Part 6

But the ghost of Kaupe was not killed. He returned as a ghost-god to the highest part of Nuuanu Valley, where in his shadow body he can sometimes be seen in the clouds which gather around the mountain-tops or come down the valley. Sometimes his cloud-form is that of a large dog, and sometimes he is very small, but there his ghost rests and watches over the lands which at one time he filled with terror.

Kahilona, the priest of the temple Ka-he-iki, became the ancestor of one of the greatest of the priestly clans of the islands—the Mo-o-kahuna (the priests of the dragon) class of Oahu, noted for their ability to read the signs of sky and sea and land.

XIV

THE CANOE OF THE DRAGON

Koa-trees, out of which the finest and most enduring calabashes of the old Hawaiians were made, grew near the ocean’s sandy shore, but the koa-trees from which canoes were carved and burned were, according to some wise plan of Providence, placed on rough precipitous mountain-sides or on the ridges above.

The fierce winds of the mountains and the habit of bracing themselves against difficulties made the koa-trees cross-grained and slow in growth. The koa was the best tree of the Hawaiian Islands for the curled, twisted, and hard-grained wood needed in canoes which were beaten by overwhelming surf waves, rolled over sandy beaches, or smashed against coral or lava reefs.

From the time the canoe was cut in the mountains and was dragged and rolled over lava beds or sent crashing down steep mountain-sides to the time it lay worn out and conquered by the decay of old age it was always ready to meet the roughest kind of life into which its maker and owner could force it to go.

The calabash used in the plains and in the mountains came from a tree grown in beautiful lines by the sea. The canoe came from the hard mountain-koa far from its final workshop. There were gods, sacrifices, ceremonies, priests and even birds in the rites and superstitions of the canoe-makers. Kupulupulu was the god of the koa forest. Any wanderer in the woods was in the domain of that god. It was supposed that every rustling footstep was heard by most acute ears, and every motion of the hand was watched by the sharpest eyes. Dread of the unseen and unheard made every forest rover tremble until he had made some proper offering and uttered some effective incantation.

The ceremony and the wages of the priest who went up the mountain to select a koa-tree for canoe-cutting were like this: First he found a fine-appearing tree which he thought would make the kind of canoe desired. Then he took out his fire-sticks and rubbed rapidly until he had sparks of fire in the wood-dust of his lower stick. He caught the fire and made a burning oven (imu), heated some stones, cooked a black pig and a chicken, and prepared food for a feast, and then prayed:

“O Kupulupulu—the god! Here is the pig, Here is the chicken, Here is food. O Kupulupulu! O Kulana wao! O Ku-ohia laka! O Ku waha ilo! Here is food for the gods.”

The aumakuas, or spirits of ancestors, were supposed to join with the gods of the prayer in partaking of the shadow of the feast, leaving the substance for the canoe-makers.

After the offering and prayer the priests ate and then lay down to sleep until the next day. In the morning after another feast they began to cut the tree.

David Malo, in his “Hawaiian Antiquities,” said that the priest took his stone axe and called upon the female deities of the canoe-cutters thus:

“O Lea and Ka-pua-o-alakai! Listen now to the axe. This is the axe which is to cut the tree for the canoe.”

Another account says that when the canoe priest began to cut the tree and also as long as they were chopping it down they were talking to the gods thus:

“O Ku Akua! O Paapaaina! Take care while the tree is falling, Do not break our boat, Do not let the tree smash and crack.”

When the tree began to tremble and its leaves and branches rustle, a tabu of silence was enjoined upon the workmen, that the tree itself might be the only one heard by the watching gods.

When the tree had fallen a careful watch was made for Lea, the wife of Moku-halii, the chief god of the canoe-carvers—those who hollowed out the canoe.

It was supposed that Lea had a double body—sometimes she was a human being and sometimes she appeared as a bird.

Her bird body was that of the Elepaio, a little bird covered with speckled feathers, red and black on the wings, the woodpecker of the Hawaiians.

