Chapter 4

_Translated from Moke Manu by M. K. Nakuina_

After the death of the King of Hana, Aiai left the people of Haneoo catching hinalea and went to Kumaka, a place where fresh water springs out from the sand and rocks near the surf of Puhele, at Hamoa, where lay a large, long stone in the sea. This stone he raised upright and also placed others about the water spring, and said to his friend: "To-day I name this stone Ku-a-lanakila, for I have triumphed over my enemies; and I hereby declare that all fishes, crabs, and sea-moss shall return again in plenty throughout the seas of Hana, as in the days when my parents were living in the flesh at Lehoula."

From the time Aiai raised this stone, up to the present generation, the story of Ku-ula and Aiai is well preserved, and people have flocked to the place where the stone stands to see it and verify the tradition. Some kahunas advise their suffering patients to pay a visit to the stone, Ku-lanakila, with some offerings for relief from their sickness and also to bathe in the spring of Kumaka and the surf of Puhele. This was a favorite spot of the kings and chiefs of the olden times for bathing and surf-riding, and is often referred to in the stories and legends of Hawaii-nei. This was the first stone raised by Aiai and established as a ku-ula at Hamoa; and the old people of Hana attributed to its influence the return of the fish to their waters.

After Aiai's practice of his father's instructions and the return of the fishes, his fame spread throughout the district, and the people made much of him during his stay with them.

A great service wrought by Aiai during his boyhood was the teaching of his friend and his friend's parents how to make the various nets for all kinds of fishing. He also taught them to make the different kinds of fishing lines. When they were skilled in all these branches of knowledge pertaining to fishing, he called the people together, and in their presence declared his friend to be the head fisherman of Hana, with full control of all the stations (_ko'a ia_) he had established. This wonder-working power second to none, possessed by Aiai, he now conferred on his friend, whereby his own name would be perpetuated and his fame established all over the land.

The first _ko'a ia_ (fishing ground, or station) where Aiai measured the depth of the sea is near Aleamai, his birthplace, and is called Kapukaulua, where he hooked and killed the eel Koona. It is a few miles from the shore to the southeast of the rocky islet called Alau. The second station he established was at a spot about a mile from Haneoo and Hamoa which was for the kala, palani, nanue, puhi, and ula. These varieties of fish are not caught by nets, or with the hook, but in baskets which are filled with bait and let down in the deep sea.

The third station, which he named Koauli, was located out in the deep sea for the deep sea fishes, the depth ranging about two hundred fathoms. This is the ko'a that fishermen have to locate by certain shore bearings, lest a mistake be made as to the exact spot and the bottom be found rocky and the hooks entangle in the coral. In all the stations Aiai located there are no coral ledges where the fisherman's hook would catch, or the line be entangled; and old Hawaiians commended the skill of such locations, believing that the success of Aiai's work was due to his father's influence as an ocean deity.

At one time Aiai went over to the bay of Wananalua, the present port of Hana, with its noted hill of Kauiki and the sandy beach of Pueokahi. Here he made and placed a ku-ula, and also placed a fish stone in the cliff of Kauiki whereon is the ko'a known as Makakiloia. And the people of Hana give credit to this stone for the frequent appearance of the akule, oio, moi, and other fishes in their waters.

Aiai's good work did not stop at this point; proceeding to Honomaele he picked up three pebbles at the shore and, going into the sea, out beyond the breaking surf, he placed them there. In due time these three pebbles gathered others together and made a regular ridge; and when this was accomplished, the aweoweo gathered from the far ocean to this ridge of pebbles for rest; whereupon the people came with net, hook, and line, and caught them as they desired. The writer witnessed this in 1845 with his own eyes. This ko'a for aweoweo is still there, but difficult to locate, from the fact that all the old residents are gone--either dead or moved away.

He next went over to Waiohue, Koolau, where he placed a stone on a sharp rocky islet, called Paka, whereon a few puhala grow. It is claimed that during the season of the kala, they come in from the ocean, attracted to this locality by the power of this stone. They continue on to Mokumana, a cape between Keanae and Wailuanui. They come in gradually for two days, and on the third day of their reaching the coast, at the pali of Ohea, is the time and place to surround them with nets. In olden times while the fishermen were hauling in their nets full of kala into the canoes, the akule and oio also came in numbers at the same time, making it impossible to catch all in one day; and as there were so many gathered in the net it took them a day and a night before they could care for their draught, which yielded so many more than could be made use of that they were fed to the pigs and dogs. The kala of Ohea is noted for its fatness and fine flavor. Few people are now living there, and the people who knew all about this are dead; but the stone that Aiai placed on that little island at Waiohue is still there.

Aiai stayed there a few days and then returned to Hana and lived at his birthplace quite a length of time till he was a man grown. During this period he was teaching his art of fishing in all its forms; and when he was satisfied the people were proficient, he prepared to visit other places for like service. But before leaving, Aiai told his friend to go and kill the big _hee kupua_ (wonderful octopus) in the deep sea, right out of Wailuanui, Koolau, and he consented.

When the canoes were made ready and drawn to the beach and the people came prepared to start, Aiai brought the _hokeo_ (fishing gourd), where the _leho_ (kauri shell) that Ku-ula his father gave him was kept, and gave it to his friend. This shell is called _lehoula,_ and the locality at Hana of that name was called after it.

Then the canoes and people sailed away till they got out along the palis near Kopiliula, where they rested. Aiai was not with the party, but overlooked their operations from the pali of Puhiai. While they rested, preparation for the lowering of the leho was being made, and when ready, Aiai's friend called on Ku-ula and Hina for the assistance of their wonderful powers. When he was through, he took off the covering of the gourd and took out the leho, which had rich beautiful colors like the rainbow, and attaching it to the line, he lowered it into the sea, where it sent out rays of a fiery light. The hee was so attracted by its radiance that it came out of its hole and with its great arms, which were as long and large as a full-grown cocoanut tree, came up to the surface of the water and stood there like a cocoanut grove. The men were frightened, for it approached and went right into the canoes with the intention of destroying them and the men and capturing the leho; but it failed, because Aiai's friend, with his skill and power, had provided himself with a stone, which, at the proper time, he shoved into the head of the squid; and the weight of the stone drew it down to the bottom of the sea and kept it there, and being powerless to remove the stone, it died. The men seized and cut off one of the arms, which was so big that it loaded the canoes down so that they returned to Hana. When the squid died, it turned to stone. It is pointed out to-day just outside of Wailuanui, where a stone formation resembles the body of a squid and the arms, with one missing.

When Aiai saw from the pali that his friend was successful in killing the hee, he returned to Hana unseen, and in a short while the canoes arrived with its arm, which was divided among the people according to the directions of Aiai.

When Aiai saw that his friend and others of Hana were skilled in all the art of fishing, he decided to leave his birthplace and journey elsewhere. So he called a council of his friends and told them of his intended departure, to establish other fishing stations and instruct the people with all the knowledge thereof in conformity with the injunction of Ku-ula his father. They approved of the course contemplated and expressed their indebtedness to him for all the benefits he had shown them.

On leaving Aleamai he took with him the fish-hook, _manaiaakalani_, and the fish pearl, _Kahuoi_, for aku from the little cave where he had lodged on the hill of Kaiwiopele, and then disappeared in the mysterious manner of his parents. He established ku-ulas and ko'a aina, by placing three fish stones at various points as far as Kipahulu. At the streams of Kikoo and Maulili there stands a stone to-day, which was thrown by Aiai and dropped at a bend in the waters, unmoved by the many freshets that have swept the valleys since that time.

Out in the sea of Maulili is a famous station known as Koanui. It is about a mile from the shore and marks the boundary of the sea of Maulili, and the fish that appear periodically and are caught within its limits have been subject to a division between the fishermen and the landowner ever since. This is a station where the fisherman's hook shall not return without a fish except the hook be lost, or the line cut.

The first time that Aiai tested this station and caught a fish with his noted hook, he saw a fisherman in his canoe drifting idly, without success. When he saw Aiai, this fisherman, called Kanemakua, paddled till he came close to where Aiai was floating on an improvised canoe, a wiliwili log, without an outrigger,--which much surprised him. Before the fisherman reached him, Aiai felt a tug at his line and knew that he had caught a fish and began pulling it in. When Kanemakua came within speaking distance Aiai greeted him and gave him the fish, putting it into his canoe. Kanemakua was made happy and thanked Aiai for his generosity. While putting it in the canoe Aiai said:

"This is the first time I have fished in these waters to locate (or found) this station, and as you are the first man I meet I give you the first fish caught. I also give you charge of this ko'a; but take my advice. When you come here to fish and see a man meeting you in a canoe and floating alongside of you, if at that time you have caught a fish, then give it to him as I have done to you, without regret, and thus get a good name and be known as a generous man. If you observe this, great benefits will come to you and those related to you."

