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GIANT TREE FERNS ON THE ROAD TO KILAUEA

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HAWAIIAN LEGENDS
of
VOLCANOES

(MYTHOLOGY)

Collected and Translated from the Hawaiian
BY
W. D. WESTERVELT
AUTHOR OF “LEGENDS OF OLD HONOLULU,” “LEGENDS OF GHOSTS AND GHOST-GODS,” “LIFE OF KAMEHAMEHA,” ETC.

ELLIS PRESS, BOSTON, MASS., U.S.A
CONSTABLE & CO., LONDON, G.B.
1916

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Copyright, 1916, by William Drake Westervelt Honolulu, T.H.

BOSTON, U.S.A.
PRESS OF GEO. H. ELLIS CO.

LONDON
CONSTABLE & CO., LTD.
10 Orange St., Leicester Sq., W.C.
1916 [[iii]]

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FOREWORD

However doctors may differ concerning the way that our earth came into being, most of them agree that in its early days meteoric bodies from space flew together and produced a hotter globe than at present. Perhaps its surface was all covered with vast circular lakes of lava such as our telescopes reveal in great perfection, ring upon ring, over the surface of the moon. On the moon these rings and pits are now cold, remnant from a time when the gases from the inside of our satellite were bubbling forth from a great internal heat supply and bringing with them oceans of slag which seethed and swirled in circular pools which formed symmetrically within ramparts of their own spatter.

The earth is not without traces of similar circular ramparts in the shape of long curved chains of volcanoes, mostly in the sea, which would appear as ridges if the ocean were to dry up. The line of the Hawaiian Islands from Kauai to Mauna Loa on the large island of Hawaii is such a curved ridge, now of enormous height [[iv]]above the bottom of the Pacific, but perhaps at one time much lower and more extended into something like a circle. These islands appear to have been built by overflows of lava from a curved crack which followed along the old rampart, just as we now find smoke-cracks along the small ramparts which restrain the hot lavas in Halemaumau in the pit of Kilauea. The last activity along this crack appears to have moved slowly through thousands of years from west to east, and each volcanic mountain that was built made a stopper to force the liquid out along the crack farther eastward until finally two live volcanoes, Mauna Loa and Kilauea, were left at the extreme east end, still spouting out the liquid and building up domes.

Some men of science say that the molten liquid, which is mostly an iron-stained glass, foamy with the intensely hot gases which escape from the inside of the earth, comes from an under layer beneath the outer crust of the earth, which would be found anywhere if we went down deep enough. Others say that it comes from scattered pockets of liquid under a stiff shell and over a stiffer inner globe. However this may be, there is some agreement that the depth from which the liquids come is about seventy miles and we know that vast quantities of gas escape with them. Possibly the gases [[v]]unite chemically with each other and so themselves produce some of the heat.

It is clear that heat and gas action are the motive agents which make volcanoes so lively, so much so that simultaneously Mauna Loa and Kilauea may maintain liquid columns of lava at two different elevations ten thousand feet apart. This is accounted for by the fact that the melted glass is so charged with gases under high pressure that it seethes up and down in the cracks and tubes which it occupies according to their form and size, and according to the coming together or opening apart of their walls, just as any sparkling wine makes a foam which rises or falls according to the suddenness of the uncorking or to the size of the glass into which it is poured.

Sudden uncorking is an apt simile for volcanoes in general, as most of them, unlike Kilauea, erupt very suddenly and explosively. This is due to the way in which the gas-charged liquid has become confined under the solidified mountain, and so only at long intervals becomes so hot and so insinuating that it finds a way out and, once released, spouts like the open safety-valve of a steam engine until the gas pressure is relieved. But even Kilauea is not guiltless of terrific and destructive explosive eruption. About 1790, thousands of tons of gravel and [[vi]]boulders and dust were strewn over Hawaii from Kilauea, covering hundreds of square miles, destroying the vegetation, and killing some of the people. This would appear to be a crisis reached every few centuries, and perhaps dependent on a building up of the mountain by lava to a certain height where the foam column is so confined that it can no longer overflow and so is compelled to explode.

Mauna Loa is a much more productive volcano than Kilauea, for its flows have covered a vast territory with new lava within the century past, whereas Kilauea has done much less overflowing. Everything indicates that Kilauea is older than Mauna Loa. Mauna Loa with its flows is tending through the ages to bury up Kilauea, and it is quite possible that within a few centuries there will be flows from Mauna Loa which will cascade over the wall into Kilauea crater and so make Kilauea Mountain appear to be a mere spur of Mauna Loa. Mauna Kea to the north appears to have been a great circular volcano about one hundred miles in diameter, and when it had extinguished itself by too much building, its lava took refuge in making two new cones out on the edge of the old mountain, namely Kilauea and Hualalai. These built up until they had nearly exhausted the lava available, owing to their height, and then a new vent, [[vii]]Mauna Loa, burst out in the center, filling a long spoon-shaped valley between them and to the southwest of Mauna Kea. The new mountain has now built itself up to a height almost equal to that of Mauna Kea and probably in a few centuries will begin exploding and heaping up cinder cones just as Mauna Kea did before it finally became extinct.

Some such story as this outlines the tremendous events, explosions, whirlwinds, avalanches, lava flows, earthquakes, and fiery blasts which composed the narrative of the domain of Pele before man appeared upon the scene. We do not know how much more frequent these things were in the old days, but there were probably eras of quiet and eras of excitement just as at present. It behooves us to give the closest possible attention to all the events of the present and to record them faithfully, so as to render to the scientific historian of the future a consecutive account of all the details which will lead up to some great crisis in the days to come.

T. A. Jaggar, Jr.,
Director Mass. Inst. Technology,
Hawaiian Volcano Observatory,
Kilauea Crater, October, 1916. [[viii]]

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PRONUNCIATION

“A syllable in Hawaiian may consist of a single vowel, or a consonant united with a vowel or at most of a consonant and two vowels, never of more than one consonant. The accent of five-sixths of the words is on the penult, and a few proper names accent the first syllable.

In Hawaiian every syllable ends in a vowel and no syllable can have more than three letters, generally not more than two and a large number of syllables consist of single letters—vowels. Hence the vowel sounds greatly predominate over the consonant. The language may therefore appear monotonous to one unacquainted with its force.

In Hawaiian there is a great lack of generic terms, as is the case with all uncultivated languages. No people have use for generic terms until they begin to reason and the language shows that they were better warriors and poets than philosophers and statesmen. Their language, however, richly abounds in specific names and epithets.

The general rule, then, is that the accent falls on the penult; but there are many exceptions and some words which look the same to the eye take on entirely different meanings by different tones, accents, or inflections.

The study of these kaaos or legends would demonstrate that the Hawaiians possessed a language not only adapted to their former necessities but capable of being used in introducing the arts of civilized society and especially of pure morals, of law, and the religion of the Bible.”

The above quotations are from Lorrin Andrew’s Dictionary of the Hawaiian Language, containing some 15,500 Hawaiian words, printed in Honolulu in 1865.

Hawaiian vowels		a is sounded as in father
		e is,, sounded,, as,, in,, they
		i is,, sounded,, as,, in,, marine
		o is,, sounded,, as,, in,, note
		u is,, sounded,, as,, in,, rule or as oo in moon
		ai when sounded as a diphthong resembles English ay
		au when sounded as a diphthong resembles ou as in loud

The consonants are h, k, l, m, n, p, and w. No distinction is made between k and t or l and r, and w sounds like v between the penult and final syllable of a word. [[ix]]

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TABLE OF CONTENTS

[[x]]

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LIST OF ILLUSTRATIONS

Note:—The great volcanoes of the Hawaiian Islands on account of their magnitude, gradual slope, character and location do not lend themselves to interesting photography, as whatever is attempted must be done at sea on swaying ships in rough channels some distance out and detail is lost, hence the illustrations in this volume include many of the vast craters forming the volcanic rim which surrounds that “Crack in the Floor of the Pacific” over which the Hawaiian Islands are situated. [[xi]]

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INTRODUCTION

THE HAWAIIAN ISLANDS

Of all the noteworthy groups of islands of fire rock in the Pacific Ocean, the Hawaiian Islands are the most stupendous.

