Thirty-Third Annual Report of the Bureau of American Eth N Ology

TH IRTY-TH IRD

ANNUAL REPORT OF THE

BUREAU OF

AMERICAN ETHNOLOGY

To THE SECRETARY OF THE

SM ITH SON IAN INSTITUTION

19 1 1 - 19 12

WASHINGTONGOVERNMENT PRINTING OFFICE

19 19

LETTER OF TRANSMITTAL

SMITH SONIAN INSTITUTION,

BUREAU OF AMERICAN E THNOLOGY,Washington, D . August 4, 1 91 2 .

S IR : I have the honor to submit herewith the Th irtythird Annual Report of the Bureau

"

of American Eth

nology, for the fiscal year ended June 30, 1 91 2 .

With appreciation of your aid in the work under mycharge, I am

Very respectfully, yours,F. W. HODGE,

E thnologist-in-charge.

Dr. CHARLES D . WALCOTT,

S ecretary of the Smithsonian Institution .

CONTENTS

REPORT OF THE ETHNOLOGIST IN-CHARGE

Systematic researchesPubl icat ionsIllustrations .

LibraryCo l lec t ions.

PropertyRecommendat ionsNote on th e accompanying papers

ACCOMPANYING PAPERS

Uses of p lants by the Ind ians of th e Missouri River Region , by Me lvin Randolphlg ilmore (pls . 1

Preliminary Accoun t of the Ant iquities of th e Region between theMan cosand La Plata Rivers in S outhwestern Co lorado

,by Earl H . IMp rris (pls

31-75 ; figs . 1

Designs on Prehistoric Hopi Pottery , by Jesse Walter Fewkes (pls . 76—90 ;

figs . 1 2

Th e Hawaiian Roman ce of Laieikawai , by Martha Warren Beckwith -(pls .

REPORT OF THE

ETHNOLOGIST-IN-CHARGE

THIRTY-THIRD ANNUAL REPORT

OF THE

BUREAU OF AMERICAN ETHNOLOGY

F. W. HODGE, E thnologist-in—Charge

The operations of the Bureau of American E thnologyduring the fiscal year ended June 30, 1 91 2, were conductedin accordance with the act of Congress approved March4, 1 91 1 , making appropriations for sundry civil expensesof the Government, which act contains the following item

American ethnology : For continuing ethnological researches amongthe American Indians and the natives of Hawaii, including the ex

cavation and preservation of archaeologic rema ins, under the directionof the Smithsonian Inst itution , including salaries or compensationo f all necessary employees and the purchase of necessary books and

periodicals, including payment in a dvance for Subscriptions fortytwo thousand dollars.

~

SYSTEMATIC RE SEARCHES

The systematic researches of the bureau were conductedby the regular staff, consisting of eight ethnologists, andwith the aid of specialists not directly connected with thebureau, but the results of whose studi es were procured forpublication . These operations may be summarized as

followsMr. F . W. Hodge, ethnologist-in-charge, was occupied

with admini strative afiairs during the greater part of the

year, but from time to time,as opportunity afforded, he

was engaged in the preparation of an annotated Bibliography of the Pueblo Indians, with the result that almost

9

1 0 BUREAU or AMERICAN ETHNOLOGY

cards bearing title’

s, descriptions of contents, etc .,

of writings pertaining to the Pueblos were completed.

Knowledge of the Pueblo Indians commenced with the

year 1 539, and these people have been the subject of so

much attention by early Spanish explorers and missionaries, aswell as by ethnologists and others, in recent years,that the literature has become voluminous and widely scattered. The need of a guide to this array ofmaterial hasbeen greatly felt by students

,and for this reason Mr.

Hodge has prepared notes on the subject for a number of

years with the View of their fin al elaboration in the formof a bibliography.

Late in August Mr. Hodge proceeded to New Mexico,

and after a brief Visit to the archeological sites in the

Rito de Los Frijoles, northwest of Santa Fe, where ex

cavations were conducted in conjunction with the Schoo lof American Archaeology in 1 91 1 , continued to E l Morro,or Inscription Rock

,about 35 miles east of Zui

‘

ii,for the

purpose of making facsimile reproductions, or squeezes,of the Spanish inscriptions there,which have such an im

portant bearing on the early history of the Pueblo tribes.E l Morro is a picturesque eminence of sandstone risingfrom the sandy valley, and by reason of the former existence of a spring at its base, whi ch is now merely a seep,it became an important camping place of the earlySpaniards on their journeys to and from the Rio Grandeand the Zufii and Hopi pueblo-s. The inscriptions of

these early explorers were carved near the base of the

rock, chiefly on the northern and southern sides of the

highest portion of the mesa, and in the main consist of

the names of the visitors with the dates of their visits,but in a number of cases elaborated with a more or lessfull statement of the object of the journey.

The earliest of the inscriptions is that of Juan de Ofiate,the colonizer of New Mexico and founder of the city of

Santa Fe,who inscribed h is name and the object of hi s

Visit in 1 606, on his return from a perilous journey to the

Gulf of California. Others who Visited the rock and left

ADM INISTRATIVE REPORT 1 1

a record are,in order of date : Gov. Francisco Manuel de

Silva Nieto , who escorted the first missionaries to Zufii in1 629 ; Juan Gonzales, probably a member of the small

military escort accompanying th e same party, and bearingthe same date ( 1 629 ) Lujan ,

who visited Zufii in 1 632 toavenge the murder of Frav Francisco Letrado one of

the missionaries who accompanied Silva Nieto ; Juan deArchuleta, Diego Martin Barba

,and Agustin de Ynojos,

1 636 ; Gov. Diego de Vargas, 1 692, the conquerer of the

Pueblos after their rebellion in 1 680 which led to theirindependence of Spanish authority during the succeeding1 2 years ; Juan de Uribarri

,1 701 ; Ramon Paez Hurtado ,

1 709 ; Ju. Garcia de la Rivas, Feliz Martinez, and FrayAntonio Camargo , 1 71 6 ; Joseph de P ayba B asconzelos,1 726 ; Juan Paez Hurtado and Joseph Truxillo, 1 736 ;Martin de E lizacochea (bishop of Durango ) and JuanIgnacio de Arrasain,

1 737 and others of the eighteenthcentury. These in scriptions were all carefully photo

graphed by Mr. Jesse L; Nusbaum,with whose aid Mr.

Hodge made paperqeezes which were brough t to Washington and transferred to the National Museum,

whereMr. Nusbaum later made plaster casts of the paper nega

tives,insuring the permanent preservation Of the inscrip

tions in this manner. This work was accomplished none

too soon, S i nce deterioration by weathering is progressingin some parts of the clifi face bearing the inscriptions,while vandalism is perhaps playing an even more seriouspart in the destruction of these ‘ important historicalrecords, notwith standing the fact that E l Morro has beencreated a national monument by Executive order.

E arly in September Mr. Hodge joined Dr. E dgar L .

Hewett, director of the School of American Archaeology,and his assistants

,in the Jemez Valley, about 65 miles

northwest of Albuquerque, for the purpose of conducting excavations, under the joint auspices of the bureauand the school

,in an extensive ruined pueblo on a mesa

feet in heigh t, skirting the valley on the west. Thisvillage was occupied within the historical period by the

1 2 BUREAU or AMERICAN ETHNOLOGY

Jemez people,by whom it is known as Kwasteyukwa. The

ruins cover an area approximately 850 by 600 feet, and

even on partial excavation exh ibited di stinct evidence of

occupancy at two difierent periods. The original pueblowas considerably larger than the one later inh abited,although the latter was built on the ruins of the olderand of the same materials. The walls were of tufablocks, rudely Shaped and set in adobe mortar ; the roomswere small

, the masonry crude, and practically none of thewalls remain standing above ground. A large artificialreservoir in a northwestern angle of the ruin furnishedthe water supply, and various smaller depressions probably mark the sites of kivas. The later inhabitants— thosewithin the histori cal period

,or about the first half of the

seventeenth century— buried their dead in and beneaththe débris of the older part of the pueblo . The mortuaryaccompaniments were of the usual character, speaking in

general terms— pottery, traces of textiles, stone and boneimplements and other objects, and a few ornaments.The finding of glass beads with the remain s of a child

,

and an iron nail in another grave, bear testimony of the

comparatively recent occupancy of the village by the

Jemez Indians. It was the‘

custom of the inhabitants tothrow large stones into the graves, resulting in the breaking of almost all the pottery deposited with the dead.

The fragments were carefully preserved, however, and

will be repaired by the National Museum. A noteworthyspecimen of pottery bears in its decoration a featherdesign almost identical with feather symbols found on

ancient pottery of the Hopi, and therefore tending toverify traditions of the latter people that some of th eirancestral c lan s came from the Jemez .

Dr. J. Walter Fewkes, ethnologist, was engaged in

field work from July to October, having especially . in

view the determination of the western limits of the an

cien t Pueblo culture in Ari zona . Outfitting at Jerome,in that State, he proceeded to certain large ruins on theupper Verde, on Oak Creek, and in Sycamore Canyon ,

ADM IN ISTRATIVE REPORT 1 3

where some time was spent at each locality in photo

graphing and in making plans Of these and adjacent remains

,as well as in a study Of the formerly o ccupied

caves near the mouth Of Oak Creek. Cro ssing the rough

country separating the upper course Of Oak Creek and

the great sandstone cliffs known as the Red Rocks, Doc

tor Fewkes revisited and further studied the large cliff

dwellings, known as Honanki and Palatki, excavated bv

h im in 1 895 . Several hitherto undescribed ruins'

were

added to the list of ancient remains in this general

vicini ty.

From the Red Rocks Doctor Fewkes returned to theVerde and followed that stream upward to the Jordan

‘

ranch,where cliff houses of an instructive character

were photographed and studied. He also investigated on

the hills back of Cornville certain large stone structuresof the type known to Spanish-speaking people as trin

chem s, rude but massive fortifications that here begin to

assume importance. A number of ruins hitherto unre

corded belonging to the cave or cliff—dwelling typewere Ohserved in the walls Of Sycamore Canyon ,

or Dragoon Fork,and the outlines of stone houses were seen above the riverterrace near the junction of Sycamore Creek and VerdeRiver. A large aboriginal fort,with walls well preserved,was found on a height overlooking the Verde, above themouth Of Granite Creek, and others more nearly de

stroyed were seen at the Baker ranch and in Hell Canyon ,

not far from Del Rio Station . Near the Baker ranch ,a mile or two down the Verde, are the remains Of a cliffdwelling, di rectly in the line of a projected railroad

,

which will probably be destroyed when the road is con

structed. Doctor Fewkes also visited the ruins Of severalfragile

-walled habitation s,consisting Of low mounds

,near

Jerome Junction and Del Rio . Although many evidencesOf such ancient dwellings are here seen ,

mo st of the foundation walls have been carried away by settlers and usedin their own house building.

1 4 BUREAU OF AMERICAN ETHNOLOGY

A large fort, with well-preserved'

walls, occupies a low

limestone ridge east of Williamson Valley, above the trailfrom Del Rio westward, and commanding a view of the

valley west of Jerome. . This fort is typical of the trincheras that appear more and more frequently as one pro

ceeds westward from the upper Verde. Several inconspicuous ruins, hitherto undescribed, were found in Williamson Valley, those situated on the h ills belonging to thefortification type, while those in the valleys consist merelyof lowmounds Of stone and other débris.Proceeding westward from Chino Valley,

“

many interesting ruins were observed along the valley of WalnutCreek, referred to in

'

Lieut. A. W. Whipple ’s report of

1 853 as Pueblo Valley, once‘

noted as the site Of Old CampHualapai. This vale

,from Aztec Pass to the point where

the creek is lost in the sands of Williamson Valley, wasextensively tilled in prehistoric times, as is attested bythe well-marked remain s of ancient irri gation ditches.Characteristic petroglyph s were also found in WalnutValley.

As elsewhere in this region, two types Of ruins were Oh

ser ved in Walnut Valley, namely, (1 ) extensive stone

fortifications with massive walls crowning the hilltops onboth sides of the valley and commanding a wide view, and

on the low terraces bordering the stream, clusters

of small mounds constituting the remains of farm

houses, upright posts supporting walls of wattling plastered with mud like the jacales of the Mexicans and evi

dently identical in/

their general character with the dwell

ings of certain Yuman tribes. Among the best preserved

of the forts, called“ pueblos byWhipple, are those near

Aztec Pass and at Drew ’s ran ch , Shook’S ranch,and Peter

Marx ’s ranch , while others are found farther down Wal

nut Creek. NO traces Of terraced pueblo dwellings were

seen in this region .

In order to shed further light on the relations Of the twotypes Of ruins described, Doctor Fewkesmade an examina

tion Of the ancient remains along the Agua Fria and near


Prescott. At both places th e ruins were found to be of thesame dual character. In a few instances, as at Frog Tanks,near the mouth of the Agua Fria, the ruins suggest the

great houses or compounds of the Salt and Gila Valleys,but here also trincheras and fragile

-walled houses are themore common .

The Observations made by Doctor Fewkes during th isfield season indicate that the ruin s in the region referredto are the remains of buildings so difierent in architecturefrom that of true pueblos that it is probable the culture oftheir o ccupantswas also different. Doctor Fewkes reachedthe conclusion that the ruins of the forts and small dwellings referred to were constructed and used by a Yuman

people whose descendants,more or less mixed with Apacheand other nonrelated tribes, are represented tod ay by theWalapai

,Yavapai

,and Havasupai Indians . Al though

the j acal domiciles of western Arizona were probably structurally similar to certain ancient houses in the Pueblo re

gion of New Mexico, the river-terrace houses of WalnutValley resembled certain habitations of the lower GilaRivermore than they did the pueblos of the Rio Grande .

On returning to Washington, Doctor Fewkes prepared areport on his observations in thi s interesting archeologicalfield, which , with suitable illustrations, is now in press asone of the accompanying papers of the Twenty-eighthAnnual Report.Doctor Fewkes also gave considerable time to reading

the proofs and arranging the illustrations of h is memoiron Casa Grande,whi ch likewise is to appear in the Twentyeighth Annual Report.On the completion of the above work Doctor Fewkes

commenced the preparation of another paper relating toDesigns on Prehistoric Hopi Pottery,

”a subject to

which he devoted much attention in connection with hisstudies of the Hopi Indians for 20 years. This memoir

,

which was well advanced toward completion at the closeof the fiscal year, accompanied by numerous plates and

text figures, is designed as a key to the interpretation


of the decoration of ancient Hopi earthenware . The

great multiplicity of life designs appearing on the pot

fery Of ancient S ikyatki is treated in the paper,in

which modifications in decorative devices derived fromfeathers. birds and other animals

, and conventional figures are likewise di scussed. One object of DoctorFewkes

’s treatise is to meet a

'

growing desire of thoseinterested in primitive symbolism,

and another is to define the peculiarities Of one ceramic area of the Pueblosas a basis for comparison with others

,thus facilitating

the study of Pueblo culture origins and prehistoric migration routes .

As th e construction of the Panama Canal has tendedto stimulate an interest in aboriginal remains in th e

West Indies, and as many archeological specimens differing from those Of the An tilles previously known are now

being brought to light,the time for a scientific study of

them,as well as of the aboriginal sites Of the West Indies,

has arrived. Much of the interest recently manifestedin early Indian life in the West Indies may be ascribedto Doctor Fewkes ’s memoir on The Aborigines Of PortoRico and Neighboring Islands, which appears in

_

the

Twenty—fifth Annual Report. Since the publication of

thi s paper the new material has become so abun dant thatplan s have been made for Doctor Fewkes to resum e his

study Of West Indian archeology. The most noteworthy collection Of aboriginal Objects from this area inrecent years is that Of George G. Heye, E sq., Of New

York, who courteously has placed hi s materi al at the disposal of the bureau as an aid to these investigations.

Th is collection has been studied by Doctor Fewkes, and

the most important Objects contained therein are now be

ing drawn for illustrative purposes.Doctor Fewkes

’s researches thus far indicate that the so

called Tainan culture Of Porto Rico and Santo Domingowas represented in the Lesser Antilles by an agricultural

people, probablv Arawak, who were conquered and ah

sorbedby themarauding Carib . S tudv Of the collections be

https://www.forgottenbooks.com/join

BUREAU OF AMERICAN ETH NOLOGY

ing, di sintegration , and new combinations Of tribes, noone section can be treated separately or finally as apartfrom others. Considering the difficulties met in a studyOf thi s kind, the work is making satisfactory progress .

Dr. John R. Swanton,ethnologist, devoted most of the

year to field researches among the Creek Indi ans in Oklahoma : These investigation s continued from the middle of

September, 1 91 1 , to the middle OfMay, 1 91 2, during whichperiod excursions were made into Texas to Visit theAlibamu Indians and for the purpose of endeavoring totrace remnants of other Texas tribes

,and to the Caddo

Indian s Of southwestern Oklahoma . NO remains of Texastribes of ethnologic value, other than the Alibamu, werelo cated

,but a con siderable mass Of material was Obtained

from the latter. Doctor Swanton ’s visit to the Caddowas with the View of learning how many Of the old Caddodialects were still spoken, and some valuable documentarymaterial was Obtained in Natchitoches

,Loui siana . NO

words of H aiish,supposed to be quite distin ct from the

other Caddo dialects, could be gathered, but evidence was

Obtained that it resembled Adai. In the course of his

Creek investigations Doctor Swanton visited and madephotograph s of every busk ground of the Creeks and

Semin ole still maintained,and information was gathered

regarding the organization of the big house in each ,as well as in those that have been abandoned. DoctorSwanton devoted July and August, 1 91 1 , mainly to the

study of the Hitchiti and Natchez languages, and the

period subsequent to his return to Washington in May,

1 91 2,was occupied in copying hi s field notes and in inci

dental work Ou the Timucua language Of ancient Flori da,as preserved in Father Pareja ’s writings, with the View

Of determining whether Timucua bears any relation to

the languages Of the Muskhogean stock .

On his way from Oklahoma to Wash ington , Doctor

Swanton stopped at Bloomington, Indiana, for the purpose

Of representing the bureau at the fifth annual meeting of

the Mississippi Valley Historical Association, before


wh ich he read a paper on De Soto ’s line of march

,from

the point Of View Of an ethnologist.Mrs . M . C . Stevenson , ethnologist, continued her field re

searches Of the Tewa tribes Of NewMexico through out thefiscal year, devoting attention particularly to those of S an

Ildefon so and Santa Clara, and incidentally to the Tewa

of Nambe and S an Juan . The pueblo of Pojoaque is nowpractically extinct as an Indian settlement

,only about six

Tewa remaining in that Village . Special attention wasdevoted to the religious, political, and social organization sof these people, whi ch, owing t o their extreme conservat ism

,are difi cult to determine . The Tewa are divided not

only into clans with patrilineal descent, but each tribe con

sists of a S un people and an Ice people, each with itsown kiva, or ceremonial chamber. At ~S an Ildefonso thekiva for the S un people is known as Po‘tée, Squashkiva

, and that of the Ice people is Kun’

iy'

an

tée Tur

quoise kiva .

”The element tée signifies “

round,hence

in dicating that originally the Tewa kivas were circular. A

third kiva Of S an Ildefonso is called Téepoan ’

te,meaning

Round gathering or sitting place, and symbolizes a

lake . Al though from its trim condition this kiva appearsto be modern ,

it is in reality very Old, and within the

memory of the Older men Of S an Ildefonso it was usedwhenever the S un and Ice people met together, because Ofits large size. Large councils are still held in the Tee

poan ’

te, and it is used also as a dressing room for the

dancers participating in ceremonies. The kivas are alsothemeeting places Of the sacred fraternities. The Squash

,

Summer Bear, and Fire organizations of S an Ildefonso

hold their ceremon ies in the kiva of the Sun people . The

Fire fraternity was adopted in the‘

ancient past from apeople in the north who lived in skin tipis, wore cloth ingof dressed deerskin,

and spoke a strange tongue . Thisfraternity finally became extinct

,and wishing to reestab

lish it, the S an Ildefonso people sent four men to the S un

people Of Zufii (whose Fire fraternity, according to tradition ,

had a similar origin ) , who initiated th em into their

20 BUREAU OF AMERICAN ETHNOLOGY

o rder, thus enabling them to revive the fraternity at S an

Ildefonso . The Galaxy and Turquoise fraternities meetin the Turquoise kiva . The members of the former or

ganization have a fraternity chamber adjoin ing th is kiva,and at the -

great Buffalo festival its members frequent thechamber as well as the kiva .

E ach fraternity at S an Ildefonso has a

'

tablet,altar,

which is erected on the western“

side of the kiva,whi le

the participants in the ceremoni es sit facing eastward.

These people have interesting animal fetishes and manyhuman images of stone representing their anthropic gods .

They appeal to their zooic deities to heal di seases inflictedby Sorcery, and all ceremonies connected with these supplications are dramatic in character. Anthropic gods,pri ncipally ancestral, are invoked for rain and the fruetification Of the earth . The present priest Of the Sun

people is director of the Summer Bear fraterni ty, and

he is also the keeper of the calendar. He must Observethe daily rising and setting of the sun and must watch therising and setting of the moon . E laborate solstice ceremonies are performed. Those for th e summer solstice are

held in the kiva Of -the S un people. The Ice people jointhe Sun people in ' the summer ceremonies

,and the S un

people join the Ice people in the ceremonies Of winter.In each kiva the two rain priests sit side by side, thepriest of the Ice people always at the righ t of the priestof the Sun people, wh ile Officers associated with eachpri est sit in line with him . The prayers Of the priest of

the Sun people are for the purpose of bringing rain, and

in order that they may be an swered h e must live an exem

plary life. The same beliefs control the fun ctions of thepriest of the Ice people, who , through the ceremonieswhi ch he directs, is expected to induce cold rains and

snow that the earth may not become hot and destroy thevegetation . All male children are initiated, either volun

tarily or involuntari ly, into the kiva Of the Sun or Of the

Ice people. When a husband and h is wife belong to different sides

,the kiva to which the child Shall belong is


selected bymutual agreement, and a representative of that

kiva is chosen as h is ceremonial father immediately after

the birth of the child. From birth to death the lives of theTewa are almost a continuous ceremony. Th e ceremonial

father ties native cotton yarn around the wrists and anklesof the new—born child, that its life may be made complete .

The initiation ceremonies of the youngmen are very elaborate

, and many miles are traveled on foot to the summitof a high mountain where the final ceremonies are per

formed. Although the Tewa are professed Ch ristians, theyadh ere tenaciously to their native religion and rituals ; andwhile the church performs marriage and burial services,the Indians still cling to their native marri age feasts andmortuary ceremonies.The cosmogony of the

.

Tewa is elaborate and complicated and bears closer resemblance to that of the TaosIndi ans than to that of the Zufii. The original sun and

moon are believed always to have existed,but the present

sun and moon were born of woman after the world a and

all the people were destroyed by a great flood. The mythassociated with the creation of these deities and with theirexploits is of great interest.The masks of the anthropic gods are never seen outside

Of the kivas of S an Ildefonso . Th ere is a great vari etyof these masks

,many of them similar to those of the

ZunI. They are held in great secrecy.

Rattlesnakes, sacred to the fraternities, are capturedwhen young and are reared in rooms adjoining the kivas.

A fluffy eagle feather is attached to the head of the snakewhen caught, and the snake is held captive.

with a stringsufficiently long to allow it considerable freedom untilit becomes accustomed to its new surroundings, when thestring is removed . Small openings in the chamber allow

the snakes to pass in and out . In one ceremony, whichtakes place at daylight, the snakes are handled outdoors,but on such occasions the pueblo is so patrolled that spyingby outsiders is impossible, although Mexicans live almostin the heart of the Village . The Santa Clara people like


wise make use of live snakes in certain ceremonies, and

they also have a large owl wh ich they keep secreted as carefully as are the snakes.T he government of the Tewa differs somewhat from that

of the Zufii. Wh ile the governor of the Zuii i has to do

with civic matters only, a Tewa governor has absolutepower over all matters concerning his tribe except thosecontrolled exclusively by the rain priests and the war

priests. Mrs. Stevenson ’s studies of the natal rites of

the Tewa indicate that they are more like those of the

S ia than of the Zufii, while the religious ceremonies connected therewith more closely resemble those observed bythe Taos people. The child is baptized in accordancewith aboriginal custom before the baptismal rite of the

church is performed. At the present time the infant isusually carried in the arms instead of on the back of the

mother, but the small, flat cradle, with top, and headrestwith turquoise setting, is made as it was centuries ago .

The material culture of the Tewa i s in many respectsSimi lar to that of the Zuni. They were adept in the

textile art in the early days when cotton,mi lkweed, yucca,and the hair of native animals were employed in weaving,but this industry became lost after the introduction of

sheep by the Spaniards, for the Tewa, like the Taos people,came to depend upon the Zum and Hopi traders for

woven garments, and also for textile paraphernalia foruse in ceremonies. One or two Tewa have revived theweaving industry to some extent— a S an Ildefonso man

learned the process from . S anto Domingo , and a man of

Santa Clara acquired it from the Navaho . The daintybabymoccasins are now seldom seen , but the women stillwear moccasins with heavy leg wrappings during ceremonies

,while at other tirries a well-dressed sheepskin

boo t tied below the kn ee is worn,for deerskin has be

come rare . Native beads are now very seldom seen .

Mrs. Stevenson ’s study of Tewa ceramics has convincedher that those wh o decorate th eir pottery apply their de

S lgnS ,‘

especially the conventional patterns, with little un

ADM IN ISTRATIVE REPORT 23

derstanding of their symbolism,the significance Of which

has become ext inct. When questioned the potters alwayshave a ready answer, hence students are often deceived.

With the exception of the black ware Of Santa Clara, thepottery of the Tewa

,

has greatly deteriorated.

Mrs . Stevenson has been enabled to record the names of

the sacred mountains of the Tewa people, as well as themyth s associated with them. In their general beliefs andcustoms the Tewa are found to be intermediate between

the Taos and the Zufii.‘

Mr. J. N. B . Hewitt, ethnologi st, .was engaged through

out the year in Office work, continuing the edi ting and

copying of the legends, traditions, and myth s of the

Seneca,collected by the late Jeremiah Curtin in 1 884—85.

Of the original list of 1 20 items composing this manuscript collection ,

85 have been edited/ and typewritten,exclusive of two items which were translated from un

edited texts. Whi le this work is now practically com

plete, the apparent discrepancy in the number of editedand tyepwritten items (about 35) is due to the factthat the original list contained

‘

a number of texts o f

little ethnological value, being merely narrations of localand personal adventures of modern Indians with ghosts,and the like, and tales about modern witchcraft. The two

items completely translated were difficult of rendering,as they were partly il legible and had been left un edited.

Two or three texts of similar character remained to betranslated, and on these Mr. Hewitt was engaged at the

close of the fiscal year. The!

Seneca material collected byMr. Curtin and placed in condition for publication bv

Mr. Hewitt now comprises pages.

'

In addition Mr. Hewitt undertook the work of translating a numbr of unedited and uncorrected manuscriptsbearing on Seneca traditions and legendary lore recordedby himself in 1 896. Thirteen of these items were translated

,aggregating 41 0 pages.

As in the past, Mr. Hewitt devoted considerable time

to collecting and preparing data for replies to corre


spondents on linguistic, historical, so ciological, and technical subjects

,and served also as custodian of manu

scripts.The beginning of the fiscal year found Dr. Truman

Michelson , ethnologist, engaged in an investigation amongthe Fox Indians near Tama

,Iowa

,with whom he remained

until the middle Of August, when he proceeded to Oklahoma

,where he initiated researches among the Sauk

Indians of that State. Do ctor Michelson was very successful in recording the myth s and tales of the Foxes

,

whi ch covered about pages of texts. He obtainedlikewise some notes on the ceremonial and social organization of that tribe, but these are neither full nor complete

,

as the Foxes are, without exception,the most conservative

of the Algonquian tribes within the United States. Whileamong the Sauk DoctorMichelson ,

with the aid of a nativeinterpreter, translated some of the Fox myth s and talescollected in Iowa

,but his chief work in Oklahoma con

sisted in gaining an in sigh t into the Sauk ceremonial andsocial organization . He also tran slated

,with the as

sistance of a Sauk,the Kickapoo texts collected by the

late Dr. William Jones, subsequently correcting the ver

sion with a Kickapoo informant. The dialectic differencesbetween Sauk, Fox, and Kickapoo are not great, and as

few of the Mexican Kickapoo now speak any but brokenEnglish , a Sauk was employed in making the first draftof the translation .

Among the Shawnee of Oklahoma Doctor Michelson ’swork was primarily

.

linguistic. The results confirmed h is

opinion, gathered from the late Doctor Gatschet ’s notes

and texts, that the Shawnee language is most intimatelyconnected with Sauk, Fox, and Kickapoo , on the one hand,and with the Abnaki d ialects on the other. He also

gathered some Shawnee myth s, partly in texts, partly on

the phonograph , and a beginning was made on the Shaw

nee social organization . It was found that, apparently,the larger division s are not phratries, nor are their clansexogamous, as already noted by Do ctor Gatschet, despite


Mr. Francis La Flesche, ethnologist,was engaged duringthe year in the further study of the tribal rites of the

Osage Indians in Oklahoma. These ri tes are regarded bythe Osage as mysterious, and being held in great awe bythe tribe are very difficult to obtain, even by their own

members . Instan ces are pointed out where,in the belief

of the Osage, persons in officiating at ceremonies mademistakes in the form or in the recitation of the rituals andin the singing of the songs, and have therefore become

insane, or blind, or have met with Violent death . The mur

der of Saucy Calf, a man of high standing in his tribe,and the burning of his house last winter are attributed byhis people to the fact that he gave away certain ritualsand songs of the sacred tribal ceremonies. From SaucyCalf Mr. La Flesche had Obtained the entire first degreeof the Nonhonzhinga rites, and wh ile the two were togetherthe old seer frequently expressed the fear that some harmmight come to him for parting with these religious secrets.By reason of the superstitious awe in which these sacredri tes are held, Mr. La Flesche

’s studies in this particular

have been necessari ly slow,since it was essential for him

first to gain the full confidence of those versed therein .

Notwith standing this difficulty, he has been fortunateenough to procure the full ritual of the Hibernating of

the Black Bear, which pertains to the origin of the seven

and six war honors of the tribe, and is recited by the menmembers of the Nonhonzhinga of the Black Bear clan at the

sacred-bundle ceremony when the warrior chosen recountshis war honors and takes up the seven and six willow sap

lings to count and the songs of this part of the ceremony

are being sung by the officiating priest . A related ritual,which tells of the rearing Of a chi ld to the completion of its

life, is recited when a widow is being initiated into the

Nonhonzhi nga to take the place of her husband ; but Mr.

La Flesche has not yet been able to record thi s, owing to

the dread inspired by the death of Saucy Calf. However,after considerable difficulty he succeeded in obtaining six

rituals from Waxrizhi, whose father, who died about a


year before, is said to have been the last of the Nonho

nzhi

n

ga

men thorough ly versed in the ancient rites.

An other ritual obtained is the Dream Ritual, with

literal and free translations. Thi s is a narration of a

Nonhonzhinga’s dream

,during a fast, of the sacred packs,

a number of which have been procured and transferredto th e National Museum.