“When she calls she gives her name ‘E-le-pai-o, E-le-pai-o, E-le-pai-o!’ very sweetly.”

If she calls while the tree is being cut down and then flies gently down to the fallen tree and runs up and down from end to end, and does not touch the tree, nor bend the head over, striking the wood, then that tree is sound and good for a canoe.

But if the goddess strikes the tree here and there it is rotten and of no use, and is left lying on the ground.

David Malo, as translated by Dr. Emerson, says:

“When the tree had fallen the head priest mounted the trunk, axe in hand, and called out in a loud voice, ‘Smite with the axe, and hollow the canoe! Give me my malo!’

The priest’s wife would hand him a white ceremonial malo with which he girded himself—then walked along the tree a few steps and called out in a loud voice, ‘Strike with the axe, and hollow it! Grant us a canoe!’

Then he struck a blow on the tree with the axe. This was repeated until he reached the point where the head of the tree was to be cut off. Here he wreathed the tree with the ieie vine, repeated a prayer, commanded silence, and cut off the top of the tree.

This done, the priest declared the ceremony performed and the tabu lifted.

Then the priests took their stone adzes, hollowed out the canoe on the inside, and shaped it on the outside until in its rough shape it was ready to be dragged by the people down to the beach and finished and polished for its work in the sea.”

Ka-hanai-a-ke-Akua was a chief residing near Kou. He lived in the time when gods and men mingled freely with each other and every tabu chief was more or less of a god because of his high birth.

His priests went up Nuuanu Valley to a place on the side where forests covered a small valley running into the side hills of the larger and more open valley. Great koa-trees fit for canoe-making were found in this forest. However, this part of the valley belonged to the eepa people—the deformed or ill-shaped gnomes of woodland or plain. Sometimes they seemed to be crippled and warped in mind as well as in body. They could be kind and helpful, but they were often vindictive and quarrelsome. There were also ferocious mo-o, or dragon-gods, watching for prey. Travellers were destroyed by them. They sometimes appeared as human beings, but were always ready to become mo-os.

One of these gods came down to the place where the priests were cutting the koa canoe for the high chief. He watched the ceremonies and listened to the incantations while the tree was being cut down. He tried to throw obstacles in the way of the men who were steadily breaking chips from the tree-trunk. He directed the force of the wind sweeping down the valley against them. He sent black clouds burdened with heavy driving rain. He made discouraging omens and sent signs of failure, but the priests persevered.

At last the tree fell and was accepted. It was speedily trimmed of its branches, cut roughly to the required shape and partly hollowed out. Then coconut ropes and vines were fastened around it, and the people began to pull it down the valley to the harbor of Kou.

As they started to drag the log over rough lava ridges outcropping along the valley-side they found their first effort checked. The log did not move down into the valley. Rather, it seemed to go up the hillside. The god caught one end and pulled back. Another mighty effort was put forth and the canoe and the god slipped over the stones and partly down the hillside. But the dragon-god braced himself again and made the canoe very heavy. He could not hold it fast and it came down to the men. It was very difficult to drag it through the forest of the valley-side or the thickets of the valley, so the men pulled it down into the rough, rocky bed of the little stream known as Nuuanu. It was thought that the flowing water would help the men and the slippery stones would hinder the god.

Down they went pulling against each other. The god seemed to feel that the struggle under such conditions was hopeless, so he let go of the canoe and turned to the flowing water.

Beautiful waterfalls and cascades abound all along the course of this mountain stream. It is fed by springs and feathery waterfalls which throw the rainfall from the tops of the mountains far down into the valley.

The god hastened along this water course, stopped up the springs, and turned aside the tributary streams, leaving the bed of the river dry. Then he went down once more, caught the canoe, and pulled back. It was weary, discouraging work, and the chief’s people became very tired of their struggle. The night fell when they were still some distance from the sea.

They had come to a place known as Ka-ho-o-kane. [26] In this place there were sharp turns, steep banks and great stones. Here the dragon-god fought most earnestly and wedged the log fast in the rocks.

