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XI

HAWAIIAN GHOST TESTING

Manoa Valley for centuries has been to the Hawaiians the royal palace of rainbows. The mountains at the head of the valley were gods whose children were the divine wind and rain from whom was born the beautiful rainbow-maiden who plays in and around the valley day and night whenever misty showers are touched by sunlight or moonlight.

The natives of the valley usually give her the name of Kahalaopuna, or The Hala of Puna. Sometimes, however, they call her Kaikawahine Anuenue, or The Rainbow Maiden. The rainbow, the anuenue, marks the continuation of the legendary life of Kahala.

The legend of Kahala is worthy of record in itself, but connected with the story is a very interesting account of an attempt to discover and capture ghosts according to the methods supposed to be effective by the Hawaiian witch doctors or priests of the long, long ago.

The legends say that the rainbow-maiden had two lovers, one from Waikiki, and one from Kamoiliili, half-way between Manoa and Waikiki. Both wanted the beautiful arch to rest over their homes, and the maiden, the descendant of the gods, to dwell therein.

Kauhi, the Waikiki chief, was of the family of Mohoalii, the shark-god, and partook of the shark's cruel nature. He became angry with the rainbow-maiden and killed her and buried the body, but her guardian god, Pueo, the owl, scratched away the earth and brought her to life. Several times this occurred, and the owl each time restored the buried body to the wandering spirit. At last the chief buried the body deep down under the roots of a large koa-tree. The owl-god scratched and pulled, but the roots of the tree were many and strong. His claws were entangled again and again. At last he concluded that life must be extinct and so deserted the place.

The spirit of the murdered girl was wandering around hoping that it could be restored to the body, and not be compelled to descend to Milu, the Under-world of the Hawaiians. Po was sometimes the Under-world, and Milu was the god ruling over Po. The Hawaiian ghosts did not go to the home of the dead as soon as they were separated from the body. Many times, as when rendered unconscious, it was believed that the spirit had left the body, but for some reason had been able to come back into it and enjoy life among friends once more.

Kahala, the rainbow-maiden, was thus restored several times by the owl-god, but with this last failure it seemed to be certain that the body would grow cold and stiff before the spirit could return. The spirit hastened to and fro in great distress, trying to attract attention.

If a wandering spirit could interest some one to render speedy aid, the ancient Hawaiians thought that a human being could place the spirit back in the body. Certain prayers and incantations were very effective in calling the spirit back to its earthly home. The Samoans had the same thought concerning the restoration of life to one who had become unconscious, and had a special prayer, which was known as the prayer of life, by which the spirit was persuaded to return into its old home. The Hervey Islanders also had this same conception of any unconscious condition. They thought the spirit left the body but when persuaded to do so returned and brought the body back to life. They have a story of a woman who, like the rainbow-maiden, was restored to life several times.

The spirit of Kahala was almost discouraged. The shadows of real death were encompassing her, and the feeling of separation from the body was becoming more and more permanent. At last she saw a noble young chief approaching. He was Mahana, the chief of Kamoiliili. The spirit hovered over him and around him and tried to impress her anguish upon him.

Mahana felt the call of distress, and attributed it to the presence of a ghost, or aumakua, a ghost-god. He was conscious of an influence leading him toward a large koa-tree. There he found the earth disturbed by the owl-god. He tore aside the roots and discovered the body bruised and disfigured and yet recognized it as the body of the rainbow-maiden whom he had loved.

In the King Kalakaua version of the story Mahana is represented as taking the body, which was still warm, to his home in Kamoiliili.

Mahana's elder brother was a kahuna, or witch-doctor, of great celebrity. He was called at once to pronounce the prayers and invocations necessary for influencing the spirit and the body to reunite. Long and earnestly the kahuna practised all the arts with which he was acquainted and yet completely failed. In his anxiety he called upon the spirits of two sisters who, as aumakuas, watched over the welfare of Mahana's clan. These spirit-sisters brought the spirit of the rainbow-maiden to the bruised body and induced it to enter the feet. Then, by using the forces of spirit-land, while the kahuna chanted and used his charms, they pushed the spirit of Kahala slowly up the body until "the soul was once more restored to its beautiful tenement."

