Chapter LXV: Part III: Mythical Tales. 710 (1)

THE BONES OF PELE.

This is a prominent hill situated at Hana, Maui. It is named Ka-iwi-o-Pele, [711] on account of a man named Namakaeha, who came from Kahiki and met Mahinahina. On meeting her, Namakaeha spoke to her because she was a good-looking woman. Her husband was Kapapauoa who lived near Puuhele, Hana, Maui, the place referred to by the bards as “The surf of Puuhele that is ridden.”

Namakaeha said to Mahinahina: “Supposing we go along together from here, for you are familiar with this place where you are living.” Mahinahina answered: “I would consent to your proposal, but here is the trouble of our meeting; you are a man from a strange country, and I am a woman of this place, also a resident of it; you may want to get me for your wife.” Namakaeha replied to Mahinahina: “I do not desire such between us, because I have a wife still at Kahiki; but because of my great desire to go traveling, that is why I have come; I would have passed right on by the main road, only happening to see you, I came here and met you.”

Mahinahina agreed to his proposal, and so they set forth and met Kanahaha. Mahinahina said: “There is another good-looking woman; but because she discovered Puuhele, she died. That is her spirit sitting there; she, however, is the oldest woman resident of this place.” They continued on until the woman spied them, when she called out: “The stranger and the kamaaina arrive. It is unfortunate that you do not find me in the flesh; this is a spirit body which exists; my way of living is not right, for I am only a spirit as you see; because I was much ashamed of Puuhele, therefore, I died.” Namakaeha quickly spoke to Mahinahina: “Let us proceed.” They kept on their way until they were seen by Lehoula, who came along to a little hillock; and while Lehoula was waving to them, the spirit woman chanted as follows:

You have arrived this day,
Looking round for an opponent
Where the wind swirls the leaves of the hau,
Perhaps calling to me to be friendly,
This is what you are searching for, ye stalwart! etc.

When she had finished chanting, Namakaeha waited a little and then sang as follows:

I have not come to test strength;
I have come as a traveler;
If it is strength you desire,
Pass by on that side.
It would be a pity to hear the ulili saying, “you are dead,” etc.

When he had finished chanting, Lehoula spoke up and asked: “What is the object of your travel to this place?” He replied: “I am traveling to see the country, and when I saw you, I came right over here.” Namakaeha said to Lehoula: “Suppose we go traveling together.” She consented, and they went together to view the hill. But Lehoula said: “On our way, if Pele should see us first, she wins, but if we should spy her first, we win.” So they went along, and Namakaeha caught sight of her first and he said to Lehoula: “There is the woman”, and he commenced to chant. Thus did Namakaeha pray, a chant however customarily used for Pele:

An exhorting cry reaching up to high heaven,
To drop the one thing abhorred, the rain.
The rain from the east, from yon high heaven;
From heaven the rain falls quickly in a narrow stream, etc.

After his prayer, Pele looked up from where she was digging potatoes and spoke to Namakaeha. She also saw Lehoula lying down and peeping, so Pele chanted as follows:

Notice the woman skimming along the ground,
Facing downward; came near dying, being stripped off.
Rid her of fear for safety,
Of jealousy for safety. By the prophet art thou saved!

Pele asked: “What is the purport of the journey?” “A journey taken to see the country,” said Namakaeha, “and also to seek out champions” (for opponents). Pele said: “I had thought it was a journey for a good purpose, but it is a journey with an evil design.” While they were talking Lehoula disappeared, and went back to her place. These two fought until Pele was weakened. The body of Pele was then taken and the bones were stripped of flesh and taken and buried in the ground. They were exhumed by dogs, placed in a pile and that was why this hill was so named, because the bones of Pele were stripped off there. Perhaps others have a different explanation, but this is what I have obtained by questioning friends concerning this subject. This hill stands on the east side of Maui, near Hana.

FAMOUS PLACES ON THIS HILL.

Right on top of this hill is the place where Peapea’s bones were burnt. On the eastern side of the same hill are the holes made by the club of Kane and Kanaloa. On the western side were the boys digging potatoes; near that is the fishing Noio (small black bird). These are the famous places on this hill. Perhaps there are other famous places on this hill; you will supply them.

NAMAKAEHA CONTINUING HIS JOURNEY.

When Namakaeha continued his journey, he met Pihehe, a good-looking woman: and when she saw him approaching, she said: “[I feel] sorry because of the death you will receive from Wakiu; that man is always full of anger.” He replied: “I came prepared to die if need be.” So he went right into the fight with Wakiu. Namakaeha was killed by Wakiu. Wakiu, however, had used his numerous bodies, and that was how he won; had he used his single body like the other, he would not have been safe from the champion of Kahiki. That is the story of this hill.

John Moo.

LEGEND OF THE OOPU GOD.

During times long past the oopu god was worshiped. This was done to increase the oopus. [712] If the god was not worshiped, the oopus would be neither fat nor numerous. This god was called Holu. This name was derived on account of the keeper going to the beach to fish and catching soft-shell crab (aama which had shed its shell and was consequently soft); that was why it was called Holu. Before that there was no name. The keepers were Kalana and Waihauakala, and from them were born two children, Ahakeanui, a daughter, and Kaneikakalua, a son.