The task had become so difficult and it was so dark that the high chief allowed his priests to call the people away, leaving the log in the place where the last struggle was made. It was a gift to the mo-o, the dragon, and was known as “The canoe of the dragon-god.” It is said that it lies there still, changed into a stone, stuck fast among the other huge stones among which the water from the mountains finds its way laughing at the defeat of the canoe-makers.

XV

THE WONDERFUL SHELL

Near Niolapa, on the eastern side of Nuuanu Valley, is the stone where Kapuni rested when he came after the shell known as the Kiha-pu. Kapuni was a child of Kauhola, who was said to have been a chief, who was born, was walking and had grown up, had become a father, a grandfather, and had died, all in one day. Kapuni was born in Waipio Valley, and was placed in the temple Pakaaluna and was made a god.

Two gods came from Puna. They were Kaakau and Kaohuwalu. They waited above Hakalaoa looking down into Waipio. There they saw Kapuni leaping. He touched a branch of a kukui-tree and fell down. He leaped again and touched the short top branches of the kukui and fell down.

Kaakau said to Kaohuwalu, “Suppose we get Kapuni to go with us as our travelling companion, one with us, in fierce storms, or in the cold heavy dews of night.”

Kaohuwalu assented, and they arose and went down. They called to Kapuni, asking him to leap up. He tried again and again and always fell back.

Kaakau caught him as he fell and cut off part of his body because he was too heavy, then he could fly to the sky and return again.

Kaakau asked him how he was succeeding. He replied, “Very well indeed; I am swift in flight.” Then Kaakau said, “Will you go with us on a journey?” Kapuni said, “Yes.”

They went away to the lands of Kahiki and returned to Kauai. From there they heard the wonderful voice of a shell sounding from the temple Waolani in Nuuanu Valley.

Kapuni said, “What is that thing which makes such a sound?”

Kaakau said, “That is a shell which belongs to the eepas [gnomes], the people of Waolani, Oahu.”

“I want that shell very much,” said Kapuni. Kaakau told him that the task would be very difficult and dangerous, for the shell was guarded by watchmen from hill to hill, from the sea to the summit of the valley, and along all the pathways to the neighboring villages.

The gods, however, crossed the channel to Oahu, and rested at night above Kahakea. Here was a temple above Waolani. It was upon a hill. In it was a noted drum. The name of that temple was Pakaaluna. Kapuni told his friends to stay there waiting for him. If he did not return before the red dust of the dawn was in the sky they would know he was dead. If he returned he would have the shell.

Then he approached the prison enclosure outside the temple. Here he waited by a rock for all the watchmen on the high places around the temple to fall asleep. When the stars arose in the heavens above Nuuanu and all were sound asleep he entered the temple and took the shell. He flew away and found his companions.

They made a great jump and leaped to Kalaau Point. As they flew over the water to Molokai the shell touched the top of a wave and sang with a clear voice.

The god of Waolani Temple heard the shell singing, looked, and found that it had been stolen. He rushed from the temple, flew over the Nuuanu precipice and out into the channel from which he had heard the sound.

Kapuni hid among the waves, the shell ceased its song. The god of Waolani went back and forth over the water, but could find nothing.

After the god gave up the search Kapuni went on to Molokai and then to Maui and Hawaii. As it flew across the channel between Maui and Hawaii the shell struck a high wave and broke off a corner.

When they were on the hills of Hawaii they found the temple built at Hainoa. There the gods of Hawaii were gathered together.

Kiha was high chief of Hawaii at that time, and had been dwelling in Waipio Valley, cultivating his plant, planting awa, and building a temple for his gods.

When that temple was finished and the tabu of silence lifted from all the surrounding country he went to Kawaihae and built another temple, establishing another altar for his gods. He placed the usual tabu upon all the land around Kawaihae.

But the tabu was broken by the sound of that shell blown by the gods of the Hainoa Temple. He was very much troubled, but the gods were too strong for him. At last help came to him from Puapualenalena (The yellow flower), a dog belonging to a master who had left his home in Niihau some time before.

