains, went back again, drawing back the pa-o’o fishes that were -Hina’s brothers. And it was in this way that the Great Flood came to -Hawaii. - -And after the waters of the Ocean had gone back to their own place, -Koni-konia the King, with Hina and his people, went back to the place -where their houses had been. All was washed away; there were mud and -sand where their houses and fields had been. Soon the sun dried up the -puddles and the wetness in the ground; growth came again; they built -their houses and cultivated their fields; and Koni-konia, with Hina and -with his people, lived once again in a wide land beside the great -ocean. - - - - - - - - -HINA, THE WOMAN IN THE MOON. - - -A weary woman was Hina, and as the years grew on her she grew more and -more weary. All day she sat outside her house beating out tapas for -clothes for her family, making cloths out of the bark of a tree by -beating it on a board with a mallet. Weary indeed was Hina with making -tapas all the day outside her house. And when she might see no more to -beat out the tapas, she would have to get her calabash and bring water -to the house. Often she would stumble in the dark, coming back with her -calabash of water. There was no one in her house to help her. Her son -went sailing from island to island, robbing people, and her daughter -went to live with the wild people in the forest. Her husband had become -bad-tempered, and he was always striving to make her do more and more -work. - -As Hina grew old she longed more and more to go to a place where she -might sit and rest herself. And one day, when she was given a new task -and was sent to fish up shrimps amongst the rocks with a net, she cried -out, “Oh, that I might go away from this place, and to a place where I -might stay and rest myself.” - -The Rainbow heard Hina and had pity on her. It made an arching path for -her from the rocks up to the heavens. With the net in her hands she -went along that path. She thought she would go up to the heavens and -then over to the Sun, and that she would go into the Sun and rest -herself there. - -She went higher and higher along the arch of the Rainbow. But as she -went on, the rays of the Sun beat on her more and more strongly. She -held the net over her head and went on and on. But when she went beyond -the clouds and there was nothing to shelter her, the rays of the Sun -burnt her terribly. On and on she went, but as she went higher she -could only crawl along the path. Then the fire of the Sun’s rays began -to torture her and shrivel her. She could go no farther, and, slipping -back along the Rainbow arch, she came to earth again. - -It was dark now. She stood outside her house and saw her husband coming -back from the pool with a calabash of water, stumbling and saying -ill-tempered words about her. And when she showed herself to him he -scolded because she had not been there to bring the calabash of water -to the house. - -Now that the Sun was gone down and his rays were no longer upon her, -her strength came back to Hina. She looked up into the sky, and she saw -the full Moon there; and she said: “To the Moon I will go. It is very -quiet, and there I can sit for a long, long time and rest myself.” - -But first she went into the house for the calabash that held all the -things that on earth were precious to her. She came out of her house -carrying the calabash, and there before her door was a moon-rainbow. - -Her husband came and asked her where she was going; because she carried -her calabash he knew she was going far. “I am going to the Moon, to a -place where I can rest myself,” she said. She began to climb along the -arch of the Rainbow. And now she was almost out of her husband’s reach. -But he sprang up and caught her foot in his hand. He fell back, -twisting and breaking her foot as he fell. - -But Hina went on. She was lamed, and she was filled with pain; and yet -she rejoiced as she went along through the quiet night. On and on she -went. She came to where the Stars were, and she said incantations to -them, that they might show her how to come to the Moon. And the Stars -showed her the way, and she came at last to the Moon. - -She came to the Moon with the calabash that had her precious -possessions; and the Moon gave her a place where she might rest. There -Hina stayed. And the people of Hawaii can look up to the bright Moon -and see her