The crack in the floor of the ocean upon which they are built extends from the large island Hawaii northwesterly about two thousand miles toward Japan. The islands for the first four hundred miles are large and mountainous, but as the chain is followed toward the end, the islands quickly become mere bluffs rising out of the sea, or low coral islands which have been built on the rims of submerged volcanoes.

It is interesting to note that the oldest, the smallest, and the lowest of these islands lie nearest to Japan. One of these—Midway Island—is used as the United States mid-Pacific cable station. Properly speaking, the Hawaiian Island group should cover all the islands in this chain two thousand miles long. The mountains of the large islands rise from 3,000 to 14,000 feet above the sea-level. Between this majestic [[xii]]range of island mountains and the “Giants of the Rockies,” along the western coast of the United States, lies a rough ocean valley abounding in hills and deep ravines with an average depth under the sea-surface of about 2,600 fathoms, or 15,600 feet.

We know very little about this valley save that its floor is covered with evidences of volcanic action. Pumice and scoriæ appear to be universally distributed on the bottom of the ocean. Red and gray, and blue and green clays abound. The disintegration of pumice is given as the chief source for the formation of this clayey matter. Sometimes the deposits are permeated with meteoric or star dust.

As the ocean depths draw near the island coasts, they grow more and more shallow and become a wonderful fairy-land into which the dreamer looks from his floating canoe. Strange branching thickets of coral lie below, sometimes fringed with moving seaweeds and exquisitely colored sea-mosses, while through the coral and moss swim the marvellously painted fish of a hundred varieties. Turning and twisting in and out of coral caves are the spotted eels or the great pink or brown anemone-headed sea-worms. Sea-urchins and star-fish crawl lazily along the valleys and the uplands of the coral reef. The surface of the sea is itself [[xiii]]covered with ceaselessly moving waves reflecting a tropical luxuriance of color. From well-known localities hundreds of fishermen gather spoil for the sustenance of life for themselves and their friends.

Wonderfully restful is the dream life of the winterless seas of the coral caves, and yet even to-day fierce floods of boiling lava sometimes find their way over the seashore and down over the reefs, destroying the life of sea-moss and coral polyps, and surrounding shells and fish and crawling slugs or swift-moving eels with floods of turbid, boiling, death-dealing water in place of the clear waves through which they had been accustomed to journey.

Each island has its individual extinct craters, but no island has any form of hot geyser action such as characterizes the Yellowstone Park of the United States, or the region around Rotorua, New Zealand. The nearest approach to a geyser deposit such as abounds in central Mexico is found on Molokai and around the small crater Leahi (Diamond Head), near Honolulu. Leahi was evidently forced up through coral reefs and the mighty heat produced small layers of geyser-like deposits.

The islands have been built up by lava alone. This lava rapidly falls to pieces under the influence of sunlight and rain, thus permitting [[xiv]]plants, such as giant ferns, small shrubs and grasses, to take root. These plants break up the fire-rock very rapidly and send seeds broadcast to multiply soil-making activities. Thus a lava flow in a few years becomes the foundation for a growing forest.

The fire-rock, breaking through the floor of the ocean to form the Hawaiian chain of islands, lost its power first in the far northwest and cooled and hardened from island to island until it is now making its last appearance on the largest and most southeasterly of all the group, the island known by the name Hawaii. Here is still to be found what is called the largest active crater in the world, Kilauea, and the sister crater, Mokuaweoweo, from which come the most voluminous lava flows, the latest one being in May, 1916. Kilauea is about 4,000 feet altitude, while Mokuaweoweo is nearly 10,000 feet higher and is on the summit of Mauna Loa. Professor Jaggar, the experienced volcanologist in charge of an observing station on the brink of Kilauea, accepts the theory of a gas connection between these two craters so that their activity is mutual as to foam vents, but not so close that the lower volcano affords a hydrostatic outlet to the lava in the higher crater.

In this place it is well to note a fact which [[xv]]makes the scientific study of the active fire-lake of living volcanoes a very valuable index of coming events. Professor Jaggar says: “It has long been known that the crust of our rocky globe rises and falls with a tide similar to that of the ocean. From direct experiment professors of Chicago University have recently proved a tidal movement in the solid earth up and down of about a foot twice each day, and varying in amount through the lunar month and the solar year. There is definitely a daily movement marked in the lava level of the fire-pit of Kilauea, and there is a marked semi-annual high level.” This scientific study of active craters is still in its infancy and promises, as Professor Jaggar says, “to create a new science in which we may hope at some not distant day to predict the periods of volcanic eruptions and earthquakes.”

The early Hawaiians incorporated in their legends various theories to explain these great phenomena of nature, many of which are included in this volume, especially those legends which cluster around Pele, the great goddess of fire, and Hiiaka, her sister, goddess of lightning. Other interesting legends relating to the once active but long extinct crater Haleakala, on Maui, may be found in “Legends of Maui.” [[1]]

PART I

LEGENDS

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I

AI-LAAU, THE FOREST EATER

When Pele came to the island Hawaii, seeking a permanent home, she found another god of fire already in possession of the territory. Ai-laau was known and feared by all the people. Ai means the “one who eats or devours.” Laau means “tree” or a “forest.” Ai-laau was, therefore, the fire-god devouring forests. Time and again he laid the districts of South Hawaii desolate by the lava he poured out from his fire-pits.

He was the god of the insatiable appetite, the continual eater of trees, whose path through forests was covered with black smoke fragrant with burning wood, and sometimes burdened with the smell of human flesh charred into cinders in the lava flow.

Ai-laau seemed to be destructive and was so named by the people, but his fires were a part of the forces of creation. He built up the [[2]]islands for future life. The process of creation demanded volcanic activity. The flowing lava made land. The lava disintegrating made earth deposits and soil. Upon this land storms fell and through it multitudes of streams found their way to the sea. Flowing rivers came from the cloud-capped mountains. Fruitful fields and savage homes made this miniature world-building complete.

FIRE FOUNTAINS IN HALEMAUMAU, KILAUEA

Ai-laau still poured out his fire. It spread over the fertile fields, and the natives feared him as the destroyer giving no thought to the final good.

He lived, the legends say, for a long time in a very ancient part of Kilauea, on the large island of Hawaii, now separated by a narrow ledge from the great crater and called Kilauea-iki (Little Kilauea). This seems to be the first and greatest of a number of craters extending in a line from the great lake of fire in Kilauea to the seacoast many miles away. They are called “The Pit Craters” because they are not hills of lava, but a series of sunken pits going deep down into the earth, some of them still having blowholes of sputtering steam and smoke.

After a time, Ai-laau left these pit craters and went into the great crater and was said to be living there when Pele came to the seashore far below.

In one of the Pele stories is the following [[3]]literal translation of the account of her taking Kilauea:

“When Pele came to the island Hawaii, she first stopped at a place called Ke-ahi-a-laka in the district of Puna. From this place she began her inland journey toward the mountains. As she passed on her way there grew within her an intense desire to go at once and see Ai-laau, the god to whom Kilauea belonged, and find a resting-place with him as the end of her journey. She came up, but Ai-laau was not in his house. Of a truth he had made himself thoroughly lost. He had vanished because he knew that this one coming toward him was Pele. He had seen her toiling down by the sea at Ke-ahi-a-laka. Trembling dread and heavy fear overpowered him. He ran away and was entirely lost. When Pele came to that pit she laid out the plan for her abiding home, beginning at once to dig up the foundations. She dug day and night and found that this place fulfilled all her desires. Therefore, she fastened herself tight to Hawaii for all time.”