Still another ritual, known as the Wigie Pahogre,First of the Rituals,

” with literal and free translations,was recorded. Thi s tells of the coming of the Ho

n

ga of

the Seven Fireplaces , or clans, to the earth from the skyby permission of the S un , Moon , and Morning and Evening stars, and wi th the aid of the Winged Ho

n

ga, orSpotted E agle of their finding the earth covered with

water when they descended ; their having to rest on thetops of seven red oak trees

,until

,by his magic power,the

Elk dispersed the waters andmade dry land appear ; their .

meeting with the crawfish, which brought from out of the

earth clays of different colors to be used by the people Of

the Hon

ga clan for symbolic purpo ses in their Nonho

nzhinga

rites. The Nonhonzhinga are said to be exceedingly careful not to recite th is ritual to anvone

c

unless given largefees.

The ritual of theBirth of the Sacred Bird, also recordedand tran slated by Mr. La Flesche

,relates to the adoption

of the hawk as a war symbol and 1 s m form of a legendtelling of the birth of the bird, as of a human being, tothe sister of four brothers who attended the delivery of

the child. The story begins with the birth , gives the details of each stage of growth , and tells of the prediction

of the four brothers that their nephew was“

destined tobecome a great warri or. The child becomes fretful andwails ceaselessly until the skins of seven prey animals anda bow with a bit of scalp attached are brough t to it by itsuncles. For this reason no one can be initiated into theorder of the No

n

ho°

zh in

ga unless he furnishes the skinsof these seven animals.


The ritual of the Symbolic Painting was likewise re

corded. Thi s relates to the symbolic painting of the man

who acts as the ini tiator in the initiation of a new mem

ber of the Nonhonzhinga order. The paint is symbolic ofthe dawn and the rising sun .

Another ritual, that of-the Approach to the House of

Initiation,is recited

'

by the Officiating priest whil e he, theinitiator

,and the votary ceremonially approach the place

of meeting of the Non

hon

zhin

ga for performing some of

the ceremonies. It relates . to the Tsi’

wakondagi, or

mysterious house, of the Hon

ga clan .

The ritual of Feeding of the Fire relates to the ceremoni al building of the sacred fire at the place of gathering of the Nonhonzhinga to perform one of the ceremonies.It is an appeal to the supernatural for ai d in obtainingdeer for the sustenance of life and also for help to overcome the tribes which menace t he lives, the

‘

peace, and

the happiness Of the people.

While these rituals are in themselves complete, each one

forms a part of the great No“

ho“

zhi“

ga rite, whi ch Mr.

La Flesche is endeavoring to record in its entirety.

Aside from the rituals and songs, Mr. La Flesche hasprocured stories of the wa‘kon

’

dagi, or medi cine men, andof the strange animals from which they obtained supernatural powers ; he has also recorded love stories, storiesof tho se who had died and returned to life, war stories,and myth s. Some of these have been transcribed in finalform. In all, the text of these stori es aggregates about250 pages. Mr. La Flesche, however, has given com

paratively little attention to legends and stories of thiskind

,having devoted his energies chi efly to the secret

rites that at one time meant so much to the Osage peo

ple, and whi ch are so rapidly disappearing.

By agreement with Mr. Karl Moon ,noted for his work

in Indian photography, the bureau is to receive a seriesof Osage photograph s, taken with the aid of Mr. La

Flesche, who made the necessary arrangements with theIndians to pose for them. Mr. La Flesche received as a

ADM IN ISTRATIVE RE PORT

gift from Wanonshezhi

n

ga the sacred bundle of the E agleclan

,to whi ch he belongs. Thi s fin e specimen has been

transferred to the National Museum,where it is placed

with the other Osage bundles that he has been so fortunate

as to obtain .

Dr. Paul Radin , ethnologist, was among the Winn ebagoIndians of Wisconsin

‘

at the opening of the fiscal year,having resumed his investigations of th is people in the

precedin g month . These were continued to completion,and in October, 1 91 1 , Doctor Radin returned to Washington and continued the preparation of a monograph

on the ethnology of the Winnebago tribe,which was

brought to completion and submitted in the latter part ofMarch

,1 91 2. The medium of publication of thi s memoir

has not yet been determined.

Dr. Franz Boas, honorary phi lologist, continued the lin

guistic researches outlined in previous reports, the immediate object of whi ch is

‘

the completion of part 2 of the

Handbook of American Indian Languages, wh ich is tocontain sketches of the native languages of Oregon and

Washington ,with some additionalmaterial on the extreme

northwestern part of the continent. An account of the development of the plan and object of this Handbook wasset forth in my last annual report._

The printing of the sketch of the Takelma grammar, byDr. E dward Sapir

, for this Handbook,has been completed,

and the separates thereof have been issued. The workof Dr. Leo J. Frachtenberg unfortunately suffered delayowing to protracted illness . H is revision of the Coos

grammar,however, has been almost completed, and it

is expected that the manuscript of the Siuslaw grammarwill be in the hands of Doctor Boas, as editor of the

Handbook,by August of this year. The necessary fin al

revision of the subject matter of both sketches was madeby Doctor Frachtenberg at Siletz, Oregon .

Doctor Boas rewrote a grammar of the Chukchee lan

guage, with comparative notes on the Koryak and Kam

chadal,’

by Mr. Waldemar B ogoras,‘

and added references


to the published Russian and English series of Chukcheetexts, wh ich had been published previously by Mr. B o

goras. In the course of the year thi s manuscript was alsotypewritten and prepared for the printer. In the sum

mer of 1 91 2 Doctor Boas met Mr. B ogoras in Berlin and

di scussed with him the revised form of the grammar. At

the close of the year the results of these di scussions werebeing incorporated in the grammar, and it is expected thatthe manuscript will be ready for the printer early in the

autumn .

Doctor Boas has followed out the policy of printingtexts illustrating the grammatical sketches in a serieswhi ch according to the original plan were to have beenpublished as bulletins of the bureau, but this plan wasabandoned for administrative reason s. During the present year the series of Tsimshian texts, illustrating theTsimshi an dialect

,was published as Volume III of the

Publications of the Ameri can E thnological Society, andthe seri es of Maidu texts as Volume IV of the sameseries. These illustrate languages contained in part 1of the Handbook, so that now text s for all languagestherein treated are available to students .The printing of the Coos texts, by Doctor Frachten

berg, which are to appear as Volume I of the ColumbiaUniversity Contributions to An thropology, has almostbeen completed, and the printed matter has been utilizedto illustrate the sketch of the language.

The research in Indian music by Miss Frances Densmore was characterized by the completion

‘

of her studiesamong the Chippewa and the beginning of investigations along similar lines among the Sioux. Miss Densmore ’

S field work comprised one month with the Siouxon the Sisseton Reservation in South Dakota, about twomonths on Standing Rock Reservation in North Dakota,and a few days on the Wh ite E arth Reservation in Minnesota for the final revision of some descriptions and

translations in her Chippewa manuscripts. The fini shedresults submi tted during the year comprised materi al on


both Chippewa and Sioux music. Two papers on Chippewa studies were presented, one entitled Further

Analyses of Chippewa Songs, the other bearing the

title Deductions from the An alysis Of ChippewaMusic. ” In addi tion Miss Densmo-re finished about 1 00

pages that included additional reference to the bibliography of the subject, a more complete explanation of

minor points, some linguistic analyses, and slight changesin the analysis of individual songs to conform with present methods— all thi s was complete for publication whensubmitted. Her paper on “ The Sun Dance of the TetonSioux

,

”including 33 songs, could be published in its, pres

ent form,but it is deemed desirable to add a structural

analysis of the songs similar to that accompanying theChippewa material.Additional illustrations for the Chippewa studies have

been submi tted during the year, also adequate illustrationsfor the paper on the S un dance of the Sioux. With fewexceptions these illustrations are photograph s takenespecially for the work, many being pictures of old ceremonial articles used in the S un dance . Considerable at

tention also has been given to the collecting of specimenshaving an interest in connection with the work.

Mr. W. H . .Holmes, head curator of the department ofanthropology of the United States National Museum

, has

continued, as opportuni ty afforded,the preparation of the

Handbook of Archeology commenced by him while chiefof the bureau. The main body of the research work inconnection with this Handbook has been completed, butmuch remains in the way of literary investigation and in

the preparation of illustrations. While no time can yet

be fixed for the completion of the work,Mr. Holmes hopesto fin ish the manuscript and the illustrations for the firstvolume before the summer of 1 91 3.

Good progress has been made in transcribing the manuscript French-Miami di ctionary, by an unknown authorbut attributed to P ére Jo seph Ignatius Le Boulanger, inthe John Carter Brown Library at Providence, Rhode


Island.

‘

The copying has been made possible through thecourtesy of

‘

Mr. George Parker;

Winship,librarian

,who

not only has placed this valuable manuscript at the disposal of the bureau for thi s purpose, but has kindly permitted h l S assistant

,Miss Margaret Bingham Stillwell

,

to prepare the tran script, and personally has supervised

the making of photostat copies of part of the manuscript,

especially that devoted to the text portion . During the’

year Miss Stillwell finished and submitted the transcriptof 295 pages, representing pages 20 to 77 of the original.Prof. Howard M . Ballou, of the College of Hawaii

,has

continued the search for titles for the proposed List of

Works Relating to Hawaii,especially those of works pub

liShed locally In the native language, many of which are

very rare. In thi s work Professor Ballou has had the

generous assistance of the Rev. Mr. Westervelt.There has long been need of a revi sion of the Catalouge

of Prehi storic Works E ast of the Rocky Mountains, pre

pared by the late Dr. Cyrus Thomas and published as abulletin of the bureau in 1 891

,but which passed out Of

print several years ago . In the fall of 1 91 1 stepswere takentoward undertaking this revi sion , and the bureau wasfortunate at the outset in engaging the services of Mr.

D . I. Bushnell,

University, Virginia, as compilerofthe work. Circular letters were d ispatched to countyclerks east of the Mississippi,who not only supplied directinformation respecting aboriginal sites, but furnished thenames of hundreds of collectors and others having personal knowledge of the subject, and to these special letters were addressed. By this means so much information

of a local character was received in regard to the location

of mounds, Village and camp sites, shell heaps, quarriesand workshops

,pictograph s, etc .

,in addition to that re

corded in the Catalogue of Doctor Thomas, that the re

vised work gives promise of being a fairly complete Handbook of Aboriginal Remains E ast of the Mississippi. B e

sides finishing the collation of th is material and of otherdata already in possession of the bureau, Mr. Bushn ell


ship of Dr: Franz Boas, as elsewhere stated, with the re’

sult that two sections, comprising 41 8 pages, dealing withthe Takehna and ‘ Coo s languages, are in

“

substantiallyfinal form.

Toward the close of the year steps were taken to ad

vance the work on Bulletin 46,Byington

’s Choctaw Dic

tionary, edited by Dr. J ohn R. Swanton .

Considerable time was given to the editing and proofreading of Bulletin 52

,E arly Man in Sou th America,

by Ales Hrdlicka, in collaboration with W. H . Holmes,

Bailey Willis, Fred. Eugene Wrigh t, and Clarence N.

Fenner. At the close of June the work was nearly

through press.The last bulletin to receive attention was NO. 53

Ch ippewa Music— II,by

“

Frances Densmore. Substan

tial progress on the preparation of the author ’s materialfor the press had been made at the close of the fiscal year.

The demand for the.

publication s of the bureau con

tinues to increase, and their distribution ,numbering

copies during the year, necessitated extended cor

respondence. The distribution of the bureau publicationshas been Under the immediate

‘

care of Miss Helen Munroe

andMr. E . L . Springer, of the Smithsonian In stitution .

A concurrent resolution authorizing the reprinting of

the Handbook of American Indians was introduced in'

theSenate and passed on May 1 1 , 1 91 2, and sub sequently was

favorably reported by the Committee on Printing of the

House of Representatives, but it had not been passed at

the close of the fiscal year.

ILLUSTRATIONS

Thepreparation of the illustratIOns for thepublication s

of the bureau and the photographing of the members of

visiting delegations of Indians were conducted under the

charge of Mr. De Lancey Gill, illustrator. In connection

with thi s work 90 photographi c negatives Of Indians and

1 23 of ethnologic subjects were prepared ; 1 96 films ex

posed by members of the bureau in the field were devel

ADMIN ISTRATIVE REPORT 35

oped ; prints were made for publication and for ex

change or di stribution ; and 1 1 0 pen and brush drawings

were prepared. At the request ofMr.Wilberforce Eames,of the New York Public Library, a collection of 1 1 8 ph o

tographs of representative Indians, covering 55 tribes,was furni shed by the bureau as a part of a loan exhibition

opened at that library In May and was still on View at the

clo se of the fiscal year.

Mr. Gill had the usual assistance of Henry Waltheruntil February 1 6, 1 91 2, when h is servi ces in behalf of th e

bureau for many years came to a close with his death .

Mr. Walther has been succeeded byWalter A. Stenh ouse .

LIBRARY

Under the supervisi on of Miss E lla Leary-the work of

the library has made satisfactory progress. During the

year 720 volumes ( 1 03 by purchase) and l300 spamphlcts

were received ; in addition 620 periodical‘

publi cations,of

'

whi ch 606 were acquired by exchange and the remainder

by subscription ,were ' accessioned.

rThe recatalogu ing of

certain serial publications in the library has been Con

tinued and attention given‘

to th e preparation of a subjectcatalogue of the large collection of pamphlets, many Ofwhich had been stored and therefore were inaccessible forthree or four years. S li ccessful e

'

fiort has been-made to

complete the sets of certain publications ‘

of scientific so’

cieties and other learned institutions. For’

the'

use Of the

members of the staff the librarian has prepared and postedcopies of a monthly bulletin of the library

’s principal

accessions , andm order that the large number of scientificserials received might also be made readily accessible thecurrent issues have been di splayed on a table provide

'

d forthat purpose.

Notwith standing the in creasing value of th e bureau ’s

library, it was found necessary, from time to time, tomake requisition on th e Library of Congress for the leanof books, the Volumes thus received for temporary use

numbering about 250. The Volumes bOund during the

BUREAU OF AMERICAN ETHNOLOGY

year numbered 492 . At the close. of the year the librarycontained approximately volumes, about pam

phlets, and several thousand periodicals. Although main

t ained primarily as a reference library for the bureau’s

staff, it is constantly consulted by students not connectedwith the Smith sonian Institution and by officials of the

executive departments and the Library of Congress.

COLLECTIONS

The following collections were made by membersof thestafi of th e bureau during their field researchesBy Mr. F . W. Hodge : Twenty-two paper squeezes of

early and recent Spanish inscriptions on El Morro , or

Inscription Rock,in New Mexico . Objects of stone

,

bone, clay, from the cemetery of the ancient ruinedpueblo of Kwasteyukwa on the mesa above the Jemez H ot

Springs, New Mexico . Ten barrels of pottery and humanskeletal remains from the same locality. These collec

tions were made under a joint expedition conducted bythe bureau and the School of American Archaeology.

By Dr. John R. Swanton : Two ball sticks,one ball, one

breech cloth and belt, one tiger tail, from the Creek In

dians at Coweta, Oklahoma.

By Mr. James Mooney : Four dan ce masks, two pairsof ball sticks

,two toy baskets, two wooden spoons, One

ox muzzle, one stone ax,one small celt, three arrow

heads, from the Cherokee Indians of North Carolina.

By Mr. Francis La Flesche : Two sacred packs of the

Osa'

ge Indians.

PROPERTY

The most valuable part of the property of the bureauconsists of its library, manuscripts ( chiefly linguistic) ,and photographic negatives. The bureau possesses also

cameras,phonographic machines, and other ordinary ap

paratus and equipment for fieldwork ; stationery andOffice

supplies ; necessary office furniture ; typewriters, etc.,and

the undistributed stock of its publications. The amount

ADM IN ISTRATIVE REPORT 37

of was expended for office furniture during the

year, while the cost of necessary books and periodicalswas

As in the past, the manuscripts have been under thecustodianship of Mr. J. N. B . Hewitt. Those wi thdrawnby collaborators of the bureau during the year numbered234 items. The new manuscripts acquired are thosehitherto mentioned in this report as having been preparedby members of the stafi or by collaborators and designedfor eventual publication . Negotiations have been enteredinto with the heirs of the late S eiio

‘

r Andomaro Molina, of

Merida, Yucatan ,for the return of Henderson ’s May a

Dictionary, a manuscript of six volumes lent to S efiorMolina a number of years ago for use in connection withcertain linguistic studies then contemplated in behalf of

the bureau .

RECOMMENDATIONS

I desire to repeat the recommendations submitted inmy last annual report, respecting the extension of the

researches of the bureau and for other purposes,and urg

ing the appropriation of the necessary funds for con

ducting them. These include the following projectsThe exploration and preservation of antiquities in the

arid region .

The extension of ethnologic researches in Alaska and

among the tribes of the Mississippi Valley.

The preparation of a completely revised edition of the

Handbook of Am erican Indians.Addi tional editorial assistance in preparing the publi

cations Of the bureau for the press.A small sum to meet the expense of supplying photo

graph s Of Indi an subjects to schools and colleges, and forother educational purposes, and for systematically mak

ing photographs in the field to illustrate the daily life andthe ceremonies of the Indians.In addition it is recommended that the systematic ex

cavation and study of certain archeological sites in the


South and West be conducted in order that archeologicalresearch may go hand in hand with the ethnological studiesnow being pursued in the same fields.The reasons

‘

for extending the work of the bureau in thedirections indicated are set forth more fully in the estimates of appropriations for the year 1 91 4, in connection .

with which the sums regarded as necessary to the workare given .

Dr. CHARLES D . WALCOTT,S ecretary of the Smithsonian Institution .

F . W. HODGE,

E thnologist-in-chargc .

NOTE ON THE ACCOMPANYING PAPERS

With the exception of the article by Dr. J. Walter Fewkes,De

signs on Prehistoric Hopi Pottery , no mention has been made inprevious admin istrative reports of the papers here published whichare in line with existing plans o f the bureau.

The paper by Dr. Melvin Randolph Gilmore on Uses o f Plantsby the Indians of the Missouri River Region ” belongs to the same

series as Ethnobotany of the Zufii Indians” (Thirtieth Report of theBureau of American Ethnology ) , and “ Ethnobo tany o f the TewaIndians ” (Bulletin Intensive studies of the nature o f food and

medicinal plants of our Indians have come to be recognized as of

practical and economic value. The American Indian has contributedmany plants to the dietary of European nations

,and there is every

reason to believe that there are many more that could be adopted fromhim were their value as a food resource known ; and although the

customs of the natives of America are rapidly changing it is not too

late to rescue from them a knowledge of the uses to which plants havebeen put by our aborigines. Doctor Gilmore

’s paper is based upon

original observations. In the opening chapter of h is article h e po intsout the value of ethnobotanic study and shows some of the influenceso f the flora on the human activities in the region considered.

There is no more fascinating study in ethno logy th an that of the

prehistory of the aborigines of this continent . The possibility of

rescuing from the night of time unwritten ch apters of Indian historyby a study of Indian remains has attracted the attention of the staff

of the bureau since its foundation , and to a long line of publicationsis now added an important contribution entitled a

“ PreliminaryAccount of the Antiquities of the Region between the Mancos and

La Plata Rivers in Southwestern Colorado ,” by Mr. Earl H . Morris.

In this preliminary report Mr. Morris considers many house re

mains,stone structures of a cruder masonry than those Of the adja

cent Mesa Verde National Park, and lays the foundation of what may

later be recognized as evidences of a new type indicating a pre

puebloan culture . He points out that the region studied belongsculturally within the horizon of the Mesa Verde area, finding many

of the remains almost identical in character in the two areas.

Two kinds of remains were left by preh istoric people from wh ich

may be drawn an imperfect,picture o f the manners and customs of

an unlettered people living at an epoch before their written historybegan . These remains may be called major and minor antiquities,and the most important of the former are buildings, those of the latter

39


pottery. As a preliminary to acorrect interpretation of the chrono

logical development Of man in the area before we had documentaryh istory to guide us it is important to classify these buildings and pottery and arrange them in such groups as would enable us to determinetheir chronological sequence. These different groups are either dis

t inct geographical regions called culture areas, or are sometimes

superimposed one on the other by stratification in the same area. In

coordinating the classification and arrangement of groups geographically or stratigraphically the archeologist follows the same methodsas the paleontologist . Geograph ical ceramic areas or distribution of

pottery are determined by the form, technique, colors, and symbolicor o ther decorative elements of pottery . Chronological ceramic

strata are determined by superimposition . Of the several characteristics of pottery, technique, color, and symbolic decoration, the lastmentioned is the most highly specialized

,and in its highest develop

ment most localized and distinct . Pottery of the same form, color,

and technique is, on the other hand,most widely distributed. Al

though a determination of ceramic areas from the data afforded bysymbolic decorations is a tedious work, these symbols open the door .

to an understanding of the inner life of a long-forgo tten people. A

small fragment of a bowl may, through picture writing, become a

means by which the thoughts of a people are transmitted, even as in

the case of inscriptions on ostraca.

The article entitled “ Designs on Prehistoric Hopi Pottery,” by Dr.

J. Walter Fewkes, is an attempt to define from ceramic symbolismand in a certain manner the culture of the prehistoric Hopi in north

eastern Arizona who reached the h ighest phase of development inaboriginal ceramic art.

The first fruits of the effort to make more widely known the ethnology, native songs, and rich poetry of the Hawaiian Islanders, forwhich appropriations have been made by Congress, was a valuablearticle published as Bulletin 38 under the title Unwritten Literatureof Hawaii : The Sacred Songs of the Hula

,

” by Dr. Nathaniel B .

Emerson . This is now followed by a second o f the series, entitled“ The Hawaiian Romance of Laieikawai,

” by Miss Martha Warren

Beckwith . This work, undertaken as the author says in her preface,out of love for the land of Hawaii and for the Hawaiian people,

”

is not only a monument to her enthusiasm,but also indicative of the

literary attainments of Haleole, a highly gifted Polynesian , eagerto create a genuine national

'

literature. Aside from its great ethmo

logical value the plot of this fascinating story will appeal to loversof fiction.

JE SSE WALTER FEWKES ,Chief.

AUGUST,1 91 8.

USES OF PLANTS BY THE INDIANS OF

THE MISSOURI RIVER REGION

MELVIN RANDOLPH GILMORE

PREFACE

The results contained in the following paper are born of the desireto ascertain so far as possible

,the relation of the native people of the

plains to one phase of their indigenous physical environment —its

plant life— and their ingenuity in supplying their necessities and

pleasures therefrom. It must be borne in mind that the sources of

supply available to any of the tribes of the American race were

greatly restricted as compared with the field from wh ich our Eu

ropean race draws its supplies. Many of the plants of th is continentut ilized by its native people, however, migh t well be useful acquisitions for our people ifmade known to us.

Another potent reason for gathering such information while it

may st ill be obtained, before the death of all the old people whoalone possess it , is that it is only in the light of knowledge of physicalenvironments that folklore, ritual, ceremony, custom, song, story, and

philosophy can be interpreted intelligently. The intellectual and

spiritual life of a people is reflected from their material life. The

more fully and clearly the physical environment of a people is knownthe more accurately can all their cultural expressions be interpreted .

The old people themselves appreciate this and have expressed themselves as glad to give me all the information they could in the matters

of my inquiry, in order that, as they said, future generations of theirown people as well as the white people may kn ow and understandtheir manner of life. To th is end my informants in the several tribeshave taken pains and have shown great patience in instructing me intheir lore.

The information here collated has been obtained at first hand fromintelligent and credible old persons

,thoroughly conversant with the

matters which they discussed. The various items have been rigor

ously checked by independent corroborative evidence from o ther individuals of the same tribe and of different tribes through a protractedperiod. The work of the interpreters employed has also been Verifiedby comparison and by my Own study of the languages of the varioustribes interviewed.

The information was obtained by bringing actual specimens of

each plant to the observation and identification of many inform

ants,and the names

,uses

,and preparation in each case were no ted

on the spot at the dictation of the informant .

46 PREFACE

I have met uniform courtesy, kindness, and hospitality at the

hands o f Indians of the several tribes in the pursuit of my in

quiries, and my sincere thanks are due to very many men and

women of the tribes, their great number preventing acknowledgment to them here by name. Special mention for conspi cuousservice rendered the author Should be made o f Dr. Susan La FleschePico tte and her sister

,Mrs. Walter T. Diddock, of Walthill

,Nebr.

,

daughters of Chief Iron Eye, otherwise Joseph La Flesche, of theOmaha tribe . Of the same tribe should be mentioned VVajapa,White Horse

,George Miller, Daniel Webster

,Amos Walker

,and

Richard Robinson .

Penishka,of the Ponca tribe, enrolled

'

on the Government rolls

as Jack Penishka, Niobrara, Nebr.

,has given much useful infor

mation o f h is tribe .

Of the Teton Dakota,mention should be made of Fast Horse and

his wife, Joseph Horncloud,Otto Chiefeagle, and

”

the well-known

Short Bull.Of the Pawnee, special thanks are due Mr. James R. Murie

, _

Mr.

Alfred Murie and his wife, Chief Wh ite Eagle, Mr.,

David Gil

lingham,Mrs. Rhoda Knife-Chief and Mr. Charles Knife-Chief.

My thanks'

are due also to Dr. Charles E . Bessey, of the Universityof Nebraska, for suggestions and encouragement in carrying on the

work and to h im and Mr. James Mooney for reading the manu

script .I wish to acknowledge also my obligation to Mr. W. E .

,S afl

'

ord

for his painstaking aid in arranging and verifyingl '

the botanicalnomenclature.

CONTENTS

Introduct ionNeglected opportunit iesE thn ic botanyInfluence of flora on human act ivit ies and cul tureInfluence of human populat ion on floraTaxonomic l ist of plants used by Ind ians of th e M issouri R iver regionAnc ient and modern phytoculture by th e tribesConclus ionG lossary of plant names ment ioned in this monographB ibl iography

50 ILLUSTRATIONS

PLATE 20 . a . A cactus native to Nebraska . b. Gathering buffalo berries (Lepargyraea

'

argentea)2 1 . Herac leum lanatum22 . Cornus amomum in b loom23. a . Asc lepias syriaca, flowers . b. Hab it ofAs c lepias syriaca24. Asc lepias syriaca ,

frui ts

25 . 1pomoea 1eptophy11a (bush morning-glory) . An entire plant showing the large root , about 4 feet long

26. a . Ipomoea leptophyl la (bush morning-glory) , a perennial flowering

plant native in the sand hills of Nebraska ,showing hab it .

b. Ipomoea leptophyl la (bush morning-glory)27 . a. Pepo foet id issima (wild gourd ) in b loom . b. S trikes N o an

aged man of the Arikara tribe, gathering his tobacco

28 . Variet ies of squashes and pumpkins cult ivated by tribes of Ind iansofNebraska from immemorial t ime

29 . a . S taminate and p istil late flowers of waterme lons grown from

seed obtained from Penishka an old man of the Ponca tribe .

b. Un it of vine of above29A. Watermelon grown from seed obtained from Penishka, an old man

of the Ponca tribe30 . a . Echinacea angustifolia interspersed wi th S t ipa spartea . b. Tops

and tubers ofHe l ian thus tuberosus .

30A. Lacinaria scariosus

PHONETIC GUIDE

1 . All vowels are to be given their continental values.

2. Superior n gives a nasal modi fication to the preceding vowel.3. A consonant sound approximating the German 071. is sh own

by ii.

4. A lengthened vowel is shown by doubling, e. g. buude, pakskzwu ,

etc.

5. Unless indicated as a diphthong, vowels do not unite in sound,

but each vowel forms a syllable.

USES OF PLANTS BY THE INDIANS OF THE MISSOURIRIVER REGION

By MELVIN RAN DOLPH GILMORE

INTRODUCTION

During the period which has elapsed since the E uropean occupancyof the continent of North Amu ica there has never been a thorough

going, comprehensive survey of the flora with respect to the knowledge of it and its uses possessed by the aboriginal population . Untilrecent years little study had been made of the ethnobo tany o f any of

the tribes or of any phytogeographic region . Individual studieshave been made, but the subject has not claimed a proportionateshare of interest with other phases of botanical study. The peopleo f the European race in coming into the New World have no t reallv

sought to make friends of the native population,or to make adequate

use of the plants or the animals indigenous to th is continent, but

rather to exterminate everyth ing found here and to supplant it withthe plants and animals to wh ich they were accustomed at home . It

is quite natural that aliens should have a longing for the familiar

things of home, but the surest road to contentment would be by wayof gaining friendly acquaintance with the. new environment. Whatever of good we may find in the new land need not exclude the goodthings we may bring from the o ld

, but rather augment the sum total

contributing to our welfare. Agriculture and horticulture shouldconstantly improve the useful plants we already have,wh ile discoveryo f others should be sought .

We‘

shall make the best and most economical use of all our landwhen our population shall have become adjusted in habit to the nat

ural conditions. The country can not be'

wholly made over and ad

justed to a people of foreign habits and tastes. There are large tractsof land in America whose bounty is wasted because the plants whichcan be grown on them are not acceptable to our people. This is notbecause these plants are not in themselves useful and desirable, butbecause their valuable qualities are unknown . S o long as the peo

53

54 U SES or PLANTS BY INDIANS [m a mmaa

ple of the country do no t demand articles of food other than those

to which our European ancestors were accustomed those articles will

be subject to demand in excess of production,with consequent en

hancement.

of cost,while at the same time we have large land areas

practically unproductive because th e plants they are best fitted toproduce are not utilized. The adjustment of American consumptionto American conditions of production will bring about greater improvement in condit ions of life than any other material agency.

Th e people of any country must finally subsist on those articles,of

food which their own s oil is best fitted to produce. New articles of

diet must come into use, and all the resources of our own countrymust be adequately developed.

Dr. J. W. Harshberger has well stated the practical uses and the

correlations of ethn obotanic study :Phytogeography, or plant geography in its widest sense, is concerned not

only with th e d istr ibut ion of wi ld plants, but also with th e laws govern ing thed istribut ion of cult ivated plants. In order to determine th e origin of the lat

ter— that is, th e origina l center from which the cult ivat ion of such plants h asspread— it is necessary to examine the historic, archeo logic , philo logic, eth

nologic, and botanic evidence of th e past use of such plants by th e aboriginaltribes of America . This invest igat ion affords interest ing data which can be

appl ied pract ically in enlarging th e l ist of plants adaptable to the uses of c ivilized man. E thnobotany is useful as suggest ing new lines of modernmanufacture, for example , new methods of weaving good s, as i l lustrated byth e pract ica l appl icat ion of th e careful stud ies of pueblo fabrics by Frank H .

Cushing. It is of importance, therefore, to.

seek out these primit ive races and

ascerta in the plants which they have found ava i lable in the ir economic l ife,in order th at perchance th e valuable propert ies they have ut i l ized in the irwi ld l ife may fi l l some vacant n iche in our own, may prove of value in t imeof need or when '

the populat ion of America becomes so dense as to requireth e ut i l izat ion of all of our natura l resources.

’

NEGLECTED OPPORTUNITIES

That we have had in the past exceptional opportunities for ob

taining aboriginal plant lore, which we have failed to recognize,

disdained to accept, or neglected to improve, is well shown by an

incident narrated in his journal by the great botanical explorer,Bradbury, in the beginning of the nineteenth century. How much

information might then h ave been obtained which is no longer available ! In 1 809 Bradbury accompanied a trading expedition up the

Missouri River as far as the villages of the Arikara.