The spirit-sisters then aided Mahana in restoring the wounded body to its old vigor and beauty. Thus many days passed in close comradeship between Kahala and the young chief, and they learned to care greatly for one another.

But while Kauhi lived it was unsafe for it to be known that Kahala was alive. Mahana determined to provoke Kauhi to personal combat; therefore he sought the places which Kauhi frequented for sport and gambling. Bitter words were spoken and fierce anger aroused until at last, by the skilful use of Kahala's story, Mahana led Kauhi to admit that he had killed the rainbow-maiden and buried her body.

Mahana said that Kahala was now alive and visiting his sisters.

Kauhi declared that if there was any one visiting Mahana's home it must be an impostor. In his anger against Mahana he determined a more awful death than could possibly come from any personal conflict. He was so sure that Kahala was dead that he offered to be baked alive in one of the native imus, or ovens, if she should be produced before the king and the principal chiefs of the district. Akaaka, the grandfather of Kahala, one of the mountain-gods of Manoa Valley, was to be one of the judges.

This proposition suited Mahana better than a conflict, in which there was a possibility of losing his own life.

Kauhi now feared that some deception might be practised. His proposition had been so eagerly accepted that he became suspicious; therefore he consulted the sorcerers of his own family. They agreed that it was possible for some powerful kahuna to present the ghost of the murdered maiden and so deceive the judges. They decided that it was necessary to be prepared to test the ghosts.

If it could be shown that ghosts were present, then the aid of "spirit catchers" from the land of Milu could be invoked. Spirits would seize these venturesome ghosts and carry them away to the spirit-land, where special punishments should be meted out to them. It was supposed that "spirit catchers" were continually sent out by Milu, king of the Under-world.

How could these ghosts be detected? They would certainly appear in human form and be carefully safeguarded. The chief sorcerer of Kauhi's family told Kauhi to make secretly a thorough test. This could be done by taking the large and delicate leaves of the ape-plant and spreading them over the place where Kahala must walk and sit before the judges. A human being could not touch these leaves so carefully placed without tearing and bruising them. A ghost walking upon them could not make any impression. Untorn leaves would condemn Mahana to the ovens to be baked alive, and the spirit catchers would be called by the sorcerers to seize the escaped ghost and carry it back to spirit-land. Of course, if some other maid of the islands had pretended to be Kahala, that could be easily determined by her divine ancestor Akaaka. The trial was really a test of ghosts, for the presence of Kahala as a spirit in her former human likeness was all that Kauhi and his chief sorcerer feared. The leaves were selected with great care and secretly placed so that no one should touch them but Kahala. There was great interest in this strange contest for a home in a burning oven. The imus had been prepared: the holes had been dug, and the stones and wood necessary for the sacrifice laid close at hand.

The king and judges were in their places. The multitude of retainers stood around at a respectful distance. Kauhi and his chief sorcerer were placed where they could watch closely every movement of the maiden who should appear before the judgment-seat.

Kahala, the rainbow-maiden, with all the beauty of her past girlhood restored to her, drew near, attended by the two spirit-sisters who had saved and protected her. The spirits knew at once the ghost test by which Kahala was to be tried. They knew also that she had nothing to fear, but they must not be discovered. The test applied to Kahala would only make more evident the proof that she was a living human being, but that same test would prove that they were ghosts, and the spirit-catchers would be called at once and they would be caught and carried away for punishment. The spirit-sisters could not try to escape. Any such attempt would arouse suspicion and they would be surely seized. The ghost-testing was a serious ordeal for Kahala and her friends.

The spirit-sisters whispered to Kahala, telling her the purpose attending the use of the ape leaves and asking her to break as many of them on either side of her as she could without attracting undue attention. Thus she could aid her own cause and also protect the sister-spirits. Slowly and with great dignity the beautiful rainbow-maiden and her friends passed through the crowds of eager attendants to their places before the king. Kahala bruised and broke as many of the leaves as she could quietly. She was recognized at once as the child of the divine rain and wind of Manoa Valley. There was no question concerning her bodily presence. The torn leaves afforded ample and indisputable testimony.

