Hawaiian Folk Tales

Kamalo returned with a joyful heart and performed all that had been commanded him. He built the sacred fence around his dwelling; surrounded the inclosure with sacred flags of white kapa; gathered together black hogs, red fish, and white fowls, each by the lau, as directed, with other articles sacred to the gods, such as cocoanuts and white kapas, and then sat himself down to watch for the promised signs of his revenge. Day after day passed until they multiplied into weeks, and the weeks began to run into months.

Finally, one day, the promised sign appeared. The snow white speck of cloud, no bigger than a man’s hand, arose over the mountains of Lanai and made its way across the stormy channel in the face of the opposing gale, increasing as it came, until it settled in a majestic mass on the mountains at the head of Mapulehu Valley. Then appeared a splendid rainbow, proudly overarching the valley, its ends resting on the high lands on either side. The wind began to blow; the rain began to pour, and shortly a furious storm came down the doomed valley, filling its bed from side to side with a mad rushing torrent, which, sweeping everything before it, spread out upon the belt of lowlands at the mouth of the valley, overwhelming Kupa and all his people in one common ruin, and washing them all into the sea, where they were devoured by the sharks. All were destroyed except Kamalo and his family, who were safe within their sacred inclosure, which the flood dared not touch, though it spread terror and ruin on every side of them. Wherefore the harbor of Pukoo, where this terrible event occurred, was long known as Ai Kanaka (man eater), and it has passed into a proverb among the inhabitants of that region that “when the rainbow spans Mapulehu Valley, then look out for the Waiakoloa,”—a furious storm of rain and wind which sometimes comes suddenly down that valley.

XVIII

Kaliuwaa

Scene of the Demigod Kamapuaa’s Escape from Olopana

From “The Hawaiian Spectator”

A few miles east of Laie, on the windward side of the island of Oahu, are situated the valley and falls of Kaliuwaa, noted as one of the most beautiful and romantic spots of the island, and famed in tradition as possessing more than local interest.

The valley runs back some two miles, terminating abruptly at the foot of the precipitous chain of mountains which runs nearly the whole length of the windward side of Oahu, except for a narrow gorge which affords a channel for a fine brook that descends with considerable regularity to a level with the sea. Leaving his horse at the termination of the valley and entering this narrow pass of not over fifty or sixty feet in width, the traveller winds his way along, crossing and recrossing the stream several times, till he seems to be entering into the very mountain. The walls on each side are of solid rock, from two hundred to three hundred, and in some places four hundred feet high, directly overhead, leaving but a narrow strip of sky visible.

Following up the stream for about a quarter of a mile, one’s attention is directed by the guide to a curiosity called by the natives a waa (canoe). Turning to the right, one follows up a dry channel of what once must have been a considerable stream, to the distance of fifty yards from the present stream. Here one is stopped by a wall of solid rock rising perpendicularly before one to the height of some two hundred feet, and down which the whole stream must have descended in a beautiful fall. This perpendicular wall is worn in by the former action of the water in the shape of a gouge, and in the most perfect manner; and as one looks upon it in all its grandeur, but without the presence of the cause by which it was formed, he can scarcely divest his mind of the impression that he is gazing upon some stupendous work of art.

Returning to the present brook, we again pursued our way toward the fall, but had not advanced far before we arrived at another, on the left hand side of the brook, similar in many respects, but much larger and higher than the one above mentioned. The forming agent cannot be mistaken, when a careful survey is made of either of these stupendous perpendicular troughs. The span is considerably wider at the bottom than at the top, this result being produced by the spreading of the sheet of water as it was precipitated from the dizzy height above. The breadth of this one is about twenty feet at the bottom, and its depth about fourteen feet. But its depth and span gradually diminish from the bottom to the top, and the rock is worn as smooth as if chiselled by the hand of an artist. Moss and small plants have sprung out from the little soil that has accumulated in the crevices, but not enough to conceal the rock from observation. It would be an object worth the toil to discover what has turned the stream from its original channel.