I proceeded along the bluffs [in the vic inity of th e Omaha vil lage which wasat that t ime near th e place where Homer, Dakota County , Nebr., now is ] and

was very successful in my researches , but h ad not been long employed whenI saw an old Ind ian gal lop ing toward me. He came up and shook hands with

1 Harshberger, Ph ytogeographic Influences in the Arts and Industries o f AmericanAborigines, p. 2 6 .

ammonia] ETHN IC BOTANY 55

me and,po int ing to the plants I h ad col lected, sa id , Ben pour manger? ”

to which I repl ied, Ne pas bon. He then sa id, B on pour med ic ine ? I re

pl ied, “ Oui. He again shook hands and rode away . On my return

through the vil lage I was stopped by a group of squaws, wh o invited me very

k indly into the ir lodges, cal l ing me Wakendaga‘(phys ic ian ) . I decl ined ao

cept ing their invitat ion,Showing them that the sun was near sett ing, and that

it would be n ight before I could reach th e boats. They then invited me to stay

all n ight ; this also I decl ined , but suffered them to examine my plants. for all

of which I found they had names.

’

ETHNIC BOTANY

In savage and barbarous life the occupation o f first importanceis the quest of food . In the earliest times people had to possess a

practical working knowledge of plants with regard to their utiliza

tion for food ;-those which were edible, those by‘

wh ich shift couldbe made at need to avert famine, and those which on account of

deleterious properties must be avo ided at all times,came to be known

by experience of all the people in their range .

In the process o f experiment some plants would be found wh ich ,though not proving useful for food, would disclose properties whichcould be used as correctives of unhealthy conditions of the body ;some would be found to allay fevers , some to stimulate certain func

tions, others having the efl’ect to stop hemorrhage, and so on .

Certain persons in every tribe or social group , from taste and

habit,would come to possess a fund of such knowledge, and to these

all simpler folk,or those more occupied with other th ings, would

resort . These wise ones then would kn ow how to add the weight

and dignity of ceremony and circumstance so th at the laity shouldnot fail to award due appreciation to the possessors of such knowl

edge ; thus arose the rituals connected with the uses and the teach

ing of the same. Persons who desired to acquire such knowledgeapplied to those who possessed it, and if of approved character and

prudence they, upon presentation of the customary fees or gifts,were duly instructed . These primitive professors of botany wouldthen conduct their disciples on private excursions to the h aunts of

the plants and there impart to them the knowledge o f the charac

teristics and habits, ecologi c relations,and geograph ic distribution

of the plants, together with their uses,methods, and time of gather

ing, preserving, and preparing for medicinal use,and the proper

way to apply them.

1 Bradbury must have been mistaken as to th e meaning o f the people o r have misunderstood th e term used, because th e Omaha word for physician is waza th e. Th e

word wakandagi means“some thing superna tural . This may be th e word Bradbury

heard and has g iven as wakendaga, o r h e may have misunders tood some o ther word .

No such word as wakendaga h as been found by me in the Omaha language.

2 B radbury, Travels in the Interior o f America, p . 7 5 .

56 USE S OF PLANTS BY INDIANS rum m a ge

Besides th is body Of special plant lore there was also a

‘

great dealOf knowledge Of plants in general and their common uses

,their

range, habits, and habitat,diffused among the common people.

There was also'

a body Of folk sayings and myths alluding to plantscommonly kn own .

INFLUENCE OFFLORA ONHUMAN ACTIVITIES ANDCULTURE

The dominant character Of the vegetation Of a region is always an

important factor in shaping the culture Of that'

region ,not only

directly by the raw materials wh ich it supplies or withholds,but

indirectly also through the floral influence on the fauna . The ch ase

of the buffalo with all that it entailed in h abits of domestic life,in

strumentalities and forms of government, industrial activities, and

religious rites, was directly related to the prairie and plains forma

tions o f vegetation . The food staples,the style of housebuilding,

and forms Of in dustry were quite different in the prairie region from

what they were in the eastern woodland regions, and in the desertregion Of the Southwest they were different from either Of the firsttwo regions.

The Dakota came into the prairie region from the east in the lake

region ,impelled by the onset of the Ch ippewa, who h ad the ad

vantage Of firearms acquired from the French . In the lake region

they had as the most important article of vegetal food the grain Of

Zizania aquatica , AS they migrated westward the quantity of

Z izam’

a diminished and the lack had to be supplied by substitutionOf something wh ich the prairie

“

might afford. One Of the food plantsOf greatest importance they found on th e prairie is Psomlea escu

Zen ta. The Dakota name Of the wild rice,Z izam

'

a“

aquam'

ca, is psi"

and Of P somlea esculen ta is tipsinna. From the etymology of these

two names Dr. J. R. Walker,Of Pine Ridge, has suggest ed that the

second is derived from t he first,indicating the though t Of its useful

ness as a food in place of what h ad been the plant of greatest im

portance in the food supply of the region formerly inhabited by thispeople . Doctor Walker Offers th is suggestion only as a possible ex

planation Of the derivation of tipsinna . Tinta is the Dakota word

for prairie na is a suflix diminutive. It is suggested, then, thatin tipsi

nna we have a compound from tinta-ps

'

in-na . This seems a

plausible explanation . It need not imply that P som lea was th oughtto be like Z z

'

zania, but only that it was a little plant of the prairie,tinta,which served a use like to that Of Z izam

'

a,psi

". This is probably

a case in point , but whether so or not , instances could be cited of theinfluence Of vegetation on language, as in case of some names of

58 USE S OF PLANTS BY INDIANS [m a m a s

currents of air. And the winds themselves were the paths Of the

Higher Powers, SO they were constantly reminded Of the mystic

character Of this tree.

The S acred Pole, an Object Of the greatest veneration to the

Omaha Nation ,was made Of cottonwood.

These three trees will serve as examples o f plants to wh ich mystery is ascribed and which had symbo lism in the ritii als Of religion .

In the chapter on the aboriginal uses of plants, where the plants are

listed according to taxonomic order, several o thers will be found.

It will be found that the sense of beauty and the pleasure-givingarts will, with every people, find outlet and expression by means o f

the natural products of their own region . Much Of the enjoymentOf art arises from association . The tribes of Nebraska found withintheir range many plants yielding pigments to gratify the love Of

color ; they also found many plants whose leaves or seeds yieldfragrance. All Of these scents are clean and wholesome and redolentOf the pure outdoors and freshness Of breezes from nature

’s garden

and the farthest removed from any suggest ion of h othouse culture

and Of the mo iling of crowds. By a whiff of any of these odors oneis mentally carried

,by the power of asso ciation and suggestion , to

the wide,quiet Spaces

,where the mind may recover from throng

S ickness and distraction of the multitude and regain power and

po ise.

Native plants of the region also furnished the materials for per

sonal adornment, although it is noteworthy that it has not been foundthat flowers were used for this purpose by any of the tribes Of the

plains. It was Often remarked that the people admired the wildflowers in their natural state

,but they never plucked them. How

ever, beads and pendants were made from many seeds.

INFLUENCE OF HUMAN POPULATION ON FLORA

It would be most interesting if we could determine with any degreeOf accuracy

_

the eflicient factors in the redistribution Of vegetat ionover the ice-devastated region after the glacial retreat . We shouldlike to know the distance, velocity, and direction , and the activeagents, eOlian, hydrograph ic , faunal, and anthropic

,Of the various

currents in the resurgence of floral life Over the region formerly ice

covered .

We see the results Of human agency as a factor in plant migrationvery clearly in the introduction into this S tate Of a number Of plantssince the advent Of Europeans. Some species introduced here are

indigenous on the Atlantic seaboard, some have been brought fromEurope and naturalized in the Eastern States, and thence brought

m u ons ] INFLUENCE OF POPULATION ON FLORA 59

here by immigrants from those States ; o ther species, for instanceS also la pestifer (Russian thistle ) , have been introduced directly fromEurope .

Verbascum thapsus (mul lein ) , Arctium minus (burdock) , Leontodon tarm acum (dandelion ) , and many other weeds now very com

mon,are of recent introduction by this means, besides many plants

purposely introduced by the white settlers,such as Nepeta cataria

(catnip ) , Rom'

pa armoracia (horseradish ) , and'

other herbaceousplants, and fruit and timber trees, vines, and shrubs.

Although these sources Of plant immigration into Nebraska are

recognized, the human factor in plant distribution prior to the

European advent is not so Obvious and may not have suggested itselfto most Of my readers. But the people of the resident tribes traveledextensively and received visitors from distant tribes. Their wantsrequired for various purposes a great number Of species of plantsfrom mountain and plain and valley, from prairie and from woodland

, from regions as remote from each other as the Rio Grande and

the Great Lakes and S t . Lawrence.

Their cultivated plants were all probably Of Mexican origin, com

prised in the Oncwrbitaceae (squashes, pumpkins, gourds, and watermelons ) , Phaseolus vulgaris (garden bean ) in 1 5 or more varieties,Z ea mays (corn ) in five general types aggregating from 1 5 to 20

vari eties,and their tobacco

,Nico tiana, guadm

’

valm’

s.

But besides these known plant immigrants already carried into Nebraska by human agency before the advent OfEuropeans, certain factslead me to believe that some plants not under cultivation

,at least in

the ordinary sense, owe their presence here to human transportation

,either designed or undesigned. Parts Of certain plants, and in

most cases the fruits or fruiting parts,were desired and used for theirfragrance, as the seeds Of Aquilegia canadensis , the fruiting tops Of

Thalictmm purpumscens,the entire plant Of Gah

'

wm. triflomm,the

fruits of Z an thomyluon americanwzn,and leaves and tops Of Monarda

fistulosa. Any Of these easily might be, and probably were, undesignedly distributed by the movements of persons carrying them .

Desirable fruits were likely c arried from camp to camp and their

seeds dropped in a viable condition Often in places favorable to theirgrowth . Malus ioens is is found in Iowa and on the west side Of the

Missouri River in the southeast part Of Nebraska,but nowhere higher

up the Missouri on the west side except on a certain creek flowinginto the Niobrara from the south near the line between Knox Countyand Ho lt County. The Omaha and Ponca call this creek AppleCreek on that account . The

’

original seed , SO far from their kind,probably reached this place in camp kitchen refuse.

60 USES OF PLANTS BY INDIANS [ETH . ANN. 33

A corns calamus and Lobelia cardinal is are both found in certain re

stricted areas within the Old Pawnee domain . Acorns is exceedinglyh ighly prized by the Pawnee, and also by the other tribes, formedicinal use, and by the Pawnee especially for ritualistic religious use.

Also its seeds were used for beads. Seeds Obtained originally at a

pIace far distant might have been lost in the margins of streams, and

so have been introduced unwittingly. Moreover, seeds or living roots

might have been brought purposely and set by the priests and doctorswithout the knowledge Of the laity. Thus this plant may have beenintroduced to the few places where it is now to be found in Nebraskaeither with or without design. At all events it appears most probablethat it was introduced by human agency. It is significant that theisolated areas where it is found are comparatively near Old Pawneevillage Sites. Lobelia was a plant to whichmystic power in love af

fairs was attributed . It was used in making love charms. Of course

the methods and formulae for compounding love medicines were no t

known to everyone, SO a person desiring to employ such a charm must

resort to some one reputed to have knowledge of it and must pay the

fees and follow the instructions of his counsellor. In order to have themedicine convenient the wise ones migh t very naturally think Of trying to introduce it to grow in their Own country. Quite naturally,

too , its introduction , if accomplished,‘

would be secretly effected. Ad

vertising is contrary to the professional code.

In another place the recent dissemination Of Melilo tus is discussed.

Wh en the Pawnee were removed from Nebraska to Oklahoma theycarried with them seeds from Nebraska, their mother country, to the

land,-foreign to them,

which circumstances they had no power to con

trol caused them to colonize. Besides the seeds of their cultivatedcrops they carried stores Of dried fruits as part Of their food supply.

Among these were quantities Of dried plums, Often dried entire without pitting. At the present time there are thickets Of Prunus ameri

cana wherever are seen the lodge rings Of the original earth lodgeswhich they first occupied when they went to Oklah oma . Th is fact IObserved when I visited that tribe in pursuit of information in their

plant lore. From considerat ion Of such facts as are here demonstrated I am Of the opinion that human oc cupation and activitieswere more or less efficient factors in the distribution Of plants in Nebraska as found by the first comers Of the European race.

The most casual Observer can perceive that Europeans, since theiradvent

,have greatly changed the flora by introducing new species

and depleting the numbers of some and augmenting the numbersOf certain other species . A very great depletion has occurred in the

grassland flora by reason of the large areas in which the original

flora has been completely exterminated by the plow. Other areas

m u ons ] TAXONOM IC LIST OF PLANTS 6 1

have been overgrazed until the original balance Of vegetation hasbeen destroyed by the unnatural competition induced among the

native Species as well as by the added competitive factor of intro

duced species. Thus many pasture lands may now be seen in wh ich

hard and bitter species, such as S o lidago m’

gida and Vernon ia.

fas ciculam,not desired by grazing animals

, have inordinately increased. Not only have some species of the natural prairie florabeen thus decreased and o thers increased, but the woodland florahas been considerably augmented not only by artificial planting,but also by attendant protection of t he natural increase, which

protection has been in some instances intentional and in others only

co incidental.The introduction and dissemination Of Species by human agency

in aboriginal time h as been discussed already. It remains to notice

the human f actor in depletion of ,certain species and augmentation

Of others prior to European advent . Probably the ch ief means

employed by the tribes,affecting the floral balance

,was that

‘

of

fire. Their habit Of firing the grasslands was effective in retardingthe advance of woodland with all its associate flora and veryprobably even drove “back the forest line and exterminated some

areas wh ich , previous to any human occupancy, had been possessedby forest growth .

TAXONOMIC LIST OF PLANTS USED BY INDIANS OFTHE MIS SOURI RIVER REGION 1

PROTOPH YCEAE AND ZYGOPHY CEAE

Without specification of genera or even Of orders it'

is sufficient

to say that a green stain for decoration Of implements made of

wood was Obtained from masses of the green aquatic vegetation popularly known as

“pond scum ”or frog spit .” The green substance

used by the people of the tribes for the purpose Of making a green

stain ,Obtained by them from sluggish streams and ponds, doubtless

consisted Of colonies Of Pro tococous,Ulothm

’

az,Cheetophom,

S piro

gyra, etc .

AGARICACEAE

PLEUROTU S ULMARIUS Bull. E lm Cap.

This fungus is used for food by the tribes acquainted with it .When young and tender it is most delicious. It grows in decayedspots on Acer 77.6 9m and UImus Sp. The writer discovered its usefor food among the people Of the Dakota Nation . Some women weregathering it in a grove Of boxelder near the place where the Cannon ~

ball River flows into the Missouri River,and they gave information

1 See glossary o f plant names , p . 1 39 .

62 USES OF PLANTS BY INDIANS IETH . ANN. 33

as to its use. They were looking for it in decayed spots caused bytapping the trees for the purpose Of sugar making, for these peoplestill make sugar from the sap Of the boxelder.

POLYPORACEAE BRACKET FUNGI

POLYSTICTUS VERS ICOLOR (L. ) Fr.

0 1m"na

"kpa (Dakota ) , “ tree ears”(ch m

,wood or tree ; na

nkpa,

ear) .The Dakota use this fungus for food when young and tender, ex

cept specimens growing on ash trees (Frax inus) , which they say

are bitter. They are prepared by bo iling.

USTILAGINACEAE siIUTS

USTILAGO MAYDIS (DC. ) Cd'

a. Corn Smut .Wahaba fithz

‘

(Omaha-Ponca ) ; literally , corn sores or“ blis

ters”

(wahaba, corn ) .This fungus was used for food by both Omaha and Pawnee. For

this purpose the spore fruits were gathered as soon as they appeared,

while firm and white, and boiled. They were said to be very good .

LY COPERDACEAE PUFFBALLS

LYCOPERDON GEMMATUM Batsch ., CALVATIA CYATHAFORM IS (B osc .)Morg.,

BOVISTA PLUMBEA Pers. Puffball.Hokshi chekpa (Dakota ) ,

“ baby’s navel ” (holcshi, baby ; chekpa,

navel) .

The Pawnee name is Kabo w hile (kaho , the name mhz'

k

Old) , descriptive Of it in the stage when it is‘

used as a styptic.

The prairie mushrooms , commonly designated puffballs, were

gathered and kept for use as a styptic for any wounds, especiallyfor applicat ion to the umbilicus Of newborn infants. Fromits uni

versal application to this use among the Dakota is derived their name

for the puffball. In the young stage it is used -for food . It is usedalso as a styptic by the Ponca and the Omaha . Wh ile wh ite and

firm,before the Spores formed, it was sometimes roasted for food

by the Omaha, but this use was unknown to my informant among

the Dakota.

HELVELLACEAE

MORCH ELLA E S CULENTA (L . ) Pers. Morel.

Milcan'

litl n'

(Omaha-Ponca ) ,“star sore (mikaz

‘

, star ; lithe“

,sore ) .

They are much esteemed for food and are eaten bo iled.

am ong ] TAXONOM IC LIST OF PLANTS 63

PARMEL IACEAE

PARMELIA BORRERI Turn. Lichen.

0 1m” wizz'

ye (Dakota ) .

USNEACEAE

USNEA BARBATA Hofi'

m. Lichen.

Chan wiz z'

g/e (Dako ta ) .

This lichen and the preceding one are by the Dakota used in the

same way and given the same name . They-Were used to make a

yellow dye for porcupine quills ; for this purpose the lichens wereboiled and the quills dipped in the resulting liquid.

EQU ISETACEAE

EQUISETUM SP . Horsetail,Scouring Rush , Snakegrass, Joint Rush .

Manda idhe skm ha (Omaha-Ponca ) , to—make-a-bow-smooth ’

(mar'de, bow ; shnaha , to smooth ; idke carries the idea of pur

pose Or use ) . Designated also shangya wathate because horses(shangya ) eat it with avidity.

Pakaru t (Pawnee ) .It

'

was used by these tribes for polishing, as we use sandpaper.

Winnebago children sometimes made wh istles Of the stems,but the

Older people warned them not to do so lest snakes should come.

PINACEAE CONIFERS

PINU S MURRAYANA Oreg. Com. Lodgepole Pine.

Wazi (Dakota )I Vhile not indigenous to Nebraska, th is tree was known and prized

for use as tipi poles. The tribes of eastern Nebraska made trips toObtain it in its habitat or traded for it with their western neighbors.

JUNIPERUS VIRGIN IAN A L. Cedar.

Hante or liante 87m (Dakota ) ska , red.

Maazi (Omaha-Ponca ) .Tawatsaako (Pawnee ) .The fruits are known as fiante itika,

“cedar eggs.

” The fruits

and leaves were bo iled together and the decoction was used internallyfor coughs. It was given to horses also as a remedy for coughs.

For a cold in the head twigs were burned and the smoke inhaled, the

burning twigs and the head being enveloped in a blanket . Becausethe cedar tree is sacred to the mythical thunderbird, his nest being“ in the cedar Of the western mountains,

”cedar boughs were put on

64 USES OF PLANTS BY INDIANS 1mm . ANN . 33

the tipi poles to ward Off ligh tning, as white men put up ligh tningrods,

” my informant said .

In the year 1 849-50 Asiatic cholera was epidemic among the Teton

Dakota. The Oglala were encamped at that time where Pine RidgeAgency now

‘

is . Many of the people died and others scattered in a

panic . Red Cloud, then a young man,tried various treatments

,

finally a decoction Of cedar leaves. Th is was drunk and was usedalso for bathing, and is said to have proved a cure.

The Omaha-Ponca name for the cedar is m azi. Cedar twigs

were used on the hot stones in the vapor bath , especially in purificatory rites. J. Owen Dorsey 1

says, In the Osage traditions, cedarsymbolizes the tree of life.

” Francis La Flesche 2says

An ancient cedar pole was also in the keeping Of the We'zhifl sh te gens,

and was lodged in the Tent of War. This venerable Object was once the

centra l figure in rites that have been lost . In creat ion myths th e cedar is

assoc iated with th e advent of the human race ; othermy ths connect this treewith the thunder. The thunder b irds were sa id to l ive “

in a forest Of

cedars There is a trad it ion that in Olden t imes, in the spring after

the first thunder h ad sounded, in the ceremony which then took p lace thisCedar Po le was pa inted and ano inted at the great triba l fest ival held whileon the buffalo hunt .

As a remedy for nervousness and bad dreams the Pawnee usedthe smoke treatment

,burn ing cedar twigs for the

'

purpose.

TYPH ACEAE

TYPH A LATIFOL IA L. Cat-tail. (Pl. 1 , b. )Wikuta—ku (Dakota ) wikuta,

“the bottom of a tipi (1m, plant

body, herb, shrub, or tree ; in a Dakota plant name hu signifiesplant

,

”as does M m the Omaha language ) .

Wahab’ igaskon the (Omaha-Ponca) ; wahaba, corn ; igaskonthe,

similar, referring to the appearance Of the floral Spikes syn

chronously with the maturing Of the corn .

Ksho-hi” (Winnebago ) ; ksho, prairie chicken ,hi”

,feather. The

plucked down resembles in color and texture the finer feathers

Of the prairie ch icken.

Hamakawa (Pawnee ) .Kifl t-taohamsh (Pawnee ) , eye itc (Icim

’

t,eye ; tachar ush ,

itch ) ; SO named because the flying down causes itch ing Of the

eyes if it gets into them.

The down was used to make dressings for burns and scalds ; oninfants

,to prevent chafing, as we use talcum ; and as a filling for

pillows and padding for cradle bo ards and in quilting baby wrappings. Pieces Of the stem were essential elements in making the

1 S iouan Cults, p . 39 1 .

3 Fletcher and La Flesch e, The Omaha Tribe, pp . 457—458.

a . SAG ITTAR IA LAT I FO LIAPho to by courtesy o f Public Museum of Milwaukee , Department of

Educab on

b. A SLUGG I SH STREAM GROW I NG FULL O F ARROW LEAF ( SAG lTTARlA LAT I FO LIA)

ammonia] TAXONOM IC LIST OF PLANTS 65

ceremonial Object Of the Omaha and Ponca known as niniba: weawam,

used in the Wawan ceremony. In a family in which the birth Of

a child was expected the women busied themselves in collecting a

great quantity Of the down Of Typha , in a mass Of wh ich was laidthe newborn infant ; that which adhered after drying the mother

removed by manipulation after moistening with milk from her

breasts. Cotton fabrics were unknown to the Plains tribes previousto the coming Of white traders, hence, instead Of co tton diapers, padso f cat-tail down were used for the purpose by the mothers in these

tribes.

ALISMACEAE

S AGITTARIA LATIFOLIA Willd. Arrowleaf. (Pl. 1A.)Pshitola (Dakota ) .S i" (Omaha-Ponca ) .S in-pom (Winnebago ) .Kim

'

t (Pawnee ) , cricket ” (from the likeness Of the tuber to theform Of a cricket ) known also as kits-kart,

“standing in water,

”

the tuber being termed kim'

b.

By all these tribes the tubers were used for food, prepared by boiling or roasting. The Pawnee must have some o ther use for the plan tbecause an Old medicine-man Showed excited interest when he saw a

Specimen in my collection , but he did not communicate to me what

the use is.

In the Omaha myth ,“ Ishtin ike and the Four Creators,

” S agit

taria (S i" ) is mentioned,1 also in the myth How the Big TurtleWent to War.

” 2

Peter Kalm 3 in 1 749 mentions S ag-ittam

’

a. as a food plant amongthe Algonquian IndiansKatniss is another Ind ian name Of a plant , the root of which they were

l ikewise accustomed to eat , It grows in low, muddy, and very wet

ground. The root is oblong, commonly an inch and a half long, and one inchand a quarter broad in the middle ; but some of the roots have been as

b ig as a man ’

s fists. The Ind ians e ither bo iled this root or roasted it inhot ashes. Their ka tniss is an arrow-head or S agit taria, and is only a

variety Of th e Swedish arrow-head or S agittaria sagittifolia , for th e-plant abovethe ground is ent irely the same , but the root under ground is much greater

in the American than in the European. Mr. Osbeck, in h is voyage to C hina ,

ment ions that the Chinese plant a S agi ttaria, and eat its roots . This seems

undoubtedly to be a variety Of this ka tniss.

1 Dorsey, ¢ogiba Language , p . 554.

2 Ibid, p . 256 . (Th e translator mis translated sin wild rice.

”S i" is S agit ta/ria ; wild

rice is S t" waninde. )s Peter Kalm. Travels in to North America, vol. I, p. 386.

74936° —1 9— 33 ETH 5

66 USE S OF PLANTS BY INDIANS [ETu . ANN. 33

POACEAE

SPARTINA M ICH AUXIAN A H itch c . Slough Grass.

S idu-hi (Omaha-Ponca ) .This plant , wh ich grows in all the swales Of eastern Nebraska,

was used as thatch ing to support the earth covering Of the lodges inthe permanent villages.

SAVASTANA ODORATA (L . ) S cribn . Sweet Grass.

Wachanga, (Dakota )P ezhe zons ta (Omaha-Ponca ) .Manuska (Winnebago ) .Kataaru (Pawnee ) .Sweet grass is found in northeastern Nebraska

,and more abun

dantly northward and eastward . It was used for perfume and was

burned as an incense in any ceremony or ritual to induce the presence of good influences or benevolent powers

,while wild sage, a

species OfArtemisia,was burned to exorcise evil influences or malevo

lent powers . It was an essential element in the Objects used in theWawan ceremony Of the Omaha and Ponca. According to J. OwenDorsey, wachanga is one o f the plants used in connection with the

sun dance.

1

On Palm Sundays old Dakotas,members Of the church,when they

have received palms at the church,carry them home and tie sweet

grass with them when they put them up in their houses. At the

present time,it is said

,some of the Old people still carry sweet grass

to church for the Palm S unday service . This is from the Old-time

association Of sw‘

eet grass with sacred ceremonies and things ho ly.

When ChiefWelkie,Of the Pembina band Of the Chippewa tribe

,

made a treaty Of peace with the Dakota tribe the ceremony includedthe smoking Of a pipe of tobacco mixed with sweet grass. This was

,

no doubt,with the idea Of Summon ing all good powers as witnesses

and helpers in concluding the desired peace.

PAN ICUM V IRGATUM L . Switch Grass .

Horde wathazhninde (Ponca ) .On the buffalo hunt , in cutting up the meat the people were careful

to avoid laying it on grass Of this Species in head, because the glumes

Of the spikelets would adhere to the meat and afterwards would stickin the throat of one eating it .

STIPA SPARTEA Tri n . Porcupine Grass, S panish Needles,Needle

Grass. (Pl.Mikel-hi (Omaha-Ponca ) , comb plant (mika, comb ) .Pitsuts (Pawnee) ,

“ h airbrush ”

; or Paari pitsuts, Pawnee hairbrush .

1 S iouan Cults, p . 454.

a . A MASS OF ST I PA S PARTEA BENT UNDER THE W I ND. IN

THE BACKGROUND CAN BE SEEN A NUM BER O F PLANTS OFECH I NACEA ANGUSTIFO L IA IN BLOOM

b. BUNCH OF ST I PA S PARTEA ; BUNCH OF LONG-AWNED SEEDS OF ST I PA S PARTEA ; A HAIRBRUSH MADE FROM AWNS OF STIPA S PARTEA

Photo s by courtesy o f Department of Botanv. I owa S tate Ag ricultural Co llege

a . Z I ZAN IA AQUAT ICA (W I LD R ICE) . HERBAR IUM SPEC IM EN OF

STRAW . A FEW GRA I NS NOT HULLED, AND A HANDFUL OF HULLEDGRA I NS AS PREPARED FOR FOOD

b. Z I ZAN IA AQUAT ICA , HAB IT

G I LMORE ] TAXONOM IC LIST OF PLANTS 67

The stiff awns of th is grass were firmly bound into a bundle, fromwhich the po inted grains were burned off

,leaving a brush used for

dressing the hair.This brush was used also in a certain part Of the

ceremony heretofore mentioned as the Wawan of the Omaha-Ponca ,

the Hako 1Of the Pawn ee .

ZIZANIA AQUATICA L. Wild Rice, Indian Ricc . (Pl.

Psi” (Dakota ) .S inwanine

’a (Omaha-Ponca )

S i” (Winnebago ) .The range Of wild rice is very extensive throughout the NorthTemperate Zone. It is found in the shallow lakes Of the Sand H ills OfNebraska

,still more northeastward in the lake region Of Minneso ta,

Wisconsin , and Mich igan, and northward into Canada. Th is cereal

was an important part Of the dietary Of the tribes of Nebraska, butnot in SO great a degree as with the tribes Of the lake regions to

ward the northeast . It would seem worth while to raise wild rice

in any lakes and marshy flood plains in our S tate not o therwise

productive,and so add to our food resources. From trial I can

say that it is very palatable and nutritious and,to my taste, the

most desirable cereal we have . A quotation from a consular reportcharacterizes it as the most nutritious cereal in America .

” 2 The

most exhaustive treatise on wild rice and its use among the aboriginaltribes is that by Dr. A . E . Jenks .

3

ZEA MAYS L. Maize,Indian Corn .

Wamncikeza. (Dakota ) ; Teton dialect, wagmeza .

Waha'

bar (Omaha-Ponca ) .Nikiis (Pawnee ) .Maize was cultivated by all the tribes Of Nebraska. Native in

formants say they had all the general types— dent corn,flint corn

,

flour corn, sweet corn , and pop corn ; and that o f most o f these types

they had Several varieties. They maintained the purity of these

varieties from generation to generation by selecting typical ears forseed and by planting varieties at some distance from each o ther.

They raised considerable quantities,part Of which was preserved by

drying in the green stage, while the rest was allowed to ripen . The

ripe corn was prepared by pounding to a meal, by parch ing (some

t imes by parching and then grinding) , by hulling with lye from

ashes to make hominy, and in various other ways. Maize compriseda large part Of the food supply. Corn was regarded as mo ther

among the Nebraska tribes who cultivated it .

1 F letcher, The Hako , p. 2 20 .

2 Out look, May 1 0 ,1 9 1 3 , p . 80 .

3 The W ild Rice Ga therers of th e Upper Lakes , in Nineteen th Rep . Bur. Amer. E th n.,

pt . 2 .

6 8 USES OF PLANTS BY INDIANS m a . ANN. 3 3

When the corn was approaching maturity, and blackbirds madedepredations on the fields, the men Of theWazh inga

-thatazh i subgensOf the Omaha tribe -used to ch ew up some grains o f corn and spit thechewed corn around over the field . This action was supposed tokeep the birds from do ing any further damage .

1

In the Omaha subgens, the Wazh inga-thatazhi those who eat no

small birds the people feared to eat the first mature ears lest the

small birds,particularly blackbirds , should come and devour the

rest o f the crop .

2

A whit-e leaf appearing in a cornfield was h ailed with joy by th eOmaha as a portent Of a bountiful crop for the year and o f abun ;dance o f meat at the next buffalo hunt .Among the Omah a if a murderer passed near a field it was feared

th e effect would be to bligh t the crop . S ome t ime in the latter half

Of the nineteenth century a murderer,h aving passed h is term Of

exile for his crime,was returning to h is people . As he approach ed

he was warned away from the fields by their owners. This individual was a mystery man medicine man and as such was consid

ered to possess supernatural power,or to be able to enlist the aid Of

supernatural powers by certain prayers and songs ; h ence as he came

by the fields he sang a song to the powers to avert the disastrous effecton the crop

,wh ich o therwise h is presence might incur. Of th is he

assured the people to quiet their fears Of bligh t on their crop .

Corn silks were gathered and,after being dried in the sun

,were

stored away for use as food . To th is end the dried corn silks were

ground with parched corn,and, it is said

, gave sweetness to the

compound .

