%^IiI|      B     1,331,859
la i!*,lll  il**"::' i~:'~ i/ i ' ^;i 'il~'::,/1!'!' - 1 1 1.l~ l-l^ l *'
'   I~"I ^. ^ 1 1: ":1' ~;':.  11: ";'":  '1  1 1;;1:':i/  iii~:.  '1: 1
***   *t '  1::..: * 11  *. - ' '. '  ^ ' \:* i * - *: * "   i 
',:1, 1 -:, 1 1 ~::. 1 1; ^ 1  *,.. - 1 1 1 1 1 1; 1
'' i  "'^:: ^.  l:*l  -. \;,   i 
'.';: ~ ~ i: ~,^: i: *  ' i:i *^ iii i* i^:  ''1.1' 1:  1. ',   11  1 1 - 1 ii   1
'**  *'*^;  ***^^.^'^''^l a ^ ^^   1'  1  1  1-11:1:.  ' 1:- 1 \ / 1* 11 1; l: l:}: ^:,; ^ l; l  ^;.; -1 ',1 1 1^  1::: 1; 'r  
I'll  ".i '~li;1::^'




i  
I
I
'1
4
U
Hi
I




:39
K, U2" 'i~
4.:,i,




I~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~




Tales a Legends of Hawaii * Volume I


At the Gateways of the Day




Tales 3 Legends of Hawaii
Volume I. At the Gateways of the Day.
Volume II. The Bright Islands. (In Preparation.)




15 5-00 —M


ps-~~~~~~~~~~~~~~~~~~~~~~


At the


Gateways of the Day
by Padraic Colum:
with illustrations by Juliette May Fraser
New Haven
Published for The Hawaiian Legend 8 Folklore
Commission by the Yale University Press
London ~ Humphrey Milford ~ Oxford University Press
1924




Copyright 19924 by Yale University Press
Printed in the United States of America




I DEDICATE THIS VOLUME
TO THE MEMBERS OF
THE HAWAIIAN LEGEND AND FOLKLORE
COMMISSION
JOHN R. GALT
EDNA J. HILL
MARY S. LAWRENCE
EMMA AHUENA D. TAYLOR
AND TO FIVE KAMA AINA WHO HELPED ME
JOSEPH S. EMERSON
WILLIAM HYDE RICE
JULIE JUDD SWANZY
THOMAS G. THRUM
WILLIAM DRAKE WESTERVELT




I
I
I




Table of Contents.


Introduction                                xiii
The Boy Pu-nia and the King of the Sharks     1
The Seven Great Deeds of Ma-ui                7
How Ma-ui won a place for himself in the
House                                7
How Ma-ui lifted up the Sky           10
How Ma-ui fished up the Great Island  15
How Ma-ui snared the Sun and made Him go
more slowly across the Heavens     20
How Ma-ui won fire for Men            27
How MAa-ui overcame Kuna Loa the Long
Eel                                32
The Search that Ma-ui's Brother made for
his Sister Hina-of-the-Sea         38
How Ma-ui strove to win Immortality for
Men                                41
Au-ke-le the Seeker                          45
Pi-ko-i: The Boy Who Was Good at Shooting Arrows                               69
Paka: The Boy Who Was Reared in the
Land that the Gods Have Since Hidden     81
The Story of Ha-le-ma-no and the Princess
Kama                                     93
The Arrow and the Swing                     107
The Daughter of the King of Ku-ai-he-lani   117
The Fish-Hook of Pearl                      131
[vii]




Contents


m_ The Story of Kana, the Youth Who Could
Stretch Himself Upwards             137
1 The Me-ne-hu-ne                         149
The Story of Mo-e Mo-e: Also a Story about
Po-o and about Kau-hu-hu the SharkGod, and about Mo-e Mo-e's Son, the
Man Who Was Bold in His Wish        165
The Woman from Lalo-hana, the Country
under the Sea                       193
Hina, the Woman in the Moon             199
Notes                                   203


[ viii ]




List of Illustrations.
Facing page
"Then Pu-nia dived... into the cave, took two
lobsters in his hands, and came up on the place
that he had spoken from".                      2
"Four birds... came and lit on the yards, and
asked of those below what they had come for".  52
"The owl of Ka-ne came and sat on the stones and
stared at him".150
"Koni-konia and Hina... climbed to the tops of
the trees that were on the tops of the mountains"  198
"It made an arching path for her from the rocks up
to the heavens. With the net in her hands she went
along that path".200




A




Helps to Pronunciation.
There are three simple rules which practically control
Hawaiian pronunciation: (1) Pronounce each vowel. (2)
Never allow a consonant to close a syllable. (3) Give the
vowels the following values:
a = a in father
e = ey in they
i   1 in machine
o -= o in note
u = oo in tool




I




Introduction.


IF you draw a line from the tip of New Zealand to the top
of the Hawaiian Islands, you will be able to indicate the
true Polynesian area. On the islands towards the Malay
Peninsula there is a mixed people who show the Papuan
strain that is in them. They are the Melanesians. On the
American side of the line there is a singularly homogeneous
people who are of a type like to our own. They are the
Polynesians. We have been able to pay ourselves the compliment of admiring them ever since the chronicler of
Mlendana's voyages looked upon the men and women of the
Marquesas and found that "they had beautiful faces and
the most promising animation of countenance; and were
in.all things so becoming that the pilot-mayor Quiros
affirmed nothing in his life caused him so much regret as
leaving such fine creatures to- be lost in that country.'*
And yet the Polynesians, so like us physically, have in
their romances none of the familiar veins that one can
discover in, let us say, the folk-tales of the darker peoples
in the lands around India. I take up Studies in Religion,
Folk-lore, and Custom in North Borneo and the Malay
Peninsula,t and I strike at once into:
* Quoted by Melville in Typee, Chapter XXV. The chronicle of de Figeroas's voyage-the voyage by which the Marquesas were discovered and the Polynesians looked upon for
the first time by European man-was published in Madrid,
according to Melville, in 1613. Mendafia's voyage was made
in 1595.
t By Ivor H. N. Evans, M.A., Cambridge University Press,
1923.
[ xiii ]




Introduction


Now the Raja had given it out that whoever could remove the
dragon's head should marry his daughter, who was shut up in
an inner room and enclosed by a seven-fold fence of ivory;
but nobody could do it, for the dragon's head was as big as a
mountain.
This is from a folk-tale told amongst the aboriginal
tribes of the Malay Peninsula. And when I read the opening of another tale I am in an imaginative land so familiar
that I know every turn and track in it."Oh," said Serunggal, "it is no use my stopping here. I had
better go and marry a Raja's daughter."
The tale goes on, and we have the Raja setting the
adventurous youth three tasks, just as the King or the
Enchanter sets the youth three tasks in a story that has
been told in every village in Ireland and Serbia, in Spain
and Sweden, in Russia and Italy; in a story that was given
literary form in classic Greece in Jason and Medea, and in
mediaeval Wales in Kulhwch and Olwen. And this tale of
Serunggal and the Raja's daughter belongs to one of the
dark tribes of Borneo.
There are animal helpers in this particular tale, just
as there are animal helpers in the ancient Greek folk-tale
of Cupid and Psyche. Indeed, the stories belonging to
Borneo and the Malay Peninsula are well filled with animals-turtles and deer, elephants and ant-eaters; they
might be the material out of which Rudyard Kipling made
his unforgettable Jungle Book and his Just-So Stories.
In Polynesia we find no romance that is based on formule familiar to us. Only occasionally does a helping
creature appear. There are practically no animal stories,
[ xiv ]




Introduction


for the sufficient reason that the Polynesian did not have
opportunities for forming a wide animal acquaintanceship.
He brought the pig and the dog to the Islands with him;
and the shark and the turtle, the owl and the plover, were
the only creatures that aroused an interest in him. Even
the way of counting things is changed when we get into
Polynesian romance: instead of three, seven, and nine, we
have four, eight, and sixteen for the cabalistic numbers.
And yet, as all human desire is the same, and as human
mentality compels a certain sequence of incident, and there
seem to be patterns in incident that all human beings find
it delightful to work out, the Polynesian stories have the
elements and the combination of elements that make fine
narrative. Often the Polynesian story-teller rediscovers a
formula that we have used to make a memorable tale. Thus,
in the present collection, the daughter of the King of Kuai-he-lani will recall Cinderella, and the story of Au-ke-le
will recall the story of the Irish hero Oisin and all the
other stories of men who travelled far and returned to
their own land; it will remind us of Odysseus and Rip Van
Winkle.
In the folk-romance and in the mythological stories of
Europe there are places that may not be entered, and
there are women whom a man must not approach. There is
Blue Beard's Chamber; there is Danaei, and there is the
Eithlinn of Celtic mythology. Polynesian romance has
places that may not be entered, and women who must not
be approached by men. And it has these instances in almost
every story. Indeed, without the guarded maiden and the
forbidden place a Polynesian story-teller would find it
difficult to carry on. And one knows that when he was
[ xv ]




Introduction


dealing with one or the other he was dealing with the life
around him: the place was tapu,* the maiden was tapu.
And the place or the maiden was tapue simply because a
king or a chief with the privilege of declaring tapu had so
declared it. When we read the story of Ka-we-lu in The
Arrow and the Swing, or of Kama in The Story of Ha-lema-no and the Princess Kama, we can easily see how, as the
simplicity of tapu was forgotten, the maiden would be
given a fantastic security like that of I)anae in her brazen
tower, or like that of Eithlinn in her inaccessible island,
and we can see how motives would be invented for keeping
her apart: Danae's son and Eithlinn's son are destined to
slay their grandfathers. Every race has had tapu. But the
Polynesians held to it and made it their single discipline.
In these Polynesian stories we are at the very beginning
of a romance that for Europeans has grown to be fraught
with magic and mystery.
I spent the months of January, February, March, and
April of 1923 in the Hawaiian Islands. I went there under
the following circumstances: The Hawaiian Legislature
had formed a Commission on Myth and Folk-lore; the
function of the Commission was to have a survey made of
the stories that had been collected and that belonged to
* Written kapu in Hawaiian and taboo by the mariners who
came first amongst the Polynesians. I have been instructed to
write the word tapu. Its meaning is not merely "forbidden":
it means "sacred," "inviolate," "belonging to the gods." In the
four stories in the present collection where tapu is in operation
I have made no attempt to explain its significance; I have
merely said that it was forbidden to go to that place or go near
that person.
[ xvi ]




Introduction


myth and, folk-lore of the Islands, and to have them made
over into stories for children-primarily for the children
of the Hawaiian Islands. By an arrangement made between
the Commission and the Yale University Press, I was
invited to make the survey and to reshape the stories.
I learned something of the language; I sought out those
who still had the tradition of Hawaiian romance and who
could recite it in the traditional way; I made a study of all
the material that had been collected; I placed myself in
the hands of the very distinguished group of Polynesian
scholars that is in Honolulu. Quite early in my researches
I came to the conclusion that my work should be based on
the Fornander Collection of Hawaiian Antiquities and
Folk-lore, published by the Bernice Pauahi Bishop Museum
of Polynesian Ethnology and Natural History, in Honolulu, and I made it my main task to understand the background of the stories given in that collection, and to hear
as many of them as possible from the lips of the surviving
custodians of the Polynesian tradition in Hawaii.
I found in the Hawaiian Islands conditions that are
lamentably like the conditions in certain European countries where separate and interesting cultures are being
pushed aside by this or that culture that is politically and
commercially important. In Hawaii there is a great breach
in the native tradition: I have been in houses where a
grandmother or grandfather knew traditional Hawaiian
poems (mele) and could chant them in the traditional way,
while a son or daughter would be able to translate them,
but not able to chant them, and a grandchild would be
able neither to chant the poems nor translate them. Once,
I remember, in such a house, I went to see what a little girl,
[ xvii ]




Introduction


the granddaughter of a lady who had chanted mete to me
for about an hour, was studying. This child had not
allowed herself to be interrupted either by the chanting
of her grandmother or by the translating that her father
did for me; she was bent on mastering a lesson in a book
that she kept before her-an American school geography.
"Stockholm is the capital of Sweden, Vienna is the capital
of Austria," was one of the items that had kept her
absorbed.
I discovered that of the stories which I knew from the
Fornander Collection, few lived in the memory of the generations at present in the Islands. On the Island of Maui
I met a distinguished Hawaiian lady who had been at the
court of King Kalakaua, and who, in her youth, had been
a trained story-teller. She tried to give me some of the
stories that belonged to her repertoire. But no sooner had
she begun than she declared that she was no longer familiar
with the language in which the stories were told-they
were in the idiom of the Alii or the Chiefs, an idiom that
she had not used since her days at court.
I heard many stories told, some by men, some by women.
One of the best story-tellers that I came across was a
young man whom I met on the Island of Molokai. His
father was Chinese, and he had learnt the stories from his
grandmother. He told me several stories; one of them was
the story of the rescue of Hina by her son Kana, a story
given in Fornander, and evidently belonging to the folk.
What impressed me most in these recitals was the gesture of the story-teller. Every feature, every finger of the
man or woman becomes alive, becomes dramatic, as the
recital is entered on. The gesture of the Hawaiian makes
[ xviii ]




Introduction


the telling of a story a dramatic entertainment. Scholars
have written of the long and monotonous stories told in the
old days in Hawaii. The stories were long, but the gesture
of the story-teller must have saved them from an unrelieved monotony. I was made to recall again and.again
Melville's description of an entertainment given him by a
genial Marquesan youth; it is a description that gives the
spirit in which the unspoiled Polynesian dramatizes his
moods and his reactions. Says Melville: "Upon my signifying my desire that he should pluck me the young fruit of
some particular tree, the handsome savage, throwing himself into a sudden attitude of surprise, feigns astonishment
at the apparent absurdity of the request. Maintaining this
position for a moment, the strange emotions depicted on
his countenance soften down into one of humorous resignation to my will, and then looking wistfully up to the
tufted top of the tree, he stands on tip-toe, straining his
neck and elevating his arm, as though endeavoring to
reach the fruit from the ground where he stands. As if
defeated in this childish attempt, he now sinks to the earth
despondingly, beating his breast in well-acted despair;
and then, starting to his feet all at once, and throwing
back his head, raises both hands, like a school boy about
to catch a falling ball. And continuing this for a moment
or two, as if in expectation that the fruit was going to be
tossed down to him by some good spirit on the tree-top,
he turns wildly round in another fit of despair, and scampers off to a distance of thirty or forty yards. Here he
remains a while, eyeing the tree, the very picture of misery;
but the next moment, receiving, as it were, a flash of inspiration, he rushes again towards it, and clasping both
[ xix ]




Introduction


arms about the trunk, with one elevated a little above the
other, he presses the soles of his feet close together against
the tree, extending his legs from it until they are nearly
horizontal, and his body becomes doubled into an arch;
then, hand over hand and foot after foot he rises from the
earth with steady rapidity, and almost before you are
aware of it, has gained the cradled and embowered nest of
nuts, and with boisterous glee flings the fruit to the
ground." Imagine this spontaneous gesture applied to the
telling of a story, every incident of which gives rise to
gesture. But the gesture in the story-recital was not merely
spontaneous; it was trained, as was the gesture in the hula
or Polynesian ballet. Dr. Nathaniel Emerson has a chapterlon gesture in his Unwritten Literature of Hawaii, and
he gives this instance amongst others: "To indicate death,
the death of a person, the finger-tips, placed in apposition,
are drawn away from each other with a sweeping gesture
and at the same time lowered till the palms face the ground.
In this case also we find diversity. One old man, well acquainted with hula matters, being asked to signify in pantomimic fashion 'The king is sick,' went through the following motions: He first pointed upward, to indicate the
heaven-born one, the king; then he brought his hands to
his body and threw his face into a painful grimace. To
indicate the death of the king he threw his hands upward
towards the sky, as if to signify a removal by flight."
This unconstrained, dramatic gesture is being lost.
There is no longer a school for gesture in the hula. And
the Hawaiian is checking his movements towards gesture.
It used to be said: "Tie an Hawaiian's hands and he can't
[ xx ]




Introduction


talk." The older men and women still have that wonderful
command of their features and their hands-a command
that made them the greatest ballet-performers that the
world, I believe, has ever had-but the younger generation
feel that to use gesture is to be rustic, to be "Kanaka.".
There is still, amongst the Hawaiians who live in the
old Polynesian way, in villages along the beaches, with
the taro patches near, a great treasury of poetry and
native lore. But the newspaper and the victrola are taking
up the time and the interest that used to be devoted to
poetry, traditional games, riddles, and the like. I have
been in cottages where the people still sit or lie on their
mats on the floor, ignoring tables, chairs, and beds, and
where they eat with their fingers, lifting the poi out of the
common bowl. In such houses I have found a real scholarship, a delight in poetry, and the possession of such a
quantity of it as would put to shame a cultivated American, Englishman, or Frenchman. But even in such houses
I was aware that the tradition was passing. Sitting on the
floor in one such house, around a petroleum lamp also on
the floor, I have spelled out news items in an Hawaiian
newspaper that told of the French in the Ruhr and preparations for elections in Ireland.
The world surges in on the Hawaiian Islands. And the
Hawaiian can no longer give himself solely to the tradition
that bound him to the valleys and the mountains, and that
knit him to Wakea and Papa, who begat and brought
forth the islands and the men and women upon them. That
separate tradition, which for thousands of years he lived
by, is being broken up, as the surge breaks up the lava on
[ xxi ]




Introduction


his coast. The Hawaiian who, at the time when the Americans were making their declaration of independence, was
still working with tools of stone, knowing nothing of
metals, of pottery, of the loom, and knowing of no animal
larger than a dog or a pig, has now to take some account
of the continents.
WITH one exception the titles in this collection cover
stories that are Hawaiian in the sense that they were given
their shape upon the Hawaiian Islands. That exception is
The Seven Great Deeds of Ma-ui. Although the scene of
the demi-god's adventures is Hawaiian, I have used incidents related of him in other Polynesian islands-in New
Zealand, Samoa, and the lesser islands. I have treated
Ma-ui, not as an Hawaiian, but as the Pan-Polynesian
hero that he is. With this exception the stories are all out
of the Hawaiian tradition, or rather out of the Polynesian
tradition as it has been shaped in Hawaii.
And the stories are mainly taken from that treasure
house of Hawaiian lore, the Fornander Collection of Hawaiian Antiquities and Folk-lore, which form Volumes IVVI of the Memoirs of the Bernice Pauahi Bishop Museum
of Honolulu, published 1916-1919. I have gone outside the
Fornander Collection in several instances. The Seven
Great Deeds of Ma-ui comes out of Mr. Westervelt's valuable book, Ma-ui the Demi-God; the stories of the Me-nehu-ne come out of Mr. Thrum's Stories of the Menehunes
and Mr. Rice's Hawaiian Legends; and I have drawn the
story about Hina, the Woman of Lalo-hana, from David
Malo's Hawaiian Antiquities, and the story about the
[ xxii ]




Introduction


Shark-god from an old publication of the Islands, The
Maile Quarterly. But it is the Fornander Collection that
has given a cast to this book, and I must now give a brief
account of it.
Abraham Fornander, the author of The Polynesian
Race, lived on the Islands for over forty years. He edited
a journal called The Polynesian, and he was Superintendent of Public Instruction on the Islands in 1865-1866. He
had married an Hawaiian lady, and he was a strong partisan of the native race.
The theory which he expounds in The Polynesian Race
is that the Polynesian people carried with them into the
islands of the Pacific a culture and a set of ideas that connect them with the East Indians-with the pre-Sanscrit
culture and with an Arabian culture that touched both the
Hebrews and the East Indians. There is no reason to take
-this theory into account now. The important thing is that
Abraham Fornander, in order to substantiate it, made an
appeal to the traditions that were then current amongst
the natives of Hawaii.
At that time, over forty years ago, there was considerable native scholarship. Haleole, who made an attempt to
found a native literature with his romance Laieikawai, was
writing and publishing. The Mission School in Lahainaluna on the Island of Maui had become a sort of Hawaiian
university. Abraham Fornander had the good sense to
appeal to native scholars, and he was able to get the best
of them to interest themselves in his project of collecting
all the native lore that could throw a light on the migrations of the Polynesian people. The Hawaiian monarchy
[ xxiii ]




Introduction


was then in undisputed'existence; native institutions were
still vigorous; everywhere there were men and women whose
memories were stocked with the historical traditions and
the romances of Hawaii.
With the help of a corps of native scholars a great deal
of the surviving tradition of Hawaii was collected by
Fornander. Some of it was published in the Hawaiian
newspapers of the time, but no extensive publication was
given to it. The manuscripts were kept together; then, on
the death of Abraham Fornander in 1887, the collection
was acquired by Charles R. Bishop, the husband of Bernice
Pauahi, an Hawaiian royalty whose estate went to the
foundation of the Bernice Pauahi Bishop Museum of Polynesian Ethnology and Natural History in Honolulu.
Forty years after it had been got together, the publication of the material was begun by the Bishop Museum.
That was in 1916. The volumes have appeared under the
editorship of that veteran Hawaiian scholar, Mr. Thomas
Thrum, with the Hawaiian text on one page and the
English translation by Mr. John Wise on the other. It is
Mr. Wise's translations that have furnished me with the
bulk of the material for this book.
Although the stories are described in the Museum publications as folk-lore, I doubted from the time of my first
reading of them that they were folk-lore in the strict
sense of the word; that is, I doubted their coming out
of an unlearned and popular tradition. The greater number of them seemed to me to be deliberate compositions
intended for a rather select audience. And then I found
that a great master of Hawaiian tradition, Mr. William
[ xxiv ]




Introduction


Hyde Rice, favored this opinion. In the Introduction to
his Hawaiian Legends* it is said:
Mr. Rice's theory as to the origin of these legends is based on
the fact that in the old days, before the discovery of the Islands
by Captain Cook, there were bards and story-tellers, either
itinerant or attached to the courts of the chiefs, similar to the
minstrels and tale-tellers of medieval Europe. These men
formed a distinct class, and lived only at the courts of the
high chiefs. Accordingly, their stories were heard by none
except those people attached to the service of the chiefs. This
accounts for the loss of many legends, in later years,.as they
were not commonly known. These bards or story-tellers sometimes used historical incidents or natural phenomena for the
foundation of their stories, which were handed down from
generation to generation. Other legends were simply fabrications of the imagination, in which the greatest "teller of tales"
was awarded the highest place in the chief's favor. All these
elements, fiction combined with fact, and shrouded in the mist
of antiquity, came, by repetition, to be more or less believed as
true. This class of men were skillful in the art of the "apo"that is, "catching," literally, or memorizing instantly at the
first hearing. One man would recite or chant for two or three
hours at a stretch, and when he had finished, his auditor would
start at the beginning of the chant and go through the whole
mete or story without missing or changing a word. These
trained men received through their ears as we receive through
our eyes, and in that way the ancient Hawaiians had a spoken
literature much as we have a written one.
And as to the substance of this spoken literature, Miss
Martha Warren Beckwith, who has, made by her edition
of Haleole's romance of Laieikawai a valuable contribution
to the knowledge of Polynesian poetry and romance, states
* Published by the Bernice Pauahi Bishop Museum of Polynesian Ethnology and Natural History, 1923.
[ xxv ]




Introduction


that the traditional Hawaiian romance belongs to no isolated group but to the whole Polynesian area. "We find,"
she says, "the same story told in New Zealand and Hawaii,
scarcely changed, even in name." Miss Beckwith thinks
that the bulk of Hawaiian romance consists of stories
about the demi-gods-beings descended from the gods, or
adopted or endowed by them. These legendary tales reflect
actual Polynesian conditions-"Gods and men are, in
fact, to the Polynesian mind, one family under different
forms, the gods having superior control over certain
phenomena, a control which they can impart to their offspring on earth.... The supernatural blends with the
natural in exactly the same way as to the Polynesian mind
gods relate themselves to men, facts about one being regarded as, even though removed to the heavens, quite as
objective as those which belong to the other, and being
employed to explain social customs and physical appearances in actual experience."
The bulk of the stories in the present volume are
founded, then, on Polynesian literature rather than on
Polynesian folk-lore. They are based on the compositions
of men who were trained in the handling of character and
incident. There are stories in the volume that obviously
belong to folk-lore, however. The stories of the Me-nehu-ne, which are not given in the Fornander Collection,
but are taken from the work of Mr. Thrum and Mr.
Rice, are folk-lore, I believe. The stories of Ma-ui the
demi-god are folk-lore, too. The story of Hina coming
from the land under the sea, and the other story of her
going to the moon and becoming the woman in the moon,
undoubtedly belong to Polynesian folk-lore.
[ xxvi ]




Introduction


I do not believe that the Polynesian language, with its
sounds that seem to belong to the forest and the sea, is
going or that it has to go. Indeed, there may be a Polynesian revival similar to the national revivals which we
have seen in European countries; the Polynesian, with
tragic exceptions in the case of the people of the Marquesas, is coming back. He has turned the corner; our
diseases no longer threaten his very existence. And yet,
although his language and parts of his culture will probably remain for many generations, his children, if they
are in the American territory of Hawaii, and if they are
to read the romances of old Hawaii, will have to read them
in English. For them, and for the neo-Hawaiian childrenthe children of American, British, Portuguese, Japanese,
and Chinese parents, mixed or unmixed with Hawaiian
blood-these stories have been reshaped. I have had to
condense, expand, heighten, subdue, rearrange-in a word,
I have had to retell the stories, using the old romances as
material for wonder-stories. The old stories were not for
children; they gave an image of life to kings and soldiers,
to courtiers and to ruling women. As in all stories not
originally intended for children, much has had to be suppressed in retelling them for a youthful audience.
And retelling them has meant that I have had to find a
new form for the stories. The form that I choose to give
them is that of the European folk-tale.
In Hawaiian romance there is a feeling that is rare in
any body of popular European romance-a feeling for the
beauty of nature, for flowers and trees, the aspect of the
clouds, the look of the sea, the sight of mountains, for the
beauty of the rainbow and the waterfall. And part of the
[xxvii]




Introduction


delight in retelling these stories is in recalling the beauties
of places that are beautifully named. To be true in any
measure to the originals these stories of my retelling should
have in them the rainbow and the waterfall, the volcano,
the forest, the surf as it foams over the reef of coral. In
the hula or Hawaiian ballet, and in the poetry that is
related to the hula, there is, as Dr. Nathaniel Emerson has
observed, always an idyllic feeling. This idyllic feeling
pervades Hawaiian romance also. The scene of many of
the stories, when not laid in lands that are frankly mythical, is laid in an Hawaiian Arcadia. And how memorable
these lands are!-Ku-ai-he-lani, the Country that Supports the Heavens, and Pali-uli, the easeful land that the
gods have since hidden. Who would not roam through
these lands with those who first told of them and who first
heard of them-the gracious and vivid children of Wakea
and Papa?
PADRAIC COLUM.


[ xxviii ]




The Boy Pu-nia and the King of the
Sharks.
ON one side of the Island there lived a great shark:
Kai-ale-ale he was named; he was the King of the
Sharks of that place, and he had ten sharks under
him. He lived near a cave that was filled with lobsters. But no one dared to dive down, and go into
that cave, and take lobsters out of it, on account of
Kai-ale-ale and the ten sharks he had under him;
they stayed around the cave night and day, and if a
diver ventured near they would bite him and devour
him.
There was a boy named Pu-nia, whose father had
been killed by the sharks. Now after his father had
been killed, there was no one to catch fish for Pu-nia
and his mother; they had sweet potatoes to eat, but
they never had any fish to eat with them. Often
Pu-nia heard his mother say that she wished she had
a fish or lobster to eat with the sweet potatoes. He
made up his mind that they should have lobsters.
He came above the cave where the lobsters were.
Looking down he saw the sharks-Kai-ale-ale and
his ten sharks; they were all asleep. While he was
watching them, they wakened up. Pu-nia pretended
that he did not know that the sharks had wakened.
He spoke loudly so that they would hear him, and
he said: "Here am I, Pu-nia, and I am going into
[1]




0


At the Gateways of the Day
the cave to get lobsters for myself and my mother.
That great shark, Kai-ale-ale, is asleep now, and I
can dive to the point over there, and then go into
the cave; I will take two lobsters in my hands, and
my mother and I will have something to eat with
our sweet potatoes." So Pu-nia said, speaking
loudly and pretending that he thought the sharks
were still asleep.
Said Kai-ale-ale, speaking softly to the other
sharks: "Let us rush to the place where Pu-nia
dives, and let us devour him as we devoured his
father." But Pu-nia was a very cunning boy and
not at all the sort that could be caught by the stupid
sharks. He had a stone upon his hand while he was
speaking, and he flung it towards the point that he
said he was going to dive to. Just as soon as the
stone struck the water the sharks made a rush to the
place, leaving the cave of the lobsters unguarded.
Then Pu-nia dived. He went into the cave, took
two lobsters in his hands, and came up on the place
that he had spoken from before.
Hie shouted down to the sharks: "Here is Pu-nia,
and he has come back safely. He has two lobsters,
and he and his mother have something to live on. It
was the first shark, the second shark, the third shark,
the fourth shark, the fifth shark, the sixth shark, the
seventh shark, the eighth shark, the ninth shark, the
tenth shark-it was the tenth shark, the one with
the thin tail, that showed Pu-nia what to do."
[2]




a2 
-I~




I
I
I
I
i




Pu-nia and the Sharks


When the King of the Sharks, Kai-ale-ale, heard
this from Pu-nia, he ordered all the sharks to come
together and stay in a row. He counted them, and
there were ten of them, and the tenth one had a thin
tail. "So it was you, Thin Tail," he said, "that told
the boy Pu-nia what to do. You shall die." Then,
according to the orders of Kai-ale-ale, the thintailed shark was killed. Pu-nia called out to them,
"You have killed one of your own kind." With the
two lobsters in his hands, he went back to his
mother's.
Pu-nia and his mother now had something to eat
with their sweet potatoes. And when the lobsters
were all eaten, Pu-nia went back to the place above
the cave. He called out, the same as he had done the
first time: "I can dive to the place over there and
then slip into the cave, for the sharks are all asleep;
I can get two lobsters for myself and my mother,
so that we'll have something to eat with our sweet
potatoes." Then he threw down a stone and made
ready to dive to another point.
When the stone struck the water the sharks
rushed over, leaving the cave unguarded. Then
Pu-nia dived down and went into the cave. He took
two lobsters in his hands and got back to the top
of the water, and when he got to the place that he
had spoken from before, he shouted down to the
sharks: "It was the first shark, the second shark,
the third shark, the fourth shark, the fifth shark, the
[3]




At the Gateways of the Day


sixth shark, the seventh shark, the eighth shark, the
ninth shark-it was the ninth shark, the one with
the big stomach, that told Pu-nia what to do."
Then the King of the Sharks, Kai-ale-ale, ordered the sharks to get into a line. He counted
them, and he found that the ninth shark had a big
stomach. "So it was you that told Pu-nia what to
do," he said; and he ordered the big-stomached shark
to be killed. After that Pu-nia went home with his
two lobsters, and he and his mother had something
to eat with their sweet potatoes.
Pu-nia continued to do this. He would deceive
the sharks by throwing a stone to the place that he
said he was going to dive to; when he got the sharks
away from the cave, he would dive down, slip in, and
take two lobsters in his hands. And always, when he
got to the top of the water, he would name a shark.
"The first shark, the second shark, the third sharkthe shark with the little eye, the shark with the grey
spot on him-told Pu-nia what to do," he would
say; and each time he would get one of the sharks
killed. He kept on doing this until only one of the
sharks was left; this one was Kai-ale-ale, the King
of the Sharks.
After that, Pu-nia went into the forest; he hewed
out two hard pieces of wood, each about a yard
long; then he took sticks for lighting a fire-the
au-li-ma to rub with, and the au-na-ki to rub on; he
got charcoal to burn as a fire, and he got food. He
[4]




Pu-nia and the Sharks


put all into a bag, and he carried the bag down to
the beach. He came above the cave that Kai-ale-ale
was watching, and he said, speaking in a loud voice:
"If I dive now, and if Kai-ale-ale bites me, my
blood will come to the top of the water, and my
mother will see the blood and will bring me back to
life again. But if I dive down and Kai-ale-ale takes
me into his mouth whole, I shall die and never come
back to life again." Kai-ale-ale was listening, of
course. He said to himself: "No, I will not bite you,
you cunning boy; I will take you into my mouth and
swallow you whole, and then you will never come
back to life again. I shall open my mouth wide
enough to take you in. Yes, indeed, this time I will
get you."
Pu-nia dived, holding his bag. Kai-ale-ale opened
his mouth wide and got Pu-nia into it. But as soon
as the boy got within, he opened his bag and took
out the two pieces of wood which he had hewn out
in the forest. He put them between the jaws of the
shark so that Kai-ale-ale was not able to close his
jaws. With his mouth held open, Kai-ale-ale went
dashing through the water.
Pu-nia was now inside the big shark; he took the
fire-sticks out of his bag and rubbed them together,
making a fire. He kindled the charcoal that he had
brought, and he cooked his food at the fire that he
had made. With the fire in his insides, the shark
[5]




At the Gateways of the Day


could not keep still; he went dashing here and there
through the ocean.
At last the shark came near the Island of Hawaii
again. "If he brings me near the breakers, I am
saved," said Pu-nia, speaking aloud; "but if he
takes me to the sand near where the grass grows, I
shall die; I cannot be saved." Kai-ale-ale, when he
heard Pu-nia say this, said to himself: "I will not
take him near the breakers; I will take him where
the dry sand is, near the grass." Saying this, he
dashed in from the ocean and up to where the shrubs
grew on the shore. No shark had ever gone there
before; and when Kai-ale-ale got there, he could
not get back again.
Then Pu-nia came out of the shark. He shouted
out, "Kai-ale-ale, Kai-ale-ale, the King of the
Sharks, has come to visit us." And the people, hearing about their enemy IKai-ale-ale, came down to
the shore with their spears and their knives and
killed him. And that was the end of the ugly and
wicked King of the Sharks.
Every day after that, Pu-nia was able to go down
into the cave and get lobsters for himself and his
mother. And all the people rejoiced when they knew
that the eleven sharks that guarded the cave had
been got rid of by the boy Pu-nia.


[6]




The Seven Great Deeds of Ma-ui.