When the parents died, the children continued in caring for Holu. The people continued also to come up to worship. Here were the things brought: a black pig, a white chicken, root of the black awa, dark coconut, and red fish. [713] It was taken and placed on a prepared stone platform. Then was lighted the imu for the pig, the imu for the chicken and the fish, and the awa chewed, the awa to be drunk by the god. A child who had never cohabited was selected; when everything was ready, the god’s [offering] was given first, and after that the people’s.

This place had three platforms; the first platform for the women and girls, the second platform for the men and boys, and the third platform for the priests. Prayers for blessings on this life were offered; after that the cup of awa was taken and given to this god to drink; he appeared just like a man, [714] but was in reality a network, and was wrapped in a wicker basket with the exception of the head and the mouth. After that everything was free; the oopu was obtained; it was then like the sand-sleeping opule; [715] when it was eaten it was delicious.

CONCERNING THE RETURN OF THE PEOPLE TO THEIR HOMES.

The people would return rejoicing that Holu had partaken of the sacrifice, for when that was finished [the god] would not sulk and render the oopus lean. The people next began the construction of a ha; [716] these were small sticks similar to house battens, which were set close together, but without the covering of sugar-cane leaves; tied down with cords of i-e, which was the proper vine for cords. The ha was built along one side of the stream, walled in well by rocks; and any kind of wood was used. But it must be wood which was known to be durable. The posts and the sills were important timbers, more so than the battens [which may be of any kind of wood]; the side in the water was braced with wooden posts.

CONCERNING THE COMPLETION OF THE HA.

When the ha was completed, a pig was killed, the awa was chewed, and when everything was ready, a prayer was offered to Holu in this manner:

“O Holu, grant the desire of your ha-constructing devotees; give them the lehua-fed oopus of Hoopulu. Harken, thou chief of Hoopulu. Return to partake of the drink and the food. Amen.”

After eating, the water was diverted, so that it would flow towards the ha, by banking up the head so that the water would rise and flow over the ha. The value of this was only for the time of a freshet, when the oopus were taken by the water and stranded on the ha where it was protected by the bank on either side. The owner of the ha waited until the first fish was caught which fish was thrown aside, [717] for that was the custom; for if it were not cast aside, that which had been prepared would become useless, for it would be torn by the water from the head to the rear and become good for nothing.

THE KAPUS OBSERVED ABOUT THE HA.

It was kapu for a woman having her menses to climb or walk on the ha, because a woman in that condition was despised by Holu. It was kapu to bathe at the head of the ha. It was kapu for a man, woman or child who had been to a house of mourning to walk on the ha. He or she should do this first: purify with olena-salt water—olena and water and salt mixed together—by throwing the same on the eyes of the unclean. The owner of the ha performed this service.

DAMMING AND DIVERTING THE WATER SO AS TO CATCH OOPUS.

It was not well to dam up water where the stream was narrow; the best place was where there was a natural division of the water—where some of it flowed on one side and some on the other side. Then in that case the head of one branch was dammed up and all the water was diverted into the other. After the head was dammed up, and that side was dry, then was the time to look for oopus. If one had an apua [718] that was placed where there was plenty of water so that when the oopus were being swept along, they would be caught in this. The apua was a basket braided like the traps used in catching fish in the sea; small at the bottom and large at the mouth like that of a bell; and was braided in the form of a funnel.

THE KAPUS RELATING TO THIS WORK.

It was kapu for a woman, child, or a man to sit on a knoll, or walk at the head [of this place] or to cause a shadow to fall [on this place] or to make a noise with or in the water behind the apua. It was not well to cook the nuukole (the red-tail mudfish) and pound it until pulverized, and then throw it into the water. If that were done, a freshet would come and break down the head of the dammed up division. All these kapus belonged to Holu.

That was how the people of Honokohau observed this kapu until the days of Haumalaue, the oopu god of Makamakaole, who fought with and was killed by Kaneikapalua with the aid of Holu. It was he who urged Kaneikapalua to cast his spear and strike the gill; and thus he [Haumalaue] died. At the same time the earthly body of Waihauakala became a large koa tree which stands even to this day, a place for recuperating from the effects of an illness. Kalana’s soul, however, went and lived at the source of the water, and became a large koa tree for the pali of Kalana. Ahakeanui was carried by the water to the shore of Kunounou. After a while Holu wanted some awa, so he changed from his stone body and went for some; after he obtained it, he still lacked water. So he stretched out his legs and with one foot on one side of the precipice and the other on another side, he trod down and water came forth. Those springs were named Waipu and Kaluaokapuhi. Holu was carried by the water to the sea; he tore off a part of his body, and that became the sea oopu, known as poopaa. At this time there are no more restrictions on any of these things; the people no longer go up to worship. No attention whatever is paid to them.

Lemuel K. N. Papa Jr.

MYTH CONCERNING MOLOKINI.