Our European race little appreciates the great number and varietyOf corn food products made by the American tribes. No attempt ish ere made even to give a full list Of such products.

ANDROPOGON FURCATUS Muhl.

Hade-zhide (Omah a-Ponca ) , red h ay”( liede, hay ; zhide, red)

Th is grass, the most common in the meadows and prairies Of the

State,was ordinarily used to lay on the poles to support the earth

covering Of the lodges. The stiff,jo inted stems are termed in the

Omaha-Ponca language peeks . These were Often used by little

boys in play to make arrows for their toy bows . In making arrows

Of the stems Of th is wild grass small boys Of the Arikara, Mandan,

and H idatsa tribes would commonly insert a thorn Of Orataegus Sp .

(thorn apple ) for an arrow point. With such arrows to their little

bows they would train themselves to skill in arch ery by Shooting

frogs. The first field matron to the Omaha taught the women to knit .

One woman,Ponka-san

,lost her needles and improvised a set from

1 Dorsey , Omaha S o c io logy, p . 2 38.

2 Dorsey, S iouan Cults, p. 402 .

U SE S OF PLANTS BY INDIANS [ETH . ANN. 83

Maka"-ninida (Omaha-Ponca )Ma

nkafl-kereii (Winnebago )Kakiske itu (Pawnee ) kakisa

,medicine ; ha, in water ; ito , lying.

All the tribes hold this plant in very high esteem. It was usedas a carminative

,a decoction was drunk for fever

,and the rootstock

was chewed as a cough remedy and as a remedy for too thache. For

colic an infusion Of the pounded root stock was drunk. As

a remedy for colds the rootstock was chewed or a decoction was

drunk, or it was used in the smoke treatment . In fact , th is part o f

the plant seems to have been regarded as a panacea . t en a hun t

ing party came to a place where the calamus grew the young men

gathered the green blades and braided them into garlands, wh ichthey wore round the neck for their pleasant odor. It was one Of

the plants to wh ich mystic powers were ascribed. The blades wereused also ceremonially for garlands. In the mystery ceremonies Of

the Pawnee are songs about the calamus .

Among the Teton Dakota In Old times warriors chewed the root

stock to a paste,wh ich they rubbed on the face to prevent excitement

and fear in the presence Of the enemy.

COMMELINACEAE

TRADESCANTIA VIRGIN ICA L. Spiderwort , Spider Lily. (Pl. 5, a. )This is a charmingly beautiful and delicate flower

,deep blue in

color,with a tender-bodied plant Of

'

graceful lines. There is no more

appealingly beautiful flower on the western prairies than this one

when it is sparkling with dewdrops in the light of the first beams Ofthe rising sun . There is about it a suggestion of purity, freshness,and daintiness .

Wh en a young man Of the Dakota Nation is in love,and walking

alone on the prairie he finds th is flower blooming, he sings to it a

song in which he personifies it with the qualities Of his Sweetheart’s

character as they are called to his mind by the ch aracteristics figura

tively displayed by the flower before him. In h is mind the beautiesOf the flower and of the girl are mutually transmuted and flow to

gether into one image .

The following song, addressed to Tradewan tia, is translated fro mthe Dakota language by Dr. A . McG. Beede :

Wee l ittle dewy flower,S O blessed and so shy,

Thou’rt dear to me, and for

My love for thee I’d d ie.

BUREAU OF AM ER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 5

a . TRADESCANT IA V I RGINICA (S P I DERWO RT)

b. A C I RCLE OF COTTONWOOD-LEAF TOY T I PIS AS MADE BY IND IAN CHILDRENOF PLA I NS TR I BES

a . ERYTHRONIUM MESOCHOREUM ENT I RE PLANT,BULBS , AND FLOW ERS

BUREAU OF AM ER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 7

a . YUCCA G LAUCA IN BLOOMPhoto by courtesy o f Dr. R. J . Po o l, Universaty of Nebras ka

b. YUCCA GLAUCA IN FRU IT

a b 0

O F YUCCA LEAV ES BOUND UP TO DEMONSTRATE US E AS DR I LL IN F I RE MAK I NG .

E OF YUCCA STEM PREPARED TO DEMONSTRATE US E AS HEARTH P I ECE IN FI REc . A DRY YUCCA PLANT

72 USES OF PLANTS BY INDIANS [ETIL ANN. 33

IRIDACEAE

IRIS VERS ICOLOR L. Blue Flag. (PlAl a/can-A’lritlie 1

(Omaha-Ponca ) , sweet medicine ”

(makan, medicine ; skithe, sweet ) , or perhaps in this case meaning not sweet

in the sense we use the word, but stimulating,”as the plant has

a pungent taste.

The rootstock was pulverized and mixed with water, or more Oftenwith saliva

,and the infusion dropped into the ear to cure earache ;

it was used also to medicate eye-water. A paste was made to apply

to sores and bruises.

SALICACEAE

POPULU S SARGENTI I Dode. Cottonwood. (Pl. 5, bWaga aha” (Dako ta ) aha” means wood ”

or tree.

Maa elm" (Omaha-Ponca ) ,“cotton tree (zkon,wo od or tree ) .

Natakaam (Pawnee ) .The Teton Dakota say that formerly the people peeled the young

sprouts and ate the inner bark because Of its pleasant,sweet taste

and nutritive value. Young cottonwood branches and upper brancheso f Older trees were provided as forage for their horses and were

said to be as good for them as oats.

” Wh ite trappers and travelers have recorded t heir Observations as to the value Of the cot

tonwood as forage.

Mystic properties were ascribed to the cottonwood . The SacredPole Of the Omaha was made from a cottonwood. This was an Objectwhich seems to have had among that people a function somewhat

similar to that Of the Ark Of the Covenant among the ancient He

brews. Among the list Of personal names pertaining to the Ka“za

gens of the Omaha tribe is that Of Maa-zho” Hoda , Gray Cottonwood. Cottonwood bark was employed as a fuel for roasting the

clays used in making paints for heraldic and symbolic painting of

the Skin . A yellow dye was made from the leaf buds in early spring.

A very pretty and interesting use Of cottonwood leaves was made bychildren in play. They split a leaf a Short distance down from the

tip along the midrib ; at equal distances from the tip they tore across

from th e margin Slightly ; then, bending back the margin above therents for the smoke flaps

,and drawing together the leaf

-margins

below the rents and fastening them with a splinter or a thorn,they

had a toy tipi. These they made in numbers and placed them in

c ircles like the camp circle of their tribe . The ch ildren Of all the

Nebraska tribes played thus. It is interest ing to note th is manifesta

1 It should be noted that a number Of differen t plan ts seem to be known by th e

Omaha and Ponka as makan—skith e, sweet med icine .


I R I S VERS I COLORPhoto by courte sy of Geo rge R. Fox,

Appleto n, WIS .

c ann ons ] TAXONOM IC L IST OF PLANTS 73

t ion o f the inventive genius and resourcefulness Of the Indian ch il’

dmind thus reacting to its environment and providing its own amuse

ment . Ch ildren sometimes gathered the cottony fruits Of the cot

tonwood before they were scattered by the wind and used them as

gum fo r chewing. In early spring, before the leaves appear, thewaxy buds Of the cottonwood were boiled to make yellow dye .

Feathers for pluming arrows were dyed a yellowish color by dippingin a decoction made by bo iling the seed vessels of this tree .

Mention has been made already o f the use Of co ttonwood leavesby little girls in making toy tipis. They were also used to make toy

moccasins. For th is purpose a rent was made at equal distances o neach S ide Of the leaf about halfway from the tip to the petiole . The

edge o f the leaf was now turned down in a line from this rent to the

base ; then the edges o f the leaf from the rent to the tip were brough ttogether and pinned with a splinter to make the fore part

,the edges

of the base were brough t together and fastened to make the backpart

,and behold ! a t iny green mocc asin Of the pattern common

among the tribes of the plains, the top being turned down at the

ankle .

Girls and young women made another pleasing use Of the cotton

wood leaf. The tip Of the leaf was -put between the lips and the

sides pressed against the nostrils with the thumb and index fingerin such a way that one nostril was quite closed and the o ther partly SO.

Then the breath was expelled through the partly closed nostril,vi

brating on the leaf in such a way that very sweet musical notes were

produced,birdlike or flutelike in quality. The effect is most pleasing

to the ear.

The green , unopened fruits Of co ttonwood were used by children as

beads and ear pendants'

in play.

SALIx INTERIOR Rowlee . S andbarWillow.

The stems o f th is willow were peeled and used in basketry by theOmaha and other tribes.

SALIx SP .

Wa lipe-popa (Dakota ) , generic name for willow.

Rubi (Winnebago ) .

Kitapato (Pawnee ) .Po les Of willow Of various species

,overlaidon the heavier timbers

to sustain the thatch covered with earth,were used In the construe

tion Of the earth lodge . Small po les Of willow were used to form the

frame Of the sudatory, or bath lodge . Before European customs

had so far superseded the native tribal customs,willow had its place

in the funeral customs Of the Omaha . On the day of burial, thefourth day after the death , at the time of starting from the home for

74 U SE S OF PLANTS BY INDIANS 1mm . ANN . 33

the place Of interment, young men, friends of the family Of the de

ceased, appeared at the lodge to accompany the funeral party to thegrave . They made parallel gashes in the skin Of the forearm, and

lifting the skin between these gashes , they thrust in the stems Of

willow twigs ; leaving these thus depending from the arm,the twigs

were soon bathed in the blood Of the young men ,who thus attested

t o the living their sympathy and condolence,while they sang the

tribal S ong to the Spirit . This song is one Of joyful cadence rather

than mournful,because it is a song Of cheer to the departing spirit

,

wh ile their blood and tears manifest their sympathetic feeling for thebereaved

JUGLANDACEAE

JUGLAN S NIORA L. Black Walnut.Hma (Dakota ) ; Teton dialect , gma ; also by the Teton Dakotacalled Chan-sapa, black wood .

Tdage (Omaha-Ponca ) . Taege-hi, walnut tree.

Chalc (Winnebago ) . Ohak-hu,walnut tree.

S abtaka (Pawnee ) .The nuts were used for food and a black dye was made from the

roo t . The black walnut (tdage ) is mentioned in the myth of Ish

tinike and the Four Creators .

” 1 For food the nuts were eaten plainor served with honey, or made into soup .

HICORIA OVATA (Mill ) Britton . H ickory Nut .

Change. (Dakota ) . Chansu-hu,h ickory tree.

Nonsi (Omaha-Ponca ) . Nonsi-hi, hickory tree.

Panja (Winnebago ) , nut . P anj'

a—liu,nut tree .

S akpakskiisu (Pawnee ) , Skull nut, from the resemblance o f the

nut (saint, nut ; pakskiisu, skull ) .The nuts were used for food in the same way as walnuts. Sugar

was made from,the sap as from Aeer species, and also by boiling

hickory chips.

BETULACEAE

CORYLU S AMERICANA Walt . Hazelnut .

Uma (Dakota ) . Uma-hu,hazel bush .

U"zhinga (Omaha-Ponca) . Un

zhinga-ki

,h azel bush .

Huksik (Winnebago ) .The nuts were used for food as were o ther nuts

,being eaten raw

with honey, or used as body for soup.

1 Dorsey , ¢eg ih a Language, p. 556 .


BETUL A PAPYRIFERA Marsh . Paper or Canoe Birch .

Tanpa (Dakota ) . Ta"paJiu, birch tree . Teton dialect Okanka sa"

,

pale bark (chan ha , bark ,sa

n pale ) .

The bark,

‘

shredded fine, was bound in bundles for torches. It

was used also as materi al for vessels to catch the sap from the

trees in sugar-making time, and for various household utensils.

FAGACEAE

Q UE RCUS MACROCARPA Michx. Bur Oak.

Uskuyecka-ku (Dakota ) .

Tashka-ki (Omaha-Ponca ) .Okaskke-hu (Winnebago ) .

P atki-natawawi (Pawnee ) patki, acorn ; natawawi, bearing.

Q UERCUS RUBRA L. Red Oak.

Uta (Dako ta ) . Uta-kn ,oak tree.

B aude-ki (Omaha-Ponca )Nakata—pakat (Pawnee ) , red-tree (naka ta, tree ; pain t, red) .Acorns

, especially Of Quercns rubra,were used for food . The

bitter and astringent properties were extracted by leaching with

wood ashes,preferably the ashes from basswood . The bark Of the

roo t Of any Species Of oak was scraped Off and bo iled and the de

coction given for bowel trouble, especially in ch ildren .

ULMACEAE

ULMU S AMERICANA L. White E lm, American E lm.

P e (Dakota ) , the elm ”

; pe ska",

elm wood ”

; pe ikeheka the

common elm .

”

E zho" eke” (Omaha-Ponca ) , elm tree, generic name ; ezko”eke"

ska, f

‘white elm (ska, white ) .

Taitsako taka (Pawnee ) , wh ite elm (taitsako , elm ; taka,white )The wood was used for fuel ; forked trees were used for the posts

in building the earth lodge ; sections Of elm logs were used to make

h uge corn mortars,wh ile the pestles were also made Of this wood .

Smaller mortars and pestles Of th is wood were made for grindingm edicines and perfumes. All these uses applied also to the o ther

species Of elm.

ULMU S THOMASI S arg. Rock E lm.

P e itazipa (Dako ta ) ,“ bow elm (itazipa , bow) .

E eke" eke” zi (Omaha-Ponca ) , yellow elm (zi, yellow) .This species and the preceding were both used for saddle trees.

It would seem from the Dakota name that it was formerly used formaking bows, but I have no direct information on that point .

76 USE S OF PLANTS BY INDIANS [m a m a s

ULMU S FULVA Michx . S lippery E lm or Red E lm.

Pe tututupa (Dakota ) , o r in Teton dialect pe tutuntu ”pa .

E zko" zhide (Omaha-Ponca ) ,“red elm ”

(zhide, red) or eekon

zkia’e gtkigtkide, slippery red elm ”

(gtkigtkide, slippery) .TVakia’ikidik (Winnebago )Taitsako paka t (Pawnee ) , red elm ”

(pahat, red) .The bark

,when weathered for several years till it glows with

phosphorescence in the darkness, was used to catch the spark in firemaking. The fresh inner bark was boiled and the resulting decoctionwas drunk as a laxative. The Omaha used to cook the inner barkwith buffalo fat in rendering out the tallow. They considered thatthe bark gave a desirable flavor to the fat and added a preservativequality, preventing it from becoming rancid . When the renderingwas finished the ch ildren always asked for the pieces of cookedbark

,wh ich they prized as titbits.

The inner bark fiber was also used for making ropes and cords.

CELTIS OCCIDENTALIS L . Hackberry.

Yamnwmnugapi (Dakota ) , from yamnumnuga,“to crunch

,

” be

cause animals crunch its berries.

Gabe (Omaha-Ponca ) .

Wake-wam tsh (Winnebago ) , raccoon food ” (wake, raccoon ;

warutsk,food ) .

Kaapsit (Pawnee ) .Omaha informants say the berries were eaten only casually, but the

Dakota used them as a flavor for meat . For this purpose theypounded them fine

,seeds and all. When they first saw pepper corns

Of black pepper, and their use as a condiment when ground, theylikened them to yam/numnugapi and SO they called black pepper

yamnumnugapi washiekun

'

,

“white man’s yam mnnugapi.

”

The Pawnee say they pounded the berries fine, added a little fat,

and mixed them with parched corn . They described the combinationas very good.

MORACEAE

TOXYLON POMIFERUM Raf. Osage Orange, Bois d’Arc.

Z ko n-zi-zhu (Omaha-Ponca ) ,“

yellow-flesh wood ”

(alien , wood ;ei

, yellow ; zku, flesh ) .

Nakitsku (Pawnee ) .This tree was not native t o Nebraska, but its wood was used for

making bows whenever it could be Obtained . It was gotten wheneverSo

‘

uthern trips were made into its range, which is in the southern

part of Oklahoma ; or it was Obtained by gift or barter from the

tribes of that regi on.

78 USE S OF PLANTS BY INDIANS (m a m a s .

CH ENOPODIACEAE

CH ENOPODIUM ALBUM L. Lamb ’s-quarter.

Wa lipe to to (Dako ta ) , greens”

(wakpe, leaves ; to to , green ) .Kitsarius (Pawnee ) , green juice (kits, from kitsu

,water

,juice ;

kidarius, green ) .

Th is plant is naturalized from Europe, but appears to be so longestablished that the fact Of its introduction seems now unknown to the

Indians. Among the Teton Dakota and the Omaha th is plant,wh ile

young and tender,was cooked as po ttage . A Pawnee informant

said that it is so used now by the Pawnee, not in former times . It

was used in Old times by the Pawnee for painting bows and arrows

green .

NYCTAGINACEAE

ALLION IA NYCTAGINEA Michx . Wild Four-o ’clock.

P oipie (Dako ta ) .Makan-wasek (Omaha-Ponca ) ,

“strong medicine (makan, medi

c ine ; wasek, strong ) .Kaktstakat (Pawnee ) , yellow medicine ”

(kakts, from kahtsu,

medicine ; takai , yellow) .By the Teton Dakota the root was boiled to make a deco ction todrink in case of fever. Together with roots Of E ekinaeea angusti

folia it was boiled to make a vermifuge. The prescription for thispurpose required the drinking Of it four nigh ts at bedtime

,after

which,at the next evacuation

,the worms would be vo ided. My in

formant,Fast Horse, of the Oglala tribe said,

“ If one has a bigworm [tape it comes away, too . Roots Of Allionia and

E ehinaeea were also bo iled together to make a remedy for swellings

Of arms or legs. When applied,this must always be rubbed down

ward On the affected parts to reduce the swelling. Among the Ponkathe root was used as a remedy for wounds, for this purpose beingchewed and blown into them. Among the Pawnee the dried root

,

ground fine, was applied dry as a remedy for sore mouth in babies.A decoction Of the root was

'

drunk by women after childbirth to

reduce abdominal swelling.

PHYTOLACCACEAE

PH YTOLACCA AMERICAN A L. Pokeberry, Inkberry, Redweed .

The plant seems to be unknown to the Omaha, Ponca, and Dakota,and known only in recent times to the Oto and Pawnee. It is a

late introduction from the Eastern States and is reported only from

the extreme southeastern part Of the S tate . It is rather common in

Oklahoma,whither the Oto , the Pawnee, and most Of the Ponca

have been removed . S O far as I was able to learn, they have there

emmoma] TAXONOM IC LIST OF PLANTS 79

used it only for decorative purposes, a red stain obtained from the

fruit being employed in paint ing horses and various articles o f use

or adornment .

NYMPH AEACEAE

NYM PH AEA ADVENA S oland . Large Yellow Pond Lily.

There is some dialectic variation in the speech o f the four tribeso f the Pawnee Nation, and by one tribe

,the Skidi, th is plant is

called tukawz’

a ; by ano ther, the Chawi, it is called tut. It is said theseeds were cooked for food . This was the information given ,

but my

informants may have mistaken th is plant for the next one.

NELUM BO LUTEA (Willd . ) Pers. Yellow Lotus, Water Chinquapin .

(PI.Tewape (Dako ta ) .Tethawe (Omaha-Ponca ) .

Tsherop (Winnebago ) .

Tukawz'

u (Pawnee ) .This is one of the plants considered to be invested with mystic

powers. It is an important native food plant , bo th the seeds and thetubers being used . The plant was much sought and highly prized bythe tribes living with in its range. The hard

,nutlike seeds were

cracked and freed of their shells and used with meat for making

soup . The tubers,also

,after being peeled, were cut up and cooked

with meat or with hominy. It contributes a delicious flavor,unlike

any o ther.

The tubers were harvested by wading into the pond to search'

for

them in the mud with the toes. t en found, the mud was workedaway from them with the feet, and they were pulled out by means

o f a hooked stick. In shape and general appearance they much re

semble a small banana. This resemblance between the banana and

Nelambo tubers was remarked by the Omaha when bananas were firstbrought to their notice, so they were called tethawe ega

”

,the th ings

th at look like tethawe,

” wh ich is now the Omaha name of the banana.

Nelumbo tubers migh t be cooked when first harvested,but to pre

serve them for winter use they were dried, being first peeled and

cut into pieces about an inch long . An anatomical feature of the

plant body is a ring of tubular air spaces extending longitudinallythroughout the stem. This characteristic also pertains

,naturally,

to the tubers and gives rise to a droll notion in regard to them. The

Indians say that one who is digging these tubers must be careful to

refrain from snufling through the nostrils,else the cavities of the

tubers which he digs will become filled with mud and'

so spo iled.

Ano ther no tion held in regard to th is plant is that the tubers gathered by a tall man will be long, wh ile a short man will get short

tubers.

80 USES or PLANTS BY INDIANS [m a n a ge

Th e Osages and o ther western nat ives employ th e roots [sic ] of th is plant ,for food

,preparing them by bo i l ing. Ful ly ripe, after a considerable

bo i l ing, they become as farinaceous, agreeable, and wholesome a d iet as the

po tato . Th is same spec ies is everywhere made use of by th e nat ives,who co l lect bo th the nuts and roots.

1

RANUN CULACEAE

TH ALICTRUM DASYCARPUM Fisch 8: Lall. Meadow Rue. (PI. 1 1 , a .)Wazimna. (Dakota ) ; wazi, pine

”

; mna,to smell.” The name

seems to signify pinelike odor.

Nisude-hé (Omaha-Ponca ) , flute-plant ” (nisude, flute ) .S kadiks or skam

'

ks (Pawnee) .

By the Teton Dako ta the fruits on approaching maturity in Au

gust are broken o ff and stored away for their pleasant odor ; forthis purpose they are rubbed and scattered over th e cloth ing. The

Indians say the effect is enhanced by dampness . This,like all other

odors used by Indians, is of slight , evanescent fragrance. They usedno h eavy scents ; all are delicate and give a suggestion of whole

someness and o f the freedom of the uncontaminated outdoors.

The hollowstems were used by sma ll boys to make toy flutes(Maude) . The Ponca sometimes used the tops as love charms .

Bachelors rubbed the t ops with saliva in the palms o f th e h ands to

give them power to capture the affections o f the desired maidens byshaking h ands with them. My informants said the plants o f th is

species growing in Minnesota are better than those found in Nebraska.

The Pawnees used this plant as a stimulant for horses, causingthem to snuff it into the nostrils when obliged to make forcedmarches o f three or four days

’ duration in order to escape fromenemies. For this purpose it was administered by rubbing it mixedwith a certain white clay on the muzzle o f the horse.

PUL SATILLA PATEN S (L .) Mill. Pasque Flower, Twin-flower. (P l.1,a . )

H okshi-cizelcpa waltoha. (Dakota ) ,“ Twin-flower.

As a counter-irritant for use in rheumatism and similar diseasesthe leaves of Pulsatilla were crushed and applied to cause a blister.

Th is information was given by an o ld man of the Omaha tribe .

The people of the Dakota Nation call this plant by a , name in their

language wh ich means“twin—flower

,

” because usually each plantbears just two flowering scapes . Indians generally are keenly ob

servant o f all things in nature and reverent toward them. Theyhave reverence and affection for the living creatures

,the birds and

beasts, the trees and shrubs and flowering plants. They have stories

and songs about most of‘

the plant and animal forms o f life with

1 Nuttall, Flora o f Arkansas Territory , p . 1 60 .

a . TUBERS AND FRU IT OF NELUM BO LUTEA

b. NELUIVIBO LUTEA, HAB ITPho to by courtesy of De partment of Bo tany, Iowa S tate Agricultura l College

ammonia] TAXONOM IC LIST or PLANTS 8 1

which they are acquainted. They believe that each species has its

own particular song wh ich is the expression o f its life or soul. The

S ong of the Twin flower here given is translated from the Dakotalanguage by Dr. A . McG. Beede .

I wish to encourage th e childrenOf o ther flower nat ions now appearingA11 over th e face of th e earth ;S o while they awaken from sleepingAnd come up from the heart of t h e earthI am stand ing here old and gray

-headed .

Pulsatilla Is the very earliest bloomer 1 11 the spring often appearing before the snow has disappeared . This fact explains the allusion

in the words “ I wish to encourage the ch ildren of o ther flower na

tions.

” The entire plant is hairy, and when ripe the head is whiteand bushy, having the appearance of a full and heavy growth of

very white hair on the head of an old man . This appearance explainsthe allusion in I am standing here gray-headed .

”

When an old Dakota first finds one of these flowers in the springtime it reminds him o f his childhood

,when he wandered over the

prairie hills at play, as free from care and sorrow as the flowers and

the birds. He sits down near the flower on the lap of Mother Earth,

takes out his pipe and fills it with tobacco . Then he reverently h oldsthe pipe toward the earth , then toward the sky, then toward the north ,the east, the south

,and the west : After th is act of silent invo cation

he smokes. While he smokes he meditates upon all the changingscenes of his lifetime

,his joys and sorrows

,his hopes

,h is aecom

plishments, his disappo intments, and the guidance which unseen

powers have given him in bringing him thus far on the way, and he

is encouraged to believe that he will be guided to the end. Aft erfinish ing h is pipe he rises and plucks the flower and carries it home

to show h is grandchildren, singing as h e goes,The S ong of the Twinflower

,which he learned as a child

,and wh ich he now in turn teaches

to his grandchildren .

The mention o f reverently holding the pipe is an allusi on to a

religious act of worship . Tobacco was used ceremonially and the

pipe migh t be considered as a kind of censer. The earth was poetically and mystically regarded as Mo ther of all living th ings, all

plants,animals

,and human beings. The Sky likewise was regarded

as Father, and the Cardinal Po ints as the Paths of approach o f the

Powers which are all about us in this world. Man is not apart fromnor above nature but a part of nature. All good th ings in natureare his friends and kindred

,and he should be friendly with all.

In the Omaha tribe,and probably also in o ther tribes

,Pulsa tilla

had medicinal use . In cases of rheumatism and neuralgia the fresh

74936°— 1 9— 33 ETH— G

USE S OF PLANTS BY'

INDIANS [ETH . ANN. 33

leaves of Pulsatz’

lla are crushed and applied on the surface over theaffected part . It acts as a counter-irritant and will cause a blisterif left on the skin long enough , My informant especially cautionedme that it must be used externally, as it would be dangerous and

harmful if taken internally.

ANEMONE CANADEN S IS L. Anemone, Wind Flower.

Te-zhinga-ma/ca“ (Omaha-Ponca ) ,

“ little buffalo medicine ( to,buffalo ; zkénga, little ; m ica”, medicine ) .

The root of this plant was one of the most h ighly esteemed medicines of the Omaha and Ponca. I do not know whether its valuerested more on real physiological effects or on the great mystic powersascribed to it ; however, it was prescribed for a great many ills, es

pecially wounds, by those who had the righ t to use it . It was ap

plied externally and taken internally, and was used also as a wash for

sores affecting the eyes or other parts. The right to use th is plant belonged to the medicine-men of the Te-sM e gens. To touch a buffalocalf was taboo to this gens ; hence the name o f the plant,

“little buf

falo medicine .

” My informant,Amos Walker

,o f the Te-sinde gens

o f the Omaha,said that the plant is male and female

,and that the

flower of the male plant is wh ite and that of the female red.

ANEMONE CYLINDRICA A. Gray. Long-fruited Anemone.

Wathibaba-maka" (Ponca ) , playing-card medicine.

”

Some Ponca used the woolly fruits of this plant as charms for

good luck in playing cards, rubbing their h ands in the smoke arising

from burning some of the fruits and also rubbing the palms with thechewed fruit when about to engage in a card game .

AQUILEGIA CANADEN S IS L. Wild Columbine. (PI. 1 1 , b. )Inubthon-kithe-sabe-hz

'

(Omaha-Ponca ) ,“ black perfume plant

(inubthon

,fragrant ; kithe , to make, to cause ; sabe, black ; hi,

plant ) .

S kalika tit or S karilcatit (Pawnee ) ,“ black-seed ” (skalz

'

,seed ;

katz’

t,black) .

The seeds are used by Omaha and Ponca, especially by bachelors,as a perfume. To obtain the odor the seeds must be crushed, a result

which the Omaha commonly get by chewing to a paste. This paste isspread among the clothes, where its fragrant quality persists for a

long time,being perceptible whenever dampened by dew or rain .

Among the Pawnee the seeds are used for perfume and as a lovecharm. In cases of fever and headache the seeds are crushed with an

elm-wood pestle in a mortar ho llowed out of the same wood . The

resulting powder is put into hot water and the infusion is drunk.

For use as a love charm the pulverized seeds are rubbed in the palms,

and the sui tor contrives to shake hands with the desired one, whose

84 USE S or PLANTS BY INDIANS [rum m a ge

SAXIFRAGACEAE

GROS SULARIA M ISSOURIEN S IS (Nutt . ) Gov. B ritt . Wild Gooseberry.

Wichak’

deskka (Dako ta ) ; Yankton dialect , wichaknaska ; Tetondialect

,wichagm shka .

P ezi (Omaha-Ponca ) .Haz-ponoponoli (Winnebago ) , crunch ing fruit ” (haz , fruit ;ponopon oh

’

, crunching ) .The berries of th is plant were used for food in their season . A

ch ildren ’s game was described among the Omaha in which the ch il

dren were counted off into two parties. Each individual of bothparties was given a portion of the acidulous unripe berries whichhe must try to eat without making a grimace . The party less suc

cessful in this o rdeal h ad to p ay a forfeit to the victorious partyor to execute some performance for their amusement

,as for instance

,

to h op on one foot so many steps backward .

RIB E S

‘

AMERICANUM Mill. Wild Black Currant .Chap

-ta-haza (Dakota ) , Beaver-berries,

” from chapa-ta-kaza

(chapa , beaver ; haza , berry ; tea-

genitive sign ) .P ezi nuga (Omaha-Ponca ) pezi, gooseberry ; nuga, male.

An Omaha said a strong decoction o f the root is made to drink as

a remedy for kidney trouble . A Winnebago medicine-man said theroot of the black currant is used by women for uterine trouble.

ROSACEAE

FRAGARIA VIRGIN IAN A Duchesne and F . AMERICAN A (Porter) Britton .

Wild S trawberry) (PI. 1 3, a . )Wazhushtecha (Dakota ) . Wazhusktecha-hu

,strawberry vine.

Wazkushtecha ska. wi,the moon when strawberries are ripe

,

June (8M ,red ; wi,moon

,lunar month ) .

B ashte (Omaha-Ponca ) . Baskte-hz’

, strawberry vine .

Haz-shchelc (Winnebago ) haz,fruit .

Apam-humdu (Pawnee ) ,

“

ground berry (aparu ,berry ; humdu ,

ground ) .

All th e tribes were fond o f wild strawberries and luxuriated inthem in their season , but ,

th e fruit was too juicy to lend itself tothe process of drying successfully for winter use. Young leaveso f the plant were infused to make a beverage like tea by the Winnebago .

RUBU S OCCIDENTALIS L. and R . STRIGOSU S Michx. Wild Raspberry.

Takanhecha (Dakota ) . Talmflwcha-hu, raspberry bush .