Puapualenalena was seeking his master, and found him on the uplands of Hawaii.

The dog excelled in his skill as a thief, stealing pigs, chickens, tapa cloth, all kinds of property for his master.

The master told that dog to get the tabu awa roots of the king, which were growing on the hillsides of Waipio Valley.

When that place was stripped, he sent the dog to the precipices of Waimanu, and he took nearly all that was there.

Then the king commanded his people to watch the awa fields and catch the one who was stealing his growing awa.

They began their watch. When the night was almost over and the dawn was touching the sky they found the thief. These men followed the thief and caught his master in a cave, all wrinkled from drinking much awa.

They took the master and the dog to the king Kiha as prisoners, and the king planned to have them steal that shell which troubled him. If they failed they should be put to death. This was the sentence of the king upon his prisoners.

The master talked with his dog, and told him all the word of the king. They planned to pay for the theft of the awa, but not by the death of their bodies.

The dog went out to win the shell from the gods under cover of the night, when the darkness was great and all kinds of shell voices were mingling with other voices of the woodland and wilderness.

Then came the softly resonant voice of that shell blown by the gods. According to an ancient chant, “The song of Kiha-pu calls Kauai,” meaning the song is listened to from far distant Kauai.

The dog ran swiftly while the sound of the shell was great, and hid in a corner of a stone wall of the heiau. He waited and waited a long time. The dawn was almost at hand. Then the watchers fell into deep sleep.

The dog crept softly inside, seized the shell and slipped it away from its place, then leaped over six walls of the heiau, but touched the seventh and outside wall. Then the shell sang out loud and clear.

The gods were aroused. They followed, but the dog leaped into a pool of water and concealed himself and the shell while the gods dashed by. They searched the road toward Waipio, then rushed toward the Kona district.

The dog flew from the pond down the precipice of Waipio Valley and laid the shell at the feet of Kiha, the king of Hawaii.

The dog and his master were given a high place in the affections of the king.

The shell was renowned for its wonderful sound, and could call the warriors of the king from any distance when the king caused it to be blown. It was known as Kiha’s shell, the Kiha-pu.

This shell was carefully preserved by the chiefs of Hawaii from that ancient time. Generation after generation it was cared for. In the time of Kamehameha III. it was kept in his palace. It was among the treasures of King Kalakaua, and now has its resting-place in the hands of ex-Queen Liliuokalani in Honolulu.

When Kapuni died, his bones, worshipped as one of the gods, were kept at Kaawaloa until the tabu and the temples were overthrown.

XVI

THE GHOST DANCE ON PUNCHBOWL

Ka Hula O Na Aumakua

Punchbowl lies back of Honolulu. It is an extinct volcano. Inside the crater rim is a basin whose sides are grass-covered, with groups of trees here and there. The little houses and small gardens of squatters show that there is no longer any fear of subterranean activity. A large part of the city of Honolulu is built on what were once the brown, desolate sides of the volcano sloping down to the sea.

Punchbowl is one of the last attempts of the goddess of fire to retain her hold on the island of Oahu. The great ridge of mountains which forms the backbone of the island is a gigantic remnant of volcanic action, but the craters out of which this vast mass of lava was poured died centuries before the foothill craters threw out the last black sand of Punchbowl or uplifted the coral and the white sea sand and shells of Leahi Diamond Head.

In the indefinite long ago, Kakei was the moi, or high ruling chief, of Oahu. He was enterprising and brave. He not only perfected himself in the use of the spear, the war-club and the sling-stone, but he rallied around him the restless young chiefs of the districts which acknowledged his supremacy. His court was filled with men who gave and received blows, who won and lost in the many games, who were penniless to-day and rich to-morrow, and yet took all that came as a matter of course. Kakei called these younger chiefs together and told them to return to their districts for a time and make preparations for a voyage and a battle. They must see that many new canoes were made and the best of the old ones repaired and repolished. They must select the bravest and best of their retainers and have them well armed and well provisioned. He hinted that it might be a long journey, therefore they had better provide strong mat sails for all the canoes. It might be many days, therefore the provisions should be such as would last. At once the young men with great joy hastened to their homes to obey the will of their chief.