Molokini is an islet, [719] although it is counted as one of the Hawaiian Islands; it is comparable in size to Kaula, Nihoa and Lehua, the smallest of this Hawaiian group, and is not fit for human habitation. The subject of this story is between Kahoolawe and Makena, Maui, in a southeasterly direction from Lahaina. But what is wanted is to find out the cause of its origin. I have two important matters to present concerning the origin of this islet: 1. Relating to its having been born by parents; 2. Its originating from Haupu, that mountain on Molokai.

The parents of Molokini were Puuhele the father and Puuokali the mother; they were lizards, those hills standing just beyond Kamaalaea. [720] After they became husband and wife, Puuokali became pregnant with their first child, and gave birth to a daughter, a lizard like themselves, to whom was given the name Puuoinaina. This daughter of theirs was placed on Kahoolawe; the name of Kahoolawe at that time, however, was Kohemalamalama; it was a very sacred land at that time, no chiefs or common people went there.

There lived here in Lahaina a chief named Hua, whose elder brother, Namakaahua, [721] was living at Hawaii at that time. Hua lived along until he desired to get some ua’u squabs to eat; then he sent some men up to the mountains above Oloalu [722] to get some squabs to satisfy his desire. He did not wish for birds from the beach. When the birds were obtained, they were to be taken to the priest for him to ascertain where the birds came from; if he should give out the same information as the men had given to the chief as to the source of the birds, then he would be safe; if he should give a contrary answer, he would be killed. The name of this priest was Luahoomoe, and he also had children. When the men went up, they could not find any mountain birds at all, so they decided to get some shore birds. When they caught some, they daubed the feathers red with dirt so that the chief would think the birds came from the mountain. When they returned and handed the birds to the chief, he was exceedingly glad because he thought the birds came from the mountain. The chief told the men to take them to the priest for his inspection. The priest perceived, however, that the birds came from the seashore, so he told the chief that they did not come from the mountain, but from the seashore. Then the chief said to the priest: “You shall not live, for you have guessed wrongly. [723] I can very well see that these are mountain birds.” Then and there an imu was prepared in which to bake the priest.

Before he was placed in the imu, however, he said to his children: “You two wait until the imu is lighted, and when the smoke ascends, [724] should it break for the Oloalu mountains, that indicates the path; move along; and where the smoke becomes stationary, that indicates where you are to reside. Also, do not think of any other woman for a wife; let the daughter of Puuhele and his wife be your wife. With that wife you will live well, and your bones be cared for.” Then the priest was cast into the oven and the opening closed up tightly. The smoke arose and darkened the sky; for six days did the smoke darken the sky before the fire in the imu gave out. But after the priest had been in the imu for two days, he reappeared and sat by the edge of the imu unknown to any one; the chief thinking all the time that he was dead; but it was not so.

When the smoke ascended and leaned towards the Oloalu mountains, the two sons went off in that direction; the cloud pointed towards Hanaula, and there it stood still, so the two sons ascended to the place and resided there.

Then the whole of Maui became dry; no rain, not even a cloud in the sky, and people died from lack of water. The smoke that hung over Hanaula became a cloud, and rain fell there. The two men became planters so as to furnish their wife Puuoinaina with food.

Hua, the chief, lived on, and because of the lack of water and food he sailed for Hawaii, the home of his elder brother; but because Hawaii also suffered from lack of water and food he came back and lived at Wailuku. Wailuku also did not have any water, and that caused the chief to be crazed, so he leaned against the edge of the precipice and died, and that was the origin of the saying “The bones of Hua [725] rattle in the sun.”

These sons lived until their food was ripe, then they cooked it and carried it to their parents-in-law and their wife. These sons, however, were birds; Kaakakai was the elder and Kaanahua was the younger. A prophet living at Kauai noticed this smoke hanging right over Hanaula, so he sailed towards it with eight forties of pigs to be offered as a sacrifice to these sons, so that life might be restored to the whole of the Hawaiian Islands.

When the prophet arrived, these two flew on to the parents-in-law; when the prophet arrived there, they flew to Kahoolawe, and from there they returned to Hanaula, and at that place the prophet met them [and offered his sacrifice]; and that was how the rain was restored. While these sons lived at Hanaula, they thought a great deal of Puuoinaina, their wife, but they did not know what she was doing. Because after that Puuoinaina took for her the husband of Pele, Lohiau, and forgot her own husbands.

But when Pele heard what Puuoinaina had done she became angry. She then cursed Puuoinaina. When Puuoinaina heard this cursing from Pele she felt so ashamed that she ran into the sea. She left her home, Kohemalamalama, now called Kahoolawe. Pele, residing at Kahikinui, thought so much of her husband, Lohiau, who was living at Kealia, Kamaalaea, that she started out to meet him; but she found her way blocked by Puuhele, so she went from there and waded through the sea. She saw her lizard rival, Puuoinaina, stretching from Kahoolawe to Makena, so she came along and cut the lizard in two, right in the middle, separating the tail from the head. The tail became Puuolai at Makena, and the head became Molokini. When the husbands heard that their wife was dead, they looked and beheld the head of their beloved standing in the sea, so they called the name of the islet Molokini. That is the story of how it was born of its parents and how it obtained this new name Molokini.