THERE is no hero who is more famous than Ma-ui.
In all the Islands of the Great Ocean, from Kahikimo-e to Hawaii nei, his name and his deeds are
spoken of. His deeds were many, but seven of them
were very great, and it is about those seven great
deeds that I shall tell you.
How Ma-ui won a place for himself in the
House.
WHEN Ma-ui, the last of her five sons, was born,
his mother thought she would have no food for him. I
So she took him down to the shore of the sea, she 
cut off her hair and tied it around him, and she gave
him to the waves. But Ma-ui was not drowned in the
sea: first of all the jelly-fish came; it folded him in
its softness, and it kept him warm while he floated
on. And then the God of the Sea found the child
and took charge of him: he brought him to his house
and warmed and cherished him, and little Ma-ui
grew up in the land where lived the God of the Sea.
But while he was still a boy he went back to his
mother's country. He saw his mother and his four
brothers, and he followed them into a house; it wa
a house that all the people of the country were
going into. He sat there with his brothers. And
when his mother called her children to take them
[ 7 ]




At the Gateways of the Day


home, she found this strange child with them. She
did not know him, and she would not take him with
the rest of the children. But Ma-ui followed them.
And when his four brothers came out of their own
house they found him there, and he played with
them. At first they played hide-and-seek, but then
they made themselves spears from canes and began
throwing the spears at the house.
The slight spears did not go through the thatch
of grass that was at the outside of the house. And
then Ma-ui made a charm over the cane that was his
spear-a charm that toughened it and made it
heavy. He flung it again, and a great hole was made
in the grass-thatch of the house. His mother came
out to chastise the boy and drive him away. But
when she stood at.the door and saw him standing
there so angry, and saw how he was able to break
down the house with the throws of his spear, she
knew in him the great power that his father had,
and she called to him to come into the house. He
would not come in until she had laid her hands upon
him. When she did this his brothers were jealous
that their mother made so much of this strange boy,
and they did not want to have him with them. It was
then that the elder brother spoke and said, "Never
mind; let him be with us and be our dear brother."
And then they all asked him to come into the house.
The door-posts, Short Post and Tall Post, that
had been put there to guard the house, would not
[ 8 ]




The Seven Deeds of Ma-ui


let him come in. Then Ma-ui lifted up his spear, and
he threw it at Tall Post and overthrew him. He
threw his spear again and overthrew Short Post.
And after that he went into his mother's house and
was with his brothers. The overthrowing of the two
posts that guarded the house was the first of the
great deeds of Ma-ui.
In those days, say the people who know the
stories of the old times, the birds were not seen by
the men and women of the Islands. They flew
around the houses, and the flutter of their wings was
heard, and the stirring of the branches and the
leaves as they were lit upon. Then there would be
music. But the people who had never seen the birds
thought that this was music made by gods who
wanted to remain unseen by the people. Ma-ui could
see the birds; he rejoiced in their brilliant colors,
and when he called to them they would come and
rest upon the branches around the place where he
was; there they would sing their happiest songs to
him.
There was a visitor who came from another land
to the country that Ma-ui lived in. He boasted of all
the wonderful things that were in his country, and
it seemed to the people of Ma-ui's land that they
had nothing that was fine or that could be spoken
about. Then Mla-ui called to the birds. They came
and they made music on every side. The visitor who
had boasted so much was made to wonder, and he
[9]




At the Gateways of the Day


said that there was nothing in his country that was
so marvellous as the music made by Ma-ui's friends,
the birds.
Then, that they might be honored by all, Ma-ui
said a charm by which the birds came to be seen by
men-the red birds, the i-i-wi and the aha-hani, and
the yellow birds, the o-o and the mamo, and all the
other bright birds. The delight of seeing them was
equal to the delight of hearing the music that they
made. Ever afterwards the birds were seen and
heard, and the people all rejoiced in them. This
Ma-ui did when he was still a boy growing up with
his brothers and with his sister in his mother's house.
But this is not counted amongst the great deeds of
Ma-ui the hero.
How Ma-ui lifted up the Sky.
THEN he lifted up the sky to where it is now. This
was the second of Ma-ui's great deeds.
When he was growing up in his mother's house
the sky was so low that the trees touched it and had
their leaves flattened out. Men and women burned
with the heat because the sky was so near to them.
The clouds were so close that there was much darkness on the earth. Something had to be done about
it, and Ma-ui made up his mind that he would lift
up the sky.
Somewhere he got a mark tattooed on his arm
that was a magic mark and that gave him great
[10]




The Seven Deeds of Ma-ut


strength. Then he went to lift up the sky. And from
some woman he got a drink that made his strength
greater. "Give me to drink out of your gourd," he
said, "and I will push up the sky." The woman gav
him her gourd to drink from. Then Ma-ui pushed a
the sky. He lifted it high, to where the trees hav
their tops now. He pushed at it again, and he put
it where the mountains have their tops now. And
then he pushed it to where it rests, on the tops of
the highest mountains.
Then the men and women were able to walk about
all over the earth, and they had light now and clear
air. The trees grew higher and higher, and they
grew more and more fruit. But even to this day
their leaves are flattened out: it is from the time
when their leaves were flattened against the sky.
When the sky was lifted up Ma-ui went and
made a kite for himself. From his mother he got the
largest and strongest piece of tapa-cloth she had
ever made, and he formed it into a kite with a frame
and cross-sticks of hau wood. The tail of the kite
was fifteen fathoms long, and he got a line of olona
vine for it that was twenty times forty fathoms in
length. He started the kite. But it rose very slowly;
the wind barely held it up.
Then the people said: "Look at Ma-ui! He lifted
the sky up, and now he can't fly a kite." Ma-ui was
made angry when he heard them say this: he drew
the kite this way and that way, but still he was not
[11 ]




At the Gateways of the Day


able to make it rise up. He cried out his incantation"Strong wind, come;
Soft wind, come"but still the kite would not rise.
Then he remembered that in the Valley of Waipio there was a wizard who had control of the winds.
Over the mountains and down into the valley Ma-ui
went. He saw the calabash that the wizard kept the
winds in, and he asked him to loose them and direct
them to blow along the river to the place where he
was going to fly his kite. Then Ma-ui went back.
He stood with his feet upon the rocks along the
bank of the Wai-lu-ku River; he stood there braced
to hold his kite, and where he stood are the marks
of his feet to this day. He called out:
"O winds, winds of Wai-pio,
Come from the calabash-'the Calabash of
perpetual winds.'
O wind, 0 wind of Hilo,
Come quickly; come with power."
The call that Ma-ui gave went across the mountains
and down into the valley of Wai-pio. No sooner did
he hear it than the wizard opened his calabash. The
winds rushed out. They went into the bay of Hilo,
and they dashed themselves against the water. The
call of Ma-ui came to them:
[12]




The Seven Deeds of Ma-ui


"0 winds, winds of Hilo,
Hurry, hurry and come to me."
The winds turned from the sea. They rushed along
the river. They came to where Ma-ui stood, and
then they saw the great, strange bird that he held.
They wanted to fall upon that bird and dash it
up against the sky. But the great kite was strong.
The winds flung it up and flung it this way and that
way. But they could not carry it off or dash it
against the sky as they wanted to.
Ma-ui rejoiced. How grand it was to hold a kite
that the winds strove to tear away! He called out
again: 
"0 winds, 0 winds of Hilo,
Come to the mountains, come."
Th'en came the west wind that had been dashing up
waves in the bay of Hilo. It joined itself with the
north wind and the east wind, the two winds that
had been tearing and pushing at Ma-ui's kite. Now,
although the kite was made of the strongest tapa,
and although it had been strengthened in every cunning way that Ma-ui knew, it was flung here and
flung there. Ma-ui let his line out; the kite was
borne up and up and above the mountains. And
now he cried out to the kite that he had made:
"Climb up, climb up
To the highest level of the heavens,
[13]




At the Gateways of the Day


To all the sides of the heavens.
Climb thou to thy ancestor,
To the sacred bird in the heavens."
The three winds joined together, and now they
made a fiercer attack upon Ma-ui's kite. The winds
tore and tossed it. Then the line broke in Ma-ui's
hands.
The winds flung the kite across the mountains.
And then, to punish it for having dared to face the
heavens, they rammed it down into the volcano, and
stirred up the fires against it.
Then Ma-ui made for himself another kite. He
flew it, and rejoiced in the flying of it, and all who
saw him wondered at how high his kite went and
how gracefully it bore itself in the heavens. But
never again did he call upon the great winds to help
him in his sport. Sometimes he would fasten his line
to the black stones in the bed of the Wai-lu-ku
River, and he would let the kite soar upward and
range here and there. He knew by watching his
soaring kite whether it would be dry and pleasant
weather, and he showed his neighbors how they
might know it. "Eh, neighbor," one would say to
another, "it is going to be dry weather; look how
Ma-ui's kite keeps in the sky." They knew that they
could go to the fields to work and spread out their
tapa to dry, for as long as the kite soared the rain
would not fall.
[14]




The Seven Deeds of Ma-mi


M!S-a-ui learned what a strong pull the fierce winds
had. He used to bring his kite with him when he
went out on the ocean in his canoe. He would let it
free; then, fastening his line to the canoe, he would
let the wind that pulled the kite pull him along. By
flying his kite he learned how to go more swiftly
over the ocean in his canoe, and how to make further
voyages than ever a man made before.
Nevertheless, his kite-flying is not counted
amongst the great deeds of Ma-ui.
How Ma-mi fished up the Great Island.
Now, although Ma-ui had done deeds as great as
these, he was not thought so very much of in his
own house. His brothers complained that when he
went fishing with them he caught no fish, or, if he
drew one up, it was a fish that had been taken on a
hook belonging to one of them, and that Ma-ui had
managed to get tangled on to his own line. And yet
Ma-ui had invented many things that his brothers
made use of. At first they had spears with smooth
heads on them: if they struck a bird, the bird was
often able to flutter away, drawing from the spearhead that had pierced a wing. And if they struck
through a fish, the fish was often able to wriggle
away. Then Ma-ui put barbs upon his spear, and his
spear-head held the birds and the fish. His brothers
copied the spear-head that he made, and after that
[ 15 ]




At the Gateways of the Day


they were able to kill and secure more birds and fish
than ever before.
He made many things that they copied, and yet
his brothers thought him a lazy and a shiftless fellow, and they made their mother think the same
about him. They were the better fishermen-that
was true; indeed, if there were no one but Ma-ui to
go fishing, Hina-of-the-Fire, his mother, and Hinaof-the-Sea, his sister, would often go hungry.
At last Ma-ui made up his mind to do some wonderful fishing; he might not be able to catch the fine
fish that his brothers desired-the u-lua and the
pi-mo-e-but he would take up something from the
bottom of the sea that would make his brothers forget that he was the lazy and the shiftless one.
He had to make many plans and go on many
adventures before he was ready for this great fishing. First he had to get a fish-hook that was different from any fish-hook that had ever been in the
world before. In those days fish-hooks were made
out of bones-there was nothing else to make fishhooks out of-and Ma-ui would have to get a wonderful bone to form into a hook. He went down into
the underworld to get that bone.
He went to where his ancestress was. On one side
she was dead and on the other side she was a living
woman. From the side of her that was dead Ma-ui
took a bone-her jaw-bone-and out of this bone
he made his fish-hook. There was never a fish-hook
[16]




The Seven Deeds of Ma-ui


like it in the world before, and it was called "Manai-i-ka-lani," meaning "Made fast to the heavens."
He told no one about the wonderful fish-hook he
had made for himself.
IHe had to get a different bait from any bait that
had ever been used in the world before. His mother
had sacred birds, the alae, and he asked her to give
him one of them for bait. She gave him one of her
birds.
Then Ma-ui, with his bait and his hook hidden,
and with a line that he had made from the strongest
olona vines, went down to his brothers' canoe.
"Here is Ma-ui," they said when they saw him,
"here is Ma-ui, the lazy and the shiftless, and we
have sworn that we will never let him come again
with us in our canoe." They pushed out when they
saw him coming; they paddled away, although he
begged them to take him with them.
He waited on the beach. His brothers came back,
and they had to tell him that they had caught no
fish. Then he begged them to go back to sea again
and to let him go this time in their canoe. They let
him in, and they paddled off. "Farther and farther
out, my brothers," said Ma-ui; "out there is where
the u-lua and the pi-mo-e are." They paddled far
out. They let down their lines, but they caught no
fish. "Where are the u-lua and the pi-mo-e that you
spoke of?"said his brothers to him. Still he told them
[17]




At the Gateways of the Day


to go farther and farther out. At last they got tired
with paddling, and they wanted to go back.
Then Ma-ui put a sail upon the canoe. Farther
and farther out into the ocean they went. One of
the brothers let down a line, and a great fish drew
on it. They pulled. But what came out of the
depths was a shark. They cut the line and let the
shark away. The brothers were very tired now. "Oh,
Ma-ui," they said, "as ever, thou art lazy and shiftless. Thou hast brought us out all this way, and thou
wilt do nothing to help us. Thou hast let down no
line in all the sea we have crossed."
It was then that Ma-ui let down his line with the
magic hook upon it, the hook that was baited with
the struggling alae bird. Down, down went the hook
that was named "Ma-nai-i-ka-lani," "Made fast to
the heavens." Down through the waters the hook
and the bait went. Ka-uni ho-kahi, Old One Tooth,
who holds fast the land to the bottom of the sea, was
there. When the sacred bird came near him he took
it in his mouth. And the magic hook that Ma-ui had
made held fast in his jaws.
Ma-ui felt the pull upon the line. He fastened
the line to the canoe, and he bade his brothers paddle
their hardest, for now the great fish was caught. He
dipped his own paddle into the sea, and he made the
canoe dash on.
The brothers felt a great weight grow behind
the canoe. But still they paddled on and on.
[18]




The Seven Deeds of Ma-ui


Weighty and more weighty became the catch;
harder and harder it became to pull it along. As
they struggled on Ma-ui chanted a magic chant,
and the weight came with them.
"0 Island, 0 great Island,
0 Island, 0 great Island!
Why art thou
Sulkily biting, biting below?
Beneath the earth
The power is felt,
The foam is seen:
Come,
O thou loved grandchild
Of Kanaloa."
On and on the canoe went, and heavier and
heavier grew what was behind them. At last one of
the brothers looked back. At what he saw he
screamed out in affright. For there, rising behind
them, a whole land was rising up, with mountains
upon it. The brother dropped his paddle when he
saw what had been fished up; as he dropped his
paddle the line that was fastened to the jaws of old
Ka-uni ho-kahi broke.
What Ma-ui fished up would have been a mainland, only that his brother's paddle dropped and the
line broke. Then only an island came up out of the
water. If more land had come up, all the Islands
that we know would have been joined in one.
[19]




At the Gateways of the Day


There are people who say that his sister, Hina-ofthe-Sea, was near at the time of that great fishing.
They say she came floating out on a calabash. When
Ma-ui let down the magic hook with their mother's
sacred bird upon it, Hina-of-the-Sea dived down
and put the hook into the mouth of Old One Tooth,
and then pulled at the line to let Ma-ui know that
the hook was in his jaws. Some people say this, and
it may be the truth. But whether or not, every one,
on every Island in the Great Ocean, from Kahikimo-e to Hawaii nei, knows that Ma-ui fished up a
great Island for men to live on. And this fishing
was the third of MIa-ui's great deeds.
How MIa-ui snared the Sun and made Him
go more slowly across the Heavens.
THE Sky had been lifted up, and another great Island had come from the grip of Old One Tooth and
was above the waters. The world was better now for
men and women to live in. But still there were miseries in it, and the greatest of these miseries was on
account of the heedlessness of the Sun.
For the Sun in those days made his way too
quickly across the world. He hurried so that little
of his heat got to the plants and the fruits, and it
took years and years for them to ripen. The farmers
working on their patches would not have time in the
light of a day to put down their crop into the
[20]




The Seven Deeds of Ma-ui


ground, so quickly the Sun would rush across the
heavens, and the fishermen would barely have time
to launch their canoes and get to the fishing grounds
when the darkness would come on. And the
women's tasks were never finished. It was theirs to
make the tapa-cloth: a woman would begin at one
end of the board to beat the bark with her four-sided
mallet, and she would be only at the middle of the
board by the time the sunset came. When she was
ready to go on with the work next day, the Sun
would be already halfway across the heavens.
Ma-ui, when he was a child, used to watch his
mother making tapa, and as he grew up he pitied
her more and more because of all the toil and trouble
that she had. She would break the branches from the
ma-ma-ka trees and from the wau-ke trees and soak
them in water until their bark was easily taken off.
Then she would take off the outer bark, leaving the
inner bark to be worked upon. She would take the
bundles of the wet inner bark and lay them on the
tapa-board and begin pounding them with little
clubs. And then she would use her four-sided mallet
and beat all the soft stuff into little thin sheets.
Then she would paste the little sheets together,
making large cloths. This was tapa-the tapa that
it was every woman's business in those days to
make. As soon as morning reddened the clouds Maui's mother, Hina-of-the-Fire, would begin her
task: she would begin beating the softened bark at
[21]




At the Gateways of the Day


one end of the board, and she would be only in the
middle of the board when the sunset came. And
when she managed to get the tapa made she could
never get it dried in a single day, so quickly the
Sun made his way across the heavens. Ma-ui pitied
his mother because of her unceasing toil.
He greatly blamed the Sun for his inconsiderateness of the people of the world. He took to watching the Sun. He began to know the path by which
the Sun came over the great mountain Ha-le-aka-la (but in those days it was not called Ha-le-aka-la, the House of the Sun, but A-hele-a-ka-la,
The Rays of the Sun). Through a great chasm in
the side of this mountain the Sun used to come.
He told his mother that he was going to do something to make the Sun have more considerateness
for the men and women of the world. "You will not
be able to make him do anything about it," she said;
"the Sun always went swiftly, and he will always go
swiftly." But Ma-ui said that he would find a way
to make the Sun remember that there were people
in the world and that they were not at all pleased
with the way he was going on.
Then his mother said: "If you are going to force
the Sun to go more slowly you must prepare yourself for a great battle, for the Sun is a great creature, and he has much energy. Go to your grandmother who lives on the side of Ha-le-a-ka-la," said
she (but it was called A-hele-a-ka-la then), "and
[22]




The Seven Deeds of Ma-ui


beg her to give you her counsel, and also to give you
a weapon to battle with the Sun."
So Ma-ui went to his grandmother who lived on
the side of the great mountain. Ma-ui's grandmother was the one who cooked the bananas that the
Sun ate as he came through the great chasm in the
mountain. "You must go to the place where there is
a large wili-wili tree growing," said his mother.
"There the Sun stops to eat the bananas that your
grandmother cooks for him. Stay until the rooster
that watches beside the wili-wili tree crows three
times. Your grandmother will come out then with a
bunch of bananas. When she lays them down, do
you take them up. She will bring another bunch out,
and do you take that up too. When all her bananas
are gone she will search for the one who took them.
Then do you show yourself to her. Tell her that you
are Ma-ui and that you belong to Hina-of-theFire."
So Ma-ui went up the side of the mountain that
is now called He-le-a-ka-la, but that then was called
A-hele-a-ka-la, The Rays of the Sun. He came to
where a great wili-wili tree was growing. There he
waited. The rooster crew three times, and then an
old woman came out with a bunch of bananas. He
knew that this was his grandmother. She laid the
bananas down to cook them, and as she did so Ma-ui
snatched them away. When she went to pick up the
bunch she cried out, "Where are the bananas that I
[23]




At the Gateways of the Day


have to cook for my Lord, the Sun?" She went
within and got another bunch, and this one, too,
Ma-ui snatched away. This he did until the last
bunch of bananas' that his grandmother had was
taken.
^   ~She was nearly blind, so she could not find him
with her eyes. She sniffed around, and at last she
got the smell of a man. "Who are you?" she said.
"I am Ma-ui, and I belong to Hina-of-the-Fire,"
said he. "What have you come for?" asked his
grandmother. "I have come to chastise the Sun and
to make him go more slowly across the heavens. He
goes so fast now that my mother cannot dry the
tapa that she takes all the days of the year to beat
out."
The old woman considered all that Ma-ui said to
her. She knew that he was a hero born, because the
birds sang, the pebbles rumbled, the grass withered,
the smoke hung low, the rainbow appeared, the
thunder was heard, the hairless dogs were seen, and
even the ants in the grass were heard to sing in his
praise. She decided to give help to him. And she told
him what preparations he was to make for his battle
with the Sun.
First of all he was to get sixteen of the strongest
ropes that ever were made. So as to be sure they
were the strongest, he was to knit them himself.
And he was to make nooses for them out of the hair
of the head of his sister, Hina-of-the-Sea. When the
[24]




The Seven Deeds of Ma-ui


ropes were ready he was to come back to her, and
she would show him what else he had to do.
Ma-ui made the sixteen ropes; he made them out
of the strongest fibre, and his sister, Hina-of-theSea, gave him the hair of her head to make into
nooses. Then, with the ropes and the nooses upon
them, Ma-ui went back to his grandmother. She
told him where to set the nooses, and she gave him a
magic stone axe with which to do battle with the
Sun. -
He set the nooses as snares for the Sun, and he
dug a hole beside the roots of the wili-wili tree, and
in that hole he hid himself. Soon the first ray of
light, the first leg of the Sun, came over the mountain wall. It was caught in one of the nooses that
Ma-ui had set. One by one the legs of the Sun came
over the rim, and one by one they were caught in the
nooses. One leg was left hanging down the side of
the mountain: it was hard for the Sun to move that
leg. At last this last leg came slowly over the edge
of the mountain and was caught in the snare. Then
Ma-ui gathered up the ropes and tied them to the
great wili-wili tree.
When the Sun saw that his sixteen legs were held
fast by the nooses that Ma-ui had set he tried to
back down the mountain-side and into the sea again.
But the ropes held him, and the wili-wili tree stood
the drag of the ropes. The Sun could not get away.
Then he turned all his burning strength upon
[25]




At the Gateways of the Day


Ma-ui. They fought. The man began to strike at the
Sun with his magic axe of stone; and never before
did the Sun get such a beating. "Give me my life,"
said the Sun. "I will give you your life," said Ma-ui,
"if you promise to go slowly across the heavens." At
last the Sun promised to do what Ma-ui asked him.
They entered into an agreement with each other,
Ma-ui and the Sun. There should be longer days,
the Sun making his course slower. But every six
months, in the winter, the Sun might go as fast as he
had been in the habit of going. Then Ma-ui let the
Sun out of the snares which he had set for him. But,
lest he should ever forget the agreement he had
made and take to travelling swiftly again, Ma-ui
left all the ropes and the nooses on the side of Hale-a-ka-la, so that he might see them every day that
he came across the rim of the mountain. And the
mountain was not called A-hele-a-ka-la, the Rays
of the Sun, any more, but Ha-le-a-ka-la, the House
of the Sun. After that came the saying of the people, "Long shall be the daily journey of the Sun,
and he shall give light for all the peoples' toil." And
Ma-ui's mother, Hina-of-the-Fire, learned that she
could pound on the tapa-board until she was tired,
and the farmers could plant and take care of their
crops, and the fishermen could go out to the deep
sea and fish and come back, and the fruits and the
plants got heat enough to make them ripen in their
season.
[26]




The Seven Deeds of Ma-ui
How Ma-ui won fire for Men.
MA-UI'S mother must have known about fire and
the use of fire; else why should she have been called
Hina-of-the-Fire, and how did it come that her
birds, the alae, knew where fire was hidden and how
to make it blaze up? Hina must have known about
fire. But her son had to search and search for fire.
The people who lived in houses on the Islands did
not know of it: they had to eat raw roots and raw
fish, and they had to suffer the cold. It was for them
that Ma-ui wanted to get fire; it was for them that
he went down to the lower world, and that he went
searching through the upper world for it.
In Kahiki-mo-e they have a tale about Ma-ui
that the Hawaiians do not know. There they tell
how he went down to the lower world and sought
out his great-great-grandmother, Ma-hui'a. She
was glad to see Ma-ui, of whom she had heard in the
lower world; and when he asked her to give him fire
to take to the upper world, she plucked a nail off her
finger and gave it to him.
In this nail, fire burned. Ma-ui went to the upper
world with it. But in crossing a stream of water he
let the nail drop into it. And so he lost the fire that
his great-great-grandmother had given him.
He went back to her again. And again Ma-hui'a
plucked off a finger-nail and gave it to him. But
when he went to the upper world and went to cross
[27]




At the Gateways of the Day


the stream, he let this burning nail also drop into the
water. Again he went back, and his great-greatgrandmother plucked off a third nail for him. And
this went on, Ma-ui letting the nails fall into the
water, and Ma-hui'a giving him the nails off her
fingers, until at last all the nails of all her fingers
were given to him.
But still he went on letting the burning nails fall
into the water that he had to cross, and at last the
nails of his great-great-grandmother's toes as well
as the nails of her fingers were given to him-all but
the nail on the last of her toes. Ma-ui went back to
her to get this last nail. Then Ma-hui'a became blazing angry; she plucked the nail off, but instead of
giving it to him she flung it upon the ground.
Fire poured out of. the nail and took hold on
everything. Ma-ui ran to the upper world, and Mahui'a in her anger ran after him. He dashed into the
water. But now the forests were blazing, and the
earth was burning, and the water was boiling. Ma-ui
ran on, and Ma-hui'a ran behind him. As he ran he
chanted a magic incantation for rain to come, so
that the burning might be put out:
"To the roaring thunder;
To the great rain-the long rain;
To the drizzling rain-the small rain;
To the rain pattering on the leaves.
These are the storms, the storms
[28]




The Seven Deeds of Ma-ui


Cause them to fall;
To pour in torrents."
The rain came on-the long rain, the small rain, the
rain that patters on the leaves; storms came, and
rain in torrents. The fire that raged in the forests
and burned on the ground was drowned out. And
Ma-hui'a, who had followed him, was nearly
drowned by the torrents of rain. She saw her fire,
all the fire that was in the lower and in the upper
worlds, being quenched by the rain.
She gathered up what fragments of fire she could,
and she hid them in barks of different trees so that
the rain could not get at them and quench them.
Ma-ui's mother must have known where his greatgreat-grandmother hid the fire. If she did not, her
sacred birds, the alae, knew it. They were able to
take the barks of the trees and, by rubbing them
together, to bring out fire.
In Hawaii they tell how Ma-ui and his brothers
used to go out fishing every day, and how, as soon
as they got far out to sea, they would see smoke
rising on the mountain-side. "Behold," they would
say, "there is a fire. Whose can it be?" "Let us
hasten to the shore and cook our fish at that fire,"
another would say.
So, with the fish that they had caught, Ma-ui and
his brothers would hasten to the shore. The swiftest
of them would run up the mountain-side. But when
[29]




At the Gateways of the Day


he would get to where the smoke had been, all he
would see would be the alae scratching clay over
burnt-out sticks. The alae would leave the place
where they had been seen, and Ma-ui would follow
them from place to place, hoping to catch them
while their fire was lighted.
He would send his brothers off fishing, and he
himself would watch for the smoke from the fire
that the alae would kindle. But they would kindle
no fire on the days that he did not go out in the
canoe with his brothers. "We cannot have our
cooked bananas to-day," the old bird would say to
the young birds, "for the swift son of Hina is somewhere near, and he would come upon us before we
put out our fire. And remember that the guardian
of the fire told us never to show a man where it is
hidden or how it is taken out of its hiding place."
Then Ma-ui understood that the bird watched for
his going and that they made no fire until they saw
him out at sea in his. canoe. He knew that they
counted the men that went out, and that if he was
not in the number they did no cooking that day.
Every time he went in the canoe he saw smoke rising on the mountain-side.
Then Ma-ui thought of a trick to play on themon the stingy alae that would not give fire, but left
men to eat raw roots and raw fish. He rolled up a
piece of tapa, and he put it into the canoe, making it
like a man. Then he hid near the shore. The brothers
[30]




The Seven Deeds of Ma-ui


went fishing, and the birds counted the figures in the
canoe. "The swift son of Hina has gone fishing: we
can have cooked bananas to-day." "Make the fire,
make the fire, until we cook our bananas," said the
young alae.
So they gathered the wood together, and they
rubbed the barks, and they made the fire. The smoke
rose up from it, and swift Ma-ui ran up the mountain-side. He came upon the flock of birds just as
the old one was dashing water upon the embers. He
caught her by the neck and held her.
"I will kill you," he said, "for hiding fire from
men."
"If you kill me," said the old alae, "there will be
no one to show you how to get fire."
"Show me how to get fire," said Ma-ui, "and I
will let you go."
The cunning alae tried to deceive Ma-ui. She
thought she would get him off his guard, that he
would let go of her, and that she could fly away.
"Go to the reeds and rub them together, and you
will get fire," she said.
Ma-ui went to the reeds and rubbed them together. But still he held the bird by the neck. Nothing came out of the reeds but moisture. He squeezed
her neck. "If you kill me, there will be no one to tell
you where to get fire," said the cunning bird, still
hoping to get him off his guard. "Go to the taro
leaves and rub them together, and you will get fire."
[31 ]




At the Gateways of the Day


Ma-ui held to the bird's neck. He went to the taro
leaves and rubbed them together, but no fire came.
He squeezed her neck harder. The bird was nearly
dead now. But still she tried to deceive the man.
"Go to the banana stumps and rub them together,
and you will get fire," she said.
He went to the banana stumps and rubbed them
together. But still no fire came. Then he gave the
bird a squeeze that brought her near her death. She
showed him then the trees to go to-the hau tree
and the sandalwood tree. He took the barks of the
trees and rubbed them, and they gave fire. And the
sweet-smelling sandalwood he called "ili-aha"-that
is, "fire bark"-because fire came most easily from
the bark of that tree. With sticks from these trees
Ma-ui went to men. He showed them how to get fire
by rubbing them together. And never afterwards
had men to eat fish raw and roots raw. They could
always have fire now.
The first stick he lighted he rubbed on the head
of the bird that showed him at last 'where the fire
was hidden. And that is the reason why the alae, the
mud-hen, has a red streak on her head to this day.
How Ma-ui overcame Kuna Loa the Long Eel.
HINA-or-THIIE-FiRE lived in a cave that the waters
of the river streamed over, a cave that always had a
beautiful rainbow glimmering across it. While her
[32]




The Seven Deeds of Ma-ui


sons were away no enemy could come to Hina in this
cave, for the walls of it went up straight and
smooth. And there at the opening of the cave she
used to sit, beating out her tapa in the long days
that came after Ma-ui had snared the Sun and had
made him go more slowly across the heavens.,
In the river below there was one who was an
enemy to Hina. This was Kuna Loa, the Long Eel.
Once Kuna Loa had seen Hina on the bank of the
river, and he had wanted her to leave her cave and
come to his abode. But Hina-of-the-Fire would not
go near the Long Eel. Then he had gone to her, and
he had lashed her with his tail, covering her with
the slime of the river. She told about the insults he
had given her, and Ma-ui drove the Long Eel up
the river, where he took shelter in the deep pools.
Ma-ui broke down the banks of the deep pools with
thrusts. of his spear, but Kuna Loa, the Long Eel,
was still able to escape from him. Now Ma-ui had
gone away, and his mother, Hina-of-the-Fire, kept
within the cave, the smooth rock of which Kuna Loa
could not climb.
The Long Eel came down the river. He saw
Hina sitting in the mouth of the cave that had the
rainbow glimmering across it, and he was filled with
rage and a wish to destroy her. He took a great rock
and he put it across the stream, filling it from bank
to bank. Then he lashed about in the water in his
[83]




At the Gateways of the Day


delight at the thought of what was going to happen
to Hina.
She heard a deeper sound in the water than she
had ever heard before as she sat there. She looked
down and she saw that the water was nearer to the
mouth of the cave than she had ever seen it before.
Higher and higher it came. And then Hina heard
the voice of Kuna Loa rejoicing at the destruction
that was coming to her. He raised himself up in the
water and cried out to her: "Now your mighty son
cannot help you. I will drown you with the waters
of the river before he comes back to you, Hina."
And Hina-of-the-Fire cried "Alas, Alas," as she
watched the waters mount up and up, for she knew
that Ma-ui and her other sons were far away, and
that there was none to help her against Kuna Loa,
the Long Eel. But, even as she lamented, something
was happening to aid Hina. For Ma-ui had placed
above her cave a cloud that served her-"Ao-opua,"
"The Warning Cloud." Over the cave it rose now,
giving itself a strange shape: Ma-ui would see it
and be sure to know by its sign that something dire
was happening in his mother's cave.
He was then on the mountain Ha-le-a-ka-la, the
House of the Sun. He saw the strangely shaped
cloud hanging over her cave, and he knew that some
danger threatened his mother, Hina-of-the-Fire. He
dashed down the side of the mountain, bringing with
[ 34]




The Seven Deeds of Ma-ui


him the magic axe that his grandmother had given
him for his battle with the Sun. He sprang into his
canoe. With two strokes of his paddle he crossed
the channel and was at the mouth of the Wai-lu-ku
River. The bed of the river was empty of water, and
Ma-ui left his canoe on the stones and went up
towards Hina's cave.
The water had mounted up and up and had gone
into the cave, and was spilling over Hina's tapaboard. She was lamenting, and her heart was broken
with the thought that neither Ma-ui nor his brothers
would come until the river had drowned her in her
cave.
Ma-ui was then coming up the bed of the river.
He saw the great stone across the stream, and he
heard Kuna Loa rejoicing over the destruction that
was coming to Hina in her cave. With one stroke of
his axe he broke the rock across. The water came
through the break. He struck the rocks and smashed
them. The river flowed down once more, and Hina
was safe in her cave.
Kuna Loa heard the crash of the axe on the rock,
and he knew that Ma-ui had come. He dashed up
the stream to hide himself again in the deep pools.
Ma-ui showed his mother that she was safe, and then
he went following the Long Eel.
Kuna LQa had gone into a deep pool. Ma-ui
flung burning stones into the water of that pool,
[35 ]




At the Gateways of the Day


making it boil up. Then Kuna Loa dashed into
another pool. From pool to pool Ma-ui chased him,
making the pools boil around him. (And there they
boil to this day, although Kuna Loa is no longer
there.) At last the Eel found a cave in the bottom of
one of the pools, and he went and hid in it, and
Ma-ui could not find him there, nor could the hot
stones that Ma-ui threw into the water, making it
boil, drive Kuna Loa out.
Hina thought she was safe from the Long Eel
after that. She thought that his skin was so scalded
by the boiling water that he had died in his cave.
Down the river bank for water she would go, and
sometimes she would stand on the bank all wreathed
in flowers.
But one day, as she was standing on the bank of
the river, Kuna Loa suddenly came up. Hina fled
before him. The Eel was between her and her cave,
and she could not get back to her shelter. She fled
through the woods. And as she fled she shrieked
out chants to Ma-ui: her chants went through the
woods, and along the side of the mountain, and
across the sea; they came at last up the side of Hale-a-ka-la, where her son Ma-ui was.
There were many people in the places that Hina
fled through, but they could do nothing to help her
against the Long Eel. He came swiftly after her.
The people in the villages that they went through
[36]




The Seven Deeds of Ma-ui


stood and watched the woman and the Eel that
pursued her.
Where would she go now? The Long Eel was
close behind her. Then Hina saw a bread-fruit tree
with great branches, and she climbed into it. Kuna
Loa wound himself around the tree and came after
her. But the branch that Hina was in was lifted up
and up by the tree, and the Long Eel could not
come to her.
And then Ma-ui came. He had dashed down the
side of the mountain and had crossed the channel
with two strokes of his paddles and had hurried
along the track made by the Long Eel. Now he saw
his mother in the branch that kept mounting up, and
he saw Kuna Loa winding himself up after her.
Ma-ui went into the tree. He struck the Eel a terrible blow and brought him to the ground. Then he
sprang down and cut his head off. With other blows
of his axe he cut the Eel all to pieces. He flung the
head and the tail of Kuna Loa into the sea. The
head turned into fish of many kinds, and the tail
became the large conger eel of the sea. Other parts
of the body turned into sea monsters of different
kinds. And the blood of Kuna Loa, as it fell into
the fresh water, became the common eels. The fresh
and the salt water eels came into the world in this
way, and Ma-ui, by killing the Long Eel, wrought
the sixth of his great deeds.
[ 37]




At the Gateways of the Day


The Search that Ma-ui's Brother made for
his Sister Hina-of-the-Sea.
MA-UI had four brothers, and each of them was
named Ma-ui. The doer of the great deeds was
known as "the skillful Ma-ui," and the other four
brothers were called "the forgetful Ma-uis."
But there was one brother who should not have
been called "forgetful." He was the eldest brother,
Ma-ui Mua, and he was sometimes called Lu-pe.
He may have been forgetful about many things that
the skillful Ma-ui took account of, but he was not
forgetful of his sister, of Hina-of-the-Sea.
His great and skillful brother had set Hina-ofthe-Sea wandering. She was married, and her husband often went on journeys with the skillful
Ma-ui. And once Ma-ui became angry with him because he ate the bait that they had taken with them
for fishing; he became angry with his sister's husband, and in his anger he uttered a spell over him,
and changed his form into the form of a dog.
When Hina-of-the-Sea knew that her husband
was lost to her she went down to the shore and she
chanted her own death-song:
"I weep, I call upon the steep billows of the sea,
And on him, the great, the ocean god;
The monsters, all now hidden,
To come and bury me,
Who am now wrapped in mourning.
[38]




The Seven Deeds of Ma-.ui 


Let the waves wear their mourning, too,
And sleep as sleeps the dead."
And after she had chanted this, she threw herself
into the sea.
But the waves did not drown her. They carried
her to a far land. There were no people there; according to the ancient chant"The houses of Lima Loa stand,
But there are no people;
They are at Mana."
The people were by the sea, and two who were
fishermen found her. They carried her to their hut,
and when they had taken the sea-weed and the seamoss from her body they saw what,a beautiful
woman she was. They brought her to their chief,
and the chief took Hina-of-the-Sea for his wife.
But after a while he became forgetful of her.
After another while he abused her. She had a child
now, but she was very lonely, for she was in a far
and a strange land.
"The houses of Lima Loa stand,
But there are no people;
They are at Mana."'
She was not forgotten, for Ma-ui Mua, her eldest
brother, thought of her. In Kahiki-mo-e they tell
of his search for her, and they say that when he
39]




At the Gateways of the Day


heard of her casting herself into the sea, he took to
his canoe and went searching all over the sea for her.
He found new Islands, Islands that no one had ever
been on before, and he went from Island to Island,
ever hoping to find IHina-of-the-Sea. Far, far he
went, and he found neither his sister nor any one
who knew about her.
"The houses of Lima Loa stand,
But there are no people;
They are at Mana."
And every day Hina-of-the-Sea would go down to
the shore of the land she was on, and she would call
on her eldest brother:
"O Lu-pe! Come over!
Take me and my child!"
Now one day, as Hina cried out on the beach,
there came a canoe towards her. There was a man
in the canoe; but Hina, hardly noticing him, still
cried to the waves and the winds:
"0 Lu-pe! Come over!
Take me and my child!"
The man came up on the beach. He was worn with
much travel, and he was white and old-looking. He
heard the cry that was sent to the waves and the
winds, and he cried back an answer:
[40]




The Seven Deeds of Ma-ui


"It is Lu-pe, yes, Lu-pe,
The eldest brother;
And I am here."
He knew Hina-of-the-Sea. He took her and her
child in his canoe, rejoicing that his long search was
over at last and that he had a sister again. He took
her and her child to one of the Islands which he had
discovered.
And there Hina-of-the-Sea lived happily with
her eldest brother, Ma-ui Mua, and there her child
grew up to manhood. The story of her eldest
brother's search for Hina is not told in Hawaii nei,
and one has to go to Kahiki-mo-e to hear it. But in
Hawaii nei they tell of a beautiful land that Ma-ui
the Skillful came to in search of some one. It is the
land, perhaps, that his brother and sister lived inthe beautiful land that is called Moana-liha-i-kawao-ke-le.
How Ma-ui strove to win Immortality for Men.
WOULD you hear the seventh and last of great
Ma-ui's deeds? They do not tell of this deed in Hawaii nei, but they tell of it in Kahiki-mo-e. The last
was the greatest of all Ma-ui's deeds, for it was his
dangerous labor then to win the greatest boon for
men-the boon of everlasting life.
He heard of the Goblin-goddess who is called
Hina-nui-ke-po, Great Hina-of-the-Night. It is she
[41]




At the Gateways of the Day


who brings death on all creatures. But if one could
take the heart out of her body and give it to all the
creatures of the earth to eat, they would live for
ever, and death would be no more in the world.
They tell how the Moon bathes in the Waters of
Life, and comes back to the world with her life renewed. And once Ma-ui caught and held the Moon.
He said to her, "Let Death be short, and as you
return with new strength let it be that men shall
come back from Death with new strength." But the
Moon said to Ma-ui, "Rather let Death be long, so
that men may sigh and have sorrow. When a man
dies, let him go into darkness and become as earth,
so that those whom he leaves behind may weep and
mourn for him." But for all that the Moon said to
Ma-ui, he would not have it that men should go into
the darkness for ever and become as earth. The
Moon showed him where Hina-of-the-Night had
her abode. He looked over to her Island and saw
her. Her eyes shone through the distance; he saw
her great teeth that were like volcanic glass and her
mouth that was wide like the mouth of a fish; he
saw her hair that floated all around her like seaweed in the sea.
He saw her and was afraid; even great Ma-ui
was made afraid by the Goblin-goddess, Great
Hina-of-the-Night. But he remembered that he had
said that he would find a way of giving everlasting
life to men and to all creatures, and he thought and
[42]




The Seven Deeds of Ma-ui


thought of how he could come to the Goblin-goddess and take the heart out of her body.
It was his task then to draw all creatures to him
and to have them promise him that they would help
him against the Goblin-goddess. And when at last
he was ready to go against her the birds went with
him. He came to the Island where she was, Great
Hina-of-the-Night. She was sleeping, and all her
guards were around her. Ma-ui passed through her
guards. He prepared to enter her terrible open
mouth, and bring back her heart to give to all the
creatures of the earth.
And at last he stood ready to go between the
jaws that had the fearful teeth that were sharp like
volcanic glass. He stood there in the light of a sunsetting, his body tall and fine and tattooed all over
with the histories of his great deeds. He stood there,
and then he gave warning to all the birds that none
of them was to sing or to laugh until he was outside
her jaws again with the heart of the Goblin-goddess
in his hands.
He went within the jaws of Great Hina-of-the
Night. He passed the fearful teeth that were sharp
like volcanic glass. He went down into her stomach.
And then he seized upon her heart. He came back
again as far as her jaws, and he saw the sky beyond
them.
Then a bird sang or a bird laughed-either the
e-le-pa-io sang, or Paka-kai the water-wagtail
[43]




At the Gateways of the Day


laughed-and the Goblin-goddess wakened up. She
caught Ma-ui in her great teeth, and she tore him
across. There was darkness then, and the crying of
all the birds.
Thus died Ma-ui who raised the sky and who
fished up the land, who made the Sun go more
slowly across the heavens, and who brought fire to
men. Thus died Ma-ui, with the Meat of Immortality in his hands. And since his death no one has
ever ventured near the lair of Hina-nui-ke-po, the
Goblin-goddess.