Kauhi, in despair, recognized the girl whom he had several times tried to slay. In bitter disappointment at the failure of his ghost-test the chief sorcerer, as the Kalakaua version of this legend says, "declared that he saw and felt the presence of spirits in some manner connected with her." These spirits, he claimed, must be detected and punished.

A second form of ghost-testing was proposed by Akaaka, the mountain-god. This was a method frequently employed throughout all the islands of the Hawaiian group. It was believed that any face reflected in a pool or calabash of water was a spirit face. Many times had ghosts been discovered in this way. The face in the water had been grasped by the watcher, crushed between his hands, and the spirit destroyed.

The chief sorcerer eagerly ordered a calabash of water to be quickly brought and placed before him. In his anxiety to detect and seize the spirits who might be attending Kahala he forgot about himself and leaned over the calabash. His own spirit face was the only one reflected on the surface of the water. This spirit face was believed to be his own true spirit escaping for the moment from the body and bathing in the liquid before him. Before he could leap back and restore his spirit to his body Akaaka leaped forward, thrust his hands down into the water and seized and crushed this spirit face between his mighty hands. Thus it was destroyed before it could return to its home of flesh and blood.

The chief sorcerer fell dead by the side of the calabash by means of which he had hoped to destroy the friends of the rainbow-maiden.

In this trial of the ghosts the two most powerful methods of making a test as far as known among the ancient Hawaiians were put in practice.

Kauhi was punished for his crimes against Kahala. He was baked alive in the imu prepared on his own land at Waikiki. His lands and retainers were given to Kahala and Mahana.

The story of Kahala and her connection with the rainbows and waterfalls of Manoa Valley has been told from time to time in the homes of the nature-loving native residents of the valley.

XII

HOW MILU BECAME THE KING OF GHOSTS

Lono was a chief living on the western side of the island Hawaii. He had a very red skin and strange-looking eyes. His choice of occupation was farming. This man had never been sick. One time he was digging with the oo, a long sharp-pointed stick or spade. A man passed and admired him. The people said, "Lono has never been sick." The man said, "He will be sick."

Lono was talking about that man and at the same time struck his oo down with force and cut his foot. He shed much blood, and fainted, falling to the ground. A man took a pig, went after the stranger, and let the pig go, which ran to this man. The stranger was Kamaka, a god of healing. He turned and went back at the call of the messenger, taking some popolo fruit and leaves in his cloak. When he came to the injured man he asked for salt, which he pounded into the fruit and leaves and placed in coco cloth and bound it on the wound, leaving it a long time. Then he went away.

As he journeyed on he heard heavy breathing, and turning saw Lono, who said, "You have helped me, and so I have left my lands in the care of my friends, directing them what to do, and have hastened after you to learn how to heal other people."

The god said, "Lono, open your mouth!" This Lono did, and the god spat in his mouth, so that the saliva could be taken into every part of Lono's body. Thus a part of the god became a part of Lono, and he became very skilful in the use of all healing remedies. He learned about the various diseases and the medicines needed for each. The god and Lono walked together, Lono receiving new lessons along the way, passing through the districts of Kau, Puna, Hilo, and then to Hamakua.

The god said, "It is not right for us to stay together. You can never accomplish anything by staying with me. You must go to a separate place and give yourself up to healing people."

Lono turned aside to dwell in Waimanu and Waipio Valleys and there began to practise healing, becoming very noted, while the god Kamaka made his home at Ku-kui-haele.

This god did not tell the other gods of the medicines that he had taught Lono. One of the other gods, Kalae, was trying to find some way to kill Milu, and was always making him sick. Milu, chief of Waipio, heard of the skill of Lono. Some had been sick even to death, and Lono had healed them. Therefore Milu sent a messenger to Lono who responded at once, came and slapped Milu all over the body, and said: "You are not ill. Obey me and you shall be well."