HOW IT WAS OBTAINED FROM HAUPU, THAT HILL ON MOLOKAI.

Here is the reason why Molokini was detached from Haupu. It was during the battles of Kana with the chief of Haupu; the latter had taken his mother, and Kana wanted her released to return to her husband; the husband had felt very badly because his mate, the wife, was separated from him; he had cast about for a way of getting her back, but found none. So the father thought that Kana could bring her back, because he had numerous bodies, and he was born in a queer way. But when Kana went to get the mother, the hill started to grow upwards and nearly touched the heaven. This was the reason for it: there were two turtles under the mountain; so when Kana went over for his mother, the people on the mountain called to the turtle in this manner: “O Kahakauwila, lift up the hill;” then the mountain would rise until Kana became a dwarf alongside of it. This was continued until Kana was hungry, because his food had given out, so he laid down towards Uli, his grandmother, who was residing on Hawaii. She nourished him until he grew large. When his younger brother saw that Kana’s feet were plump he said to himself, “Strange! here you have enough to eat and I live in hunger; I shall cut off your feet.” So he cut off Kana’s feet. Kana said to his grandmother: “My feet are getting cold.” The grandmother replied: “Yes, your younger brother noticed that your feet were fat; he became peeved; and that was why he chopped them off.”

Then Kana arose and commenced the fight with his enemy again; the mountain started to rise because of the call from the people to do so. But when the mountain rose up, Kana also rose up. They went up together until the hill was lower than Kana. Kana tipped it, and when the people [on the hill] looked up and saw Kana’s eyes glaring down at them, they trembled with fear. Kana then trod the hill, and broke it into small pieces; some flew over towards Koolau, Oahu; some were thrown right near Molokai, and some flew over towards Maui. That was how Molokini was originated; it was a part of Haupu wet with the sea.

This is all that was told me as to the origin of our subject.

Jos. K. Kahele Jr.

PA’UPA’U.

This is one of the famous hills of Lahaina of olden times, when our ancestors lived in their pagan and ignorant ways. We know that at that time murders, adultery, and doubtful pleasures were frequent. Listen therefore to what your friend has collected. Let it not, however, cause you to wonder, and your eyes to stare.

ORIGIN OF THE NAME PA’UPA’U.

This name originated from one of the descendants of Papa and Kumuhonua. Kumuhonua took to wife Kauaohilo and begat Kaenaena; Kaenaena took Waiukeke of Kaliuwaa and begat Lihau. It was said that he excelled in comeliness any other handsome man of that time, and from him descended men of this group who were good to look upon. Lihau took to wife Kapulani and begat Ihiihi, the one whose name is—Pa’upa’u. [726] Because the parents and servants [of Ihiihi] became wearied with constant going down to Kahala to get water with which to bathe the child, the parents complained and said: “There is too much labor connected with this work [he pa’u keia hana], and too little benefit. Therefore they named the place [727] where their child lived Pa’upa’u.

THE FAMOUS THINGS ON THIS HILL.

Right on top of this hill is a large heiau called the heiau of Kamohomoho, one of the noted chiefs of the olden times. He was the first one to build a heiau for the worship of a god called Moo. This lizard [god] excelled in strength; it had a stumped tail; that is the way the tails of the lizards of the present time appear, because of Moo, the great and strong.

Here is another thing: On the western side of this hill is buried the remains of a celebrated and wise man, David Malo. [728] Here is one of his famous remarks: “If we live together and I die, do not bury me down here at Lahaina; carry me to the top of Pa’upa’u and bury me there, because the white man is a seeker of land.” What he prophesied has come to pass.

Here is another thing: On the eastern side of the hill is a place of refuge [729] where those fleeing from battle sought safety, also a hill where those who fled [from other troubles] were assured protection. That was probably the place to where Kahekili the great and his soldiers fled after his battles with Kamehameha, chief of Hawaii. In the battle fought below Kauaula where Kamehameha was victorious, they [Kahekili and his forces] ran to the place of refuge for safety; when the Hawaii forces commenced to climb, stones were rolled down on them; thus Kahekili escaped from the great spear of Kamehameha; thus the Maui forces escaped.

VEGETATION ON THIS HILL.

A great variety of plants and trees grow on this hill. Here are some of them: the ulei, [730] the lehua, [731] the creeping akia, [732] the small-leaved koa, [733] the fragrant maile, [734] the ever-shaded fern, the mule-kick pala, [735] the guava, [736] the rabbit’s foot (that is the present name; in the olden times it was called rat’s foot [737]), and so forth. You will add what are omitted.

ANIMALS ON THIS HILL.

There are plenty of wild turkeys [738] on this hill, turkeys which are not cared for by man, and which simply wander about. They are called wild. There are some cattle and horses running on this hill which belong to the teachers of this seminary; there are none for the pupils, only for the teachers. Why is it that the pupils of this school are not allowed to keep horses for themselves? Perhaps it is because they favor [739] the white men; they can’t be Hawaiians, else they would recognize their own.

THE FAMOUS WIND OF THIS HILL.