[44]




Au-ke-le the Seeker.


IN a land that is now lost, in Ku-ai-he-lani, the
Country that Supports the Heavens, there lived a
King whose name was Iku. He had twelve children,
and of these eleven grew up without ever having
received any favor or any promise from their father.
But when the twelfth child was born-Au-ke-le
was his name-his father took him up in his arms,
and he promised him all the honor and power and
glory that was his, and he promised him the kingship of Ku-ai-he-lani, the Country that Supports
the Heavens.
The other children were angry when they saw
their father take little Au-ke-le up in his arms, and
they were more angry when they heard the promises
that were made to him. And the eldest brother, who
was the angriest of all, said, "I am the eldest born,
and my father never made such promises to me, and
he never took me up in his arms and fondled me."
And this brother, who was now a man grown, went
from before his father, and his other brothers went
with him.
Au-ke-le grew up. His father gave him many of
his possessions-feather cloaks, and whale-tooth
necklaces, and many sharp and polished weapons.
He grew up to be the handsomest of handsome
youths, with a body that was straight and faultless.
[45]




At the Gateways of the Day


One day, knowing that they had gone to play games
in a certain house, he went to follow his brothers.
But Iku, his father, said to him, "Do not go where
your brothers have gone; they are angry with you,
and they have always been angry with you, and it
may be that they will do some harm to you in that
place." But in spite of the words of his father Auke-le followed his brothers. He came to the house
where his brothers were, and he shot his arrow into
it. One of his brothers took up the arrow and said,
"This is not a stranger's arrow; this is an arrow
from our own house; see, it is twisted." The eldest
brother, who was the angriest of all, took up the
arrow and broke it to pieces. He sent the others outside to invite Au-ke-le within the house. And Auke-le, believing in the kindness of his brothers, and
thinking they were going to let him join in their
games, came within.
But they had made a plan against him. They laid
hold upon him when he came within the house, and,
at the words of the eldest brother, they uncovered a
pit and they flung Au-ke-le down into it.
In that pit there lived a mo-o whose name was
Ka-mo'o-i-na-nea. This mo-o was really Au-ke-le's
grandmother. She had been a mortal woman; but
she had transformed herself into a mo-o, and now
she lived in that pit, and she devoured any creature
that came into it.
The angry brother called out, "Mo-o, Mo-o, here
[46]




Au-ke-le the Seeker


is your food; eat it." Then he went away. But a
younger brother who felt kindly to Au-ke-le whispered down, "Do not eat this youth, Mo-o, for he is
your own grandson." The mo-o heard the words of
both. She came before Au-ke-le and she signed for
him to follow her. He followed, and they came out
on the dry sand that was before the ocean.
Then the mo-o spoke to Au-ke-le her grandson.
"There is a land beyond this sea," she said, "'a land
that I travelled through in my young days before I
took on this dragon-form. Very few people live in
that land. You must sail to it; living there you will
become great and wise.
"The name of that land is Ka-la-ke'e-nui-a-Kane.
The mountains are so high that the stars rest upon
them. The people who live there are Na-maka-oKahai, the Queen, and her four brothers, who take
the forms of birds, and two women-servants. The
watchers of her land are a dog called Mo-e-la and a
great and fierce bird called Ha-lu-lu.
"I will give you things to take with you. Here is
a calabash that has a Magic in it. It has an axe in it
also that you can use. And here is food that will last
for the longest voyage. It is a leaf, but if you put it
to your lips it will take away your hunger and your
thirst. I give you my skirt of feathers also; the touch
of it will bring death to your enemies." Then his
mo-o grandmother left him, and Au-ke-le was upon
the sea-shore with a calabash that had Magic in it,
[47]




At the Gateways of the Day
with the leaves that stayed his hunger and his thirst,
and with the skirt of feathers that would destroy his
enemies. And he had in his heart the resolve to go
to the land that his mo-o grandmother had told him
about.
In the meantime Iku-mai-lani, the kind brother,
had gone back to his father's house. Iku asked what
had happened to his favorite son. Then Iku-mailani, weeping, told his father that the boy had been
flung into the pit where the mo-o was and that he
feared the mo-o had devoured him as she had devoured others. Then the father and mother of Auke-le wept.
As they were weeping he came within the house.
His mother and father rejoiced over him, and Ikumai-lani hurried to give the news to his brothers.
They were building a canoe, and when the eldest
brother heard of Au-ke-le's escape, and heard the
sound of rejoicings in his father's house, he gave
orders to have all preparations made for sailing and
to have the food cooked and every one aboard, that
they might sail at once from the land.
It was then that Au-ke-le came up to where they
were. He called out to his kind brother, to Iku-mailani, and asked him what he might do to be let go in
the canoe with them. His brother said: "How can
we take you when it is on your account only that we
are going away from the country we were born in?
We are going because you only of all of us have
[48]




Au-ke-le the Seeker


been promised the kingdom and the glory that belongs to our father. And we are going because we
tried to kill you, and now are ashamed of what we
did."
Still Au-ke-le craved to be let go with them. Then
the kind brother said to him: "You cannot gain
your way through us. But with our eldest brother is
a boy-a little son whom he is taking along, and for
whom he has a great love. If the child of our eldest
brother should ask you to come on board you will
surely be let come."
Then Au-ke-le went to the canoe. And the little
boy who was his eldest brother's son saw him and
clapped his hands and called out to him, "My uncle,
come on board of the ship and be one of us."
Au-ke-le then went on board. The eldest brother,
he who had been the most angry with him, let Auke-le stay because his young son had brought him
on board. Au-ke-le then sent the men back to his
father's house for the things that his grandmother
had given him-for the calabash with the Magic in
it, and for the feather dress. The men brought these
things to him; then the paddlers took up their paddles; the canoe went into the deep sea, and Au-ke-le
and his brothers departed from the land of Ku-aihe-lani, the Country that Supports the Heavens.
They sailed far and far away, and no land came
to their sight. All the food they had brought in the
[ 49 ]




At the Gateways of the Day


canoe was eaten, and they no longer had food or
drink. Their men died of hunger and thirst. Auke-le's brothers went below, and they stayed in the
bottom of the canoe, for they were waiting for death
to come to them.
At last the boy who was the son of the eldest
brother went down to seek his father. He was lying
there, too weak to move by reason of his hunger and
thirst. And Au-ke-le's eldest brother said to his son:
"How pitiful it is for you, my sonI For my own
life I have no regret, for I have been many days in
the world; but I weep for you, who have lived so
short a time and have but so short a time to live.
Here is all I have to give you-a joint of sugar
cane." Then the boy replied, "I have no need for
food-my uncle Au-ke-le has a certain leaf which
he puts to my lips, and with that leaf my hunger
and my thirst are satisfied." His father hardly heard
what he said, so weak he had become. Then the boy
went back to Au-ke-le.
And when he came before his uncle again tears
were streaming down his face. "Why do you weep?"
Au-ke-le asked. "I am weeping for my father, who
is almost dead from hunger." Au-ke-le said: "You
too would have died from hunger had I not come
with you. I am hated by your father as his most
bitter enemy, but I would act as a brother acts. Now
let us go to where my brothers are."
So they went below. Au-ke-le went to each of his
[50]




Au-ke-le the Seeker


brothers and put the leaf to their lips. It was as if
each of them had got food and drink. Their faintness went from them, and they were able to get
about the ship once more.
Soon afterwards they came in sight of land;
Au-ke-le knew that this was the country that his
mo-o grandmother had told him about. And, remembering what he had been told about the dangers
of this land, he asked his brothers to let him take
charge of the canoe, so that they might avoid these
dangers. His brothers said, "Why did you not build
a canoe for yourself, so that you might take charge
of it and give orders about it?" Au-ke-le said, "If
you give me charge of the canoe, we shall be saved;
but if you take charge yourselves, we shall be destroyed." His brothers laughed at him.
In a while they saw birds approaching the shipfour birds. Au-ke-le, remembering what his mo-o
grandmother had told him, knew that these were
the Queen's brothers. They came and lit on the
yards, and asked of those below what they had come
for. Au-ke-le told his brothers to say that they had
not come to make war and that they had come on a
voyage of sight-seeing. His brothers would not say
this; instead they cried out to the birds, "Ours is a
ship to make war." The birds flew back; they told
their sister Na-maka that the ship had come to make
war. Then the Queen put on her war-skirt and went
down to the shore.
[51 ]




At the Gateways of the Day


Au-ke-le knew that all in the canoe would be destroyed. He took up his calabash that had the Magic
in it, and he threw it into the sea. As he did this he
saw the Queen standing there with her war-skirt
on. She took up her feathered standard and shook
it in the air. Au-ke-le sprang from the ship and
swam after the floating calabash. Then the ship and
all who were on it disappeared: Na-maka the Queen
made a sign, and they were seen no more.
And now Au-ke-le was left on the land that his
grandmother had told him about-the land of Kala-ke'e-nui-a-Kane, where the stars rest on the tops
of the mountains. He brought the calabash that had
his Magic in it and the skirt of feathers that his
mo-o grandmother had given him, and he rested
under a tree by the sea-shore.
The dog that was called Mo-e-la, the Day
Sleeper, smelt his blood and barked. And, hearing
her dog bark, Na-maka the Queen came out of her
house and called to her four bird-brothers: "You
must go and find out what man of flesh and blood
my dog is barking at." But her four brothers, being
sleepy, said, "Send your two women-servants and
let us rest." So the Queen sent her two womenservants to find out what the dog was barking at.
"And if it be a creature of flesh anrid blood, kill him,"
said the Queen.
Then the two servants went towards the shore
[52]




;;^X tt    gXeGdAto A       8 
WMM~ begs W,;a~l brlAn nX~  ak
~.X/  he W ' ' ado Ad Ad TV { w KJ v # E~i~;




t




Au-ke-le the Seeker
where Au-ke-le was resting. But his Magic told him
what was coming and what he should do. "When
they come you must call the servants by their names,
and they will be so abashed at a stranger's knowing
them that they will not know what to do."
So when the Queen's two women-servants came
before him Au-ke-le called out, "It is U-po-ho and
it is Hua-pua-i-na-nea." The two servants were so
abashed because their names were known to this
stranger that they stood there looking at each other.
Then Au-ke-le called them to him, and they came,
and they sat near him. He asked them to play the
game that is played with black and white stones. He
moved the stones, and as he moved them he chanted,
and his chant was to let them know who he was.
"This is my turn; your turn now;
Now we pause; the blacks cannot win;
The whites have won:
Nothing can break the boy ffom Ku-ai-he-lani."
The servants knew then that he was from Ku-aihe-lani, the Country that Supports the Heavens.
They said to him, "We were sent to kill you, but we
are going back to tell the Queen that in no place
could we find a creature of flesh and blood."
They returned, and they told the Queen that
neither on the uplands nor on the sea-shore, neither
on the tops of the trees nor on the tops of the cliffs,
were they able to find a creature of flesh and blood.
[53 ]




At the Gateways of the Day


While they were speaking the Queen's dog came
out and barked again. Her four bird-brothers had
rested, and the Queen sent them to search for the
creature of flesh and blood that the dog had barked
at.
Then the Magic in his calabash spoke again to
Au-ke-le. "Four birds are coming towards you. You
must greet them and you must call them by their
names. They will be so abashed at their names being
known to a stranger that they will not know what
to do."
As the four birds came towards him Au-ke-le
called aloud: "This is Ka-ne-mo-e, and I give greetings to him. This is Ka-ne-a-pua, and I give greetings to him. This is Le-a-pua, and I give greetings
to him. And this is Ka-hau-mana." The four birdbrothers were amazed to hear their names spoken
by a stranger, and they said to each other, "What
can we do with this man who knows our names,
even?" And another said, "He can take our lives
from us." And they spoke to each other again and
said, "We have one thing worthy to give to this
man: let us give him our sister, the Queen."
So the four brothers came to Au-ke-le, and they
offered him the Queen to be his wife. Au-ke-le was
pleased; he told them that he would go to the
Queen's house.
The four bird-brothers went back to tell the
Queen about the man who was coming to her and to
[54 ]




Au-ke-le the Seeker


whom they had promised her. The Queen said, "If
he is such that he can overcome the dangers that are
before him, I will marry him, and he will be the
ruler with me of the land of Ka-la-ke'e-nui-a-Kane."
When the brothers had gone his Magic spoke
again to Au-ke-le, and it said: "When you go to the
Queen, don't enter the house at once, for that would
mean your death. If they offer you food in a calabash, don't eat it, for that would mean your death.
The dog that is called Mo-e-la will be set upon you,
and if you overcome him the four brothers will
attack you. Eat the melons on the vines outside the
house, and they will be meat and drink for you."
After hearing the words that his Magic had said
to him, Au-ke-le went to the house of the Queen.
He stood outside the door, and as he stood there
the Queen said to her women-servants, "Use your
powers now and destroy this creature of flesh and
blood." But when the servants saw the man who
knew their names, one changed herself into a rat
and ran into a hole, and the other changed herself
into a lizard and ran up a tree.
Then Mo-e-la the dog came towards him; he
opened his mouth wide and he showed all his teeth.
But when he was touched by the skirt that Au-ke-le
had been given, the dog was turned into ashes. And
then the Queen, on seeing the death of her watchdog, bowed down her head and wept.
She called upon her brothers to kill the stranger.
[55]




At the Gateways of the Day


But they were abashed at his knowing their names,
and they wanted to hide from him. One turned himself into a rock and lay by the doorway, and another
turned himself into a log of wood and lay beside his
brother, and the third changed himself into a coral
reef, and the fourth became a pool of water.
Food was brought to Au-ke-le, but he would eat
none of it. He went to the vine, and he ate the
melons that were growing there, and he found that
the melons gave food and drink to him. And when
the Queen and her brothers saw him eating the
melons they said to each other: "How wonderful
this man is I He is eating the food that we eat. Who
could have told him where to find it?" After that he
won the Queen, and she became his wife.
But it was after his adventure with the bird Halu-lu that Au-ke-le knew that the Queen had come
to love him and was inclined to be kind to him. One
day he was standing by the sea-shore, looking out
to the place where the canoe that had had his
brothers on board was sunk, when a great shadow
came over where he was and covered the light of the
sun. He looked up, and he saw above him the outstretched wings of a great bird. Immediately he
picked up the calabash that had his Magic in it;
then the bird Ha-lu-lu seized him and flew off with
him.
The bird flew to a cave that was in the face of a
[56]




lAu-ke-le the Seeker
great high cliff. He stowed Au-ke-le there. And
Au-ke-le, searching the cave, found two men who
had been carried off by Ha-lu-lu, the great bird.
"We are two that are to be devoured," said the men.
"What does the bird do when she comes to devour
us?" said Au-ke-le. "She stretches her right wing
into the cave and draws out a man. She devours
him. Then she stretches her left wing into the cave
and draws out another man." "Is the cave deep?"
Au-ke-le asked. "It is deep," said the men. "Go,
then," said Au-ke-le, "and make a fire in the depth
of the cave."
The men did this. Then Au-ke-le opened the calabash that his mo-o grandmother had given him, and
he took out the axe that was in it. He waited for the
giant bird to stretch her wing within. When she did
he cut the wing off with his axe, and the two men
took it and threw the wing on the fire. The other
wing reached in; Au-ke-le cut off the other wing,
too. Then the beak was stuck in, and Au-ke-le cut
off head and beak.
After Ha-lu-lu the great bird had been killed,
Au-ke-le took the feathers from her head and threw
them over the cliff. The feathers flew on until they
came to where the Queen was. She saw them, and
she knew them for the head feathers of the bird Halu-lu, and she cried when she saw them.
When her brothers came to her she said, "Here
are the head-feathers of the bird Ha-lu-lu, and now
[57]


~




At the Gateways of the Day


there is no great bird to guard the Island." But her
brothers said, "lIt is right that Ha-lu-lu should be
killed, for she devoured men." They waited then to
see what their sister would do to Au-ke-le, who was
in the cave. She brought the rainbow, the shortended rainbow that has only three colors, red, yellow, and green, and she set it against the cliff. And
by the bridge of the rainbow Au-ke-le was able to
get down from the cliff.
When his wife and her brothers saw him come
back they welcomed Au-ke-le with joy. The Queen
gave him her kingdom and everything else that was
at her command. And she sent a message to her
uncles, who were in the sky, to tell them that she
had given her husband all her possessions-the
things that were above and below, that were on the
uplands and on the lowlands, the drift iron, the iron
that stands in the ground, the whale's tooth, the
turtle-shell, the things that grow on the land, and
the cluster of stars. All these things were his now.
But with all these things in his possession Au-ke-le
was not satisfied, for he thought upon the canoe
that was sunken and on his brothers who were all
drowned.
He dreamed of his brothers and of his young
nephew,; and, with the thoughts that he had, he
could not enjoy himself on the land that he ruled
over. And, seeing her husband so sad, sorrow for
[58]




Au-ke-le the Seeker


him entered the heart of the Queen. He told her
that he thought of the men who had come with him
and who were now dead. And when he spoke of
what was in his mind the Queen said: "If you have
great strength and courage, your brothers may
come back to life again; but if your strength or your
courage fail, they will never be restored to life, and
your own life, perhaps, will be lost." Then Au-ke-le
said to the Queen, "What is it that I must do to win
them back to life?" And the Queen said: "You must
use all your strength and your courage to gain the
Water of Everlasting Life, the Water of Ka-ne.
If you are able to gain it and bring it to them, your
brothers and your nephew will live again." When
Au-ke-le heard this from the Queen he ceased to be
sorrowful; he ate and he drank, and he had gladness in his possessions. Then he said to the Queen,
"What way must I take to gain the Water of Everlasting Life, the Water of Ka-ne?" His wife said:
"I will show you the way: from the place where we
are standing you must go towards the rising sun,
never turning from the road that I set you on. And
at the end of your journey you will come to the
place where you will find the Water of Everlasting
Life, the Water of Ka-ne."
When Au-ke-le heard this he put on his skirt of
feathers that his mo-o grandmother had given him;
he took up the calabash that had his Magic in it;
[59]




At the Gateways of the Day


he kissed his wife farewell; and he took the path
from his house that went straight towards the rising
sun.
After he had been on his way for a month the
Queen came to the door of her house, and she looked
towards where he had gone. She saw him, and he?
was still upon his way. At the end of another month
she went out again and looked towards where he had
gone. He was still upon the path that led to the rising sun. Another month passed, and she went and
looked towards where he had gone. No trace of her
husband could she see, and she knew that he must
have gone off the path she had shown him. She
began to weep, and when her four brothers came
before her she said, "Your brother-in-law has fallen
into space, and he is lost."
She then sent her brothers to bring all things and
creatures together that they might all mourn for
Au-ke-le. They went and they brought the night
and the day, the sun, the stars, the thunder, the rainbow, the lightning, the waterspout, the mist, the fine
rain. And the grandfather of the Queen, Kau-kihika-malama, who is the Man in the Moon, was sent
for, too.
But where indeed was Au-ke-le?
He had left the straight line towards the rising
sun; he had fallen into space, and now he was growing weaker and weaker as he fell. But he still had
the calabash that had his Magic in it. He held it
[ 60 ]




Au-ke-le the Seeker


under his arm; and now he spoke and asked where
they were. His Magic said to him: "We have gone
outside the line that was shown to us, and now I
think that we shall never get back. There is nothing
in the sky to help us or to show us the way; all that
was in the sky has gone down to the earth-the
night and the day, the sun and the stars, the thunder, the rainbow, the lightning, the waterspout, the
mist, the fine rain. No, I can see no thing and no
creature that can help us." Au-ke-le asked, "Who is
it that is still up there?" His Magic replied: "Go
straight and lay hold upon him, and we may be
saved. That is Kau-kihi-ka-malama, the Man in the
Moon."
The reason that Kau-kihi-ka-malama had not
gone down to earth with the others was that he had
delayed to prepare food to bring down to the earth,
for he thought that there was no food there. He was
just starting off when Au-ke-le came up to him and
held him tightly. "Whose conceited child are you?"
the Man in the Moon asked. "My back has never
been climbed, even by my own granddaughter, and
now you come here and climb over it. Whose conceited child are you?" "Yours," said Au-ke-le. "I
will take you to earth, and my granddaughter Namaka will tell me who you are." And so Kau-kihika-malama brought Au-ke-le back to earth. And
when he reached the earth all the people there wept
with joy to see him. Then the sun, the day, the
[61]




At the Gateways of the Day


night, the lightning, the thunder, the mist, the fine
rain, the waterspout, and the Man in the Moon all
returned back to the heavens.
But nothing would do Au-ke-le but to set out
again to find the Water of Everlasting Life, the
Water of Ka-ne. So he started off from the door of
his house, and he went in a straight line towards the
rising sun. And in six months from the time he
started he stood by the edge of a hole at the bottom
of which was the Water of Everlasting Life, the
Water of Ka-ne.
He climbed over the shoulder of the guard, and
the guard said to him: "Eh, there! Whose conceited
child are you? My back has never been climbed over
before, and now you come here and do it. Whose
conceited child are you?" "Your own," said Auke-le. "My own by whom?" "My father is Iku,"
said Au-ke-le. "Then you are the grandson of Kapo-ino and Ka-mo'o-i-na-nea." "I am." "My greetings to you, my lord," said the guardian of the edge
of the hole.
Au-ke-le had to go deep down into the hole to get
the Water of Everlasting Life, the Water of
Ka-ne. The guardian of the edge of the hole warned
him that he must not strike the bamboo that was
growing on one side, because if he did the sound
would reach the ears of one who would cover up the
water. Au-ke-le went down. He came to a second
[62]




Au-ke-le the Seeker


guardian, and he made himself known to him, claiming relationship with him through Ka-mo'o-i-nanea, his mo-o grandmother. This guardian told him
to go on, but he warned him not to fall into the lama
trees that were growing on one side, for if he did the
sound would reach the ears of one who would cover
up the Water of Everlasting Life, the Water of
Ka-ne.
He went on, and he came to the third guardian,
and he made himself known to him, claiming relationship with him through his mo-o grandmother.
This guardian told him to keep on his way, but he
warned him, above all things, not to fall into the
loula palms, for if he did the sound would reach one
who would cover up the Water of Everlasting Life,
the Water of Ka-ne.
At last he came before the fourth guardian.
"Who are you?" he was asked. "The child of Iku."
"What has brought you here?" he was asked. "To
gain the Water of Everlasting Life, the Water of
Ka-ne." "You shall get it. Go to your grand-aunt
who is at the base of the cliff. She is the Old Woman
of the Forbidden Sea. She is blind. You will find
her roasting bananas. When she reaches out to take
one to eat, you take it and eat it. Do this until all the
bananas have been taken from her. When she says,
'What mischievous fellow has come here?' take up
the ashes and sprinkle them on her right side, and
then climb into her lap."
[63]




At the Gateways of the Day


Au-ke-le kept going and ever going until he came
to where his grand-aunt sat, roasting bananas-his
grand-aunt, the Old Woman by the Forbidden Sea.
He took the bananas that she was about to eat; he
sprinkled her with ashes on her right side, and he
climbed into her lap. "Whose conceited child are
you?" said the blind old woman. "Your own," said
Au-ke-le. "My own through whom?" "Your own
through Iku." When his grand-aunt heard him say
this she asked him what he had come for. He told
her he had come for the Water of Everlasting Life,
the Water of Ka-ne.
Then the Old Woman by the Forbidden Sea
made up a plan by which he might get the water.
Ho-a-lii, he who watched above the water, had
hands that were all black, and no hands but his were
permitted to take up the Water of Ka-ne. His
grand-aunt made Au-ke-le's hands black, and she
showed him where to go to come to the water.
Au-ke-le went there. He put down his blackened
hands, and the guards gave him a gourd of water.
But this, as he had been told by the Old Woman
by the Forbidden Sea, was bitter water, and not the
Water of Everlasting Life. He threw the water out.
He reached his hands down again; and this time the
Water of Ka-ne was put into his hands, the Water
of Everlasting Life.
He took the gourd into his hands, and he ran
back. But he fell into loula palms as he ran on, and
[64]




Au-ke-le the Seeker


the sound came to the ears of Ho-a-lii, who was the
guardian of the water. Ho-a-lii listened, but it was
two months before another sound came to him. That
was when Au-ke-le got entangled in the lama trees
that grew on the side of the hole that he had to
travel up. Ho-a-lii kept awake and listened. But no
sound came to him for two months more. Then he
heard the rustling of the bamboo trees that Auke-le had fallen into. He came in pursuit. But now
Au-ke-le was out of the hole and was flying towards
the\earth. Ho-a-lii followed; but when he asked the
watcher how long it was since one had passed that
way, he was told that a year and six months had
gone by since one came up through the hole. Hoa-lii could not catch up with one who by this time
had gone so far; and Au-ke-le, with the Water of
Everlasting Life, the Water of Ka-ne, came back to
the earth.
He came to where his brothers and his nephew
were drowned in the sea, and he poured half of the
Water of Ka-ne into the sea. Nothing came up from
the sea, and Au-ke-le sat there weeping. Then his
wife came to him, and she blamed him for pouring
so much of the water into the sea. Out of what was
left she took water in her hands and poured it over
the sea. Then Au-ke-le looked. In a while there
stood a canoe with men climbing the masts, and
folding the sails, and coiling the ropes. They were
[65]




At the Gateways of the Day


his brothers. Au-ke-le greeted them, and his
brothers knew him, and they came to the land.
Then Au-ke-le gave his brothers all his possessions. But they were not satisfied to live on that
land with him, and after a while they sailed away
for other lands.
Then after long years Au-ke-le said to his wife:
"My wife, we have lived long together; I would not
die in a foreign land, and I beg that you will let me
go so that I may see Ku-ai-he-lani, the country of
my parents."
He went, with his wife's four brothers. And they
went by a course that brought them there in two
days and two nights. Upon their arrival Au-ke-le
looked over the land; but he saw no people, and the
sound of birds singing or of cocks crowing did not
come to him, and then he saw that the land of Kuai-he-lani was all grown over with weeds.
He came to the mouth of the cave where his mo-o
grandmother used to be. He shouted down to her,
but no sound came back from her to him. He went
down. The coral of the floor of the sea had grown
over her, and she was not able to answer the call of
her grandson Au-ke-le.
He broke away the pieces of coral that were
around her. He saw the body of his mo-o grandmother, and it- was reduced to a thread, almost. He
called her name, "KIa-mo'o-i-na-nea."
Kia-mo'o-i-na-nea said "Yes," and she looked up
[66 ]




Au-ke-le the Seeker


and saw her-grandson. She greeted him and asked
him what had brought him to her. "I came to see
you," he said, "and to ask you where are Iku and
the others."
"Iku fought with Ma-ku-o-ae," his grandmother. told him. When she said that, Au-ke-le knew that
Death and his father had met.


[67]




4
I
I
I




Pi-ko-i: The Boy Who Was Good at
Shooting Arrows.
"WHAT is the cause of all that shouting down
there?" said Pi-ko-i to his father, Ala-la the Raven.
"They are playing olohu," said Ala-la, his father.
"And how is that game played?" said Pi-ko-i. "It is
played in this way," said his father. "There are two
in the game; they roll a disk of stone, and the crowd
shouts for the one who rolls it farthest. That is the
reason of the noise down there." "I will go down
and look at the games they are playing," said Piko-i. "You cannot go," said his father, "until after
to-day."
Later on there was more shouting. "What are
they shouting for now?" said Pi-ko-i to Ala-la the
Raven. "They are playing a game called pahee
now," said Ala-la. "They slide a stick down a grassy
slope, and when the stick thrown by one slides farther than the stick thrown by another the people all
shout." "I will go and watch this game," said Piko-i. "You cannot go until after to-day," said his
father.
The next day there was shouting again at the
same place. "What is this fresh shouting for?" said
Pi-ko-i to Ala-la, his father. "They are playing a
game now called ko-ie-ie." "How is that game
played?" said Pi-ko-i. "It is played in this way,"
[69]




At the Gateways of the Day


said his father. "A board is smoothed and thrown
into the river at a place near the rapids. It has to
float steadily in one place without going down the
rapids. The one whose board floats the steadiest
without being carried over the rapids wins. That is
the game of ko-ie-ie." "May I go down to watch
that game?" said Pi-ko-i. "You may go down and
join in the game," said his father.
Then Ala-la smoothed a board so that it would
float steadily on the water, and he gave it to his son
Pi-ko-i. Pi-ko-i then went where the crowd was;
and this was the first time he had ever been with a
crowd.
He had a sharp face, and he had little bones, and
he had hair that was like a rat's hair. When the
crowd saw him they cried out, "A rat, a ratI What
is a rat doing amongst us?" Pi-ko-i did not mind
what they said; he went to where they were casting
their boards on the current, and he cast on it the
board that his father had smoothed for him.
It floated the steadiest of all the boards. It floated
in one place without being carried down the rapids.
The crowd shouted for Pi-ko-i. Then the other boys
got jealous of him; they took his board, and they
flung it over the rapids. Pi-ko-i jumped after his
board. He was carried over the rapids and down to
the sea. "A good riddance," said the boys to each
other. "What business has a rat coming amongst
us?"
[70]




Pi-ko-i


Pi-ko-i was carried out to sea. For two days and
two nights he floated on the currents of the ocean,
and then he was washed up on the beach of another
Island.
Now it happened that where he was washed up
was near where his older sisters, I-ol-e and 0-peapea, lived with their husbands. A man came down to
the beach and found Pi-ko-i, and this man was
Kaua, the good servant of I-ol-e and 0-pea-pea.
"Where have you come from?" said Kaua to Piko-i when he found him on the beach, all wearied
out, and weak from hunger and the buffeting of the
ocean. "From the sea," said Pi-ko-i. "Come with
me," said the good servant, and he brought the boy
to his sisters' house.
The servant spoke to the sisters and he said, "'I
found him lying on the sand, and all he says is that
he has come from the sea." "Where are you from?
Where were you born, and who are your parents?"
said the sisters to him. Pi-ko-i answered: "I am
from Wai-lua on the Island of Kau-ai; Ala-la is
my father, and Kou-kou is my mother."
When he told them this, the women of the house
knew that the boy was their brother. They sprang
upon him, and they cried over him, and they told
him that they were his sisters.
And then their husbands came home, and a great
feast was prepared for Pi-ko-i. A pig was killed,
yams were made ready, and pig and yams were put
[71]




At the Gateways of the Day


into the underground oven to cook. But while the
cooking was being done, Pi-ko-i left the house and
wandered off to where there was a crowd and where
games were being played.
The King and the Queen were at these games. It
was a game of shooting that was on; a man was
shooting arrows at rats, and the King and the
Queen were making wagers on his shooting.
It was a Prince who was shooting arrows at the
rats-Prince Mai-ne-le-and all thought that his
aim was most wonderful. The King was winning all
her property from the Queen, for he was laying
wagers all the time on Mai-ne-le's shooting.
Pi-ko-i stood and watched the game for a while.
After the Prince had shot several arrows he said:
"How simple all this is! Why, any one could shoot
as this man shoots." When the Queen heard the
stranger boy say this, she said, "Could you shoot as
well as the Prince?" "Yes, ma'am," said Pi-ko-i.
"Then I will wager my property on your shooting,"
said the Queen.
The King kept on staking his property on the
Prince's shooting, while the Queen now staked hers
on Pi-ko-i's. Whoever should strike ten rats with
one arrow would win, and whoever should strike less
than ten would lose the match. Prince Mai-ne-le
shot first. His arrow went through ten rats, and all
the people shouted, "Mai-ne-le has won, Mai-ne-le
has won! The stranger boy cannot do better than
[72]




Pi-ko-i
that!" But Pi-ko-i only said, "How left-handed that
man must be! I thought that he was going to shoot
the rats through their whiskers!"
Prince Mai-ne-le heard what Pi-ko-i said, and he
answered angrily: "You are a deceiving boy. From
the first day I began shooting rats until this day, I
have never seen a man who could shoot rats through
their whiskers." "You will see one now," said Piko-i.
Then bets were made as to whether one could
shoot through rats' whiskers. These were new bets,
and when they were all made, Pi-ko-i made ready
to shoot. But now the rats were all gone; not one
was in sight. Thereupon Pi-ko-i said a charm to
bring the rats near:
"I, Pi-ko-i,
The offspring of Ala-la the Raven,
The offspring of Kou-kou:
Where are you, my brothers?
Where are you, 0 Rats?
There they are,
There they arel
The rats are in the pili grass:
They sleep, the rats are asleep:
Let them awaken;
Let them return "
And when he said this charm the rats all came back.
Pi-ko-i then let his arrow fly. It struck ten rats, and
[73




At the Gateways of the Day


the point of it held a bat. The rats were all made
fast by their whiskers.
When Mai-ne-le saw this he said: "It is a draw.
The boy shot ten rats, and I shot ten rats." The
people all agreed with Mai-ne-le-it was a draw,
they said. But Pi-ko-i would not have it so. "The
bat must count as a rat," he said. "I have killed, not
ten, but eleven rats." The crowd would not agree.
Pi-ko-i kept saying, "It counts as a rat according
to the old words:
" 'The bat is in the stormless seasonHe is your younger brother, 0 Rat:
Squeak to him.'"
And when he said that, every one had to agree that
the bat counted as a rat and that Pi-ko-i had killed
eleven rats with his single arrow. And so he won the
match against Prince Mai-ne-le.
While the wagers were being handed over, Piko-i slipped away. He went back to his sisters'
house; he was there as the food was being taken out
of the oven. He sat down to the food; he would not
let any one speak to him while he ate. He ate nearly
the whole oven-full. And when he had finished that
meal he was a changed boy: he was no longer sharpfaced and small-boned; he still had hair like rat's
hair, but for all that he was now a fine-looking
youth.
Shortly after this the King and Queen wanted to
[74]




Pi-lko-i


have a canoe built in which they could sail far out
on the ocean. The King went with his canoe-builders
into the forest, so that they might mark for cuttingdown a large koa tree. They came to a great tree.
But before they could put the axe to it two birds
flew up to the very top of the tree and then cried out
in a loud voice, "Say, Ke-awe, you cannot make a
canoe out of this tree; it is hollow." And then they
cried out, "A worthless canoe, a hollow canoe, a
canoe that will never sail the ocean."
When the King heard this he turned from the
tree, and he and his canoe-builders sought out another. They found another fine-looking tree, but
before they put an axe to it, the same two birds flew
up to the very top of it and cried out, "A worthless
canoe, a hollow canoe, a canoe that will never sail
the ocean." And to the top of every tree that the
King and his canoe-builders thought was a goodtimbered tree, the birds flew and made their unlucky cry, "A worthless canoe, a hollow canoe, a
canoe that will never sail the ocean."
Day after day the King and his canoe-makers
went into the forest, and day after day the birds
flew to the top of every tree that they would cut
down. At last the King saw that he could get no
canoe-making tree out of the forest until he had
killed the birds that made the unlucky cry.
So he sent for Prince Mai-ne-le to have him kill
the birds while they were crying on the tree-top.
[75]




A4t the Gateways of the Day


And he promised him, or any one else who would
kill the birds, his daughter in marriage and a part of
the land of his kingdom.
Now when Kaua, the good servant, heard of the
King's offer he made up his mind that the boy whom
he had found on the sand should win the King's
daughter and a portion of the land of the Island.
So he went to where Pi-ko-i was, and he told him
all that he had heard. "And if you are able to shoot
birds as you are able to shoot rats," he said, "you
will become son-in-law to the King and one of the
great men of the Island. But Prince Mai-ne-le is
going to let fly his arrow at the birds, and perhaps you will not want to match yourself with him,"
said he.
When the servant said that, Pi-ko-i rose up from
where he was sitting, and he said: "I am going to
shoot at the birds that make the unlucky cry, and
you must do this for me." Thereupon he told Kaua
that he should make a large basket, and that he
should tell every one that this basket was for the
safe-keeping of his idol. Into this basket he, Pi-ko-i,
would go and remain hidden there. And Kaua was
to go with Prince Mai-ne-le's party, and he was to
bring the basket with him, being careful, though, to
let no one find out that there was a man in the basket. Kaua made the basket out of i-e vines, and Piko-i went and hid in it. Then Kaua took the great
basket, and went and joined Mai-ne-le's party.
[ 76 ]




Pi-ko-i


The canoes made swift passage, for the evening
breeze behind them sent them flying, and by the
dawn of the next morning they were able to make
out the waterfalls on the steep cliffs of the land
where the forest was that the King walked in. They
landed. Kaua was able to get men to carry the basket that had, as all supposed, his idol in it. They
entered the forest, and they came to where the King
and his canoe-makers were.
They were under a great koa tree. To mark it the
men raised their axes. As they did so the birds flew
to the top of it and cried out their unlucky cry:
"Say, Ke-awe, you cannot make a canoe out of this
tree. A worthless canoe, a hollow canoe, a canoe that
will never sail the ocean!"
As soon as the cry was heard Prince Mai-ne-le
shot at them. His arrow did not go anywhere near
the birds, so high was the tree-top, so far above were
they. Then the King's men built a platform that
was half the height of the tree. From the platform
Mai-ne-le shot at the birds again, and again his
arrow failed to reach them. Then Pi-ko-i from the
basket whispered to Kaua. "Ask Mai-ne-le and ask
the King why the birds still cry out and why they
have not been hit. Is it because Mai-ne-le is not
really shooting at them?" Kaua said all this to the
King. Prince Mai-ne-le, when he heard what was
said, replied, "Why do you not shoot at the birds
yourself?" And then he said: "There are the birds,
[77]




At the Gateways of the Day


and here is the weapon. Now see if you can hit
them." "Well," said Kaua, "I will ask my idol."
He opened the basket then, and Pi-ko-i appeared.
He had changed so much since he had eaten the
feast in his sisters' house that no one there knew him
for the stranger boy who had beaten Mai-ne-le in
the shooting-match before.
And what he said made -all of them amazed. Ile
asked the King to have a basin of water brought to
the tree. It was brought. Pi-ko-i then stood looking
into the water. He saw the reflection of the birds
that were on the tree-top far, far above. He held
his arms above his head; his arrow was aimed at the
birds whose reflection he saw in the water. He
brought the arrow into line with them; he let it fly.
It struck both of them; they fell; they came tumbling down. Into the basin of water they fell, and
the people, on seeing the great skill shown by Piko-i, raised a great shout.
Then the canoe-makers got to work, and after
many days' labor they hewed down the great tree.
The canoe was built for the King and the Queen,
and they went in it and sailed on the ocean. Pi-ko-i
was with them when they made the voyage. But
before that, they had given him their daughter in
marriage, and together with the girl they had given
him a portion of the land of Hawaii. Out of the portion that was given him Pi-ko-i gave land to Kaua,
and the good servant became a rich man. And as
[78]




Pi-ko-i


for Mai-ne-le, he was made so ashamed by his
second defeat by young Pi-ko-i that he went
straight back to his own land and never afterwards
did he shoot an arrow.