Leaving this singular curiosity, we pursued our way a few yards farther, when we arrived at the fall. This is from eighty to one hundred feet high, and the water is compressed into a very narrow space just where it breaks forth from the rock above. It is quite a pretty sheet of water when the stream is high. We learned from the natives that there are two falls above this, both of which are shut out from the view from below, by a sudden turn in the course of the stream. The perpendicular height of each is said to be much greater than of the one we saw. The upper one is visible from the road on the seashore, which is more than two miles distant, and, judging from information obtained, must be between two and three hundred feet high. The impossibility of climbing the perpendicular banks from below deprived us of the pleasure of farther ascending the stream toward its source. This can be done only by commencing at the plain and following up one of the lateral ridges. This would itself be a laborious and fatiguing task, as the way would be obstructed by a thick growth of trees and tangled underbrush.

The path leading to this fall is full of interest to any one who loves to study nature. From where we leave our horses at the head of the valley and commence entering the mountain, every step presents new and peculiar beauties. The most luxuriant verdure clothes the ground, and in some places the beautifully burnished leaves of the ohia, or native apple-tree (Eugenia malaccensis), almost exclude the few rays of light that find their way down into this secluded nook. A little farther on, and the graceful bamboo sends up its slender stalk to a great height, mingling its dark, glossy foliage with the silvery leaves of the kukui, or candle-nut (Aleurites moluccana); these together form a striking contrast to the black walls which rise in such sullen grandeur on each side.

Nor is the beauty of the spot confined to the luxuriant verdure, or the stupendous walls and beetling crags. The stream itself is beautiful. From the basin at the falls to the lowest point at which we observed it, every succeeding step presents a delightful change. Here, its partially confined waters burst forth with considerable force, and struggle on among the opposing rocks for some distance; there, collected in a little basin, its limpid waves, pure as the drops of dew from the womb of the morning, circle round in ceaseless eddies, until they get within the influence of the downward current, when away they whirl, with a gurgling, happy sound, as if joyous at being released from their temporary confinement. Again, an aged kukui, whose trunk is white with the moss of accumulated years, throws his broad boughs far over the stream that nourishes his vigorous roots, casting a meridian shadow upon the surface of the water, which is reflected back with singular distinctness from its mirrored bosom.

To every other gratification must be added the incomparable fragrance of the fresh wood, in perpetual life and vigor, which presents a freshness truly grateful to the senses. But it is in vain to think of conveying an adequate idea of a scene where the sublime is mingled with the beautiful, and the bold and striking with the delicate and sensitive; where every sense is gratified, the mind calmed, and the whole soul delighted.

Famed as this spot is for its natural scenic attractions, intimated in the foregoing description, its claim of distinction with Hawaiians is indelibly fixed by the traditions of ancient times, the narration of which, at this point, will assist the reader to understand the character of the native mind and throw some light also on the history of the Hawaiians.

Tradition in this locality deals largely with Kamapuaa, the famous demigod whose exploits figure prominently in the legends of the entire group. Summarized, the story is about as follows:

Kamapuaa, the fabulous being referred to, seems, according to the tradition, to have possessed the power of transforming himself into a hog, in which capacity he committed all manner of depredations upon the possessions of his neighbors. He having stolen some fowls belonging to Olopana, who was the King of Oahu, the latter, who was then living at Kaneohe, sent some of his men to secure the thief. They succeeded in capturing him, and having tied him fast with cords, were bearing him in triumph to the King, when, thinking they had carried the joke far enough, he burst the bands with which he was bound, and killed all the men except one, whom he permitted to convey the tidings to the King. This defeat so enraged the monarch that he determined to go in person with all his force, and either destroy his enemy, or drive him from his dominions. He accordingly, despising ease inglorious,