The famous wind is the Kauaula. This wind blows along the eastern side of this hill. It is a wind made famous by the bards of the olden times; here are a few lines of a song:

Kauaula is pretending the wind of Ulupau,
[That it is] the rain of Kaawaawa,
[Thus causing] calm at Boston, etc.

There are a number of other things not enumerated. You will supply those.

S. P. Kanoa.

THE FLOOD IN HAWAII IN THE OLDEN TIMES.

I sought for some one who could tell me about the Flood in the olden time here in Hawaii, and I learned some bits of information concerning the said Flood from an old man whose number of years approaches seventy-two, from the time of Kamehameha II to the present. [740] There are, however, two divisions which I will explain: first, concerning the one who brought the Flood; second, concerning the sea of Kahinalii.

It is said that Pele was the one who brought the sea of Kahinalii; she was begotten of Kahinalii, [741] her mother; Kanehoalani [742] was her father; Kamohoalii [743] and Kahuilaokalani [744] brothers. Pele was born at Hapakuela. [745] It is said that this land touches the sky to the southwestward of us. She lived with her parents until she was married. She begat two children, Laka, [746] a daughter, and Menehune, [747] a son. Wahieloa [748] was their father and husband to Pele. But while living together with her husband he was enticed and snatched away from her by Pelekumulani; [749] and because she was deprived of her husband she was displeased. She came away because of the love of husband.

Secondly, concerning her bringing the Flood and all else relating to that journey. It is said that here in Hawaii in the earliest times there was no sea; the land was exposed. There was not even fresh water, but because she brought the sea it reached Hawaii. Because Pele was displeased on account of her husband being enticed from her, she came to Hawaii; her parents gave her the sea, so that when she came she could bring her canoes. She arrived at Pakuela, and from there she came to Kanaloa where she poured out the sea from her head, and there and then Hawaii first received the sea. When the sea broke [on the land] her brothers composed this chant:

The sea! O the sea!
The sea is breaking,
Breaking on Kanaloa.
At the cliffs is the grave of the sea.
Passed is the quietness of the sea:
It is breaking double,
It is breaking triple.
It is a sea carried on the back of Pele.
The sea turned around and smote the earth.
The sea is rising, rising to Kilauea,
Raising up the hand of Pele.
The sea of Pele is growing larger—
The sea nestled on the breast of Pele.
The voice of the sea is tumultuous at Papalauahi;
The sea is rising to the height of Akanikolea;
The sea is spreading to the ki at Wahinekapu.
It is the sea of Pele the goddess!
Thy compassion be on us!

When the sea broke it rose from the surface of the land until it reached high ground. However, all the land was not covered, some places were still exposed, such as the summits of Haleakala, Maunaloa and Maunakea; these were not totally submerged. This sea was named after the mother of Pele, i.e., Kahinalii, because the sea belonged to her; Pele simply brought it, and caused it to recede to what it is which we see today, floating calmly at Hauola.

From that time Pele and her whole family left Hapakuela for good, and all came here to Hawaii. Pele, however, came first and her brothers followed. When the brothers arrived at Kanaloa, Pele had arrived at Kauai. [750] It was there the brothers chanted another song:

Pele sailed for Kauai;
Her canoes landed at Mookini.
Pele and others stood before the image.
Pele dwelt in the sea.
Pele offered sacrifices there.
Pele progressed with her retinue
And at the cape of Leleiwi
Scented the fragrance of the hala
And the lehua-flowers of Makaulele,
The lehua standing red at Puuloa.
[Saw] the large house at Kilauea,
The sleeping house at Papalauahi.
Pele arrived from heaven
[With] the thunder and the earthquake,
The severe rain and the soft rain;
Returned by Kaumeaiku,
[By] the women of the land in the clouds.
Answer thou, Pele! Prepare! Prepare!
Here we are thy numerous ministers!
Have compassion on us!

There were reasons for composing this song, because the brothers did not know for a certainty where Pele, their sister, would make her permanent abode, not knowing she would make it at Kilauea. They had composed the chant before she came to live there.

Pele lived at Kauai, and when she left that place she came and lived at Kalaupapa, [751] Molokai, at a place called Kauhako; from there she came and lived at Puulaina; she dug there; leaving Puulaina, she went to live at Haleakala; she also dug there. From there she went to Kilauea. There she caused a separation of their residences. Kamohoalii was assigned one place, and Kahuilaokalani was given a different place. From that time forth Pele was never seen at Kamohoalii’s place, because she had another body, the rainbow; her division of land is very sacred, and no fire was kindled there.

This is the end of the story. There was not very much given concerning the Flood. That was all that the one who told me knew.

[Moanauli.]

A STORY OF POO.

A certain person lived with his brother-in-law, and after some time the latter said to him: “Let us go up to get battens for our house.” So they prepared for the journey, and one day they went up to cut battens. They went to a place right above Kaanapali, called Wahikuli. They went up from Lahaina. Arriving there they cut the battens that whole day. That night, however, was showery and it was cold, so they talked about going back because it was night. The husband insisted on sleeping up in the mountains, and it was so decided. Before they went to sleep, however, they went and gathered a lot of wood which they placed all around the cave. That cave is still at that place today.