[ 79]




I




Paka: The Boy Who Was Reared in
the Land that the Gods Have
Since Hidden.
PAKA was reared in Pali-uli, the land that the gods
have since hidden from men. That land he did not
leave until he went forth to wed the fair woman
whom one of his foster-fathers had found for himthe Princess Mako-lea.
But first I have to tell you about Pali-uli and the
two men who found it in the old days and brought
the child Paka there.
These two men were the brothers of Paka's
mother; they were both named Ki-i, and one was
called Ki-i the Stayer and the other was called Ki-i
the Goer. One night Ki-i the Stayer had a dream:
in that dream a spirit told him: "You must go to
Pali-uli and live there, you and your brother; it is a
land in which you can live without labor and without discontent." He dreamed this dream for three
nights, and, each morning after, he told his dream
to Ki-i the Goer. But Ki-i the Goer paid no attention to the dream that was told him. And then the
dream came to Ki-i the Goer, and the same words
were said to him by the spirit in the dream: "You
must go to Pali-uli and live there, you and your
brother, Ki-i the Stayer; it is a land in which you
can live without labor and without discontent."
[81]




At the Gateways of the Day


Then Ki-i the Goer was all for going to the land
of Pali-uli. Soon the two brothers made preparations for going there. One night they went to bed
early; they woke up at the second crowing of the
cock; then, in the early dawn while it was still dark,
they started off to seek Pali-uli, the restful land.
Guided by a spirit, they found Pali-uli. (No one
will ever find it again; it has since been hidden from
men by the gods.) It was a level land; it was filled
with all things that men might desire: the mountain
apple there grew to be as large as the bread-fruit;
the sugar-cane grew until it doubled over, and then
it shot up again; the bananas fell scattering on the
ground, ripe always; the pigs grew until their tusks
were as long as a pig is with us; the chickens grew
until their spurs were as big as eggs; the dogs grew
until their backs could be made into seats and cushions; there were fish ponds there, and they were
stocked with all the fish of the ocean except whales
and sharks. Such was Pali-uli when Ki-i the Stayer
and Ki-i the Goer came into it.
They lived there in great plenty and in much content for a while. Then one day Ki-i the Goer said,
"How strange it is that we have all these things
growing, and we have no one to leave them to!"
Then Ki-i the Stayer said: "We will take a young
child and rear him up here, and let him have some
of the things that are growing in such plenty. Let
[82]




Paka of the Hidden Land


us go back to our sister's now, and whatever young
child she has, we will take him back with us."
So they went back to their sister's; they found
Paka, the child who was just born, and they took
him back with them. Paka had no form at all when
he was born; indeed, he was just like an egg. Ki-i
the Goer wrapped him in a feather cape as they
went travelling back to Pali-uli. After ten days they
unwrapped the feather cape, and they saw that the
child was becoming formed. When they looked at
him again they saw that he had become most beautiful, a child with a straight back and an open face.
Then he grew up, and his beauty was such that it
lighted Pali-uli day and night.
And so he grew to be a youth. One day when
they were looking on him, Ki-i the Goer said to Ki-i
the Stayer, "There is one thing wanting now."
"And what is that?" asked Ki-i the Stayer. "A
beautiful wife for Paka." Then Ki-i the Stayer said,
"You must go search for a wife for him."
Ki-i the Goer consented, and he started off to
search for a wife who would be beautiful enough to
wed with Paka. He found one girl who was very
much admired. But when he looked her over he saw
that her eyes bulged like the nuts of the ku-kui. He
passed her by. And then in the % land of Kau he
heard of another admired girl. But when he looked
her over he saw that her lips were deformed. Her,
too, he passed by, and he went on in his search. And
[83]




At the Gateways of the Day


then, in the beautiful land of Kona, he found Makolea, a Princess who was as faultless as the full moon.
Ki-i the Goer went before the Princess and spoke
to her of Paka. "Is he as handsome as so-and-so?"
said she to him. "So-and-so," said he, "is as the skin
of Paka's feet." "Oh, bring him to me," said the
Princess. "Bring me the youth you want to be my
husband, and do not be slow." Then back to Pali-uli
went Ki-i the Goer.
They knew that they would have to leave the
beautiful land with the youth whom they had
brought up there; Ki-i the Goer and Ki-i the Stayer
knew that, and they knew that they could never
come back to it. They wailed because of their great
love for that. land and for everything that was in it.
They kissed and they wept over everything in their
beautiful house. Then they committed Pali-uli to
the charge of the gods who had shown that land to
them. And never since that day has Pali-uli been
seen by men.
When they were ready for the journey to Kona,
Ki-i the Goer stood up; taking Paka by the hand,
he left the house. But Ki-i the Stayer did not move.
His brother turned to him and said, "How strange
of you to want to remain when the youth whom we
reared has to leave this place!" Upon hearing his
brother say this, Ki-i the Stayer stood up and left
the house. Then, with the youth whom they had
[84 ]




Paka of the Hidden Land


reared, Ki-i the Goer and Ki-i the Stayer left Paliuli, the easeful land.
Now the King of Kau-ai had long wanted to
steal Mako-lea. He sent his servants Ke-au-miki
and Ke-au-ka to carry her off and bring her to him.
On the very day that Paka was to reach Kona,
Mako-lea and her attendants went down to the
beach to join in the surf-riding. Standing on her
surf-board the Princess was carried with wonderful
speed across the reef and back to the beach. She
brought her surf-board out again. But this time
Ke-au-miki and Ke-au-ka overturned her surfboard and took her and carried her off to Kau-ai.
When Paka came to Kona and found that Makolea had been taken away, he took leave of Ki-i the
Stayer and Ki-i the Goer. He asked Mako-lea's
father for a small canoe, and a small canoe was
given him. In it he went over the sea until he came
to the Island of Kau-ai.
When he reached the Island he broke his canoe
into small pieces, and he left the pieces on the shore.
Then he went into the land. Now the King who had
taken Mako-lea was a great thrower of the spear,
a great boxer, and a great man for asking and answering riddles. Paka had heard all about him, and
he was prepared to meet him.
Down to the beach came the King with a great
spear in his hand. "Who shall have the first chance
with the spear?"'' he cried out when he saw Paka,
[85]




At the Gateways of the Day


"the stranger or the son of the soil?" "The son of the
soil,"`answered Paka.
When that answer was made the King threw his
spear in the full belief that it would go through the
stranger, for he had never missed his throw. As the
spear neared him Paka moved; he moved aside ever
so slightly. He made a quick motion of his elbow
outward, and he allowed the spear to enter between
his arm and his body. He closed his arm on the spear
as the wind whistled by, and the point of the spear
quivered where he held it. The spear was held for a
moment; then Paka let it fall down.
The King was sure he had struck the stranger,
and he uttered his triumph in a chant.
"How could he stand against my spear?
It never misses what it is flung at!
Not the blade of grass,
Not the ant, not the flea I
How then could it miss the stranger, a man?"
But when he had uttered all this he saw Paka let
the spear drop from under his arm. The King
looked on him with amazement, and he chanted this:
"How did my spear miss the mark?
Was it pushed from its course by the southern
storm?
Did a wind ward it off from him?"
[ 86 ]




Paka of the Hidden Land


He waited for the stranger to throw the spear back
at him, but Paka did not throw it. Then the King
turned and went to his house.
When Paka came before it he heard shouts
within. "What is going on?" Paka asked. "It is for
a game," said a by-stander. "Our King is engaged
in a boxing-match; he is winning, for no one can
beat him." Paka then went within, and he found
the place filled with people. The King, seeing him,
said, "Will the stranger join in a boxing-match?"
"I know something of that game," said Paka, "but
not much. I am willing to try a bout with the son
of the soil."
Thereupon they took up their positions. The
King struck, and his blow stunned Paka. Then
Paka pulled himself together, and he struck. His
blow knocked the King down; he lay on the ground
for a time long enough to bake an oven of food.
Then he rose up. He said, "That was a good stroke;
the stranger makes a real opponent."
Because Paka had not been defeated in the boxing-bout, he was given a house and food and clothes.
Soon afterwards the King sent a crier through the
country telling the people that they must all come
to the King's house on the fourth day after to hear
the riddles that the King proposed. Now this crier
had never been given any food except what dropped
from the King's eating place; he had never been
given any clothes, either, and he looked fearful in
[87]




At the Gateways of the Day


his naked, unwashed, and wasted form. No one
would go near the man, or speak to him, or give him
anything. Such was the King's crier. He had a loud
voice, however, and the people all heard what he
cried out.
He came along crying: "Every one is commanded
to be in the King's presence on the fourth day from
this to hear the riddles that the King will propose.
No man, woman, or child may stay at home except
those who are not able to walk."
As the crier came along, Paka looked out and saw
him, and he said to those who were with him, "Call
that man in and give him something to eat." Those
who were with him said, "No, we cannot do that; he
is a disgusting-looking man; no one can bear to be
near where he is." But Paka still said, "Call him to
us." The crier was called over; he came, but he was
ashamed to stand before the people who had called
him.
Paka had the man wash himself. He gave him
new clothes, and he bade him sit down and eat. He
ate until he was satisfied. Then said the King's
crier: "I have travelled all around the Island, and
no one has ever given me food before. Now at last I
have found out that pork and yams and bananas are
pleasant to the taste. How can I pay you for this?"
And then the King's crier said: "I will pay you
by telling you the answers to the riddles that the
King will propose. He will ask you to join in the
[ 88 ]




Paka of the Hidden Land


game, and if you join and are not able to answer
the riddles, he will have you slain. But if you are
able to answer them, he will have to give you whatever possession of his you ask for. This is the first
riddle that he will ask:
"'Put it all around from top to bottom,
Leave, and leave a place with nothing around.'
The answer is a house, for the thatch goes around
from top to bottom, with a place not thatched for
the doorway. And this is the second riddle that he
will ask:
"'The men that stand up,
The men that lie down,
The men that are folded.'
The answer to that, too, is a house, for the timbers
stand up, the beams lie down, the thatch is folded.
If you have an answer for these two riddles, you
may join in the game, and the King cannot have
you slain."
The fourth day after this Paka went with the
rest of the people to the King's house. The King
saw him, and he called out, "Let the stranger be
seated here." Paka went and sat near him. And
then after a while the King said, "'Will the stranger
join in the game?"."I will," Paka said, "but you must tell me the
conditions of the game." "These are the conditions,"
[89]




At the Gateways of the Day


said the King. "I have two riddles to give out: if
you enter the game and cannot answer them correctly, you will be slain; if you can answer them correctly, you are free to leave my land and to take
with you any possession of mine that you choose."
"I will enter the game," said Paka.
Then said the King: "This is the first riddle:
"'Put it all around from top to bottom,
Leave, and leave a place with nothing around.'"
Paka waited. He waited, watching an oven that
was being heated. If he did not give the correct answer, he would be flung into that oven. When the
oven was all heated, he said:
"It is a house. A house is thatched all around,
with a place for the doorway left open."
"Then answer my second riddle," said the King,
and he gave it out:
"The men that stand up,
The men that lie down,
The men that are folded."
"The answer to that, too," said Paka, "is a house.
For the timbers of a house stand up, the beams lie
down, the thatch is folded."
"That is the answer, but who has told you?" cried
the King.
He was not able to have Paka killed, and he had
to give him whatever Paka chose to ask for. And
[ 90 ]




Paka of the Hidden Land


Paka asked for the Princess Mako-lea who had been
stolen away from him. He asked for her, and he was
brought into another house. And there he beheld the
Princess. And when he looked on her he knew that
when his foster-father had said that she was faultless as the full moon he had spoken the truth. He
took her back to Kona, to the house of her father
and her mother, and in Kona they were wed, Paka
and Mako-kea. And his two foster-fathers, Ki-i the
Goer and Ki-i the Stayer, married Mako-lea's two
attendants; and thereafter the two elders lived so
well that they almost came to forget Pali-uli, the
easeful land.


[91]




4
I
I
I




The Story of Ha-le-ma-no and the
Princess Kama.
IN Puna lived the Princess Kama, and she was so
beautiful that two Kings strove to win her-the
King of Puna and the King of Hilo. They sent
presents to her mother and to her father and to herself. But Kama never saw either of those Kings.
She was sent to live in a house that no one was permitted to enter except herself and her brother. "In
a while Kama will come to the height of her beauty,"
her parents said, "and then we will give her to be
Queen to one of these Kings. But until that time
comes no one must speak to her." And so, in a house
that was forbidden to every one else, Kama lived
with only her young brother for her companion.
Far away, on the Island of Oahu, there lived a
youth whose name was Ha-le-ma-no. Every night
he had a dream in which he met a beautiful maiden
who talked to him and whose name in his dream he
knew. But when he wakened up he could not remember what name she had told him to call her by,
nor what words they had said to each other. He remembered only her beautiful form and face, the dress
and the wreaths she wore, and the scent that was in
her dress. The youth became so that he could think
of nothing else except this maiden, and he wasted
away because of this thought that put every other
[ 93 ]




At the Gateways of the Day


thought out of his mind. Then it came about that
he would eat no food, and at last his fasting and his
wasting thought brought him near his death.
But Ha-le-ma-no had a sister who had magical
powers. Her name was Lae-ni-hi. She was travelling with her other sisters when she saw Ha-lema-no's image in the sky, and she knew by that sign
that her brother was near his death. Her sisters wept
for Ha-le-ma-no when they saw that sign in the sky,
but Lae-ni-hii uttered a magic spell, and through
that spell Ha-le-ma-no was brought back to life.
Then she went and she visited her brother, and
when she was with him she asked what it was that
had brought him so near his death. "It is because of
a maiden whom I dream of continually," he told her,
"that I was near my death, and that I may come
near my death again."
His sister asked him what the maiden was like,
and he told her. "She is tall and very beautiful, and
she seems to be a Princess. She has a wreath of hala
on her head and a lei of lehua-blossoms around her
neck. Her dress is of scented tapa, and it is dyed
red." "It is in Puna," said his sister, "that the
women wear the lehua lei, and have scented tapa for
their dresses."
Then she asked, "How do your meetings come
about?" "When I fall asleep," said Ha-le-ma-no,
"the maiden comes to me. Then she tells me her
[94 ]




HIa-le-ma-no and the Princess


name. But when I waken up I do not know the
name I called her by."
He slept, and his wise sister watched over him.
In his sleep he again met the beautiful maiden. She
heard him speak. the dream-woman's name. It was
Kama. Soon afterwards Ha-le-ma-no wakened
from his sleep.
"She is Kama, and of her I have heard much,"
said his sister. "She is very beautiful. But no one is
permitted to come into the house where she lives.
And in a while, when she has reached the height of
her beauty, she will be given in marriage to the
King of Puna or the King of Hilo." "Unless I can
take her out of that forbidden house and away from
these two Kings," said Ha-le-ma-no, "I shall surely
die."
Then his sister promised him that she would
strive to find some way of bringing him and Kama
together. He ate his food because she made that
promise, and he became well again. Then, that he
might be able to follow her travels, she told him of
the signs she would show. "If it rains here," she
said, "you will know that I have got as far as the
Island of Mo-lo-kai. If the lightning flashes, you
will know that I have reached the Island of Maui.
If it thunders, I am at Kohala. And if you see red
water flowing, I have reached Puna, where your
Princess lives."
Ha-le-ma-no's sister started off. Soon it rained;
[ 95 ]




At the Gateways of the Day


soon the lightning flashed; soon thunder was heard;
soon red water flowed. Lae-ni-hi had come to Puna.
When she came there she began to devise ways
by which she could come to the Princess in her forbidden house. She caused the wind to blow. It
aroused the sea from its repose, and the surf began
to roll in on the beach of Kai-mu. That was a place'
where the people used to go for surf-riding. When
they saw the surf coming in in great rollers they
began to shout. They got their surf-boards and prepared to ride in on the rolling surf.
When Kama's brother heard the shouting he
came down on the beach. He saw the people riding
the surf, and he went back to ask his sister's permission to ride the surf like the others. She came down
to the beach with him. And when she saw the surf
coming in in such fine rollers she too became excited,
and she longed to go riding it.
She allowed the first roller to come in until it
reached the shore; she allowed the second roller to
come in; then the third. And when that roller
reached the shore she plunged in and swam out with
her board to the place where the rollers began to
curve up. When she reached that place she took the
first roller that came along, and, standing on her
surf-board, she rode in on it. The people watching
shouted in admiration for her, so beautiful was her
figure as she stood upon the board that came racing
in with the rolling surf.
[ 96]




Ha-le-ma-no and the Princess


She rode the surf three times, and she was becoming more and more delighted with the sport, when
the wind ceased to blow and the surf went down.
Kama was left in shallow water. She looked down,
and she saw a bright fish in the water. And her
brother, who was looking towards her, saw the fish
at the same time. He called out to her, "0 my sister,
take up and bring to me the bright fish that is in the
shallow water."
Now the fish was Lae-ni-hi, who had transformed
herself. Kama put her hands under her and took
her up. She put the fish into a calabash of water and
gave her to her brother for a plaything. He carried
the fish with him, and in that way Lae-ni-hi came
into the house that was forbidden to all except the
Princess and her brother.
In the middle of the night she changed back into
a woman, and she stood above where the Princess
lay. Kama wakened up and saw the strange woman
near her. "Where are you from?" the Princess
asked. "I am from near here." "There is no woman
who is like you anywhere near. Besides, no one belonging to this place would come into this house, for
all know that it is forbidden." "I have come from
beyond the sea." "Yes, now you are telling me the
truth."
Then Lae-ni-hi asked the Princess if she had ever
met a youth in her dream. The Princess would not
answer when she asked this. "If you would have me
[97]




At the Gateways of the Day


bring one to you, give me a wreath that you have
worn, and a dress," said Ha-le-ma-no's sister. Kama
gave her a wreath that was withered and one of her
scented dresses.
Lae-ni-hi went back to her brother. She showed
him the wreath and the dress that the Princess had
worn. Upon seeing these things Ha-le-ma-no was
sure that his sister had been with the dream-maiden,
and he rose up to go at once to where she was.
But his sister would not let him go without her.
And before she would go back to Puna she had toys
and playthings made-toys and playthings that
would take the fancy of Kama's young brothdr. She
had wooden birds made that would float on the
waves; she had a toy canoe made and painted red;
in it there were men in red to paddle it; she had
other figures made that could stand upright; then
she fixed up a colored and high-flying kite.
With the toys and playthings in their canoe, Hale-ma-no and Lae-ni-hi started off for Puna. And
when they drew near the shore Ha-le-ma-no let the
kite rise up. As it went up in the air the people on
the beach saw it, and they shouted. The Princess's
brother heard the shouts, and he came out to see
what was happening.
When he saw the kite he ran down to the beach.
He saw a canoe with two persons in it, and one of
them held the string of the kite. He called out to
them, "Oh, let me have the thing that flies!" Lae[98]




Ha-le-ma-no and the Princess


ni-hi then said to her brother, "Let the boy have it,"
and he put the string of the kite into the boy's hand.
Then the birds were put into the water, and they
floated on the waves. Then the toy canoe with its
men in red was let down, and it floated on the water.
The boy cried out, "Oh, let me have these things,"
and Lae-ni-hi gave them to him.
And then she put along the side of the canoe the
standing figures that she had brought. The boy saw
them, and them he wanted too. Then Lae-ni-hi said
to him, "Are you a favorite with your sister?" "I
am," the boy said; "she will do anything I ask her to
do." "Call her so that she comes near us, and I will
give you these figures." The boy then called her.
"Unless you come here, sister," he said, "I cannot
get these playthings."
Kama came near. Then Ha-le-ma-no saw that she
had the very height of the maiden whom he had seen
in his dreams. "Are you a favorite with your sister,
and would she mind if you asked her to turn her
back to us?" Lae-ni-hi said. The boy asked his sister
to turn her back, and then Ha-le-ma-no saw how
straight her back was. After this Lae-ni-hi said,
"Are you a favorite with your sister, and would she
mind if you asked her to show her face to us?" After
that Kama stood facing the canoe, and Ha-le-ma-no
saw that this was indeed the maiden of his dream.
Then they met, Ha-le-ma-no and Kama. The
Princess knew him for the youth she had seen in her
[99]                      C




At the Gateways of the Day


dreams. She let him take her by the hands and bring
her into the canoe. When they were in the canoe
Lae-ni-hi paddled it off. The people of Puna and
the people of Hilo came in chase of them. But by
the power that Lae-ni-hi had, the canoe was made
to go so swiftly that those who followed were left
far behind.
After this the two Kings said to each other: "Yes,
we have sent much of what we owned to her and to
her parents with the idea that one or the other of
us would get her for his wife. Now she has been carried off from us. Let us make war upon those who
have taken her, and punish them for having carried
her off."
And so the two Kings made war upon Ha-lema-no's people. Ha-le-ma-no and Kama had to flee
away.-And after enduring much suffering and much
poverty they came to the Island of Maui. There
they lived; but instead of living in state and having
plenty, they had to dig the ground and live as a
farmer and a farmer's wife.
Near where they lived there was a beach, and people used to go down to it for surf-riding. One day
IiIma went down to this beach. She took a board
and went surf-riding. And when she was racing in
on the surf she remembered how she had once lived
as a Princess, and she remembered how Ha-lema-no had come and had taken her away, and how
[100]




Ha-le-ma-no and the Princess


she had nothing now but a grass hut and the roots
that she and her husband pulled out of the ground.
And then she was angry with Ha-le-ma-no, and
she longed to be back again in Puna.
When she finished surf-riding and came in on to
the shore she saw that there were red canoes therethe canoes of a King. And then she saw Hua-a, the
King of Puna. He came to her, and he took her by
the hands. She went with him, leaving her husband,
who was working in his fields. But in a while she was
sorry for what she had done, and she left Hua-a.
And after that Kama went wandering through the
Islands.
Now when Ha-le-ma-no knew that his wife had
left him, he grew so ill that again he was near his
death. But again his sister saved him. Then, when
he was well, Ha-le-ma-no told his sister that he
would learn to be a fisherman, for he thought that
if he were something else than a farmer Kama
would come back to him.
His sister told him to learn to be a singer and a
chanter of verses; she told him that, if he had that
art, he would be most likely to win his wife back to
him. Ha-le-ma-no made up his mind to learn the art
of singing and of chanting verses.
When he was on his way to learn this art he
passed by a grove at Ke-a-kui. He went within the
grove, and he saw the mai-le vine growing on the
[101]




At the Gateways of the Day


ohia trees. Then he began to strip the vine from the
trees and make wreaths of it. He was sitting down
making the wreaths when he saw the top of the
mountain Ha-le-a-ka-la, like a pointed cloud in the
evening, with other clouds drifting about it. And
when he looked upon that mountain he thought of
the places where he and his wife had travelled. And
as he was thinking of her, his wife, who had been
wandering about that Island, came near where he
was. She saw him and she knew him; she came and
she stood behind him. And then Ha-le-ma-no, looking upon the mountain, was moved to chant these
verses:
"I was once thought a good deal of, 0 my lovel
My companion of the shady trees.
For we two once lived on the food from the longspeared grass of the wilderness.
Alas, 0 my love! 
My love from the land of the Kau-mu-ku wind,
As it comes gliding over the ocean,
As it covers the waves of Papa-wai,
For it was the canoe that brought us here.
Alas, 0 my love 
My love of the home where we were friendless,
Our only friend being our love for one another.
It is hooked, and it bites to the very inside of the
bones."
[102]




Ha-le-ma-no and the Princess


Kama was going to put out her hand to touch him,
but, hearing him chant this, she thought that he was
in such sorrow that he would never forgive her. She
wept and she went away, leaving the place without
speaking to him.
After that Ha-le-ma-no went on his way; he
learned the art of singing and of chanting verses.
Afterwards, when he was very famous, it happened
that he was invited to a place where there were
games and singing.
He came to that place; covered over with a mantle, he sat by himself, and he watched those who
came in. Many people came in, and amongst them
a woman who wanted to be a wife to Ha-le-ma-noa woman of great riches. But as Ha-le-ma-no
looked towards this woman, he saw sitting there, in
all her beauty and her grace, his own wife Kama.
They asked him to chant to them. Then he remembered how he and she had lived together and had
wandered together in different places; and, remembering this, he chanted:
"We once lived in Hilo, in our own home,
For we had suffered in the home that was not ours,
For I had but one friend, myself.
The streams of Hilo are innumerable,
The high cliff was the home where we lived.
Alas, my love of the lehua blossoms of Mokupa-ne! I
[103 ]




At the Gateways of the Day


The lehua blossoms that were braided with the
hala blossoms,
For our love for one another was all that we had.
The rain fell only at Le-le-wi,
As it came creeping over the hala trees at Po-maikai,
At the place where I was punished through love.
Alas, 0 my love!
My love from the leaping cliffs of Pi-i-kea;
From the waters of Wai-lu-ku where the people
are carried under,
Which we had to go through to get to the many
cliffs of Hilo,
Those solemn cliffs that are bare of people,
Peopled by you and me alone, my love,
You, my own love I"
And when she heard these verses Kama knew who
the man was who chanted them. She bowed her
head, and she chanted:
"Alas, thou art my bosom companion, my love!
My companion of the cold watery home of Hilo.
I am from Hilo,
From the rain that pelts the leaves of the breadfruit of Pi-i-honua;
For we live at the bread-fruit trees of Malama.
Love is shown by'the tears,
Love is the friend of my companion,
My companion of the thick forests of Pana-ewa,
[104]




Ha-le-ma-no and the Princess


Where you and I have trod,
Our only fellow-traveller our love.
Alas, 0 my companion, my love!
My love of the cold, watery home of Hilo,
The friendless home where you and I lived."
And when she had chanted this, Kama looked
towards Ha-le-ma-no, and she saw that forgiveness
was in his eyes. They stood up then, and they joined
each other. Then they went away together.
"You will surely see Hai-li,
Hai-li where the blossoming lehua trees
Are haunted by the birds,
The o-o of the forest,
Whose sweet notes can be heard at eventide."
So they sang to each other as they went away
together.


[ 105 ]




1Z/




The Arrow and the Swing.


HI-Ku lived on a peak of the mountain, and Kawe-lu lived in the lowlands. Ka-we-lu was a princess,
but at the time when she was in the lowlands she
had no state nor greatness; she was alone except for
some women who attended her. Hi-ku was a boy;
he had a wonderful arrow that was named Pua-ne.
One day Hi-ku took his arrow and he went down
towards the lowlands. He met some boys who were
casting their arrows, and he offered to cast his
against theirs. He cast his arrow; it went over the
heads of a bald-headed man and a sightless man; it
went over the heads of a lame man and a largeheaded man; it went across the fields of many men,
and it fell at last before the door of the girl Kawe-lu.
Her women attendants brought the arrow to her.
Ka-we-lu took it and hid it. Then Hi-ku came
along. "Have any of you seen my arrow?" he said
to the women attendants. "We have not seen it,"
they said. "The arrow fell here," said Hi-ku, "for I
watched it fall." "Would you know your arrow
from another arrow?" asked the Princess from her
house. "Know it! Why, my arrow would answer if
I called it," answered Hi-ku. "Call it, then," said
the Princess. "Pua-ne, Pua-ne," Hi-ku called.
"Here," said Pua-ne the.arrow. "I knew you had
[ 107 ]




At the Gateways of the Day


hidden my arrow," said Hi-ku. "Come and find it,"
said the Princess.
He went into her house to search for the arrow,
and the Princess closed the door behind him. He
found the arrow. He held the arrow in his hand, and
he did not go, for when he looked around he saw so
many beautiful things that he forgot what he had
come for.
He saw beautiful wreaths of flowers and beautiful capes of feathers; he saw mats of many beautiful colors, and he saw shells and beautiful pieces of
coral. And he saw one thing that was more beautiful
than all these. He saw Ka-we-lu the Princess. In the
middle of her dwelling she stood, and her beauty
was so bright that it seemed as if many ku-kui were
blazing up with all their light. Hi-ku forgot his
home on the mountain peak. He looked on the
Princess, and he loved her. She had loved him when
she saw him coming towards her house; but she
loved him more when she saw him standing within
it, his magic arrow in his hand.
He stayed in her house for five days. Every day
Ka-we-lu would go into one of the houses outside
and eat with her attendants. But neither on the first
day nor the second day, neither on the third day
nor the fourth day, nor yet on the fifth day, did she
offer food to Hi-ku, nor did she tell him where he
might go to get it.
He was hungry on the second day, and he became
[ 108 ]




The Arrow and the Swing


hungrier and hungrier and hungrier. He was angry
on the third day, and he became angrier and angrier.
And why did the Princess not offer him any food?
I do not know. Some say that it was because her
attendants made little of him, saying that the food
they had was all for people of high rank, and that it
might not be given to Hi-ku, whose rank, they said,
was a low one. Perhaps her attendants prevented
her giving food to him, saying such things about
him.
On the fifth day, when Ka-we-lu was eating with
her attendants in a house outside, Hi-ku took up his
arrow and went angrily out of the house. He went
towards the mountain. Then Ka-we-lu, coming out
of the house where her attendants were, saw him
going. She ran up the side of the mountain after
him. But he went angrily on, and he never looked
backward towards the Princess or towards the lowlands that she lived in.
She went swiftly after him, calling to him as the
plover calls, flying here and there. She called to him,
for she deeply loved him, and she looked upon him
as her husband. But he, knowing that she was gaining on him, made an incantation to hold her back.
He called upon the mai-le vines and the i-e vines;
he called upon the ohia trees and the other branching trees to close up the path against her. But still
Ka-we-lu went on, struggling against the tangle
that grew across her path. Her garments were torn,
[ 109 ]




At the Gateways of the Day


and her body became covered with tears and
scratches. Still she went on. But now Hi-ku was
going farther and farther from her. Then she sang
to him aloud, so that he could not but hear:
"My flowers are fallen from me,
And Hi-ku goes on and on:
The flowers that we twined for my wreath.
If Hi-ku would fling back to me
A flower, since all mine are gone!"
He did not throw back a flower, nor did he call out
a word to her as she followed him up the mountain
ways. The vines and the branches held her, and she
was not able to get through them. Then she raised
her voice, and she sang to him again:
"Do you hear, my companion, my friend 
Ka-we-lu will live there below:
My flowers are lost to me now:
Down, down, far down, I will go."
Hi-ku heard what she sang. But he did not look
back or make any answer. He kept on his way up
the mountain-side. Ka-we-lu was left behind, entangled in the vines and the branches. Afterwards
he was lost to her sight, and her voice could not
reach him.
He went up to the peak of the mountain, and he
entered his parents' house. And still he was angry.
[ 110 ]




The Arrow and the Swing


But after a night his anger went from him. And
then he thought of the young Princess of Kona,
with her deep eyes and her youth that was like the
gush of a spring. More and more her image came
before him, and he looked upon it with love.
Now one day, when he was again making his way
up the mountain-side, a song about himself and
Ka-we-lu came into his mind. It was a song that
was for Lo-lu-pe, the god who brings together
friends who have been lost to each other.
"Hi-ku is climbing the mountain-ridge,
Climbing the mountain-ridge.
The branch hangs straggling down;
Its blossoms, flung off by Lo-lu-pe, lie on the
ground.
Give me, too, a flower, 0 Lo-lu-pe,
That I may restore my wreath!"
And singing this song he went up to his parents'
house.
Strangers were in the house. "Who are they, and
what have they come for?" Hi-ku asked. "Kawe-lu, the young Princess of Kona, is dead," his
parents told him, "and these people have come for
timbers to build a house around her dead body."
When Hi-ku heard this, he wept for his great
loss. And then he left his parents and went seeking
the god Lo-lu-pe, for whom he had made a song on
his way up the mountain.
[111 ]




At the Gateways of the Day


Now Lo-lu-pe was in the form of a kite, because
he went through the air searching for things that
people needed and prayed to him to find for them.
And outside a wizard's house Hi-ku saw the image
of Lo-lu-pe, a kite that was like a fish, and with tail
and wings. Hi-ku went and said his prayer to Lolu-pe, and then he let the kite go in the winds.
That night Lo-lu-pe came to him in his dream,
and showed him where Ka-we-lu was; she had gone
down into the world that Mi-lu rules over-the
world of the dead that is below the ocean. And Lolu-pe, in his dream, told him how he might come to
her, and how he might bring Ka-we-lu's spirit back
to the world of the living.
He was to take the morning-glory vines, and he
was to make out of them the longest ropes that had
ever been made. And to each of the long ropes he
was to fix the cross-piece of a swing. Then he was
to let two swings go down into the ocean's depths,
and he was to lower himself by one of them. And
what he was to do after that was twice told to him by
Lo-lu-pe.
Hi-ku went where the morning-glory vines grew;
he got the longest of the vines and, with the friends
who went with him, made the longest of ropes.
Then, with his friends, he went out over the ocean;
he lowered the two longest ropes that were ever
made, each with the cross-piece of a swing fixed to
it. Down by one of the ropes Hi-ku went. And so he
[112]




The Arrow and the Swing


came to the place of the spirits, to the place at the
bottom of the sea that Mi-lu rules over.
And when he came down to that place he began to
swing himself on one of the swings. The spirits all
saw him, and they all wanted to swing. But Hi-ku
kept the swing to himself; he swung himself, and as
he swung, he sang:
"I have a swing, a swing,
And the rest of you children have none:
Whom will I let on my swing?
Not one of this crowd, not one."
The spirit of Ka-we-lu was standing there beside
Mi-lu, the King. Hi-ku saw her amongst the crowd
of spirits. But Ka-we-lu did not know Hi-ku.
Mi-lu came to where Hi-ku was swinging. He
wanted to go on the swing. Hi-ku gave him the seat.
Then the spirits began to swing him, and Mi-lu was
so delighted with the swinging that he had all the
spirits pull on the ropes to swing him-the ropes
that were on the cross-piece and that were for
pulling.
Then Hi-ku went to Ka-we-lu. "Here is our
swing," he said, and he brought her where the
second vine-rope was hanging. He put her on the
seat, and he began to swing her. And as he swung
her he chanted as they chant in the upper world,
the world of the living, when one is being swung:
[113]




At the Gateways of the Day


"Wounded is Wai-mea by the piercing wind;
The bud of the purple ohai is drooping;
Jealous and grieved is the flower of the ko-aie;
Pained is the wood of Wai-ka;
0 Love! Wai-ka loves me as a lover;
Like unto a lover is the flower of Koo-lau;
It is the flower in the woods of Ma-he-le.
The wood is a place for journeying,
The wild pili grass has its place in the forests,
Life is but a simple round at Ka-hua.
0 Love I Love it was which came to me;
Whither has it vanished?
0 Love! Farewell."
He chanted this, thinking that Ka-we-lu would remember her days in the upper world when she heard
what was chanted at the swinging-games. But Kawe-lu did not remember.
Then Hi-ku went on the swing. "Come and swing
with me," he said, when he got on the seat. "Sit
upon my knees," he said, "and I will cover myself
with my mantle."
Ka-we-lu jumped up, and she sat upon Hi-ku's
knees. They began to swing backward and forward,
backward and forward, while Mi-lu, the King of the
Dead, was being swung by the spirits. Then Hi-ku
pulled on the morning-glory vine. This was a signal; his friends did as he had told them to do; they
[114]




The Arrow and the Swing


began to pull up the swing. Up, up, came Hi-ku,
and up came Ka-we-lu, held in Hi-ku's arms.
But Ka-we-lu shrank and shrank as she came up
near the sunlight; she shrank until she was smaller
than a girl, smaller than a child; until she was
smaller than a bird, even. Hi-ku and she came to the
surface of the ocean. Then he, holding her, went
back in his canoe and came to where, the timbers
built around it, her body was laid. He brought the
spirit to the body, the spirit that had shrunken, and
he held the spirit to the soles of the body's feet. The
spirit went in at the soles of the feet; it passed up;
it came to the breast; it came to the throat. Having
reached the throat, the spirit stayed in the body.
Then the body was taken up by Hi-ku; it was
warmed, and afterwards Ka-we-lu was as she had
been before. Then these two, Ka-we-lu and Hi-ku,
lived long together in a place between the mountain
and the lowlands, and they wove many wreaths for
each other, and they sang many songs to each other,
and they left offerings for Lo-lu-pe often-for
Lo-lu-pe, who brings to the people knowledge of
where their lost things are.