These are the words in which the legend disposes of this ancient god of volcanic fires. He disappears from Hawaiian thought and Pele from a foreign land finds a satisfactory crater in which her spirit power can always dig up everlastingly overflowing fountains of raging lava. [[4]]

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II

HOW PELE CAME TO HAWAII

The simplest, most beautiful legend does not mention the land from which Pele started. In this legend her father was Moe-moea-au-lii, the chief who dreamed of trouble. Her mother was Haumea, or Papa, who personified mother earth. Moemoea apparently is not mentioned in any other of the legends. Haumea is frequently named as the mother of Pele, as well as the heroine of many legendary experiences.

Pele’s story is that of wander-lust. She was living in a happy home in the presence of her parents, and yet for a long time she was “stirred by thoughts of far-away lands.” At last she asked her father to send her away. This meant that he must provide a sea-going canoe with mat sails, sufficiently large to carry a number of persons and food for many days.

“What will you do with your little egg sister?” asked her father.

Pele caught the egg, wrapped it in her skirt to keep it warm near her body, and said that it should always be with her. Evidently in a very short [[5]]time the egg was changed into a beautiful little girl who bore the name Hii-aka-i-ka-poli-o-Pele (Hiiaka-in-the-bosom-of-Pele), the youngest one of the Pele family.

After the care of the helpless one had been provided for, Pele was sent to her oldest brother, Ka-moho-alii, the king of dragons, or, as he was later known in Hawaiian mythology, “the god of sharks.” He was a sea-god and would provide the great canoe for the journey. While he was getting all things ready, he asked Pele where she was going. She replied, “I am going to Bola-bola; to Kuai-he-lani; to Kane-huna-moku; then to Moku-mana-mana; then to see a queen, Kaoahi her name and Niihau her island.” Apparently her journey would be first to Bola-bola in the Society Islands, then among the mysterious ancestral islands, and then to the northwest until she found Niihau, the most northerly of the Hawaiian group.

The god of sharks prepared his large canoe and put it in the care of some of their relatives, Kane-pu-a-hio-hio (Kane-the-whirlwind), Ke-au-miki (The-strong-current), and Ke-au-ka (Moving-seas).

Pele was carried from land to land by these [[6]]wise boatmen until at last she landed on the island Niihau. Then she sent back the boat to her brother, the shark-god. It is said that after a time he brought all the brothers and sisters to Hawaii.

Pele was welcomed and entertained. Soon she went over to Kauai, the large, beautiful garden island of the Hawaiian group. There is a story of her appearance as a dream maiden before the king of Kauai, whose name was Lohiau, whom she married, but with whom she could not stay until she had found a place where she could build a permanent home for herself and all who belonged to her.

She had a magic digging tool, Pa-oa. When she struck this down into the earth it made a fire-pit. It was with this Pa-oa that she was to build a home for herself and Lohiau. She dug along the lowlands of Kauai, but water drowned the fires she kindled, so she went from island to island but could only dig along the beach near the sea. All her fire-pits were so near the water that they burst out in great explosions of steam and sand, and quickly died, until at last she found Kilauea on the large island of Hawaii. There she built a mighty enduring palace of fire, but her dream marriage was at an end. The little sister Hiiaka, after many adventures, married Lohiau and lived on Kauai. [[7]]

Another story says that Pele was the daughter of Kane-hoa-lani and Hina. The oldest and most authoritative legends say that Kane-hoa-lani was her brother and that Hina was the creator of a flood or great tidal wave which drove Pele from place to place over the ocean. This story says that Pele had a husband, Wahioloa, who ran away from her with a sister named Pele-kumu-ka-lani, and that Pele searched the islands of the great ocean as she followed them, but never found them. At last Pele came to Hawaii and escaped the flood by finding a home in Kilauea. In this story she was said to have a son Menehune and a daughter Laka. There is very little foundation for this legend. Wahioloa was a chief, well known in the legends, of a famous family of New Zealand and other South Sea islands. Laka was his son, who cut down trees by day which were set up again at night by the fairies. The Menehunes were the fairy folk of Hawaii. The story of Pele’s search for a husband has been widely accepted by foreigners but not by the early Hawaiian writers.

The most authoritative story of the coming of Pele to Hawaii was published in the Hoku-o-ka-Pakipika (Star of the Pacific), in the story of Aukele-nui-aiku, in 1861, and in another Hawaiian paper, Ke Kuokoa, in 1864, and again in 1865. [[8]]Again and again the legends give Ku-waha-ilo as the father and Haumea as the mother of the Pele family. Hina is sometimes said to be Ku-waha-ilo’s sister in these legends. She quarrelled with him because he devoured all the people. The Hawaiians as a nation, even in their traditions, have never been cannibals, although their legends give many individual instances of cannibalism. The Pele stories say that “Ku-waha-ilo was a cannibal,” and “Haumea was a pali [precipice or a prominent part of the earth].”

The Hawaiians, it is safe to say, had no idea of reading nature-thoughts into these expressions, thus making them “nature-myths.” They probably did not understand that Ku-waha-ilo might mean destructive earth forces, and Haumea might mean the earth itself from whom Pele, the goddess of fire, and Na-maka-o-ka-hai, the goddess of the sea, were born. It is, however, interesting to note that this is the fact in the legends, and that it was in a conflict between the two sisters that Na-maka-o-ka-hai drove Pele to the Hawaiian Islands.

A greater sorcerer married Na-maka-o-ka-hai. After a time he saw Pele and her beautiful young sister Hiiaka. He took them secretly to be his wives. This sorcerer was Au-kele-nui-a-iku. Au might mean “to swim,” and kele “to glide,” or “slip smoothly along.” The name then might [[9]]mean “the great smoothly swimming son of Iku.” He could fly through the heavens, swim through the seas, or run swiftly over the earth. By magic power he conquered enemies, visited strange lands, found the fountain of the water of life, sprinkled that water over his dead brothers, brought them back to life, and did many marvellous deeds. But he could not deliver Pele and Hiiaka from the wrath of their sister. High tides and floods from the seas destroyed Pele’s home and lands. Then the elder brother of Pele—Ka-moho-alii, the shark-god—called for all the family to aid Pele. Na-maka-o-ka-hai fought the whole family and defeated them. She broke down their houses and drove them into the ocean. There Ka-moho-alii provided them with the great boat Honua-i-a-kea (The great spread-out world) and carried them away to distant islands.

Na-maka-o-ka-hai went to the highest of all the mythical lands of the ancestors, Nuu-mea-lani (The raised dais of heaven). There she could look over all the seas from Ka-la-kee-nui-a-Kane to Kauai, i.e., from a legendary land in the south to the most northerly part of the Hawaiian Islands. Pele carried her Paoa, a magic spade. Wherever they landed she struck the earth, thus opening a crater in which volcanic fires burned. As the smoke rose to the clouds, the angry watching one rushed from Nuu-mea-lani and tried to [[10]]slay the family. Again and again they escaped. Farther and farther from the home land were they driven until they struck far out into the ocean.

Na-maka-o-ka-hai went back to her lookout mountain. After a long time she saw the smoke of earth-fires far away on the island Kauai. Pele had struck her Paoa into the earth, dug a deep pit, and thrown up a large hill known to this day as the Puu-o-Pele (The hill of Pele). It seemed as if an abiding-place had been found.