It was impossible to keep the people from talking about the expedition. Excitement predominated. The shrill voices of the women shouted the news from valley to valley. The hum of unwonted industry was heard over all the island. Imagination was keenly intent to discover the point threatened by the proposed excursion. Night after night the people discussed the various enemies of their king, and his prospects for successful battle with them, or they talked of the enlargement of his kingdom by the acquisition of Molokai or the increase of riches by a foray along the coasts of Hawaii. They prophesied great victories and much spoil. Months passed by and all the preparations were complete. A splendid body of warriors were gathered around their high chief. The large flotilla of canoes was launched, the sails set, and the colored pennants placed at the end of each mast. The young chiefs were brilliant in their bright yellow and red war capes and hideous with the war masks which many of them proudly wore as they leaped into their canoes and shouted “Aloha” to the friends whom they were leaving.

As soon as the boats had left the shore the chief turned to the north rather than to the south, as all had been led to believe would be the course. Sails and paddles were both used freely. The winds of the seas and the strong arms of the oarsmen vied with each other in hastening the fleet toward the island of Kauai. Night crept over the waters, but the bright stars were unclouded and the path over the waters was as straight by night as it had been by day.

The morning star was shining and the dawn was painting the clear sky with wonderful tints of pearl when Kakei and his army of warriors, already on the land, raised their war-cry and assaulted the people of the village of Waimea.

Catching war-club and spear the chief of Waimea rushed out of his house, raising his war-cry. His men, half-awake, confused and dazed by the sudden attack, attempted to aid him in resisting the invaders. The battle was short and decisive. In a very little while many people were killed. The thatched houses were set on fire and a great destruction wrought.

Kakei had ordered his warriors to seize the canoes and the women and children and whatever plunder in calabashes, mats, kapa cloth, stone implements and feather cloaks could be had, and gather all together on the beach.

The captured canoes and their own great fleet were filled and the return safely made to Oahu. Kakei and his warriors sailed around the island to Honolulu Harbor. There the beach was covered with the new riches and the captive women and children. The king ordered a great feast to be prepared on the slopes of Punchbowl. Fish in abundance were caught, pigs and chickens were slaughtered, many ovens with red-hot stones were made ready, and huge calabashes of awa prepared.

Kakei and his victorious warriors gathered around the poi-bowl, while the hula-girls danced most joyously before them.

Suddenly the earth shook under them, the poi-bowls rocked as if tossed on the waters of the sea, the feast which had been spread before them moved from place to place as if made of things of life. The rocky cliffs of Punchbowl began to separate and come crashing down the hillside in great masses. The people fled in every direction, leaving a part of their number crushed under the falling stones.

Then came another mighty earthquake. The side of Punchbowl opened and a flood of lava poured out, mixed with clouds of steam and foul gases. Down over the place where the feast was spread on the luau mats poured the fire. The feast became the food of the fire-goddess. Then a wonderful thing appeared above the flowing lava, in the midst of the clouds hovering over the crater. A number of the aumakua of Kauai were seen in a solemn and stately dance. Back and forth they moved to the rhythm of steady peals of erupting gases. The clouds swayed to and fro, while the ghosts moved back and forth among them. The spirits of the ancestors had come to protect the women and children of the households whose friendly deities they were. It was the ceremonial, sacred dance of the spirits, to be followed by swift punishment of those who had brought such great injury to Kauai.

But while the ghosts continued their awful dance, the terrified king and his warriors hastily prepared a propitiation. The captured women and children were called to the beach. All the plunder brought from Waimea was hastily collected and placed in the hands of the captives. The kahunas, the priests of the king, were sent to the slope above Punchbowl Hill to cry out to the aumakuas that all the reparation possible would be made at once.