Then he healed him from all the sickness inside the body caused by Kalae. But there was danger from outside, so he said: "You must build a ti-leaf house and dwell there quietly for some time, letting your disease rest. If a company should come by the house making sport, with a great noise, do not go out, because when you go they will come up and get you for your death. Do not open the ti leaves and look out. The day you do this you shall die."

Some time passed and the chief remained in the house, but one day there was the confused noise of many people talking and shouting around his house. He did not forget the command of Lono. Two birds were sporting in a wonderful way in the sky above the forest. This continued all day until it was dark.

Then another long time passed and again Waipio was full of resounding noises. A great bird appeared in the sky resplendent in all kinds of feathers, swaying from side to side over the valley, from the top of one precipice across to the top of another, in grand flights passing over the heads of the people, who shouted until the valley re-echoed with the sound.

Milu became tired of that great noise and could not patiently obey his physician, so he pushed aside some of the ti leaves of his house and looked out upon the bird. That was the time when the bird swept down upon the house, thrusting a claw under Milu's arm, tearing out his liver. Lono saw this and ran after the bird, but it flew swiftly to a deep pit in the lava on one side of the valley and dashed inside, leaving blood spread on the stones. Lono came, saw the blood, took it and wrapped it in a piece of tapa cloth and returned to the place where the chief lay almost dead. He poured some medicine into the wound and pushed the tapa and blood inside. Milu was soon healed.

The place where the bird hid with the liver of Milu is called to this day Ke-ake-o-Milu ("The liver of Milu"). When this death had passed away he felt very well, even as before his trouble.

Then Lono told him that another death threatened him and would soon appear. He must dwell in quietness.

For some time Milu was living in peace and quiet after this trouble. Then one day the surf of Waipio became very high, rushing from far out even to the sand, and the people entered into the sport of surf-riding with great joy and loud shouts. This noise continued day by day, and Milu was impatient of the restraint and forgot the words of Lono. He went out to bathe in the surf.

When he came to the place of the wonderful surf he let the first and second waves go by, and as the third came near he launched himself upon it while the people along the beach shouted uproariously. He went out again into deeper water, and again came in, letting the first and second waves go first. As he came to the shore the first and second waves were hurled back from the shore in a great mass against the wave upon which he was riding. The two great masses of water struck and pounded Milu, whirling and crowding him down, while the surf-board was caught in the raging, struggling waters and thrown out toward the shore. Milu was completely lost in the deep water.

The people cried: "Milu is dead! The chief is dead!" The god Kalae thought he had killed Milu, so he with the other poison-gods went on a journey to Mauna Loa. Kapo and Pua, the poison-gods, or gods of death, of the island Maui, found them as they passed, and joined the company. They discovered a forest on Molokai, and there as kupua spirits, or ghost bodies, entered into the trees of that forest, so the trees became the kupua bodies. They were the medicinal or poison qualities in the trees.

Lono remained in Waipio Valley, becoming the ancestor and teacher of all the good healing priests of Hawaii, but Milu became the ruler of the Under-world, the place where the spirits of the dead had their home after they were driven away from the land of the living. Many people came to him from time to time.

He established ghostly sports like those which his subjects had enjoyed before death. They played the game kilu with polished cocoanut shells, spinning them over a smooth surface to strike a post set up in the centre. He taught konane, a game commonly called "Hawaiian checkers," but more like the Japanese game of "Go." He permitted them to gamble, betting all the kinds of property found in ghost-land. They boxed and wrestled; they leaped from precipices into ghostly swimming-pools; they feasted and fought, sometimes attempting to slay each other. Thus they lived the ghost life as they had lived on earth. Sometimes the ruler was forgotten and the ancient Hawaiians called the Under-world by his name—Milu. The New Zealanders frequently gave their Under-world the name "Miru." They also supposed that the ghosts feasted and sported as they had done while living.