As Aiai finished speaking he suddenly disappeared, and Kanemakua could hardly realize that he had not been dreaming but for the assurance he had in the great fish lying in his canoe. He returned to the shore with his prize, which was so large and heavy that it required the help of two others to carry it to the house, where it was cut up and the oven made hot for its baking. When it was cooked he took the eyes of the fish and offered them up as a thanksgiving sacrifice. Then the family, friends, and neighbors around came to the feast and ate freely. During all this time Kanemakua was thinking of the words spoken by the young man, which he duly observed. The first ku-ula established in Maulili, Maui, was named after him, and from that time its fish have been given out freely without restriction or division.

After establishing the different ku-ula stations along the coast from Hana to Kipahulu, Aiai went to Kaupo and other places. A noted station and ku-ula is at Kahikinui. All the stations of this place are in the deep sea, where they use nets of three kinds; there is also fishing with poles, and ulua fishing, because this part of the island faces the wind; but the ku-ulas are located on the seashore, as is also the one at Honuaula, where it is covered over by the lava flow.

Thus was performed the good work of Aiai in establishing ku-ula stations and fish stones continued all around the island of Maui. It is also said that he visited Kahoolawe and established a ku-ula at Hakioawa, though it differs from the others, being built on a high bluff overlooking the sea, somewhat like a temple, by placing stones in the form of a square, in the middle of which was left a space wherein the fishermen of that island laid their first fish caught, as a thank offering. Awa and kapa were also placed there as offerings to the fish deities.

An idea prevails with some people that the ko'a of Kamohoalii, the king shark of Kahoolawe, is on this island, but if all the stories told of it be examined there will be found no reference to a ko'a of his on this island.

From Kahoolawe, Aiai next went to Lanai, where he started fishing for _aku_ (bonito) at Cape Kaunolu, using his pearl Kahuoi. This is the first case known of fishing for aku with pearl from the land, as it is a well known fact that this fish is caught only in deep sea, far from shore. In the story of Kaneapua it is shown that he is the only one who had fished for aku at the Cape of Kaunolu, where it was started by Aiai.

From Kaunolu, Aiai went to Kaena Cape, where at a place close to Paomai, was a little sandy beach now known as Polihua. Here he took a stone and carved a figure on it, then carried and placed it on the sandy beach, and called on his parents. While making his incantations the stone moved toward the sea and disappeared under the water. His incantations finished, the stone reappeared and moved toward him till it reached the place where it had been laid; whereupon it was transformed into a turtle, and gave the name of Polihua to that beach. This work of Aiai on the island of Lanai was the first introduction of the turtle in the seas of Hawaii, and also originated the habit of the turtle of going up the beach to lay its eggs, then returning to the sea.

After making the circuit of Lanai he went over to Molokai, landing at Punakou and travelled along the shore till he reached Kaunakakau. At this place he saw spawns of mullet, called Puai-i, right near the shore, which he kicked with his foot, landing them on the sand. This practice of kicking fish with the feet is carried on to this time, but only at that locality. Aiai continued on along the Kona side of Molokai, examining its fishing grounds and establishing ku-ulas till he got to Halawa. At the Koolau side of the island he stopped at Wailau and saw the cave of the eel Koona that went to Hana and stole the fish from his father's pond, and the cause of all the trouble that befell his parents and himself.

When Aiai landed at Wailau he saw that both sides of the valley were covered with men, women, and children engaged in closing up the stream and diverting its water to another course, whereby they would be enabled to catch oopu and opae. The water being low, the gourds of some of the people were full from their catch.

Aiai noticed their wanton method of fishing, whereby all oopus and opaes were caught without thought of any reservation for their propagation; therefore he called on his parents to take them all away. The prayer was granted, for suddenly they all disappeared; those in the water went up the stream to a place called Koki, while those in the gourds were turned to lizards which scampered out and ran all over the rocks. The people were much surprised at this change and felt sorely disappointed at the loss of their food supply.

On account of his regard for a certain lad of that place, named Kahiwa, he showed him the place of the opaes to be up the precipitous cliff, Koki. The youth was attentive to the direction of Aiai and going there he found the oopus and opaes as stated, as they are to this day. That is what established the noted saying of the old people of that land: "Kokio of Wailau is the ladder of the opae." It is also known as the "Pali of Kahiwa."

When Aiai left Wailau he showed this lad the ku-ula and the fish station in the sea he had located there, at the same distance as that rocky island known as Mokapu. He went also to Pelekunu, Waikolu and Kalawao, even to Kalaupapa, the present home of the lepers. At the latter place he left a certain fish stone. That is the reason fish constantly gather there even to this day. He also went to Hoolehua and so on as far as _Ka lae o ka ilio_ (the dog's forehead) and _Ka lae o ka laau_. Between these two capes in the sea is a station established by Aiai, where a tree grew out from under a rock, Ekaha by name. It is a hardwood tree, but the trunk and also the branches are without leaves. This place is a great haunt for fishermen with their hooks.

Aiai then came to Oahu, first landing at Makapuu, in Koolau, where he founded a _pohaku-ia_ (fish stone) for red fish and for speckled fish, and called it Malei. This was a female rock, and the fish of that place is the uhu. It is referred to in the mele of Hiiaka, thus:

"I will not go to the stormy capes of Koolau, The sea-cliffs of Moeaau. The woman watching uhu of Makapuu Dwells on the ledge of Kamakani At Koolau. The living Offers grass-twined sacrifices, O Malie!"

From the time Aiai founded that spawning-place until the present, its fish have been the uhu, extending to Hanauma. There were also several gathering-places for fish established outside of Kawaihoa. Aiai next moved to Maunalua, then to Waialae and Kahalaia. At Kaalawai he placed a white and brown rock. There in that place is a hole filled with aholehole, therefore the name of the land is Kaluahole. Right outside of Kahuahui there is a station where Aiai placed a large round sandstone that is surrounded by spawning-places for fish; Ponahakeone is its name.

In ancient times the chiefs selected a very secret place wherein to hide the dead bodies of their greatly beloved, lest some one should steal their bones to make fish-hooks, or arrows to shoot mice with. For that reason the ancients referred to Ponahakeone as "_He Lualoa no Na'lii_"--a deep pit for the chiefs.

Aiai came to Kalia and so on to Kakaako. Here he was befriended by a man named Apua, with whom he remained several days, observing and listening to the murmurs of the chief named Kou. This chief was a skilful hiaku fisherman, his grounds being outside of Mamala until you came to Moanalua. There was none so skilled as he, and generous withal, giving akus to the people throughout the district.

As Aiai was dwelling with his friend Apua at Kakaako, he meandered off one day along the shore of Kulolia, and so on to Pakaka and Kapapoko. But he did not return to the house of his friend, for he met a young woman gathering _limu_ (sea-moss) and fishing for crabs. This young woman, whose name was Puiwa, lived at Hanakaialama and was a virgin, never having had a husband. She herself, as the people would say, was forward to ask Aiai to be her husband; but he listened to her voice, and they went up together to her home and saw the parents and relatives, and forthwith were married. After living with this young woman some time a son was born to them, whom Aiai named Puniaiki. During those days was the distribution of aku which were sent up from Honolulu to the different dwellings; but while others were given a whole fish, they got but a portion from some neighbor. For this reason the woman was angry, and told Aiai to go to the brook and get some oopus fit to eat, as well as opae. Aiai listened to the voice of his wife. He dug a ditch and constructed a dam so as to lead the water of the brook into some pits, and thus be able to catch the oopu and opae. He labored some days at this work, and the fish and shrimps were hung up to dry.

On a certain day following, Aiai and his wife went with their child to the brook. She left her son upon the bank of the stream while she engaged herself in catching opae and oopu from the pits. But it was not long before the child began to cry; and as he cried, Aiai told his wife to leave her fishing, but she talked saucily to him. So Aiai called upon the names of his ancestors. Immediately a dark and lowering cloud drew near and poured out a flood of water upon the stream, and in a short time the dam was broken by the freshet and all the oopu and opae, together with the child, were swept toward the sea. But the woman was not taken by the flood. Aiai then rose up and departed, without thought of his wife.

He went down from the valley to Kaumakapili, and as he was standing there he saw some women fishing for oopu on the banks of the stream, the daughter of the chief Kikihale being with them. At that time, behold, there was caught by the female guardian of the daughter of Kikihale a very large oopu. This oopu she showed to her _protégée_, who told her to put it into a large calabash with water and feed it with limu, so that it might become a pet fish. This was done and the oopu was tended very carefully night and day.

Aiai stood by and saw the fish lifted out of the brook, and recognized it at the same time as his own child, changed from a human being into an oopu.

(At this point the story of Aiai gives place to that of his child.)

When the oopu was placed in a large calabash with water, it was carefully tended and fed with sea-moss for some time, but one day in seeing to this duty the guardian of the chieftainess, on reaching the calabash, was startled to behold therein a human child, looking with its eyes. And the water in the calabash had disappeared. She was greatly surprised and seized with a dark foreboding, and a trembling fear possessed her as she looked upon this miraculous child.

This woman went and told the chieftainess of this child they knew to have had the form of an oopu, and as Kikihale heard the story of her guardian she went quickly, with grave doubts, however, of this her report; but there, on reaching the calabash, as she looked she saw indeed a child therein. She immediately put forth her hands toward the child and lifting it, carefully examined its form and noted its agreeable features. As the thought quickly possessed this girl, she said: "Now, my guardian, you and your husband take and rear this child till he is grown, then I will be his wife."