there. She sits, her foot lamed, and with her calabash by -her side. Seeing her there, the people call her, not “Hina” any more, -but “Lono Moku”—that is, “Lame Lono.” And standing outside the door you -can see her now—Hina, the Woman in the Moon. But some say that, instead -of the calabash, she took with her her tapa-board and mallet; and they -say that the fine fleecy clouds that you see around the Moon are really -the fine tapa-cloths that Hina beats out. - - - - - - - - -NOTES. - - -THE BOY PU-NIA AND THE KING OF THE SHARKS - -Given in the Fornander Collection of Hawaiian Antiquities and -Folk-lore, Memoirs of the Bernice Pauahi Bishop Museum of Polynesian -Ethnology and Natural History, Vol. V, Part II, with the title Kaao no -Punia, Legend of Pu-nia. - -Like many another Polynesian hero, Pu-nia had a mother whose name was -Hina. The shark’s name, Kai-ale-ale, means “Sea in great commotion.” -But the kindling of the fire inside the shark with the fire-sticks -could not have been so easy as it is made to appear. Melville, in -Typee, describes the operation of fire-making as laborious. This is how -he saw it being done: - -“A straight, dry, and partly decayed stick of the hibiscus, about six -feet in length, and half as many inches in diameter, with a smaller bit -of wood not more than a foot long, and scarcely an inch wide, is as -invariably to be met with in every house in Typee as a box of lucifer -matches in the corner of the kitchen cupboard at home. The islander, -placing the larger stick obliquely against some object, with one end -elevated at an angle of forty-five degrees, mounts astride of it like -an urchin about to gallop off upon a cane, and then grasping the -smaller one firmly in both hands, he rubs its pointed end slowly up and -down the extent of a few inches on the principal stick, until at last -he makes a narrow groove in the wood, with an abrupt termination at the -point furthest from him, where all the dusty particles which the -friction creates are accumulated in a little heap. - -“At first Kory-Kory goes to work quite leisurely, but gradually -quickens his pace, and waxing warm in the employment, drives the stick -furiously along the smoking channel, plying his hands to and fro with -amazing rapidity, the perspiration starting from every pore. As he -approaches the climax of his effort, he pants and gasps for breath, and -his eyes almost start from their sockets with the violence of his -exertions. This is the critical stage of the operation; all his -previous labours are in vain if he cannot sustain the rapidity of the -movement until the reluctant spark is produced. Suddenly he stops, -becomes perfectly motionless. His hands still retain their hold of the -smaller stick, which is pressed convulsively against the further end of -the channel among the fine powder there accumulated, as if he had just -pierced through and through some little viper that was wriggling and -struggling to escape from his clutches. The next moment a delicate -wreath of smoke curls spirally into the air, the heap of dusty -particles glow with fire, and Kory-Kory, almost breathless, dismounts -from his steed.” - - - - -THE SEVEN GREAT DEEDS OF MA-UI - -The number seven has no significance in Polynesian tradition; the -number eight has. It just happened that the number of Ma-ui’s deeds -that had interest for me as a story-teller was seven. Fornander has -only short and passing notices of Ma-ui, and all the material for the -stories given here has been taken from Mr. W. D. Westervelt’s valuable -Ma-ui the Demi-God. Ma-ui is a hero for all the Polynesians, and Mr. -Westervelt tells us that either complete or fragmentary Ma-ui legends -are found in the single islands and island groups of Aneityum, Bowditch -or Fakaofa, Efate, Fiji, Fotuna, Gilbert, Hawaii, Hervey, Huahine, -Mangaia, Manihiki, Marquesas, Marshall, Nauru, New Hebrides, New -Zealand, Samoa, Savage, Tahiti or Society, Tauna, Tokelau, and Tonga. -Ma-ui is, in short, a Pan-Polynesian hero, and it is as a -Pan-Polynesian hero that I have treated him, giving his legend from -other sources than those that are purely Hawaiian. However, I have -tried to make Hawaii the background for all the stories. Note that -Ma-ui’s position in his family is the traditional position for a -Polynesian hero—he is the youngest of his brothers, but, as in the case -of other heroes of the