XIII

A VISIT TO THE KING OF GHOSTS

When any person lay in an unconscious state, it was supposed by the ancient Hawaiians that death had taken possession of the body and opened the door for the spirit to depart. Sometimes if the body lay like one asleep the spirit was supposed to return to its old home. One of the Hawaiian legends weaves their deep-rooted faith in the spirit-world into the expressions of one who seemed to be permitted to visit that ghost-land and its king. This legend belonged to the island of Maui and the region near the village Lahaina. Thus was the story told:

Ka-ilio-hae (the wild dog) had been sick for days and at last sank into a state of unconsciousness. The spirit of life crept out of the body and finally departed from the left eye into a corner of the house, buzzing like an insect. Then he stopped and looked back over the body he had left. It appeared to him like a massive mountain. The eyes were deep caves, into which the ghost looked. Then the spirit became afraid and went outside and rested on the roof of the house. The people began to wail loudly and the ghost fled from the noise to a cocoanut-tree and perched like a bird in the branches. Soon he felt the impulse of the spirit-land moving him away from his old home. So he leaped from tree to tree and flew from place to place wandering toward Kekaa, the place from which the ghosts leave the island of Maui for their home in the permanent spirit-land—the Under-world.

As he came near this doorway to the spirit-world he met the ghost of a sister who had died long before, and to whom was given the power of sometimes turning a ghost back to its body again. She was an aumakua-ho-ola (a spirit making alive). She called to Ka-ilio-hae and told him to come to her house and dwell for a time. But she warned him that when her husband was at home he must not yield to any invitation from him to enter their house, nor could he partake of any of the food which her husband might urge him to eat. The home and the food would be only the shadows of real things, and would destroy his power of becoming alive again.

The sister said, "When my husband comes to eat the food of the spirits and to sleep the sleep of ghosts, then I will go with you and you shall see all the spirit-land of our island and see the king of ghosts."

The ghost-sister led Ka-ilio-hae into the place of whirlwinds, a hill where he heard the voices of many spirits planning to enjoy all the sports of their former life. He listened with delight and drew near to the multitude of happy spirits. Some were making ready to go down to the sea for the hee-nalu (surf-riding). Others were already rolling the ulu-maika (the round stone discs for rolling along the ground). Some were engaged in the mokomoko, or umauma (boxing), and the kulakulai (wrestling), and the honuhonu (pulling with hands), and the loulou (pulling with hooked fingers), and other athletic sports.

Some of the spirits were already grouped in the shade of trees, playing the gambling games in which they had delighted when alive. There was the stone konane-board (somewhat like checkers), and the puepue-one (a small sand mound in which was concealed some object), and the puhenehene (the hidden stone under piles of kapa), and the many other trials of skill which permitted betting.

Then in another place crowds were gathered around the hulas (the many forms of dancing). These sports were all in the open air and seemed to be full of interest.

There was a strange quality which fettered every new-born ghost: he could only go in the direction into which he was pushed by the hand of some stronger power. If the guardian of a ghost struck it on one side, it would move off in the direction indicated by the blow or the push until spirit strength and experience came and he could go alone. The newcomer desired to join in these games and started to go, but the sister slapped him on the breast and drove him away. These were shadow games into which those who entered could never go back to the substantial things of life.

Then there was a large grass house inside which many ghosts were making merry. The visitor wanted to join this great company, but the sister knew that, if he once was engulfed by this crowd of spirits in this shadow-land, her brother could never escape. The crowds of players would seize him like a whirlwind and he would be unable to know the way he came in or the way out. Ka-ilio-hae tried to slip away from his sister, but he could not turn readily. He was still a very awkward ghost, and his sister slapped him back in the way in which she wanted him to go.

An island which was supposed to float on the ocean as one of the homes of the aumakuas (the ghosts of the ancestors) had the same characteristics. The ghosts (aumakuas) lived on the shadows of all that belonged to the earth-life. It was said that a canoe with a party of young people landed on this island of dreams and for some time enjoyed the food and fruits and sports, but after returning to their homes could not receive the nourishment of the food of their former lives, and soon died. The legends taught that no ghost passing out of the body could return unless it made the life of the aumakuas tabu to itself.