The guardian answered her: "When this child becomes grown you will be old; that is, your days will be in the evening of life, while his place will be in the early morn. Will you not thereby have lasting cause for dissatisfaction and contention between you in the future?"

Kikihale answering her guardian said: "You are not to blame; these things are mine to consider, for the reason that the desire is mine, not yours, my guardian."

After this talking the child was quickly known of among the chiefs and attendants. He was nourished and brought up to adult age, when Kikihale took him for her husband as she had said; and for a time they dwelt together as man and wife without disagreement between them. But during these days Kikihale saw plainly that her husband was not disposed to do anything for their support; therefore she mourned over it continually and angrily reproved him, finally, saying:

"O my husband, can you not go forth also, as others, to assist our father and the attendants in the duties of fishing, instead of eating till you are satisfied, then rolling over with face upward to the ridge-pole of the house and counting the ahos? It may do while my father is alive; but if he should die, whence would come our support?" Thus she spoke reproachingly from day to day, and the words stung Puniaiki's heart with much pain.

And this is what he said to his wife one day: "It is unpleasant to hear you constantly talking thus. Not as wild animals is the catching of fish in the sea; they are obedient if called, and you may eat wastefully of my fish when procured. I have authority over fish, men, pigs, and dogs. If you are a favorite of your father then go to him for double canoes, with their fishing appurtenances, and men to paddle them."

When Kikihale heard these words of her husband she hastened to Kou, her father, and told him all that Puniaiki had said, and the request was promptly executed. Kikihale returned to her husband and told him all she had done.

On Puniaiki's going down to the canoe place he found the men were making ready the canoes with the nets, rods, lines, and the pearl fish-hooks. Here he lit a fire and burned up the pearl fish-hooks, at which his wife was much angered and cried loudly for the hiaku pearl hooks of her father. She went and told Kou of this mischievous action of her husband, but he answered her not a word at this act of his son-in-law, though he had supplied five gourds filled with them, a thousand in number, and the strangest thing was, that all were burned up save two only which Kou had reserved.

That night Puniaiki slept apart from his wife, and he told the canoe paddlers to sleep in the canoe sheds, not to go to their homes that night; and they obeyed his voice.

It was Kou's habit to rouse his men before break of day to sail in the malaus for aku fishing at the mouth of the harbor, for that was their feeding-time, not after the sun had risen. Thus would the canoes enter the schools of aku and this chief became famous thereby as a most successful fisherman. But on this day was seen the sorcerer's work of this child of Aiai.

As Kou with his men set out always before dawn, here was this Puniaiki above at his place at sunrise. At this time on his awaking from sleep he turned his face mountainward, and looking at Kaumakapili he saw a rainbow and its reddish mist spread out at that place, wherein was standing a human form. He felt conscious that it was Aiai his father, therefore he went there and Aiai showed him the place of the _pa_ (fish-hook) called Kahuai, and he said to his son: "Here will I stay till you return; be quick."

Upon Puniaiki reaching the landing the canoes were quickly made ready to depart, and as they reached Kapapoko and Pakaka, at the sea of Kuloloia, they went on to Ulukua, now the lighthouse location of Honolulu harbor. At this place Puniaiki asked the paddlers: "What is the name of that surf cresting beneath the prow of our canoes?"

"Puuiki," replied the men.

He then said to them: "Point straight the prow of the canoes and paddle with strength." At these words of Puniaiki their minds were in doubt, because there were probably no akus at that place in the surf; but that was none of their business. As they neared the breakers of Puuiki, below the mouth of Mamala, Puniaiki said to his men: "Turn the canoes around and go shorewards." And in returning he said quickly, "Paddle strong, for here we are on the top of a school of akus." But strange to say, as the men looked in the water they saw no fish swimming about, but on reaching Ulakua Puniaiki opened up the fish-hook, Kahuai, from its wrapping in the gourd and held it in his hand.

At this the akus, unprecedented in number, fairly leaped into the canoes. They became so filled with the fish, without labor, that they sank in the water as they reached Kapuukolo, and the men jumped overboard to float them to the beach. The canoe men wondered greatly at this work of the son-in-law of Kou the chief; and the shore people shouted as the akus which filled the harbor swam toward the fishpond of Kuwili and on to the mouth of Leleo stream.

When the canoes touched shore Puniaiki seized two fishes in his hands and went to join his father where he was staying, and Aiai directed him to take them up to where his mother lived. These akus were not gifts for her, but an offering to Ku-ula at a ko'a established just above Kahuailanawai. Puniaiki obeyed the instructions of his father, and on returning to him he was sent back to his mother, Puiwa, with a supply of akus. She was greatly surprised that this handsome young man, with his gift of akus for her to eat, was her own son, and these were the first fruits of his labor.

The people marvelled at the quantity of fish throughout the harbor, so that even the stream at Kikihale was also full of akus, and Puniaiki commanded the people to take of them day and night; and the news of this visit of akus went all around Oahu. This unequalled haul of akus was a great humiliation to Kou, affecting his fame as a fisherman; but he was neither jealous of his son-in-law nor angry,--he just sat silent. He thought much on the subject but with kindly feelings, resulting in turning over this employment to him who could prosecute it without worry.

Shortly afterwards Aiai arranged with Puniaiki for the establishing of ku-ulas, ko'as, and fish stones around the island of Oahu, which were as follows:

The Kou stone was for Honolulu and Kaumakapili; a ku-ula at Kupahu; a fish stone at Hanapouli, Ewa. Ahuena was the ku-ula for Waipio; two were assigned for Honouliuli. Hani-o was the name of the ko'a outside of Kalaeloa; Kua and Maunalahilahi for Waianae; Kamalino for Waimea; and Kaihukuuna for Laiemaloo, Koolau.

Aiai and his son also visited Kauai and Niihau on this work, then they turned and went together to Hawaii. The principal or most noted fishing-grounds there are: Poo-a, Kahaka, and Olelomoana at Kona; Kalae at Kau; Kupakea at Puna, and I at Hilo.

In former times at most of these fishing-grounds were seen multitudes and varieties of fish, all around the islands, and occasionally deep sea kinds came close in shore, but in this new era there are not so many. Some people say it is on account of the change of the times.

XXIII

KANEAUKAI

A LEGEND OF WAIALUA

_Thos. G. Thrum_

Long ago, when the Hawaiians were in the darkness of superstition and kahunaism, with their gods and lords many, there lived at Mokuleia, Waialua, two old men whose business it was to pray to Kaneaukai for a plentiful supply of fish. These men were quite poor in worldly possessions, but given to the habit of drinking a potion of awa after their evening meal of poi and fish.

The fish that frequented the waters of Mokuleia were the aweoweo, kala, manini, and many other varieties that find their habitat inside the coral reefs. Crabs of the white variety burrowed in the sand near the seashore and were dug out by the people, young and old. The squid also were speared by the skilful fishermen, and were eaten stewed, or salted and sun-dried and roasted on the coals. The salt likely came from Kaena Point, from salt-water evaporation in the holes of rocks so plentiful on that stormy cape. Or it may have been made on the salt pans of Paukauwila, near the stream of that name, where a few years ago this industry existed on a small scale.

But to return to our worshippers of Kaneaukai. One morning on going out upon the seashore they found a log of wood, somewhat resembling the human form, which they took home and set in a corner of their lowly hut, and continued their habit of praying to Kaneaukai. One evening, after having prepared a scanty supper of poi and salt, with perhaps a few roasted kukui-nuts, as a relish, and a couple of cocoanut cups of awa as their usual drink, they saw a handsome young man approaching, who entered their hut and saluted them. He introduced himself by saying, "I am Kaneaukai to whom you have been praying, and that which you have set up is my image; you have done well in caring for it."

He sat down, after the Hawaiian custom, as if to share their evening meal, which the two old men invited him to partake of with them, but regretted the scanty supply of awa. He said: "Pour the awa back into the bowl and divide into three." This they did and at once shared their meal with their guest.

After supper Kaneaukai said to the two old men, "Go to Keawanui and you will get fish enough for the present." He then disappeared, and the fishermen went as instructed and obtained three fishes; one they gave to an old sorceress who lived near by, and the other two they kept for themselves.

Soon after this there was a large school of fish secured by the fishermen of Mokuleia. So abundant were the fish that after salting all they could, there was enough to give away to the neighbors; and even the dogs had more than they desired.

Leaving the Mokuleia people to the enjoyment of their unusual supply of fish, we will turn to the abode of two kahunas, who were also fishermen, living on the south side of Waimea Valley, Oahu. One morning, being out of fish, they went out into the harbor to try their luck, and casting their net they caught up a calcareous stone about as large as a man's head, and a pilot fish. They let the pilot fish go, and threw the stone back into the sea. Again they cast their net and again they caught the stone and the pilot fish; and so again at the third haul. At this they concluded that the stone was a representative of some god. The elder of the two said: "Let us take this stone ashore and set it up as an idol, but the pilot fish we will let go." So they did, setting it up on the turn of the bluff on the south side of the harbor of Waimea. They built an inclosure about it and smoothed off the rocky bluff by putting flat stones from the immediate neighborhood about the stone idol thus strangely found.