But the sister came and fought Pele. There is no long account of the battle. Pele was broken and smashed and left for dead. She was not dead, but she left Kauai and went to Oahu to a place near Honolulu, to Moanalua, a beautiful suburb. There she dug a fire-pit. The earth, or rather the eruption of lava, was forced up into a hill which later bore the name Ke-alia-manu (The-bird-white-like-a-salt-bed or The-white-bird). The crater which she dug filled up with salt water and was named Ke-alia-paa-kai (The-white-bed-of-salt, or Salt Lake).

Pele was not able to strike her Paoa down into a mountain side and dig deep for the foundations of her home. She could find fire only in the lowlands near the seashore. The best place on Oahu was just back of Leahi, the ancient Hawaiian name for Diamond Head. Here she threw up a [[11]]great quantity of fire-rock, but at last her fires were drowned by the water she struck below.

Thus she passed along the coast of each island, the family watching and aiding until they came to the great volcano Haleakala.[1] There Pele dug with her Paoa, and a great quantity of lava was thrown out of her fire-pit.

Na-maka-o-ka-hai saw enduring clouds day after day rising with the colors of the dark dense smoke of the underworld, and knew that her sister was still living.

Pele had gained strength and confidence, therefore she entered alone into a conflict unto death.

The battle was fought by the two sisters hand to hand. The conflict lasted for a long time along the western slope of the mountain Hale-a-ka-la. Na-maka-o-ka-hai tore the body of Pele and broke her lava bones into great pieces which lie to this day along the seacoast of the district called Kahiki-nui. The masses of broken lava are called Na-iwi-o-Pele (The bones of Pele).

Pele was thought to be dead and was sorely mourned by the remaining brothers and sisters. Na-maka-o-ka-hai went off toward Nuu-mea-lani rejoicing in the destruction of her hated enemy. By and by she looked back over the wide seas. The high mountains of the island Hawaii, [[12]]snow covered, lay in the distance. But over the side of the mountain known as Mauna Loa she saw the uhane, the spirit form of Pele in clouds of volcanic smoke tinged red from the flames of raging fire-pits below.

She passed on to Nuu-mea-lani, knowing that she could never again overcome the spirit of Pele, the goddess of fire.

The Pele family crossed the channel between the islands and went to the mountain side, for they also had seen the spirit form of Pele. They served their goddess sister, caring for her fires and pouring out the destructive rivers of lava at her commands.

As time passed they became a part of the innumerable multitude of au-makuas, or ghost-gods, of the Pit of Pele, worshipped especially by those whose lives were filled with burning anger against their fellow-men.

The acceptable offerings to Pele were fruits, flowers, garlands (or leis), pigs (especially the small black pig of tender flesh and delicate flavor), chickens, fish, and men. When a family sent a part of the dead body of one of the household, it was with the prayer that the spirit might become an au-makua, and especially an unihipili au-makua. This meant a ghost-god, powerful enough to aid the worshipper to pray other people to death. [[13]]

Pele is said to have become impatient at times with her brothers and sisters. Then she would destroy their pleasure resorts in the valleys. She would send a flood of lava in her anger and burn everything up.

Earthquakes came when Pele stamped the floor of the fire-pit in anger.

Flames thrusting themselves through cracks in a breaking lava crust were the fire-spears of Pele’s household of au-makuas or ghost-gods.

Pele’s voice was explosive when angry. Therefore it was called “pu.” When the natives first heard guns fired they said that the voice of the gun was “pu.” It was like the explosions of gas in volcanic eruptions, and it seemed as if the foreigners had persuaded Pele to assist them in any trouble with the natives.

[[14]]

[1] Hale-a-ka-la must be classed as an active volcano from evidences of prehistoric fires although long extinct, but the author gives these stories in another book, “Legends of Maui.” [↑]

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III

PELE AND THE OWL GHOST-GOD

Many, many years after Pele’s angry sister Na-maka-o-ka-hai had driven her from the island Kauai and after the land had many dwellers therein, a quarrel arose between two of the highest chiefs of the island. They were named Koa and Kau. It did not become an open conflict immediately, but Koa was filled with such deep hatred that he was ready to employ any means to destroy his enemy.

There was a mighty Kupua, or dragon of the Pii family, at that time on Kauai. These dragons had come, according to the legends, to the Hawaiian Islands from the far-away lands of Kuai-he-lani, as attendants on the first young chief Kahanai-a-ke-Akua (The-boy-brought-up-by-the-gods). These dragons had the mana, or magic power of appearing as men or as dragons according to their desire.

This dragon was named Pii-ka-lalau, or Pii, [[15]]the one dwelling at Ka-lalau. He was supposed to be semi-divine. His home was on the crest of an almost inaccessible precipice up which he would rush with incredible speed. Koa, the angry chief, came to this precipice and called Pii to come to him. There they plotted the death of Kau, the enemy. Assuming the appearance of a splendidly formed young man, Pii went down among the natives with Koa to watch for an opportunity to seize Kau.

After a time Kau was lured to go at night to a house far from his own home. As he entered the door he received a heavy blow which smashed the bones of one shoulder and laid him prostrate. A great giant leaped out, thrusting an enormous spear at him. Kau was one of the most skilful of all chiefs in what was known as “spear practice.” He avoided the thrusts and leaped to his feet. He had a wooden dagger as his only weapon, but could not get near enough to the giant to use it.

Just as he was becoming too weary to move, his wife, who had followed him, hurled rocks, striking the giant’s face, then seizing her husband fled with him homeward.

There followed a great battle in which Pii attacked all the warriors belonging to the wounded chief. The legends say that “this giant was twelve feet high, he had eyes as large [[16]]as a man’s fist, and an immense mouth full of tusks like those of a wild hog. His legs were as large as trees, and his weight was such that wherever he stepped there were great holes in the ground.”

LAVA CAVE, KILAUEA

The warriors fled as this mighty giant charged upon them. Suddenly they stopped and rushed back. Their chief’s wife had caught an ikoi, a heavy piece of wood fastened to a long, stout cord. This she hurled so that it twisted around him and bound his arms to his sides. Stones and spears beat upon him, but he broke the coco-fibre cords of the ikoi and again drove the warriors before him, trying to gain the house where the wounded chief Kau was lying.

There was an old prophetess who had rushed to the side of her master when he was brought to his home. She was one of the worshippers of Pele, the fire-goddess of the island Hawaii. Powerful were her prayers and incantations.

Soon out of the clear sky above the conflict appeared Pele hurling a fierce bolt of lightning at the giant. It struck the ground at his feet, almost overthrowing him. A second flash of lightning blinded and stunned him.

It was a curious element of old Hawaiian belief, but they did believe that demi-gods and supernatural beings had au-makuas, or ghost-gods, the spirits of their ancestors, to whom [[17]]they prayed and offered sacrifice as if they were common people and needed ghost-gods to take care of them.

Pii, smitten by this new danger, called for Pueo, his most mighty ghost-god. Pele’s fire-darts were falling upon him and he was near death. Then came Pueo flying down from the steep places of the mountain. Pueo was a great owl in which dwelt one of the most powerful of Pii’s ancestors.

Pueo hovered over the head of Pii facing Pele. Whenever Pele hurled her fiery darts, the owl swiftly thrust his head from side to side, catching them in his beak, and with a shake of the head tossing them off to the ground.

Then came the warriors in a great body around the giant and his ghost-god. Thickly flew their spears and darts. Great clouds of stones were hurled, and both Pii and his owl-god were grievously wounded. Pele’s flashes of lightning were coming with great rapidity.

The giant called to his au-makua to fly to the mountains, and then, suddenly changing himself into his dragon form, he dashed up the precipice toward his home.

The warriors were so surprised at the wonderful change that they forgot to fight, and only realized that this dragon was their enemy when they saw him far out of the reach of their best [[18]]weapons. They could see that dragon leaping from stone to stone, and swiftly gliding up the steep precipice. He escaped to his home in the mountain recesses and nevermore troubled the chief by the sea. His employer was killed in a later battle. Pele returned to her home in the volcano Kilauea.