Polynesians, he becomes the leader of his -family. - -Ma-ui’s mother was Hina. She is distinguished from the numerous Hinas -of Polynesian tradition by being “Hina-a-ke-ahi,” “Hina-of-the-Fire.” I -follow the New Zealand tradition that Mr. Westervelt gives in telling -how Ma-ui was thrown into the sea by his mother and how the jelly-fish -took care of him. Ma-ui’s throwing the heavy spear at the house is also -out of New Zealand. His overthrowing of the two posts is out of the -Hawaiian tradition. But in that tradition it is suggested that his two -uncles were named “Tall Post” and “Short Post.” They had been the -guardians of the house, and young Ma-ui had to struggle with them to -win a place for himself in the house. Ma-ui’s taking away invisibility -from the birds and letting the people see the singers is out of the -Hawaiian tradition. So is Ma-ui’s kite-flying. The Polynesian people -all delighted in kite-flying, but the Hawaiians are unique in giving a -kite to a demi-god. The incantation beginning “O winds, winds of -Wai-pio” is Hawaiian; the other incantation, “Climb up, climb up,” is -from New Zealand. - -The fishing up of the islands is supposed by scholars to be a folk-lore -account of the discovery of new islands after the Polynesian tribes had -put off from Indonesia. The story that I give is mainly Hawaiian—it is -out of Mr. Westervelt’s book, of course—but I have borrowed from the -New Zealand and the Tongan accounts too; the fish-hook made from the -jaw-bone of his ancestress is out of the New Zealand tradition, and the -chant “O Island, O great Island” is Tongan. - -The story of Ma-ui’s snaring the sun is Hawaiian, and the scene of -this, the greatest exploit in Polynesian tradition, is on the great -Hawaiian mountain Haleakala. The detail about the nooses of the ropes -that Ma-ui uses—that they were made from the hair of his sister—is out -of the Tahitian tradition as given by Gill. - -The Hawaiian story about Ma-ui’s finding fire is rather tame; he forces -the alae or the mud-hen to give the secret up to him. I have added to -the Hawaiian story the picturesque New Zealand story of his getting -fire hidden in her nails from his ancestress in the lower world. There -is an Hawaiian story, glanced at by Fornander, in which Ma-ui obtains -fire by breaking open the head of his eldest brother. - -The story of Ma-ui and Kuna Loa, the Long Eel, as I give it, is partly -out of the Hawaiian, partly out of the New Zealand tradition, and there -is in it, besides, a reminiscence of a story from Samoa. All of these -stories are given in Mr. Westervelt’s book. That Kuna Loa tried to -drown Ma-ui’s mother in her cave—that is Hawaiian; that Hina was driven -to climb a bread-fruit tree to get away from the Long Eel—that is -derived from the Samoan story. And the transformation of the pieces of -Kuna Loa into eels, sea monsters, and fishes is out of the New Zealand -tradition about Ma-ui. “When the writer was talking with the natives -concerning this part of the old legend,” says Mr. Westervelt, “they -said, ‘Kuna is not a Hawaiian word. It means something like a snake or -a dragon, something we do not have in these islands.’ This, they -thought, made the connection with the Hina legend valueless until they -were shown that Tuna (or Kuna) was the New Zealand name of the reptile -which attacked Hina and struck her with his tail like a crocodile, for -which Ma-ui killed him. When this was understood, the Hawaiians were -greatly interested to give the remainder of the legend, and compare it -with the New Zealand story.” “This dragon,” Mr. Westervelt goes on, -“may be a remembrance of the days when the Polynesians were supposed to -dwell by the banks of the River Ganges in India, when crocodiles were -dangerous enemies and heroes saved families from their destructive -depredations.” Mrs. A. P. Taylor of Honolulu writes me in connection -with this passage: “There is a spring in the Palama district in -Honolulu called Kuna-wai (‘Eel of Water’). In Hawaiian, kuna-kuna means -eczema, a skin disease.” - -The story of the search that Ma-ui’s brother made for his sister is -from New Zealand. Ma-ui’s brother is named Ma-ui Mua and Rupe. His -sister is Hina-te-ngaru-moana, “Hina, the daughter of the Ocean.” - -The splendidly imaginative story of how Ma-ui strove to win immortality -for men is from New Zealand. The Goblin-goddess with