About ten days after the finding of the stone idol the two old kahunas were sitting by their grass hut in the dusk of the evening, bewailing the scarcity of fish, when Kaneaukai himself appeared before them in the guise of a young man. He told them that they had done well in setting up his stone image, and if they would follow his directions they would have a plentiful supply of fish. Said he, "Go to Mokuleia, and you will find my wooden idol; bring it here and set it up alongside of my stone idol." But they demurred, as it was a dark night and there were usually quicksands after a freshet in the Kamananui River. His answer was, "Send your grandsons." And so the two young men were sent to get the wooden idol and were told where they could find it.

The young men started for Mokuleia by way of Kaika, near the place where salt was made a few years ago. Being strangers, they were in doubt about the true way, when a meteor (_hoku kaolele_) appeared and went before them, showing them how to escape the quicksands. After crossing the river they went on to Mokuleia as directed by Kaneaukai, and found the wooden idol in the hut of the two old men. They shouldered it, and taking as much dried fish as they could carry, returned by the same way that they had come, arriving at home about midnight.

The next day the two old kahunas set up the wooden idol in the same inclosure with the stone representative of Kaneaukai. The wooden image has long since disappeared, having been destroyed, probably, at the time Kaahumanu made a tour of Oahu after her conversion to Christianity, when she issued her edict to burn all the idols. But the stone idol was not destroyed. Even during the past sixty years offerings of roast pigs are known to have been placed before it. This was done secretly for fear of the chiefs, who had published laws against idolatry.

Accounts differ, various narrators giving the story some embellishments of their own. So good a man as a deacon of Waialua in telling the above seemed to believe that, instead of being a legend it was true; for an old man, to whom he referred as authority, said that one of the young men who went to Mokuleia and brought the wooden idol to Waimea was his own grandfather.

An aged resident of the locality gives this version: Following the placement of their strangely found stone these two men dreamed of Kaneaukai as a god in some far-distant land, to whom they petitioned that he would crown their labors with success by granting them a plentiful supply of fish. Dreaming thus, Kaneaukai revealed himself to them as being already at their shore; that the stone which they had been permitted to find and had honored by setting up at Kehauapuu, was himself, in response to their petitions; and since they had been faithful so far, upon continuance of the same, and offerings thereto, they should ever after be successful in their fishing. As if in confirmation of this covenant, this locality has ever since been noted for the periodical visits of schools of the anae-holo and kala, which are prevalent from April to July, coming, it is said, from Ohea, Honuaula, Maui, by way of Kahuku, and returning the same way.

So strong was the superstitious belief of the people in this deified stone that when, some twenty years ago, the road supervisor of the district threw it over and broke off a portion, it was prophesied that Kaneaukai would be avenged for the insult. And when shortly afterward the supervisor lost his position and removed from the district, returning not to the day of his death; and since several of his relatives have met untimely ends, not a few felt it was the recompense of his sacrilegious act.

XXIV

THE SHARK-MAN, NANAUE

_Mrs. E. M. Nakuina_

_Kamohoalii_, the King-shark of Hawaii and Maui, has several deep sea caves that he uses in turn as his habitat. There are several of these at the bottom of the palisades, extending from Waipio toward Kohala, on the island of Hawaii. A favorite one was at Koamano, on the mainland, and another was at Maiaukiu, the small islet just abreast of the valley of Waipio. It was the belief of the ancient Hawaiians that several of these shark gods could assume any shape they chose, the human form even, when occasion demanded.

In the reign of Umi, a beautiful girl, called Kalei, living in Waipio, was very fond of shellfish, and frequently went to Kuiopihi for her favorite article of diet. She generally went in the company of other women, but if the sea was a little rough, and her usual companion was afraid to venture out on the wild and dangerous beach, she very often went alone rather than go without her favorite sea-shells.

In those days the Waipio River emptied over a low fall into a basin partly open to the sea; this basin is now completely filled up with rocks from some convulsion of nature, which has happened since then. In this was a deep pool, a favorite bathing-place for all Waipio. The King shark god, Kamohoalii, used to visit this pool very often to sport in the fresh waters of the Waipio River. Taking into account the many different tales told of the doings of this shark god, he must have had quite an eye for human physical beauty.

Kalei, as was to be expected from a strong, well-formed Hawaiian girl of those days, was an expert swimmer, a good diver, and noted for the neatness and grace with which she would _lelekawa_ (jump from the rocks into deep water) without any splashing of water, which would happen to unskilful divers, from the awkward attitudes they would assume in the act of jumping.

It seems Kamohoalii, the King-shark, had noted the charms of the beautiful Kalei, and his heart, or whatever answers in place of it with fishes, had been captured by them. But he could not expect to make much of an impression on the maiden's susceptibilities _in propria persona_, even though he was perfectly able to take her bodily into his capacious maw; so he must needs go courting in a more pleasing way. Assuming the form of a very handsome man, he walked on the beach one rather rough morning, waiting for the girl's appearance.

Now the very wildness of the elements afforded him the chance he desired, as, though Kalei was counted among the most agile and quick of rock-fishers, that morning, when she did come, and alone, as her usual companions were deterred by the rough weather, she made several unsuccessful springs to escape a high threatening wave raised by the god himself; and apparently, if it had not been for the prompt and effective assistance rendered by the handsome stranger, she would have been swept out into the sea.

Thus an acquaintance was established. Kalei met the stranger from time to time, and finally became his wife.

Some little time before she expected to become a mother, her husband, who all this time would only come home at night, told her his true nature, and informing her that he would have to leave her, gave orders in regard to the bringing up of the future child. He particularly cautioned the mother never to let him be fed on animal flesh of any kind, as he would be born with a dual nature, and with a body that he could change at will.

In time Kalei was delivered of a fine healthy boy, apparently the same as any other child, but he had, besides the normal mouth of a human being, a shark's mouth on his back between the shoulder blades. Kalei had told her family of the kind of being her husband was, and they all agreed to keep the matter of the shark-mouth on the child's back a secret, as there was no knowing what fears and jealousies might be excited in the minds of the King or high chiefs by such an abnormal being, and the babe might be killed.

The old grandfather, far from heeding the warning given by Kamohoalii in the matter of animal diet, as soon as the boy, who was called Nanaue, was old enough to come under the taboo in regard to the eating of males, and had to take his meals at the mua house with the men of the family, took especial pains to feed him on dog meat and pork. He had a hope that his grandson would grow up to be a great, strong man, and become a famous warrior; and there was no knowing what possibilities lay before a strong, skilful warrior in those days. So he fed the boy with meat, whenever it was obtainable. The boy thrived, grew strong, big, and handsome as a young lama (_Maba sandwicensis_) tree.

There was another pool with a small fall of the Waipio River very near the house of Kalei, and the boy very often went into it while his mother watched on the banks. Whenever he got into the water he would take the form of a shark and would chase and eat the small fish which abounded in the pool. As he grew old enough to understand, his mother took especial pains to impress on him the necessity of concealing his shark nature from other people.

This place was also another favorite bathing-place of the people, but Nanaue, contrary to all the habits of a genuine Hawaiian, would never go in bathing with the others, but always alone; and when his mother was able, she used to go with him and sit on the banks, holding the kapa scarf, which he always wore to hide the shark-mouth on his back.

When he became a man, his appetite for animal diet, indulged in childhood, had grown so strong that a human being's ordinary allowance would not suffice for him. The old grandfather had died in the meantime, so that he was dependent on the food supplied by his stepfather and uncles, and they had to expostulate with him on what they called his shark-like voracity. This gave rise to the common native nickname of a _manohae_ (ravenous shark) for a very gluttonous man, especially in the matter of meat.

Nanaue used to spend a good deal of his time in the two pools, the one inland and the other opening into the sea. The busy-bodies (they had some in those days as well as now) were set to wondering why he always kept a _kihei_, or mantle, on his shoulders; and for such a handsomely shaped, athletic young man, it was indeed a matter of wonder and speculation, considering the usual attire of the youth of those days. He also kept aloof from all the games and pastimes of the young people, for fear that the wind or some active movement might displace the kapa mantle, and the shark-mouth be exposed to view.

About this time children and eventually grown-up people began to disappear mysteriously.

Nanaue had one good quality that seemed to redeem his apparent unsociability; he was almost always to be seen working in his mother's taro or potato patch when not fishing or bathing. People going to the sea beach would have to pass these potato or taro patches, and it was Nanaue's habit to accost them with the query of where they were going. If they answered, "To bathe in the sea," or, "Fishing," he would answer, "Take care, or you may disappear head and tail." Whenever he so accosted any one it would not be long before some member of the party so addressed would be bitten by a shark.