[[19]]

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IV

THE HILLS OF PELE

Na Puu o Pele

Through the fleeting hours of Tuesday, January eighth, in the year nineteen hundred and seven, earthquakes were felt all over the island of Hawaii. Soon after midnight as the stars of the new day Wednesday, January ninth, looked down on the melting snows of Mauna Loa, a glorious fire-light broke out on the southern slope. This light filled the sky above the mountain and was visible from all parts of the island.

The Hawaiians said “Pele has come again.” For some hours great floods of lava poured forth with extraordinary activity, quickly covering a vast area of land on the side of the mountain about four thousand feet below the summit crater. Then as the brilliant light of the sun took the place of the glow of volcanic fires, clouds of eruptive gases and smoke marked the course of the lava in its flow down the mountain side. Moreover, for nearly two days the lava found an underground channel from [[20]]which it burst forth at times with explosions attended by earthquakes which shook the western coast of the island. Puffs of smoke by day and pillars of fire by night marked the course of this underground channel. Thus for nearly three days the country throbbed with excitement because of the uncertainty attending the continued action of the lava flow. Then came Friday evening and a sky flooded with an ocean of fire. The lava burst from the side of the mountain about half-way between the summit and the sea in magnificent tossing waves, a river hundreds of feet across, dashing over old lava flows, burning the ferns and trees of the forest which had grown on lava a hundred years and more of age. Down it forced its way, sometimes cooling in great stone masses, crunching and crushing against each other, sometimes a rough mass of cinders resting upon a moving bed of fire and sometimes a swiftly moving liquid stream pushing from under a cooling surface and continually pressing downward toward the sea.

Meanwhile, as this lava flow was making its descent, another branch broke away westward. A little hill of lava frozen ages before into a massive breastwork of black stone standing in the front of this flow of 1907 divided it so that this western branch took its own way to the ocean [[21]]beach. Thus this mighty force of melted rock from the underworld hurled its vast mass down the mountain, piling itself over all life in its path and leaving only towering heaps of desolation to cover the earth. Between these two branches of the lava river lay stretched a tract of ancient lava several miles wide, desolate and dreary save for small clumps of trees and patches of ferns and grass.

At the end of this uncovered old lava two symmetrical mounds rise from the rugged splintered rocks. These are marked on the maps of the large island as “Na Puu o Pele” (The hills of Pele).

In the summer of 1905 two friends journeyed across the desolate country which has been made more desolate by the eruption of 1907. Wearied by the hours passed in travelling over lava sharp as broken glass these friends found a grass-covered resting-place and there waited for their fatigue to pass away. In a little while some Hawaiians drew near.

“Aloha oukou [Friendship to you]!” was the greeting to them.

“Aloha olua [Friendship to you also]!” was the reply.

“This place is deserted by almost all life. Surely one cannot expect it to add any story to Hawaiian mythology.” [[22]]

“Ay, there is a story which belongs to the two hills of Pele down by the sea.”

That summer day, on the lava of long ago, so long ago that its date is not recorded, we heard the story of the chiefs of Kahuku and the fiery and voluptuous goddess of the volcanic forces of the Hawaiian Islands.

Kahuku, the land now under past and present lava flows, was at one time luxuriant and beautiful. The sugar-cane and taro beds were bordered by flowers and shaded by long-branching trees. Villages here and there marked the population which supported the chiefs of Kahuku.

Two of the young chiefs were splendid specimens of savage manhood. They both excelled in the sports and athletic feats which were the chief occupation of those days. Wherever a hillside was covered with grass and the ground properly sloping, holua races were carried on. Very narrow sleds (holua) with long runners were used in these races.

Maidens and young men vied with each other in mad rushes over the holua courses. Usually the body was thrown headlong on the sled as it was pushed over the brink of the little hill at the beginning of the slide. Sometimes the more courageous riders would rest on hands and knees while only the very skilful dared stand upright during the swift descent. [[23]]

Pele, the goddess of fire, loved this sport and often appeared as a beautiful and athletic princess. She carried her sled with her to Kahuku to the holua hillside, and easily surpassed all the women in grace and daring.

Soon the two handsome young chiefs saw her and challenged her to race with them. For hours they sported together, the chiefs led captive by the charms of the goddess.

Jealous of each other, they strove to win Pele each to his own home. Thus the days passed by, filled with sports and pleasures.

At last the young men became suspicious of their companion, her love was so fitful and capricious, sometimes burning with a raging fire toward her friends and sometimes filled with hot anger on very slight provocation.

At last a warning came that this beautiful stranger might be the goddess Pele from the other side of the island; that her home was in Halemaumau (The continuing house) of the volcano Kilauea; her attendants the always leaping flames; the caves filled with rolling waves of fire her dwelling-rooms; that she carried the control of the fires of the underworld with her wherever she went.

The young chiefs talked together concerning their experiences and then began to draw away from their dangerous visitor. [[24]]

But Pele made it difficult for them to escape from her presence. She continually called them to race with her.

DECKED WITH LEIS OF PLUMERIA

At last the grass began to die. The soil became warm, and the heat intense. Slight earthquakes made themselves felt. The tides were more snappy as they cast their surf waves along the beach.

The chiefs became afraid. Pele saw it and was overcome with anger. Her appearance changed. Her hair floated out in tangled masses, touched by the breath of hot winds. Her arms and limbs shone as if enwrapped with fire. Her eyes blazed like lightning, and her breath poured forth in volumes of smoke. In great terror the chiefs rushed toward the sea.

Pele struck the ground heavily with her feet. Again and again she stamped in wrath. Earthquakes swept the lands of Kahuku. Then the awful fiery flood broke from the underworld, and swept down over Kahuku. On the crest of the falling torrent of fire rode Pele, flashing the fires of her anger in great explosions above the flood.

The chiefs tried to flee toward the north, but Pele hurled the fiercest torrents beyond them to turn them back. Then they fled toward the south, but Pele again forced them back upon their own lands. [[25]]

Then they hurried down to the beach, hoping to catch one of their canoes and escape on the ocean. Quickly these young men leaped on. Swiftly came the fiery flood behind them. Pele was urging the underworld forces to their utmost speed. Shrieking like fierce, whistling winds, tearing her hair and throwing it away in bunches, Pele sped after the chiefs. The floods of lava, obeying the commands of the goddess, spread out over all the land of the chiefs so that from the mountain to the sea the luxuriant lands became desolate.

Nearer and nearer to the sea came the swift runners. It seemed as if they had found the way of escape, for the surf waves waited eagerly to welcome them, and a canoe lay near the beach.

But Pele leaped from the flowing lava and threw her burning arms around the nearest one of her former lovers. In a moment the lifeless body was thrown to one side. The lava piled itself up around it, while at the command of Pele a new gush of lava rose up like a fresh crater and swallowed up all that was left.

The other chief was petrified by fear and horror. In a moment Pele seized him and called for another outburst of lava, which rose up rapidly around them. In a few minutes the Hills of Pele were built.

Thus the lovers of Pele died and thus their [[26]]tombs were made. For many years, even from ancient times, they have marked the destruction of the beautiful lands of Kahuku.

Later lava flows have turned aside to spare the monuments of the chiefs with whom Pele played for a time, and the two hills of Pele are still seen near the shore of the ocean.

[[27]]

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V

PELE AND THE CHIEFS OF PUNA

Kumu-kahi

According to the legends, Pele was very quickly angered. Her passions were as turbulent as the lake of fire in her crater home. Her love burned, but her anger devoured. She was not safe.