Agthamu”

gi (Omaha-Ponca ) .Apaw (Pawnee ) , berry.

a . SANGU I NAR IA CANADENS I S , DETA I LPho to by c ourtesy of PUbIIC Museum o f M i lwaukee ,

Department of Educat i on

b. SANGU I'NAR IA CANADENS I S . HAB ITPhoto by courtesy o f Department of Botany, I owa State Agricultural Col lege

BUREAU OF AM ER I CAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 1 3

a . W I LD STRAW BERRY NATIV E TO WILD MEADOW S OF NEBRASKA

b. WOMAN OF THE TETON DAKOTA POUNDING CHOKECHERRIES (PADUS MELANOCARPA) TO DRY FOR W I NTER SUPPLY

86 USES or PLANTS BY INDIANS lem m a s ;

Thefirst stanza‘

is an introduction by the narrator,not a part of

the' f‘S cng o f the Wild Rose. The remaining stanzas are the song

of theWild Rose itself :

I wil l tel l you of something I know,

And you can’

t half imag ine how good ;It

’

s th e song of wi ld roses that growIn th e land th e Dakota-fo lk love.

From th e heart of th e Mother we come,Th e k ind Mother of L ife and of All ;

And if ever you think she is dumb,You should know that flowers are h er songs.

And all creatures that l ive are h er songs,

And all creatures that d ie are h er songs,

And th e winds blowing by are h er songs,

And sh e wants you to s ing all h er songs .

L ike th e purple in Daydawn we come,And our hearts are so brimful of j oyThat whene ’

er we’

re no t s inging we humT i-l i-l i-l i-i , ta-la-la-loo , ta-la-la-loo !

When a ma iden is ready to wedP in wild roses all over h er dress ,And a ro se in th e ha ir of h er headPut new moccasins onto h er feet .

Then the heart of th e Mother wi l l g iveHer the songs of her own heart to s ing ;And she ’ l l s ing all th e moons sh e may l ive,Ti-l i-l i-l i-i , ta-la-la-loo , ta-la-la-loo !

MALU S IOEN S IS (Wood ) Britton . Crab Apple.

S he (Omaha-Ponca ) ; she-hé, apple tree ; she-ska”

, applewood ;she-Si

,apple seed .

The crab apple was used for food by tribes having acquaintance with it . The Omaha and Ponca kn ew it as being found in theOto country along the Missouri, in the southeast part of Nebraska .

They said it is found nowhere west or north of this except on one

creek wh ich flows into the Niobrara River from the south at aboutthe line between Kn ox and Holt Coun ties, 1 50 or 200 miles from any

o ther locality where trees of th is species grow. This would seem

to indicate a case of plant migration by human agency, the o cca

sion being the dropping in camp, in some place favorable for germination, of fruits or viable seeds brought with

o

camp supplies ob

tained on a trip of considerable but not at all unusual distance tothe southeast .

G I LMORE ] TAXONOM IC LIST OF PLANTS

CRATAEGU S CH RY SOCARPA Ash e. Red Haw.

Taspa”

(Omaha-Ponca ) .

Okosanwa (Winnebago ) .

The fruit was sometimes used for food, but commonly resorted toonly as a famine food.

AM ELAN CH IER ALNIFOLIA Nutt . June Berry, S askato on .

Wipazulca (Dakota ) .Z ho " kuda (Omaha-Ponca ) , gray wood ” (zkon, wood ; kinda ,gray )

Haz-sha tsk (Winnebago ) , red-fruit (haz , fruit ; sha tsk, red ) .

The berries were prized for ~foOd. The wood was used for arrow

shafts .

1

PRUNUs AMERICAN A Marsh . Wild Plum.

Kante (Dako ta ) , plum ; ka"te-hu, plum tree.

Kande (Omaha-Ponca ) , plum ; leaflds-hi

,plum tree.

Xan tsk (Winnebago ) , plum ; kan tsh-hu, plum tree .

Niwaham’

t (Pawnee ) , plum ; Niwaharit-nahaapi, plum tree .

The fruit was h ighly valued for food, being eaten fresh and raw or

cooked as a sauce. The plums were also dried for winter use . Theywere commonly pitted before drying, but the Pawnee say they often

dried them without removing the pits.

The Omaha planted their corn,beans

,and squashes when the wild

plum came into bloom.

A broom for sweeping the floor of the dwelling was made by binding together a bundle of plum twigs. The plum was used because of

its toughness and elasticity .

An Omaha informant said the bark of the roots, after being scrapedand boiled,was applied as a remedy for abrasions of the skin .

Sprouts or young growths of the wild plum are used by the TetonDakota in making wau

fl

yan

pi. Thi s is an offering or form o f prayer,consisting o f a wand, made preferably from a wild-plum Sproutpeeled and painted. If painted

,the design and color are emblematic .

Near the top of the wand is fastened the o ffering proper, wh ich maytake the form o f anyth ing acceptable to the high er powers. A small

quantity of smoking tobacco is an article very frequently'

used for th ispurpose . No matter how small a portion of the thing o ffered is used,the immaterial self of the substance is in it . S uch o fferings are

usually made for the benefit o f the sick. may be made byanyone at any place if done with appropriate ceremony, but the most

efficient procedure is to prepare an altar with due ceremony and there

set the wand upright with the o ffering fastened near the top .

2

1 Riggs, Dako ta-English Dict ionary , p . 578 .

”Fo r th is informat ion I am indeb ted to Dr. J . R . Wa lker, Government phys ician a t

P ine Ridge , wh o has made very careful research in to th e ceremonies and ri tua ls o f t he

Teton Dakota .

88 US E S OF PLANTS BY INDIANS [mm l m sa

PRUNU S BESSEY I Bailey. S and Cherry . (PI.Ao

"

yeyapi (Dako ta ) . The Dako ta have a saying that if a persongathering cherries moves in the direction contrary to the wind

the cherries will be good and sweet,but on the o ther hand if he

moves with the wind the cherries will be bitter and astringent .

The name aon

yeyapi expresses this idea.

Non

pa tanga (Omaha-Ponca ) ,“ big cherry.

Kus apaaru kaaruts (Pawnee ) , cherry-sitting

-h iding”

(kus,cherry ; apaaru, sitting ; lcaaruts, hiding ) .

Prunus besseyi is peculiarly indigenous to the Sand H ills area of

Nebraska . The bush is small,varying in heigh t as the situation

_

is

favorable or unfavorable to vegetation from less than 1 foo t to 25 feet .The fruits are purplish-black

,to 2 cm. in diameter

, exceedinglyprolific and varying in quality, some bushes bearing fruit somewhatastringent, o thers very desirable fruit .All the tribes to whom the sand cherries were accessible made f ull

use Of them for food as a sauce during their fruiting season and

laid up stores of them for winter by drying as th ey did the plums.

An Oglala said these cherries produce fruit only about once in two

years.

PADU S N ANA (Du Roi) Roemer. Chokecherry . (P1. 1 3, b. )Okanpa (Dakota ) .

Non

pa-zhz

'

nga (Omaha-Ponca ) ,“ little cherry (no

n

pa, cherry) .Nahaapi nakaaruts (Pawnee ) nakaaruts

,cherry ; nahaapz

’

,tree.

The fruit has long been h ighly est eemed by all the tribes for food ;certain preparat ions of the cherry enter into Old-time ceremonies and

rituals as well as into stories,songs, and myth s. In certain Sleight

of—hand performances also th is cherry is used . It is so h ighly

esteemed as to give the name to one of the months in the Dakotacalendar, Canpa-sapa-fwi, The-month-when-cherries-are-ripe (lit

erally, black-‘

cherry-moon

The fruit was eaten with much relish wh ile fresh and was driedfor winter use . The gathering and drying of the fruit made a busytime for the community. The people traveled for miles to the

streams along which the cherries were abundant. Th ere they wentinto camp and worked at preparing the Cherries wh ile they lasted, oruntil as great a quantity as was required could be made ready. S ince

the pits were too small to be removed by any practicable method, thecherries were pounded to a pulp , pits and all, on stone mortars , and

after being shaped into small cakes, were laid out to dry in the sun.

A favorite food preparation of the Dakota is wasna , a sort of pem

mican or mincemeat,the dried cherry forming the fruit for the com

pound.

G I LMORE ] TAXONOM IC LIST OF PLANTS 89

The time of the S un dance was determined by the ripening o f the

cherries. It began on the first day o f the full moon when cherries

were ripe .

A Ponca informant to ld me that a deco ction o f cherry bark was

taken as a remedy for diarrhea . Ano th er informant of the same

tribe said a spoonful of the dried fruit very finely pulverized and

infused in hot water was used as a

'

remedy for the same ailment .

According to the latter informant,trappers washed their traps

with water in wh ich th is bark had been bo iled, in order to removethe scent of former captures.

PADU S MELAN OCARPA (A. Nelson ) Shafer. Western Chokecherry.Al l that h as just been said o f P adus nana as to tribal nomenclature

and uses applies equally to P adus melan ocarpa .

MIMOSACEAE

ACUAN ILL INOEN S IS (Michx . ) Kuntze . S pider-bean .

P eeke gas atho (Omaha-Ponca ) , rattle plant ” (pezhe, plan t,herb ;gasa tlzo , rattle ) .

A tikatsa tsiks (Pawnee ) , spider-bean (atit,bean ; tsa tsiks,spider ;lea

,inside ) . Ati ( t ) lca tsatsiks . Another name given is k itsit

saris,bad plant (kits, plant ; tsitsaris, bad ) . Kitsi ( tsi ) tsa7i s .

Wh en mature the entire plant with its persistent pods filled withseeds was used by little boys as a rattle when in play they mimickedsome of the dances of their people .

The,Pawnee bo iled the leaves to make a wash to apply as a remedy

for the itch .

CAE SALP IN IACEAE

GYMNOCLADU S DIOICA (L . ) Koch . Kentucky Coffee-tree.

Wah’

nalina (Dako ta ) .

Nafl tita (Omaha-Ponca ) .

Nan

pashakanak (Winnebago )Tohuts (Pawnee ) .

By the Dakota , Omaha,Ponca

, Winnebago , and Oto the bark of

the root after being dried was pulverized and, mixed with water,

was used as a rectal in jection in obstinate cases o f constipation,for

which it was said to be an infallible remedy. This remedy was usedfrom time immemo rial. Prior to contact with Europeans the Indians made their own syringes, an animal bladder being used fo r thebulb and a hollow cylindrical bone, as the leg bone of a prairiech icken ,

turkey, goo se, or o ther bird,was used for the tube. The

bulb was attached to the'

tube by sinew wrapping . When the pul

verized bark was put into the water its action was carefully no ted

90 U S E S OF PLANTS BY INDIANS [mm m m sa

for a prognostication of the event . If the powder on touch ing the

water started to circle to the righ t and gradually mixed, it wastaken as a good omen for the recovery of the patient

, but if the

powder settled quietly to the bottom it was considered an Omen of

h is death . A man whom I knew in the Omaha tribe had a verybad case of constipation ,

wh ich was finally given up by the medicinemen o f h is own tribe

,as they could no t relieve h im. A medicine-man

o f the Oto tribe, who was there on a visit,let it be known that he

could cure the case,so he was called in and had complete success.

One of the Omaha medicine-men,Wh ite Horse, wondered at the re

markable efficacy o f the Oto remedy, purchased the secret , paying theOto a horse and $20 in money for knowledge o f th is remedy, whichhe afterward imparted to me .

The pulverized bark o f the root,if snuffed

,causes uncontrollable

sneezing. On account of this property it was used as a stimulant

when a person was very S ick and seemed near death , as in case of

coma. If on application of the powder to the no strils,the patient

did no t sneeze it was though t there was no hope of recovery. APawnee informed me that the dry pod of the plant

,pulverized

,was

used to cause sneezing for the relief of headache .

The Pawnee roast the seeds and eat them as chestnuts are eaten .

A Winnebago said the seeds after being pounded in a mortar were

used for food.

A Santee Dakota said the root was sometimes used for makinga black dye, but that it was not very good for the purpose . It was

used as a dyestufl'

together with some component unknown to my informant . He said the root alone was without value.

The seeds are used by the Winnebago for c ounters or tally checks

in gambling.

FABACEAE

BAPTIS IA BRACTEATA E ll. Black Rattle-pod.

Tdilca Sha nd a nuga (Omaha-Ponca ) , male tdika skande ; also

called gasatho , rattle .

P ira-lcari (Pawnee ) from pirau, ch ildren, and kari,many.

The first Omaha-Ponca name refers to the likeness of th is plantto Geopmmmon crassicarpum,

which is called tdilca shande. B ap tisia ,

being classed as similar to that but larger,more robust, is consideredmale . The second name refers to its use by small boys as a rattle

when they play at having a dance . Pawnee boys used it in the same

way. The Pawnee after pulverizing the seeds mixed the powderwith buffalo fat as an o intment to be applied for colic by rubbingon the abdomen .

92 USES OF PLANTS BY INDIANS [m a m m als

Taika shande (Omaha-Ponca ) called also wamide wenigtlw from

a use that was made o f it . Wamide means “seed ” in the sense

of seed designed for planting ; wenigthe means something to

go with .

”

Bo th the Omaha and the Ponca in the Old time gathered the fruitsof th is plant , wh ich are formed just at corn-planting time, and putthem with the seed corn . When the latter had been sufficiently soakedit was planted, but the Geopmmn on fruits were thrown away. No

one in either tribe was able to give any reason for this process inpreparation of seed corn ; it was an old custom

,the origin of which

is forgotten .

Astragalus crassicarpus1 was used as an ingredient o f

“ war medicine

”among the Chippewa .

2

GLYCYRH IZA LEPIDOTA Pursh . Wild Licorice.

Wi-nawizi (Dakota ) ,“ jealous woman (wi, woman ; nawizi, jeal

ous ) The name is said to have been suggested by the burs,which“take ho ld o f a man .

Pitkaha tusakitstsukas t (Pawnee )Among the Teton Dakota a poultice for sore backs of horses is made

by chewing the leaves of this plant . For tooth ache the sufferer chews

the roo t and ho lds it in the mouth . The Indians say,“It tastes

strong at first, but after a wh ile it becomes sweet .”The leaves after

being steeped are applied to the ears for earache. A decoction of the

root is used as a remedy for fever in children .

PSORALEA E S CULENTA Pursh . Pomme Blanche,Tipsin . (Pls. 1 5

,

Tipsi"or tipsi

nna (Dako ta ) Teton dialect , tipsinla.

Nag the (Omaha-Ponca ) .Tdokewihi (Winnebago ) , hungry.

P atsuroka (Pawnee ) .The roots of th is plant were an important item of the vegetaldiet of the Plains tribes . Aft er being peeled they were eaten fresh

and uncooked or cooked . Large quantities were dug in June and

early July to peel and dry for the winter food supply . The peeledroots were braided in long strings by the tapering ends

,as strings of

garlic are braided by th e tops.

The roo t is both farinaceous and glutinous and seems to form a

desirable food with a palatable taste characteristic o f the beanfamily.

Growing as th is plant does, on the dry prairie in hard ground,with the enlargement o f the roo t several inches below the surface

,it

1 As tm lagus crass ica rpus is a synonym o f Geoprumn on crass ic arpum (Nut t . ) Rydb .

2 Densmore, Ch ippewa Music— II, pp . 63— 64.

BUREAU OF AMER I CAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 1 5

HERBAR IUM S PECIMEN OF PS ORALEA ESCULENTA (TIPS IN)

BUREAU OF AM ER I CAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 1 6

A STR I NG OF ROOTS OF PSORALEA ESCULENTA (TIPS IN) PEELED AND DR I ED TO

PRESERVE FOR W I NTER SUPPLY

94 US ES OF PLANTS BY INDIANS [g ra m m es

PAROSELA ENNEANDRA (Nutt . ) Britton .

An Oglala informant said the roo t is poisonous. From her de

scription o f the effect I should think it must have a strong narcotic

effect . I have not had an analysis made.

PAROSELA AUREA (Nutt . ) Britton.

P ezhuta pa (Dakota ) ,“ bitter medicine .

An Oglala informant said a decoction o f the leaves is used forco lic and dysentery.

PETALOSTEMUM PURPUREUM (Vent ) Rydb . Purple Prairie Clover,and P . CANDIDUM (Willd. ) Michx . White Prairie Clover.

Wana licha (Dakota ) .

[Il a/ca” skit/w (Omaha-Ponca ) . This is one of several plants designated as m ica" skithe, sweet medicine .

Kiha piliwus hawastat (Pawnee ) ,“ broom weed ”

(kiha , room ;piliwus , broom ; hawas tatu,weed ) . Also called kah ts-pidipatski,small medicine (kakis, from kahtsu )

An Oglala said the leaves were sometimes used to make a drinklike tea . According to a Ponca its root was commonly chewed forits pleasant taste. Although the word maka” appears in the Omaha

Ponca name,no medicinal property is ascribed to this plant by these

tribes so far as known now. The Pawnee name is derived ‘

from the

use of the tough , elastic stems to make brooms with which to Sweepthe lodge. The plant was used in o ld time by the Pawnee as a

prophylactic . The root,pulverized

,was put into ho t water. After

the sediment settled the water was drunk to keep away disease. The

sediment was collected in the drinking-shell and carried to a placeprepared for it

,where it was buried with respect .

GLY CINE APIOS L. Indian Potato . (PI. 1 7Mdo (Dakota ) ; Teton dialect , blo .

Nu (Omaha-Ponca ) .

Tdo (Winnebago ) .

Its (Pawnee ) .The tubers of this plant were utilized for food by all the tribes

within its range . These tubers were prepared by boiling or roasting.

Apios tuberosa on th e banks of streams and in a l luvial bottoms is the truepomme de terre of th e French and the modo or wi ld potato of th e S ioux Ind ians,and is extensively used as an art icle of d iet . It should not be con

founded with the ground-nut of th e S outh .

1

’

Many explorers and early settlers of Virginia , New England, andNew France make mention of the use of Apios

2as food by the

1 Report of Commiss ioner of Agriculture for 1 870 , p. 405.

2 Glycine apio s was formerly ca lled Apios tuberosa.

a . V I NE OF G LYC INE AP I O S (AP I O S TUBERO SA)Photo by court e sy of

_

Publ| c Museum of M i lwaukee , Department of

Educat ion

TUBERS OF G LYC I NE APIO S (APIO S TUBERO SA)

UREAU OF AM ER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE I8

S PEC I M EN OF FALCATA COMO SA SHOW I NG LEAFY BRANCHES W ITH PO DS AND SMALLBEANS PRODUCED THEREON FROM THE PETAL I FEROUS FLOW ERS . b. LEAFLES S BRANCHESWH ICH GROW PRO STRATE ON GROUND SURFACE AND FOUR LARGE BEANS PRODUCEDUNDERGROUND FROM THE CLE I STOGAMOUS FLOW ERS OF THESE LEAFLES S BRANCHES

96 USE S or PLANTS BY INDIANS [m a m m al

to their own use . The Pawnee formerly inhabited the larger partof Nebraska with villages on the Loup, the Platte, and the Republican Rivers . In 1 875 they. were removed to Oklahoma

,where they

now reside . Mr. James R . Murie,o f that tribe, in a letter of Febru

ary 1 5, 1 91 3 referring to Falcata , a specimen Of wh ich had been sent

h im,said

We cal l them a tikuram The Pawnees ate them. In winter t ime the

women robbed rats’

[sic ] nests and got b ig p i les of them. Nowadays whenth e old women see l ima beans they say they look l ike a tikuraru in Nebraska.

Women of the Dakota Nation say that they not only obtained thelarge ground beans of th is species

, garnered by the voles, or woodmice

,

”but that they also gathered the small beans produced in large

quantity on the upper branches o f the same vine from petaliferousblossoms. These smaller beans are about the size of lentils. The

large beans, produced from cleistogamous blossoms on leaflessbranches spreading prostrate on the ground under the cover of the

upper branches, are about the size of lima beans,and grow at a depth

of an inch or two under the ground in the manner“

of peanuts.

A most interesting item in connection with this food plant is thestatement of thewomen of the Dakota Nation that they did not take

the ground beans from the stores of the little animals wh ich gatheredthem without giving some food commodity in return . They said itwas their custom to carry a bag of corn with them when they went

to look for the stores of beans gath ered by the anirrials,and when

they took out any beans they put in place of them an equal quantityo f corn . They say that sometimes instead of corn they put some

other form o f food acceptable to the animals in place o f the beanswh ich they took away. They said it would be wicked to steal from

the animals,but they thought that a fair exchange was not robbery.

Father De Smet,the indefatigable Christian missionary to the

tribes of the upper Missouri,makes the following observation

Th e earth pea and bean are a lso del icious and nouri shing roo ts [ S ic ] , foundcommonly in low and al luvial lands . Th e above-named roots form a con

siderable port ion of th e sustenance of these Ind ians during winter. Theyseek them in th e places where th e mice and o ther l itt le animals, in part icularth e ground-squirre l , have pi led them in heaps.

1

PH ASEOLU S VULGARIS L . Garden Bean .

0 nmnicha (Dakota ) .

H inbtki"ge (Omah a-Ponca )H oniflc (Winnebago ) .

Atit (Pawnee ) .The garden bean in all its many types and v arieties is one of the

gifts o f the Western Hemisphere to the world . The earliest ex

1 De Smet , L ife and Travels , vo l . II, p . 655 .


plo rers tell of finding them in cultivation among the tribes of NorthAmerica from Quebec southward through Mexico and Central Amer

ica into most o f S outh America . Dr. D . V . Havard says :

The common k idney bean (Phaseolus vulgaris S avi ) is a S outh Americanplant The find ing of seeds of this spec ies by Prof. W itmack in th e pre

his toric graves of Arizona , no t only completed the demonstrat ion of its American origin but l ikewise proved th e ant iquity of its cul ture in our own country .

1

In considering the cultivated plants grown by the tribes of Ne

braska at the time of the advent o f Europeans it is o f interest to

discover the probable region or regions of their origin and firstdomestication . We find the most advanced civilizat ion on the con

t inent prior to European invasion was in Mexico and southward .

In that direction also we find the wild plants most nearly related tothe species aboriginally cultivated both there and in wh at is now

the United S tates, facts suggesting the probable area unhabited by

their wild prototypes. Doctor Coulter 2reports nine

”

species of the

genus Phaseolus indigenous to western Texas, some o r all of wh ich,

judging from their size as he describes them,seem to make promising

candidates for domestication,and we can conjecture th at some of

these or o thers farther south were the original of the cultivated va

rieties found here .

Before the coming of wh ite men the Omaha cultivated many

varieties of beans of different sizes and colors,both bush beans and

climbing beans. The pole beans they called hinbthinge amontki"

(kinbthinge, bean ; amo

nthi", walking) . Bush beans were calledhi"bthi"ge mo

nthin azhi,

“ bean not walking”

(azhi, not ) . S ince

their old order of life and industries have been broken up by the

incursion of European s they have lost the seed of a number of varieties which they formerly grew, but I have found four varieties st ill

grown by them,and they can remember and describe the following

fifteen : 1 . Black-spotted ; 2 . Wh ite-spotted ; 3 . Yellow-spotted ;4. Red-Spo tted ; 5 . Gray-spotted ; 6 . Very red ; 7. Very black ; 8. Asort of dark-red ; 9. Wh ite ; 1 0 . A sort of dark-blue ; 1 1 . A sort o f

dark-yellow ; 1 2 . t ite with red around the h ilum ; 1 3. White withblack around the hilum ; 1 4. Blue

,somewhat spotted ; 1 5.

“ Like thehair of an elk,

”somewhat yellow-gray.

LE SPEDE ZA CAP ITATA Michif. Rabbit—foot .Te-hun ton-hi nuga (Omaha-Ponca ) ,

“ male buffalo bellow plant( te, buffalo ; hun to", bellow ; nuga, male ) . Amorpha carn escens

was considered te-hunton-hi miga,i

female te

Paras-as (Pawnee ) paras , rabbit ; as , foo t .The Pawnee name will berecognized as an appropriate descriptiveame. The Omaha and Ponca used the stems as they did those of

1 Havard , Food P lan ts o f North American Ind ians , p. 99 .

2 Coul ter, Bo tany o f Western Texas , pp. 89— 90 .

74936°— 1 9— 33 ETH 7

98 U S ES OF PLANTS BY INDIANS [Em m m a

Amorpha canescens for moxa. .Amorpha they found in the sandyloam so il of valleys and Lespedeza on the h ills o f the loess plain .

LATH YRUS ORNATUS Nutt . Wild Sweet Pea .

H i"btlLi—si-tanga (Omaha-Ponca ) , large-seeded hinbtki bears.

(si, seed ; tanga , large ) .

My informants could describe it and tell in what locality it is to befound . They remembered it as they formerly saw it in the S andH ills when they went there on the hunt . Children sometimes gath

ered the pods, wh ich they roasted and ate in Sport . The plant wasnot considered o f any importance , although noted and named.

OXALIDACEAE

IoNoxALIs VIOLACEA (L. ) Small. Sheep Sorrel,Violet Wood Sorrel

,

and XANTHOXALIS STRICTA (L . ) Small. YellowWood S orrel.Bade-sa tire (Omaha-Ponca ) , sour herb ( liade, herb, grass ;

sathe,sour) .

Pawnee : Various names were given . S kidadihorit, a name havingreference to its taste

,wh ich they describe as sour like salt some

called it kait,salt ; another name given was askirawig/u,’ as, foot ; kira,

water ; wig/u, stands . Ano ther name given is kisosit. The Pawneesay that the buffalo was very fond of Xan thoazalis stric ta . Childrenate both species

,especially Ionoxalis violacea , leaves, flowers, scapes,

and bulbs. The bulbs were pounded and fed to'

horses to make them

fleet .LINACEAE

LINUM LEW IS II Pursh . Wild Flax.

The seeds of th e wild blue flax were gathered and used In cookery

both because of their h igh ly nutritive value and for the agreeableflavor which they added to that with wh ich they were cooked.

RUTACEAE

ZANTH OXYLUM AM ERICANUM Mill. Prickly Ash .

Hakasits (Pawnee ) , th orn .

Omah a young men used the fruits of th is shrub as a perfume . Bythe Pawnee the fruits were used as a remedy for horses in case of

retention of urine .

MELIACEAE

MELIA AZEDERACH L . China B erry.

ill alcanzhide sabe (Omaha-Ponca ) , black red-medicine .

Introduced into the S outhern S tates early in the nineteenth cen

tury, it has become naturalized , growing freely along the streams o f

1 00 USES OF PLANTS BY INDIANS [m a m a s

11 az-a i-hu (Winnebago ) , water-fruit bush ”

(ha s , fruit ; ni,

water ; ha , plant , tree, bush ) .Nuppilct (Pawnee ) ,

“sour top.

In the fall when the leaves turned red they were gathered and

dried for smoking by all the tribes . Omaha and Winnebago bothsaid the roots were used to make a yellow dye. Among the Pawneethe fruits were boiled to make a remedy for dysmenorrhea and also

for bloody flux . An Omaha medicine-man , Wh ite Horse,said the

fruits were boiled to make a styptic wash to stop hemorrhage in

women after parturition , and that a decoction of the root was usedt o drink in case of retention o f urine and when urination was painful. An Omaha said that a poultice made by bruising the leaves wasapplied wet in case of po ison ing o f the Skin

,as by some irritant

vegetal o il. In case the leaves could not be had the fruits were soakedand bruised

,the application being kept moist with th e water in wh ich

the fruits had been soaked .

TOXICODENDRON TOXICODENDRON (L . ) Britton . Poison Oak, PoisonIvy .

Htki-wathe-hi (Omaha-Ponca ) ,“ plant that makes sore

”

( litki,sore ; wathe, to make ; hi, plant , bush , tree, any plant body) .

The people knew and dreaded the po isonous effects of th is plant ,but I did not learn o f any use for it

,nor Of any antidote for its

poison .

ACERACEAE

ACER’

SACCHARUM Marsh . Hard Maple.

Chan-ha sa"

(Dakota ) ,“ pale-bark ”

(Chan-ha , bark ; sa“, pale or

wh itish ) .Na

n-sank (Winnebago ) , pure or genuine wood (nan , wood ; sank,

real, genuine ) .

Th is species was used in Minnesota by the S antee Dakota . S ince

their removal to Nebraska in 1 866 they have made use of the next

species.

ACER SACCH ARINUM L. Soft Maple .

Takado (Dakota ) .Wenu-siza bethe-hi (Omaha-Ponca ) , tree to dye black.

Wissep-ku (Winnebago ) , tree to dye black.

All the tribes made sugar from the soft maple. The Dakota wordfor sugar is chanfianpi, literally

“ wood ” or“tree juice ”

(hanpi,juice ) . The Omaha word is eko ’mi (zlw

‘n

,wood or tree ; a i, water) .

The Pawnee word for sugar, nakits, is also compounded of their

words for tree”(makis ) and water

”

(Iciitsu ) . From these exam

ples it appears that the etymology of the word for “sugar

” in the

a . CLUSTERS OF FRU ITS OF RHUS G LABRAPhoto by courtesy of Departme nt of Bo tany, Iowa State Agricultura l

Co llege

I) . CORDAG E MADE FROM I NNER BARK O F T lLIA AM ER ICANA (BASSWOOD) ; A

BUNDLE O F RAW F I BER AND A P I ECE O F CORD MADE BY HAND FROM THE F I BER

1 02 USES OF PLANTS BY INDIANS ram . ANN. 33

RH AMNACEAE

CEANOTHUS AM ERICANUS L . Red Roo t, Indian Tea .

Tabe i (Omaha-Ponca )The leaves were used by all the tribes to make a drink like tea.

The taste is someth ing like that o f the Asiatic tea and is much betterthan that o f the S outh American yerba maté. On the buffalo hunt ,when timber was scarce

,the great gnarled woody roots o f this shrub

often much larger than the part above ground, were used for fuel.

VITACEAE .

VITIS CINEREA Engelm. and V . VULPIN A L. Wi ld Grape.

Hasta"ha"ka (Dakota ) ; Teton dialect Oka " wiyape . The Tetonname simply means vine (ekan , tree ; wig/ape, twine, tree-twiner) .

Hazi (Omaha-Ponca ) . Grape vine, kaai-ki.Hapsin tsh (Winnebago ) .Kisii ts (Pawnee ) .The fruit was used for food, either fresh or dried for winter use.

A Pawnee said he had seen people tap large grapevines in springand co llect the sap to drink fresh . He said it tasted like grape juice.

PARTH ENOCISSUS QU IN QUEFOLIA (L . ) Planch . Virginia Creeper,False Grape .

Ingtka kaei itai (Omaha-Ponca ) , ghost grapes (kazi, grapes ) .

CELASTRACEAE

EUONYMUS ATROPURPUREA Jacq. Burning B rush .

Wananka -i-mo

n thi" (Omaha-Ponca ) , ghost walking-stick.

A Winnebago medicine-man said women drink a decoction o f th e

inner bark for uterine trouble.

CELASTRU S S CANDEN S L . Bitter-sweet .

Z uzecha-ta—wo te (Dako ta ) , “snake-food ”

(zuzeelza, snake ; wo tefood ; ta, genitive S ign ) .

An Oglala called it snake-food and held the no tion that it is

p o isonous.

TILIACEAE'T ILIA AMERICANA L . (PI. 1 9, b. )Hinta-cka" (Dakota ) .H inde-ki (Omaha-Ponca) .H inskke (Winnebago ) .The inner bark fiber was used by the Omaha and Ponca formaking

corda‘

ge and ropes. The Pawnee say it was employed also for Spinning cordage and weaving matting.

cm ronmi TAXONOM IC LIST OF PLANTS 1 03

MALVACEAE

CALLIRRH OE INVOLUCRATA (T . G . ) A . Gray . Purple Mallow.

Short Bull,a half B rule

,half Oglala, called this plant P ezkuta

na"tiazilia

,smoke treatment medicine ”

(pezka ta , medicine ; na"tiazilia h aving reference to its use to produce smoke for medical use ) .Fast Horse

,an Oglala, called it peekuta, medicine.