[115]




I




The Daughter of the King of
Ku-ai-he-lani.
THE Country that Supports the Heavens, Ku-aihe-lani, was where Maki-i lived and ruled as King.
He came to one of our Islands, and there he took a
wife. After a while he had to go back to Ku-ai-helani, and before he went he said this to the woman
he had married: "I know that a daughter will be
born to us. I would have you name the girl Lau-kiamanu. If, when you have brought her up, she has a
desire to come to live with me, let her make the
journey to Ku-ai-he-lani. But she must come in a
red canoe with red sails and red cords, with red bailing-cups, and with men in red to have charge of it.
And she must be accompanied by a large canoe and
a small canoe, by big men and by little men. And
give her these; they will be tokens by which I shall
know her for my daughter-this necklace of whales'
teeth, this bracelet, and this bright feather cloak."
Maki-i then gave the tokens to his wife, and he departed for the land of Ku-ai-he-lani.
A child was born to the wife whom he had left
behind, and she named the child Lau-kia-manu.
Meanwhile Maki-i in his own land had planted a
garden and had filled it with lovely flowers, and
another garden and had filled it with pleasant fruits,
and had made a bathing pool; he made the gardens
[117]




At the Gateways of the Day


and the pool forbidden places to every one except
the daughter who might come to him in Ku-ai-helani. And he had instructed the guards about the
tokens by which they would know Lau-kia-manu,
his daughter.
The girl grew up under her mother's care. As she
grew older she began to ask about her father-who
was he and where had he gone to? And once when
she asked about him, her mother said to her: "Go to
the cliff yonder; that is your father." The child went
to the cliff and asked: "Are you my father?" The
cliff denied it and said, "I am not your father." The
child came back and craved of her mother, again, to
tell her who her father was. "Go to the bamboo bush
yonder," said her mother; "that is your father." The
child went to the bamboo bush and said, "Are you
my father?" "I am not," said the bamboo bush.
"Maki-i is your father." "And where is he?" said
the child. "He has gone back to Ku-ai-he-lani."
She went back and said to her mother, "Maki-i is
my father, and he is in the land of Ku-ai-he-lani,
and you have hidden this from me." Her mother
said: "I have hidden it because if you went to visit
him terrible things would befall you. For he told
me that you should go to him in a red canoe with red
sails and red cords, with red bailing-cups, and with
men in red to have charge of it. And he said that
you should be accompanied by a large canoe and a
small canoe, by big men and little men. He gave me
[118]




The Daughter of the King


tokens for you to bring also, but there is no use in
giving you these, for you cannot go except in the
canoes he spoke of, and there is no way by which you
can come by possessions that denote such royal
state."
So her mother said, but Lau-kia-manu still had
thoughts of going to Ku-ai-he-lani, where her father
was King. She grew to be a girl, and then one day
she said to her mother, "I have no way by which I
can come into possession of canoes that would denote my royal state, but for all that I will make a
journey to Ku-ai-he-lani; I will not remain here."
Her mother said, "Go if you will, but terrible things
will befall you." And then her mother said: "Go on
and on until you come to where two old women are
roasting bananas by the wayside. They are your
grandmother and your grand-aunt. Reach down
and take away the bananas they are roasting. Let
them search for them until they ask who has taken
them. Tell them then who you are. When they ask
'What brings you this way?' say, 'I have come because I must have a roadway.' When you say this
to them, your grandmother and your grand-aunt
will give you a roadway to Ku-ai-he-lani."
Lau-kia-manu left her mother and went upon her
way. She came where the two old women were by
the wayside, and she did as her mother had told her.
"Whose offspring are you?" asked the old women.
"Your own," said Lau-kia-manu, and she told them
[ 119]




At the Gateways of the Day


the name of her mother. "What brings you, lady, to
us here?" asked the old women. And the girl answered, "I have come to you because I want a roadway."
Thereupon one of the old women said: "Here is a
roadway; it is this bamboo stalk. Climb to the top
of it, and when it leans over it will reach into Ku-aihe-lani." Lau-kia-manu went to the top of the bamboo stalk and sat there. It began to shoot up. When
it reached a great height it leaned over; the end of
it reached Ku-ai-he-lani, the Country that Supports
the Heavens.
Lau-kia-manu then went along until she came to
a garden that was filled with lovely flowers. She
went into it. There grew the ilima and the me-le
ku-le and the mai-le vine. She gathered the vines
and the flowers, and she twined them into wreaths
for herself. And she went from that garden into another garden. There all kinds of pleasant fruits
were growing. She plucked and she ate of them. She
saw beyond that garden the clear, cool surface of a
pool. She went there; she undressed herself, and she
bathed in that pool. And when she was in the water
there, a turtle came and rubbed her back.
She dressed, and she sat on the edge of the pool.
And then the guards who had been placed over the
flower garden and the fruit garden and the bathing
pool came to where she was. "You are indeed a
[ 120 ]




The Daughter of the King


strange girl," they said to her, "for you have
plucked the flowers and the fruit in the gardens
that are forbidden to all except the King's daughter, and you have bathed in the pool that is for her
alone. You will certainly die for doing these things."
The guards went to Maki-i: they told him about
the strange girl and what she had done. The King
ordered that they should tie her hands and stand
guard over her all night, and that when the dawn
came they should take her to the sea-shore and slay
her there.
The guards took Lau-kia-manu; they tied her
hands, they flung her into a pig-pen, and they remained on watch over her all night. At midnight an
owl came and perched over where the girl lay. Then
the owl called out to her:
"Say, Lau-kia-manu,
Daughter of Maki-i!
Do you know what will befall you?
Die you will, die you must!"
To that the girl made answer:
"Wicked owl, wicked owl!
You are bad indeed,
Thus to reveal me:
Lau-kia-manu, Lau-kia-manu,
Daughter of Maki-i."
[121]




At the Gateways of the Day


The call of the owl and the answer of the girl came
twice before the guards heard them. Then they
stood up and they listened. They heard the call
again, and they heard the answer of the girl within
the pig-pen. Then one of the guards said, "This
must be Lau-kia-manu, the King's own daughter;
we must tell him about it all." But the other guard
said: "No. Lau-kia-manu, the King's daughter, was
to come in a red canoe, having red sails, red cords,
and red bailing-cups, with men in red in charge, and
with a large canoe, a small canoe, big men, and little
men accompanying it. This is a low-class girl; she
has come with none of these things." The owl spoke
again, and the girl made answer, and when they
heard what was said the guards agreed that they
should go to the King and tell him all that they had
heard.
The King went back with the two guards. The
owl was still above the pig-pen, and the girl still
within it. The owl called out:
"Say, Lau-kia-manu,
Daughter of Maki-i!
Do you know what will befall you?
Die you will, die you must!"
And to that the girl made answer:
"Wicked owl, wicked owl!
You are bad indeed,
[ 122 ]




The Daughter of the King


Thus to reveal me:
Lau-kia-manu, Lau-kia-manu,
Daughter of Maki-i."
When the King heard this he went into the pig-pen.
Now, after the guards had gone to inform the
King of what they had heard the owl flew down
upon Lau-kia-manu; it clapped its wings over the
girl; it placed the necklace of whales' teeth around
her neck, it placed the bracelet upon her arm, it put
the cloak of bright feathers around her. For this
owl was really her grand-aunt, and it was to her that
Lau-kia-manu's mother had given the tokens by
which the girl was to be recognized when she came
into Maki-i's kingdom.
When her father broke into the pig-pen he saw
her standing there with the necklace of whales'
teeth around her neck, with the bracelet upon her
wrist, and with the cloak of bright feathers around
her. He took her up and he wept over her; he gave
her the garden of flowers and the garden of fruits
and the bathing pool with the clear cool water.
Then, in a while, he brought Ula to her.
Ula was a prince from Kahiki-ku, and he was
as handsome as she was lovely. What a sight it was
to see them together, Lau-kia-manu and Ula, the
prince from Kahiki-ku! "What light is that in
yonder house?" he had said to her father on the
night that he came to Ku-ai-he-lani. "That is not a
[ 123 ]




At the Gateways of the Day


light," said Maki-i; "it is the radiance of the woman
who is within." He brought Ula into the house, and
Ula and Lau-kia-manu met.
For fifty days they were together. Then Ula had
to return to his own land, to Kahiki-ku. "You
cannot go there unless you take me with you," said
Lau-kia-manu. "You cannot come with me," said
Ula. "If you came you would meet with terrible
suffering at the hands of the Queen of Kahiki-ku."
He went back to his own land. Lau-kia-manu remained in Ku-ai-he-lani, but she was so overcome
by her love for Ula that, every morning when she
saw the clouds in the sky drifting towards Kahikiku, she would chant this poem:
"The sun is up, it is up:
My love is ever up before me:
Love is a burthen when one is in love,
And falling tears are its due."
She would weep then. And when she found out that
she could not put her love away from her, either by
night or by day, she went down to the sea-shore and
she wept there. Then, when her weeping was at an
end, she called out, "0 turtle with the shiny back,
0 my grandmother of the sea, come to me."
The turtle with the shiny back appeared. She
opened her shell at her back. Lau-kia-manu went
within the shell. Then the turtle went under the
[ 124 ]




The Daughter of. the King


water. She swam under the sea, and she swam on
and on until she came with Lau-kia-manu to the land
of Kahiki-ku. The girl stepped on the sea-shore,
and the turtle dived into the ocean and disappeared.
Lau-kia-manu went along by the sea-shore. She
came to where there was a fish pond that belonged
to the Queen of Kahiki-ku. She stayed beside the
fish pond while she uttered a charm, saying:
"Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye assemblies of gods,
Ye older brothers of the gods,
We four-fold gods,
Yre five-fold gods,
Take away from me my beauty, make it
hidden:
Give me the form of a crone, bowed and
blear-eyed."
And when she had said that, her beauty was taken
away from her, and she appeared as an old woman,
bent and wandering, with a stick in her hand,
gathering sea-eggs.
In the fish pond there were many kinds of silver
fish. Lau-kia-manu uttered a spell, and caused them
all to disappear a minute after she had seen them
swimming about. Still she stayed near, dragging
herself here and there about the sea-shore. And
[125]




At the Gateways of the Day


while she was there, messengers came to bring from
the Queen's pond silver fish for the Queen.
There was not a single fish in the pond. When
the messengers saw this, they accused the old
woman who was near by of having taken the fish out
of the pond. She made no reply to them. Then nothing would do the messengers but to take her before
the Queen and charge her with having stolen the
silver fish out of her pond.
So they brought her before the Queen. "There is
not a single fish in your pond," they said, "and we
found this old woman near it, going up and down."
The Queen said, "Nothing will happen to you, old
woman, if you will take as your name the name of
my sickness." The old woman said that she would
do that. Then the Queen named her Li-pe-wa-le,
the name of the Queen's sickness; she let her stay in
the house, and she gave her food.
So Lau-kia-manu became known as Li-pe-wa-le.
In the Queen's house she did menial tasks. And into
the house came the Prince who was to wed the
Queen. He was Ula. Once when she was lying on
her mat asleep, Ula came and kissed Lau-kia-manu.
She wakened up and cried out, "Who is kissing
me?" The Queen heard her voice and said, "What is
it, Li-pe-wa-le?" Lau-kia-manu made no answer.
We can see by what Ula did that he knew his sweetheart of Ku-ai-he-lani in spite of her being transformed into an old woman.
[126]




The Daughter of the King


One day the Queen went down to the sea-shore to
bathe. She bade Li-pe-wa-le stay within the house
and decorate a dress that she was to wear. Li-pewa-le did as she was ordered. But she worked so
quickly on the dress that she had it all done very
soon, and she was able to follow the Queen and her
attendants down to the sea-shore. And on her way
she caused herself to be transformed back into her
own shape, with her own beauty. She passed the
others by; she bathed near where the Queen bathed,
and the Queen and all her attendants were able to
look upon her. Then she dressed herself and hurried
away.
They all hurried after her; the Queen was angry
that one who was more beautiful than she was
should be in her country. Lau-kia-ntanu went more
quickly than they did, and when they came to the
Queen's house she had already transformed herself,
and the only one they saw there was Li-pe-wa-le,
the old and withered woman.
That night the Queen and her attendants and
Ula the Prince went to dance in a house that the
Queen had built. She put on her beautiful wreaths
with the dress that Li-pe-wa-le had decorated for
her. But she ordered Li-pe-wa-le to stay within the
house and decorate another dress.
There she stayed, and the sounds of the music
and the dancing came to her. And then the girl went
[127]




At the Gateways of the Day


without. She looked over to the house where the
dance was going on, and she uttered this charm:
"Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye assemblies of gods,
Ye older brothers of the gods,
Ye gods that whisper,
Ye gods that watch by night,
Ye gods that show your gleaming eyes by night,
Come down, awake, make a move, stir yourselves!
There is the house, the house."
And when she uttered this spell the Queen, who was
dancing, fell down on the ground. Fire burst out
all around the house. And then Lau-kia-manu, in
the light of the fires, in the light of her own beauty,
stood in the doorway of the house. Ula the Prince
saw her there. "Come to me, oh, come to me, beautiful woman," he said. But Lau-kia-manu made answer: "I will not go to you now, nor ever again. In
your own country you did not cherish me, but you
left me to sorrow and affliction. Now I go back toKu-ai-he-lani." So she left the burning house, and
she went down to the sea-shore. She called upon the
turtle with the shiny back, her grandmother of the
sea; and the turtle came and opened the shell on her
[128]




The Daughter of the King


back, and Lau-kia-manu went within it. And she
journeyed through the ocean, under the waves, and
came back again to the land of Ku-ai-he-lani, and
there ever afterwards she stayed.


[ 129 ]




I
I
I




The Fish-Hook of Pearl.


THERE are fish-hooks and fish-hooks, but the most
wonderful fish-hook that any one ever heard of was
the fish-hook owned by Ku-ula. It was a fish-hook
of pearl-shell; and every time Ku-ula went fishing
he took a canoe, not five fathoms or eight fathoms
in length, but ten fathoms, and when he fished with
that hook (Ka-hu-oi was the name it had) the canoe
would be filled up with the catch.
And it was the finest of fish, the aku fish, that
would rise to that hook. He would let it down into
the water, and the aku would throw themselves into
the canoe. Ku-ula was rich because of all the fine
fish he could catch with his pearl hook. It had been
given to him by a bird that was called Ka-manu-wai,
and this bird would sit on the rail of the canoe that
Ku-ula went fishing in and eat some of the fish that
Ku-ula caught.
One day when Ku-ula went fishing outside of
Mamala the King of that place went fishing there
too. The King caught few fish, and none of them
were fine ones. He looked, and he saw Ku-ula fishing, and he saw that the aku fish were jumping in
hundreds around the hook that the fisherman let
down. His attendants told him of the pearl hook
that was called Ka-hu-oi, and the King made up his
mind to have this hook. He sent for Ku-ula, and he
[131]




At the Gateways of the Day


made him give up the hook that the bird Ka-manuwai had given him.
After that Ku-ula caught no more aku fish; the
bird Ka-manu-wai, not getting the food it liked,
flew away; its eyes were closed with hunger where
it roosted, and the place where that bird roosted
is called Kau-maka-pili, "Roosting with Closed
Eyes," to this day. And Ku-ula got poorer and
poorer, and he and his family got more and more
hungry from that day.
And so it came about that when his child Ai-ai
was born they had no food for him. They let him
float down the stream, putting him in just above
the place where the bird Ka-manu-wai roosted. The
child floated down; a rock in the stream held him,
and there little Ai-ai stayed in the shallow water.
That very day the King's daughter, who was then a
young girl, was bathing in the stream with her attendants. She found little Ai-ai, and she took him
to the King's house; there Ai-ai grew up, and he
was tended by the King's daughter while he was a
child.
When he grew up he was a strong and handsome
youth. The King's daughter who had saved him
came to love him; she would have him marry her,
and at last he and she got married.
It happened that one day after they were married his wife was sick, and she asked Ai-ai to get her
some fish. He took a rod, and he went fishing along
[132]




The Fish-HIook of Pearl


the shore. He caught a few fish, and he brought
them home to her. After a while she was sick again,
and she had a longing for fish again. And this time
she wanted the aku, the fine fish from the depth of
the sea.
He told her then that he could not fish for aku
unless he had a canoe and a fish-hook of pearl.
When she heard him say that, she remembered that
her father had a pearl fish-hook. So she went to the
King, her father. When she came before him, he
said, "What is it you want, my daughter?" She said,
"A canoe for my husband, and a pearl fish-hook."
He told her that her husband might take a canoe out
of his canoe-shed, and then he said to her, "I have
a pearl fish-hook, and I will give it to you for him."
So he gave a pearl fish-hook to his daughter, and
she hurried home with it. Now Ai-ai, since he had
grown up, had known his father and had heard how
the King had taken away the hook Ka-hu-oi from
him. So when he saw the pearl fish-hook in his wife's
hands he was overjoyed; he took it from her, and he
got a canoe in the King's shed, and he wvent out to
fish in the sea.
A bird came down and watched the shining fishhook that he held. It rested on the rail of the 'canoe
as he paddled out to sea. It watched him lower the
hook. Its eyes were half closed, but now it opened
them wide and looked down after the shining hook.
This was the bird Ka-manu-wai that had given the
[ 133 ]




At the Gateways of the Day


hook to his father, Ai-ai knew; now the bird was
going to eat plenty of the fine aku.
But no aku came on the hook, and no aku dashed
up on the canoe on seeing the shining thing in the
water. The bird closed its eyes again. It gave a
croak and then flew away.
Ai-ai came back to his wife without any aku for
her. Again she was sick, and she begged Ai-ai again
to get her the aku fish. "It may be," he said, "that
the King has another pearl hook. Go to him once
more and ask him for one. Tell him that in the calabash in which he keeps the fishing utensils that he
used long ago there may be another pearl fishhook."
So again she went before the King. "I have come
for a pearl fish-hook so that my husband may go out
and catch me the aku fish that I long for." "I gave
the pearl fish-hook that I had." "In the calabash in
which you keep the fishing utensils that you used
long ago there may be another pearl fish-hook."
The King ordered that this calabash be brought
to him. He searched amongst all the utensils that
were in it, and at last he found the pearl fish-hook
that he had taken. He had left it there and had forgotten it, for he had gone fishing only once after
he had taken it from Ku-ula. 
And now he gave the hook Ka-hu-oi to his daughter. She hurried home, and she put the pearl hook
into the hands of her husband Ai-ai. He went
[134]




The Fish-Hook of Pearl


straight down to the beach and took out the canoe
and went fishing in the place where his father used
to go. As he went the bird Ka-manu-wai flew down
and lighted on the rail of the canoe. It opened wide
its eyes to watch him let down the shining hook.
When he came to Mamala the aku began to jump
to the hook. They threw themselves up and into the
canoe. They filled it up-even that ten-fathom
canoe was deep with them, and Ai-ai was hardly
strong enough to paddle it back. The bird Kamanu-wai ate of the fish, and as it ate the gleam
came back into its plumage, and it was a wide-eyed,
strong-winged bird once more.
It took the pearl fish-hook and flew away with it.
But every day it would come back with the hook
when Ai-ai took out his canoe. The bird guarded
the hook and would never let it go into a stranger's
hands again. Sometimes it would bring Ka-hu-oi to
Ku-ula, Ai-ai's father; for the old man took to
going out in his canoe again, and he would fish for
aku outside of Mamala.


[135]




I
I
I




The Story of Kana, the Youth Who
Could Stretch Himself Upwards.
KANA and Ni-he-u were brothers. Ni-he-u was such
a great warrior that he would fight against a whole
army without thinking about the odds, and he was
able to carry such a war-club that, by resting one
end of it in his canoe and putting the other end
against a cliff, he could walk from the canoe on to
the land. Certainly an extraordinary man was
Ni-he-u.
But if Ni-he-u was extraordinary, Kana was
many times more extraordinary. And what an extraordinary life Kana had! When he was born he
was in the form of a piece of rope-just a piece of
rope! But his grandmother (Uli was her name)
took him to her house and reared him. As he began
to grow she had to have a special house built for
him; it had to be a very long house, a house that
had to be lengthened out as Kana kept growing. At
last the house that Kana lived in stretched from the
mountains to the edge of the sea.
The name of the mother of Ni-he-u and Kana
was Hina. She was carried away from her husband,
the boys' father. And the way Hina was carried
away was very remarkable.
There was a Chief named Pe-pe'e who wanted to
take Hina. He owned a hill that was called Hau-pu.
[ 137 ]




At the Gateways of the Day


He lived on that hill; it was very strange, but he
was able to make that hill move about and do things
for him. I have heard that the hill was really a
turtle, and that its real name was Ka-honu-nunui
ma-eleka. And if that was so, it is easy to see how
Pe-pe'e could get it to move about and do things for
him.
One of the things that it did for him was to carry
off Hina, the mother of Ni-he-u and Kana. The hill
came across the sea from Mo-lo-kai to Hilo, carrying Pe-pe'e and his people upon it. Hina saw the hill
when it came over to Hilo. It looked so fresh and so
green that she thought it would be nice to walk upon
it. So she went over and she climbed up IHau-pu.
And then, all at once, the hill moved from Hilo and
went over to the Island of Mo-lo-kai.
When Ni-he-u heard that his mother had been
carried off he went to his father and said: "Neither
I nor you can get to her and bring her back. Only
Kana, my brother, can do that. You must go to him
yourself, my father, and ask him to do it. Don't be
afraid of him and run away if he should turn and
look at you. Just keep your eyes away from him,
and then you won't be frightened." After Ni-he-u
had told him this, the Chief, his father, went off to
find Kana.
When he came to where his son was living, Kana
looked at him, and the sight of Kana was so terrible
that his father turned around and would have run
[188]




The Story of Kana


away. But Kana called to him and said, "What have
you come for?" "I have come to tell you that the
mother of you two has been carried off by Pe-pe'e,
the Chief of the Hill of Hau-pu, and she is now in
Mo-lo-kai, and unless you, Kana, go to bring her
back, no one can bring her back."
When Kana heard this, he said, "Go and call all
your people together and order them to hew out a
canoe by which we can get to Mo-lo-kai." The Chief
then went back, and he sent out an order to his people: they should gather together and hew out a
great double canoe that would be ten fathoms in
length. His people did as they were ordered. Then
they thought that all was ready for the voyage to
Mo-lo-kai.
But when the double canoe was brought down to
where Kana was, he just stretched out his hand and
laid it upon it, and the canoe sank out of sight.
Other canoes of the same length were hewn out. But
Kana did the same thing to them; he laid his hand
on one after another of them, and one after another
they all sank down into the sea. His father and the
men of the Island were left without a canoe in which
to make the voyage to Mo-lo-kai.
When the Chief told this to his son Ni-he-u,
Ni-he-u said, "Then the only thing to do is to go to
Uli, my grandmother and Kana's grandmother, and
ask her what we are to do about it." The Chief went
to her. And when he came before Uli, she said,
[139 ]




At the Gateways of the Day


"What have you come for?" "I have come for a
canoe for Kana, in which he will be able to make the
voyage to Mo-lo-kai and fight Pe-pe'e, who lives on
the hill lHau-pu, and bring back Hina, my wife,
to me."
And when he had told her that, Uli said: "There
is only one canoe that Kana can travel in; it is in
Pali-uli, and it is buried there. Go, get all your people together and send them off to get that canoe."
And Uli chanted:
"Go, get it,
Go, get it,
Go, get the canoe:
The canoe that is covered with the cloak of the
old woman;
The canoe that jumps playfully in the calm;
The canoe that rises and eats the cords that
bind it:
Go, get it,
Go, get it,
Go, get the canoe."
She told the Chief where to dig and how to dig for
the canoe that would bring Kana to Mo-lo-kai.
So he took his men to Pali-uli, and there they all
began to dig. The men all thought that their labor
would be in vain, for they never expected that they
would come by a canoe by digging for it. They
worked in the rain and under the thunder and light[ 140 ]




The Story of Kana


ning. And when they had dug for the whole length
of a day they came, first on the sticks at the bow
and stern of the canoe, and then the body of it. It
was a great double canoe. With much labor it was
dragged down to the sea.
Then Ni-he-u and Kana made ready to go aboard
it with their father and his people and sail over to
the Island of Mo-lo-kai. And that night Pe-pe'e's
wizard-Moi was his name-had a dream; he went
to Pe-pe'e about it. He told the Chief what he had
dreamt, and it was this:
"A long man, a short man,
A stunted youth, a god-man.
The eyes touched the heaven,
The earth was o'ershadowed:
Such was my dream."
And when Pe-pe'e asked him what the dream meant,
he said: "It means that the borders of Hau-pu will
be broken and that the hill will fall to pieces in the
sea. Therefore, depart from this place now while
your death is still at a distance."
Pe-pe'e was very angry when his wizard told him
this. "You are the one that death is close to, you
deceiving wizard. And if my hill is not conquered in
the coming fight, look out, for I shall kill you."
Then Pe-pe'e made preparations against the people who were coming against him. He sent the
plover, Ko-lea, and the wandering tattler, Uli-li,
[141]




At the Gateways of the Day


to fly around and look out for Kana and Ni-he-u.
And he told them to go also to his warrior, the one
who had charge of, the ocean, Ke-au-lei-na-kahi the
Sword-fish, and command him to pierce the canoe
that was coming and slay Ni-he-u and Kana.
So Ko-lea the Plover, and Uli-li the Tattler, flew
around until they came to the place where Kana was
lying. Said Ko-lea to Uli-li, "Let us fly so high that
we shall be out of reach of his long arms, and then
let us call out to him and tell him that he is going to
be killed." So the plover and the wandering tattler,
flying high, called out to Kana. He lifted his hands
to catch the birds; if he had not been lying down he
would have caught them, so high did his hands
stretch up. The birds went higher. But the wind
that was made with the sweep of his arms sent them
far over the sea. There they hovered above Ke-aulei-na-kahi the Swordfish. "You are commanded to
pierce the double canoe that is coming over the
ocean, and to kill Ni-he-u and Kana," they said.
Kana and Ni-he-u boarded the canoe. Kana
folded himself into many folds, but'for all his folding he took up the full length of the canoe. When
they were halfway across they were met by Ke-aulei-na-kahi the Sword-fish. He smote the'canoe with
the sword that was in his snout. He thought he could
pierce it and then slay Ni-he-u and Kana. But Nihe-u stood up, and with his great war-club he struck s
at the Sword-fish. He killed Ke-au-lei-na-kahi there
[142]




The Story of Kana


and then, and after that there was no one to guard
the seas before them.
So they came before where the hill Hau-pu was
standing. Hau-pu rolled a great rock towards the
canoe. Kana was lying on the platform of the canoe,
and the people shouted that the rock was coming.
"lWe shall be killed, we shall all be killed," they
shouted. Then Kana stretched himself out. He put
out his hand, and he stopped the rock. He held the
rock with his right hand, and with his left hand he
picked up a small stone from the beach and placed
it under the rock; that stopped it from rolling any
farther. It was stopped halfway down a steep cliff,
and there that rock is to be seen to this day.
The canoe was saved and the people were saved
from destruction. Then Ni-he-u started off. He
wanted to go by himself to the top of Hau-pu and
rescue his mother all alone. He did not know what
I have already told you, that the hill was really a
turtle; it was, and it had flippers on its sides; when
it closed these flippers the hill would rise up; it
could keep on rising until it touched the sky.
Around' the house that was on the top of the hill
there was a fence of thick and wide leaves-they
were thick enough and wide enough to keep the
wind from the Chief's house. When Ni-he-u came
up to this fence he began to beat the leaves down
with his great war-club. Then the wind that was
around the hill-top blew upon the house that was
[143]




At the Gateways of the Day


called Ha-le-hu-ki. "What has caused the wind to
blow on my house?" said Pe-pe'e. "There is a boy
outside with a club, and he has beaten down your
fence," said his watchmen. "It is Ni-he-u, my brave
son. He is without fear," said Hina.
Then Ni-he-u came in. He took hold of Hina and
started to carry her off and down the hill. And as
they were going Hina said, very foolishly: "What
great strength you have, my brave son! And who
would have known that all that strength is in the
strands of your hair?" Ko-lea and Uli-li heard what
she said. They flew after them; they flew down, and
they held Ni-he-u by the hair.
Then Ni-he-u had to put Hina down while he
took up his club and fought with the birds. They
were drawing his strength away as they pulled out
of his head the strands of his hair. He struck at
Ko-lea and Uli-li. But while he was striking at
them, Hina, frightened, ran back to the Chief's
house.
When Ni-he-u came down to the canoe he was
questioned by Kana. "Where is our mother?" "I
had taken her; we were on our way when I was
attacked by two birds. I had to lay her down; then
she was frightened, and she ran back, and I could
not go back to fetch her again, or all my strength
would have been drawn from me by the birds."
"Now you stay and watch in the canoe while I go to
rescue our mother," said Kana.
[ 144]




The Story of Kana


With that he stood up in the canoe and peeped
over the hill Hau-pu. Then Kana rose above the
hill. He stretched himself until he was up in the blue
of the sky. The hill rose up too. Kana had to stretch
himself and stretch himself. And as he stretched
himself he became thinner and thinner. When he
stood up in the blue of the sky his body was as thin
as the thread of a spider's web.
Now all that Ni-he-u could see of his brother was
his legs, and he saw them grow thinner and thinner
as the days passed and Kana had no food. Ni-he-u
knew that Kana was starving. He shouted up to
him, "Lie over towards Kona, towards the house of
Uli, our grandmother, and she will give ~you something to eat."
It took three days for the words that Ni-he-u
shouted to reach Kana. At last he heard the words,
and he stooped over the sea and over the mountain
He-le-a-ka-la. (It was then that he made the groove
in the mountain that is there to this day.) And so
he reached to Kona, and he put his head -down at
his grandmother's door.
There he stayed until Uli rose up in the morning.
She went outside, and there she saw Kana, her
grandson. She began to feed him. She fed him, and
she fed him, and she fed him. He got fat in his body,
and then the fatness of his body began to reach
down into his legs. Ni-he-u saw the fatness coming
[145]




At the Gateways of the Day


on the legs that were in the canoe where he watched
and waited.
Ni-he-u watched the legs getting fatter and
fatter. But still he had to wait, for his brother was
doing nothing. Then he became angry, and he made
a cut in one of Kana's legs.
It was three days before the numbness of this cut
reached up to Kana's head. At last it came to him,
and then he spoke to his grandmother about it. "It
is because your brother Ni-he-u is angry with you
because you have not remembered him or your
mother, but stay here all the time feeding yourself,
and he has made a cut in your leg." Then his grandmother said, "The hill keeps towering up, but if you
rise up above it, and then stoop over and break off
the flipper on the right side (for the hill is really a
turtle, as I have told you), and then stoop over and
break off the flipper on the left side, it will not be
able to rise up any more, and you will then be able
to conquer it."
When he heard that said, Kana arose once more.
He extended himself up. He towered over Hau-pu.
Then he stooped over, and he reached down, and he
broke off the flipper that was on the right side.
Again he stooped over, and he broke off the flipper
that was on the left side. And when these two flippers were broken off the power went out of Hau-pu.
It rose no more. Then Kana stepped on the hill, and
it broke to pieces. The pieces fell into the sea. They
[ 146]




The Story of Kana


were left there in the forms of rocks and little hills.
There they are to this day, and that is all that is left
of the hill that carried off Hina.
The Chief Pe-pe'e was conquered, for he had no
power after his hill was destroyed. Kana and Nihe-u took back their mother in the canoe, and she
lived ever afterwards with her own husband in her
own house. But Kana did not live there. He went to
stretch himself in the long house that went from the
mountains to the edge of the sea. And this ends the
story of Kana's victory over the hill Hau-pu.


[ 147]




I




The Me-ne-hu-ne.


KA-U-KI-U-KI- that was the name of the Me-nehu-ne who boasted to the rest of his folk that he
could catch the Moon by holding on to her legs;
Ka-u-ki-u-ki, the Angry One.
The Me-ne-hu-ne folk worked only at night; and
if one could catch and hold on to the legs of the
Moon, the night would not go so quickly, and more
work could be done by them. They were all very
great workers. But when the Angry One made his
boast about catching the legs of the Moon, the rest
of the Me-ne-hu-ne made mock of him. That made
Ka-u-ki-u-ki more angry still. Straightway he went
up to the top of the highest hill. He sat down to rest
himself after his climb; then, they say, the Owl of
Ka-ne came and sat on the stones and stared at him.
Ka-u-ki-u-ki might well have been frightened, for
the big, round-eyed bird could easily have flown
away with him, or flown away with any of the Mene-hu-ne folk. For they were all little men, and
none of them was higher than the legs of one of usno, not even their Kings and Chiefs. Little men,
broad-shouldered and sturdy and very active-such
were the Me-ne-hu-ne in the old days, and such are
the Me-ne-hu-ne to-day.
But Ka-u-ki-u-ki was brave: the Me-ne-hu-ne
stared back at the Owl, and the Owl of Ka-ne stared
[ 149 ]




At the Gateways of the Day


back at the little man, and at last the bird flew away.
Then it was too late for him to try to lay hold on the
legs of the Moon that night.
That was a long time ago, when the Me-ne-hu-ne
were very many in our land. They lived then in the
Valley of Lani-hula. There they planted taro in
plants that still grow there-plants that they
brought back with them from Kahiki-mo-e after
they had been there. It was they who planted the
bread-fruit tree first in that vallery.
Our fathers say that when the men-folk of the
Mle-ne-hu-ne stood together in those days they could
form two rows reaching all the way from Maka-weli
to Wai-lua. And with their women and children
there were so many of them that the only fish of
which each of the Me-ne-hu-ne could have one was
the shrimp, the littlest and the most plentiful fish in
our waters.
For the rest of their food they had hau-pia, a pudding made of arrow-root sweetened with the milk
of coco-nut; they had squash and they had sweet
potato pudding. They ate fern fronds and the
cooked young leaves of the taro. They had carved
wooden dishes for their food. For their games they
had spinning-tops which they made out of ku-kui
nuts, and they played at casting the arrow, a game
which they called Kea-pua. They had boxing and
wrestling, too, and they had tug-of-war: when one
team was about to be beaten all the others jumped
[ 150]




s......  -   -  -   ------- --------....................
ri 4~ ~~~~~~~~~~~~~~~~~~~I




I I




The Me-ne-hu-ne


in and helped them. They had sled races; they would
race their sleds down the steep sides of hills; if the
course were not slippery already, they would cover
it with rushes so that the sleds could go more easily
and more swiftly.
But their great sport was to jump off the cliffs
into the sea. They would throw a stone off the cliff
and dive after it and touch the bottom as it touched
the bottom. Once, when some of them were bathing,
a shark nearly caught one of the Me-ne-hu-ne.
A-a-ka was his name. Then they all swam ashore,
and they made plans for punishing the shark that
had treated them so. Their wise men told them what
to do. They were to gather the morning-glory vine
and make a great basket with it. Then they were to
fill the basket with bait and lower it into the sea.
Always the Me-ne-hu-ne worked together; they
worked together very heartily when they went to
punish the shark.
They made the basket; they filled it with bait,
and they lowered it into the sea. The shark got into
the basket, and the Me-ne-hu-ne caught him. They
pulled him within the reef, and they left him there
in the shallow water until the birds came and ate
him up.
One of them caught a large fish there. The fish
tried to escape, but the little man held bravely to
him. The fish bit him and lashed him with its tail
and drew blood from the Me-ne-hu-ne. The place


el


[151]




At the Gateways of the Day


where his blood poured out is called Ka-a-le-le to
this day-for that was the name of the Me-ne-hu-ne
who struggled with the fish.
Once they hollowed out a great stone and they
gave it to their head fisherman for a house. He
would sit in his hollow stone all day and fish for his
people.
No cliff was too steep for them to climb; indeed,
it was they who planted the wild taro on the cliffs;
they planted it in the swamps too, and on cliff and
in swamp it grows wild to this day. When they were
on the march they would go in divisions. The work
of the first division would be to clear the road of
logs. The work of the second division would be to
lower the hills. The work of the third division would
be to sweep the path. Another division had to carry
the sleds and the sleeping mats for the King. One
division had charge of the food, and another division
had charge of the planting of the crop. One division
was composed of wizards and soothsayers and astrologers, and another division was made up of
story-tellers, fun-makers, and musicians who made
entertainment for the King. Some played on the
nose-flute, and others blew trumpets that were made
by ripping a ti-leaf away from the middle ridge and
rolling over the torn piece. Through this they blew,
varying the sound by fingering. They played
stringed instruments that they held in their mouths,
and they twanged the strings with their fingers.
[ 152 ]




The Mie-ne-hu-ne


Others beat on drums that were hollow logs with
shark-skin drawn across them.
It would have been wonderful to look on the
Me-ne-hu-ne when they were on the march. That
would be on the nights of the full moon. Then they
would all come together, and their King would
speak to them.
And that reminds me of Ka-u-ki-u-ki, the Angry
One. Perhaps he wanted to hold the legs of the
Moon so that they might be able to listen a long
time to their King, or march far in a night. I told
you that he kept staring at the Owl of Ka-ne until
the bird flew away in the night. But then it was too
late to catch hold of the legs of the Moon. The next
night he tried to do it. But although he stood on the
top of the highest hill, and although he reached up
to his fullest height, he could not lay hold on the
legs of the Moon. And because he boasted of doing
a thing that he could not do, the rest of the Me-nehu-ne punished him; they turned him into a stone.
And a stone the Angry One is to this day-a stone
on the top of the hill from which he tried to reach
up and lay hold upon the legs of the Moon.
Perhaps it was on the very night which Ka-u-kiu-ki tried to lengthen that their King told the Mene-hu-ne that they were to leave these Islands. Some
of the Me-ne-hu-ne had married Hawaiian women,
and children that were half Me-ne-hu-ne and half
Hawaiian were born. The King of the Me-ne-hu-ne
[ 153 ]




At the Gateways of the Day


folk did not like this: he wanted his people to remain
pure Me-ne-hu-ne. So on a bright moonlit night he
had them all come together, men, women, and children, and he spoke to them. "All of you," he said,
"who have married wives from amongst the Hawaiian people must leave them, and all of the Mene-hu-ne race must go away from these Islands. The
food that we planted in the valley is ripe; that food
we will leave for the wives and children that we do
not take with us-the Hawaiian women and the
half-Hawaiian children."
When their King said this, no word was spoken
for a long time from the ranks of the Me-ne-hu-ne.
Then one whose name was Mo-hi-ki-a spoke up and
said: "Must all of us go, 0 King, and may none of
us stay with the Hawaiian wives that we have married? I have married an Hawaiian woman, and I
have a son who is now grown to manhood. May he
not go with you while I remain with my wife? He is
stronger than I am. I have taught him all the skill
that I possessed in the making of canoes. He can
use the adze and make a canoe out of a tree trunk
more quickly than any other of the Me-ne-hu-ne.
And none of the Me-ne-hu-ne is so swift in the race
as he is. Take my son in my place, and if it ever
happens that the Me-ne-hu-ne need me, my son can
run quickly for me and bring me back."
The King would not have Mo-hi-ki-a stay behind. "We start on our journey to-morrow night,"
[ 154 ]