Kumu-kahi was a chief who pleased Pele. According to the legends he was tall, well built, and handsome, and a great lover of the ancient games. Apparently he had known Pele only as a beautiful young chiefess; for one day, when he was playing with the people, an old woman with fiery eyes came to him demanding a share in the sports. He ridiculed her. She was very persistent. He treated her with contempt. In a moment her anger flashed out in a great fountain [[28]]of volcanic fire. She chased the chief to the sea, caught him on the beach, heaped up a great mound of broken lava over him, and poured her lava flood around him and beyond him far out into the ocean.

Thus the traditions say Cape Kumu-kahi, the southeast point of the island Hawaii, was formed. Here kings, chiefs, and priests have come for ages to build great piles of lava rock with many ceremonies. The natives call these “funeral mounds” and name them after the builders, although the persons themselves were seldom placed underneath in burial.

When Hawaiians, who had been ill, recovered, they frequently vowed to make a “journey of health.” This meant that they came to the place now known as Hilo Bay. There they bathed by the beautiful little Coconut Island, fished up by the demi-god Maui. There they swam around a stone known as Moku-ola (The-island-of-life). Then they walked along the seashore day after day until they were below the volcano of Kilauea. They went up to the pit of Pele, offered sacrifices, and then followed an overland path back to Hilo. It was an ill omen if for any reason they went back by the same path. They must make the “journey of health” with the face forward. Hopoe (The dancing stone), Kapoho (The green lake), and Kumu-kahi [[29]]were among the places which must be visited. They all have their Pele legends.

On the shortest path from Kumu-kahi to Kilauea is a great field of many acres of lava stumps. These, according to the best theories, were made by immense floods of lava pouring down upon large forests of living trees. Lava always cools rapidly on the surface, therefore, as the lava spread out through the forest, very soon there was a great floor of hot black stone pierced by a multitude of trees. Some of these burned very slowly. The flowing lava would easily push itself up through the small opening around a burning tree and would keep on pushing and building up a higher and higher cone of lava as the tree burned away, until the tree was destroyed. These cones rise sometimes ten to fifteen feet above the lava floor. They frequently have well-preserved masses of charcoal as their core. This is nature’s method of making lava stumps. This field of hundreds of lava stumps has a different origin according to the legends.

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Papa-lau-ahi

Papa-lau-ahi (The-fire-leaf-smothered-out) was a chief who at one time ruled the district of Puna. He excelled in the sports of the people. It was his great delight to gather all the families together [[30]]and have feasts and games. He challenged the neighboring chiefs to personal contests of many kinds and almost always was the victor.

One day the chiefs were sporting on the hillsides around a plain where a multitude of people could see and applaud. Pele heard a great noise of shouting and clapping hands and desired to see the sport. In the form of a beautiful woman she suddenly appeared on the crest of one of the hills down which Papa-lau-ahi had been coasting. Borrowing a sled from one of the chiefs she prepared to race with him. He was the more skilful and soon proved to her that she was beaten. Then followed taunts and angry words and the sudden absolute loss of all self-control on the part of Pele. She stamped on the ground and floods of lava broke out, destroying many of the chiefs as they fled in every direction.

The watching people, overcome with wonder and fear, were turned into a multitude of pillars[1] of lava, never changing, never moving through all the ages.

Papa-lau-ahi fled from his antagonist, but she rode on her fiery surf waves, urging them on faster and faster until she swept him up in the flames of fire, destroying him and all his possessions. [[31]]

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Ke-lii-kuku

Another chief was the one who was called in Hawaiian legends, Ke-lii-kuku (The-Puna-chief-who-boasted). He was proud of Puna, celebrated as it was in song and legend.

“Beautiful Puna!

Clear and beautiful,

Like a mat spread out.

Shining like sunshine

Edged by the forest of Malio.”—Ancient Chant.

Ke-lii-kuku visited the island Oahu. He always boasted that nothing could be compared with Puna and its sweet-scented trees and vines.

He met a prophet of Pele, Kane-a-ka-lau, whose home was on the island Kauai. The prophet asked Ke-lii-kuku about his home land. The chief was glad of an opportunity to boast. According to the “Tales of a Venerable Savage” the chief said: “I am Ke-lii-kuku of Puna. My country is charming. Abundance is found there. Rich sandy plains are there, where everything grows wonderfully.”

The prophet ridiculed him, saying: “Return to your beautiful country. You will find it desolate. Pele has made it a heap of ruins. The trees have descended from the mountains to the [[32]]sea. The ohia[2] and puhala[3] are on the shore. The houses of your people are burned. Your land is unproductive. You have no people. You cannot live in your country any more.”

The chief was angry and yet was frightened, so he told the prophet that he would go back to his own land and see if that word were true or false. If false, he would return and kill the prophet for speaking in contempt of his beautiful land. Swiftly the oarsmen and the mat sails took the chief back to his island. As he came around the eastern side of Hawaii he landed and climbed to the highest point from which he could have a glimpse of his loved Puna. There in the distance it lay under heavy clouds of smoke covering all the land. When the winds lifted the clouds, rolling them away, he saw that all his fertile plain was black with lava, still burning and pouring out constantly volumes of dense smoke. The remnants of forests were also covered with clouds of smoke through which darted the flashing flames which climbed to the tops of the tallest trees.

Pele had heard the boasting chief and had shown that no land around her pit of fire was secure against her will.

Ke-lii-kuku caught a long vine, hurled it over a tree, and hung himself. [[33]]

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Ka-pa-pala

Another chief by the name of Ka-pa-pala heard of Pele. He went to the edge of the crater and there found a group of beautiful women. He was welcomed by Pele. They delighted in each other. Many were the games and contests. The chief was so frequently the victor that at last he boasted that he could ride his surf-board on the waves of her lake of fire. She was angry at the thought that he dared to desecrate her sacred home. He defied her, caught his surf-board, threw it on a wave as it struck the encircling wall, then leaped on his board and launched out on the fire-waves. It is said that, to show his contempt for the power of Pele, he even stood on his head and was carried safely for a time on the crest of the red rolling surf.

Pele became very angry as she saw him fleeing from her over the lake of fire, so she called to her fire-servants, the au-makuas, or ghost-gods, of the crater, and they hurled other fire-waves across the lake against the one the chief was riding. [[34]]These twisted and turned that wave. They broke its crest. The chief and his surf-board were tossed up in a whirlpool of fire. Then he dropped into the heart of the flame and was lost.

[[35]]

[1] These are the lava stumps easily visited by any lover of the curious who journeys to Kilauea. [↑]

[2] Ohia ha or Paihi = Syzygium. Ohia-lehua = Metrosideros polymorpha sandwicense. [↑]

[3] Hala or Lahala = Pandanus adoratissimus. [↑]

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VI

PELE’S TREE

Ohia-lehua[1] is the native name for a tree which abounds in Puna, the region of the volcanic home of the goddess Pele. It has a continual growth of delicately shaded leaves. The young leaf, pink tinted, comes as the old leaf shading into gray falls from the tree. Flowers which are like beautiful red fringed balls are always found glorifying the varicolored foliage. Here honey-loving birds and bees find their best feeding-places.

The ohia forests grow abundantly and rapidly on lava even recently thrown out by the eruptions from Pele’s lake of fire. The ohia roots seem [[36]]to find food and drink, where the numerous cracks of a lava field open in every direction, and vie with the tree ferns in making life take the place of the desolation caused by the volcanic floods.

About half way between the city of Hilo and the volcano Kilauea, there stood for many, many years an old ohia tree. It was so old that it had become legendary and was known as “Ka laau o Pele” (The tree of Pele). Whenever a native came near this tree, he began to search for certain leaves or fruits which he could lay beneath the tree as an offering before he dared to try to pass beyond. These sacrifices were supposed to appease the wrath of the goddess and assure the traveller safe passage through Pele’s dominions.