Waked up, with sound of conch and trumpet shell,The well-tried warriors of his native dell,

at whose head he sought his waiting enemy. Success attending the King’s attack, his foe was driven from the field with great loss, and betook himself to the gorge of Kaliuwaa, which leads to the falls. Here the King thought he had him safe; and one would think so too, to look at the immense precipices that rise on each side, and the falls in front. But the sequel will show that he had a slippery fellow to deal with, at least when he chose to assume the character of a swine; for, being pushed to the upper end of the gorge near the falls, and seeing no other way of escape, he suddenly transformed himself into a hog, and, rearing upon his hind legs and leaning his back against the perpendicular precipice, thus afforded a very comfortable ladder upon which the remnant of the army ascended and made their escape from the vengeance of the King. Possessing such powers, it is easy to see how he could follow the example of his soldiers and make his own escape. The smooth channels before described are said to have been made by him on these occasions; for he was more than once caught in the same predicament. Old natives still believe that they are the prints of his back; and they account for a very natural phenomenon, by bringing to their aid this most natural and foolish superstition.

Many objects in the neighborhood are identified with this remarkable personage, such as a large rock to which he was tied, a wide place in the brook where he used to drink, and a number of trees he is said to have planted. Many other things respecting him are current, but as they do not relate to the matter in hand, it will perhaps suffice to say, in conclusion, that tradition further asserts that Kamapuaa conquered the volcano, when Pele its goddess became his wife, and that they afterward lived together in harmony. That is the reason why there are no more islands formed, or very extensive eruptions in these later days, as boiling lava was the most potent weapon she used in fighting her enemies, throwing out such quantities as greatly to increase the size of the islands, and even to form new ones.

Visitors to the falls, even to this day, meet with evidences of the superstitious awe in which the locality is held by the natives. A party who recently visited the spot state that when they reached the falls they were instructed to make an offering to the presiding goddess. This was done in true Hawaiian style; they built a tiny pile of stones on one or two large leaves, and so made themselves safe from falling stones, which otherwise would assuredly have struck them.

XIX

Battle of the Owls

Jos. M. Poepoe

The following is a fair specimen of the animal myths current in ancient Hawaii, and illustrates the place held by the owl in Hawaiian mythology.

There lived a man named Kapoi, at Kahehuna, in Honolulu, who went one day to Kewalo to get some thatching for his house. On his way back he found some owl’s eggs, which he gathered together and brought home with him. In the evening he wrapped them in ti leaves and was about to roast them in hot ashes, when an owl perched on the fence which surrounded his house and called out to him, “O Kapoi, give me my eggs!”

Kapoi asked the owl, “How many eggs had you?”

“Seven eggs,” replied the owl.

Kapoi then said, “Well, I wish to roast these eggs for my supper.”

The owl asked the second time for its eggs, and was answered by Kapoi in the same manner. Then said the owl, “O heartless Kapoi! why don’t you take pity on me? Give me my eggs.”

Kapoi then told the owl to come and take them.

The owl, having got the eggs, told Kapoi to build up a heiau, or temple, and instructed him to make an altar and call the temple by the name of Manua. Kapoi built the temple as directed; set kapu days for its dedication, and placed the customary sacrifice on the altar.

News spread to the hearing of Kakuihewa, who was then King of Oahu, living at the time at Waikiki, that a certain man had kapued certain days for his heiau, and had already dedicated it. This King had made a law that whoever among his people should erect a heiau and kapu the same before the King had his temple kapued, that man should pay the penalty of death. Kapoi was thereupon seized, by the King’s orders, and led to the heiau of Kupalaha, at Waikiki.

That same day, the owl that had told Kapoi to erect a temple gathered all the owls from Lanai, Maui, Molokai, and Hawaii to one place at Kalapueo.9 All those from the Koolau districts were assembled at Kanoniakapueo,10 and those from Kauai and Niihau at Pueohulunui, near Moanalua.

It was decided by the King that Kapoi should be put to death on the day of Kane.11 When that day came, at daybreak the owls left their places of rendezvous and covered the whole sky over Honolulu; and as the King’s servants seized Kapoi to put him to death, the owls flew at them, pecking them with their beaks and scratching them with their claws. Then and there was fought the battle between Kakuihewa’s people and the owls. At last the owls conquered, and Kapoi was released, the King acknowledging that his Akua (god) was a powerful one. From that time the owl has been recognized as one of the many deities venerated by the Hawaiian people.