The Me-ne-hu-ne


he said. "All the Me-ne-hu-ne will leave the Islands,
and the crop that is now grown will be left for the
women and children."
And so the Me-ne-hu-ne in their great force left
our Islands, and where they went there is none of
us who know. Perhaps they went back to Kahikimo-e, for in Kahiki-mo-e they had been for a time
before they came back to Hawaii. But not all of the
Me-ne-hu-ne left the Islands. Some stole away from
their divisions and hid in hollow logs, and their descendants we have with us to this day. There are
still many Me-ne-hu-ne away up in the mountains,
living in caves and in hollow logs.
But the great force of them left the Islands then.
Before they went they made a monument. Upon the
top of the highest hill they built it, carrying up the
stones the night after the King had commanded
them to leave. The monument was for the King and
the Chiefs of the Me-ne-hu-ne-the monument of
stones that we see. And for the Me-ne-hu-ne of
common birth they made another monument. This
they did by hollowing out a great cave in the mountain. The monument of stones on the top of the
mountain and the cave in the side of the mountain
you can see to this day.
On the next moonlit night the Me-ne-hu-ne in
their thousands looked and saw the monuments they
had raised. They were ready for the march as they
looked, men and women, half-grown men and half[155]




At the Gateways of the Day


grown women, and little children. They looked and
they saw the monument that they had raised on the
mountain. Thereupon all the little men raised such
a shout that the fish in the pond of No-mi-lu, at the
other side of the Island, jumped in fright, and the
moi, the wary fish, left the beaches. And then, with
trumpets sounding, flutes playing, and drums beating, the Me-ne-hu-ne started off.
0 my younger brothers, I wish there were some
amongst us, the Hawaiians of to-day, who knew the
Me-ne-hu-ne of the mountains and who could go to
them. All the work that it takes us so long to do,
they could do in a night. Here we go every day to
cut sandalwood for our King. We go away from
our homes and our villages, leaving our crops unplanted and untended. We are up in the mountains
by the first light of the morning, working, working
with our axes to cut the sandalwood. And we go
back at the fall of night carrying the loads of sandalwood upon our shoulders the whole way down
the mountain-side. Ah, if there were any amongst
us who knew the Me-ne-hu-ne or who knew how to
come to them! In one night the Mle-ne-hu-ne would
cut all the sandalwood for us! And the night after
they would carry it down on their shoulders to the
beach, where it would be put on the ships that would
take it away to the land of the Pa-ke. But only those
[ 156 ]




The Me-ne-hu-ne


who are descendants of the Me-ne-hu-ne can come
to them.
A long time ago a King ruled in Kau-ai whose
name was Ola. His people were poor, for the river
ran into the stony places and left their fields without water. "How can I bring water to my people?"
said Ola the King to Pi, his wizard. "I will tell you
how you can do it," Pi said. And then he told the
King what to do so as to get the help of the Mene-hu-ne.
Pi, the wise man, went into the mountains. He
was known to the Me-ne-hu-ne who had remained
in the land, and he went before their Chief, and he
asked him to have his people make a water-course
for Ola's people: they would have to dam the river
with great stones and then make a trench that would
carry the water down to the people's fields-a
trench that would have stones fitted into its bed and
fitted into its sides.
All the work that takes us days to do can be done
by the Me-ne-hu-ne in the space of a night. And
what they do not finish in a night is left unfinished.
"Ho po hookahi, a ao ua pau," "In one night and it
is finished," say the Me-ne-hu-ne.
Well, in one night all the stones for the dam and
the water-course were made ready: one division
went and gathered them, and another cut and
shaped them. The stones were all left together, and
the Me-ne-hu-ne called them "the Pack of Pi."
[ 157 ]




At the Gateways of the Day


Now King Ola had been told what he was to have
done on the night that followed. There was to be no
sound and there was to be no stir amongst his people. The dogs were to be muzzled so that they could
not bark, and the cocks and the hens were to be put
into calabashes so that there should be no crowing
from them. Also a feast was to be ready for the
Me-ne-hu-ne.
Down from the mountain in the night came the
troops of the Me-ne-hu-ne, each carrying a stone
in his hand. Their trampling and the hum of their
voices were heard by Pi as he stayed by the river;
they were heard while they were still a long way off.
They came down, and they made a trench with their
digging tools of wood. Then they began to lay the
stones at the bottom and along the sides of the
trench; each stone fitted perfectly into its place.
While one division was doing this the other division
was building the dam across the river. The dam was
built, the water was turned into the course, and Pi,
standing there in the moonlight, saw the water come
over the stones that the Me-ne-hu-ne had laid down.
Pi, and no one else, saw the Me-ne-hu-ne that
night: half the size of our men they were, but broad
across the chest and very strong. Pi admired the
way they all worked together; they never got into
each other's way, and they never waited for some
one else to do something or to help them out. They
finished their work just at daybreak; and then Pi
[158]




The Me-ne-hu-ne


gave them their feast. He gave a shrimp to each;
they were well satisfied, and while it was still dark
they departed. They crossed the water-course that
was now bringing water down to the people's taro
patches.
And as they went the hum of their voices was so
loud that it was heard in the distant island of Oahu.
"Wazwa ka Menehune i Punkapele, ma Kauai,
puoho ka manu o ka loko o K'awainui ma Koolaupoko, Oahu," our people said afterwards. "The hum
of the voices of the Me-ne-hu-ne at Pu-u-ka-pe-le,
Kau-ai, startled the birds of the pond of Ka-wainui, at Ko'o-lau-po-ko, Oahu."
Look now! The others from our village are going
down the mountain-side, with the loads of sandalwood upon their backs. It is time we put our loads
upon our shoulders and went likewise. As we go I
will tell you the only other story I know about the
Me-ne-hu-ne.
There was once a boy of your age, 0 my younger
brother, and his name was Laka. As he grew up he
was petted very much by his father and his mother.
And while he was still a young boy his father took a
canoe and went across the sea to get a toy for him.
Never afterwards did Laka see bis father.
He grew up, and he would often ask about his
father. His mother could tell him nothing except
that his father had gone across the sea in a canoe
[ 159 ]




At the Gateways of the Day


and that it was told afterwards that he had been
killed in a cave by a bad man. The more he grew
up the more he asked about his'father. He told his
mother he would go across the sea in search of him.
But the boy could not go until he had a canoe. "How
am I to get a canoe?" he said to his mother one day.
"You must go to your grandmother," said she,
"and she will tell you what to do to get a canoe."
So to his grandmother Laka went. He lived in
her house for a while, and then he asked her how he
might get a canoe.
"Go to the mountains and look for a tree that has
leaves shaped like the new moon," said his grandmother. "Take your axe with you. When you find
such a tree, cut it down, for it is the tree to make a
canoe out of."
So Laka went to the mountains. He brought his
axe with him. All day he searched in the woods, and
at last he found a tree that had leaves shaped like
the new moon. He commenced to cut through its
trunk with his little axe of stone. At nightfall the
trunk was cut through, and the tree fell down on
the ground.
Then, well content with his day's work, Laka went
back to his grandmother's. The next day he would
cut off the branches and drag the trunk down to the
beach and begin to make his canoe. He went back
to the mountains. He searched and searched
[160]




The Me-ne-hu-ne


through all the woods, but he could find no trace of
the tree that he had cut down with so much labor.
He went to the mountains again the day after.
He found another tree growing with leaves shaped 
like the new moon. With his little stone axe he cut
through the trunk, and the tree fell down. Then he
went back to his grandmother's, thinking that he
would go the next day and cut off the branches and
bring the trunk down to the beach.
But the next day when he went to the mountains
there was no trace of the tree that he had cut down
with so much labor. He searched for it all day, but
could not find it. The next day he had to begin his
labor all over again: he had to search for a tree that
had leaves like the new moon, he had to cut through
the trunk and let it lie on the ground. After he had
cut down the third tree he spoke to his grandmother
about the trees that he had cut and had lost sight of.
His wise grandmother told him that, if the third
tree disappeared, he was to dig a trench beside
where the next tree would fall. And when that tree
came down he was to hide in the trench beside it and
watch what would happen.
When Laka went up to the mountain the next
day he found that the tree he had cut was lost to his
sight like the others. He found another tree with
leaves shaped like the new moon. He began to cut
this one down. Near where it would fall he dug a
trench.
[161]




At the Gateways of the Day


It was very late in the evening when he cut
through this tree. The trunk fell, and it covered the
trench he had made. Then Laka went under and hid
himself. He waited while the night came on.
Then, while he was waiting, he heard the hum of
voices, and he knew that a band of people were
drawing near. They were singing as they came on.
Laka heard what they sang.
"0 the four thousand gods,
O the forty thousand gods,
O the four hundred thousand gods,
O the file of gods,
O the assembly of gods!
O gods of these woods,
Of the mountain, the knoll,
Of the dam of the water-course, 0 descend!"
Then there was more noise, and Laka, looking
up from the trench, saw that the clearing around
him was all filled with a crowd of little men. They
came where the tree lay, and they tried to move it.
Then Laka jumped out of the trench, and he laid
hands upon one of the little people. Hie threatened
to kill him for having moved away the trees he had
cut.
As he jumped up all the little people disappeared.
Laka was left with the one he held.
"Do not kill me," said the little man. <"I am of
the Me-ne-hu-ne, and we intend no harm to you. I
[162]




The Me-ne-hu-ne


will say this to you: if you kill me, there will be no
one to make the canoe for you, no one to drag it
down to the beach, making it ready for you to sail
in. If you do not kill me, my friends will make the
canoe for you. And if you build a shed for it, we
will bring the canoe finished to you and place it in
the shed."
Then Laka said he would gladly spare the little
man if he and his friends would make the canoe for
him and bring it down to the shed that he would
make. He let the little man go then. The next day
he built a shed for the canoe.
When he told his grandmother about the crowd
of little men he had seen and about the little man he
had caught, she told him that they were the Me-nehu-ne, who lived in hollow logs and in caves in the
mountains. No one knew how many of them there
were.
He went back, and he found that where the trunk
of the tree had lain there was now a canoe perfectly
finished; all was there that should be there, even to
the light, well-shaped paddle, and all had been
finished in the night. He went back, and that night
he waited beside the shed which he had built out on
the beach. At the dead of the night he heard the hum
of voices. That was when the canoe was being lifted
up. Then he heard a second hum of voices. That was
when the canoe was being carried on the hands of
the Me-ne-hu-ne-for they did not drag the canoe,
[163]




At the Gateways of the Day


they carried it. He heard a trampling of feet. Then
he heard a third hum of voices; that was when the
canoe was being left down in the shed he had built.
Laka's grandmother, knowing who they were,
had left a feast for the Me-ne-hu-ne-a shrimp for
each, and some cooked taro leaves. They ate, and
before it was daylight they returned to the mountain where their caves were. The boy Laka saw the
Me-ne-hu-ne as they went up the side of the mountain-hundreds of little men tramping away in the
waning darkness.
His canoe was ready, paddle and all. He took it
down to the sea, and he went across in search of his
father. When he landed on the other side he found
a wise man who was able to tell him about his father,
and that he was dead indeed, having been killed by a
very wicked man on his landing. The boy never
went back to his grandmother's. He stayed, and
with the canoe that the Me-ne-hu-ne had made for
him he became a famous fisherman. From him have
come my fathers and your fathers, too, 0 my
younger brothers.
And you who are the youngest and littlest of all
-gather you the ku-kui nuts as we go down; tonight we will make strings of them and burn them,
lighting the house. And if we have many ku-kui
nuts and a light that is long-lasting, it may be that
I will tell more stories.


[164]




The Story of Mo-e Mo-e: Also a Story
about Po-o and about Kau-hu-hu the
Shark-God, and about Mo-e Mo-e's
Son, the Man Who Was Bold
in His Wish..
LIGHT it now. One ku-kui nut and then another will
burn along the string as I tell my stories. It is well
that you have brought so many nuts, my younger
brother.
At Ke-kaa lived Ma-ui and Mo-e Mo-e; they
were friends, but no two men could be more different: the great desire of one was to go travelling,
doing mighty deeds, and the great desire of the
other was to sleep. While Ma-ui would be travelling, Mo-e Mo-e would be sleeping. He was called
0-pe-le at first, but afterwards he was called Mo-e
Mo-e because no one before or since ever slept so
much as he: he could keep asleep from the first day
of the month to the last day of the month; if a thunder-storm happened, it would wake him up; if no
thunder-storm happened, he might go on sleeping
for a whole year.
Once he went off travelling. He had not gone far
when he lay down by the roadway and slept. While
he was sleeping a freshet of water flowed down and
covered him with pebbles and brambles and grasses
[165 ]




At the Gateways of the Day


-covered all of him except his nostrils. Then a kukui nut rested in his nostril and began to grow. It
grew tall; it began to tickle his nostril; and then
Mo-e Mo-e wakened up. "Here am I," he said, "at
my favorite pastime, sleeping, and yet I am wakened up by this cursed ku-kui tree." He started off
then to find his friend Ma-ui.
He did not find Ma-ui. He found, however, a
woman whom he liked, and he married her and settled down in her part of the country. His wife had
much land, and Mo-e Mo-e went out and worked
on it. He needed no more sleep for a while, and he
worked night and day until all the lands that his
wife owned were cleared and planted. Then one day
he told her that he would have to return to his own
country. "And if something should happen to prevent my coming back to you," said he to his wife,
"and if a child should be born to us, name the child,
if it should be a girl, for yourself; but if it should be
a boy, name him Ka-le-lea." His wife said she would
remember what he told her, and Mo-e Mo-e started
off on his journey.
On his way he felt sleepy, and he lay down by the
roadside. He fell into one of his long slumbers. He
had been sleeping for ten days, or perhaps for two
less than ten days, when two men came along, and,
seeing him lying there, took himn up and carried him
on their backs to where their canoe was moored.
Now these were two men who had been sent out
[ 166 ]




The Story of Mo-e Mo-e


to find a man who might be sacrificed to one of the
gods in the temple. They were highly pleased when
they came upon one who could give them such little
trouble. They put Mo-e Mo-e in their canoe and
brought him to the Island of Kau-ai. He didn't
waken all the time they were at sea. They carried
him to the temple, and still he did not waken. Then
they made ready to sacrifice him to the god who was
there.
While they were waiting for the hour of the sacrifice, a thunder-storm came. That made Mo-e Mo-e
waken up. He saw where he was: and the pig that
was to be sacrificed, and the bananas, the fish, and
the awa, were beside him. He saw the two men who
had taken him, squatting down with a spear between
them, and he heard what they were saying. They,
like us here, were telling a story. "And so," said one,
"Ka-ma-lo went on his way." Mo-e Mo-e listened,
and he heard part of the story.
Ka-ma-lo, a squealing pig upon his shoulder
(said the second man), went hurrying on his way.
No man going into danger ever went so quickly
as Ka-ma-lo did. And he was going into great danger, for he was on his way to the cavern where the
Shark-God Kau-hu-hu had his abode. And you
know, my comrade, that if a man had ever ventured
into that cavern before, he never came out of it
alive.
[167]




At the Gateways of the Day


He came to it. Before the cavern was the great
sea. Inside of it were Mo-o and Waka, the SharkGod's watchmen.
When they saw a man hurrying up to the cavern
with a squealing pig upon his shoulders, Waka and
Mo-o shouted to him to go back. But Ka-ma-lo
came right up to them. "Our lord is away," they
said, "and it is lucky for you, 0 man, that he is
away. Fly for your life, for he will soon return."
Ka-ma-lo would not go. He put down on the
ground the pig which he had brought.
Waka and Mo-o ran here and there, beseeching
Ka-ma-lo to go away. The man would not go. "I
have brought this pig as an offering to the SharkGod," he said, "and I will speak to him even if
afterwards he destroy me." "It is now too late for
you to get away," said Waka, "for, lo, our lord
returns." "Hide yourself in the cavern; tie up your
pig, and perhaps when our lord sleeps you will be
able to get away," said Mo-o. They tied the pig,
and they covered it up with seaweed; Ka-ma-lo
went into the cavern and hid behind one of the
rocks.
A great rolling wave came to the cavern; another
came, and then another. With the eighth roller the
Shark-God came out of the ocean. Ka-ma-lo looked
out and saw him. And when he looked upon him he
trembled and drew himself farther into the depths
of the cavern.
[168]




The Story of Mo-e Mo-e


The Shark-God transformed himself. He was
now in the shape of a man, but he was taller and
broader than any two men that Ka-ma-lo had ever
seen. He came within the cavern, and Ka-ma-lo saw
that he had still one mark of the shark upon him:
on his back and between his great shoulders there
were, as if made with tattoo, the lines of a shark's
opened mouth.
When he came within, Kau-hu-hu began to sniff.
"I smell a man, a man," he said. Ka-ma-lo quaked
with terror: the Shark-God, with his great height
and breadth, seemed fearful to the man.
And still he moved about the cavern, and Mo-o
and Waka, his watchmen, ran this way and that
way, striving to get him to give up his search. There
was a squealing outside. Kau-hu-hu stopped and
ordered his watchmen to bring to him the thing that
squealed. They went outside and came back with
Ka-ma-lo's pig.
"A pig!" sniffed the Shark-God. "Then there
must be a man about. Where is he?"
Then, in their terror, the two watchmen pointed
to where Ka-ma-lo had hidden himself. The SharkGod put down his two big hands and drew the
man up.
"Man, I will eat you," said the Shark-God.
"I have brought this pig as an offering to you,"
said Ka-ma-lo. "Do not eat me."
Then Kau-hu-hu wondered at a man's being so
[169]




At the Gateways of the Day


bold as to come within his cavern with an offering
for him. "Man, why have you come?" he said.
Then said Ka-ma-lo: "Kau-hu-hu, you are a
shark, but you are also a god. I have come to ask
you to avenge me upon a cruel King and a wicked
people. No one else is able to exact the vengeance
that my soul craves, and so I have come where no
man ever ventured before-into your cavern and
into your presence."
"I am a shark, but I am also a god," said Kauhu-hu, "and if that King and that people deserve
the vengeance that you crave, it shall be wrought
upon them. But if they do not deserve that vengeance, I will kill you and devour you for having come
into my cavern."
"I will tell you why I crave vengeance on that
King and on that people." And thereupon Kama-lo told the Shark-God all that he had suffered.
The King of the land I live in (said Ka-ma-lo)
is the owner of a drum, and it is a drum that he had
brought to him from far Kahiki. He would not let
any one strike on this drum but himself. He made a
place for the drum, a sacred enclosure that no one
might go into. Now the King of my land, Ku-pa,
is a cruel King; indeed, so cruel is he that his people
have become cruel, for the kind and the gentle have
fled away, and those who have remained under his
rule have become harder and harder. And at last it
[170]




The Story of Mo-e Mo-e


has come about that no one will get angry at even
the worst thing that the King will do.
I wish that I had fled from the land when others
fled. But I had two children, boys, and there was no
place that I might have taken them to. They used
to play with the King's children. Yesterday I went
into the forest to choose a tree that might be made
into a new canoe, for I am the King's canoe-builder.
And while I was away my two boys went towards
the King's house. They came before the enclosure
where the drum was kept. The King's children were
not there to play with, and my two boys played with
each other for a while.
Now and then they would stand before where the
drum was placed, and look at it. They did not know
that Ku-pa was watching them-watching to see
what the children would do.
At last the boys went into the sacred enclosure,
and their going there broke the law that the King
had made. They sat down there, my two sons, and
they struck upon the drum. They could have struck
upon it so that the whole land would hear, or they
could have struck so softly that the noise would be'
only like the fall of rain upon leaves. And that was
how they struck the drum; the noise that they made
was only a little noise and like the falling of rain
upon the leaves in the forest.
But the King heard even that little sound; he
came very softly up to the enclosure. The boys
[171]




At the Gateways of the Day


looked around. They saw him standing there; his
eyes were hard as I have seen them, and his lips
were cruel and revengeful. He called for his executioner. The executioner came; he slew my two boys
in the enclosure where the King's drum is kept.
All that happened while I was in the forest.
When I came back I went into the enclosure where
the King's canoes are sheltered. I stood there beside
the great canoe that was painted red. I put my
hands upon it, for then I greatly rejoiced in this
work of my hands. I put my hands along the outrigger of the canoe. And then I looked down, and it
seemed to me that I saw a hand stretched out from
under the canoe.
I stooped down, and I looked under it. I saw two
bodies with their hands outstretched. I drew them
out, and I saw that they were.the bodies of my sons.
And when I looked upon them I knew that my sons
had been slain by the King's executioner.
I went away from the King's house. I met many
men, and I spoke to them, telling them of the terrible thing that the King had done to me. But each
one I spoke to said: "Yes, such is Ku-pa, our King.
He has not dealt with you harder than he has dealt
with others." And when they said this they looked
at me; and I saw that their looks were hard, even as
the King's.
I went within my house, and I sat there thinking.
To whom could I go for vengeance on the King?
[ 172 ]




The Story of Mo-e Mo-e


Who would be powerful enough to avenge me upon
Ku-pa? And then I thought of you, Kau-hu-hu.
You would be able to avenge me, and no one else
would be able. And so I made up my mind to go to
you-even to go into the cavern where no man had
ever ventured before.
I took a pig as an offering, and I went hurrying
on my way; no man going into danger ever went so
swiftly before.
Mo-e Mo-e heard no more of the story then. He
stood up. The two who were guarding him were so
startled that they did not lay hands on him. He took
up the spear that was between them, and he went
off.
Back to his wife's he went, and he left the long
spear with its edge of shark's teeth in the house. "I
will have to make another journey," he said, "and if
again anything should happen to me that will prevent my coming back, and if a son is born to us, and
if he should want to go in search of me, give him the
spear so that I may know him; and give him the
name that I told you."
He went to work in the fields again, and he
worked day and night, and his wife's brother Po-polo-au and her servant Po-o were astonished at the
work he did. And then, on the very night that his
son was born, Mo-e Mo-e fell asleep. He slept for
ten days and for another ten days. His wife, her,
[173 ] 




At the Gateways of the Day


brother, and her servant tried to waken him; all they
could do could not waken Mo-e MNo-e. Then his wife
shook him; she made noises; she poured water on his
eyes, but still he slept. Then she said, "There is no
doubt about it: Mo-e Mo-e is dead."
She called her brother and her servant, and she
said to them: "The Chief is dead. Wrap him up and
carry him to the beach and cast him into the sea;
that is the best that one can do for a dead man."
Her brother and her servant did as she ordered, and
a wrap was put around Mo-e Mo-e, and then he was
carried down to the beach and cast into the sea.
Then Po-po-lo-au went home, and Po-o went home.
His wife's name was Ka-le-ko'o-ka-lau-ae, and
concerning her and her brother Po-po-lo-au and her
servant Po-o a strange story is told. After they had
left what they thought was the dead body of Mo-e
Mo-e in the sea, Po-po-lo-au and Po-o went up the
mountains to get timbers for the roofing of a house.
They were far from home, and the night came on
dark and rainy. Po-o wanted to go back to the
house, but Po-po-lo-au would not return through
the dark and the rain. Nothing would do him but
that they should spend the night in a cave.
So they went into a cave that no one had ever
gone into before. And at Po-po-lo-au's desire they
lighted a great fire to keep themselves from the cold.
And then, although there were things in the cave
[174]




The Story of Mo-e Mo-e


that they should have been fearful about, they both
went to sleep.
In the middle of the night Po-po-lo-au was
startled by something that he thought was happening. He wakened up, and he saw that the fire was
burning Po-o. He called him, but the servant would
not waken up. He went to him and tried to rouse
him, but still he would not awaken. The fire, which
had been burning the man's feet, went farther up
his body. Po-po-lo-au lifted him and tried by every
way to bring him to wakefulness, but there was no
stir from Po-o. Then, when the fire had burned up
to his neck, Po-po-lo-au let him lie there and ran
out of the cave. He ran towards a hill. When he
reached the top of it he heard a voice calling to him,
"Wait until I come to you, and we will go home
together." He looked back, and he saw a head with
fire streaming out of it coming up the hill after him.
He ran to the valley, and the head rolled down
the hill after him. He looked back, and he saw
tongues of fire shooting out of the rolling head, and
he became more frightened than before. He ran on
and on. Through many valleys he raced, and always
the head raced behind him. He reached the plain,
and then he could hardly go on because of the terror
he was in.
It happened that at that time a wizard was walking with his friends along that plain. "Do you see
the person who is coming towards us?" he said. "If
[ 175 ]




At the Gateways of the Day


he is not caught until he comes up to us, he will be
saved. But if he is caught before that, I do not
know what will happen to him." As he said that, Popo-lo-au came running up to them; and then the
head did not come any nearer.
Po-po-lo-au told the wizard all that had befallen
him. Then he went to his sister, the wife of Mo-e
Mo-e. She asked about her servant, and he told her
of how he had been burned and how his head had
chased him.
Then the wizard came into the house. "I have
come to you," he said, "because I fear you may be
burned. The head that chased this man will come
here. It will want to come within and stay in the
house, but do not ask it to come in, or you will come
into its power. It will ask you to go outside to it,
but do not go out. It will ask you to send your child
out to it, but do not send him out."
And then he said: "When you hear a whistle outside, it will mean that the head is near. Then move
into a corner of the house and keep very still. When
the outside is all lighted up you will know that it
has come, and when the inside is lighted up you will
know that it has entered the house."
The woman stayed within the house, and about
the middle of the night she heard a whistle outside;
then all outside was lighted up, and the voice of
Po-o called to her asking her to come without. "I
[ 176 ]




The Story of Mo-e Mo-e


will not go outside, for it is raining," she said.
"There is no rain," said the voice of Po-o.
Then the voice spoke again and said to her, "Send
out to me your little child." And the voice went on
to say: "I have what your child liked well-ripe
bananas. Send him out to me, and I will give them
to him."
"I will not send him out to you," the woman said,
"for the child is now asleep."
Then the head came within the house, but the
woman had hidden herself and was not to be found.
The wizard stole in; he drew the woman out of the
house, and he closed the door. The head called out:
"Do not close the door on me; I wish to come outside." But those outside blocked up the door and
would not let it out, for they knew that what was
within the house was the demon of the cave that had
gone into the man's head. Then fire burst out in the
house; there were twelve loud sounds; the head was
shattered, and after that there was nothing ever
seen of it. And that is the strange story about Po-o.
And now we can speak of Mo-e Mo-e, or at least
we can speak of Mo-e Mo-e's son. He grew up with
a stepfather, for his mother had married again.
Now, the stepfather was not always kind to Mo-e
Mo-e's son, and the boy was often punished by him.
One day he said to his mother: "I will go in
search of my real father." "Your father is dead and
[177]




At the Gateways of the Day


in the sea," said his mother. "Perhaps he is not,"
said the boy. "I will go in search of him, and I will
bring with me the spear that my father left for me."
So he started off in search of Mo-e Mo-e, his
father. Now when Mo-e Mo-e had been flung into
the sea long before, he had gone down to the bottom.
He lay there, for his slumber was still deep. The
fish bit at him, but they did not awaken him, and
the salt of the deep sea went into his skin. Still he
lay there asleep. Then a thunder-storm came. He
wakened up. He went to the surface of the sea.
Then he swam to the shore.
He had been made bald by the salt water that had
got into his skin. His skin had been scraped off by
the bites of the fishes. He crawled to a pig-pen, and
there he lay down. From that place he crawled to
another place. There a wizard found him; he gave
Mo-e Mo-e medicine that cured him.
Then he went back to his own home, to the place
that he had first come from. He went on no more
trips after that, and he took to sleeping like an
ordinary man.
And now his son, with the great spear of darkred wood with the ridges of shark's teeth upon it,
went off in search of him. He came to the Island
where Mo-e Mo-e had lived when his name was
0-pe-le. He went down into the valley where
0-pe-le had had his farm.
The boy came to a field where a man was planting
[178]




The Story of Mo-e Mo-e


taro. He sat down to watch the man, holding the
spear in his hands. Two men came along. Seeing the
spear that the boy held, they stopped and looked at
it. "Is it not like the spear we carried when we took
away the man who slept all the way in our canoe and
all the time on the black stones of the temple?" one
said to the other. "It is the very same spear," said
the other. "You laid it down, and I was looking at it
while I was telling you the story of Ka-ma-lo, who
went to the cave of the Shark-God." "I never heard
the rest of that story," said the first man, "and I
should like to hear it."
The two sat together, and then the man who had
been telling the story that Mo-e Mo-e had heard,
went on.
When Ka-ma-lo had told him all that had happened, the Shark-God said to him: "Go back to
Ku-pa's country and live there with his people. But
make ready a great offering for me-an offering of
black pigs, white fowl, and red fish-and when the
new moon comes take the offering into the temple
enclosure, and stay there until you see a cloud coming over the mountains of La-na-i. And when you
see that cloud, leave the temple enclosure and get
into your canoe and go out to sea." So Kau-hu-hu
said; then he lay down in the cavern and went to
sleep. Ka-ma-lo did not stay any longer; he went
quickly out of the cavern.
[ 179 ]




At the Gateways of the Day


He went back, and he lived for a while under the
cruel King who had destroyed his children and
amongst the hard people that the King ruled over.
He began to put together the offering for Kauhu-hu the Shark-God; and by the time he had got
all the black pigs and all the white fowl and all the
red fish, the new moon had come.
He took his offering to the temple enclosure; he
left the black pigs and the white fowl and the red
fish within, and he stood upon the black stones, and
he looked towards the mountains of La-na-i.
He heard the King beating upon his drum: it was
to summon all his people to him. He heard the sound
of the drum, but he did not go towards the King's
house; he stood upon the black stones that made
the temple enclosure, and he watched and he waited,
moveless as the stone that he stood on. Louder and
louder beat the King's drum. The people all gathered at his house. Then Ka-ma-lo saw a speck of
cloud over the mountains of La-na-i. He watched,
and he saw it coming nearer and nearer. He left the
place that he had been watching from, and he went
to the beach.
As he went he saw the crowd of people that were
gathered together by the King's drum. They called
to him, but he went past them. He came to the
beach, and he pushed out in his canoe.
When he looked back he saw that the end of the
rainbow was now resting on the temple enclosure,
[ 180 ]




The Story of Mo-e Mo-e


and he knew that the Shark-God had set a guard on
the offering that he had left there. The cloud was
coming nearer, and it was growing bigger and bigger as it came. It made a darkness over all the land.
Ka-ma-lo paddled beyond the reef, and he went
far out to sea. Out of the darkness that covered the
land there came a fearful storm: down poured the
rain; the trees in the forest cracked and broke; the
rivers suddenly filled up; as they rushed into the
valley, trees, houses, and men were swept away and
out to sea. Ka-ma-lo, in his canoe, saw the redcovered' drum of the King go floating by. That was
the end of Ku-pa and his people. And if the spear
that this young man holds in his hands be the same
spear that I had when we were in the temple enclosure the day I told you the beginning of the story,
that spear is the only thing that has come out of his
kingdom.
Ka-le-lea then spoke up and said: "Yes, this is
the spear you carried on that occasion, for my
father, Mo-e Mlo-e, heard you tell the beginning of
that story; he related it to my mother, who told it
to me. And now I am seeking him; I am seeking
that man, for he is my father." "If you are seeking
the man who slept while we brought him to the
temple and slept there while we were making the
preparations to sacrifice him, you have not far to
go," said the men. "We have seen him since, and we
[181 ]




At the Gateways of the Day


know where he is. "And where is he?" asked the boy.
"The man planting taro there," said the man, "is no
other than he; he is 0-pe-le, who came to be called
Mo-e Mo-e."
Then the boy called out to the man who was
planting taro in the field, "Say, your rows of taro
are crooked." The man looked at his rows, and then
he began to straighten them. But no matter how he
straightened them, the boy would call out the same
thing. Then the man said to himself: "How strange
this is! I Here I have been doing this work night and
day, and my rows were never made crooked before.
Now it seems that I cannot make them straight."
Thereupon he quit working and went to the edge of
the patch where the boy was standing, the great
spear in his hands. "Whose offspring are you?" said
he, when he looked at the boy and looked at the
spear. "Yours," said the boy, "yours and Ka-liko'o-ka-lau-ae's." "What name have you?" said the
man. "I am Ka-le-lea," said the boy. "You have
found me, my son," said Mo-e Mo-e.
And thereupon the two went into the house.
The boy who came to Mo-e Mo-e, Ka-le-lea, is
also known in our stories; in them he is called "The
Man Who Was Bold in his Wish," and when you
have lighted some more ku-kui nuts I will tell you
how he came to get that name.
When he grew up he became a fisherman, and he
[182]




The Story of Mo-e Mo-e


and another youth had a house together. Ke-ino was
the other youth's name. Now whenever other houses
were dark, Ka-le-lea's and Ke-ino's would be
lighted up. They would have gathered many ku-kui
nuts, they would string them together, and they
would light them up. And the light that Ka-le-lea
and Ke-ino had in their house would be seen by
travellers and watchmen and those who looked out
of their houses at night. What was being done in
the house where there was so much light, people
wondered?
Well, when Ka-le-lea and Ke-ino came into their
house in the evening, they would, first of all, partake
of their evening meal. Then they would light the
ku-kui nuts and keep lighting them as they burned
out. Then they would lie down on their mats with
their pillows under their heads, and they would look
up at the roof, Ka-le-lea looking at the gable end,
and Ke-ino looking at the end opposite. They would
watch the mice running along the ridge-pole of the
house. Then one would say to the other: "Here are
we, Ka-le-lea and Ke-ino, awake and with lights
burning beside us. Let us keep watching the mice
running along the ridge-pole of our house, and as
we watch them, let each of us tell out his wishes."'
Then Ke-ino would say: "Here is my wish. I wish
that we may sleep until the first crowing of the cock,
then waken up, and go into the field and pull up a
root for fish-bait. Then go down to the beach, pound
[183]




At the Gateways of the Day


the root and set it for eel-bait. Then catch an eel
after having waited around the beach for a bit, go
home with it, and wrap it in banana-leaves for cooking. Put it in the oven after a while. Then, at the
second crowing of the cock, open the oven and put
the eel one side to cool. Eat, after a while, until we
have had enough. Then lie down on our mats, put
the pillows under our heads, look up and watch the
mice run along the ridge-pole of our house, and tell
out our wishes. That is my wish, brother."
Then Ka-le-lea would say: "It is a wish, but it is
not a manly wish. Listen now, and I will tell out my
wishes.
"I wish that we may eat King Ka-ku-hi-hewa's
dogs that bite the faces of the people. I wish that we
may eat his hogs with the crossing tusks. I wish that
we may eat the fat fish of his ponds. And when we
have eaten all belonging to him, I wish that the
King himself may prepare the drink for us, bring it
to us, and put his own cup to our lips. And then,
when we have eaten and drunken, I wish that the
King may send for his two daughters, have them
brought in, and have each of them marry one of us,
and then have each couple go to live in a house that
he has had built for them. That is my wish, my
brother, and I want you to know it."
But when Ka-le-lea would say this (and he would
say it every night) Ke-ino would pull the mat over
his face, and he would say: "No, not that wish.
[184]




The Story of Mo-e Mo-e


Never let it pass your lips again. We will surely get
killed on account of that wish."
Now the King whom Ka-le-lea had spoken of
was at that time engaged in a war-the war of King
Ka-ku-hi-hewa against King Pueo-nui. He had
won nothing so far in the war, and he was becoming
disheartened. His watchmen and his soldiers often
saw the light in the house of Ka-le-lea and Ke-ino,
and one day they told the King about it.
Then the King sent his spy to see or hear what
was going on in that house. The spy stole up and lay
outside. He heard Ke-ino tell his wish, and then he
heard Ka-le-lea tell his. He heard nothing more;
before the first cock crew he stole away, leaving his
dagger stuck at the entrance of the house to let
Ka-le-lea and Ke-ino know that the King's servant
had been there.
When the spy came back to the King's house, the
King was there with his Councillor beside him, and
they were talking about what should be done to
bring to some sort of end the war against King
Pueo-nui. Said the King when the spy came to
them: "What is happening in the house that I sent
you to?"
Said the spy: "This and this." Thereupon he told
all he had heard. When he spoke about Ka-le-lea's
wish the King became very angry. "Because I am
not winning the war," he said, "these people think
they can make mock of me! Eat my dogs and my
[ 185 ]




At the Gateways of the Day


hogs and my fat fish indeed Have me prepare the
drink for them and put my own cup'to their mouths I
And then give my daughters in marriage to two
such fellows I Tell me, my Councillor, how should I
have them slain?"
But the Councillor was not for having Ka-le-lea
and Ke-ino put to death in any way. "Rather carry
out the wish that the boldest of them spoke out," he
said. "If any one can help you in the war, it is that
man. Send for both of them and carry out the bold
one's wish to the very end. You have a wish too: it
is to win the whole Island for yourself. That man,
believe me, is the one who can help you to have that
wish of yours made real." The King agreed at last
to let Ka-le-lea and Ke-ino live, and he even agreed
to carry out to its very end the wish that Ka-le-lea
had made. He ordered his men to cut timber and
build houses for the two fishermen and the wives he
was going to give them, and after that he sent an
officer with soldiers to bring Ka-le-lea and Ke-ino to
him.
IKe-ino was the first to waken up that morning.
And when he went to the door he saw the dagger
that was stuck at the entrance. Then he knew that
the King's servant had been listening in the night
and that he had heard all that had been said. "We
are going to be killed," he said to Ka-le-lea; "your
[186]




The Story of Mo-e Mo-e


terrible wish has been overheard, and the two of us
are going to die for it."
But Ka-le-lea only stirred on the mat he was
lying on; he didn't even get up to go to the door.
And then Ke-ino saw a company of people coming
out of the King's house. They carried axes. "Here
are our deaths," said Ke-ino. But the procession he
saw was that of the King's servants as they went
towards the mountain to cut timbers for the two
houses that were to be built, according to the Councillor's advice and the King's orders, for himself and
Ka-le-lea and the wives who were to be given to
them-the King's two daughters.
Later on, another procession came from the
King's house. This one came straight towards their
house. The men were armed with spears, and the
officers had on their shoulders cloaks of bright
feathers, and their war-helmets were on their heads.
Ke-ino said: "Our deaths are now close to us." But
all that Ka-le-lea answered was: "Keep your eye on
them."
He did not move until then. Then he rose up from
the mat he had been sleeping on, and he took up his
club. He went outside, and by this time the armed
men had come up. The officer said: "We have come
to take you two before the king." Ka-le-lea said
never a word, but with his great club he struck the
house a mighty blow, and he scattered its thatch and
its timbers in all directions.
[187]