If it should be a man or woman going to the beach alone, that person would never be seen again, as the shark-man would immediately follow, and watching for a favorable opportunity, jump into the sea. Having previously marked the whereabouts of the person he was after, it was an easy thing for him to approach quite close, and changing into a shark, rush on the unsuspecting person and drag him or her down into the deep, where he would devour his victim at his leisure. This was the danger to humanity which his king-father foresaw when he cautioned the mother of the unborn child about feeding him on animal flesh, as thereby an appetite would be evoked which they had no means of satisfying, and a human being would furnish the most handy meal of the kind that he would desire.

Nanaue had been a man grown some time, when an order was promulgated by Umi, King of Hawaii, for every man dwelling in Waipio to go to _koele_ work, tilling a large plantation for the King. There were to be certain days in an _anahulu_ (ten days) to be set aside for this work, when every man, woman, and child had to go and render service, excepting the very old and decrepit, and children in arms.

The first day every one went but Nanaue. He kept on working in his mother's vegetable garden to the astonishment of all who saw him. This was reported to the King, and several stalwart men were sent after him. When brought before the King he still wore his _kapa kihei_ or mantle.

The King asked him why he was not doing koele work with every one else. Nanaue answered he did not know it was required of him. Umi could not help admiring the bold, free bearing of the handsome man, and noting his splendid physique, thought he would make a good warrior, greatly wanted in those ages, and more especially in the reign of Umi, and simply ordered him to go to work.

Nanaue obeyed, and took his place in the field with the others, and proved himself a good worker, but still kept on his kihei, which it would be natural to suppose that he would lay aside as an incumbrance when engaged in hard labor. At last some of the more venturesome of the younger folks managed to tear his kapa off, as if accidentally, when the shark-mouth on his back was seen by all the people near.

Nanaue was so enraged at the displacement of his kapa and his consequent exposure, that he turned and bit several of the crowd, while the shark-mouth opened and shut with a snap, and a clicking sound was heard such as a shark is supposed to make when baulked by its prey.

The news of the shark-mouth and his characteristic shark-like actions were quickly reported to the King, with the fact of the disappearance of so many people in the vicinity of the pools frequented by Nanaue; and of his pretended warnings to people going to the sea, which were immediately followed by a shark bite or by their being eaten bodily, with every one's surmise and belief that this man was at the bottom of all those disappearances. The King believed it was even so, and ordered a large fire to be lighted, and Nanaue to be thrown in to be burnt alive.

When Nanaue saw what was before him, he called on the shark god, his father, to help him; then, seeming to be endowed with superhuman strength in answer to his prayer, he burst the ropes with which he had been bound in preparation for the burning, and breaking through the throng of Umi's warriors, who attempted to detain him, he ran, followed by the whole multitude, toward the pool that emptied into the sea. When he got to the edge of the rocks bordering the pool, he waited till the foremost persons were within arm's length, when he leaped into the water and immediately turned into a large shark on the surface of the water, in plain view of the people who had arrived, and whose numbers were being continually augmented by more and more arrivals.

He lay on the surface some little time, as if to recover his breath, and then turned over on his back, and raising his head partly out of the water, snapped his teeth at the crowd who, by this time, completely lined the banks, and then, as if in derision or defiance of them, turned and flirted his tail at them and swam out to sea.

The people and chiefs were for killing his mother and relatives for having brought up such a monster. Kalei and her brothers were seized, bound, and dragged before Umi, while the people clamored for their immediate execution, or as some suggested, that they be thrown into the fire lighted for Nanaue.

But Umi was a wise king and would not consent to any such summary proceedings, but questioned Kalei in regard to her fearful offspring. The grieved and frightened mother told everything in connection with the paternity and bringing up of the child, and with the warning given by the dread sea-father.

Umi considered that the great sea god Kamohoalii was on the whole a beneficent as well as a powerful one. Should the relatives and mother of that shark god's son be killed, there would then be no possible means of checking the ravages of that son, who might linger around the coast and creeks of the island, taking on human shape at will, for the purpose of travelling inland to any place he liked, and then reassume his fish form and lie in wait in the many deep pools formed by the streams and springs.

Umi, therefore, ordered Kalei and her relatives to be set at liberty, while the priests and shark kahunas were requested to make offerings and invocations to Kamohoalii that his spirit might take possession of one of his _hakas_ (mediums devoted to his cult), and so express to humanity his desires in regard to his bad son, who had presumed to eat human beings, a practice well known to be contrary to Kamohoalii's design.

This was done, whereupon the shark god manifested himself through a haka, and expressed his grief at the action of his wayward son. He told them that the grandfather was to blame for feeding him on animal flesh contrary to his orders, and if it were not for that extenuating circumstance, he would order his son to be killed by his own shark officers; but as it was, he would require of him that he should disappear forever from the shores of Hawaii. Should Nanaue disregard that order and be seen by any of his father's shark soldiers, he was to be instantly killed.

Then the shark god, who it seems retained an affection for his human wife, exacted a promise that she and her relatives were to be forever free from any persecutions on account of her unnatural son, on pain of the return and freedom from the taboo of that son.

Accordingly Nanaue left the island of Hawaii, crossed over to Maui, and landing at Kipahulu, resumed his human shape and went inland. He was seen by the people, and when questioned, told them he was a traveller from Hawaii, who had landed at Hana and was going around sightseeing. He was so good looking, pleasant, and beguiling in his conversation that people generally liked him. He was taken as _aikane_ by one of the petty chiefs of the place, who gave his own sister for wife to Nanaue. The latter made a stipulation that his sleeping house should be separated from that of his wife, on account of a pretended vow, but really in order that his peculiar second mouth might escape detection.

For a while the charms of the pretty girl who had become his wife seem to have been sufficient to prevent him from trying to eat human beings, but after a while, when the novelty of his position as a husband had worn off, and the desire for human flesh had again become very strong, he resumed the old practice for which he had been driven away from Hawaii.

He was eventually detected in the very act of pushing a girl into the sea, jumping in after her, then turning into a shark, and commencing to devour her, to the horror of some people who were fishing with hook and rod from some rocks where he had not observed them. These people raised the alarm, and Nanaue seeing that he was discovered, left for Molokai where he was not known.

He took up his residence on Molokai at Poniuohua, adjoining the ahupuaa of Kainalu, and it was not very long before he was at his old practice of observing and accosting people, giving them his peculiar warning, following them to the sea in his human shape, then seizing one of them as a shark and pulling the unfortunate one to the bottom, where he would devour his victim. In the excitement of such an occurrence, people would fail to notice his absence until he would reappear at some distant point far away from the throng, as if engaged in shrimping or crabbing.

This went on for some time, till the frightened and harassed people in desperation went to consult a shark kahuna, as the ravages of the man-eating shark had put a practical taboo on all kinds of fishing. It was not safe to be anywhere near the sea, even in the shallowest water.

The kahuna told them to lie in wait for Nanaue, and the next time he prophesied that a person would be eaten head and tail, to have some strong men seize him and pull off his kapa mantle, when a shark mouth would be found on his back. This was done, and the mouth seen, but the shark-man was so strong when they seized him and attempted to bind him, that he broke away from them several times. He was finally overpowered near the seashore and tightly bound. All the people then turned their attention to gathering brush and firewood to burn him, for it was well known that it is only by being totally consumed by fire that a man-shark can be thoroughly destroyed, and prevented from taking possession of the body of some harmless fish shark, who would then be incited to do all the pernicious acts of a man-shark.

While he lay there on the low sandy beach, the tide was coming in, and as most of the people were returning with fagots and brush, Nanaue made a supreme effort and rolled over so that his feet touched the water, when he was enabled at once to change into a monster shark. Those who were near him saw it, but were not disposed to let him off so easily, and they ran several rows of netting makai, the water being very shallow for quite a distance out. The shark's flippers were all bound by the ropes with which the man Nanaue had been bound, and this with the shallowness of the water prevented him from exerting his great strength to advantage. He did succeed in struggling to the breakers, though momentarily growing weaker from loss of blood, as the people were striking at him with clubs, spears, stone adzes and anything that would hurt or wound, so as to prevent his escape.

With all that, he would have got clear, if the people had not called to their aid the demigod Unauna, who lived in the mountains of upper Kainalu. It was then a case of Akua _vs_. Akua, but Unauna was only a young demigod, and not supposed to have acquired his full strength and supernatural powers, while Nanaue was a full-grown man and shark. If it had not been for the latter's being hampered by the cords with which he was bound, the nets in his way, as well as the loss of blood, it is fully believed that he would have got the better of the young local presiding deity; but he was finally conquered and hauled up on the hill slopes of Kainalu to be burnt.

The shallow ravine left by the passage of his immense body over the light yielding soil of the Kainalu Hill slope can be seen to this day, as also a ring or deep groove completely around the top of a tall insulated rock very near the top of Kainalu Hill, around which Unauna had thrown the rope, to assist him in hauling the big shark uphill. The place was ever afterwards called Puumano (Shark Hill), and is so known to this day.