When they did this, and lighted the fire, they went to sleep. While sleeping and nearing midnight, the brother of the wife awoke startled, on account of the great heat; when he awoke he found that the fire had commenced to burn his feet, and that was really the reason for his awakening; but the brother-in-law still slept. The fire, however, had commenced to consume his feet; so he tried to awaken him, but without any success; the fire burned up to the knee, and he was still trying to awaken the brother-in-law; he kept this up until his stomach, his breast and his shoulders were consumed. When the fire reached the neck he ran away. He climbed a hill and when near the top he heard the head calling: “Let us not go home now; wait until I arrive, then we will go home together.” But he kept on running; the head meanwhile kept on calling from behind. He passed one hill and while descending the second hill, the head commenced to roll after him. At the same time he saw tongues of fire shooting out from the rolling head. It called again, “O Head! O Head! retard him so that I can catch him.” They thus raced along until a number of valleys had been passed; and when they reached the plains above Puulaina he realized that the head was close behind him, so he did not go by way of Puulaina but made a short cut for the sea by the trail heading for Keonepoko, on the western side of Mala. At the same time, a prophet who was going to Kaanapali with some friends saw this person running along, so he said to his friends: “If this person running towards us is not caught by that head until he comes up to us, he will be saved; but if he be caught above here he would be fortunate if he lives.”

His friends were filled with fear and urged him to continue on their journey. The prophet replied: “Let us wait; if we go on that man would die.” He directed them to split the bambu into small pieces. It was done at once. When the man arrived before them, the head was right at his heels; he fainted away. The others lashed the head with the split bambu and it died; the brother was still in a dead faint. After a while, however, he came to and told them of their journey, and how this trouble came to him. After that the others continued their journey, while he went home. Arriving at the house his sister asked: “Where is your brother-in-law?” He replied: “You question as if it were correct. Your husband is no good. I thought he was man; I found him a god. He came near killing me.” The other asked: “Kill you, how?” So he told what happened from the time they went until they came by this trouble. The sister approved of what had been done, saying: “It is well he died! I see that he is a god.”

Soon after this conversation the prophet appeared. He had gone on until an idea occurred to him to return, because he realized that if he did not come back then all these people would be eaten by this god; for the head was not dead; its spirit still lived. And when he came to where these two were talking he said: “I have returned because I feared you would all be consumed. Your husband is coming, but it will be when nearing night; you will then behold your husband coming to you in the same way he usually appeared. So, do not stay here; all of you go to your brother’s house, and we will wait there. When he arrives then all of you surround me so that he can not see me; do you not, however, acquiesce in his request to come back and live with him, because if you do you will surely die.”

Not long after that the one they were talking about appeared and urged the wife to return and live together with him, but the wife did not reply on account of fear. The prophet, however, chased it. That is what I have learned.

Before the woman was taken into the house and left there the prophet had already said to her: “If you are cold, go into the house; then listen attentively. When you hear the first whistle, then you will think that it is not near; at the second whistle, he has drawn nigh, and when the whistle sounds again, he is very near; then you move further in to the corner of the house, lie down and keep still and wait for his arrival. You will not fail to notice his coming; when the outside here is lighted up, he has appeared. When he arrives he will not enter the house; his hands will be groping inside while his head will remain outside watching other people; but when the inside is lighted up, then he has entered the house; you will then hide yourself well so that he will be delayed in his search for you.”

After the prophet was through talking, the woman went and stayed in the house. All kept awake, however, and at about midnight, they heard the sound of a whistle, and they knew that he would soon appear; when the whistle sounded again the prophet ran over to the house where the woman was and said to her: “Should your head of a husband ask you to give him your son to rear, do not consent; and should he ask you to come outside do not go outside, else you die.” The real reason for his coming up, however, was to find out whether or not she was asleep; but when he called, she answered. So the prophet returned to the house from which he came. Arrived there, he heard another whistle, and still another, and after that the head arrived at the house and called out to the wife, “O Kaneikiawaiuli!” The other answered. The head said: “Please come out here.” Kaneikiawaiuli replied: “I will not come out.” “Why not?” asked the head. “It is raining for Kaala is shiny.” “There is no rain,” answered the head.

Again the head spoke: “Then please let me have one of our children and I will give it food; I have that which is greatly desired by our child, the banana; it is well ripened.” “I will not give you one.” It went on thus for a few minutes, when he rushed in and felt around, but the woman was not found; the head finally got into the house; it was then the prophet and others ran and blocked the doorway, and the woman ran and got outside. The door was closed. The head called from inside: “Say, please do not close the door on me; I wish to come outside.” But the door was not opened, and the house was set on fire. The other kept calling from the inside. It kept on in this manner until the house was surrounded by fire, and the head of this god burst; after twelve reports [were heard] the prophet then said that [the head] was dead. This is the end of what I know, but perhaps there is more to the story.

D. Kamaha.

A STORY OF UALAKAA.

This story is familiar to this and that man, and perhaps none of us have failed to hear the story of this potato. There are several versions of this story, [752] one has a version, and another a different one; this is one.