whom Ma-ui -struggles is Hina-nui-te-po, “Great Hina of the Night,” or “Hina, Great -Lady of Hades.” According to the New Zealand mythology she was the -daughter and the wife of Kane, the greatest of the Polynesian gods. -There seems to be a reminiscence of the myth that they once possessed -in common with the New Zealanders in the fragmentary tale that the -Hawaiians have about Ma-ui striving to tear a mountain apart. “He -wrenched a great hole in the side. Then the elepaio bird sang and the -charm was broken. The cleft in the mountain could not be enlarged. If -the story could be completed it would not be strange if the death of -Ma-ui came with his failure to open the path through the mountain.” So -Mr. Westervelt writes. - -The Ma-ui stories have flowed over into Melanesia, and there is a -Fijian story given in Lorimer Fison’s Tales of Old Fiji, in which -Ma-ui’s fishing is described. Ma-ui, in that story, is described as the -greatest of the gods; he has brothers, and he has two sons with him. -With his sons he fishes up the islands of Ata, Tonga, Haabai, Vavau, -Niua, Samoa, and Fiji. Ma-ui’s sons depart from the Land of the Gods -and seize upon the islands that their father had fished up. Then -Disease and Death come to the islands that the rebel gods, Ma-ui’s -sons, have seized. Afterwards Ma-ui sent to them “some of the sacred -fire of Bulotu.” - - - - -AU-KE-LE THE SEEKER - -Given in the Fornander Collection, Vol. IV, Part I, of the Memoirs of -the Bernice Pauahi Bishop Museum, with the title He Moolelo no -Aukelenuiaiku, the Legend of Aukelenuiaiku. - -Like many another Polynesian hero, Au-ke-le (to cut down his name from -the many-syllabled one which means Great Au-ke-le, son of Iku) was the -youngest born of his family. Fornander thought that his story “has -marked resemblances in several features to the Hebrew account of Joseph -and his brethren, and is traced back to Cushite origin through -wanderings and migrations”—an idea which is wholly fantastic. The story -as I have retold it is very much condensed. - -Au-ke-le’s grandmother is a mo-o—literally, a lizard. Dr. Nathaniel -Emerson and Mr. William Hyde Rice translate “mo-o” by “dragon,” and I -fancy that “mo-o” created a sufficiently vague conception to allow the -fantastic and terrifying dragon to become its representative. On the -other hand, “dragon” tends to bring in a conception that is not -Polynesian. I have not rendered “mo-o” by either “lizard” or “dragon.” -I prefer to let “mo-o” remain mysterious. Note what Mr. Westervelt says -about the “mo-o” or “dragon” being a reminiscence of creatures of -another environment. - -The story of Au-ke-le is mythical: it is a story about the Polynesian -gods. Au-ke-le and his brothers go from one land of the gods to -another. The “Magic” that he carries in his calabash is a godling that -his grandmother made over to him. There are many things in this story -that are difficult to make intelligible in a retelling. It is -difficult, for instance, to convey the impression that the maids whom -the Queen sends to Au-ke-le, and her brothers too, were reduced to -abject terror by Au-ke-le’s disclosing their names. But to the -Polynesians, as to other primitive peoples, names were not only -private, and intensely private, but they were sacred. To know one’s -name was to be possessed of some of one’s personality; magic could be -worked against one through the possession of a name. Our names are -public. But suppose that a really private name—a name that was given to -us by our mother as a pet name—was called out in public: how upset we -might be! Stevenson’s mother named him “Smootie” and “Baron Broadnose.” -How startled R. L. S. might have been if a stranger in a strange land -had addressed him by either name! - -Later on Au-ke-le goes on the quest that was the Polynesian equivalent -of the Quest of the Holy Grail; he goes in quest of the Water of -Everlasting Life, the Water of Kane. The Polynesian thought that there -was no blessing greater than that of a long life. There are many -stories dealing with the Quest of the Water of Kane, and there is one -poem that has been translated beautifully by Dr. Nathaniel Emerson. It -is given in his Unwritten Literature of Hawaii. - - - A query, a question, - I put to you: - Where is the Water of Kane? - At the Eastern Gate - Where the Sun comes in at Haehae; - There is the Water