Nanaue was so large, that in the attempt to burn him, the blood and water oozing out of his burning body put out the fire several times. Not to be outwitted in that way by the shark son of Kamohoalii, Unauna ordered the people to cut and bring for the purpose of splitting into knives, bamboos from the sacred grove of Kainalu. The shark flesh was then cut into strips, partly dried, and then burnt, but the whole bamboo grove had to be used before the big shark was all cut. The god Mohoalii (another form of the name of the god Kamohoalii), father of Unauna, was so angered by the desecration of the grove, or more likely on account of the use to which it was put, that he took away all the edge and sharpness from the bamboos of this grove forever, and to this day they are different from the bamboos of any other place or grove on the islands, in this particular, that a piece of them cannot cut any more than any piece of common wood.

XXV

FISH STORIES AND SUPERSTITIONS

_Translated by M. K. Nakuina_

The following narration of the different fishes here given is told and largely believed in by native fishermen. All may not agree as to particulars in this version, but the main features are well known and vary but little. Some of these stories are termed mythical, in others the truth is never questioned, and together they have a deep hold on the Hawaiian mind. Further and confirmatory information may be obtained from fishermen and others, and by visiting the market the varieties here mentioned may be seen almost daily.

In the olden time certain varieties of fish were tabooed and could not be caught at all times, being subject to the kapu of Ku-ula, the fish god, who propagated the finny tribes of Hawaiian waters. While deep sea fishing was more general, that in the shallow sea, or along shore, was subject to the restrictions of the konohiki of the land, and aliis, both as to certain kinds and periods. The sign of the shallow sea kapu was the placing of branches of the hau tree all along the shore. The people seeing this token of the kapu respected it, and any violation thereof in ancient times was said to be punishable by death. While this kapu prevailed the people resorted to the deep sea stations for their food supply. With the removal of the hau branches, indicating that the kapu was lifted, the people fished as they desired, subject only to the makahiki taboo days of the priest or alii, when no canoes were allowed to go out upon the water.

The first fish caught by a fisherman, or any one else, was marked and dedicated to Ku-ula. After this offering was made, Ku-ula's right therein being thus recognized, they were free from further oblations so far as that particular variety of fish was concerned. All fishermen, from Hawaii to Niihau, observed this custom religiously. When the fishermen caught a large supply, whether by the net, hook, or shell, but one of a kind, as just stated, was reserved as an offering to Ku-ula; the remainder was then free to the people.

DEIFIED FISH SUPERSTITION

Some of the varieties of fish we now eat were deified and prayed to by the people of the olden time, and even some Hawaiians of to-day labor under like superstition with regard to sharks, eels, oopus, and some others. They are afraid to eat or touch these lest they suffer in consequence; and this belief has been perpetuated, handed down from parents to children, even to the present day. The writer was one of those brought up to this belief, and only lately has eaten the kapu fish of his ancestors without fearing a penalty therefor.

STORY OF THE ANAE-HOLO

The anae-holo is a species of mullet unlike the shallow water, or pond, variety; and the following story of its habit is well known to any _kupa_ (native born) of Oahu.

The home of the anae-holo is at Honouliuli, Pearl Harbor, at a place called Ihuopalaai. They make periodical journeys around to the opposite side of the island, starting from Puuloa and going to windward, passing successively Kumumanu, Kalihi, Kou, Kalia, Waikiki, Kaalawai and so on, around to the Koolau side, ending at Laie, and then returning by the same course to their starting-point. This fish is not caught at Waianae, Kaena, Waialua, Waimea, or Kahuku because it does not run that way, though these places are well supplied with other kinds. The reason given for this is as follows:

Ihuopalaai had a Ku-ula, and this fish god supplied anaes. Ihuopalaai's sister took a husband and went and lived with him at Laie, Koolauloa. In course of time a day came when there was no fish to be had. In her distress and desire for some she bethought herself of her brother, so she sent her husband to Honouliuli to ask Ihuopalaai for a supply, saying: "Go to Ihuopalaai, my brother, and ask him for fish. If he offers you dried fish, refuse it by all means;--do not take it, because the distance is so long that you would not be able to carry enough to last us for any length of time."

When her husband arrived at Honouliuli he went to Ihuopalaai and asked him for fish. His brother-in-law gave him several large bundles of dried fish, one of which he could not very well lift, let alone carry a distance. This offer was refused and reply given according to instruction. Ihuopalaai sat thinking for some time and then told him to return home, saying: "You take the road on the Kona side of the island; do not sit, stay, nor sleep on the way till you reach your own house."

The man started as directed, and Ihuopalaai asked Ku-ula to send fish for his sister, and while the man was journeying homeward as directed a school of fish was following in the sea, within the breakers. He did not obey fully the words of Ihuopalaai, for he became so tired that he sat down on the way; but he noticed that whenever he did so the fish rested too. The people seeing the school of fish went and caught some of them. Of course, not knowing that this was his supply, he did not realize that the people were taking his fish. Reaching home, he met his wife and told her he had brought no fish, but had seen many all the way, and pointed out to her the school of anae-holo which was then resting abreast of their house. She told him it was their supply, sent by Ihuopalaai, his brother-in-law. They fished, and got all they desired, whereupon the remainder returned by the same way till they reached Honouliuli where Ihuopalaai was living. Ever afterward this variety of fish has come and gone the same way every year to this day, commencing some time in October and ending in March or April.

Expectant mothers are not allowed to eat of the anae-holo, nor the aholehole, fearing dire consequences to the child, hence they never touch them till after the eventful day. Nor are these fish ever given to children till they are able to pick and eat them of their own accord.

MYTH OF THE HILU

The hilu is said to have once possessed a human form, but by some strange event its body was changed to that of a fish. No knowledge of its ancestry or place of origin is given, but the story is as follows:

Hilu-ula and Hilu-uli were born twins, one a male and the other a female. They had human form, but with power to assume that of the fish now known as hilu. The two children grew up together and in due time when Hilu-uli, the sister, was grown up, she left her brother and parents without saying a word and went into the sea, and, assuming her fish form, set out on a journey, eventually reaching Heeia, Koolaupoko. During the time of her journey she increased the numbers of the hilu so that by the time they came close to Heeia there was so large a school that the sea was red with them. When the people of Heeia and Kaneohe saw this, they paddled out in their canoes to discover that it was a fish they had never seen nor heard of before. Returning to the shore for nets, they surrounded the school and drew in so many that they were not able to care for them in their canoes. The fishes multiplied so rapidly that when the first school was surrounded and dragged ashore, another one appeared, and so on, till the people were surfeited. Yet the fish stayed in the locality, circling around. The people ate of them in all styles known to Hawaiians; raw, lawalued, salted, and broiled over a fire of coals.

While the Koolau people were thus fishing and feasting, Hilu-ula, the brother, arrived among them in his human form; and when he saw the hilu-uli broiling over the coal fire he recognized the fish form of his sister. This so angered him that he assumed the form of a whirlwind and entered every house where they had hilu and blew the fish all back into the sea. Since then the hilu-uli has dark scales, and is well known all over the islands.

THE HOU, OR SNORING FISH

The hou lives in shallow water. When fishing with torches on a quiet, still night, if one gets close to where it is sleeping it will be heard to snore as if it were a human being. This is a small, beautifully colored fish. Certain sharks also, sleeping in shallow water, can be heard at times indulging in the same habit.

There are many kinds of fish known to these islands, and other stories connected with them, which, if gathered together, would make an interesting collection of yarns as "fishy" as any country can produce.

THE END

GLOSSARY OF HAWAIIAN WORDS

aaho, p. 142.

ahaaina, feast, p. 150.

aheahea, p. 135.

aholehole, a species of fish.

ahos, small sticks used in thatching, p. 245.

Ahu o Kakaalaneo, the name given to the original feather cloak, p. 155.

ahupuaa, a small division of a country under the care of a head man.

ahuula, a feather cloak, p. 155.

Ai Kanaka, man eater, p. 191.

aikane, an intimate friend of the same sex, p. 264.

Aina-i ka-kaupo-o-Kane (the land in the heart of Kane), the primeval home of mankind, p. 17.

Aina kumupuaa a Kane, see Kan-aka-maoli.

Aina lauena a Kane, p. 24.

Aina-wai-akua-a-Kane (the land of the divine water of Kane), the primeval home of mankind, p. 17.

aipunpuu, chief cook or steward, p. 141.

akaaka laughter, p. 118.

aku, a species of fish, the bonito.

akua, a deity, p. 184.

akule, a species of fish.

ala, a smooth, round stone.

alae, mud-hens, p. 33.

alaea, red earth, of which the body of the first man was made, p. 16.

Alehe-ka-la, sun snarer, p. 32.

alii, chief.

Alii aimoku, sovereign of the land.

aloha, a word betokening greeting or farewell.

Aloha ino oe, eia ihonei paha oe e make ai, he ai mainei Pele, Compassion great to you! Close here, perhaps, is your death; Pele comes devouring, p. 40.

Aloha oe! Alas for you! p. 41.

anae-holo, p. 270.

anahulu, a period of ten days.

Ana puhi, eel's cave, p. 188.

ano akua nae, p. 51.

Aole! no! p. 40.

ao poko, short cloud, p. 207.

apapani (or apapane), a scarlet bird, p. 182.

a-pe, a plant having broad leaves of an acrid taste, like kalo, but stronger.

auki, the ki leaf (Dracæna terminalis), p. 119.