XX

This Land is the Sea’s

Traditional Account of an Ancient Hawaiian Prophecy

Translated from Moke Manu by Thos. G. Thrum

It is stated in the history of Kaopulupulu that he was famed among the kahunas of the island of Oahu for his power and wisdom in the exercise of his profession, and was known throughout the land as a leader among the priests. His place of residence was at Waimea, between Koolauloa and Waialua, Oahu. There he married, and there was born to him a son whom he named Kahulupue, and whom he instructed during his youth in all priestly vocations.

In after years when Kumahana, brother of Kahahana of Maui, became the governing chief (alii aimoku) of Oahu, Kahulupue was chosen by him as his priest. This chief did evil unto his subjects, seizing their property and beheading and maiming many with the leiomano (shark’s tooth weapon) and pahoa (dagger), without provocation, so that he became a reproach to his people. From such treatment Kahulupue endeavored to dissuade him, assuring him that such a course would fail to win their support and obedience, whereas the supplying of food and fish, with covering for the body, and malos, would insure their affectionate regard. The day of the people was near, for the time of conflict was approaching when he would meet the enemy. But these counsels of Kahulupue were disregarded, so he returned to his father at Waimea.

Not long thereafter this chief Kumahana was cast out and rejected by the lesser chiefs and people, and under cover of night he escaped by canoe to Molokai, where he was ignored and became lost to further history in consequence of his wrong-doings.

When Kahekili, King of Maui, heard of the stealthy flight of the governing chief of Oahu, he placed the young prince Kahahana, his foster-son, as ruler over Oahu in the place of his deposed relative, Kumahana. This occurred about the year 1773, and Kahahana took with him as his intimate friend and companion one Alapai. Kahahana chose as his place of residence the shade of the kou and cocoanut trees of Ulukou, Waikiki, where also gathered together the chiefs of the island to discuss and consider questions of state.

The new ruler being of fine and stalwart form and handsome appearance, the chiefs and common people maintained that his fame in this respect induced a celebrated chieftainess of Kauai, named Kekuapoi, to voyage hither. Her history, it is said, showed that she alone excelled in maiden charm and beauty; she was handsome beyond all other chieftainesses from Hawaii to Kauai, as “the third brightness of the sun” (he ekolu ula o ka la). In consequence, Kahahana took her as his wife, she being own sister to Kekuamanoha.

At this time the thought occurred to the King to inquire through the chiefs of Oahu of the whereabouts of Kaopulupulu, the celebrated priest, of whom he had heard through Kahekili, King of Maui. In reply to this inquiry of Kahahana, the chiefs told him that his place of residence was at Waimea, whereupon a messenger was sent to bid him come up by order of the King. When the messenger reached Kaopulupulu he delivered the royal order. Upon the priest hearing this word of the King he assented thereto, with this reply to the messenger: “You return first and tell him that on the morning after the fourteenth night of the moon (po o akua), I will reach the place of the King.”

At the end of the conference the messenger returned and stood before Kahahana and revealed the words of Kaopulupulu; and the King waited for the time of his arrival.

It is true, Kaopulupulu made careful preparation for his future. Toward the time of his departure he was engaged in considering the good or evil of his approaching journey by the casting of lots, according to the rites of his profession. He foresaw thereby the purpose of the King in summoning him to dwell at court. He therefore admonished his son to attend to all the rites and duties of the priesthood as he had been taught, and to care for his mother and relatives.

At early dawn Kaopulupulu arose and partook of food till satisfied, after which he prepared himself for the journey before him. After he had given his farewell greetings to his household he seized his bundle and, taking a cocoanut fan in his hand, set out toward Punanue, where was a temple (heiau) for priests only, called Kahokuwelowelo. This was crown land at Waialua in ancient times. Entering the temple he prayed for success in his journey, after which he proceeded along the plains of Lauhulu till reaching the Anahulu stream, thence by Kemoo to Kukaniloko, the shelter of whose prominent rock the chieftainesses of Oahu were wont to choose for their place of confinement.