of Kane. - - A question I ask of you: - Where is the Water of Kane? - Out there with the floating Sun, - Where cloud-forms rest on the Ocean’s breast, - Uplifting their forms at Nohoa, - This side the base of Lehua; - There is the Water of Kane. - - One question I put to you: - Where is the Water of Kane? - Yonder on mountain peak, - On the ridges steep, - In the valleys deep, - Where the rivers sweep; - There is the Water of Kane. - - This question I ask of you: - Where, pray, is the Water of Kane? - Yonder, at sea, on the ocean, - In the drifting rain, - In the heavenly bow, - In the piled-up mist-wraith, - In the blood-red rainfall, - In the ghost-pale cloud-form; - There is the Water of Kane. - - One question I put to you: - Where, where is the Water of Kane? - Up on high is the Water of Kane, - In the heavenly blue, - In the black-piled cloud, - In the black-black cloud, - In the black-mottled sacred cloud of the gods; - There is the Water of Kane. - - One question I ask of you: - Where flows the Water of Kane? - Deep in the ground, in the gushing spring, - In the ducts of Kane and Loa, - A well-spring of water, to quaff, - A water of magic power— - The water of Life! - Life! O give us this life! - - -The story of Au-ke-le has a solemn if not a tragic ending, which is -unusual in Polynesian stories. Its close makes one think of that chant -that Melville heard the aged Tahitians give “in a low, sad tone”: - - - A harree ta fow, - A toro ta farraro, - A now ta tararta. - The palm-tree shall grow, - The coral shall spread, - But man shall cease. - - - - -PI-KO-I: THE BOY WHO WAS GOOD AT SHOOTING ARROWS - -Given in the Fornander Collection, Vol. IV, Part III, of the Memoirs of -the Bernice Pauahi Bishop Museum, with the title Kaao No Pikoiakaalala, -Legend of Pikoiakaalala (Pi-ko-i, the son of the Alala). - -His father was Raven or Crow, his sisters were Rat and Bat. The arrows -that Pi-ko-i shot were not from the sort of bow that we are familiar -with; the Hawaiian bow, it must be noted, was not a complete bow. The -string hung untied from the top of the shaft; the shooter put the notch -of the arrow into the hanging string, whipped forward the shaft, and at -the same time cast the arrow, which was light, generally an arrow of -sugar-cane. The arrow was never used in war; it was used in sport—to -shoot over a distance, and at birds and at rats that were held in some -enclosure. The bird that cried out was evidently the elepaio. “Among -the gods of the canoe-makers,” says Mr. Joseph Emerson, “she held the -position of inspector of all koa trees designed for that use.” The -Hawaiian interest in riddles enters into Pi-ko-i’s story. - - - - -PAKA: THE BOY WHO WAS REARED IN THE LAND THAT THE GODS HAVE SINCE -HIDDEN - -Given in the Fornander Collection, Vol. V, Part II, of the Memoirs of -the Bernice Pauahi Bishop Museum, with the title Kaao no Kepakailiula, -the Legend of Kepakailiula. - -Pali-uli, where Paka’s uncles reared him, is the Hawaiian paradise. In -a chant that Fornander quotes it is described: - - - O Pali-uli, hidden Land of Kane, - Land in Kalana i Hauola, - In Kahiki-ku, in Kapakapaua of Kane, - The Land whose foundation shines with fatness, - Land greatly enjoyed by the god. - - -“This land or Paradise,” says Fornander, “was the central part of the -world ... and situated in Kahiki-ku, which was a large and extensive -continent.” Paka emerges from this Fairy-land into a world that is -quite diurnal when he sets about winning Mako-lea. The boxing, -spear-throwing, and riddling contests that he engages in reflect the -life of the Hawaiian courts. - - - - -THE STORY OF HA-LE-MA-NO AND THE PRINCESS KAMA - -Given in the Fornander Collection, Vol. V, Part II, of the Memoirs of -the Bernice Pauahi Bishop Museum, with the title Kaao no Halemano, -Legend of Ha-le-ma-no. - -Kama, or, to give her her full name, Kamalalawalu, was living under a -strict tapu. Ha-le-ma-no is no thoughtless tapu-breaker, as are other -young men in Hawaiian romance; there is very little of the mythical -element in this story; the enchantress-sister, however, is a figure -that often comes into Hawaiian romance. This story is remarkable for -its vivid rendering of episodes belonging to the aristocratic life—the -surf-riding, surely the greatest of sports to participate in, as it is -the most thrilling of sports to watch; the minstrelsy; the