Aumakua, ancestral shades, p. 93; god, p. 220.

aupehu, p. 220.

auwai, watercourse, p. 110.

Auwe ka make! alas, he is dead! p. 176.

awa, the name of a plant of a bitter, acrid taste, from which an intoxicating drink is made; also the name of the liquor itself, expressed from the root of the plant.

aweoweo, a species of reddish fish.

Eia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama; ka ia o Lanakila, p. 220.

Elepaio, a small green bird (Chasiempis sandwichensis), p. 125.

ha, the lower stem of leaves when cut from the root, p. 114.

haawe, back-load, p. 126.

haka, a medium devoted to the cult of a god, p. 263.

hala tree (Pandanus odoratissimus), p. 121.

halau, shed, p. 113.

hau, a forest tree--a species of hibiscus; also, the bark of this tree from which ropes are made.

he ekolu ula o ka la, the third brightness of the sun, p. 204.

hee kupua, wonderful octopus, p. 234.

heiau, temple.

he keehina honua a Kane, p. 15.

he 'lii kahuli, p. 19.

He Lualoa no Na 'lii, a deep pit for the chiefs, p. 241.

he mau anahulu, about thirty days.

He po hookahi, a ao ua pau, in one night, and by dawn it is finished, p. 109.

He waa halau Alii o ka Moku, the royal vessel, the ark, p. 20.

hiaku, name of a place in the sea beyond the kaiuli, and inside the kohola, p. 242.

Hi-ka-po-loa, Most Excellent, p. 15

Hilo, the first day (of the new moon), p. 75.

hilu, a species of fish, spotted with various colors, p. 273.

hinahina, leaves of a gray or withered appearance, p. 98.

hinalea, a species of small fish.

hokeo, a fisherman's gourd.

hoku kaolele, a meteor, p. 253.

holua, sled.

honu, sea turtle, p. 183.

hou, a species of fish, p. 274.

hula, drum.

ieie, the leaves of the ie, a decorative vine.

iiwi, a small red bird.

i ka muli o Hea, p. 24.

Ikiki, a summer month--July or August, p. 74.

i kini akua, spirits, angels.

Ikua, a winter month--December or January, p. 74.

i kuhaia, the spittle of the gods, p. 18.

ilalo loa i ka po, p. 18.

ili hau, the bark of the hau tree from which ropes are made, p. 218.

ilio, dog.

i mea ole, nothing.

imu, oven.

iwi kuamoo, the backbone.

ka aina i ka haupo a Kane, p. 24.

ka aina momona a Kane, p. 24.

kaao, legend-bearer, p. 108.

ka holua ana o Kahawali, Kahawali's sliding-place, p. 39.

kahu, keeper, p. 188.

kahuna lapaau, medical priest, p. 53.

Kaiakahinalii, the Flood, p. 20.

Kai a Kahinalii, Sea of Kahinalaa, p. 37.

kai-ula-a-Kane, the Red Sea of Kane, p. 24.

kaiuli, the deep sea.

kai waena, middle post (of a house), p. 223.

Kakelekele, hydropathic cure, p. 126.

kala, a species of fish.

Ka lae o ka ilio, the dog's forehead, p. 240.

Ka lae o ka laau, p. 240.

Kalana-i hau-ola (Kalana with the life-giving dew), the primeval home of mankind, p. 17.

kalo, the well-known vegetable of Hawaii, a species of Arum esculentum; Colocasia antiquorum, p. 131.

kamaainas, original inhabitants, p. 140.

kamani tree, Calophyllum inophyllum, p. 72.

kanaka, a man; the general name of men, women, and children of all classes, in distinction from animals.

Kanaka-maoli, the people living on the mainland of Kane (Aina kumupuaa a Kane), p. 22.

Kane, sunlight, p. 15.

kanekoa, a deity, p. 184.

Kane-laa-uli, the fallen chief, he who fell on account of the tree, p. 17.

Kanikau, lamentation, p. 181.

ka one lauena a Kane, p. 24.

kapa, the cloth beaten from the bark of the paper mulberry, also from the bark of several other trees; hence, cloth of any kind; clothing generally.

Kapapahanaumoku, the island bearing rock or stratum, p. 49.

ka poe keo keo maoli, p. 22.

kapu, sacred.

kapu-hoano, sacred or holy days, p. 24.

kapuku, the restoration to life of the dead, p. 151.

Ka Punahou, the new spring, p. 37.

Kauakiowao, Mountain Mist, p. 133.

Kauawaahila, Waahila Rain, p. 133.

kau i ka lele, p. 209.

ki-wai-ola-loa-a-Kane, p. 23.

kawelewele, guiding-ropes, p. 115.

Keakeomilu, the liver of Milu, p. 56.

keawemanhili, a deity, p. 184,

Keinohoomanawanui, a sloven, one persistently unclean, p. 88.

Ke po-lua ahi, the pit of fire, inferno, p. 18.

Ke ue nei au ia olua, I grieve for you two, p. 41.

ki, a plant having a saccharine root, the leaves of which are used for wrapping up bundles of food; the leaves are also used as food for cattle and for thatching.

kihei, a mantle worn over the shoulders.

kilu, play, or game, p. 127.

koa tree, Acacia koa.

ko'a aina aumakua, fishing-station, p. 229.

ko'a ia, fishing-station.

ko'a ku-ula, p. 227.

ko'a lawaia, fishing-station, p. 222.

koali, same as kowali.

koas, fighting men, p. 157.

koele, a small division of land; hence, a field planted by the tenants for a landlord; a garden belonging to the chief, but cultivated by his people, p. 260.

kohola, a reef.

kolea, plover, p. 71.

kona, a severe storm that comes up from the equator, p. 183.

konane, a game like checkers.

Konohiki, feudal lord, a head man with others under him.

konohili, wife of a feudal lord, p. 87.

kou, a large shade tree growing mostly near the sea, p. 161.

kowali, convolvulus vine, a swing made of these vines, p. 46.

Ku, Substance.

ku, arose, p. 24.

kuaha, a stone-paved platform, p. 156.

Ku-Kaua-Kahi, a triad--the Fundamental Supreme Unity, p. 15.

kukini, trained runner.

kuko, to wish, to lust, p. 89.

kukui tree, Aleurites molluccana, p. 88.

Kulu-ipo, the fallen chief, he who fell on account of the tree, p. 17.

kumukahi, east wind, p. 41.

Kumu-uli, the fallen tree, he who fell on account of the tree, p. 17.

kupa, native born person, p. 271.

Kupapau o Puupehe, Tomb of Puupehe, p. 181.

kupua, demigod, p. 43.

ku-ula, fishing-station.

Lae, cape (of land), p. 148.

la-i leaves, dracæna leaves.

laka loa, p. 216.

lalo puhaka, p. 16.

lama, a forest tree (Maba sandwicensis) which has very hard wood, p. 258.

lana, floating, p. 20.

lanai, arbor, p. 150.

lau, four hundred, p. 190.

lauele, a species of turnip.

lawalu, to cook meat on the coals wrapped in ki leaves, p. 147.

leho, kauri shell.

lehoula, a species of leho of a red color, a red shell-fish.

lehua tree, Metrosideros polymorpha.

leiomano, shark's tooth weapon, p. 203.

leis, wreaths.

lele, p. 150.

lelekawa, to jump from the rocks into deep water, p. 256.

lele kowali, p. 46.

Lelepua, arrow flight, p. 88.

lepo ula, red earth, of which the body of the first man was made, p. 16.

lilo ai kona ola a make iho la, p. 55.

limu, sea-moss, p. 242.

Lo Aikanaka, the last of the man-eating chiefs.

lomilomi, to rub or chafe the body.

Lono, Sound.

lua, killing by breaking the bones, p. 142.

Lua o Milu, the nether world, p. 46.

luau, the kalo leaf; boiled herbs; young kalo leaves gathered and cooked for food.

ma, a syllable signifying accompanying, together, etc., p. 54.

maika, the name of a popular game; also, the stone used for rolling in that game, p. 157.

mai ka po mia, from the time of night, darkness, chaos, p. 15.

mai, komo mai, p. 78.

maile, Alyxia olivaeformis, p. 120; fine-leaved variety, Maile laulii, p. 95.

makaha, floodgates, p. 142.

makahelei, drawn eyes, p. 120.

makahiki, the name of the first day of the year, p. 270.

makai, seaward, p. 217.

Makakehau, Misty Eyes, p. 182.

malailua, goats without horns, such as were found on Mauna Loa, p. 24.

malau, a place in the sea where the water is still and quiet; a place where the bait for the aku or bonito is found, p. 246.

malos, girdles worn by the males.

mamani, p. 173.

manaiaakalani, p. 218.

mana kupua, miraculous power, p. 215.

manawa ole, in no time, p. 110; in a short time, p. 113.

manienie-akiaki, a medicinal grass of the olden time, p. 135.

manini, a species of fish caught by diving, p. 250.

mano, dam, p. 110.

manohae, a ravenous shark, p. 259.

maoli, a species of banana; the long, dark-colored plantain, p. 150.

mauka, inland.