”

Among the Teton Dakota this plant was used for the smoke treat

ment . The dried root h aving been comminuted and fired, the smoke

was inhaled for co ld in the head,and ach ing parts were bathed in it .

The roo t was boiled, th e decoction being drunk for internal pains.

MALVASTRUM COCCINEUM (Pursh ) A. Gray. Red False Mallow .

H eyoka ta pezkuta (Dako ta ) , medicine of the keyoka (peekuta ,medicine ; key/aka, a dramatic order among the Dako ta ; ta , thegenitive S ign ) .

Th is plant possesses to a large degree the mucilaginous propertywhich is in some degree common to all spec ies Of th is family . On ac

count of this property the Dakota keyoka utilized it by chewing it to

a paste. which was rubbed over hands and arms,thus making them

immune to the effect o f scalding water, so that to the mystificationand wonderment o f beholders these men were able to take up pieces

of ho t meat out of the kettle over the fire .

The plant was also chewed and applied to inflamed sores and

wounds as a cooling and healing salve .

VIOLACEAEVIOLA SP .

Among the Omaha ch ildren violets were used in playing a game.

In springtime a group of ch ildren would gather a quantity of vio lets ;then

,dividing into two equal parties, one party took the name of

their own nat ion and the other party took another, as for instance

Dakota. The two parties sat down facing each other, arid each

player snapped vio lets with his opponent t ill one o r the o ther h ad

none remaining. The party having the greater number o f vio letsremaining, each party having had an equal number at the beginning,was the victor and playfully taunted the other as being poor figh ters .

LOASACEAE

NUTTALLIA NUDA (Pursh ) Greene.

Toka kapepe (Dako ta ) .The stems

,after

'

being stripped of their leaves, were pounded toextract the gummy yellow juice . Th is was applied externally as a

remedy for fever after it had been boiled and strained .

1 04 USE S OF PLANTS BY INDIANS [am mm aa

CACTACEAE

OPUNTIA H UM IFUSA Raf. Prickly Pear. (P 1. 20 , a . )U"

ehela (Dakota ) . The fruits are called unchela taspa

".

P idahatus (Pawnee ) .

An amusing summer game played by small boys of the DakotaNation was the

“cactus game.

” Boys gathered on the prairie wherethe cactus abounded . One boy who was a swift runner was chosen“to be it ,

”as wh ite children say in games. This bov would take

a cactus plant and impale it on a stick. The stick served as a handleby which he held up the plant for the other boys to sh oot with their

bows and arrows. When a boy hit the target the target holder ran

after him and would strike h im with the spiny cactus ; then he wouldreturn to the goal and receive the sh ots of other boys. Thus the

game continued indefinitely at the pleasure of the players.

The fruits were eaten fresh and raw after the bristles h ad beenremoved , or they were stewed . They were also dried for winter use.

S ometimes from scarcity of food the Indians had to resort to the

stems,which they roasted after ' first removing the spines. The

mucilaginous juice of the stems was utilized as a S izing to fix the

colors painted on h ides or on receptacles made from h ides. It was

applied by rubbing a fresh ly peeled stem over the painted object .On account of th is mucilaginous property the peeled stems were

bound on wounds as a dressing.

LOPH OPH ORA WILLIAM S II (Lem . ) Coulte'

r. Peyote.

[Il akan (Omaha-Ponca ) . The medicine.

The religious cult associated with th is plant h as been introducedamong the Nebraska tribes from others to the southward . The plantis indigenous to the Rio Grande region, where its cult arose. Thenceit spread from tribe to tribe

,even to our northern national boundary.

Th is plant is Often popularly but erroneously called mescal. The

use of peyote and the religious Observances connected with it wereintroduced among the Omaha in the winter of 1 906—07 by one o f

the tribe who returned from a visit to the Oto in Oklahoma. He

had been much addicted to the use of alcohol and had heard amongthe Oto that this religion would cure h im. The cult had alreadybeen introduced into the Winnebago tribe,

’ whose reservation adj oinsthat of the Omaha, so when he reach ed home he sought the adviceand help o f the leader of the Peyote S ociety in th at tribe. A society

was soon formed in the Omaha tribe,and although at first much

opposed it grew t ill it absorbed h alf the tribe . At the present timeits influence has somewhat weakened .

The peyote plant and"

its cult appeal strongly to the Indian’s sense

o f the mysterious and occult . The religious exercises connected with

c a n ons ] TAXONOM IC LIST OF PLANTS 1 05

it are attended by much circumstance o f ceremony and symbolism.

The average Indian ,with his psychic inheritance and h is physical

and psych ic environment,naturally attributes to the -peyote most

wonderful mystic powers. As the Semitic mind could conceive, andthe Aryan mind could accept the S emitic conception

,that deity may

be incarnated in an animal body— that is, a human body— so to the

American Indian .mind it seems just as reasonable to conceive thatdeity may dwell in a plant body. S o he pays the plant divine h onors,making prayers to it or in connection with it

,and eating it or drink

ing a decoction o f it in order to appropriate the divine spirit — toinduce the good , and exorcise the evil. In brief

, the use of peyo te bythe Indian co rresponds to the Christian use of bread and wine in the

eucharist .

The body of doctrine and belief connected with th is cult is a

curious blending of aboriginal American religious ideas with many

imbibed by the Indians from Christian missionaries . In the meet

ing places the worshipers gather in a circle about a fireplacein the center o f the lodge or tent . A fire is kept up th roughout themeeting. At the west Side of the fire sits the leader. In front of him

is spread a. cloth like an altar cloth ; on this lies a peyote top,

and at the edge nearest to the leader an open Bible . At his righ t

hand stands a staff symbolically decorated with feather ornamen

tation . In h is hand he carries a fan made o f 1 2 eagle feathers

symbolizing the 1 2 Christian apostles. A water drum is beatenwith a low insistent thrumming sound

,accompanied by a gourd

rattle,while songs are chanted

,and the people gaze into th e fire o r

sit with bowed head . Owing to the hypnotic effect of the fireligh t ,

the community of thought , abstract-ion from all extraneous affairs,

the droning ch ant,the thrumming Of the drum

,and the mental

attitude of expectancy induced by the words of the speakers,who

discourse on the visions which shall be seen,combined with the

physiological effect o f the drug, which stimulates the optic center,

the people fancy they really see mo st wonderful visions of spirits .

As an example, the vision described by a certain Omaha may be

related . It will be Observed that h is vision was the result of the

juxtapo sition of a number o f experiences and mental processes re

called and immediately induced by the circumstances of the meetingand the physio logic action o f the drug . He was an ordinary reser

vation Indian ,who had h ad some schooling and h ad been in Wash

ington and o ther eastern cities. On th is occasion the Opening reading from the Bible had been the story of the Hebrew prophet takenup to heaven in a chariot o f fire. The Indian fell into a trancelike

state and afterwards described h is vision . He related that Jesus hadcome for him in an automobile and had taken h im up to

'

heaven,

where he had seen God in H is glory in a splendid city, and with God

1 06 U SES OF PLANTS BY INDIANS [m a n na

he had seen many o f the great men o f all time,more than he could

remember.

ELAEAGNACEAE

LEPARGYREA ARGENTEA (Nutt . ) Greene . Buffalo-berry. (P 1. 20, b. )ill ash ti"eka —

puté (Dakota ) , rabbit-no se (masktincka,rabbit '

pa te, no se ) .Zho ’f-koje-wazkide (Omaha-Ponca ) , or wazkide h

’

uta, gray waz

hide,

Has -shuts (Winnebago ) , red-fruit (ha s , fruit ; ska te , red) .Laritsits (Pawnee ) .

The fruits are used fresh in season and are dried for winter use.

The fruit was ceremon ially used in feasts given in honor o f a girl

arriving at puberty . Padu-s nana was ordinarily used,but Lepar

gyrea migh t be substituted . Th is was a custom among the Dakota.

1

ARALIACEAE

PANAx QUINQUEFOLIUM L . Ginseng.

A Pawnee gave the information that ginseng roots in compositionwith certain o ther substances were used as a love charm. Fromvarious individuals the information was gathered bit by bit severallyand adduced

,showing that the four species of plants used in com

pounding th is love charm were Aquilegia canadensis , Lobelia cardi

nalis,Cogswellia dauei

‘

fo lia , and P anaaz guinguefo lium o r possibly a

species of Ligustiewm. S pecimens o f the latter were not in hand,but

informants Spoke of it as Angelica . They had become acquaintedwith Angelica Of the pharmacists and probably mistook it for theirown native Ligusticum. It is possible that various combinationso f four plants might have been used

,but it appears certain that

Agu ilegz’

a canadens is and Cogswellia daueifolia were consideredmost po tent . The parts used were seeds of Aqu ilegia and C ogs

wellia,dried roo ts o f P anaa'

,and dried roots and flowers o f Lobelia

cardinalis. With these vegetal products was mingled red—earth

paint . The possession of these medicines was supposed to investthe possessor with a property o f attractiveness to all persons

,in

spite o f any natural antipathy which migh t otherwise exist . Wh ento th ese were added hairs obtained by stealth through th e friendlyoffices o f an amiably disposed th ird person from th e head o f the

woman who was desired,she was unable to resist the attraction

and so on y ielded to the one wh o possessed the charm.

1 Dorsey , S iouan Cults, p . 483 .

1 08 USES or PLANTS BY INDIANS [m a dm an

Nim'

gahi (Omaha-Ponca ) . Contracted from mini, pipe, and igalu’

,

to mix ; to mix [with tobacco ] for the pipe.

B a lii-skutsh (Winnebago ) .Rapaha t (Pawnee ) , red-stick ”

(m ,stick ; palza t, red) .

The outer bark was removed,after wh ich the inner bark was

scraped and dried for smoking. It is fragrant, and all the tribeswere very fond of it .

CORNU S STOLON IFERA Michx . Red Brush ,Kinnikinnick.

Cha n-Shas/za-hi"cha7ce (Dako ta ) , real Cha n-skaska (hinchake

,real

,

very, indeed ) .Ninigahz

’

lite (Omaha-Ponca ) , real n im’

gahi.

This species is preferred for smoking . It is said to be the best ofall

,but the Indians describe and name another which was also used,

but which I did no t succeed in seeing or identifying. The Omaha

and Ponca call it n inigahi gthezhe,“spotted m

'

m'

gahi.

CORNUS ASPERIFOL IA Michx. Rough Dogwood .

Mansa-h

'

te-hz'

(Omaha-Ponca ) ,“real arrow tree (ma n

sa,arrow ;

lite,real ; hi, plant body ) .

Mansi-ho tsk (Winnebago )

Nakipis tatu (Pawnee ) , real arrow tree (nahaapi, tree ; [t ipis , arrow ; tatu, real ) .

This was the favorite wood for arrow shafts.

ERICACEAE

UVA-URS I UVA-URS I (L. ) Britton . Bearberry.

Nakasz’

s (Pawnee ) ,“ little tree

,

” “short tree (naleds, tree ; kas is,

short ) .The leaves were used for smoking like tobacco .

OLEACEAE

FRAXINUS PENN SYL VAN ICA Marsh . Ash .

Pse/iti" (Dakota ) .

Tashna’

nga-hé (Omaha-Ponca ) .

Bale (Winnebago ) .

Kiditako (Pawnee ) .Ash wood was universally used for making pipestems ; it was

used also for making bows, and. young stems furnished arrow Shafts .

The ash is one of the trees to which mystic powers are ascribed .

J . Owen Dorsey says :“ The Omaha h ave two sacred trees, the ash

and the cedar. The ash is connected with the beneficent natural

BUREAU OF AM ER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 2 1

HERACLEUM LANATUMPhoto by courtesy of Ge o rge R. Fox. Apple to n, WIS .

BUREAU OF AM ERI CAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 22

CO RNUS AMOMUM '

IN BLOOM


ASCLEP IAS SYR IACA. FRU ITSPhoto s by courtesy of Public Museum of M ilwaukee , Departme nt of Education

ammonia] TAXONOM IC LIST or PLAN TS 1 09

powers. Part of the sacred po le of the Omaha and Ponca is madeof ash

,the o ther part being of cottonwood .

” 1

The stems o f the two principal symbolic obj ects used in the

Wawan ceremony of the Omaha and the corresponding ceremony of

the Hako of the Pawnee were made o f ash wood .

GENTIANACEAE

DASYSTEPH ANA PUBERULA (Michx . ) ‘

Small. Gentian .

Malt a" cha iriwi-cho (Winnebago ) ,“ blue-blossom medicine

(makan

,medicine ; chaln

’

wz’

,blossom ; cko , blue ) .

P ezhu ta-zé (Dakota ) , “

yellow medicine ”

(pezhu ta , medicine : z i,

yellow ) . S o called because of the co lor of the roo ts .

A decoction of . the root is taken as a tonic ; it is so used alone and

also in combination with o ther medicinal plants.

ASCLEPIADACEAE

ASCLEP IAS TU BEROSA L . Butterfly “Teed

,Pleurisy Roo t .

Maka" saka (Omaha-Ponca ) , raw medicine ”

; (salsa, raw ;

maka" salsa tka ta a'

,medicine they eat raw) . Another name

given is Join maka",wound medicine . The name raw medicine

was given because th is root was used without boiling.

The root was eaten raw for bronch ial and pulmonary trouble. It

was also chewed and put into wounds, or pulverized when dry and

blown into wounds. It was applied as a remedy for old, obstinatesores. In the Omaha tribe this medicine and its rites belonged tothe Shell S ociety. A certain member of the society was the author

ized guardian or keeper of this medicine. It was h is prerogative todig the root and distribute bundles of it to the members of the society.

The ceremonials connected with the digging, preparation, consecrat ion

, and distribut ion occupied four days. In th is connection it

may not be out of place to note th at four is the dominant number inall ritual and in all orientation in space and time among the Plainstribes, just as the number seven is dominant with some other peoples.

Whether four or seven be the dominant number depends on whether

the four cardinal points of the horizon are given preeminence or

whether equal place is given also to the three remaining po ints, theZenith , the Nadir, and the Here

AS CLEPIAS SYRIACA L. Milkweed . (Pls. 23,

Wah’

tha (Omaha-Ponca ) .Mahifitsh (Winnebago ) .Karipiku (Pawnee ) .This plant is used for food at three stages of its growth

— the

young sprouts in early spring, like asparagus sprouts ; the clusters

l S iouan Cults, p. 390.

1 1 0 USES or PLANTS BY INDIANS lmm . ANN. 33

o f floral buds ; and the young fruits wh ile firm and green . It is

prepared by boiling . Small boys used the fiber of the mature stalks

o f this plant for popgun wads, chewing it for the purpose.

When the Omaha first saw cabbage and noted its use boiled, as

they bo iled walitha , they likened it to that, and so named cabbagewak

’

tha walie,“ wh ite man

’s walitha.

” Likewise the Pawnee namedcabbage lcam

’

pz’

lcu tsahz’

lcs-talca ,“ wh ite man

’s kam

’

piku”

(tsahz’

ks,

person taka,white )

ASCLEPIAS EXALTATA (L. ) Muhl. Tall Milkweed .

Walitka -ska (Omaha-Ponca ) , wh ite 'wafitha (ska , white ; wah'

tha,

as stated before, is the Omaha-Ponca name of Asclepias

syriaca ) .The roo t was eaten raw as a remedy for stomach trouble.

CONVOLVULACEAE

IPOMOEA LEPTOPHYLLA Torr. Bush Morning-glory. (Pls. 25

,26

Kafits-tuwz’

rilci (Pawnee ) , wh irlwind medicine ”

wh irlwind ) . S o called because of the peculiar twisted nature of

the fibrovascular system.

Among the Pawnee the large, perennial storage root of this xero

phytic plant is high ly prized as a remedy for nervousness and bad

dreams. For this purpose the smoke treatment was used. For alle

viation of pain the pulverized root was dusted on the body witha deer tail or with a feather brush . It was also used to revive onewho had fainted .

CUSCUTA PARADOXA Raf. Dodder,Love Vine:

Halcas tahkata (Pawnee ) ,“

yellow vine ”

(halcastah, vine ; kata,yellow) .

The dodder vine was used by Pawnee maiden s to divine whethertheir suitors were S incere . A girl h aving plucked a vine

,with the

thought of the young man In mind tossed the vine over her shoulderinto the weeds of host Species o f th is dodder. Then

,turning round,

She marked the plant on wh ich the vine fell. The second day after

She would return to See whether the dodder had attached itself and

was growing on its host . If so, she went away content with full

assurance o f her lover’s sincerity and faithfuln ess. If the dodderhad not twined and attached itself

,she took it as a warning n ot to

trust him.

Dodder was said to be used as a dyestuff to give an orange color

to feathers. For th is purpo se the vines were boiled and the ma

terials to be dyed were dipped. A Mexican Indian now living at

BUREAU O F AM ER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 26

a . I POMO EA LEPTO PHYLLA (BUSH MORN I NG-GLORY) , A PERENN IAL FLOWER I NGPLANT NAT I V E IN THE SAND H I LLS OF NEBRASKA. SHOW I NG HAB IT

b. I POMO EA LEPTO PHYLLA (BUSH MORN I NG-G LORY)Pho to s by courtesy of Dr. R. J . Poo l, Unwe rs ity of Ne braska

G I LMORE ] TAXONOM IC LIST or PLANTS 1 1 1

Pine Ridge said his people call it rattlesnake food and say that

rattlesnakes take it into their dens for food .

BORAGINACEAE

LITHOSPERMUM CANE SCEN S (Michx . ) Lehm.

Bazu-hé (Omaha-Ponca ) .Children used the root of th is plant in sport to ch ew with their

gum (gum of S ilphium lacim’

atmn ) to make it of a red co lor. The

flowers of this plant were likewise used to color gum yellow.

VERBENACEAE

VERBENA H ASTATA L. Wild Verbena.

Okanha loga pezha ta (Dakota) ; pezllrwta, medicine.Peake maloa" (Omaha-Ponca) pezhe, herb ; maka”,medicine.

Among the Teton Dako ta the leaves were bo iled to make a drinkas a remedy for stomach ache . Am ong the Omaha the leaves weresteeped merely to make a beverage like tea .

MENTH ACEAE

MONARDA FISTULOSA L . Wild Bergamot,Horsemin

‘

t .

Heb’

a ka ta pezhuta (Dakota ) ,“elk medicine ”

elk ; pez

ha ta,medicine ; ta, genitive Sign ) or fieliaka ta wote

,food of the

. elk (wo te, food ) .P ezhe pa (Omaha-Ponca ) , bitter herb (pa, bitter ; pezhe, herb ) .Tsusaktu (Pawnee ) , ill smelling.

By the Teton Dako ta the flowers and l eaves are boiled together tomake a medicine which is drunk to cure abdominal pains.The Winnebago used for pimples and other dermal eruptions on

the face an application made by boiling the leaves.

MONARDA FISTULOSA VAR. Washtemna.

Wah'

pe wash temna (Dako ta ) ,“ fragrant leaves (wah

‘

pe, leaf ;

wash ta, good ;'

mna,odorous ) . This form is one of

_

the plantsconnected with th e S un dance, according to J . Owen Dorsey.

1

l zma-luithe—iga hi (Omaha-Ponca ) , referring to its use in com

pounding a pomade for the hair. Sometimes called pezke-paminga in distinction from the other pezke

-pa, in reference to its

finer essence and more delicate plant body (minga , female ; fe

male pezhe-pa )

Tsosta (Pawnee ) . mean ing, if any, not found .

1 S iouan Cults, p. 454.

1 1 2 USE S or PLANTS BY INDIANS [Em m a sa

In addition to these two forms, the Pawnee, as said before, recognize and name two o ther forms. All these four forms are included inour taxonomy under the name Monarda fistulosa . The two remain

ing forms, according to the Pawnee classification and nomenclature,

are tsa/vus tawirat and parakalza . The latter name, parakaha, sig

nifies“ fragrant

”; tsakus tawz

’

rat,

“shot many times st ill fighting

”

( tsalcus, sh ot many times ; tawz’

rat, still figh ting) . In the order of

decreasing desirability for fragrance the Pawnee classify the four

forms in this order : parakaha, tsakus tawirat, tsastu, and tsusaktu,which last name

,meaning ill smelling, shows that it is undesirable,

according to th eir suspectibilities, for this purpose. One or more of

the other forms may often be found wherever the last , tausahtu, thecommon type form of Monarda fistulosa, is found . The

'

Pawneecharacterize them thus : fisusahtu,with stiff strong stems ; tsostu,with

weaker stems and smaller leaves ; the next two with weak stems,the

most fragrant one, parakaha , with stems

“as weak as straw.

” But

they also find differences in the roo ts, and they say these must be com

pared in order to make identification certain .

The differences noted by the Indians among these varieties,if we

may be allowed to call them varieties, are fixed and hereditary and

not accidental or dependent on season or situation . Of this I am

assured by my own experience with living specimens of the two

forms designated by the Dakota h’

eh’

aka ta pezhuta and walipe

wasktemna . I have transplanted specimens of these two forms from

the wild state and have had them under observation at all seasons for

five years . I have also noted these two forms in the wild state standing in close proximity to each other.

I give this extended discussion because I have found taxonomistsreluctant to admit the possibility of this distinction ; at the same

time they did not put it to the proof.HEDEOMA H ISP IDA Pursh . Rough Pennyroyal.Maka chialca (Dakota ) .An infusion of the leaves was used as a remedy for colds. It was

used also as a flavor and tonic appetizer in diet for the sick.

MENTH A CANADEN S IS L. WildMint .Oktaha (Dakota ) .P eake nubtho” (Omaha-Ponca ) ,

“ fragrant herb”

(nubtho fl

,fra

grant ) .Kahts-kiwaka aru (Pawnee ) ; Swamp medicine ”

( Arabia, fromkahtsu

,medicine ; kiwahaaru, swamp )

Wild mint was .used by all the tribes as a carminative,for th is

purpose being steeped in water for the patient to drink and sweetenedwith sugar. Sometimes th is infusion was used as a beverage, liketea

,not alone for its medicinal property but for its pleasing aromatic

flavor.

1 1 4 USE S or PLANTS BY INDIANS lem m a s

from o ther tribes to the north , who are still growing it . From an old

man,Long Bear, of the Hidatsa tribe in North Dakota,who was then

73 years old, I obtained specimens and seed in 1 908, by which I wasable to determine the species . I planted the seed and have had it

growing every year since . The plant , when full grown, is only about60 cm. or 70 cm. in height . It is very hardy and of quick maturity, so

that ripe seed will be found in about 60 or 65 days after coming up,

and fruit bearing continues till frost comes.

According to'

Nuttall,Nico tiana guaa

’rz

'

valvis was cultivated by all

the tribes alongthe Missouri. 1

A Pawnee informant said.

th at his people in the old time preparedthe ground forplanting this tobacco by gathering a quantity of dried

grass, which was burned where the patch was to be sewn . This keptthe ground c lear of weeds, so th at no thing grew except the tobaccowh ich was planted . The crop was allowed to grow thick, and then

the who le plant— leaves, unripe fruit capsules, and the tender, smallparts o f the stems— was dried for smoking. The unripe seed capsules,dried separately,were specially prized for smoking on account of the

flavor, pronounced by the Indians to be like the flavor now found inthe imported Turkish tobacco .

A Winnebago informant told me that h is people prepared the tobacco by picking off the leaves and laying them out to dry. Next daythe partially dry leaves, limp and somewhat viscid, were rolled liketea leaves and again laid to dry. When fully dry the leaves wererubbed fine and stored away. In this finished state the tobacco lookssomewh at like gunpowder tea. Th e Indians said it was of verypleasant odor for smoking. The species of tobacco wh ich was culti

vated by the Winnebago , as well as the other tribes of the eastern

woodland region ,was Nico tia/na m s tica L. It appears that th is

species was cultivated by all the tribes from the Mississippi Rivereastward to the Atlantic Ocean . It is said that the wo odland tribeseagerly accepted presents of prepared tobacco of the species Nico tz’anaguadm

’

valvis from the tribes of the plains region and sough t to obtainseed of the .same, but the plains tribes jealously gu arded against

allowing the seed to be exported to their woodland neighbors.

S CROPH ULABIACEAE

PENTSTEMON GRANDIFLORUS Nutt . Wild Fox-glove.

A Pawnee informant said that he uses this plant as a remedy for.

chills and fever, but it is no t of common knowledge’

and use. The

preparation is a decoct ion of the leaves, taken in‘

ternally.

1 P ickering, Chrono logical H istory o f Plants, p. 741 .

BUREAU OF AMER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 27

a . PEPO FOET I D I S S I MA (W I LD GOURD) BLOOM

1 1 6 U SE S OF PLANTS BY INDIANS ram . ANN. 33

They made the piston from a piece of Amelanchier alnifo lia o r o f

the young growth o f Quercus macrocarpa . The fibrous inner barkof Ulmus americana and o f U. fulva was Used for popgun wads.

In the north,wh ere B etula papyrifera is found, its papery bark was

chewed to a pulp and used for this purpose,wh ile on the western

prairie the tops o f Artemisia were chewed and so used.

S YM PH oRICABPos SYMPH oBICABPoS (L . ) MacM. Coral Berry, and S .

OCCIDENTALIS H ook. Wolf Berry, Buck Brush .

Zazecha-ta-wo te sapsapa (Dakota ) ; black snake food (zuzecka ,snake ; wo te, food ; ta, genitive S ign ; sapsapa, reduplication o f

sapa , black ) .Inshtogaiite

-hi (Omah a-Ponca) , eye-lotion plant (inshta, eye ) .The leaves were steeped to make an infusion used for weak or

inflamed eyes.

CUCURBITACEAE

PEPo FOETIDISS IM A (H . B . K . ) Britton . Wild Gourd. (PI. 27, a . )Wagamu

”

pez imta (Dako ta ) , pumpkin medicine (wagamun

,pump

kin ; pezhuta, medicine) .Niashigamaka

"

(Omaha-Ponca) ,human-beingmedi cine (niash iga,human being ; maloa",medicine) . They say it is male (n iaskigamakan nuga ) and female (niashiga maka

" miga) .This is one of the plants considered to possess special mysticproperties. People were afraid to dig it or handle it unauth orized.

The properly constituted authorities migh t dig'

it,being careful to

make the prescribed o ffering o f tobacco to the Spirit o f the plant ,accompanied by the proper prayers, and using extreme care not to

wound the root in removing it from the earth . A man o f my ao

quaintance in the Omaha tri‘be essayed to take up a root o f this plant

and in do ing so cut the side o f the roo t . Not long afterward one of

h is children fell,in juring its side so that death ensued

,which was

ascribed by the tribe to the woun ding o f the root by the father.

This plant is one which is h eld in particularly h igh esteem by all

the tribes as a medicinal agent . As its range is restric ted to th edrier parts of the Great Plains, it happens that since the tribes are

confined to reservation s they can no t get it as easily as they did

in old times. Th is explains why, when I have exhibited specimenso f the root in seeking in formation

,the Indians h ave asked for it .

While they fear to dig it th emselves,after I have assumed the risk

of so do ing they are willing to profit by‘

my temerity ; o r it may be

that the wh ite man is not h eld to account by the H igh er Powerso f the Indian ’

s world.

The root is used medicinally according to the doctrine of signa

tures, simulating, it is believed, the form of the human body, and

1 1 8 US ES or PLANTS BY INDIANS [ETH . ANN . 33

6 . Wata" milia ska,white wa ta " mih

’

a . 7 . IVata” miiia saba,

black wata" milia . 8. Wata” miiia zi, yellow wata” mifia. These

last four squashes,called wata" mik'a, were small summer or fall

squashes.

The Omaha planted their squashes at the time o f blossoming o f

the wild plum .

Cucurbita maxima of Trop ica l or S ubtrop ica l America. The pumpkin cal ledin B raz i l ian “

jurumu (Marcgr. in Car ib “

jujuru”

or“babora

”

and cult ivated from early t imes : “ pomp ions ” were seen by C olumbus ia 1 493 on Guada lope (F . Co lumb . 47 ) C . max ima was observed byDe S o to in 1 542 in Florida , and is known to have been cult ivated by th e

North American tribes as far as the S t. Lawrence .

1

Apri l 1 2 , 1 528 ( Cabeza de Vaca , and C hurchill Co ll ) , arriva l of exped . of

P amph ilo de Narvaez on north s ide of Gulf of Mex ico, west of M iss iss ipp i R.

Landed proceeded inland , and observed pumpk ins and beans cult ivated by th ena t ives.

About the ir bowses they have commonly square plotts of cleered grownd,which serve them for gardens, some one hundred, some two hundred footesquare, where in they sowe the ir tobacco , pumpons , and a fruit l ike unto amuskmi l l ion, but Iesse and worse, which they cal l macock gourds, and such l ike,which fruicts increase exceed ingly , and ripen in the beginning of July, and

contynue unt i l S eptember ; they plant a lso th e fie ld apple, th e maracock , a

wyld fruit l ike a k ind of pomegranett , which increaseth infinitlye, and ripensin August , contynuing unt i l l th e end of October, when all th e o ther fruicts begathered, but they sowe nether herb, flower, nor any o ther kynd of fruict .’

P EPo M AXIM A (Duch . ) Peterm. Squash .

This species is found in tropical and subtropical North America.

The squash , ca l led by th e New E ngland tribes askutasquash ”

(R. W i ll ) ,and cult ivated from early t imes — o bserved under cul t ivat ion by th e nat ives byW . Wood , R . W i ll iams , and Josselyn ; is known to have been cult ivated throughout our middle and southern S tates ; by th e nat ives in th e West Ind ies, as

appears from Dalechamp pl . 61 6 , and was seen by Ch anvalon on Mart inique( Po iret d ict . nat . x1 ,To the southwest

,whence came the crop plants of aboriginal cul

ture in Nebraska,the remains in ruins sometimes reveal the identity

of plants of ancient culture there.

The occurrence of squash seeds in some of th e mortuary bowls is important ,ind icat ing th e anc ient use of this vegetable for food. It may, in this connec

t ion , be borne in mind that one of th e southern clans of th e Hep i Ind ians wasca l led th e Patui‘i or S quash family “

Pepo pepo , Dr. J. H . Coulter says,“ Has a naturalized variety

in southern and western Texas, (0 . texana

1 P ickering , Chronological H ist ory of P lants, pp. 7 09— 7 1 0 .

2 Ibid., p. 869 .

3 W ill iam S trachey, H istorie of Travaile in to Virgin ia B ritannia , p. 7 24 P ickering , op . cit ., p . 7 47 .

li Fewkes, Two Summers"Work in Pueblo Ruins, p. 1 01 .

° Coulter, Bo tany of Western Texas, p. 1 24.

ammonia] TAXONOM IC LIST or PLANTS 1 1 9

Pumpkin seeds have been found in old Pawnee graves in Nebraska.

The squash is mentioned in the Onondaga creation myth , showingthat it has been in cultivation by that tribe from ancient times, and

this is evidence of its wide distribution from the area of its origin .

1

Religious expression is one of the most conservative elements and

does not readily take up any new thing, h ence the religious songs o f

a people indicate tho se things which h ave been for a long time

familiar to that people. Allusion is made to the squash in some of

the o ldest religious songs of the Pima tribe in the southwest . One o f

the most ancient hymns to bring rain is the following.

Hi-ilo-o ya-a-a ! He th e All-seeingS ees th e two stalks of corn stand ing ;He

’

s my younger brother. H i—ilo-o ya-a-a !