gambling. -The poems that Ha-le-ma-no and Kama repeat to each other are very -baffling, and are open to many interpretations. In this respect they -are like most Hawaiian poetry, which has a deliberate obscurity that -might have won Mallarmé’s admiration. - - - - -THE ARROW AND THE SWING - -This is one of the most famous of the Hawaiian stories. It is given in -the Fornander Collection, Vol. V, Part I, of the Memoirs of the Bernice -Pauahi Bishop Museum, with the title He Kaao no Hiku a me Kawelu, the -Legend of Hi-ku and Ka-we-lu. It should be remembered that Hi-ku’s -arrow was more for casting than for shooting: the game that he was -playing at the opening of the story consisted in casting his arrow, -Pua-ne, over a distance. Ka-we-lu was living under tapu. But, like many -another heroine of Polynesian romance, she was not reluctant about -having the tapu broken. There is one very puzzling feature in this -story. Why did Ka-we-lu not give her lover food? Her failure to provide -something for him is against all traditions of Hawaiian hospitality. Of -course, in the old days, men and women might not eat together; -Ka-we-lu, however, could have indicated to Hi-ku where to go for food. -The food at hand might have been for women only, and tapu as regards -men. Or it might have been tapu for all except people of high rank. If -this was what was behind Ka-we-lu’s inhospitality it would account for -a bitterness in Hi-ku’s anger—she was treating him as a person of a -class beneath her. But these are guesses merely. I have asked those who -were best acquainted with the Hawaiian tradition to clear up the -mystery of Ka-we-lu’s behavior in this particular, but they all -confessed themselves baffled by it. The poems that Ka-we-lu chants to -Hi-ku, like the poems that Ha-le-ma-no chants to Kama, have a meaning -beneath the ostensible meaning of the words. - -With regard to Ka-we-lu’s death it should be remembered that according -to Polynesian belief the soul was not single, but double. A part of it -could be separated or charmed away from the body; the spirit that could -be so separated from the body was called hau. In making the connection -between Hi-ku and the lost Ka-we-lu I have gone outside the legend as -given in the Fornander Collection. I have brought in Lolupe, who finds -lost and hidden things. This godling is connected with the -Hi-ku-Ka-we-lu story through a chant given by Dr. Nathaniel Emerson in -his notes to David Malo’s Hawaiian Antiquities. - -Mr. Joseph Emerson gives this account of Lua o Milu, the realm of Milu, -the Hawaiian Hades: “Its entrance, according to the usual account of -the natives, was situated at the mouth of the great valley of Waipio, -on the island of Hawaii, in a place called Keoni, where the sands have -long since covered up and concealed from view this passage from the -upper to the nether world.” Fornander says that the realm of Milu was -not entirely dark. “There was light and there was fire in it.” The -swing chant that I have given to Hi-ku does not belong to the legend; -it is out of a collection of chants that accompany games. The Hawaiian -swing was different from ours; it was a single strand with a -cross-piece, and it was pulled and not pushed out. - -Mr. Joseph Emerson, in a paper that I have already quoted from, The -Lesser Hawaiian Gods, says that Hi-ku’s mother was Hina, the wife of -Ku, one of the greater Polynesian gods. In that case, Hi-ku was -originally a demi-god. - - - - -THE DAUGHTER OF THE KING OF KU-AI-HE-LANI - -Given in the Fornander Collection, Vol. IV, Part III, of the Memoirs of -the Bernice Pauahi Bishop Museum, with the title Kaao no -Laukiamanuikahiki. The girl’s full name means “Bird catching leaf of -Kahiki.” Her mother is Hina, a mortal woman apparently, but her father -is a demi-god, a dweller in “the Country that Supports the Heavens.” In -the original, Ula the Prince is the son of Lau-kia-manu’s father; such -a relation as between lover and lover is quite acceptable in Hawaiian -romance. When she comes into her father’s country the girl incurs the -death-penalty by going into a garden that has been made tapu. -Lau-kia-manu, in Kahiki-ku, seems to have the rôle of Cinderella; -however, the Hawaiian story-teller gives her a ruthlessness that is not -at all in keeping with our notion of a sympathetic character. - - - - -THE FISH-HOOK OF PEARL - -This simple tale is