Read Ebook: Legends of Old Honolulu (Mythology) Collected and Translated from the Hawaiian by Westervelt W D William Drake

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eland. A large district on the island of Maui, where, it is said, the friends of a Viking would gather for feasting and farewell dancing, was named Kahiki-nui . A point of land not far from this district was called Keala-i-kahiki . These names are not of recent origin, but are found in the scenes described by roving ancestors noted in genealogies of long ago. Probably about the same time that the Vikings of Scandinavia were roaming along the Atlantic coasts the Pacific seamen were passing from group to group among the Pacific islands.

After many voyages and several years probably the people who never wandered became careless concerning the specific name of the place to which some of their friends had sailed, and included the whole outside world in the comprehensive declaration, "Gone to Tahiti" . At any rate, this has been the usage for some centuries among the Hawaiians.

The custom of hiding hints of cannibalistic feasts and more definite human sacrifices under the name of "fish" continued through the centuries even after the discovery of the islands by Captain Cook and the advent of white men. David Malo, a native writer, who, about the year 1840, wrote a concise sketch of Hawaiian history and customs, described the capture of human sacrifices by the priests when needed for temple worship. He says: "The priest conducted a ceremony called Ka-papa-ulua. It was in this way: The priest accompanied by a number of others went out to sea to fish for ulua with hook and line, using squid for bait. If they were unsuccessful and got no ulua they returned to land and went from one house to another, shouting out to the people within and telling them some lie or other and asking them to come outside. If any one did come out, him they killed, and, thrusting a hook in his mouth, carried him away to the heiau ." This sacrifice was called ulua, and was placed before the god of the temple as if it were a fish. Sometimes a part of the body, usually an eye, was eaten during the ceremonies of consecrating the offering to the idol. This custom has passed the test of centuries and probably was the last remnant of cannibalism in the Hawaiian Islands. It endured even to the time of the abolition of the temples and their idols.

Now they appeared no longer as "fish," but went to the village at Kahuku as men. They made themselves at home among the people and were invited to a great feast. They heard the story of a battle with a great fish at Hauula and the capture of the monster. They heard how it had been cut up and its fragments widely distributed among the villages on the northwest coast. Evidently provision had been made for several great feasts. The people of Kahuku, although several miles distant from Hauula, had received their portion. The friendly strangers must share this great gift with them. But the men from Tahiti with heavy hearts recognized the fragments as a part of their companion. They could not partake of the feast, but by kindliness and strategy they managed not only to decline the invitation, but also to secure some portions of the flesh to carry down to the sea. These were thrown into the water, and immediately came to life. They had the color of blood as a reminder of the death from which they had been reclaimed. Ever after they bore the name "Hilu-ula," or "the red Hilu."

Then the "fish" from Tahiti went on around to Hauula. They went up to the tabu land back of Hauula. They pulled up the tabu flags. Then they dammed up the waters of the valley above the village until there was sufficient for a mighty flood. The storms from the heavy clouds drove the people into their homes. Then the Tahitians opened the flood-gates of their mountain reservoir and let the irresistible waters down upon the village. The houses and their inhabitants were swept into the sea and destroyed. Thus vengeance came upon the cannibals.

The Tahitians were "fish," therefore they went back into the ocean to swim around the islands. Sometimes they came near enough to the haunts of fishermen to be taken for food. They bear the name "hilu." But there are two varieties. The red hilu is cooked and eaten, but never eaten without having felt the power of fire. The trace of the cannibal feast is always over its flesh. Therefore it has to be removed by purification of the flames over which it is prepared for food. The blue hilu, the natives say, is salted and eaten uncooked. Thus the legend says the two fish came from Tahiti, and thus they became the origin of some of the beautiful fish whose colors flash like the rainbow through the clear waters of Hawaii.

A few days later a big wave came up from the sea and swept over the beach. When the water flowed back there was left a great whale, the tail on the shore and the head out in the sea. The people came to see the whale. They thought that it was dead. They played on its back and leaped into the deep waters from its head. Their shouts of joy and loud laughter reached the ears of the priest, who was living inland. Then the people came to the riverside to gather vines and flowers with which to make wreaths. Probably it was the intention of the villagers to cut the great fish into pieces and have a feast. The old priest was very anxious to see the marvellous fish. He forgot the warning of the gods and went to the seaside. The people shouted for the old man to come quickly. The old priest stood by the tail of the great fish. As if to welcome him the tail moved. He climbed on the back and ran to the head and leaped into the sea. The people cheered the priest as he returned to the beach and a second time approached the whale. Again there was the motion of the tail, and again the priest ran along the back, but as he leaped the whale caught him and carried him away to Tahiti. Therefore a name was given to a point of land not far from this place--the name "Ka-loe-o-ka-palaoa" .