This potato was planted at Manoa, Oahu, on the northwestern slope of Manoa. There were two potato fields, one for Kupihe and the other for Kapanaia. Kupihe planted his potato on the side hill while Kapanaia planted his on the flat. When they were cultivating, only one potato was found in Kapanaia’s field, so he hilled it up. But the potato grew large and became exposed from the hill in which it was planted; the field of the other man, however, did not contain any potato. Afterwards they went to their homes, and on the next day they went up again to cultivate. Kapanaia hastened to see [his potato], but when he looked there was no lump in the hill; he searched but could not find the potato. He looked here and there, but he could not find it. So he went up to Kupihe’s, the field on the hillside. When he looked, he saw this potato causing a lump in the other’s potato hill, and Kupihe was hilling up the soil. Kapanaia stood there and asked, “Whose potato is this?” The other answered: “It is mine, for it is growing in my potato-hill.” After their quarrel over the potato they returned to their homes. That night the potato rolled down the hill and made a deep hole where it first struck; from there it bounced and became again attached to its parent vine. That is one version of the story. But in the story which I heard, it is stated that the stem of this potato was bitten by a rat and the potato rolled down until it landed in Kapanaia’s field, and it was left there until new sprouts commenced to grow from it. That is why new sprouts come from potatoes as we see them now. That was why this potato at Makiki was called Ualakaa, because it rolled [down hill]. Another name which I heard [applied to it] was Iolekaa (rolling rat). Another has it that Kaauhelemoa pecked at the stem of this potato and it rolled to Kapanaia’s field, because Pupuulima chased after it.

STORY OF PUULAINA.

Concerning the origin of this hill, [753] some say that it was begotten by two mountains, Eeke [754] and Lihau. [755] Eeke was the husband and Lihau was the wife. They were real persons, but it will be shown later the reason for their being changed to mountains. After they had lived as man and wife, a child was born to them, a son, the subject of this story which we are considering. But after some time Eeke became entangled, for he saw a beautiful woman, Puuwaiohina from Kauaula, and they committed adultery. Because of this, Lihau thought to choke the child to death, so that the two of them could go and do mischief; this caused them to quarrel. Eeke took the child to his mother, Maunahoomaha, [756] and left him with her. After that their god, Hinaikauluau, placed a restriction over them; they were not to live together, nor were they to have any intercourse with others; but ten days after this order, Eeke again committed adultery with Puuwaiohina above referred to, who was a younger sister to Lihau. Because of this their god punished them by making Eeke a mountain and Puuwaiohina a mountain ridge; that is the ridge prominent at Kauaula. There is, it seems, a hole below the highest point of this ridge. When sound issues from this hole, that is the time the kauaula [757] wind blows a fierce gale.

After that, Lihau was possessed with love for their child, so she asked Maunahoomaha for permission to meet her son. That was agreeable to her mother-in-law, and when she met her child she was glad. When she realized what a handsome man her favorite son had grown to be, she gave him for husband to Molokini, [758] one of the noted beauties of that time, because she was the wife intended for him.

But at some time, a man sailed from Hawaii to Kahikinuilaniakea; his name was Kanilolou. He possessed also an eel body. That is why an eel is named Puhikanilolou. Arriving there, he saw that it was a land not as fair as Hawaii (but Hawaii was not the name at that time). Therefore he bragged, saying: “This can not compare in beauty with my country; there are no stones for the feet to strike against.”

When Pele heard this boast, she replied: “When you return, your country is no longer beautiful; it is covered with rocks from the mountain to the sea.” When he returned and landed first at Kauai, he found the land destroyed; he sailed on to Maui, it was as bad; and so it was when he arrived at Hawaii.

However, arriving on Maui, this was one of Pele’s cruel deeds: one of her younger sisters saw how handsome Puulaina was, so she asked Molokini to let her have him for husband. The other refused, for she was greatly in love with her own husband; so she was changed into a little island, and she has remained so to this day.

When Lihau heard of this, she grieved for her daughter-in-law, so she went to consult Pele on the matter. But Pele replied gruffly: “If that is the case, then I say to you that you will die; also your son.” Lihau was there and then changed into a hill where Pele resided for some time; the son also died. But the one whose was the desire, earnestly entreated and begged that her husband be spared. But the red-bleary-eyed [759] did not wish it that way. That was how the son became a hill and has remained such until this day.

After this Pele traveled until she came to Aheleakala [760] the large mountain of Maui at the rising of the sun. That is a misnomer, Haleakala; Aheleakala is the correct name.

CONCERNING THE ORIGIN OF THIS HILL.

Formerly there was no hill there, but after Pele arrived, this hill was brought forth. But it was not given a name at that time; afterwards it was called Puulaina. This was the reason for so naming it: At that time a chief was living on the other side of the hill, and because he was tired of seeing it standing there obstructing his view, and preventing him from seeing the breadfruit grove of Lahaina, he ordered his men to go and construct a ti-leaf house on its top; and the hill was called Puulai. And because it was sightly to those viewing it from Lahaina it was called Puulaina.

WHAT WAS DONE ON THIS HILL.

