Kitabı oku: «Hawaiian Folk Tales», sayfa 10

XVII
Ai Kanaka
A Legend of Molokai

Rev. A. O. Forbes

On the leeward side of the island of Molokai, a little to the east of Kaluaaha lies the beautiful valley of Mapulehu, at the mouth of which is located the heiau, or temple, of Iliiliopae, which was erected by direction of Ku-pa, the Moi, to look directly out upon the harbor of Ai-Kanaka, now known as Pukoo. At the time of its construction, centuries ago, Kupa was the Moi, or sovereign, of the district embracing the Ahupuaas, or land divisions, of Mapulehu and Kaluaaha, and he had his residence in this heiau which was built by him and famed as the largest throughout the whole Hawaiian group.,

Kupa had a priest named Kamalo, who resided at Kaluaaha. This priest had two boys, embodiments of mischief, who one day while the King was absent on a fishing expedition, took the opportunity to visit his house at the heiau. Finding there the pahu kaeke⁸ belonging to the temple, they commenced drumming on it.

Some evil-minded persons heard Kamalo’s boys drumming on the Kaeke and immediately went and told Kupa that the priest’s children were reviling him in the grossest manner on his own drum. This so enraged the King that he ordered his servants to put them to death. Forthwith they were seized and murdered; whereupon Kamalo, their father, set about to secure revenge on the King.

Taking with him a black pig as a present, he started forth to enlist the sympathy and services of the celebrated seer, or wizard, Lanikaula, living some twelve miles distant at the eastern end of Molokai. On the way thither, at the village of Honouli, Kamalo met a man the lower half of whose body had been bitten off by a shark, and who promised to avenge him provided he would slay some man and bring him the lower half of his body to replace his own. But Kamalo, putting no credence in such an offer, pressed on to the sacred grove of Lanikaula. Upon arrival there Lanikaula listened to his grievances but could do nothing for him. He directed him, however, to another prophet, named Kaneakama, at the west end of the island, forty miles distant. Poor Kamalo picked up his pig and travelled back again, past his own home, down the coast to Palaau. Meeting with Kaneakama the prophet directed him to the heiau of Puukahi, at the foot of the pali, or precipice, of Kalaupapa, on the windward side of the island, where he would find the priest Kahiwakaapuu, who was a kahu, or steward, of Kauhuhu, the shark god. Once more the poor man shouldered his pig, wended his way up the long ascent of the hills of Kalae to the pali of Kalaupapa, descending which he presented himself before Kahiwakaapuu, and pleaded his cause. He was again directed to go still farther along the windward side of the island till he should come to the Ana puhi (eel’s cave), a singular cavern at sea level in the bold cliffs between the valleys of Waikolu and Pelekunu, where Kauhuhu, the shark god, dwelt, and to him he must apply. Upon this away went Kamalo and his pig. Arriving at the cave, he found there Waka and Moo, two kahus of the shark god. “Keep off! Keep off!” they shouted. “This place is kapu. No man can enter here, on penalty of death.”

“Death or life,” answered he, “it is all the same to me if I can only gain my revenge for my poor boys who have been killed.” He then related his story, and his wanderings, adding that he had come to make his appeal to Kauhuhu and cared not for his own life.

“Well,” said they to him, “Kauhuhu is away now fishing, but if he finds you here when he returns, our lives as well as yours will pay the forfeit. However, we will see what we can do to help you. We must hide you hereabouts, somewhere, and when he returns trust to circumstances to accomplish your purpose.”

But they could find no place to hide him where he would be secure from the search of the god, except the rubbish pile where the offal and scrapings of taro were thrown. They therefore thrust him and his pig into the rubbish heap and covered them over with the taro peelings, enjoining him to keep perfectly still, and watch till he should see eight heavy breakers roll in successively from the sea. He then would know that Kauhuhu was returning from his fishing expedition.

Accordingly, after waiting a while, the eight heavy rollers appeared, breaking successively against the rocks; and sure enough, as the eighth dissolved into foam, the great shark god came ashore. Immediately assuming human form, he began snuffing about the place, and addressing Waka and Moo, his kahus, said to them, “There is a man here.” They strenuously denied the charge and protested against the possibility of their allowing such a desecration of the premises. But he was not satisfied. He insisted that there was a man somewhere about, saying, “I smell him, and if I find him you are dead men; if not, you escape.” He examined the premises over and over again, never suspecting the rubbish heap, and was about giving up the search when, unfortunately, Kamalo’s pig sent forth a squeal which revealed the poor fellow’s hiding-place.

Now came the dread moment. The enraged Kauhuhu seized Kamalo with both hands and, lifting him up with the intention of swallowing him, according to his shark instinct, had already inserted the victim’s head and shoulders into his mouth before he could speak.

“O Kauhuhu, before you eat me, hear my petition; then do as you like.”

“Well for you that you spoke as you did,” answered Kauhuhu, setting him down again on the ground. “Now, what have you to say? Be quick about it.”

Kamalo then rehearsed his grievances and his travels in search for revenge, and presented his pig to the god.

Compassion arose in the breast of Kauhuhu, and he said, “Had you come for any other purpose I would have eaten you, but as your cause is a sacred one I espouse it, and will revenge it on Kupa the King. You must, however, do all that I tell you. Return to the heiau of Puukahi, at the foot of the pali, and take the priest Kahiwakaapuu on your back, and carry him up the pali over to the other side of the island, all the way to your home at Kaluaaha. Erect a sacred fence all around your dwelling-place, and surround it with the sacred flags of white kapa. Collect black hogs by the lau (four hundred), red fish by the lau, white fowls by the lau, and bide my coming. Wait and watch till you see a small cloud the size of a man’s hand arise, white as snow, over the island of Lanai. That cloud will enlarge as it makes its way across the channel against the wind until it rests on the mountain peaks of Molokai back of Mapulehu Valley. Then a rainbow will span the valley from side to side, whereby you will know that I am there, and that your time of revenge has come. Go now, and remember that you are the only man who ever ventured into the sacred precincts of the great Kauhuhu and returned alive.”

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.