IWA, THE NOTABLE THIEF OF OAHU

In ancient Hawaii thieving was an honorable profession. It required cultivation as well as natural ability. Even as late as the days of Captain Cook and his discovery of the Hawaiian Islands there is the record of a chief whose business was to steal successfully. When Captain Cook discovered the island Kauai, a chief by the name of Kapu-puu was one of the first to go out to the ships. He went saying, "There is plenty of iron . I will 'hao' the 'hao,' for to 'hao' is my livelihood"--as one historian expressed the saying: "To plunder is with me house and land." The chief, however, was detected in the act and was shot and killed. The natives never seemed to blame Captain Cook for the death of that chief. The thief was unsuccessful. Really, the sin of stealing consisted in being detected.

The story of Iwa, the successful thief, is back in the days when Umi was king of Hawaii, fourteen generations of kings before Kamehameha the First. The king Umi was well known in Hawaiian historical legends, and many important events are dated with his reign as the reference-point.

In Puna, Hawaii, while Umi was king, there lived a fisherman by the name of Keaau. He was widely known for his skill in fishing with a wonderful shell. It was one of the leho shells, and was used in catching squid. Its name was Kalo-kuna. Keaau always returned from fishing with his canoe full. After a time he was talked about all around the island, and Umi heard about the magic leho of the fisherman.

At that time Umi dwelt in Kona, where he was fishing after the custom of those days. He sent a messenger commanding the fisherman to bring his shell to Kona, where he could show its power and his skill. Then the king, who had the right to take all the property of any of his subjects, took the shell from the fisherman.

Keaau's heart became very sore for the loss of his shell, so he went to a man on Hawaii who was skilled in theft and asked him to secretly steal the leho and return it to him. He brought his canoe filled with his property--a pig, some fruit and awa and the black-and-white and spotted tapa sheets--to give to the thief who could get back his shell. But neither this thief nor any others on the islands of Hawaii, Maui or Molokai was sufficiently skilful to give him any aid.

Then he passed on to Oahu, where he met a man fishing, who, according to the custom of the people, invited him to land and accept hospitality. When the feast was over, they asked him the object of his journey. He told the story of the loss of his leho, and said that he was travelling to find "a thief able to steal back the shell taken by the strong hand of the chief of Hawaii."

Then the Oahu people told him about Iwa and his marvellous skill in plundering. They directed him to row his canoe around by Makapo and then land, and he would find a boy without a malo . He must give him the offering--the good things brought in the canoe. He found the boy and placed before him the gifts. They killed the pig and cooked it over hot stones. Then they had a feast, and the boy-thief asked the traveller why he had come to him. The fisherman told all his trouble and asked Iwa to go with him to recover the shell. To this Iwa consented, and after a night's rest prepared to go to Hawaii.

When the time came for the journey he placed Keaau in front and took his place to steer and paddle. The name of his paddle was Kapahi, which means "Scatter the water." Iwa told the fisherman to look sharp at the land before them; then he talked to his paddle, saying, "Let the ocean meet the sea of Iwa." He struck his paddle once into the sea and the canoe rushed by the little islands along the coast and passed to Niihau. From Niihau in four paddle-strokes the canoe lay before the coast of Hawaii, where Umi and his chiefs were fishing. One of the canoes had a palm-branch house built over it to shade the fisherman. Iwa asked if that was the royal canoe, and, learning that it was, quickly backed his canoe around a headland and prepared to dive, saying to his friend, "I will go and steal that leho."

He leaped into the water and sank to the bottom of the ocean. He walked along under the sea aided by his magic power until he came to the place where the king's canoes were floating. Over the side of the king's boat hung the cord to which the shell was fastened. Iwa rose quietly under the canoe and caught the leho, slowly drew it down to the bottom, broke the cord and fastened it to sharp rocks, and then went back to the place where Keaau was waiting for him. All along the way giant squid and devilfish fought him and tried to take the shell from his hands, but by incantations and the power of his gods he escaped to the canoe, and, leaping in, gave the leho to the fisherman, and paddled away to Puna. There he dwelt with Keaau for a little while.