[[37]]

[1] Metrosideros polymorpha. [↑]

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VII

PELE AND KAHA-WALI

For a long, long time the Hawaiians have had the proverb “Never abuse an old woman; she might be Pele.”

This saying was applied to several legends, but it belonged especially to the story of her punishment of Kaha-wali. Kaha-wali was a chief born and brought up on the island Kauai. This island was one of the first on which volcanic fires were extinct. It became “The Garden Island.” It was the most luxuriant in vegetation. Its hillsides were covered with grass which afforded the very best facilities for sliding down hill.

Hee-nalu meant “surf-riding,” Heeholua meant “sled-riding,” or sliding down grassy hillsides. The sleds were usually made of hard, dark kauila[1] wood. Runners made from this wood became very smooth and highly polished. They were seven, twelve, or even eighteen feet long. They were turned up a little at the front end, where they were two to four inches apart. They were fastened together with a number of [[38]]crosspieces almost the full length of the runners. At the rear end the runners were about six inches apart. There were long side-pieces almost the full length of the sled. Sometimes a narrow piece of matting was fastened over the whole length of the sled, although usually only a small piece was provided for the chest to rest upon. The person using the sled grasped the right-hand side stick with his right hand, then, running swiftly to the brow of the hill, caught the stick of the left side and, throwing himself on the sled, hurled it over the edge and down the hill, sometimes sliding one hundred to two hundred yards or more. The sled was so narrow and the difficulty of staying on it so great, that it became one of the most interesting contests in which chiefs and people delighted. Much practice was necessary before the rider could maintain his or her balance, guide the sled, and gain a velocity which would carry them far beyond any competitor. Sometimes when the holua track was worn close down to the earth, grass, rushes, and even leaves, were carefully strewn over the ground to make easy gliding for the polished runners.

[[39]]

Kaha-wali excelled all the Kauai chiefs in this sport, so he determined to test his skill on the other islands. He had heard of a beautiful young chiefess on the distant island Hawaii who was a wonderful holua rider. His first great contest should be with Pele. He prepared for a long journey, and a stay of many months or even years. Some authorities have placed the time of this visit to Hawaii as about the year 1350.

Kaha-wali filled his canoes with choice sleds, mats, cloaks, calabashes, spears, in fact, all the property needed for use during the visit he had in mind. He took his wife, Kanaka-wahine, his two children, his sister Koai, his younger brother, and Ahua, one of the young chiefs who was his aikane (intimate friend), and also his necessary retainers and their baggage, and among the most cherished of all, his favorite pig, Aloi-puaa. This pig was so important that its name has been made prominent in all the Kaha-wali legends.

They journeyed from island to island. Evidently his father, O-lono-hai-laau, and others of the family came as far as the island Oahu and there remained.

HIBISCUS

Kaha-wali passed on to Hawaii and landed at Kapoho in the district of Puna. Apparently the chiefs of this part of the island made Kaha-wali welcome, for he built houses for himself and [[40]]his retainers and settled down as if he belonged to the country.

The visitors from Kauai entered heartily into the sports of the people and after a time climbed some lava hills and began holua races. These hills were composed of lava, which easily turned into rich soil when subdued by alternate rain and sunshine. Grass and ferns soon clothed them with abundant verdure. Holua courses were laid out, and the chiefs had splendid sport. Crowds came to watch and applaud. Musicians, dancers, wrestlers, and boxers added to the interest.

Kaha-wali and Ahua were frequently racing with each other. After each race there were dancing and games among the people. One day while racing Kaha-wali stuck his spear, which was peculiarly broad and long, into the ground at the end of the race course, then climbed the hill which bore the name Ka-hale-o-ka-mahina (The-house-of-the-moon). Ellis, who wrote the story of the missionary tour of 1823, said that the race course was pointed out to him as Ka-holua-ana-o-Kaha-vari (The-sliding-place-of-Kaha-vari). He thus describes the hill: “It was a black frowning crater about one hundred feet high, with a deep gap in the rim on the eastern side from which the course of a current of lava could be distinctly traced.” [[41]]

A woman of ordinary appearance came to the hilltop as Kaha-wali and Ahua prepared for a race. She said: “I wish to ride. Let me take your holua.” The chief replied: “What does an old woman like you want with a holua? You do not belong to my family, that I should let you take mine.” Then she turned to Ahua and asked for his holua. He kindly gave it to her. Together the chief and the woman dashed to the brow of the hill, threw themselves on their holuas and went headlong down the steep course. The woman soon lost her balance. The holua rolled over and hurled her some distance down the hill. She challenged the chief to another start, and when they were on the hilltop asked him for his papa-holua. She knew that a high chief’s property was very sacred and could not be used by those without rank.

Kaha-wali thought this was a common native and roughly refused her request, saying: “Are you my wife [i.e., my equal in rank], that you should have my holua?” Then he ran swiftly, started his holua, and sped toward the bottom of the hill.

Anger flashed in the face of the woman, for she had been spurned and deserted. Her eyes were red like hot coals of fire. She stamped on the ground. The hill opened beneath her and a flood of lava burst forth and began to pour [[42]]down into the valley, following and devastating the holua course, and spreading out over the whole plain.

Assuming her supernatural form as the goddess of fire, Pele rode down the hill on her own papa-holua on the foremost wave of the river of fire. She was no longer the common native, but was the beautiful young chiefess in her fire-body, eyes flaming and hair floating back in clouds of smoke. There she stood leaning forward to catch her antagonist, and urging her fire-waves to the swiftest possible action. Explosions of bursting lava resounded like thunder all around her. Kaha-wali leaped from his holua as it came to the foot of the hill, threw off his kihei (cloak), caught his spear, and, calling Ahua to follow, ran toward the sea.

The valley quickly filled with lava, the people were speedily swallowed up. Kaha-wali rushed past his home. Ellis says: “He saw his mother who lived at Ku-kii, saluted her by touching noses, and said, ‘Aloha ino oe eia ihonei paha oe e make ai, ke ai manei Pele’ [Compassion rest on you. Close here perhaps is your death. Pele comes devouring].

“Then he met his wife. The fire-torrent was near at hand. She said: ‘Stay with me here, and let us die together.’ He said: ‘No, I go! I go!’ ” [[43]]

So he left his wife and his children. Then he met his pet hog, Aloi-puaa, and stopped for a moment to salute it by rubbing noses. The hog was caught by Pele in a few moments and changed into a great black stone in the heart of the channel and left, as the centre of the river of fire flowed on to destroy the two fleeing chiefs.—Rocks scattered along the banks of this old channel are pointed out as the individuals and the remnants of houses destroyed by Pele.

The chiefs came to a deep chasm in the earth. They could not leap over it. Kaha-wali crossed on his spear and pulled his friend over after him. On the beach he found a canoe left by his younger brother who had just landed and hastened inland to try to save his family. Kaha-wali and Ahua leaped into the boat and pushed out into the ocean.

Pele soon stood on the beach hurling red-hot rocks at him which the natives say can still be seen lying on the bottom of the sea. Thus did Kaha-wali learn that he must not abuse an old woman, for she might be Pele.

—The story often ends with the statement that Kaha-wali joined his father on the island Oahu and there remained. Other legends say he went to Kauai and there gathered a company of the [[44]]most powerful priests to return to Hawaii for the destruction of Pele and her volcanic fires.

Six of these priests, according to Mrs. Rufus Lyman, who owned the land of this adventure and whose descendants still hold the same, came to Hawaii with the defeated Kaha-wali. These were Hale-mau-mau, Ka-au-ea, Uwe-kahuna, Ka-ua-nohu-nohu, Ka-lani-ua-ula, and Ka-pu-e-uli.