Milu, inferno.

Moi, sovereign, p. 186.

moi, a species of fish of a white color.

moo, a general name for all lizards, a serpent.

Moo-kapu, sacred lands, p. 210.

mua, p. 258.

Na akua aumakua o ka poe kahuna kalai waa, p. 216.

nae, the farther side, p. 116.

na-u, jessamine, gardenia.

noa, pertaining to the lower class of people, p. 135.

O haehae ka manu, ke ale nei ka wai, p. 95.

ohelo, a species of small reddish berry; the Hawaiian whortleberry, p. 182.

ohia, native apple.

ohia hemolele, the sacred apple-tree, p. 17.

ohiki-makaloa, long-eyed sand-crabs, p. 70.

ohua, the name given to the young of the manini fish.

Oi-e, Most Excellent, p. 15.

Oio, p. 48.

oio, a species of fish.

oo, digger, p. 52.

oopu, a species of small fish living in fresh water rivers and ponds.

opae, a small fish; a shrimp; a crab.

opihi-koele, a species of shell-fish, p. 224.

opihis, shell-fish, p. 70.

pa, wall, p. 157.

pa, fish-hook, p. 247.

pa hi aku, fish-pearl.

pahoa, stone hatchet.

pahoehoe, smooth, shining lava.

pahonua, place of refuge, p. 156.

pahoola, a remnant, a piece, p. 56.

pahu kaeke, p. 186.

paiula, the royal red kapa of old, p 145.

pakai, an herb used for food in time of scarcity.

pakui, a house joined to a house above--that is, a tower, p. 158.

pala, ripe, soft; also, as a noun, a vegetable used as food in time of scarcity.

pale, a director, p. 115.

pali, precipice.

Pali-uli (the blue mountain), the primeval home of mankind, p. 17.

palolo, whitish clay, of which the head of the first man was made, p. 16.

pani, a stoppage, a closing up, that which stops or closes.

papa holua, a flat sled, p. 40.

pa-u, skirt.

pihoihoi loa, p. 206.

pili, the long, coarse grass used in thatching houses, p. 158.

pipipi, p. 54.

po, night, chaos, pp. 15, 49.

poe poi-uhane, spirit catchers, p. 129.

pohaku-ia, fish stone, p. 241.

poi, the paste or pudding which was formerly the chief food of the Hawaiians, and still is so to a great extent. It is made of kalo, sweet potatoes, or breadfruit, but mostly of kalo, by baking the above articles in an underground oven, and then peeling or pounding them, adding a little water; it is then left in a mass to ferment; after fermentation, it is again worked over with more water until it has the consistency of thick paste. It is eaten cold with the fingers.

Po-ia-milu, inferno, p. 18.

Po-kini-kini, inferno, p. 18.

Po-kua-kini, inferno, p. 18.

po o akua, p. 205.

Po-papa-ia-owa, inferno, p. 18.

Po-pau-ole, inferno, p. 18.

popolo, a plant sometimes eaten in times of scarcity, also used as a medicine.

pouhana, end post (of a house).

poumanu, corner post (of a house), p. 210.

pou o manu, corner post (of a house), p. 223.

pu, head, p. 115.

puaa, a hog, p. 16.

puhala, the hala tree, p. 233.

puhi, eel, sea snake.

puholoholo, to cook (food) by rolling with hot stones in a covered gourd, p. 135.

puloulou, sign of kapu, p. 119.

puni ka hiamoe, p. 81.

puoa, a burial tower, p. 148.

Reinga, the leaping place, p. 50.

tapa, p. 144.

Ua, rain, p. 169.

ua haki ka pule, p. 208.

ueue, bait, p. 225.

uhae ia, p. 134.

uhu, a species of fish about the size of the salmon, p. 241.

uki, a plant or shrub sometimes used in thatching; a species of grass, p. 98.

uku, a species of fish.

Ulu kapu a Kane, the breadfruit tabooed for Kane, p. 17.

uo, a part of the process of feather cloak making, p. 155.

uwau, a species of bird; a kind of waterfowl.

waa, canoe, p. 194.

waa halau, see He waa halau Alii o ka Moku.

Wai a Hiku, water of Hiku, p. 44

Waiakoloa, p. 192.

Wai nao, the spittle of the gods, p. 16.

waoke, banana, p. 79.

Wawa ka Menehune i Puukapele, ma Kauai, puohu ka manu o ka loko o Kawainui ma Koolaupoko, Oahu, the hum of the voices of the Menehunes at Puukapele, Kauai, startled the birds of the pond of Kawainui, at Koolaupoko, Oahu, p. 111.

wiliwili tree, Erythrina monosperma, p. 121.

NOTES

[1] Now the Leper Settlement.

[2] The hill visible from the Lahaina anchorage to the north of Lahainaluna School, and near to it.

[3] It is not a little remarkable that the progress of Pele, as stated in this tradition, agrees with geological observation in locating the earliest volcanic action in this group, on the island of Kauai, and the latest, on the island of Hawaii.--_Translator._

[4] Ellis's "Polynesian Researches," pp. 365-7.

[5] Dibble's History, p. 99.

[6] An initiatory act, as in the priesthood.

[7] O the four thousand gods, The forty thousand gods, The four hundred thousand gods, The file of gods, The assembly of gods! O gods of these woods, Of the mountain, And the knoll, At the water-dam, Oh, come!

[8] A species of drum made out of a hollowed section of the trunk of a cocoanut tree and covered over one end with sharkskin. It was generally used in pairs, one larger than the other, somewhat after the idea of the bass and tenor drums of civilized nations. One of these drums was placed on either side of the performer, and the drumming was performed with both hands by tapping with the fingers. By peculiar variations of the drumming, known only to the initiated, the performer could drum out whatever he wished to express in such a way, it is alleged, as to be intelligible to initiated listeners without uttering a single syllable with the voice.

[9] Situated beyond Diamond Head.

[10] In Nuuanu Valley.

[11] When the moon is twenty-seven days old.

Hawaiian Yesterdays

_By Dr. Henry M. Lyman_

"Belongs to the small and choice class of books which were written for the mere joy of calling back days that are past, and with little thought that other eyes than those of the most intimate friends of the writer would ever read the pages in which he had set down the memories of his childhood and youth. In this instance the childhood and youth were passed among the most unusual surroundings, and the memories are such as no one born of the present generation can ever hope to have. Dr. Lyman was born in Hilo in 1835, the child of missionary parents. With an artistic touch which has placed the sketches just published among 'the books which are books,' he has given an unequaled picture of a boyhood lived under tropical skies. As I read on and on through his delightful pages memories came back to me of three friends of my own childhood--'Robinson Crusoe,' 'The Swiss Family Robinson,' and 'Masterman Ready'--and I would be glad to know that all, old and young, who have enjoyed those immortal tales would take to their hearts this last idyl of an island."--_Sara Andrew Shafer, in the N.Y. Times Saturday Review._

"It is a delicious addition to the pleasanter, less serious literature about Hawaii... A record of the recollections of the first eighteen years of a boy's life, in Hawaii, where that life was ushered into being. They are told after the mellowing lapse of half a century, which has been very full of satisfying labors in an ennobling profession... Pure boyhood recollections, unadulterated by later visits to the scenes in which they had their birth"--_The Hawaiian Star_.

"'Hawaiian Yesterdays' is a book you will like to read. Whatever else it is, every page of it is in its own way literature.... It is because of this characteristic, the perfect blending of memory and imagination, that these personal descriptive reminiscences of the childhood and early youth of the author in the Hawaiian Islands, in the times of those marvelous missionary ventures and achievements near the beginning of the last century, that this book takes its place as literature."--_Chicago Evening Post._

"Keeping the more serious and sometimes tragic elements in the background, the book gives, in a most interesting way, the youthful impressions and occupations and amusements of the writer. Indeed, not a few of his pages, in their graphic account of ingenious adaptation of means to ends, are agreeably reminiscent--unintentionally reminiscent, no doubt--of that classic of our childhood, 'The Swiss Family Robinson.' Could a reviewer bestow higher praise."--_The Dial_.

"The author gives some delightful pictures of the islands, the people and the manner of living. There is a good deal of life and color and much interesting statement, particularly as to the life of the kings and queens who ruled like despots over the tiny kingdom."--_Philadelphia Inquirer_.

"Evidently the author, even in boyhood, had a boundless love and admiration for the works of nature, for some of his descriptions of that wonderfully creviced and volcano-studded land are truly marvelous in their vivid and beautiful portrayal."--_Oregon Journal_.

"If one desires to obtain an impression of the inside of the mission work which transformed the character of the Sandwich Islanders, as they used to be known, from heathenism to Christianity, he will find it in this interesting volume. It is a description of conditions in the Hawaiian Islands at the time when American missionaries were establishing their work."--_The Standard_.

"The volume is unique in that it relates to a period about which American readers have known little."--_Boston Transcript_.

_With numerous illustrations from photographs_

_$2.00 net_

A. C. McClurg & Co., Publishers