When the boy-thief took the cord of Umi he thought that a very great squid had seized the shell, and let the line run, afraid lest it might break and the shell be lost, but when he tried to pull he found it fast below. He sent to the land for all the people who could dive, but none of them could go to the bottom. Ten days and ten nights he waited in his canoe. Then he sent over all the island Hawaii for those who knew how to dive in deep water, but all the noted divers failed. The messenger came to the place where Iwa was staying. Keaau was away fishing. Iwa took the messenger to the place where the fisherman dried squid and showed him a great many already caught. Then Iwa said, "Go back and tell your king that the leho is not on the line, but a rock is holding it fast."

The messenger returned to the king and reported the saying of Iwa. Then the king sent swift men to run and bring Iwa to him. The boy agreed to go to Umi, and sped more swiftly than the runners sent for him. When he stood before Umi he told the king all his story and leaped into the sea, diving down, breaking the rock and bringing up the piece to which the line had been tied. Umi then wanted Iwa to return to Puna and steal that leho for him. Iwa went back to the fisherman's house, and that night stole the shell for the king.

When Umi received the shell he rejoiced greatly at the skill of this thief. Then he thought about his tabu stone axe in Waipio Valley, and wished to test this boy-thief again.

This sacred stone axe really belonged to Umi, the son of Liloa, but it had been kept in the tabu heiau of Pakaalana, in Waipio Valley. Two old women were guardians of this tabu axe. It was tied fast in the middle of a line. One end of that cord was fastened around the neck of one old woman, and one end around the neck of the other. Thus they wore the cord as a lei of that sacred stone axe of Umi. When Umi asked the thief if he would steal this axe, Iwa said he would try, but he waited until the sun was almost down, then he ran swiftly to Waipio Valley as if he were a messenger of the king, calling to the people and establishing a tabu over the land:

"Sleep--sleep for the sacred stone axe of Umi. Tabu--let no man go forth from his house. Tabu--let no dog bark. Tabu--let no rooster crow. Tabu--let no pig make a noise. Sleep--sleep till the tabu is raised."

Five times he called the tabu, beginning at Puukapu near Waimea, as he went to the guarded path to Waipio. When he had established this tabu he travelled down to the place where the old women guarded the axe. He called again, "Has sleep come to you two?" And they answered, "Here we are; we are not asleep." He called again: "Where are you? I would touch that sacred axe of Umi and return and report that this hand has held the sacred stone axe of the king."

He came near and took the axe and pulled the ends of the string tight around the necks of the old women, choking them and throwing them over. Then he broke the string and ran swiftly up the path over the precipice. The old women disentangled themselves and began to cry out, "Stolen is the tabu axe of Umi, and the thief has gone up toward Waimea." The people followed Iwa from place to place, but could not overtake him, and soon lost him.

Iwa went on to the king's place and lay down to sleep. As morning drew near the king's people found him asleep and told the king he had not been away, but when Iwa was awake he was called to the king, who said, "Here, you have not got the tabu stone axe."

"Perhaps not," said the boy, "but here is an axe which I found last night. Will you look at it?" The king saw that it was his tabu axe, and wondered at the magic power of the thief, for he thought it impossible to go to Waipio and return in the one night, and he knew how difficult it would be to get the axe and escape from the people.

He determined to give Iwa another trial--a contest with the best thieves of his kingdom. He asked if Iwa would consent to a death contest. The one surpassing in theft should receive reward. The defeated should be put to death. This plan seemed right to the thief from Oahu. It would be a great battle--one against six.

The king called his clan of six thieves and Iwa, and told them that he would set apart two houses in which they could put their plunder. That night they were to go out and steal, and the one whose house contained the most property should be the victor. The report of the contest spread all through the village, and the people prepared to hide their property.

Iwa lay down to sleep while the six men quietly and swiftly passed among the people, stealing whatever they could. When they saw Iwa asleep they pitied him for his certain death. Toward morning their house was almost full, and still Iwa slept. The six thieves were very tired and hungry, so they prepared a feast and awa. They ate and drank until overcome with drunkenness. A little before dawn they also fell asleep.

Iwa arose, hastened to the house filled by the six thieves, and hastily removed all their plunder to his own house. Then he went quietly to Umi's sleeping-house, and, showing his great skill, removed the tapa sheets from the bed in which the king was sleeping, and piled them on the other things in his house. Then he lay down again as if asleep.

The morning cold fell on the king, and he was chilled, and awoke, feeling for the sheets, but could not find them. He remembered the contest, and as the daylight rested upon them he called the people together.

They went to the house of the six thieves and opened it to look for their plunder, and not one thing was there. It was entirely empty. After this they went to Iwa's house. When the door was open they saw the king's tapa sheets on all the other plunder. The six thieves were put to death, and Iwa was honored for some years as the very dear friend of the king and the most adroit thief in the kingdom.