At the Gateways of the Day


Then, very much to their surprise, Ka-le-lea and
Ke-ino were put into a litter and carried on the
shoulders of the soldiers. They were brought before
the King. They were served according to the wish
of Ka-le-lea: the dogs and the hogs and the fat fish
were given them to eat; the King prepared the
drink for them, and in his own cup he brought it to
Ka-le-lea and Ke-ino. And when they had drunken,
the King's daughters were brought before them.
One was wed to Ka-le-lea, and the other was wed
to Ke-ino. And then each couple was given a house
to live in, a house that the King had had built for
them in a single day.
Ka-le-lea, the one who had uttered the bold wish,
was not seen much after that. He stayed in the
house that had been given him. Ke-ino was the one
who was around all the time. And the King took
Ke-ino and made him an officer, and gave him a
feather cape for his shoulders and a war-helmet to
go on his head. After that, Ke-ino went into the
fight with a company of men; every day he won a
victory. But, for all that, the war still went on.
Ka-le-lea stayed in the house all day with his wife,
the King's daughter. He had no war-helmet, no
feather cape, and he never took a company of men
out to battle. Ke-ino was the great man now, and
Ka-le-lea was never spoken of.
Still the war went on. But after the first crow of
[188]




The Story of Mo-e Mo-e


the cock, a man with a great club used to go to Hala-wa, where the officers and chiefs of Pueo-nui's
army were, and do battle with them. This the man
did every day. He would come upon a company of
them, and fight with them, striking right and left
with his club. He would slay them all. Then he
would gather up their feather capes and their warhelmets, and he would run, run away. The fighting
chiefs were all killed by him, and Pueo-nui's army
melted away. There were stories about how the
chiefs were killed in the early morning, and of how
their feather capes and their war-helmets were
taken away. No one knew the warrior who fought
with them and overcame them. But the King was
sure that Ke-ino was the one who did it all.
When the last of Pueo-nui's fighting chiefs was
killed, an end came to the war, and Pueo-nui gave
his lands and his kingdom to King Ka-ku-he-hewa.
And that very morning, as the stranger warrior who
had done battle with the chiefs was running back,
he was seen by a watchman in the light of the early
morning. The watchman flung a spear at the running man. It struck him on the arm, just above the
wrist. He kept on running. The spear had a hook,
and the watchman knew that it would be hard for
the warrior to draw it out of the flesh of his arm.
And now the King made, up his mind to give a
great reward to Ke-ino, and to get rid of Ka-le-lea,
the fellow whom no one had ever seen outside his
[189]




At the Gateways of the Day


house. He made a proclamation, declaring his victory in the war, and telling how much of it was due
to his son-in-law Ke-ino. And every one was satisfied, for every one was sure that Ke-ino had won the
war. Every one, that is, except the King's Councillor and the watchman who had flung the spear at
the running man. The watchman kept on saying
that it was not Ke-ino but another man who had
slain the fighting chiefs of Pueo-nui's army and had
carried off their feather capes and their warhelmets.
The Councillor advised the King to bring all his
people together, men, women, and children. All
came to a place near the King's house-all but those
who fell down and who were not able to get up
again. "Are all your people here, 0 King?" asked
the Councillor. "All are here," said the King, "except that fellow Ka-le-lea. He is asleep at home.
His father, they say, was a good sleeper, and my
son-in-law takes after his father." "Nevertheless,"
said the Councillor, "send for him, and bring him
here."
Then Ka-le-lea was sent for. He came, and he
saw all the people gathered before the King's house.
He saw Ke-ino there in great state, with a bright
feather cape on his shoulders and a war-helmet on
his head. He looked at Ke-ino, and Ke-ino looked
at him. The watchman, who had been looking at all
[190]




The Story of Mo-e Mo-e


who came, saw him, and he made a sign to the
Councillor.
Then said the Councillor to the King: "Send to
this man's house, and have a search made in it. And
all that your men find hidden in it, have them bring
here." Men were sent to Ka-le-lea's house. They
returned with feather capes and war-helmets
enough to make a great pile. And then the watchman pointed to Ka-le-lea's arm, and showed the
hook of a spear in the flesh of it.
And when the watchman told of how he had flung
his spear at the warrior who had slain the last of
Pueo-nui's fighting chiefs, it was seen by all that
Ka-le-lea, and not Ke-ino, was the man who had
won the war. After that he was made the King's
chief officer. But he did nothing against Ke-ino,
who came to serve under him.
And this is the story of Mo-e Mo-e's son, Ka-lelea. Soon after, Ka-ku-he-hiwa died. Ka-le-lea came
to rule in his stead, for all the people clamored to
have over them the Man Who Was Bold in His
Wish.
[191]




I




The Woman from Lalo-hana, the
Country under the Sea.
LONG, long ago, my younger brothers, there lived in
Hawaii a King whose name was Koni-konia. He
sent his fishermen out to catch deep-sea fish for him,
and they, without knowing it, let down their lines
and fish-hooks at a place where, before this, strange
things had happened.
In a while after they had let them down, the
hooks were taken off the lines. The fishermen wondered at this, for they knew that no fish had bitten
at their baits. They went back to the King, and they
told him what had happened. There had come no
quiver on their lines, they said, as there would have
come if fish had touched their baits, and their hooks
had been cut off the lines as if some one with a knife
had done it.
Now the King had heard before of strange things
happening at the place in the sea where the fishermen had been; and after they had shown him the
lines with the hooks, cut off, he sent for a wizard,
that he might learn from him how these strange
things had come to be.
The wizard (he was called a Kahuna) came
before the King, and after he had been told of what
had happened to the fishermen's lines he said:
"Your fishermen let their lines down over Lalo[193]




At the Gateways of the Day


hana, a country that is at the bottom of the sea, just
under the place where they let their canoes rest. A
woman lives there, a very beautiful woman of the
sea whose name is Hina; all alone she lives there,
for her brothers, who were given charge of her, have
gone to a place far off." When the King heard of
this beautiful woman of the sea, he longed to see her
and to have her for his wife.
The Kahuna told him how she might be brought
out of the sea to him. The King was to have a great
many images made-images of a man, each image
to be as large as a man, with pearl-shell eyes and
dark hair, and with a malo or dress around it. Some
of the images were to be brought out to sea, and
some of them were to be left on the beach and along
a path that went up to the King's house; and one of
them was to be left standing by the door of the
house.
The Kahuna went with the men who had taken
the images in their canoes. When they came to that
part of the sea that the country of Lalo-hana was
under, the Kahuna told the men to let down one of
the images. Down, down, the image went, a rope
around it. It rested on the bottom of the sea. Then
another image was let down. But this image was
not let as far as the bottom of the sea: it was held
about the height of a house above the bottom. Then
another image was let down and held above that,
and then another image, and another image, all held
[194]




The Woman from Under the Sea


one above another, while other images were left
standing in canoes that went in a line back to the
beach. And when all the images were in their places,
a loud trumpet was blown.
The Woman of Lalo-hana, Hina, came out of her
house, that was built of white and red coral, and she
saw the image of a man of dark color, with dark hair
and eyes of pearl-shell, standing before her. She was
pleased, for she had never seen even the likeness of
a man since her brothers had gone away from her;
and she went to the image, and she touched it. As
she did so she saw an image above her; and she went
and she touched this image too. And all the way up
to the top of the sea there were images; and Hina
went upward, touching them all.
When she came up to the surface of the sea she
saw canoes, and in each canoe there was an image
standing. Each one seemed to be more beautiful
than the others; and Hina swam on and on, gazing
on each with delight and touching this one and that
one.
And so Hina, the Woman of the Sea, came to the
beach. And on the beach there were other images;
and she went on, touching each of them. And so she
went through the grove of coco-nut trees and came
before the King's house. Outside the house there
was a very tall image with very large pearl-shell
eyes and with a red malo around it. Hina went to
that image. The wreath of sea-flowers that she had
[ 195 ]




At the Gateways of the Day


in her hair was now withered with the sun; the
Woman of Lalo-hana was wearied now, and she lay
down beside the image and fell asleep.
When she wakened it was not the image, but the
King, who was beside her. She saw him move his
hands, and she was frightened because of the movements she saw him make and the sounds that were
around her after the quiet of the sea. Her wreath
of sea-flowers was all shrivelled up in the sunlight.
The man kissed her, and they went together into the
house.
And so the Woman of Lalo-hana, the Country
under the Sea, came to Hawaii and lived there as
the wife of Koni-konia, the King.
After a while, when she had learned to speak to
him, Hina told Koni-konia about precious things
that she had in her house in Lalo-hana, the Country
under the Sea, and she begged the King to send a
diver to get these things and bring them to her.
They were in a calabash within her house, she said.
And she told the King that the diver who brought
it up was not to open the calabash.
So Koni-konia the King sent the best of his divers
to go down to Lalo-hana, the Country under the
Sea, and bring up the calabash that had Hina's precious things in it. The diver went down, and found
the house of red and white coral, and went within
and took the calabash that was there. He brought
it back without opening it and gave it to Hina.
[ 196 ]




The Woman from Under the Sea


After some days Hina opened the calabash.
Within it was the moon. It flew up to the heavens,
and there it shone clear and bright. When it shone
in the heavens it was called Kena. But it shone down
on the sea too, and shining on the sea it was called
Ana.
And then, seeing Ana in the sea, the Woman of
Lalo-hana was frightened. "My brothers will come
searching for me," she said. And the next day she
said, "My brothers will bring a great flood of waters
upon this land when they come searching foreme."
And after that she said, "My brothers will seek me
in the forms of pa-o'o fishes, and the Ocean will lift
them up so that they can go seeking me." When the
King heard her say this he said, "We will go far
from where the Ocean is, and we will seek refuge
on the tops of the mountains."
So the King with Hina, with all his people, went
to the mountains. As they went they saw the Ocean
lifting up. Hina's brothers in the forms of pa-o'o
fishes were there, and the Ocean lifted them up that
they might go seeking her.
Over the land and up to the mountains the Ocean
went, bearing the pa-o'o fishes along. Koni-konia
and his people climbed to the tops of the mountains.
To the tops of the mountains the Ocean went, bearing the pa-o'o fishes that were Hina's brothers.
Koni-konia and Hina and all the people climbed
to the tops of the trees that were on the tops of the
[197 ]




At the Gateways of the Day


mountains. And then the Ocean, having covered the
tops of the mountains, went back again, drawing
back the pa-o'o fishes that were Hina's brothers.
And it was in this way that the Great Flood came to
Hawaii.
And after the waters of the Ocean had gone back
to their own place, Koni-konia the King, with
Hina and his people, went back to the place where
their houses had been. All was washed away; there
were mud and sand where their houses and fields
had been. Soon the sun dried up the puddles and
the wetness in the ground; growth came again; they
built their houses and cultivated their fields; and
Koni-konia, with Hina and with his people, lived
once again in a wide land beside the great ocean.
[198]


C. 
D 1




RbAuI 4ina a(d lia     e/irnrbcd t 1h/ t(Jpi Y/
1/u trus that wr 1 ito i  of t/u inoitatwu =
[Bg    ~ am  f Api  e u  lemtXgsE   i




I




Hina, the Woman in the Moon.


A WEARY woman was Hina, and as the years grew
on her she grew more and more weary. All day she
sat outside her house beating out tapas for clothes
for her family, making cloths out of the bark of a
tree by beating it on a board with a mallet. Weary
indeed was Hina with making tapas all the day outside her house. And when she might see no more to
beat out the tapas, she would have to get her calabash and bring water to the house. Often she would
stumble in the dark, coming back with her calabash
of water. There was no one in her house to help her.
Her son went sailing from island to island, robbing
people, and her daughter went to live with the wild
people in the forest. Her husband had become badtempered, and he was always striving to make her
do more and more work.
As Hina grew old she longed more and more to
go to a place where she might sit and rest herself.
And one day, when she was given a new task and
was sent to fish up shrimps amongst the rocks with
a net, she cried out, "Oh, that I might go away from
this place, and to a place where I might stay and
rest myself."
The Rainbow heard Hina and had pity on her. It
made an arching path for her from the rocks up to
the heavens. With the net in her hands she went
[ 199 ]




At the Gateways of the Day


along that path. She thought she would go up to the
heavens and then over to the Sun, and that she
would go into the Sun and rest herself there.
She went higher and higher along the arch of the
Rainbow. But as she went on, the rays of the Sun
beat on her more and more strongly. She held the
net over her head and went on and on. But when she
went beyond the clouds and there was nothing to
shelter her, the rays of the Sun burnt her terribly.
On and on she went, but as she went higher she
could only crawl along the path. Then the fire of
the Sun's rays began to torture her and shrivel her.
She could go no farther, and, slipping back along
the Rainbow arch, she came to earth again.
It was dark now. She stood outside her house and
saw her husband coming back from the pool with a
calabash of water, stumbling and saying ill-tempered words about her. And when she showed herself to him he scolded because she had not been there
to bring the calabash of water to the house.
Now that the Sun was gone down and his rays
were no longer upon her, her strength came back to
Hina. She looked up into the sky, and she saw the
full Moon there; and she said: "To the Moon I will
go. It is very quiet, and there I can sit for a long,
long time and rest myself."
But first she went into the house for the calabash
that held all the things that on earth were precious
to her. She came out of her house carrying the cala[200]




"It hiaUiC 41/ tuT/Ung pLkA i Jar iter ri 11wralr up
1( th hiavcH    IYWt th iWi ii Ie haiuk W wa
a/au  thatpath




I




The VWomnnan in the Moon


bash, and there before her door was a moon-rainbow.
Her husband came and asked her where she was
going; because she carried her calabash he knew she
was going far. "I am going to the Moon, to a place
where I can rest myself," she said. She began to
climb along the arch of the Rainbow. And now she
was almost out of her husband's reach. But he
sprang up and caught her foot in his hand. He fell
back, twisting and breaking her foot as he fell.
But Hina went on. She was lamed, and she was
filled with pain; and yet she rejoiced as she went
along through the quiet night. On and on she went.
She came to where the Stars were, and she said incantations to them, that they might show her how
to come to the Moon. And the Stars showed her the
way, and she came at last to the Moon.
She came to the Moon with the calabash that had
her precious possessions; and the Moon gave her a
place where she might rest. There Hina stayed. And
the people of Hawaii can look up to the bright
Moon and see her there. She sits, her foot lamed,
and with her calabash by her side. Seeing her there,
the people call her, not "Hina" any more, but
"4Lono Moku"-that is, "Lame Lono." And standing outside the door you can see her now-Hina, the
Woman in the Moon. But some say that, instead
of the calabash, she took with her her tapa-board
[201]




At the Gateways of the Day


and mallet; and they say that the fine fleecy clouds
that you see around the Moon are really the fine
tapa-cloths that Hina beats out.


[202]




Notes.


THE BOY PU-NIA AND THE KING OF THE SHARKS
GIVEN in the Fornander Collection of Hawaiian Antiquities
and Folk-lore, Memoirs of the Bernice Pauahi Bishop Museum
of Polynesian Ethnology and Natural History, Vol. V, Part
II, with the title Kaao no Punia, Legend of Pu-nia.
Like many another Polynesian hero, Pu-nia had a mother
whose name was Hina. The shark's name, Kai-ale-ale, means
"Sea in great commotion." But the kindling of the fire inside
the shark with the fire-sticks could not have been so easy as it
is made to appear. Melville, in Typee, describes the operation
of fire-making as laborious. This is how he saw it being done:
"A straight, dry, and partly decayed stick of the hibiscus,
about six feet in length, and half as many inches in diameter,
with a smaller bit of wood not more than a foot long, and
scarcely an inch wide, is as invariably to be met with in every
house in Typee as a box of lucifer matches in the corner of the
kitchen cupboard at home. The islander, placing the larger
stick obliquely against some object, with one end elevated at
an angle of forty-five degrees, mounts astride of it like an
urchin about to gallop off upon a cane, and then grasping the
smaller one firmly in both hands, he rubs its pointed end slowly
up and down the extent of a few inches on the principal stick,
until at last he makes a narrow groove in the wood, with an
abrupt termination at the point furthest from him, where all
the dusty particles which the friction creates are accumulated
in a little heap.
"At first Kory-Kory goes to work quite leisurely, but gradually quickens his pace, and waxing warm in the employment,
drives the stick furiously along the smoking channel, plying
his hands to and fro with amazing rapidity, the perspiration
[ 203]




At the Gateways of the Day


starting from every pore. As he approaches the climax of his
effort, he pants and gasps for breath, and his eyes almost start
from their sockets with the violence of his exertions. This is the
critical stage of the operation; all his previous labours are in
vain if he cannot sustain the rapidity of the movement until the
reluctant spark is produced. Suddenly he stops, becomes perfectly motionless. His hands still retain their hold of the
smaller stick, which is pressed convulsively against the further
end of the channel among the fine powder there accumulated,
as if he had just pierced through and through some little viper
that was wriggling and struggling to escape from his clutches.
The next moment a delicate wreath of smoke curls spirally into
the air, the heap of dusty particles glow with fire, and KoryKory, almost breathless, dismounts from his steed."
THE SEVEN GREAT DEEDS OF MA-UI
THE number seven has no significance in Polynesian tradition;
the number eight has. It just happened that the number of
Ma-ui's deeds that had interest for me as a story-teller was
seven. Fornander has only short and passing notices of Ma-ui,
and all the material for the stories given here has been taken
from Mr. W. D. Westervelt's valuable Ma-ui the Demi-God.
Ma-ui is a hero for all the Polynesians, and Mr. Westervelt
tells us that either complete or fragmentary Ma-ui legends are
found in the single islands and island groups of Aneityum,
Bowditch or Fakaofa, Efate, Fiji, Fotuna, Gilbert, Hawaii,
Hervey, Huahine, Mangaia, Manihiki, Marquesas, Marshall,
Nauru, New Hebrides, New Zealand, Samoa, Savage, Tahiti or
Society, Tauna, Tokelau, and Tonga. Ma-ui is, in short, a PanPolynesian hero, and it is as a Pan-Polynesian hero that I have
treated him, giving his legend from other sources than those
that are purely Hawaiian. However, I have tried to make
Hawaii the background for all the stories. Note that Ma-ui's
[ 204 ]




Notes


position in his family is the traditional position for a Polynesian hero-he is the youngest of his brothers, but, as in the
case of other heroes of the Polynesians, he becomes the leader
of his family.
Ma-ui's mother was Hina. She is distinguished from the
numerous Hinas of Polynesian tradition by being "Hina-ake-ahi," "Hina-of-the-Fire." I follow the New Zealand tradition that Mr. Westervelt gives in telling how Ma-ui was
thrown into the sea by his mother and how the jelly-fish took
care of him. Ma-ui's throwing the heavy spear at the house is
also out of New Zealand. His overthrowing of the two posts
is out of the Hawaiian tradition. But in that tradition it is suggested that his two uncles were named "Tall Post" and "Short
Post." They had been the guardians of the house, and young
Ma-ui had to struggle with them to win a place for himself in
the house. Ma-ui's taking away invisibility from the birds and
letting the people see the singers is out of the Hawaiian tradition. So is Ma-ui's kite-flying. The Polynesian people all delighted in kite-flying, but the Hawaiians are unique in giving
a kite to a demi-god. The incantation beginning "0 winds,
winds of Wai-pio" is Hawaiian; the other incantation, "Climb
up, climb up," is from New Zealand.
The fishing up of the islands is supposed by scholars to be
a folk-lore account of the discovery of new islands after the
Polynesian tribes had put off from Indonesia. The story that I
give is mainly Hawaiian-it is out of Mr. Westervelt's book,
of course-but I have borrowed from the New Zealand and the
Tongan accounts too; the fish-hook made from the jaw-bone of
his ancestress is out of the New Zealand tradition, and the
chant "0 Island, 0 great Island" is Tongan.
The story of Ma-ui's snaring the sun is Hawaiian, and the
scene of this, the greatest exploit in Polynesian tradition, is
on the great Hawaiian mountain Haleakala. The detail about
[205 ]




At the Gateways of the Day
the nooses of the ropes that Ma-ui uses —that they were made
from the hair of his sister-is out of the Tahitian tradition as
given by Gill.
The Hawaiian story about Ma-ui's finding fire is rather
tame; he forces the alae or the mud-hen to give the secret up
to him. I have added to the Hawaiian story the picturesque
New Zealand story of his getting fire hidden in her nails from
his ancestress in the lower world. There is an Hawaiian story,
glanced at by Fornander, in which Ma-ui obtains fire by breaking open the head of his eldest brother.
The story of Ma-ui and Kuna Loa, the Long Eel, as I give
it, is partly out of the Hawaiian, partly out of the New Zealand
tradition, and there is in it, besides, a reminiscence of a story
from Samoa. All of these stories are given in Mr. Westervelt's book. That Kuna Loa tried to drown Ma-ui's mother in
her cave-that is Hawaiian; that Hina was driven to climb
a bread-fruit tree to get away from the Long Eel-that is
derived from the Samoan story. And the transformation of the
pieces of Kuna Loa into eels, sea monsters, and fishes is out
of the New Zealand tradition about Ma-ui. "When the writer
was talking with the natives concerning this part of the old
legend," says Mr. Westervelt, "they said, 'Kuna is not a
Hawaiian word. It means something like a snake or a dragon,
something we do not have in these islands.' This, they thought,
made the connection with the Hina legend valueless until they
were shown that Tuna (or Kuna) was the New Zealand name
of the reptile which attacked Hina and struck her with his tail
like a crocodile, for which Ma-ui killed him. When this was
understood, the Hawaiians were greatly interested to give the
remainder of the legend, and compare it with the New Zealand
story." "This dragon," Mr. Westervelt goes on, "may be a remembrance of the days when the Polynesians were supposed
to dwell by the banks of the River Ganges in India, when
[206 ]




Notes


crocodiles were dangerous enemies and heroes saved families
from their destructive depredations." Mrs. A. P. Taylor of
Honolulu writes me in connection with this passage: "There is
a spring in the Palama district in Honolulu called Kuna-wai
('Eel of Water'). In Hawaiian, kuna-kuna means eczema, a
skin disease."
The story of the search that Ma-ui's brother made for his
sister is from New Zealand. Ma-ui's brother is named Ma-ui
Mua and Rupe. His sister is Hina-te-ngaru-moana, "Hina, the
daughter of the Ocean."
The splendidly imaginative story of how Ma-ui strove to
win immortality for men is from New Zealand. The Goblingoddess with whom Ma-ui struggles is Hina-nui-te-po, "Great
Hina of the Night," or "Hina, Great Lady of Hades." According to the New Zealand mythology she was the daughter
and the wife of Kane, the greatest of the Polynesian gods.
There seems to be a reminiscence of the myth that they once
possessed in common with the New Zealanders in the fragmentary tale that the Hawaiians have about Ma-ui striving to
tear a mountain apart. "He wrenched a great hole in the side.
Then the elepaio bird sang and the charm was broken. The
cleft in the mountain could not be enlarged. If the story could
be completed it would not be strange if the death of Ma-ui
came with his failure to open the path through the mountain."
So Mr. Westervelt writes.
The Ma-ui stories have flowed over into Melanesia, and there
is a Fijian story given in Lorimer Fison's Tales of Old Fiji,
in which Ma-ui's fishing is described. Ma-ui, in that story, is
described as the greatest of the gods; he has brothers, and he
has two sons with him. With his sons he fishes up the islands of
Ata, Tonga, Haabai, Vavau, Niua, Samoa, and Fiji. Ma-ui's
sons depart from the Land of the Gods and seize upon the
islands that their father had fished up. Then Disease and Death
[207 ]




At the Gateways of the Day


come to the islands that the rebel gods, Ma-ui's sons, have
seized. Afterwards Ma-ui sent to them "some of the sacred fire
of Bulotu."
AU-KE-LE THE SEEKER
GIVEN in the Fornander Collection, Vol. IV, Part I, of the
Memoirs of the Bernice Pauahi Bishop Museum, with the title
He Moolelo no Aukelenuiaiku, the Legend of Aukelenuiaiku.
Like many another Polynesian hero, Au-ke-le (to cut down
his name from the many-syllabled one which means Great Auke-le, son of Iku) was the youngest born of his family. Fornander thought that his story "has marked resemblances in
several features to the Hebrew account of Joseph and his
brethren, and is traced back to Cushite origin through wanderings and migrations"-an idea which is wholly fantastic. The
story as I have retold it is very much condensed.
Au-ke-le's grandmother is a mo-o-literally, a lizard. Dr.
Nathaniel Emerson and Mr. William Hyde Rice translate
"mo-o" by "dragon," and I fancy that "mo-o" created a sufficiently vague conception to allow the fantastic and terrifying
dragon to become its representative. On the other hand,
"dragon" tends to bring in a conception that is not Polynesian.
I have not rendered "mo-o" by either "lizard" or "dragon."
I prefer to let "mo-o" remain mysterious. Note what Mr. Westervelt says about the "mo-o" or "dragon" being a reminiscence
of creatures of another environment.
The story of Au-ke-le is mythical: it is a story about the
Polynesian gods. Au-ke-le and his brothers go from one land
of the gods to another. The "Magic" that he carries in his
calabash is a godling that his grandmother made over to him.
There are many things in this story that are difficult to make
intelligible in a retelling. It is difficult, for instance, to convey
the impression that the maids whom the Queen sends to Au[ 208 ]




Notes


ke-le, and her brothers too, were reduced to abject terror by
Au-ke-le's disclosing their names. But to the Polynesians, as to
other primitive peoples, names were not only private, and
intensely private, but they were sacred. To know one's name
was to be possessed of some of one's personality; magic could
be worked against one through the possession of a name. Our
names are public. But suppose that a really private name-a
name that was given to us by our mother as a pet name-was
called out in public: how upset we might be! Stevenson's
mother named him "Smootie" and "Baron Broadnose." How
startled R. L. S. might have been if a stranger in a strange
land had addressed him by either name!
Later on Au-ke-le goes on the quest that was the Polynesian
equivalent of the Quest of the Holy Grail; he goes in quest of
the Water of Everlasting Life, the Water of Kane. The Polynesian thought that there was no blessing greater than that of
a long life. There are many stories dealing with the Quest of
the Water of Kane, and there is one poem that has been translated beautifully by Dr. Nathaniel Emerson. It is given in his
Unwritten Literature of Hawaii.
A query, a question,
I put to you:
Where is the Water of Kane?
At the Eastern Gate
Where the Sun comes in at Haehae;
There is the Water of Kane.
A question I ask of you:
Where is the Water of Kane?
Out there with the floating Sun,
Where cloud-forms rest on the Ocean's breast,
Uplifting their forms at Nohoa,
This side the base of Lehua;
There is the Water of Kane.
[ 209 ]




At the Gateways of the Day


One question I put to you:
Where is the Water of Kane?
Yonder on mountain peak,
On the ridges steep,
In the valleys deep,
Where the rivers sweep;
There is the Water of Kane.
This question I ask of you:
Where, pray, is the Water of Kane?.
Yonder, at sea, on the ocean,
In the drifting rain,
In the heavenly bow,
In the piled-up mist-wraith,
In the blood-red rainfall,
In the ghost-pale cloud-form;
There is the Water of Kane.
One question I put to you:
Where, where is the Water of Kane?
Up on high is the Water of Kane,
In the heavenly blue,
In the black-piled cloud,
In the black-black cloud,
In the black-mottled sacred cloud of the gods;
There is the Water of Kane.
One question I ask of you:
Where flows the Water of Kane?
Deep in the ground, in the gushing spring,
In the ducts of Kane and Loa,
A well-spring of water, to quaff,
A water of magic powerThe water of Life!
Life! 0 give us this life!
[ 210]




Notes


The story of Au-ke-le has a solemn if not a tragic ending,
which is unusual in Polynesian stories. Its close makes one
think of that chant that Melville heard the aged Tahitians
give "in a low, sad tone":
A harree ta fow,
A toro ta farraro,
A now ta tararta.
The palm-tree shall grow,
The coral shall spread,
But man shall cease.
PI-KO-I: THE BOY WHO WAS GOOD AT SHOOTING
ARROWS
GIVEN in the Fornander Collection, Vol. IV, Part III, of
the Memoirs of the Bernice Pauahi Bishop Museum, with the
title Kaao No Pikoiakaalala, Legend of Pikoiakaalala (Piko-i, the son of the Alala).
His father was Raven or Crow, his sisters were Rat and Bat.
The arrows that Pi-ko-i shot were not from the sort of bow
that we are familiar with; the Hawaiian bow, it must be noted,
was not a complete bow. The string hung untied from the top
of the shaft; the shooter put the notch of the arrow into the
hanging string, whipped forward the shaft, and at the same
time cast the arrow, which was light, generally an arrow of
sugar-cane. The arrow was never used in war; it was used in
sport-to shoot over a distance, and at birds and at rats that
were held in some enclosure. The bird that cried out was evidently the elepaio. "Among the gods of the canoe-makers,"
says Mr. Joseph Emerson, "she held the position of inspector
of all koa trees designed for that use." The Hawaiian interest
in riddles enters into Pi-ko-i's story.


[211 ]




At the Gateways of the Day


PAKA: THE BOY WHO WAS REARED IN THE LAND
THAT THE GODS HAVE SINCE HIDDEN
GIVEN in the Fornander Collection, Vol. V, Part II, of the
Memoirs of the Bernice Pauahi Bishop Museum, with the title
Kaao no Kepakailiula, the Legend of Kepakailiula.
Pali-uli, where Paka's uncles reared him, is the Hawaiian
paradise. In a chant that Fornander quotes it is described:
O Pali-uli, hidden Land of Kane,
Land in Kalana i Hauola,
In Kahiki-ku, in Kapakapaua of Kane,
The Land whose foundation shines with fatness,
Land greatly enjoyed by the god.
"This land or Paradise," says Fornander, "was the central
part of the world.... and situated in Kahiki-ku, which was a
large and extensive continent." Paka emerges from this Fairyland into a world that is quite diurnal when he sets about
winning Mako-lea. The boxing, spear-throwing, and riddling
contests that he engages in reflect the life of the Hawaiian
courts.
THE STORY OF HA-LE-MA-NO AND THE PRINCESS
KAMA
GIVEN in the Fornander Collection, Vol. V, Part II, of the
Memoirs of the Bernice Pauahi Bishop Museum, with the title
Kaao no Halemano, Legend of Ha-le-ma-no.
Kama, or, to give her her full name, Kamalalawalu, was
living under a strict tapu. Ha-le-ma-no is no thoughtless tapubreaker, as are other young men in Hawaiian romance; there
is very little of the mythical element in this story; the enchantress-sister, however, is a figure that often comes into Hawaiian
romance. This story is remarkable for its vivid rendering of
episodes belonging to the aristocratic life-the surf-riding,
[ 212 ]




Notes


surely the greatest of sports to participate in, as it is the most
thrilling of sports to watch; the minstrelsy; the gambling. The
poems that Ha-le-ma-no and Kama repeat to each other are
very baffling, and are open to many interpretations. In this
respect they are like most Hawaiian poetry, which has a deliberate obscurity that might have won Mallarme's admiration.
THE ARROW AND THE SWING
THIS is one of the most famous of the Hawaiian stories. It is
given in the Fornander Collection, Vol. V, Part I, of the Memoirs of the Bernice Pauahi Bishop Museum, with the title He
Kaao no Hiku a me Kawelu, the Legend of Hi-ku and Kawe-lu. It should be remembered that Hi-ku's arrow was more
for casting than for shooting: the game that he was playing
at the opening of the story consisted in casting his arrow,
Pua-ne, over a distance. Ka-we-lu was living under tapu. But,
like many another heroine of Polynesian romance, she was not
reluctant about having the tapu broken. There is one very
puzzling feature in this story. Why did Ka-we-lu not give her
lover food? Her failure to provide something for him is against
all traditions of Hawaiian hospitality. Of course, in the old
days, men and women might not eat together; Ka-we-lu, however, could have indicated to Hi-ku where to go for food. The
food at hand might have been for women only, and tapu as
regards men. Or it might have been tapu for all except people
of high rank. If this was what was behind Ka-we-lu's inhospitality it would account for a bitterness in Hi-ku's anger-she
was treating him as a person of a class beneath her. But these
are guesses merely. I have asked those who were best acquainted with the Hawaiian tradition to clear up the mystery
of Ka-we-lu's behavior in this particular, but they all confessed
themselves baffled by it. The poems that Ka-we-lu chants to
Hi-ku, like the poems that Ha-le-ma-no chants to Kama, have
a meaning beneath the ostensible meaning of the words.
[ 213 ]




At the Gateways of the Day


With regard to Ka-we-lu's death it should be remembered
that according to Polynesian belief the soul was not single, but
double. A part of it could be separated or charmed away from
the body; the spirit that could be so separated from the body
was called hau. In making the connection between Hi-ku and
the lost Ka-we-lu I have gone outside the legend as given in the
Fornander Collection. I have brought in Lolupe, who finds
lost and hidden things. This godling is connected with the Hiku-Ka-we-lu story through a chant given by Dr. Nathaniel
Emerson in his notes to David Malo's Hawaiian Antiquities.
Mr. Joseph Emerson gives this account of Lua o Milu, the
realm of Milu, the Hawaiian Hades: "Its entrance, according
to the usual account of the natives, was situated at the mouth
of the great valley of Waipio, on the island of Hawaii, in a
place called Keoni, where the sands have long since covered
up and concealed from view this passage from the upper to the
nether world." Fornander says that the realm of Milu was not
entirely dark. "There was light and there was fire in it." The
swing chant that I have given to Hi-ku does not belong to the
legend; it is out of a collection of chants that accompany
games. The Hawaiian swing was different from ours; it was a
single strand with a cross-piece, and it was pulled and not
pushed out.
Mr. Joseph Emerson, in a paper that I have already quoted
from, The Lesser Hawaiian Gods, says that Hi-ku's mother
was Hina, the wife of Ku, one of the greater Polynesian gods.
In that case, Hi-ku was originally a demi-god.
THE DAUGHTER OF THE KING OF KU-AI-HE-LANI
GIVEN in the Fornander Collection, Vol. IV, Part III, of the
Memoirs of the Bernice Pauahi Bishop Museum, with the title
Kaao no Laukiamanuikahiki. The girl's full name means "Bird
catching leaf of Kahiki." Her mother is Hina, a mortal woman
[214 ]




Notes


apparently, but her father is a demi-god, a dweller in "the
Country that Supports the Heavens." In the original, Ula the
Prince is the son of Lau-kia-manu's father; such a relation as
between lover and lover is quite acceptable in Hawaiian
romance. When she comes into her father's country the girl
incurs the death-penalty by going into a garden that has been
made tapu. Lau-kia-manu, in Kahiki-ku, seems to have the
role of Cinderella; however, the Hawaiian story-teller gives
her a ruthlessness that is not at all in keeping with our notion
of a sympathetic character.
THE FISH-HOOK OF PEARL
THIS simple tale is given in the Fornander Collection, Vol. IV,
Part III, of the Memoirs of the Bernice Pauahi Museum, with
the title Kaao no Aiai, the Legend of Aiai.
THE STORY OF KANA, THE YOUTH WHO COULD
STRETCH HIMSELF UPWARDS
THIS story is given in the Fornander Collection, Vol. IV, Part
III, with the title Kaao no Kana a Me Niheu, Legend of Kana
and Niheu. Mr. Thrum speaks of the legend of Kana and
Niheu as having "ear-marks of great antiquity and such popularity as to be known by several versions." The chant in which
his grandmother prays for a double canoe for Kana is over a
hundred lines long; Miss Beckwith speaks of this chant as
being still used as an incantation.
THE ME-NE-HU-NE
THERE are no stories of the Me-ne-hu-ne in the Fornander Collection. Fornander uses the name, but only as implying the
very early people of the Islands. According to W. D. Alexander
the name Me-ne-hu-ne is applied in Tahiti to the lowest class
of people.
[ 215 ]




At the Gateways of the Day


The account of the Me-ne-hu-ne that I give is taken from
two sources-from Mr. William Hyde Rice's Hawaiian Legends, published by the Bishop Museum, and from Mr. Thomas
Thrum's Stories of the Menehunes, published by A. C. McClurg
& Co., Chicago. I am indebted to Mr. Rice for the part that
treats of the history of the Me-ne-hu-ne, and to Mr. Thrum for
the two stories, "Pi's Watercourse" and "Laka's Adventure."
Beginning with "The Me-ne-hu-ne," I have treated the
stories as if they were being told to a boy by an older Hawaiian. I have imagined them both as being with a party who
have gone up into the highlands to cut sandalwood. That would
be in the time of the first successors of Kamehameha, when
the sandalwood of the islands was being cut down for exportation to China, "the land of the Pa-ke." As the party goes down
the mountain-side the boy gathers the ku-kui or candle-nuts
for lighting the house at night.
THE STORY OF MO-E MO-E: ALSO A STORY ABOUT
PO-O  AND    ABOUT KAU-HU-HU        THE   SHARKGOD, AND ABOUT MO-E MO-E'S SON, THE MAN
WHO WAS BOLD IN HIS WISH
THE story of Opele, who came to be called Mo-e Mo-e, is given
in the Fornander Collection, Vol. V, Part I, of the Memoirs of
the Bernice Pauahi Bishop Museum, with the title He Kaao no
Opelemoemoe, Legend of Opelemoemoe; the story about Po-o
is given in the Memoirs of the Bernice Pauahi Bishop Museum,
Vol. V, Part III (the stories in this volume do not belong to
the Fornander Collection); the story about the Shark-God is
taken from an old publication of the Islands, the Maile Quarterly; the story of the Man who was Bold in his Wish is given
in the Fornander Collection, Vol. IV, Part III, of the Memoirs of the Bernice Pauahi Bishop Museum, with the title
Kaao no Kalelealuaka a Me Keinohoomanawanui, the Legend
of Kalelealuaka and Keinohoomanawanui.
[ 216 ]




Notes


THE WOMAN FROM LALO-HANA, THE COUNTRY
UNDER THE SEA
THIS story is taken from David Malo's Hawaiian Antiquities.
A variant is given in the Fornander Collection. There are many
Hinas in Hawaiian tradition, but the Hina of this story is
undoubtedly the Polynesian moon-goddess.
HINA, THE WOMAN IN THE MOON
THIS story is from Mr. Westervelt's Ma-ui the Demi-God. The
husband of this Hina was Aikanaka.