Some time after the happenings above mentioned, this chief constructed a large heiau on the farther side of this hill, on the makai side, and people died there frequently. When a person died, he was buried on this side, and because the dirt slid down when graves were being dug, on account of the great number of the dead buried there, this side was named Puuheehee. [761] There are some graves on this hill, those of the brothers of Kamikioi, wife of Nuhi of Auwaiawao.

What is suitable for us to reflect on is what we should preserve.

D. M. K.

A LEGEND OF MAUI.

Maui [762] was a son of Hinalauae and Hina. Their residence was at Makaliua, [763] above Kahakuloa, and in a northerly direction from Lahainaluna.

FIRST: WHAT THIS CHILD DID WHILE YET IN THE WOMB OF HINA.

While this child was yet in the womb, and its parents realized that there was a child, on one day when the sky was clear, the mountains were green, and the sea no longer reverberated in its breaking, some men went out on canoes to fish for uhu. [764] Arriving at the fishing grounds, they saw a handsome child diving from the precipice into the water. He was given chase; he ran and hid in the waterfall at Makamakaole; [765] the water fell from above, but back of that was dry; he waited there and finally came out thinking to get back to the mother’s womb; but he was again seen and again pursued. He ran and entered the house. Hina was making kapa.

The men entered and asked: “Where is the child who came into this house?” “There is no child; I am alone.” Her husband saw this, so he came with the intention of killing these men (because it was against the law to have any man enter a house where a woman was and her husband not present). The husband asked: “Why are you here?” “We pursued a child. He ran and entered this house.” “There is a child, but it is in that one’s womb. What shall be done?” asked the husband. The men went to seek a pig, a white chicken, black coconut, red fish, red kapa and awa root, and offered them as sacrifice to the child; [766] after which they went off. He was named Maui; but he was not yet born.

SECONDLY: WHAT HE DID AFTER HE WAS BORN.

While Maui was living with his parents, he felt sorry for his mother because of what she had to dry. The sun did not tarry long on its journey; it arose and set very quickly. The idea sprung up in him to go and snare the sun so that it would go slower. He went and at the cape of Hamakua he saw Moemoe [767] sleeping in the cave of Kapepeenui at Wailohi; he saw the sun rising at Hana; he climbed Haleakala [768] and inspected it and found it satisfactory. He went back to his parents’ place; he noticed that the sun still kept on in its old ways. So he came along to Peeloko [769] at Waihee and threw down a lot of coconuts; he secured a plenty of husk and with it he went off to snare the sun.

Moemoe called out sarcastically, “You can not catch the sun for you are a low down farmer.” Maui answered, “When I conquer my enemy and satisfy my desire I shall kill you.” He came to Haleakala, and when the sun passed directly over him he snared it with the coco-husk, and broke some of its rays; he repeated this and broke all the strong rays of the sun. He said: “I am killing you because you travel so fast.” The sun requested, “Let me live; you watch how I travel.” He looked and beheld that it traveled slower, so he desisted from going after it again. That is why the sun goes slowly. And the name “Haleakala” given to it now is not correct; it should be Alehela, on account of Maui’s snaring the rays of the sun.

On his return he called at Moemoe’s place. It was absent. Maui traced it to Kawaiopilopilo. This place is between Kekaa [770] and James’ canefield; Moemoe [771] saw him, and it went on in an irregular manner, now towards the mountain and now towards the sea. Maui became greatly angered, so he flew right on and caught the other above Kekaha; he killed it; it turned, however, into a rock. That rock is still lying along there makai of the new road. Its length is nearly seven feet. While Maui was off on this journey his mother became pregnant with and bore another child, an owl.

THIRDLY: CONCERNING HIS GETTING INTO TROUBLE AND HOW HE WAS SAVED.

On Maui’s return to his birthplace at Makaliua he saw that an owl was being raised by his parents. Maui did not treat him with contempt. What he did on his return this time was to go fishing. His favorite mode of fishing was pole fishing at night: one night he went out and while he was idling away a canoe came along looking for a man to be offered in sacrifice by the king; Maui was taken prisoner and brought to the chief at Halulukoakoa. This place is at Moalii, Maui, in a westerly direction from Lahainaluna. He was to be placed on the altar the following day. At this time Hina saw in a vision what was happening to Maui. So Hina and the owl followed along and at Pohakuawahinemauna [772] Hina stayed there. This place is between Keawaawa and Kakonamoku. The owl flew on to where Maui was being guarded; the guards were not asleep. He saw that Maui was tied up with coconut-husk cords. The owl waited until early dawn, but the guard would not sleep.

Maui then spoke: “O thou Aina, [773] retard the night that it may be prolonged!” The night was prolonged and everyone went to sleep. The owl entered and came to him; he struck at his bonds and they fell off. They set off; they came to where Hina was waiting. It was then daylight. Hina hid Maui [under the stone] and she sat right outside of him. The sun rose. She opened her sleeping garment and spread it on her lap and looked for fleas. The owl had flown to the height of Kekaa. The searching party appeared and asked, “Have you seen the man which was to be offered by the chief for a sacrifice?” “No; I have just now arisen, and because of the warmth of the sun I sought after the fleas in my kapa.”