After a time he longed for the place of his birth, and he asked Umi to send him back to his parents. Umi filled a double canoe with good things and let him go back to the green-sided pali of the district of Koolau, on the island Oahu.

PIKOI THE RAT-KILLER

Long, long ago in the Hawaiian Islands, part of the children of a chief's family might be born real boys and girls, while others would be "gods" in the form of some one of the various kinds of animals known to the Hawaiians. These "gods" in the family could appear as human beings or as animals. They were guardians of the family, or, perhaps it should be said, they watched carefully over some especial brother or sister, doing all sorts of marvellous things such as witches and fairies like to do for those whom they love.

In a family on Kauai six girl-gods were born and only one real girl and one real boy. These "gods" were all rats and were named "Kikoo," which was the name of the bow used with an arrow for rat-shooting. They were "Bow-of-the-heaven," "Bow-of-the-earth," "Bow-of-the-mountain," "Bow-of-the-ocean," "Bow-of-the-night" and "Bow-of-the-day."

These rat-sister-gods seemed to have charge of their brother and his sports. His incantations and chants were made in their names. The real sister was named "Ka-ui-o-Manoa" . She was a very beautiful woman, who came to Oahu to meet Pawaa, the chief of Manoa Valley, and marry him. He was an aikane to Kakuhihewa, the king of Oahu. They made their home at Kahaloa in Manoa Valley. They also had Kahoiwai in the upper end of the valley.

The boy's name was Pikoi-a-ka-Alala . In his time the chief sport seemed to be hunting rats with bows and arrows. Pikoi as a child became very skilful. He was very clear and far sighted, and surpassed all the men of Kauai in his ability to kill hidden and far-off rats. The legends say this was greatly due to the aid given by his rat-sisters. At that same time there was on Kauai a very wonderful dog, Puapualenalena . That dog was very intelligent and very swift.

One day it ran into the deep forest and saw a small boy who was successfully shooting rats. The dog joined him. The dog caught ten rats while Pikoi shot ten.

Some days later the two friends went into a wilderness. In that day's contest the dog caught forty and the boy shot forty. Again and again they tried, but the boy could not win from the dog, nor could the dog beat the boy.

After a while they became noted throughout Kauai. The story of the skill of Pikoi was related on Oahu and repeated even on Hawaii. His name was widely known, although few had seen him.

One day his father Alala told Pikoi that he wanted to see his daughter in Manoa Valley. They launched their canoe and sailed across the channel, leaving the marvellous dog behind.

Midway in the channel Pikoi cried out: "Look! There is a great squid!" It was the squid Kakahee, who was a god. Pikoi took his bow and fitted an arrow to it, for he saw the huge creature hiding in a pit deep in the coral. The squid rose up from its cave and followed the boat, stretching out its long arms and trying to seize them. The boy shot the monster, using the bow and arrow belonging to the ocean. The enemy died in a very little while. This was near the cape of Kaena. The name of the land at that place is Kakahee. These monsters of the ocean were called Kupuas. It was believed that they were evil gods, always hoping to inflict some injury on man.

Pikoi and his father landed and went up to Manoa Valley. There they met Ka-ui-o-Manoa and wept from great joy as they embraced each other. A feast was prepared, and all rested for a time.

Pikoi wandered away down the valley and out toward the lands overlooking the harbor of Kou . On the plain called Kula-o-ka-hua he saw a chiefess with some of her people. This plain was the comparatively level ground below Makiki Valley. Apparently it was covered at that time with a small shrub, or dwarf-like tree, called aweoweo. Rats were hiding under the shelter of the thick leaves and branches.

Pikoi went to the place where the people were gathered. The chiefess was Kahamaluihi, the wife of the king Kakuhihewa. With her was her famous arrow-shooting chiefess, Ke-pana-kahu, who was shooting against Mainele, the noted rat-shooting chief of her husband. The queen had been betting with Mainele and had lost because he was a better shot that day than her friend. She was standing inside tabu lines under a shaded place, but Pikoi went in and stood by her. She was angry for a moment, and asked why he was there. He made a pleasant answer about wishing to see the sport.

She asked if he could shoot. He replied that he had been taught a little of the art, so she offered him the use of a bow and arrow and at that he said, "This arrow and this bow are not good for this kind of shooting."

She laughed at him. "You are only a boy; what can you know about rat-hunting?"

He was a little nettled, and broke the bow and arrow, saying, "These things are of no use whatever."

The chiefess was really angry, and cried out, "What do you mean by breaking my things, you deceitful child?"

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