given in the Fornander Collection, Vol. IV, Part -III, of the Memoirs of the Bernice Pauahi Museum, with the title Kaao -no Aiai, the Legend of Aiai. - - - - -THE STORY OF KANA, THE YOUTH WHO COULD STRETCH HIMSELF UPWARDS - -This story is given in the Fornander Collection, Vol. IV, Part III, -with the title Kaao no Kana a Me Niheu, Legend of Kana and Niheu. Mr. -Thrum speaks of the legend of Kana and Niheu as having “ear-marks of -great antiquity and such popularity as to be known by several -versions.” The chant in which his grandmother prays for a double canoe -for Kana is over a hundred lines long; Miss Beckwith speaks of this -chant as being still used as an incantation. - - - - -THE ME-NE-HU-NE - -There are no stories of the Me-ne-hu-ne in the Fornander Collection. -Fornander uses the name, but only as implying the very early people of -the Islands. According to W. D. Alexander the name Me-ne-hu-ne is -applied in Tahiti to the lowest class of people. - -The account of the Me-ne-hu-ne that I give is taken from two -sources—from Mr. William Hyde Rice’s Hawaiian Legends, published by the -Bishop Museum, and from Mr. Thomas Thrum’s Stories of the Menehunes, -published by A. C. McClurg & Co., Chicago. I am indebted to Mr. Rice -for the part that treats of the history of the Me-ne-hu-ne, and to Mr. -Thrum for the two stories, “Pi’s Watercourse” and “Laka’s Adventure.” - -Beginning with “The Me-ne-hu-ne,” I have treated the stories as if they -were being told to a boy by an older Hawaiian. I have imagined them -both as being with a party who have gone up into the highlands to cut -sandalwood. That would be in the time of the first successors of -Kamehameha, when the sandalwood of the islands was being cut down for -exportation to China, “the land of the Pa-ke.” As the party goes down -the mountain-side the boy gathers the ku-kui or candle-nuts for -lighting the house at night. - - - - -THE STORY OF MO-E MO-E: ALSO A STORY ABOUT PO-O AND ABOUT KAU-HU-HU THE -SHARK-GOD, AND ABOUT MO-E MO-E’S SON, THE MAN WHO WAS BOLD IN HIS WISH - -The story of Opele, who came to be called Mo-e Mo-e, is given in the -Fornander Collection, Vol. V, Part I, of the Memoirs of the Bernice -Pauahi Bishop Museum, with the title He Kaao no Opelemoemoe, Legend of -Opelemoemoe; the story about Po-o is given in the Memoirs of the -Bernice Pauahi Bishop Museum, Vol. V, Part III (the stories in this -volume do not belong to the Fornander Collection); the story about the -Shark-God is taken from an old publication of the Islands, the Maile -Quarterly; the story of the Man who was Bold in his Wish is given in -the Fornander Collection, Vol. IV, Part III, of the Memoirs of the -Bernice Pauahi Bishop Museum, with the title Kaao no Kalelealuaka a Me -Keinohoomanawanui, the Legend of Kalelealuaka and Keinohoomanawanui. - - - - -THE WOMAN FROM LALO-HANA, THE COUNTRY UNDER THE SEA - -This story is taken from David Malo’s Hawaiian Antiquities. A variant -is given in the Fornander Collection. There are many Hinas in Hawaiian -tradition, but the Hina of this story is undoubtedly the Polynesian -moon-goddess. - - - - -HINA, THE WOMAN IN THE MOON - -This story is from Mr. Westervelt’s Ma-ui the Demi-God. The husband of -this Hina was Aikanaka. - - - - - - - - -FOOTNOTES - - -[1] Quoted by Melville in Typee, Chapter XXV. The chronicle of de -Figeroas’s voyage—the voyage by which the Marquesas were discovered and -the Polynesians looked upon for the first time by European man—was -published in Madrid, according to Melville, in 1613. Mendaña’s voyage -was made in 1595. - -[2] By Ivor H. N. Evans, M.A., Cambridge University Press, 1923. - -[3] Written kapu in Hawaiian and taboo by the mariners who came first -amongst the Polynesians. I have been instructed to write the word tapu. -Its meaning is not merely “forbidden”: it means “sacred,” “inviolate,” -“belonging to the gods.” In the four stories in the present collection -where tapu is in operation I have made no attempt to explain its -significance; I have merely said that it was forbidden to go to that -place or go near that person. - -[4] Published by the Bernice Pauahi Bishop Museum of Polynesian -Ethnology and Natural History, 1923. - - - - - - -*** END OF THE PROJECT GUTENBERG EBOOK AT THE GATEWAYS OF THE -DAY *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. 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