Soon the sister led her brother to a great field, stone walled, in which were such fine grass houses as were built only for chiefs of the highest rank. There she pointed to a narrow passage-way into which she told her brother he must enter by himself.

"This," she said, "is the home of Walia, the high chief of the ghosts living in this place. You must go to him. Listen to all he says to you. Say little. Return quickly. There will be three watchmen guarding this passage. The first will ask you, 'What is the fruit [desire] of your heart?' You will answer, 'Walia.' Then he will let you enter the passage.

"Inside the walls of the narrow way will be the second watchman. He will ask why you come; again answer, 'Walia,' and pass by him.

"At the end of the entrance the third guardian stands holding a raised spear ready to strike. Call to him, 'Ka-make-loa' [The Great Death]. This is the name of his spear. Then he will ask what you want, and you must reply, 'To see the chief,' and he will let you pass.

"Then again when you stand at the door of the great house you will see two heads bending together in the way so that you cannot enter or see the king and his queen. If these heads can catch a spirit coming to see the king without knowing the proper incantations, they will throw that ghost into the Po-Milu [The Dark Spirit-world]. Watch therefore and remember all that is told you.

"When you see these heads, point your hands straight before you between them and open your arms, pushing these guards off on each side, then the ala-nui [the great way] will be open for you—and you can enter.

"You will see kahilis [soft long feather fans] moving over the chiefs. The king will awake and call, 'Why does this traveller come?' You will reply quickly, 'He comes to see the Divine One.' When this is said no injury will come to you. Listen and remember and you will be alive again."

Ka-ilio-hae did as he was told with the three watchmen, and each one stepped back, saying, "Noa" (the tabu is lifted), and he pushed by. At the door he shoved the two heads to the side and entered the chief's house to the Ka-ikuwai (the middle), falling on his hands and knees. The servants were waving the kahilis this way and that. There was motion, but no noise.

The chief awoke, looked at Ka-ilio-hae, and said: "Aloha, stranger, come near. Who is the high chief of your land?"

Then Ka-ilio-hae gave the name of his king, and the genealogy from ancient times of the chiefs dead and in the spirit-world.

The queen of ghosts arose, and the kneeling spirit saw one more beautiful than any woman in all the island, and he fell on his face before her.

The king told him to go back and enter his body and tell his people about troubles near at hand.

While he was before the king twice he heard messengers call to the people that the sports were all over; any one not heeding would be thrown into the darkest place of the home of the ghosts when the third call had been sounded.

The sister was troubled, for she knew that at the third call the stone walls around the king's houses would close and her brother would be held fast forever in the spirit-land, so she uttered her incantations and passed the guard. Softly she called. Her brother reluctantly came. She seized him and pushed him outside. Then they heard the third call, and met the multitude of ghosts coming inland from their sports in the sea, and other multitudes hastening homeward from their work and sports on the land.

They met a beautiful young woman who called to them to come to her home, and pointed to a point of rock where many birds were resting. The sister struck her brother and forced him down to the seaside where she had her home and her responsibility, for she was one of the guardians of the entrance to the spirit-world.

She knew well what must be done to restore the spirit to the body, so she told her brother they must at once obey the command of the king; but the brother had seen the delights of the life of the aumakuas and wanted to stay. He tried to slip away and hide, but his sister held him fast and compelled him to go along the beach to his old home and his waiting body.

When they came to the place where the body lay she found a hole in the corner of the house and pushed the spirit through. When he saw the body he was very much afraid and tried to escape, but the sister caught him and pushed him inside the foot up to the knee. He did not like the smell of the body and tried to rush back, but she pushed him inside again and held the foot fast and shook him and made him go to the head.

The family heard a little sound in the mouth and saw breath moving the breast, then they knew that he was alive again. They warmed the body and gave a little food. When strength returned he told his family all about his wonderful journey into the land of ghosts.

Note.—A student should read next the articles "Homeless and Desolate Ghosts" and "Ancestor Ghost-Gods" in the Appendix.