He th e All-seeing sees th e two squashes ;He

’

s my younger brother. H i-ilo—o ya-a-a i

On th e summit of Ta-atukam sees th e corn stand ing ;He

’

s my younger brother. H i-ilo—o ya-a—a i

On t h e summit of Ta-a tukam sees th e squash stand ingHe

’s my younger brother. H i-iloao wo iha !

Another Pima rain song

H i-ih iya na ib o-o i Th e blue l ight of eveningFa l ls as we s ing before th e sacred amina .

About us on all s ides corn tassels are waving.

H itciya yahina ! Th e white l ight or day dawnYet finds us s inging, while corn tasse ls are waving.

Hitciya yahina-a i Th e blue l ight of even ingFal ls as we s ing before the sacred amina.

About us on all s ides corn tassels are waving.

H itc iya yahina Th e white l ight of day dawnYet finds us singing, while th e squash leaves are waving.

’

CU CURB ITA FIOIEOLIA Bouché. (0 . melanosperma ,A. Br. )

Th e spec imens correspond closely with th e descript ion of this spec ies(hitherto known only as cult ivated in European gardens and conjectured to befrom th e E ast Indies ) except ing in the shape of the leaves

,which have the

lobes ( often Short ) and s inuses acute instead of rounded . Guada lajara , cult ivated ; S eptember — The fruit , ca l led c idra cayote or chila cayote,

”is

about a foot in length, resembl ing a watermelon in appearance, with a hardouter shel l , the contents white and fibrous, and seeds black . It keeps for manymonths without decay. A preserve is made of the inner fibrous port ion. Th e

name cayote ,”

given to this and other cucurbitaceous species in Mexico , may

be th e equivalent of th e“chayo te ”

of Cervantes and the “ch ayotli

”of

Hernandez .

8

1 Hewit t , Iroquo ian Co smo logy, p. 1 74.

2 Russe ll, Th e P ima Ind ians , p 332 .

“Watson, Contributions to American Bo tany, p. 4 1 4.

1 20 USE S or PLANTS BY INDIANS [ma mm al

CITRULLU S CITRULLU S (L. ) Karst . Watermelon . (P ls. 29,29A. )

S alsa yutapi (Dakota ) , Santee dialect, eaten raw

Yankton and Teton dialect, slipa"slmi yutapi, eaten uncooked(slipa

"slmi

,uncooked ) .

S alca thia’s (Omaha-Ponca ) , o-r salsa thaw

,eaten raw (salsa, raw) .

Watlialca ratdslie (Oto ) .Wh en I first inquired of the Omaha in .regard to their ancient

cultivated crops,they named watermelons as one of the crops grown

from time immemorial. They said they had a kind of watermelon

wh ich was small, round, and green , having a thin rind and red flesh ,with small

,black

, shining seeds ; that it was different from the

melons now grown from seed introduced since the coming of white

men . I read the statement made by an early explorer coming up the

Missouri River that the 'Oto brough t presents of watermelons to the

boat . I received from the Ponca, the Pawnee, and the Cheyennean account which was perfectly uniform with that I had from the

Omaha,even to the gestural description of the melon. Lastly, I

was told by a white man who was’

born in northern Texas and had

been familiar all his life with the natural characteristics of northern

Texas and southern Oklahoma,that he had often found and eaten

wild watermelons on the sand bars and banks of Red River,Pecos

River, and other streams of northwestern Texas. He said furtherthat his father had told him of finding

'

them on still other streams

of that region . Th is man described the wild watermelons to meexactly as all the tribes before mentioned had described their culti

vated melons.

This hitherto unthought of probability of the presence on the

American continent of an indigenous species of Citrullus caused meto make search through the literature and to make inquiry by corre

spondence, with the results I have here appended . The more c I

searched into the matter the more unlikely it seemed to me that evenso desirable a fruit as the watermelon

,Should it be granted to have

been introduced by the S paniards at the time of their very first settlement

,could have been disseminated with such astonishing rapidity

and thoroughness as to be found so common among so many tribeso f eastern North America from the Gulf of Mexico to the GreatLakes

,and from th e Atlantic coast to the Great Plains. Such a

result would be all the more astonishing, considering the barriers tobe passed in its passage from tribe to tribe ; barriers of racial an

tagonism,o f diverse languages, o f climatic adaptation, and the ever

present barrier of conservatism, of unwillingness of any people toadopt '

a new thing. But if none o f these barriers had intervened,and if each tribe h ad zealously propagated and distributed as rapidlyas possible to its neighbors, it can scarcely be believed that time

G I LMORE ] TAx0 NoMIc LIST or PLANTS 1 2 1

enough had elapsed for this to be accomplished at the first contactof the French and English explorers. The watermelons grown bythe various tribes seem to be of a variety distinct from any o f the

many known varieties of European introduction .

I append h ere some quotations from literature which I have foundin various sources bearing on the subjec t.J. M. Coulter (Cont . U. S Nat . Herb ,

vol . II,p . 1 23

, Botany of

Western Texas ) , after describing adds : S aid by Dr. Havard to befoun d wild in many places west o f the Pecos .

”

Concerning its origin , C . Conzatti, in“ Los Géneros Vegetales

Mexicanos,

” p . 348,states

E s genero introduc ido del Viejo Mundo , y de 61 se cul t iva entre

no so tros una de las dos espec ies que conprende : C . vulgaris S chrad ., 6 C idracayo te .

”

According to De Bry the watermelon is

Une plante dont I’origine est incerta ine d ’apres les auteurs. L inné ( S p., p .

1 435 ) dit : Habitat in Apul ia , Ca labria , S ic il ia .

”S eringe (Prodr., III, p. 301 )

d it :“in Africa et Ind ia .

”Puis i i ajoute une variété décrite au B res i l par

Marcgraf, ce qui compl ique encore la quest ion.

La planche et le texte de Marcgraf (Bras , p . 22 ) me para issent b ien s’ap

pliquer a la Pasteque. D’

un autre cote, rien ne prouve que la plante n’

eut pas

ete apportée au Brés il pas les Européens , si ce n’

est le fait d ’

un nom vulgaireJaee, ma is l ’argument n ’

est pas fort. Marcgraf c ite auss i des noms européens .

Ii ne dit pas que l ’espece fut spontanée, ni tres genéralement cult ivée. S loanel‘

ind ique comme cul t ivée a la Jamaique ( I, p. sans prétendre q’elle fut

américa ine , et assurément le s i lence des premiers auteurs, sauf Marcgraf, le

rend bien pen probable.

a

Je conclus de ce qui precede que toutes les especes de Ci trullus énuméréesdans la synonymie que j ’a i donnée ci-dessus n

’en font qu’

une ; que cette espece,toujours annuel le , et par la fac ile a d ist inguer de la Co loqu inte offic inale, est

essent iel lement africa ine ; qu’

el le ex iste encore a l ’etat sauvage en Afrique , etqu’

el le est cul t ivée depuis un temps immemoria l dans la va l lée du Nil , d’

ou

el le a passe, meme anc ienneme’

nt , chez la plupart des peuples c ivi l ises du bass inméd iterranéen Aujourd ’hui , el le ex iste dans tous les pay chauds de la terre , et

comme les gra ines en sont jetées au ha sard , partout on on la consomme, il n’

y

a rien, d’étonnant qu’

on la retrouve a demi-sauvage dans beaucoup de contréeson el ie n

’

existait certa inement pas primitivement .aS aka¢ide uke¢i°. th e common watermelon

, was knownto the Omahas beforeth e coming o f th e whi te men . It h as a green rind

, wh ich is general ly striped ,and th e seeds are b lack . It is never dried

, but is always ea ten raw,hence

th e name . They h ad no yel low saka¢ide t il l th e whi tes came ; but they do

no t ea t them.

‘

The Mahas [Omahas ] seem very friendly to the whites , and cul t ivate ‘

co rn,

beans, melons, squa shes , and a sma l l Species of tobacco [N ico tiana quadrivalvis ] .

5

1 Conzat ti, Lo s Género s Vege tales Mexicano s , p . 348 .

2 De Cando lle , Geo graph ic Bo tanique , Tome 2 , p . 90 8 .

8 Naudin. Revue des Cucurbi tacec s , Annales des S ciences Na turelles , 4 ° S erie , TomeXl l , pp . 1 07-1 08 .

4 Dorsey , Omaha S ociology, p. 306 .

I‘B radbury , Travels in t h e Interior o f America , p. 7 7 .

1 22 U SES PLANTS BY INDIANS [m am as

Wa termelons are cult iva ted in great plenty in th e Engl ish and FrenchAmerican co lon ies , and there is hard ly a peasant here wh o has no t a fieldplanted with them. Th e Ind ians plant great quant it ies of watermelonsa t present , but whether they have done it o f o ld is no t eas ily determined .

Fo r an old Onidoe Ind ian ( of th e six Iroquese Nat ions ) assured me that th eInd ians d id no t know wa termelons before the Europeans came into th e

country and commun ica ted them to the Ind ians. The French, on the o therhand

,have assured me that th e Il l inois Ind ians have h ad abundance of this

fruit , when the French first came to them, and that they dec lare, they h ad

planted them s ince t imes immemoria l . However, I do not remember havingread that the E uropeans , who first came to North America , ment ion th e

watermelons in speaking of the d ishes of th e Ind ians of that t ime.

1

After several miles o f march ing a long extens ive and wel l-cult ivated fields of

squashes , pumpk ins , beans , melons, and corn th e Dragoons reached th e vi l lage.

Here then was the Toyash or Pawnee P ict vil lage , the ma in goa l of this ex

ped it ion Co l. Dodge encamped in a fine pos it ion about a mile from the

vi llage , and th e hungry Dragoons were soon enjoy ing th e Ind ian hosp ital it ies.

D ishes of corn and beans dressed with buffalo fat were placed before them.

For dessert the so ld iers enjoyed l ibera l suppl ies of wa termelons and wild plums.

”

When Garces was among th e Yumas in 1 775 they were ra is ing “count less

ca labashes and melons— calabazas 1/ melones— perhaps better t rans latedsquashes and cantaloupes , or pumpk ins and muskmelons. Th e P iman and Yumant ribes cul t ivated a ful l assortment of cucurbitaceous plants, not always easy to

ident ify by their o ld S pan ish names . Th e S andie was th e wa termelon invari

ably ; the melon, usual ly a muskmelon, or cantaloupe ; th e calabaza , a calabash ,gourd , pumpk in, or squash of some sort , inc lud ing one large, rough k ind l ikeour crook-neck squash .

” 3

M ELON S AMONG TH E NATCH E Z

Father Petit in a letter to Father d’Avauguor, from New Orleans,July 1 2

,1 730

,writes,

“Each year the people assemble to plant one

vast field with Indian corn,beans

,pumpkins, and melons, and then

again they collect in the same way to gather the harvest .

” 4

Th e vegetables they [th e Iroquo is] cult ivate most are Maize, or Turkey corn,

French beans, gourds, and melons . They have a sort of gourd sma ller thanours , and which taste much of sugar [squashes ] they bo i l them who le in water,

or roast them under the ashes , and so eat them without any other preparat ion.

The Ind ians were acqua inted, before our arrival in the ir country , with th e common and wa ter melon.

5

Toute sorte de Melons cro issent a souha it dans la Louis iane ; ceux d ’E spagne ,

de France . et les melons Anglo is ,que l ’on nomme melons blancs, y son infiniment

me i lleurs que dans les Pays dont ils portent le nom : mais les plus excellens de

tous sont les melons d ’eau. Comme ils sont peu connus en France, on l ’on n’

en

vo it gueres que dans la Provence, encore sent-ils de la pet ite espece , j e cro isquel’

on ne donne trouvera po int mauva is que j ’en la descript ion.

1 Kalm, Travels into North America , vol. 2 , p . 385.

2 Pelzer, Henry Dodge , p. 1 00 .

3 Russell , The P ima Ind ians , p . 9 1 .

4 J esm‘

t Rela tions, vo l. 6 8 , p . 1 37 .

Charlevo ix, Journal o f 3 Voyage to North America , vo l. I, p . 2 5 0 .

1 24. USES OF PLANTS BY INDIANS [ETH . ANN. 33

The seeds of watermelons are l ike those of French melons. The ir shapeis ova l and flat, be ing as thick at the ends as towards the midd le ; the irlength is about s ix l ines , and the ir breadth four. S ome are black and othersred ; but the black are the best , and it is those you ought to cha se for sowing,if you would wish to have the best fruit ; which you can not fa i l of if they are

not planted in strong ground where they would degenera te and become re'

d .

M ELON S GRO‘VN BY INDIAN S OF VIRGIN IA BEFORE TH E COM ING OF

WH ITE MEN

but none of the To ils of Husbandry were exerc ised by this happyPeople, except th e bare plant ing a l ittle

,

Corn and Melons, And indeedall that th e E nglish have done since their go ing thither, h as been only to

make some of these Nat ive Pleasures more scarce hardly mak ing Im

provements equivalent to that Damage.

1

MELON S FOUND BY LA SALLE IN TEXAS IN 1 6 8 7

This instrument [wooden h oe ] serves them instead of a h oe , or spade , forthey have no iron too ls. When th e land h as been thus t il led , or broken up , th e

women sow and plant the Ind ian corn, beans , pompions , watermelons and

other gra in and garden ware, which is for the ir sustenance . [Account of the

Cen is, (Caddos ) ,we met a company of Ind ians , with axes, go ing to fetch barks of trees

to cover the ir cottages. They were surprised to see us, but having made s ignsto them to draw near, they came, caressed and presented us with some water

melons they had We ha lted in one of the ir co ttages, There we metseveral women who had brought bread , gourds, beans and watermelons, a sort

of frui t proper to quench th irst , th e pulp of it b e ing no better than water.

8

WATERM ELON S AMONG TH E ILLINOIS

We cont inued some t ime in Fort Louis [on th e M ississ ipp i among the I ll ino is ]without rece iving any news. Ourbus iness was, after having heard mass, whichwe h ad th e good fortune to do every day, to d ivert ourselves th e best waywe could . Th e Ind ian women da i ly brought in something fresh ; we wantednot for watermelons , bread made of Ind ian corn, baked in th e embers, and

o ther such things, and we rewarded them by l ittle presents in return.

‘

The nat ives of the country about ( among the Poutouatannis [Pot tawatomies ]which is half way to Mich ilimaquinay ) t i l l th e land and sow Ind ian corn,

melons and gourds.

‘

MELON S AND OTH ER CULTIVATED PLANTS AMONG TRIBE S OF WE STERNPRAIRIE S

Th e savage peoples who inhab it th e pra iries have l ife-long good-fortune ;an imals and b irds are found there in great numbers , with numberless riversabound ing in fish . Those people are natural ly very industrious, and devote

1 Beverley , H istory of Virgin ia Book II, p. 40 .

2 C ox, Journeys o f La S alle, vo l. II, p . 1 39 .

” Did , pp . 1 90—1 9 1 .

4 Ib id . , p . 22 2 .

5 Ibid ., p. 229 .

ammonia] TAXONOM IC L IST OF PLANTS 1 25

themselves to the cult ivat ion of the so il , which is very fert ile for Ind ian corn.

It produces a lso beans, squashes ( bo th smal l and large ) of excel lent flavor,fruits, and many k inds of roo ts . They have in espec ial a certa in method of

preparing squashes with th e Ind ian corn cooked while in its milk , which theymix and cook toge ther and then dry , a food wh ich h as a very sweet taste .

F inal ly , melons grow there which have a juice no less agreeable than re

freshing.

1

Th e relat ion of Marquet te ’

s first voyage , 1 673— 1 677 , ment ions melons, whichare exce l lent , espec ia l ly those that have red seed s,

”among th e Il l ino is .

2

Thence we ascended to Montreal . Th e lat itude is about that of

B ordeaux , but th e cl imate is very agreeable . The so i l is excel lent , and if the

Gardener but throw some Melon seeds on a b it of loosened earth among th e

s tones they are sure to grow w ithout any a ttent ion on h is part . S quashes are

ra ised there wi th st il l greater ease, but d iffer much from ours— some of themhaving when cooked , a lmost th e taste of apples or of pears.

s

WATERMELONS AMONG CULT I VATED CROP S OF VIRG INIA INDIANS

S everal Kinds o f the C reeping'

Vines bearing Frui t , th e Indians planted in

the ir Gar‘dens o r F ields , because they would have P lenty of them always at

hand ; such as Musk-melons , Wa termelons , Pomp ions , Cushaws , Macocks and

Gourds.

1 . The ir Musk-melons resemble th e large Italian K ind , and general ly fil lFour or F ive Quarts .

2 . The ir Wa ter-melons were much more large, and of severa l Kinds , d istinguish ed by th e Co lour of the ir Meat and S eed ; some are red , some yel low,

and others wh ite meated ; and so of th e S eed ; some are yel low, some red , and

some black ; but these are never of d ifferent co lours in th e same Melon . ThisFruit the Muscovi tes cal l Arpus ; the Turks and Tartars Karpa s, because theyare extremely cool ing : The P ersians cal l them H indannes, because they h ad

the first S eed of them from the Indi e s . They are excellently good , and veryp leasant to th e Taste, as also to th e E ye ; having the Rind of a l ively green

co lour, streak ’

d and water’

d , th e Meat of a Carnat ion and th e S eed black and

S h in ing, while it l ies in th e Melon.

3 . The ir Pomp ions I need no t describe, but must say they are much larger and

finer, than any I ever heard of in E ngland .

4. The ir Cush aws are a k ind of Pomp ion , of a bluish green colour, streakedwi th White , when they are fit for Use . They are larger than the Pomp ions ,and have a long, narrow Neck . Perhaps this may be th e E cushaw of T.

H arrie t.

5 . The ir Macocks are a sort of Melopepones, or lesser sort of Pompion or

cushaw. Of these they have great Variety ; but the Indian Name Mocock

serves for all , which Name is st il l retain ’

d among them. Yet th e C lypea tw

are somet imes cal led Cymnels, ( as are some others also ) from th e Lenten Cake

o f tha t Name , which many of them very much resemble. Squash , or Squan terSquash , is the ir Name among the Northern I ndiana, and so they are call

’

d in

New-York and New-England. These being bo il’

d whole, when th e Apple is

young, and th e S hel l tender, and d ish ed with Cream or B ut ter, rel ish very

1 P erro t , Mémo ire , in Blair, Ind ians o f th e Upper Mississippi, vol. I, p. 1 1 3 . (Written pro bably during 1 6 80 to

2 J esuit Rela tions, vol . 59 , p . 1 29 .

3 Relati on of 1 662-1 663 , in Jesui t Re la tions, vo l. 48, p. 1 69.

1 26 USE S or PLANTS BY INDIANS [aw aw as

wel l wi th all sorts o f Butcher’

s Meat, e i ther fresh or sal t . And wherea s th e

P omp io n is never eaten t i l l it be ripe, these are never eaten after they are ripe.

6 . The Indians never eat the Gourds , but p lant them for o ther uses

[They ] use the S hel ls, instead of Flagons and Cups .

7 . The Maracock, which is th e Fruit o f what we cal l th e Pass ion-Flower, ourNa t ives d id no t take th e Pa ins to plant , having enough of it growing everywhere ; tho ’

they eat it this Fruit is about th e S ize of a Pul let ’s E gg.

B es ides all these, our Nat ives h ad origina l ly amongst them, Indian Corn ,

Peas , B eans, Po tatoes, and Tobacco . Th is Indian Corn was th e S taff of Food,upon which the Indians d id ever depend .

There are Four S orts of Ind ian Corn : Two of which are early ripe, and Two ,

late ripe, all growing in th e same manner ; every s ingle Gra in of this whenplanted ,

produces a ta l l , upright S talk , which has several E ars hanging on th e

S ides of it, from S ix to Ten Inches long. E ach E ar is wrapt up in a Cover of

many Fo lds, to protect'

it from the Injuries o f the Weather. In every one o f

these E ars are severa l rows of Grain, set close to one another, wi th no o therPart it ion, but a very th in Husk . S o that oftent imes the Increase of thisGra in amounts to above a Thousand for one.

Th e Two S orts which are early ripe , are d ist inguish’

d only by th e S ize, whichshows itself as wel l in the Gra in as in the E ar and th e S talk. There is some

D ifference also in th e Time of ripen ing.

“

The lesser S ize of E arly ripe C orn y ields an E ar not much larger than th e

Handle of a Case Kn ife , and grows upon a S talk between Three and Four Feethigh . Of this are commonly made Two C rops in a Year, and , perhaps, theremight be Heat enough in E ngland to ripen it .The larger S ort d iffers from th e former only in Largeness , the E ar of thisbe ing S even or E ight Inches long, as thick as a Ch ild ’s Leg . and growing upona S talk Nine or Ten feet high. This is fit for eat ing about the latter E nd of

May, whereas th e smal ler S ort (general ly speak ing ) affords E ars fit to roast

by the midd le of May . The gra ins of both these S orts are as plump and swell’

d

as if th e S kin were ready to burst .The late ripe Corn is d iversify ’

d by th e S hape of th e Gra in only , without anyRespect to th e acc identa l D ifferences in co lour, some be ing b lue, some red ,

some yel low, some wh ite , and some streak’

d . That therefore which makes th e

D ist inct ion, is th e P lumpness or Shrivel ing of th e Gra in ; th e one looks as

smoo th , and as ful l as th e early ripe Corn, and this they ca l l F lint-Corn ; th eother h as a larger gra in, and looks shrivell

’

d , with a Dent on th e B ack of th e

Gra in, as if it h ad never come to Perfect ion ; and this they cal l S h e-Corn.

This is. esteem’

d by the Planters as th e best for Increase, and is universal lychosen by them for p lant ing ; yet I can

’

t see but that this also produces th eFl int-Corn, acc idental ly among th e other.

All these S orts are planted a l ike , in Rows , Three, Four or F ive Gra ins in a

H il l ; th e larger sort at Four or F ive feet D istance , th e lesser S ort nearer.

The Indians used to g ive it One or Two Weed ings, and make a H il l about it,and so th e labour was done . They l ikew ise plant a Bean in th e same H il lwith th e Corn, upon whose S talk it susta ins itself.The Indians sow

’

d Peas somet imes in th e Intervals of th e Rows of Corn, but

more general ly in a Pa tch of Ground by themselves . They have an unknownVariety of them (but a ll of a K idney-S hape ) , some of which I have met withwild ; but whence they h ad their Indian Corn I can g ive no Account ; for Idon ’

t bel ieve that it was spontaneous in those parts.

The ir Potatoes are e ither red or white , about-as long as a B oy

’s Leg, and

somet imes as long and as b ig as both the Leg and Th igh of a young C h ild. and

Q

1 28 U SES or PLANTS BY INDIANS [ETH . ANN. 33

DE S CRIPTION OF DOM E STIC LIFE OF VIRGIN IA INDIAN S IN 1 5 8 5 ; MENTIONOF DIELON S .

From De BryS ome of their towns are not inclosed with a pa l isade, and are much

more pleasant ; S ecotan, fo r example, here drawn from nature. The housesare more scattered , and a grea ter degree of comfort and cult ivat ion is oh

served, with gardens in which tobacco is cultivated,'

woods fi lled withdeer, and fields of corn . In th e fields they erect a stage in which a

sentry is sta t ioned to guard aga inst th e depredat ions of b irds and thieves.

The ir corn they plant in rows for it grows so large,‘

wi th thick stalkand broad leaves , that one plant would st int th e other and it would neverarrive at maturity . They have al so a curious place where they convenewith their neighbo rs at the ir feasts, and from which they go to the feast .On th e oppos ite s ide is the ir place of prayer and near to it th e sepulcherof the ir chiefs They have gardens for melons and a place wherethey build their sacred fires . At a l ittle d istance from th e town is th e pond

from which they obta in water.

” 1

In the light of what I had heard from the Indians and what Ifound in the writings of the first whi te men who came in contact

with the tribes,I wrote to several persons

,whose replies follow ; these

are self-explanatory.

As to Shawnees raising watermelons before th e advent of our whitebrethren, I doubt it ; I have never heard of the ir ra is ing any melons except

those whose seed was first g iven them by th e early Jesuit fathers when theyl ived on th e Wapakoneta in Ohio . However, they d id ra ise a sma l l pumpk in,

which they cal led by a name meaning “ l ittle pumpk in ,

”from which I deduce

that they probably ra ised a larger variety , but of which they seem to have lostthe seed .

DECEMBER 4, 1 9 1 4. PIERREPONT ALFORD,E contuch ka , Okla .

I regret that I can not g ive you anything worth while about watermelons inNorth America . I have met th e plant throughout th e eastern Un ited S tates,part icularly in th e S outhern S tates , but only as an escape .

JANUARY 1 2 , 1 91 4. J . K. SMALL,New York B o tanic Garden,

B rona' Park, New York C i ty.

We have th e smal l round melon with th e smal l black seed . We sel l it underth e name of th e P ickaninny . I don ’

t know anyth ing about th e origin of

this variety ; we got it from a woman in Kansas.JANUARY 1 3 , 1 91 4. HENRY FIELD S EED Co

By HENRY FIELD, P residen t.

We have your favor of th e 8th instant , and in reply mai l you a éopy of

B urpee’

s Annual for 1 91 4, and for smal l fruited variety of watermelon refer

you to the Baby Del ight , described on page 21 . We also have offered forseveral seasons seed of Burpee ’

s Hungarian H oney watermelon , which is early,

1 De Bry, quo ted by Thoma s, Mound E xplorat ions, p. 622 .

GILMORE ] TAXONOM IC LIST or PLANTS 1 29

smal l in s ize , and has deep-red flesh of finest qua l i ty . The seed of B aby

Del ight , you wi l l no te, is no t black, but of a l ight brown.

JANUARY 1 4 , 1 9 1 4. W .ATLEE B URPEE Co

Philadelph ia , Pa .

Your letter rece ived . I d id not answer at once because I wished to confer

wi th Prof. Thoburn , wh o h as been absent from the un ivers ity invest igat ingsome mounds supposed to be of historical interest .He agrees wi th me that th e watermelons to which you refer in your letter

are what are popularly known as th e“ vo lunteer melon.

”I have a ranch in

an Ind ian ne ighborhood and the so-ca l led “

pie melon ”or ci tron is almost a

pest . The“ vo lunteer melons ”

are not unusua l and they often hybrid izewi th th e

“

pie me lon.

” This may account for th e fact that the vo lunteermelon d iffers from th e ord inary melon of commerce. While I have no proofto susta in my statement , I do not bel ieve that the melon is indigenous to

Ok lahoma .

S hould there develop any further informat ion in regard to th e subject Ishal l be glad to communicate with you further. I Shal l be much interes tedin the resul ts of your invest igat ion and hope to keep in touch wi th th e workwhich you are do ing in th is l ine .

JANUARY 23 , 1 91 4 . A. H . VAN VLEET,

Professor of B iology and Dean of th e Gradua te

S chool, the University of Oklahoma .

MICRAM PELIS LOBATA (Michx . ) Greene . Wild Cucumber.

Wah'

nah'

nahecha (Dakota ) .Wata"gtha (Omaha-Ponca ) , from wa ta"

,squash or melon

,and

ingtha , ghost ; ghost melon .

An Oglala said the seeds were used for beads.

CAMPANULACEAELOBELIA CARDIN ALIS L . Red Lobelia, Cardinal Flower, Red Betty.

This spec ies is peculiar in its situation in Nebraska, in that it is

found in some isolated areas, all within the ancient domain of the

Pawnee Nation . These areas are far distant from any other region

in wh ich the species is found. It is listed among S pecies peculiarto the Republican District .

” 1 Again“ Lobeli

'

a cardinalis and L .

inflate, which are known for one or two stations in III [S and H illregion ] along the southern edge of the S tate .

” 2

In another part o f the present work the suggestion is made thatthe presence of th is species in the Pawnee country may be due to

in troduction by Pawnee medicine-men . This explanation is sug

gested in view o f the value placed on the mystic powers attributedto the species by that people. One use of this plant was in the

composition of a love charm. The roots and flowers were the partsused . Other plants combined with Lobelia in compounding this

charm were roots o f Pand as guinguefo liurn and Angelica3and the

seed of C ogswellia dauoifo lia .

1 Clements and Pound, Phytogeography of Nebraska , p . 8 1 :2 Ibid , p . 297 .

”S ec d is cussion o f P anaa'

.

74936° — 1 9— 33 E '

l‘

l I 9

1 30 U S ES or PLANTS BY INDIANS [m a m m al

COM POSITAE

HELIANTH US ANNUU S L. Sunflower.

Wait’

cha -zizi (Dakota ) , yellow flower (walicha , flo'

wer ; zizi, re

duplication of zi, yellow) .

Z ha-si (Omaha—Ponca ) ,“

yellow weed ” (aha, weed ; zi, yellow) .Kirilc-tara-kata (Pawnee ) , yellow

-eyes (kirik, eye ; tara, having ; loata, yellow) .I can no t find that the sunflower was ever cultivated by any of the

Nebraska tribes,although its culture among eastern tribes is re

ported by explorers,and it was and still is cultivated by the Arikara

,

Mandan,and Hidatsa in North Dako ta . P. de Charlevoix

,in a

letter written in April,1 72 1

,mentions sunflowers “

as one of the cropsof the tribes o f eastern Canada .

The soleil is ano ther very common plant in th e fields of the Ind ians , and

which rises to th e he ight of seven or e ight feet . Its flower, which is verythick , has much th e same figure with that of th e marigold, and th e seed isd isposed in t h e same manner ; the Ind ians extract an o il from it by bo i ling,with which they ano int the ir ha ir.

1

Champlain observed the sunflower cultivated by Indians in Canadain

All the country where I went [vic inity of Lake S imcoe, Ontario ] containssome twenty to thirty leagues , is very fine, and situated in la t itude 44°It is very extens ive ly c leared .up. They plant in it a great quant ity of Ind iancorn

, which grows there finely . They plant l ikewise squashes , and sunflowers,from th e seed

.

of which they make o il, wi th which they ano int th e head.There are many very good vines and plums , which are excel lent, raspberries,strawberries , l ittle wi ld apples , nuts, and a k ind of fruit of th e form and co lorof sma l l lemons , with a s imilar taste , but having an interior which is verygood and a lmost l ike that of figs . The plant which bears this fruit is two and

a half feet high , with but three or four leaves at most , which are of the shapeof those of th e fig tree, and each plant bears but two p ieces of fruit. [Podo

phyllum peltatuni , May apple ?]Among the Teton Dakota a remedy for pulmonary troubles was

made by boiling sunflower heads from which the involucral bractswere first removed . The Teton had a saying that when the sunflowerswere tall and in full bloom the buffaloes were fat and the meat good .

A Pawnee said that the seeds pounded up with certain roots,the

identity of wh ich is not yet ascertained, were taken in the dry form,

without further preparation, by women who became pregnant whilestill suckling a ch ild. This was done in order that the suckling childShould no t become sick. The sunflower is mentioned in the Onondaga creation myth .

3

1 Charlevo ix Journal o f a Voyage to North America, vol. I, p. 250 .

2 Champlain s Voyages , vol. III, p . 1 1 9 .

3 Hewi t t , Iroquo ian Cosmo logy , p. 1 74.

1 32 US E S or PLANTS BY INDIANS (m a . ANN. 33

S ILPH IUM PERFOLIA'

I‘

UM L. Cup-plant , Square-stem,Angle-stem.

Z ha tanga (Omaha-Ponca ) , big-weed, because of its size ; ashude

hithe because o f the use of root stocks in the smoke treatment ;and zha-baho-hi, weed with angled stem (zha, weed ; baho , having corners ; hi, plant body) .