Leaving this place he came to Kalakoa, where Kekiopilo the prophet priest lived and died, and the scene of his vision at high noon when he prophesied of the coming of foreigners with a strange language. Here he stopped and rested with some of the people, and ate food with them, after which he journeyed on by way of Waipio by the ancient path of that time till he passed Ewa and reached Kapukaki.

The sun was well up when he reached the water of Lapakea, so he hastened his steps in ascending Kauwalua, at Moanalua, and paused not till he came to the mouth of the Apuakehau stream at Waikiki. Proceeding along the sand at this place he was discerned by the retainers of the King and greeted with the shout, “Here comes the priest Kaopulupulu.”

When the King heard this he was exceedingly pleased (pihoihoi loa) at the time, and on the priest’s meeting with King Kahahana he welcomed Kaopulupulu with loud rejoicing.

Without delay the King set apart a house wherein to meet and discuss with the priest those things he had in mind, and in the consideration of questions from first to last, Kaopulupulu replied with great wisdom in accordance with his knowledge of his profession. At this time of their conference he sat within the doorway of the house, and the sun was near its setting. As he turned to observe this he gazed out into the sky and noticing the gathering short clouds (ao poko) in the heavens, he exclaimed:

“O heaven, the road is broad for the King, it is full of chiefs and people; narrow is my path, that of the kahuna; you will not be able to find it, O King. Even now the short clouds reveal to me the manner of your reign; it will not be many days. Should you heed my words, O King, you will live to gray hair. But you will be the king to slay me and my child.”

At these words of the priest the King meditated seriously for some time, then spoke as follows: “Why should my days be short, and why should your death be by me, the King?”

Kaopulupulu replied: “O King, let us look into the future. Should you die, O King, the lands will be desolate; but for me, the kahuna, the name will live on from one generation to another; but my death will be before thine, and when I am up on the heaven-feared altar then my words will gnaw thee, O King, and the rains and the sun will bear witness.”

These courageous words of Kaopulupulu, spoken in the presence of Kahahana without fear, and regardless of the dignity and majesty of the King, were uttered because of the certainty that the time would come when his words would be carried into effect. The King remained quiet without saying a word, keeping his thoughts to himself.

After this conference the King took Kaopulupulu to be his priest, and in course of time he became also an intimate companion, in constant attendance upon the King, and counselled him in the care of his subjects, old and young, in all that pertained to their welfare. The King regarded his words, and in their circuit of the island together they found the people contented and holding their ruler in high esteem. But at the end of three years the King attempted some wrong to certain of his subjects like unto that of his deposed predecessor. The priest remonstrated with him continually, but he would not regard his counsel; therefore, Kaopulupulu left King Kahahana and returned to his land at Waimea and at once tattooed his knees. This was done as a sign that the King had turned a deaf ear to his admonitions.

When several days had passed, rumors among certain people of Waialua reached the priest that he was to be summoned to appear before the King in consequence of this act, which had greatly angered his august lord. Kahahana had gone to reside at Waianae, and from there shortly afterward he sent messengers to fetch Kaopulupulu and his son Kahulupue from Waimea.

In the early morning of the day of the messenger’s arrival, a rainbow stood directly in the doorway of Kaopulupulu’s house, and he asked of his god its meaning; but his prayer was broken (ua haki ka pule). This boded him ill; therefore he called to his son to stand in prayer; but the result was the same. Then he said, “This augurs of the day of death; see! the rising up of a man in the pass of Hapuu, putting on his kapa with its knot fastening on the left side of the neck, which means that he is bringing a death message.”

Shortly after the priest had ended these words a man was indeed seen approaching along the mountain pass, with his kapa as indicated; and he came and stood before the door of their house and delivered the order of the King for them to go to Waianae, both him and his son.

The priest replied: “Return you first; we will follow later,” and the messenger obeyed. When he had departed Kaopulupulu recalled to his son the words he had spoken before the advent of the messenger, and said: “Oh, where are you, my child? Go clothe the body; put on the malo; eat of the food till satisfied, and we will go as commanded by the King; but this journey will result in placing us on the altar (kau i ka lele). Fear not death. The name of an idler, if he be beaten to death, is not passed on to distinction.”