[217]




Q
I
I




I




THE UNIVERSITY OF MICHIGAN
GRADUATE LiBRARY




I
i, 
i'


~~~~~~~~irr uii~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~T S J~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~. —'. - lr1 1  1  1111 


l 90l!5 00428i 865l
3 9015 00428 8653


K 2
V
"ry,   1,71 sil,,  




1111 -14111,,Q,
1, 11
2,
9 ,,,,,.,',,,,,,,,,".,,,', ',"-,  lllll
Slllll 1:, i'l,"ll.
.,,,,',,',',,,l,,.,,',,,',I
-, " 1,1, IV 11,,,,,, ""I'll i;l
1,31',,, V,,'4 ',,''l,,,
V4,,,,,, ,,, , , "p ",,;, p,, J,,,,, ;
",, " 11,   "I "I''  I! '., "1,tI
-i,
 4',,,
I I'll, `
",;,`111
:,,,;'.,`t
1,,,,,', t,,I, , 1 l  ... ,,,, ,, , , 11, , ",,,,
-,)Y,Ml.1.1 I C, -41- "",,',,-q1`i'l' 1; 1, ,,,,  ",  ''. ",,,
11.1'',",, I ,.,;'o,",
,,,, "", -,, .-i"'""",!,,',,,,',,,;,,Il,,,,,,','i',l;'l-,,i-,i,,,-,,s,,,,,;",',",;"4"0""".",,;,,,,t,,,4,,!,J,4 ,::;,Tg',' ,,,,',,;,l ,,,,I,,` ',,,,,",,',',',',,,',,',,'I,',
I l t,, 1, v" " 1 " " " "......  -  ':," . -  
 ,,;  , ":"", ,   -  ,, ,, I
".,, 4,,, 1, ': , ': "  ", .,,:,,
v":tl   , i "', ,,, ,,, ,, `,J !,I
 1,,111!, I  ", " ", ',?, " 11, I' I  I %. I 7, 1,  I ",,,,. , ",,,,, ,,,, ,   i,,,,,,,, ,"1, 5,'  , l l  K , , , , ",,,,,,,,,,.,;,r,.,,,,,,,,,,, 
%.,,,,';t',I,i,'-',,,,,,,,,,,,,,,,,,-.,,;".:,,',,',,',,iti,;;:I
-", ",. Jl,111 -1 I, I
-,,,,,,t,,,,I
"I'l!"I'V'', I,II,,,,,,,,,,,
I,,,,
Ii, l I, "1I, 'I ,, I,,,"' : 
 I 
l                                                                                                                                                            Ft '?, ' "  l, 'T
,,,, `tl', 1 I'll I,l,;",,,,,,,,,,,,,,,,,- " "
 lq-',jj-,-5,,ljll, — --
,', " ""'
I,.
-
11,
II1 I.I.I,,, 
,,, ,I,,,,
I" 11 I tlll` lll 
"I11,-,,4, " ' ,,,
g! q-,, Im" l
IIs,5"",,,pt  1 11.1, I'll ,
5,,,,,lp, , ,T "  ",,,,,, I, '. V-"l,,... ;, ,
W "" V,,, " I,,', I l " , ".,, Mj,K$ 'Ali,,,,, t " "" ".v !',,,! R" ,,,, t l I ,"  1 7 1;. ,  ', " ,,,7,,,, ,, 0,,,, 1. ;,,,,
C ,  ,,,  4 ,,  ",    " I  'I'll "  I'll ,,,,, ,, "Orv ;,r;,,1.', l ,,,,,, "",,,), ; 2   p',','* ,,',,
, I ,,III,,:,', 1, ll,l.  '.-,,, " '' ",I',t,'' 1111"  1` "I  ,,"'A,, I
6'1.!-'',,%:t,,,11',,1'1,1,, ISBN;"" I,",,411
1,,,,- vv,,,l,,,,i,,,,,,,, ',',,, ,,,,,!,',,,,,,,,.';,,,.:.,,,.,,, 1'_,,,,, ,",,,,,',,,,',,,,,,', ll',,"',wi:'.",, ,,tm-qv,,',,.gili l,, "'"", "",$"""."",,, ',l  I,,,, ,. 1,
It, 1,,",%;'.,il' 11...... , 11""P'll"T';"g,",,,,,,,,;l,, """"", - - I. I 1, - ',,', -....... I, -z" I I ) I, 1111" i;'I
" ,",', t", ",II......,,ml ",,,,11,,,,,l I,ln`lll I',.,,',,,,,,,',,'l,''i'll'll,,'i,,,,,.', ,,,,
11 1'llll ',,''V,,:,a- 'l  -,,,q'5F,-,m, ":"  .'  , I,, I.I.1 ,, ,N,,,v,,,%,,,;p".1...,, I 'i;, V *,,,:!"'- :I,,l S',,zr ,, i,, ,,,, , , ",.,,,, ,,,, g
I 1, - "I'll -,-,-",L,,, v ;, ,,,,,,v, v,, ,,, "O, 11 1 I'll I  I I "",, " t,,),, 'I",,!.,11,, I ,,"'AA,',Vf,;qgllpl,,,,,','ii"',,, q,,1,vl,;,! ",I I I I,,, I ",............. ",,,,,`,`,,,V ,,,`P,,,5,,,!",,,,uV,,,,, , l   ,,,,,  , ,;, ,i, k,""Vi",;,,,, "i ,,, -,;, , ,, ,.,," ",Vi-'llil 1 11' . P. "ll V 11 11,,,, I,,,,,,, N,  I,'
p''I'D ovpR,,, p 'r,,,:'l,),",5'5,, O',RM,,",;P "," " " "
., ", ", T ",,, "T, " 1, I ltl,t ; " ";  i", t, " 1,,,I `,/,,, `,,, 1,,,,,,,' ,i,,  "`,,,i% yj" "l, ,'4',, , `,t $ l V "I,,p,'A, :,,,v114ttlll",.,, ",  1, " v,,  4 1 1, I,,  ",, "  ", " " C t"
  `Yl` "i'l, I,$,,, " '.' ,,' , t "', ": `   'II ,     V, 1, , ;T, ,, V,,, 1,, , V" ".  , 11, , , ,,    V ,,,,,,,,,,,,, ,'I', "'  ". 4,,, - ',,'; , -, ,, " ." ",  ':.1 , v 11", ,, r I.,, ",, , 1 ,, ... ,.,',,T, 1......,,,., ,, "", "", P, t:,,,m:,,AllI"ll,' 11,,
4, ','','If, ,,,, ,
1,11,I, V"'I",", Tt ,',,,:,,,,;,,',,',.',",,,,,,,-',,,, ,,,,',,,,,,,,,,,,,,,'I',  ,,,,,:,; "  ,,, ;,,,,,,r,:,,
,;,,,,,,,,,",,,' , , , ''f, ';,  ' ''  1, ,, 0," ,,,  ",I:,`,i4,; ,,,, , , ,!;.",, Z? , '' , ",, V":,", ,-,,,-,`. :,
I,,,,,..; , ,,1 I , ,;,, l, ,,   ,i '!,",-S,,,,,,-;',,';,,,  ,,,    ,,,  - , j,,,al,,%,"r;"",rve,,%, "  4; ",,, " ,,,,, -,t,-:,, ,,,,,,,,1,,,1',,.,'..J:,',,I,,,,, " " I,,.;', 1, "I, ',,,"   t ,,,, "," ,,,, `  ", 1 1 1, 4,1 I  1 11.,  , . ,l, I-11 " ,,, ",`,-,,,,,,, -'111,1 ,,,,,,I'll;,"j;l.,,,,,'"If',,,, — I- -.pl,on,! -
ill,ll,,lllkgl 1, I., , ,;",':,,,',,,,,,'  ,!, ",, ",,,,,,,,11; I I". - I "' "I,,,, ".,,",,',,; ,, ,, ','    ", I 1,,!,,,  , 1,,;,  , ",  ,,,,,M',,,t!" "  -v::,%i  5LO  1!,-,", "I W",,;,,, ,'4  i, c,, 
,,,,',",:,!,!.......,  ",,,, ". ",, " "" / ,
-  ,,',"K, ,, I., I "',',,, 11 1 I'll"',, e, ,, " ",,, , "",    ,)'T,,- ',, I I11- I,,
 " , ,:-,'   V ",  "'; ,,' ; ",,': ,,, ,,,,;`, ,`
,  , 11 .,,, V,,,,, i,, 1
4'11.""&'v i 4 ,, .`,,11 ,l ,,4 ,,!  .I t ,,",,, ,,,, ,,,,V:, ,$ ', -;;, "'I , ,,I,,,  iZN il,,,,,",;,
l ,.,Y ,' ,, V, z,  V:,'; , ",, ",,,,,,,,,,,,,,,,,.,,,,,1I
", n,,  , ", , l,';,,,,',,"-", ",,- "T"'I'';,"',,
I  , ,',',.,,I...... zV,, ,T:,,, !:,'r)!,,14:1 ,,-, ,,,,C,,,,,,4,  , `,, 'll
'i",  i;i, i, ,,,,,.... 0,1l I  I, l  1,,,I " ",AA' "'...  "., t I  I I -,,, ", "," i, I ,,, I, "O,,
X, 1'jA%;,jLXA,,'' RPK;,'.Ri4
31M, "Jay,I,,,,4 sgp P,,I,,,,, -4t, iq,;,, I,,,,',','!,",,.",,,,,,.,,',,'ll,t", " -1,T,,I ".',,,,,l ","',,,,T,'%,`,,, ',,:,
Evangelical,,,, p ',',,'' ,,,,,",,,"',,,,,,,.,-,- ,,', I11'',7,,;',,",;, t,,,,,,,,,,,,, ,,',, ,.,,,',,, " -, I '',, 1,11, r  I ",' ",,, I, I" I
'!,':,,,,, ,, j ,, , i, i;,1. ,,, :.,.!:lll ;,,:,,C, , .,V,,  ,.; " "',  ", v "  v,  I -,I",,,,,;I J-, -,,,, 1' -`,,!;,4,-,,c,;`,'',,,,,, -,,,,,-' 1 ,' a. ',,,,,:,, -,   11111, "
v; ',, ,z 0:,!4  i, ,,,I, -, -,. tll,  1.1 1  lll, ,",,
_Q,,,,, 1,1  1,11 ll,  't,4, g-,,;I.,%,'All"ll",111V A ,,4,,",,,,,,,.',l,,,,,',",4,,,,l,, Ll'-11 —l'",,-,o I,- -,,: -,',- -,-,-...... ,,
I,I I , " ff, I' 11,,  1 "",,,,, ,,;':'-,',TA '.'V*3,', !,"':,,,Vn ,, "",,,- ",;, ,  I1,I lv,,,,,,;,,,,,,,,,,'1,1,,,",',"',,;,l',,
ll',.1 IA,  " I illl;,V,; InO. ,,;,,, I I.1 111P i ` I l " 11 ",, 1-,, '.,,  " -
, 1, ";",; 1, "" w  A, I ,10w,,, ,1 llk,,, "  L,,,-,,Pjh:,, A, P, ', '. I, , "  " i, t,',`,,`,,', , " J`,, ",,,,, : " ,,,,','
I,,,I'll -l,,; ',, "', , "" I I,, "I 1 , 1,,,,,, ", " ,l, ", ,l,11,,I,t ,  -;,,;t,,''
'I,  ; , t 1,1,,M `` " I  l  , ;,, ll 1.11 I %, 1 1, 11   "  1,  ,,,,: l:  ",lg,,,,l,.,;,., "",.",.'',
'"', ''I'', I" -"..,lvl",- ,,,,,,,,.,,,,,,;",,,,,,'ll"'I',,;,,,, -, t, 1i , ,,,,V""i,l,,,,'i'',,',","'- ,I"II,,, l
 111',4.1 9w,, ,'1,11 - 11", I I  1- 11  I ,II,  I, R,/,,   ,t,',  4,, ,,,,, 1111 Ptllllll,, 
,, ,,,;,:';,,,,,,,,,,i,: k",,,,11A  ,
I ')  11 i   I , ":,   , ,, ,.1,, " , , " , ',  1, ,,,,II I.II
1 " 1, I  1 ,,,,,,,,,,  —
1:1,l, 1, "I, ;, ,,," , ,, ",,"",,,, "   I ',,,, '',.,,  -',, , I 11 ,'.l,I
""',,,,I,,,;,; , I,",,,'l 1 ':,  ,,, 1,, il I` ,l,i '. "'
llj  1111'1v'',;, "",,  11 1111, 11 1: 1 ,'. Wl ,,,,',,,, ") N',, !,l ,,, ` 11,.   I "',,,, 1 —, ,;it,,,
",,,;,.,, ",,,,!, '. -, ":11,11,11 I, t !  Y,,;  ,,,,,,',!, ':; 111.111.:11. Ql",:;,   '! , , V  i.,P,,,' ",",,,,,,,,
11 1; ,, ,,,g- 11,,,,,,I I , I',,,:;:'r,  , ,,, ,"-,,',",,,,, , , ,,,,, I *, ,, " " ",, 1,,, 1,,',P 1'... I.  .,  ,,,:. "", I'll "V  ,!-', -,; 0  ...... ,,,,4 P  ',ilt "i
",,', " .',,"",, ",,, ", ,,,,,, g,   111'0 1, ll "' "1,4",,;;  , IT Ax 'i
1',.',,,,-".-i.,:,
",,,!,il,,-.'z., I "I'll.11111"",.r : , -,
5, R ", 1,,,, 1', ,% 1,  1, ,C,I,I'll 11.1  4 tMt,'4 'T 31,., " J, C,, 1,,, ",,',"
'i "4.' "j'V,,C," -,",,IVAI,1,1,,,- r,,d'A ,ik "11;"'I '%',,I"u'ri
',T v, i ,,,,',',,,', ,',V,.Ylll'&=lRVVj`. tAll,11 7;l W'*=,,, P,,,01,R 1,,1:,;i,!,:4,;"",,,:,,,,,,,,,,,,i""";,,,,",,,,,,,,,),,,',l'.1,"il I'll,,, l-l-, 1111 iiVl
I,, " "'"',-,$l,,,,, ,,,,',"",,"k,",',,,')',;,?,'l",,"',,,,,,,,, lllll.,'%X ",-"'"';',';,,,,,"',,',,;',li,,,,'"",
- 11 ""?,, 111",, "',' ,t :,,t 1,,,., ",   :, ",,, ' ";... I -  1;,,,,,,  ",,-,,uNJ,,',,',,11, r-v,,, ""' ,', ", , 101'`U,m -,,`,,4-, '!'
I.;""  ow 4,gT',N,';, 1Pll .ll ",,,,,I,,,11. 1111141.1:;1111,,,,,v,, ,i,,`,4' " -,,, .," ";,,,,
I11 I  i: X,10,1',,,,,,l ,,,,V,, " " ,,11,.g;I",'., 11,  1, 11 1 ", 1, , I,,,, ,  11 "I T  1 11 t ", ,, ,!,,,,,,,
 "',,';, "'. 11 11 11, 1 I",, ,I ' - I  I;l ", l, ". ,, ",, , , ",",,,, t,,,, ., ,.::  5".    ",   , ",, " ,,', " ,,,   "I  l,I,; 1,11H l l ;;I,
,,,,,,i,,,,,,,,,,l,, i',,,,,,I,:,'04MIA,,, ,,, A,, "J.,,,;," , I!",,,;, y,'' 1, I"I'll I'll, ll ", ,P, W ,,14, ,t,cr,, ''t,,,  '..,,,,:,,4,,.; ,,,,,, ,,q,
M,4, N',,, """,,,,,,`V,`,,,,,' -,,,111,,,',,, I ",1 'I'l   'l ,- ",-" ", ",.,,"  ",, ",I., 1'4, R,,111X7 ,,,,V.14h'lfl, -, ",,,,411-1 11
,,,, , II I11",, IV ,,,",, " ),, "I
I  11.,,,,,,
"'111"`;Y" ,., ", "', ,;";;""......, ",  ,,,,,,,.,!,,,,,,,I-,, I.", , `,7,'  ''  ' "  i ",, " ,,,: ,`, , ,  ; ,,!' ,,,, ,` 4, "i,.1 I:" !`;,,, ", "I  I1,1111,11 '","'I'll" ", "
,If,,,'',,;, ", ",  " 1      I , , I ", ,I.11 , V":, -,,. l,1,,,`I,1 ,,,II,,, ,%,, ,U -%,,,, , "
ll`,  ,  - ,, ,   ",:   ,,,   ,,  `,,, ,., 1,!,,, - " ,, 1', l II ,,;,O, ,, ,", ,: ,,,,,, ", ,,',     ".......  :,  ",    %4, ,,, VP,.,,, 
1"', 11 ,t, ,,:!,,,,, "  1:,,,:,,,,, ,,;',' ,,, ',,,  I ", ';',,",II II I  I'll I  I." ,,,,,., : i " ., ......., , '-, " ', ........ , ,,,,,'  i , ",,,,,, vv ` ",! ':, , ,  5, K,.I`;;,  " ",,,11, ,: ,,,,,,,n ,  ",,,,,"1,,  " ;l,, 1;,- 411,,."",- I1111 1 111-1. ,--,,, ,,,   ,, ,,,; ", " ", ;7
,  "",",,;,: ".,,,1,,?,,,''  I.  ; ,,.,,, ", I,,,,, " ,  ,,: ,,,,  ,r., ''I "I 7, 1I......,, " -,,"" "I l, ,,,,,, l, % 111 11 1,, 1,",,,,!,t ,,,, , i", n, " 1, ,, t, ", '-' "', 1-.,,,I ,,,ki :;  1,; ,', `, , 1,., `,: `, 11. ",,,,.1.1 -  71,11. 1, ",  "  ,  ",I;',,,4,1,,,,:,,;,,,,,,:,",,,,.,,-,,,',,,,..",,,"
,  —.-', - ,l*11'111 , ,,,;,; I  "", 1,,,,,,,,,,  ;  V: V,I.1 ` '  711145, ",,"",,,,,,.,,i " ,,,l  II'll, I  II II II, '.I
1,, ,,;;,,,,  , "., 1 1Il 11; ,,,,, %',, , l q,,I,, ,, c' , "n;,,NI' 0.;"," 4'.I11%,;  ",,;',,! '  ' ",,, , ,, ,,',,, "", ,,. `, ", " ,   ,,, `  ",-,ll` ' 11;1,,  ,,, ,;,,:, ,,,  ", ""''I,,-L,; f;:,,,  ' ,,,: l,  j,;, v,;,
1,.,.,  l, I   11   I   11                    ,   I;l  '
11,,,P,                                                   I :;,,;  1,, g, ". ,    ,, ,, ;,,,,,, I,.  ;;    ": 
1    ,,,,,  1 ,, , "', ,W, ,     `!, 
",  ,,,,:,,  
-.  110,,,a,,,,,,  ",, ,  I  "I   I  I  7,,,,,                       "',, I " I,,,,' ,,"; "  I -;,-"`,,,,1 , ': "I 11 4 l,, ,,., ,' J::l: : ` ", 2" "" : , ",II ""  ,-,,,,,:  -,,;, -", II", 1! , ,'

", 
  ;,):,, ,' 1'   ",  p,,;;i,  -,,,..IIII..1. ;, r,,! 11
" ,        ,, 
-,l,,,,. IIII-III ,  ",, I I,:.:,1 ,,p, -,,,,,,,,, :.'!,, 1, 1, , , ,  ,; " ",,": "  Z,   "  ".1"J, 4   ", X   ', ',, 1,,.,, I I ',,,,,  ,   "  I,,,, ,",,, 11  ,, , ,lI" ". II"" "I. ",:;,II ,,,,,, , ,,,; .  ! "i ,,: `,;I ,,,  II
1, ,  4,,  1, 7  6 -,  11"  1 I  11   I  I    "I   f"l I  I,,, 
',,"-,;y'   --,  - 11   "Ill"I'll",,,,,,   (
1       i 1143  ,111   I 
IIIIII,:11,1:,III,I,-:I; l '"!  ,,  ,,,,: ,:, ,, ,  , Z,,  ;,,,-r "t ',: ',XI
,, 
4i"i I",'   11,    ;,    ,,,' `,, "" -;,,,  i,   W r*!,',',!,`,,;, 
i,-R ',5 'o,,',, "i',',,, ", , - , '' 
"', -  ", I,,,' .,, ,,,,,,:-,', '   ",,, 1,,, ,,I, I ,,,,,,,,,,,,,,  , ",,,,,,,,,; " ,
,,,,,  I ,;!  .III I,,,,,, I,", ,,, ,,.,II.,,I`, ,.III,,,,,, ,.II7, ,, , : ",,-,-,,, ,,,i4iirp...:I,",,I I I I  I,1 ',,  ,,, , e  $,,11I.",,,,,,,, ,  'I'  I,   1, i 1 ..1 ,, II  !,,, , ,, I I;,  ,
   , f  k  Y    ,, ,,"4  zi."'i,"!,-` ;,  ",  ,      ;  ,     ,, ;,; , 1, ": , 4' e,   
"   ,,,,"  Vll,,,,,,     I   I   I.1"g,,14,,,,,,,,,,,,.',,j, ,                                                                                                ..,,!
I       4    "   ') ?,X,   i  ,,   I,' "" ` 'Vi, ,,:  .' " " I,,,,,,,,,,  ;,',,: I ,' ,  , ',,, ,,,,,,  ,,,, ,,,.,,;,,I,,, , '111' , ",", i"Uf,,',,',1'6,.,   ,  ,,,;,,.,,`, `,`..., '," ";  ,,,,  ,,,,,:, 50.,,
". 1 I", , ,,  I I  I I,' , ,,,,,,,; '  ',,.':,, ", I I I I  'J,,",,,,,I1II,, ; ,1 ", ,, ",":  ',,,l,;, : '11,,,  ," , ,t,:,'i,",",,i ",
X,",11 'P, C,,, ,,,;, ,I"I'll - 1 I ,,, , , ' ",  ,,, ', :,:,,Il 111111111,,
I    I,,,,,,",  4,, '.' "   -",,,  ".  "",' ,          II:  ,     W ',,.. I'll,'  Ill,i,'15 "',,   ",   ""',  ",,   "",,, 'I,    -,  I.      I   t 
11  I  11  -            1   I' ,  "I 11110 10lt
,,, "I' ,,A.,;",,,,,,,,,'A,',13'I;,'p,   ,;i 1'1 1 "  ':!,   ',',.',,,,,;!  "  , I II -,-,  I "I'V -,',,p. ,, i",  , 1,, ,-,,mt l "  ', ,." , ,, , ", -. z,;,
I,,,,,"  "I",  1111,11141  I; ,              1,,,,',11,,A
,   1,,,;, I'V   1,,,  l  11   11.11   11  IIV,, 1;,,,,,,  1Y,   t,   1  1,,11"g,"    
11  ll.   ,,,  V1   t,',,,  ' 1,   "   l,,V ,,,l,,,, 
 
1: " " :,',',;'', .1,,,I,,,,,,,,  ,, ,, "', .,, ,,I , ,,:,, ';,,I"  "  11; I '. 'I "  ", ".,,!"  , ',   ":', ,,,;  ,  " ,`, ,I,,  ,,,,,, ", ",,,:  .,,,, ."!,,, ,, ,,,.,' !
,1,,, , I ',',',' ,,,,,   "" , ,,  ',', , ,,, I" 1, l , 311  ".'I,I I II.-., ",, II,,,,,I "M
"   f,I J "  ,  ; I   ,13, , 4,  ',,;:-, I  I  lll     " 
,   1.111,   I                                                                  ., J,    ", ,,,,,.,   ,   "I,,  ''  ",I  ll"- -,l                   ", ,,,,";                                                
I  ,,  " , ,, V.               ,,,,',,,....  11   I   l,, f 
ll,V.'11111111,   'I.m  z,, ,,,,;', ;,,` ',   "  ,,, ",,; ",,-,:,., "L -,,,;,,  " :,, , 1, p,,V," , TM,,,z,,', oi v,,, ' ,, — ,?,`,  """, `, ,,,:; l, ,,- 1,I,:,i,    l 'l    1,!,.1 1  !,,1 II:,,:-,:,,,, ,, ,,11;:,Il,
g 'iit',-',',",i'l'.",',-",.:",,, ',",    T    4 
 ,,' ',l "O", ,;        ,,,"        t ,,',,,   5,.,',,.
ll ,,,,,, " , "! p; ,.,,,,  ,  :. `   ,,', , '',, ;,,, " Pl,, ',,,I,,,.,,,,I,,; ,',: , I:1 r111'll "": ,-  , "',   ""II,,",, 1,',,",",,,`,.,",; I, 1,; , ""  I...,r-,,  ,,,.,, 1 II II I,,I I,,,
','i,,,P ", ,,,,11,, ! " ,,, ",, 1, ,,,  ;,", ,, ",, ;,,, 1,  "; ,,-  II",  :   I, , II,I'-,,; I II .III 1,  `IIII -I,, -11Io ,,,,,,,, ,,,,.,,,,,, ".,I; ,,,,', : ' ,,'' 11:11I,111111 1:,; 1",,II, ,.. I,,,,I":  ;  ":,I,,,, I,,-,, 1: I 'lll  11 '   " ,, ""   ,, "     , " v,,,,, Y; f  " '   1 '., ,', ,  ,!, ,, t:, !!,  ,  i  1 ),":II II,I I,,, "; ,, ),  ",,,, ,,., ,1,, ,,, , : -,,, ,,,,',,
1,;,,, )ii, "  "  ,,, - , , 1 ". " ';, I," l:,,, "",, ,,, , ',, " !,!,,,, I I, I I 11111",,i ",,,,,.   % 1, , ", I.I1,, ,,,,,,,.:,
I "I I  , 11, :,il, ,,, ", , II ;"',`-`; ,, "',,,,, ;  ,,, ,;   ." ",   ",,"    ',, ",,     ,, "'    ", ' , ' ,,1, , 1, %1 I,,,,:,, ,,,,,,, 1, ",, ,,;', , :,,I1,,l ,I,,I: I,  i 1; l. 
4,,, .,  "' 1",   ,,,  ,, ',;,I 1I I ; `,, ",  ",;"  1.,,,,I ,,,,f.1,IIIII11 II -..,,,.,,, 11 1 I " V,
,,, , "', j, ,  1 "I,;, "11,0,,,,',,,`,',,,'-",,Mp,,,%,, t,, J,,,,,,, , i, " 1 I,,-,,'I 1, -,,,, '' "",Ii " l '  ,,,  ", ,,,. "O",,,,,,  0,,,, ,,'-.,, ,   l a, r,, ,m,.., , v, "",, '3TA,T;,:",I,;,'v,,,," ""', 11 "- ' I, 11 1:11,,:,,, 1,.,,, 11I I1;11 ,VI,II, ",  ,r,:,,",,,'.t,,""."'7', ,'ll,, _I,,,,,,,",, i, ,! F ,It, , ",,, ,  ",,,  , -l 1,,,, ,,, .'  ,, "! ,Y,",,
,,I;, ,,,,,,, ,, 1,,,,,; i ,, " 1.1` ll    ",,,,,,;. ,
y;x;, i mWj,;,,,'',,(A I ,, ".,  ",. , ,,, , I i, ,,, I; "I ',I, 11 ":  i 1, ., ,.:1i,,,,,,, I  I,,I, ,' ',;, '; "':,,, '
11 
"  ,  !'. 41", q ", " , ,,,,,,, !,,,r,,1,,,, " ',"  :  I,,",   ",,,, iI,   I I; 11!1.tv, ,, " ",,',,,,,,,', "Y ,   ,`,I.I,  ,  '  ",,,, , i,   ,,,, " ,,l , ", lI  ',,,,,, ,; 
III :, , ' ",, 1 ", '' 11,,,I ': ", ",,,,, , ,,  'I'll 1 "I
I,,!5, %,,,,:;:,; i ,,I,;,,;,,,a.,,V, .,,',,,, , ,,,,, ` ,`  , ".,, -; 1.',   - - -" : -'';wn, t "I'V1111"I'l "I'll
, 1,; Cl,  ,,, r"', "I ,l,'  ,',", `,',' 4"", I-,' ,% ',,,, ., ,, ,, "', , 11. i:,,,, ',,,,,`,i, 1,,: "", !,,,,, . , ,, ,,: I , ';,,,,, I":.I,,,,,, ,,,,,,,,  ,I'r:;,,,31,,
-,,!,.,,! ',",.I$,
"`, " ,, ",   ' 7 ,,,  :,,;,,, ,,,', ,II,I,,,,:, -,,,!  1,, ,,"-,V)!I1!li(, t  l   l .l   1,',' ;,,,, 'A.
11   .       I  I    I    ",,,   W b,4,,,,   "It" 1 I    1,, :: I      "  I,  ";, I "      il   P   li V  Nil 1 i    1, "'t I  "
I I'll "I 7 , I, `,I11I, -I :1,1 Il 11"';, ",,,,,,, ,  ". 11  ;Y 11 "I,I,,,,,,.:,",,,, 4,I -' ,1  ?,-,,, I I  '"'  ,,I,,.,,I.- I. 1,,, '; "::  t, t,,,,, !
i   11   ll     l   "     % ,      ",,,,,,, e I   ,   "   
I I" ",  ";)' It, 11'1'1,I,,,, ,,,, ' ", ":,, ,." "l ,,. t, j,,,, ,, ,,,  ",,,     " ",, , :, ' ,. , ,,,, I,,:,  ;. " ",,,,I " ,, , -,", "" ;,,,, ".I,  ' , ,, .,, ,, , , " , ,I ,, 1,,,,,  .I1;   I; I "I II",  ,,,, ,,,,"'j ,',4, '.I,,,,,, , ( il 1, ,"-,,,,I ,. " , "  ,, t ,4: "  7,,', 1, - , I,,!...... '-  i,,: c""",,,, ",,l  I, i]""A5, M~K,, Eg,,,,,,,, ,.,, .lt,,t,,: i,`,N,  v, I `Ili I Vntq, llllI,
1,,.,,,,I,,",",,,,i',:;,,:,,,.,,1,113,;,',,,'.,,, -',,,',,'  ", ,,,',, , ,, , ,' ' "  I  ",,; Z`,,,, ',", ',,,,,, , li
1 '1171'1 ", ,, I I ",",N,,,, ,:, ":  ;,
I.,,, `",  ". 11,  ', `,, ":
",,"I II I1, I ,' -I,,,,I,,,,,, 1,,,.,
",,,,,,,'-,i:,,,,,VC,,' "J$  '11110,i                   ",,"I,','`, ",,,,,,,,I "I I
,,!, t:",l   ',',, ,.""'j"   '.,   ;,  ",,",',,,  1,. I" ,,,,,,  t, , 1i,, , ",II, I",.,,;,,,, I ,  ",  :,;:
'i, ",i',',,",,,'',,...  "_r, -  , , ,"',", , ',,, 11, "I  I,  "I '11"',,,,,', ',,,,, , ", -, ,,, '-,:, ,.",  ,"- , ", -,,,, ,,.;' I,,I ",:` "":  , ,4", ,,,IP,1, ,,,,5       N`,',,',,f,,   I-R,  I     11.  -,-,,,   11,.,*, "",:,%, L 1, 0 , ,,  , "'. ,,-  ,:%,  ,,,,.,`,:,!-  ,,,,, ,,, ",;',,I "I,,,,,,   4,,:m,w, , , tz- ;,,',  ",   
v;''    ,I,,,v   ,r  9    "    ",., ,
4,,,I1'  '"',,,.,-, 11 ,,,, " "ll"t ,2,';, ',, ",  "  A v, ,,,.,,,:,,,.,- ",,,,,, ,,,,'4,, - ;,-,,, ,,t-,, ,',,,,, 4' ",, ,, '11'11, I'll "I Ii -,,111,,I  -),II. I..II ,   1, ,,.,, P,"j,,,,",.,, 1AIA-20" v,-,`,111111-1-  3:  ":, ,,, ,n, ,,,,,, -,,:  ", .,',,, ", , "-,',`,,,',,,,,", ",,  ,, ,,
1 I,.1, I., ". , , "I J, .;  T " q -;.......... O,,,,11 ".,,, ",, -, I  11.  I ' 'Ill 1:",  `I'l - I11 1 I," j,,l ,  ,,  ",  , ',  "I `.1 11, 1, I,  : '.' Z  , " ,,,,, ,., ,,:"  ',.,,,,"I "I 11 1 I.., 'k,,,, la;, -,  ,,,,, ";, q a 1,.,"l;. "I 11,,I"'o,, 1' L I ,;" I , ", I,,1... I,11 , IY,,, ,
I, 1',, , 'N ".1"', l k 1, 116,  v "', ,,,,,li`,, `,,`  i"; ", "', ; ",  ,,,, ; ",I',`,  ,,,, , 11-11111-1111-1-,'.I11
k. %, " ", l 1,4l,, ",, I,, lp,71,,,, "pi'i I, 1,,Il 1:,,,,,,-,,, I,, 11, 1' " - , 1 '- "'.1, , ',,   " , " : ,I I 14 11
,,,l"$,,,,,I'V,,,,,.,,,,,',",,,"Il., I  1   "ll 1,1 ",   ,.'l   1;11,.,  "  "',   ",-   "'......  14`15  ",  ",   ,  i I,,,, "'.,,I'll                                  ,,,, ,,,,,   1,, ,,,-,,, i"I     ".,- 'PWll,  IN Z'','i,,:i,`,,",i,,":  i   ,P,,,,     t,  "   ",  "   ....... ',,l I   I      ,,,   "  ,,,,"  I    I,)II, I I  I ",,;
" "", I 'I,, I'llIY:,;, " i',,-P ,  ,,, ,,,,:,,,,, ,; '' ,'' ,,,,, I ,,,! ',.,:,;", ., '.,, ", ,,,  1I11
W —.'   I 
".,,,-,,,,,......,,,I,,),;.,,;,,,',,:, ,i'  ""","',, '"',, ,,,-",
Nq, i  , ` ` ,.,,,,,  ""`'l  , "',4,,,:1! ,,,   , ",:", "  ,,,.I,,.I ,  111. 11 :   11  " I'   1. ll I   ", 1,.. '; ",, "-,
"A' 6",, M,,,,  ,,,,,,, . I I I I "I,,,,,.,,',,',``, , &;,  %, 1,,. ;-,,, ,
I 
lw';,,M, ",,,,,YtV,, 1151`,A",,,',1,1,,",""",",'"',,,,"'"t'!-'','',, 1 I,111,, — ',,'Jl'4,",.,.,;,,,',,,, ,,'  ,  , v, j .,, ,   ,   %" ,  ,,, ,, ", " T ,', , l,1;,   " "  ' c 1',,,, I I II,,,,,,.,, - ,,,,,,,,,,  ,,,;"),5", ,. /,; -`,`;,"" Albert,,,, """. ",,,,,,, ",;,, I 1-1 11  1., ,I1 I.;,,., I" ,,",',,t,,,,,,,,,  ' ' f.,,,, ,, ,, "  (, '11 1,  vl,;,'',, 1 ,:Ii  ,V   %,  , :  ,,;J,''  L:"";,:
S''l -z, ',, II-, l ",":'..,,:.,',',,".:,",,',,,':,"""4,,,,,"Ij,41.'",I",,,,,11,",',,,,,"ll;'.,,,,',;,;,,',1) i"," - `  ''' ",,,,, "  ,,  '  "', ,.,!, 
ll"111., ,,, , 11?n',, P,,X ,. ,`,, "'; NDIT!IX ,V,,,'4- C,,,,,,',,,  1, "  P,l 1'.,,, "', I'll,,", 1.1.11- -;! , ,'I_,,' __ ll,,,'-,II.- 11 -5 - I 111111- II -111 -,  :,.` ,   ,   Z,,,, t ; .,,t,, . ,:'.4 . ",,. I  `l "I '' "';,, I,-;'Mo"t";,,, -,,, 1,' IT ;' ',,,,,,,,   ' '%, '',' ,,,,;
I,, -1,,,,,,,,,,,,,;,,,,,,;,!:,,,,, :  1. W,;, '' ", "1, I I , Intel 5,
-4'1'111111-n "",-" -, ,  ,, ;,,,,, " "",,,, " ,,,  I 'l ,,,"l,  %,",,'I
,,-:1,,',,',,',,,z,;,,.,,,,,,,,,k"r,',,',,,,',',,:,,',,',,',,I,,,,,". ,,,,, , t , , "" ,",,,,,  ,W, 1.,,,
" 1,., l  1- " "'.""'', ''I'll l
,'11,,,, -'lI.1,, li " r,, ol'illi-,,i ,, ,, ",  ; "-., ";,,,,",!t,,!i",,,,,,i.,,,-",,,,,"". ,,,,,n,',,,,,q,%,, ,:,, ",
- I,,",", 011"k, — ',,F-!4',jl, `,;,',",,,,,-tlv Z,!, ,'`l,,,-,,-; ",, " - 1,,-q WIUI,,;,.,  , i i     , ,,  ,  ",;: ,  ,,,, 1,!,,, " ,.l, ,Z,,  ", ., ,.,,, , ,
,''., "'t ,% ,, "'c' ". ", ,
 
Ili,:  `1il,, ; , ',,, '..l,,,,   I , " ,',  T ",,,,,,,,, ` g,, . ',' ,. l ,.... I i ,,,, ,,,:,, , ,, ,,,,,",-jTrl 4 , .i I'll In,Americans"'',',:
,!,L,,, ,.', z"" ", ',,,,',,;,:,; ,,-, lll, I ", 1," ".,, 7 ,,,,, I, " -A,?,, ,ti, t,,, i,,An;%,,,, , I I  1 111611,, ",,"v. -1".'ltl"` 1',,,,,, ',,... '',,  I l I'll;1,;,,1. ",, , 7 ,,,", 11,i,,,  "   I ,,,,,,, ,, ", 0   ","4: 
11, ,'', : ,Z;,,,,,,,q-,;,,,, -.",,11,111,!,, ". ,I,,, ",, '' .i,, 'I'll ll' P 11,  "1%;,  I'll ",,. "''..,
I, 
 
,,,,:'',nl, ", 1,,, ; ,,,  4i 1,j 1  11 I'll ,, t'; -,,,;IIZ4,LZ' -;,,, !, .,11 I
I 
 
i:,  1      , 
I                                                                                                                                                                                                                                                                      11   I:,
I,,;,,,,,,.,,,,,',,,;,,,,',;,,,, ),"`,,nltt'lo!, `111111111-,T'1'1,- N!,34, i,,",` ,,,"',,"',,:,, %  , ,, t,
   
11 
,,, %,4,,,,,',,,, ,","I"I""',,  115 II  1 11, 1 I",
IN,,, "  ,, I ,,,J),,,IX,,,r;Aptr,,,?,=,.  I