They took their positions near Kilauea and challenged Pele, crying out: “Where is that strange and wonderful woman?” Ka-au-ea (The fiery current) and Uwe-kahuna (priest weeping) and Hale-mau-mau (House of ferns) were kahunas, or priests of wonderful power. They were the only ones who left their names to localities in the neighborhood of Kilauea.

MOKUAWEOWEO, MAUNA LOA, IN ERUPTION, 1899

Hale-mau-mau had his house of ferns for a long time upon a precipice, back of the present Volcano House. From there the name has been changed both in meaning and location to the lava pit, the pit of Pele, in the living lake of fire, where it is called Hale-mau-mau (the-enduring-house). Ka-au-ea was the name given to a precipice in the walls of the crater. Uwe-kahuna was a high hill on the northwestern side of the crater, overlooking the fire-pit and the region around Kilauea. These priests who were also of the rank of chiefs were all killed by Pele except Kaha-wali, who escaped to Oahu.— [[45]]

[1] Columbrina oppositifolia. [↑]

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VIII

PELE AND KAMA-PUAA

Note: The adventure of the demi-god Kama-puaa has been given in “The Legends of Old Honolulu.” But because it is one of the most widely told of the Pele stories, it is repeated here.

Kama-puaa was born on the island of Oahu, where he was known as a very powerful and destructive monster, also as a peculiarly handsome and even lovable chief. He was a kupua—a being who could appear at will as an animal or man. He usually appeared as a man, but when his brutal desires to destroy overcame him or when he wished to hide from any one he adopted the form of a hog. He had the two natures, human and brutal. He had been endowed with super-human powers, according to the legends, and was many times called Puaa-akua (Hog-god) of Oahu.

There is a curiously marked fish with an angular body and very thick skin, which is said by the Hawaiians to sometimes utter a grunting sound. It is named the Humuhumu-nukunuku-a-puaa (The-grunting-angular-pig). It [[46]]was claimed that the hog-man could change himself into this fish as easily as into a hog.

An ancient chant thus described him:

“O Kama-puaa!

You are the one with rising bristles.

O Rooter! O Wallower in ponds!

O remarkable fish of the sea!

O youth divine!”

Kama-puaa had a beautiful magic shell—the leho. This was a fairy boat in which he usually journeyed from island to island. When he landed he took this shell in his hands and it grew smaller and smaller until he could tuck it away in his loin cloth. When he sailed away alone it was just large enough to satisfy his need. If some of his household travelled with him, the canoe became the large ocean boat for the family.

Some of the legends say that as a fish Kama-puaa swam through the seas to Hawaii, but others say that he used his leho boat, visited the different islands and passed slowly to the southeastern point of Hawaii to Cape Kumu-kahi.

He crossed the rough beds of lava, left by recent eruptions. He threaded his way through forests of trees and ferns and at last stood on the hills looking down upon the lake of fire. Akani-kolea was the hill upon which he stood clearly outlined against the sky. [[47]]

Here was Ka-lua-Pele (The-pit-of-Pele), the home of the goddess of fire. Here she rested among glorious fountains of fire; or, rising in sport, dashed the flaming clouds in twisted masses around the precipices guarding her palace. Here Kama-puaa looked down upon a fire-dance, wherein Pele and her sisters, wrapped in filmy gowns of bluish haze, swept back and forth over the lake of fire, the pressure of their footfalls marked by hundreds of boiling bubbles rising and bursting under their tread, until the entire surface was a restless sea covered with choppy waves of fire.

Suddenly a great cloud concealed the household, then rolled away, and all the surrounding cliffs were clearly revealed. One of the sisters looking up saw Kama-puaa and cried out: “Oh, see that fine-looking man standing on Akani-kolea. He stands as straight as a precipice. His face is bright like the moon. Perhaps if our sister frees him from her tabu he can be the husband of one of us.”

The sisters looked. They heard the tum-tum-tum of a small hand-gourd drum, they saw a finely formed athletic stranger, who was dancing on the hilltop, gloriously outlined in the splendor of the morning light.

Pele scorned him and said: “That is not a man, but a hog. If I ridicule him he will be [[48]]angry.” Then she started the war of taunting words with which chiefs usually began a conflict. She called to him giving him all the characteristics of a hog. He was angry and boasted of his power to overcome and destroy the whole Pele family. Pele thought she could easily frighten him and drive him off, so she sent clouds of sulphur-smoke and a stream of boiling lava against him. To her surprise he brushed the clouds away, with a few words checked the eruption, and stood before them unharmed.

The sisters begged Pele to send for the handsome stranger and make him a member of their family. At last she sent her brother Kane-hoa-lani to speak to him. There were many hindrances before a thorough reconciliation took place.

For a time Pele and Kama-puaa lived together as husband and wife, in various parts of the district of Puna.—The places where they dwelt are pointed out even at this day by the natives who know the traditions.—It is said that a son was born and named Opelu-haa-lii and that the fiery life of his mother was so strenuous that he lived only a little while. Some say he became the fish “Opelu.”

This marriage did not endure. Kama-puaa had too many of the habits and instincts of a hog to please Pele, and she was too quickly [[49]]angry to suit the overbearing Kama-puaa. Pele was never patient even with her sisters, so with Kama-puaa she would burst into fiery rage, while taunts and bitter words were freely hurled back and forth.

A sarcastic chant has been handed down among the Hawaiians as one of the taunts hurled at Pele by Kama-puaa.

“Makole, Makole, akahi

Hele i kai o Pikeha

Heaha ke ai e aiai

He lihilihi pau a ke akua.”

“Oh, look at that one with the sore eyes!

Tell her to go to the sea of Pikeha.

(To wash her eyes and cure them.)

What food makes her fair as the moonlight?

Even her eyebrows were shaved off by some god.”

Pele was bitterly angry and tried her best to destroy her tormentor. She stamped on the ground, the earth shook, cracks opened in the surface and sometimes clouds of smoke and steam arose around Kama-puaa. He was unterrified and matched his divine powers against hers. It was demi-god against demi-goddess. It was the goddess-of-fire of Hawaii against the hog-god of Oahu. Pele’s home life was given up, the bitterness of strife swept over the black sands of the seashore.

When the earth seemed ready to open its [[50]]doors and pour out mighty streams of flowing lava in the defence of Pele, Kama-puaa called for the waters of the ocean to rise up. Then flood met fire and quenched it. Pele was driven inland. Her former lover, hastening after her and striving to overcome her, followed her upward until at last amid clouds of poisonous gases she went back into her spirit home in the pit of Kilauea.

Then Kama-puaa as a god of the sea gathered the waters together in great masses and hurled them into the fire-pit. Violent explosions followed the inrush of waters. The sides of the great crater were torn to pieces by fierce earthquakes. Masses of fire expanded the water into steam, and Pele gathered the forces of the underworld to aid in driving back Kama-puaa. The lavas rose in many lakes and fountains. Rapidly the surface was cooled and the fountains checked by the water thrown in by Kama-puaa, but just as rapidly were new openings made and new streams of fire hurled at the demi-god of Oahu. It was a mighty battle of the elements.

The legends say that the hog-man, Kama-puaa, poured water into the crater until its fires were driven back to their lowest depths and Pele was almost drowned by the floods. The clouds of the skies dropped their burden [[51]]of rain. All the waters of the sea that Kama-puaa could collect were poured into the crater.

Pele sent Lono-makua, who had charge over the earth-fires. He kindled eruptions manifold, but they were overwhelmed by the vast volumes of water hurled against them by Kama-puaa.

Kama-puaa raised his voice in the great ancient chant:

“O gods in the skies!

Let the rain come, let it fall.

Let Paoa [Pele’s spade] be broken.

Let the rain be separated from the sun.