Rahe-ui-ozhu (Winnebago ) ,weed that holds water (raise,weed ; u i,water ; ozhu, in, full or containing) . Another name is rake

paraparatsh, square-weed (paraparatsh, square) .

The root stock of this plant was very commonly used in the smoke

treatment for cold in the head, neuralgia, and rheumatism. It was

used also in the vapor bath . A Winnebago medicine-man said a

decoction was made from the root stock wh ich was used as an emetic

in preparatory cleansing and lustration before going on the buffalohunt or on any other important undertaking. It was thus usedalso for cleansing from ceremonial defilement incident to accidentalproximity to a woman during her menstrual period .

S ILPH IUM LAC IN IATUM L. Pilot Weed,Compass Plant

, Gum Weed,Rosin Weed.

Chanshinshinla (Dakota ) , Teton dialect, cha nshilshilya .

Z ha-pa (Omaha-Ponca ) , bitter weed (aha, weed ; pa, bitter) , andmahan-tanga , big medicine

,or roo t.

S hohanwa-hu (Winnebago ) , gum plant (shohonwa, gum) .Kahts-tawas (Pawnee ) , rough medicine (hah tsu, medicine ;tawas

,rough ) ; also called

’

nalcisohiit or nakisa —hiitsu (nakis'

a,

pine ; hiitsu,water) .The children gathered chewing gum from the upper parts o f th e

stem,where the gum exudes

,forming large lumps. The Omaha and

Ponca say that where this plant abounds ligh tning is very prevalent,so they will never make camp in such a place. The dried root was

burned during electrical sto rms that its smoke might act as a charm

to avert lightning stroke. According to a Pawnee a decoction madefrom the pounded root was taken for general debility. Th is preparation was given to horses as a tonic by the Omah a and Ponca, anda Santee Dakota said h is people used it as a vermifuge for horses.

AMBROSIA ELATIOR L. Ragweed.

Wh ite Horse,an Omaha medicine-man

,said that this plant was

an Oto remedy for nausea. In the treatment the surface of the

abdomen of the patient was first scarified and a dressing of the

bruised leaves was laid thereon .

BOEBERA PAPPOSA (Vent ) Rydb . Fetid Marigold, Prairie-dog Food.

P izpiza-ta-wo te (Dako ta ) , prairie-dog food (piapieo , prairie dog ;

wo te,food ; ta, genitive sign ) .

Pezhe piazhi (Omah a-Ponca ) , vile weed, referring to its odor

(pezho , herb ; piazhi, bad,mean,vile ) .

Ashutstat (Pawnee ) .

a . ECH I NACEA ANGUST I FO L IA I NTERS PERS ED W ITH ST I PA S PARTEA

Photo by courtesy of Department of Botany , Iowa State Agri cultura l Co llege

b. TO PS TUBERS HEL IANTHUS TUBERO SUS

BUREAU OF AMER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 30A

LAC I NAR IA SCAR I O SA

1 34 USES or PLANTS BY INDIANS [mmmm ss

nostrils of horses to enable them to run well without getting out o f

breath . It was supposed to strengthen and help them. The flowerheads mixed with shelled corn were fed to horses to make them

swift and put them in good condition.

ACH ILLEA M ILLEFOL IUM L . Yarrow,Milfoil.

Hank-sintsh (Winnebago ) , woodchuck tail (hank, woodchuck ;sintsh , tail ) . Named from the appearance of the leaf.

An infusion of this herb was used by the Winnebago to batheswellings. For earache a wad of the leaves, also the infusion, was

put into the ear.

ARTEM IS IA DRACUN CULOIDE S Pursh . Fuzzy-weed.

Thasata-hi (Omaha-Ponca)Rake-hinsheh' (Winnebago ) , bushy weed

,or fuzzy weed (rake,

weed ; hinsheh , bushy, fuzzy ) .Kihapiliwus (Pawnee ) , broom (hiharu, broom ; piliwus , to sweep ) .Among the Winnebago the chewed root was put on the clo thes

as a love charm and hunt ing charm. The efl’ect was supposed to besecured by getting to windward of the objec t of desire, allowing thewind to waft the odor of the herb thither.

“

The Omaha ascribed thesame powers to this species and used “

it in the same ways as they did

the gray species of this genus next mentioned . It was used also in

the smoke treatment. A Winnebago medicine-man said a handfulof the tops of this species dipped into warm water served as a

sprinkler for the body to relieve fevers. According to a Pawnee informant a decoction made of the tops was used for bath ing as a

remedy for rheumatism. Brooms for sweeping the lodge floor weremade by binding together firmly a bundle of the tops. From this

use comes its Pawnee name . The plant was liked for this purposebecause of its agreeable, wholesome odor.

ARTEM IS IA FRIGIDA Willd . Little Wild Sage.

Wia-ta-pezhihuta (Dakota ) , woman’s medicine (wia, woman ; ta,

genitive sign ; pezhihuta,medicine ) . The name refers to its use

as explained farther on .

P ezhe-h’

o ta ahinga (Omaha-Ponca ) , little gray herb (pozhi, herb ;h‘

ota, gray ; zhinga, little ) .

Kiwohhi (Pawnee ) .A decoction of this species was used for bath ing and was also taken

internally by women when menstruation was irregular ; hence the

Dakota name.

ARTEM IS IA GN APH ALODE S Nutt . Wild Sage.

Pezhilto ta biesha (Dakota ) , flat pezhiho ta.

Pezhe-h’

o ta (Omaha-Ponca ) , gray herb.

c xm oam] TAXONOM IC LIST OF PLANTS 1 35

Hmfwinska (Winnebago ) , white herb (hanwz’

n

,herb ; ska, white ) .

Kiwaut (Pawnee ) .

All that is said of this species applies in general to all species o f

Artemisz’

a .

A bunch o f Artemisia was sometimes used for a towel in o ld times.

A decoction o f the plant was taken for stomach troubles and many

o ther kinds of ailments. It was used also for bath ing. A person whohad unwittingly broken some taboo or had, touched

“

any sacredobject must bathe witKArtemz

’

sz’

a .

'

The immaterial essence or, to

use the Dako ta word,the to", of Artemisia, was believed to be c ifec

tual as a pro tection against maleficent powers ; therefore it was

always proper to begin any ceremonial by using Artemisz'

a in orderto drive away any evil influences. As an example of the use among

the Omaha of Artemisz’

a to avert calamity it is related that twohorses ran wild in the camp

,knocking down the S acred Tent . Two

o ld men , having caught the h orses, rubbed them all over with wildsage, and said to the young son of their owner,

“ If you let them do

that again ,the buffaloes shall gore them.

”1

In the ceremonies of the installation of a chief among the Omaha

wild sage was used as a bed for the sacred pipes .

2 One o f the per

sonal names of men in the Te-sz’

nde gens of the Omaha tribe isPeake-ho ta .

3

It has already been mentioned that the various species o f Arte

misz'

a were used in o ld times as

'

incense for the purpose o f exorcising

evil powers. It h as also been stated that cedar twigs o r sweet grass,

either one,were used as Incense to attract good powers. Some

Christian Indians also still employ all these species as incense for

these specific purposes,in church services

,especially at Christmas

,

Easter,Pentecost

,and on occasion of funerals. The writer has

seen the use of Artemisz’

a as an incense before a church door justbefore the body was carried into the church . A small fire was madebefore the steps of the church

,Artemisia tops being used to raise a

cloud of smoke.

ARCTIUM M INU S Sohk. Burdock.

This plant is a European introduction,probably not earlier than

the t ime o f the first overland traflic by horses, mules, and oxen . It

is even now found commonly only along ornear the o ld militaryroads. It has been adopted by the Indiansl for medicinal use .

White Horse,o f the Omaha, gave information

,wh ich he had obtained

from the Oto , o f a decoction o f the roo t being used as a remedyfor pleurisy.

1 Do rsey , Omaha S oc io logy , p. 235 .

2 lb id . , p . 359 .

3 l b ld. , p. 244 .

1 36 USES OF PLANTS B Y INDIANS [m a m a s

L’

YGODE SM IA JUN CEA (Pursh ) D . Don . Skeleton Weed .

The Omaha and Ponca made an infusion of the stems of Lygo

desma'

s for sore eyes. Mo thers h aving a scanty supply of milk also

drank this infusion in order to increase the flow.

In the north where S ilphz’

um lacim‘

a tum is not found Lygodesmiawas used for producing chewing gum. The stems

’

were gatheredand cut into pieces to cause the juice to exude. When th is hardened itwas collected and used for chewing.

ANCIENT AND MODERN PHYTOCULTURE BY THE

TRIBES

In former times the plants cultivated by the tribes inhabiting theregion which has become the State of Nebraska comprised maize

,

beans,squashes, pumpkins, gourds, watermelons, and tobacco . I

have not found evidence of more than one variety each of tobaccoand watermelons . By disturbance o f their industries and institu

tions incident to the European incursion they have lost the seed of

the larger number of the crop plants they formerly grew. By search

among several tribes I have been able to collect seed of many more

varieties than any one tribe could furnish at the present time of the

crops once grown by all these tribes . Of maize (Z ea mays ) theycultivated all the general types, dent corn

,flint corn

,flour corn

,

sweet co rn,and pop corn

,each of these in several

,varieties . Of beans

(P haseolus vulgaris ) they had 1 5 or more varieties,and at least 8

varieties o f pumpkins and squashes (P epoAfter diligent inquiry, the only cultivated cr0p plants of wh ich I

am able to get evidence are corn,beans

,squash es and pumpkins,

tobacco,and sunflowers . These are all of native origin in the South

west,having come from Mexico by way of Texas. But a large num

ber of plants growing wild, either indigenous or introduced by human

agency, designedly or un designedly,were utilized formanypurposes.

No evidence appears that any attempt was ever made looking to thedomestication of any of these plants . The reason for this is that the

necessary incentive was lacking, in th at the natural product of eachuseful native plant was always available. In their semiannual hunt

ing trips to the outlying parts o f their domains,the Indians could

gather the products belonging to each phytogeograph ic province.

The crop plants which they cultivated, however, were exotics , and

hence supplemented their natural resources, thereby forcing a dis

tinct adjunct to the supply of provision for their needs.

But since the advent of E uropeans the incentive is present todomesticate certain native plants wh ich were found useful. Thisincentive arises from th e fact that the influx of population has

greatly reduced or almost exterminated certain species, and, even if

1 38 USES or PLANTS BY INDIANS [m a m a s

species used and their many uses show considerable development of

practical plant economy, or economic botany.

All these considerations of the relations between the aboriginalhuman population and the flora of the region are instructive to us

as indicative of what must have been the early stages in the development o f our own present highly differentiated bo tanical science . In

this study of ethnic botany we have opportunity to observe the beginnings o f a system of natural science wh ich never came to maturity,being cut off in its infancy by the superposition of a more advancedstage of culture by an alien race upon the people who had attainedthe degree of culture we have here seen.

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1 46 U SE S OF PLANTS BY INDIANS [ETIL ANN. 83

Glossary of plant names mentioned in th is monograph— ContinuedARRANGED ALPHABE TICALLY UNDER DAKOTA NAME

Aonyeyapi (also IIastan

ka) .

Chand i (Teton dialect

Chan li) .

Prunus b esseyi .

Nicotianaquadrivalvis.

Chanhaloga Pezhuta Verbena hastata.

Chann h a san Acersacchamm.

Chan-iyawo fiumulus americana.

Chan-nanpa P olystictus versicolor.

Chanpa Padus nana; Padus me

lanocarpa.

Chan Pezhuta Washingtonia longistylis.

Chan-sh asha hinchaka Cornus stoloni fera .

Chans hasha . Cornus amomum .

Chanshi nshi nla (Teton Silphium Iaciniatum.

dialect Ch ansh l lshnlya}

Chanshushk a (also Tash~ Acernegundo .

kadan) .

Chan wiziye Usnea barbata.

Chap’ ta haza Rnbes americanum.

Sambucus canadensis .

Chansu c oria ovata.

Chanzi Rhus glabra.

Chiaka Mentha canadensis.

Hastanh anka Vitis cinerea.

Hante (orHante sha) Juniperus virginiana.

Hastanka Prunus b esseyi .fieliaka ta.pezhuta Monarda fistulosa.

Heyoka ta pezhuta Malvastrum coccineum .

Hinte-ch an Tilia americana.

Hma Juglans nigra .

Hupestola.Yucca glauca.

Ich ah pe-hu E chinacea angust ifolia.

Kante Prunus americana.

Maka Chanshinshin Lygodesmia juncea .

Maka ch mka. Hedeoma hispida.

Maka ta omn icha Falcata comosa.

Mash tincha-puto Lepargyrea argentea .

Mdo (Teton b lo) Glycine apios .

Mna Viburnum lentago .

Omnicha.Phaseolus vulgaris.

Onzhinzhi ntka Rosa pratincola.

Pangi Helianthus tub erosus .IP ’e-chan Ulmus americana .

P ’e-itazipa Ulmus th omasi.

P’e-t ll tutupa Ulmus fulva.

Pezhi-hota-b laslxa Artemisia gnaphalodes .

P ezhihuta Zx Dasystephana puberula.

Pezhuta nantiazilia Callirrhoe involucrata.

Pezhuta pa Parosela aurea.

Pizpiza ta wote B oebera papposa.

P oipié Allionia nyctagin ea.

Psa Scirpus validus.

Pseh tin Fraxinus sp.

Alhummutabile.

S agittaria Iatifolia.

Zizania aquatica.

P te ta wote

Tichanich a

Tipsin

Tokanapopo

Unkchela

Uma

Uskuyech a

o o o o o o o o o o o o

o o o o o o o o o o o o o o


0 0 0 0 0 0 0 0 0 0 0 0 0 0

o o o o o o o o o o o o o o o o o o o o

Q Q Q Q Q Q Q Q Q Q

Wihuta—nu

Scientific name .

Acernegundo .

Saka yutapi

Shialupi

Snnkpe ta wote

Tado

Tah ado

Takanh echa .

Tamani olipa

Tanpa (Teton Chan-hasan) .

Tashkadan (also Chanshushka) .

Taspan

Wachanga

Wachanga iyech echa

(also Walipa wa

ch anga) .

Waga—chanWalicha toto ;

mda toto .

Waficha—zi chikalaWahcha-zizi

Wagamun pezhuta

Wallnatinah echa

Wat'

mahna.

Walipe popa

Wahpe toto

Walipa wachanga (also

Wachanga iyechech a) .

Walipe wash temna

Hcha

Wamnah eza (Teton

Wagmeza)

Wamnuh a

Wanah ch a

Grindelia squarrosa .

Geoprumnon crassicar

pum.

C itrullus citrullus .

Rumex crispus .

Acorus calamus.

Herac leum lanatum .

Acersaccharinum.

Rubus occidentahs.

Physalis heterophylla .

B etula papyrirera.

Crataegus sp.

Nelumbo lutea.

Psoralea tenuiflora.

Psoralea esculenta.

Nuttallia nuda.

Opun tia humifusa.

Corylus americana.

Quercusmacrocarpa.

Quercus rubra.

Savastana odorata.

Melilotus alba.

P opulus sargentu .

Tradescantia virgini ca .

Ratibida columnaris.

Helianthus annuus .

Pepo foetidissixna.

Micrampelis lobata.

Gymnocladus dioica .

Salix sp .

Chenopodium album .

Melfl otus alba.

Monarda Qstulosa (fra

grant variety ) .Pepo pepo ; Pepo maxima .

Zea mays .

Cucurbita Iagenaria .

Petalostemum purpure

um; Petalostemumcan

didum.

Fragaria virginiana .

Pinus sp .

Thalictrumdasycarpum.

Artemisia frigida.

Grossularia missourian

sis .

Typha latifolia .

om xonm] GLOS SARY OF PLANT NAM ES 1 47

Glo ssary of p lan t names men tioned in th is monograph— ContinuedARRANGED ALPHABETICALLY UNDE R DAKOTA NAME— Continued

S cxentific name. Dakota name . S cien tific name.

Glycyrhi za lepidota. Zuzecha tawo te sapsapa . S ymphoricarpos sym

Amelanchi eralnifolia . ph oricarpos ; S ymph or

Celtis occ identalis . icarpos occidentalis.

Celastrus scandens .

ARRANGED ALPHABETICALLY UNDE R OMAHA NAME

Omaha name .Omaha name. S cientific name.

Agt hamungi Rubus occxdentah s .

Aontashi (also Malcli n Laciniaria scariosa.

sagi) .

Bashto Fragaria virginiana .

B azu-m Lithospermum canescens Asclepias tuberosa.

Buude Quercus rubra .

Duwaduwa-hi Yucca glauca .

E zhon Ulmus sp .

E zhonS ka Ulmus americana .

E zhou-zi Ulmus thomasi.

E zh on-zhide ( or IZzh on Ulmus fulva.

gtbi gthi de) .

Gansath o Astragalus caroliniana . k

Gubé Celtis occidentalis.

Hazi Vitis cinerea.

Hinbthiabe Falcata comosa. hi

Hinb thi nge Phaseolus vu lgaris.

H inb th l-si-tanga,Latbyms ornatus .

Tilia americana .

fithi-wathe—bi Tomcodendron toxicodendron .

Hannga-hi (also Mana Urtiea gracilis.

zh iha—bi ) .

Hade-b thaska Cogswellia daucifolia. a

fIade-sathe Ionoxalis violacea ;Xan a

th oxalis stricta.

Andropogon furcatus .

Parthenocissus quinquefo lia.

Ingtha hazi itai Men i sp ermum cana

dense .

Inubth onk ith e-sabe-hi . Aqmlegia canadensis.

Insh togah te-hi S ymphoricarpos sym

ph oncarpos; Symphericarpos occidentalis .

Izna-kithe—iga—h i (also Monarda fistulosa var.

Pezhe—paminga.

Kande Prunus americana.

KJu-makan (alsoMakan Asclepias tuberosa.

saka) .

Maa—zlion Populus sargentii.

Maazi Juniperus virginiana .

Maude-idh e-shnaha E quisetum sp .

LophophorawilLamsu.

Mak an-bashas honsh on

Makan-ninida

Makan-sagi (also Aon

tasbe) .

Makan-saka (also Kiu

makan ) .

Makan skith e

Makan~ slu the

Makan-ski th e

Makan-tanga

Makan-wasek

Makan-zhideMakan-zhide sabeMansa-li ti-hi

Manzh onkamantanaha

Minbdi-hi

Mi ka—hi (also Insh togati

te-hi ) .

Mika-hi

Mikasimakan

Minigathe—makan-waii

Nanpa Tanga.

Nanpa Zhinga.

Humulus americana.

Iris versicolor.

Petalostemum purpur

eum; Petalostemum

candidum.

S iliphium laciniatum .

A lli onia nyctaginea.

E rythrina flabelli iormis .

Meli a azedarach.Cornus asperifolia.

A llium mutabile .

Rhus glabra.

E chinacea angustifolia.

S tipa spartea.

Arisaema triphyllum.

S anguinaria canadensis.

Prunus besseyi .Padus nana ; Padus me

lanocarpa.

Viburnum lentago .

Gymnocladus di Olca.

Chamaesyce serpylhfolia .

Pepo foetidissima.

Cornus stoloni lera.

Cornus amomum .

Thahctrum dasycarpum.

Hicoria ovata.

Glycine apios.

Psoralea esculenta .

Helianthus tuberosus.

Cucurb i ta lagenaria .

Cogswe llia dauci l‘

o lia.

Artemisia gnaphalodes.

Artemisia frigida.

Boebera papposa .

Acuan illinoensisV erbena h as tata.

1 48 U SES OF PLANTS BY INDIANS [ETH . ANN. 88

Glossary of p lan t names mentioned in this monograph— C ontinued

ARRANGE D ALPHABETICALLY UNDER OMAHA NAME— Contin ued

Omah a name.

o o o o o o o oo o o o o o o o o o o o o o o o

n n n n n n n n n n

S cientific name.

Mentha canadensis.

Monarda fistulosa.

Monarda fistulosa (fra

grant variety) .Savastana odorata .

Meli lotus alba .

Grindelia squarrosa.

Physalis heterophylla.

Grossularia missourien

sis .

Ribes americanum.

Scirpus validus.

Citrullus citrullus .

Washingtonia longisty

lis.

Malus ioensis .

Plantago major.

Sagittaria latifolia .

Zizania aquatica .

Ceanothus americana.

Quercusmacrocarpa.

Fraxinus sp .

Crataegus sp .


pum.

Baptisia bracteata.

Juglans nigra.

Amorpha canescens .

Lespedeza capitata.

Nelumbo lutea.

Anemone canadensis.

Omaha name.

Thille-sage—hi

Wagathashka

0 0 0 0 0 0 0

0 0 0 0 0 0 0

o o o o o o o o o o o o o o o o

o o o o o o o o o o o

0 0 0 0 0 0 0 0 0 0 0

Zhu nakada tanga

makan .

Scientific name.

dracuncu

ARRANGED. ALPHABETICALLY UNDER WINNE BAGO NAME

Winnebago name.

0 0 0 0 0 0 0 0 0 0 0

g g g g g g g g

c c c c c c c c c c c

S cientific name.

Juglans nigra.

Quercusmacrocarpa.

Crataegus sp .

Achilleamillefolium.

Physalis lanceolata.

V itis cinerea.

Artemisia gnaphalodes .

Rhus glabra .

Grossularia missoun'

en

sis.

Fragaria Virginiana .

Amelan chieralnifolia.

Lepargyrea argentea .

E rythroniummesoch ore

Hi nshke Tilia americana .

Winnebago name.


o o o o o o o o o o o o o o o o o

t o o -O O Q O O O O O O Q Q

Pefi-hishu p

S cientific name.

Watangtha

Wathibabamakan

Waii pezhoWenu shabethe hi

Wazbide

Zhabamakan

Zhaba ta zh onZha—pa (also Makan

tanga) .

Zha sage—zi

Zh a—tanga

Zha-zi

Zhon-hOJi-wazhideZhon-hodaZhon-pah ith ath a

Artemisialoides .

Salix sp.

Corylus americana.

Sambucus canadensis.

Zea mays.

Typha latifolia.

Ustilago maydis.

Asclepias syriaca.

Euonymusatropurpurea.Pepo pepo ; Pepo maxi

Solidago sp.

S ilphium perfoliatum.

Helianthus annuus .

Lepargyrea argentea .

Amelanchi er alni folia.

Zanthoxylum america

num .

Toxylon pomiferum.

Caulophyllum thalie

troides .

Phaseolus vulgaris.

Fal cata comosa.

Corylus americana .

Prunus americana.

Typha latifolia.

Asclepias syriaca.

Dasystephana puberula.

Acorus calamus.

Savas tana odorata.

Cornus asperifolia.

Acer negundo .

Gymnocladus dioica.

Acer saccharum .

Hicoria ovata .

Helianthus tuberosus.

Sanguinaria canadensis .

1 50 U SES OF PLANTS BY INDIANS [ETIL ANN. 33

Glossary of p lant names mentioned in th is monograph— ContinuedARRANGED ALPHABETICALLY UNDER PAWNE E NAME— Continued

Pawnee name.

0 0 0 0 0 0 0 0 0 0 0 0

S cient ific name .

S tipa spat ica.

Cornus amomum.

Hicoria ovata.

Jugians nigra.

o o o o o o o o o o o o o o o o o o o

o o o o o o o o o o o o o o o o o

Ionoxalis violacea; Xan

S kirariu

S cirpus validus.

Thalictrum dasycarpum .

Aqui legiacanadensm.

thoxalis stricta.

Sambucus canadensis .

Pawn ee name .


o o o o o o o o o o o o o

o o o o o o o o o o o o o o o o o o

S cientific name .

ARRANGED ALPHABETICALLY UNDER COMMON ENGLISH NAME

Common E ngh sh name.

American elm

American lotus

0 0 0 0 0 0 0 0 0 0 0 0

o o o o o o o o o o o o o o o

o o o o o o o o o o o o o o o o o o o o





0 0 0 0 0 0 0 0 0


n n n n n n n n n n n n n


B lue joint grass; bluestem grass .

B ox elder

Buck brush

Bufialo pea

Bufialo berry .

Burning bush

Bush morning-glory

Butterfly we'

ed

Calamus

Canaigre

Cardinal flowerCat-tail

Cedar

China berry

Scient ific name.

U lmus americana.

Nelurnbo lutea.

Anemone canadensis .

S i lphium perfoliatum .

Fraxinus pennsylva

nica.

S agittaria latifolia.

Phaseolus vulgaris .

Uva-ursi uva—ursi.

Heracleum lanatum .

Asclepias syriaca.

B etula papyrifera.

Celastrus scandens.

V iburnum lentago .

Baptisia bracteata.

Juglans nigra .

Laciniaria scariosa.

Sanguinaria canadensis .

P odophyllum peltatum.

Iris versicolor.

Andropogon furcatus .

Acer negundo .

Symphoricarpos occidentalis.

Geoprumnon

pum.

Lepargyrea argentea.

Scirpus validus.

Arctiumminus .

crassicar

Euonymus atropurpu

rea.

Ipomoea leptophylla .

Asclepias tuberosa .

Acorus calamus .

Rumex hymenosepalus .

Lobelia cardinalis .

Typha latifolia.

Juniperus virginiana .

Melia azedarach .

Chokecherry

Comb plantCompass plant

Corn

Corn smut

Cottonwood

C ow parsnip .

Cup plant

Coralberry


Gentian


Gourd .

Ground beanGround cherryGround plum

S cient ific name .

Ulmus sp .

Ulmus fulva.

Ulmus americana.

Juniperus virginianaGymnocladus dioica .

Monarda fistulosa ( ira

grant variety) .Monarda fistul osa.

Nelumbo lutea.

Padus nana; Padus me

lan ocarpa.

E chinacea angu'

stiiolia.

S ilphium laciniatum.

Zeamays.

Ustilagomaydis .

Populus sargentii.

Heracleum lanatum.

Silphium perfoliatum .

Symphoricarpos sym

ph oricarpos .

Cuscuta paradoxa.

Sambucus can adensis .

Ulmus .

Thermopsis rhombifolia .

B oebera papposa.

Lilium umbellatum.

Galium trifiorum .

Artemisia dracunculc i

des .

Dasystephana puberula.

Panaxquinquefolium .

S olidago .

Grossularia missourien

sis.

Cucurbitalagenaria.

Falcata comosa.

Physalis heterophylla .


pum.

S ilphium laciniatum.

Celtis occidentalis .

Acersaccharum .

Corylus americana.

Hicoria ovata.

Humulus americana.

Monarda fistulosa .

Glycine apios .

Ceanothus americana.

Malus ioensis.

G I LMORE ] GLOS SARY OF PLANT NAME S 1 5 1

Glossary oi plan t names men tioned in th is monograph— ContinuedARRANGED ALPHABETICALLY UNDE R COMMON ENGLISH NAME— Con tinued

Common E nglish name . S elent ific name.

Iris Iris versicolor.

Jack-m-tlie-pulpi t Arisaema triphyllum .

Juneberry Amelanchier alni folia .

“ Jerusalem artichoke” . Hehanthus tuberosus.

Ken tucky codee tree Gymn ocladus di oica.

Cornus amomum ; Cornus

sto loni fera.

Galium trifiorum .

Chenopodi um album .

Usnea barbata.

Tih a americana.

Astragalus caroliniana .

Lobelia cardinali s.

Cogswelli a dauciiolia .

Cuscuta paradoxa.

Men i sp ermum cana

dense.

Needle grass S tipa spartea .

Nettle Urtica gracilis.

Osage orange Toxylon pomi ierum .

Paper birch Betula papyrifera.

Pasque flower Pulsatilla patens .

Pembina V iburnum opulus.

P enn yroyal Hedeoma hi spida.

Peyote Loph opli oraWi lliamsii .

Pin e P inusmurrayana .

P lantain Plantagomajor.

Poison oak Toxicodendron toxico

dendron .

Phytolacca americana.

S t ipa spartea .

B oeoera papposa .

Rosa pratin cola .

P etalostemum purpu

reum; Petalostemum

candidum .

Zanthoxylum ameri

canum.

Prickly pear Opuntia humifusaPuccoon Li th ospermum

cens.

Lycoperdon gemmatum .

Pepo pepo .

E chinacea angustifolia.

Callirrhoe involucrata .

Lespedeza capitata.

Ambrosia elatior.

Malvastrum coccineum .

Ulmus iulva.

Crataegus.

Quercus rubra .

Ceanothus americana .

Ulmus thomas l.Artemisra cane ; Artemisia tridentata.


n n n n n n n n n n n n n n n


0 0 0 0 0 0 0 0 0 0 0 0 0


0 0 0 0 0 0 0 0 0 0 0



Snow-on-the-moun tam .

S oft maple

Sour dock

Spamsh bayonetSpider beanSpiderwort

Spider li ly

Spring li ly

c c c c c c c c c c c c c

n n n n n n n n n n n n n n n n n n


0 0 0 0 0 0 0 0 0 0 0 0 0

0 0 0 0 0 0 0 0 0 0 0 0

Wahoo bush

Wash temna .

Water chinquapinWatermelon

Waterstring

White elmWild black currantWild black raspberry .

Wild blue verbenaWild columblne

S cient ific name .

margi

Prunus besseyi .Amelanchieralnifolia.

E quisetum .

Quercusmacrocarpa.

V iburnum lentago .

Ionoxalis violacea .

Amorpha canescens .

Lygodesmia juncea .

Ulmus iulva.

Spartinamichauxiana.

Rhus glabra.

Symph oncarpos ocmden

talis.

Dicroph yllum

natum.

Acer saccharinum .

Rumex crispus .

Yucca glauca.

Acuan illinoensis.

Tradescantia virginica.

Tradescantiavirgimca'

.

E rythronium mesoch o

reum .

S i lphium perfoliatum .

Pepo maxima.

Grindelia squarrosa .

Helianthus annuus.

Meli lotus alba.

Washingtonia longisty

Acorus calamus.

Savastana odorata .

Panicum virgatum.

Crataegus.

Psoralea escul enta .

Nicotiana quadrivalvis ;Nicotianarustica;Nico

t iana tabacum .

Polystictus versicolor.

Hehanthus tuberosus.

Pulsatilla patens.

Parthenocissus quinqueiolia.

Euonymus atropurpu

reus.

Monarda fistulosa ( ira

grant variety) .Nelumb o lutea.

Citrullus Citrullus .

Amorpha lrut icosa.

Ulmus americana .

Ribes americanum.

Rubus occidentalis .

Verbena hastata.

Aqullegia canadensis .

1 52 USES OF PLANTS BY INDIANS (mm . ANN. 33

Glossary of plan t names men tioned in th is monograph— Cont inued

ARRANGED ALPHABETICALLY UNDER COMMON ENGLISH NAME—C ontinued

Common English name . S cientific name . Common English name . S cientificname .

Malus ioensis.

Mi crampelis lobata.

Allioma nyctaginea.

Pentstemon grandiflorus .

Pepo foetidi ssirna .

V iti s cinerea.

Glycyrhiza lepidota .

Mentha canadensi s .

A lliummutabi le.

Rubus strigosus.

Prunus americana.

Zizania aquatica.

Rosa pratincola.

Artemisia gnaphalodes .

Artemisia frigida.

Fragaria virginiana; Fragaria americana.

Lathyrus ornatus.

Impatiens pallida.

Salix .

Anemone canad ensis.

Achi lleami llefolium.

Xanthoxalis stricta.

Thalictrumdasycarpum.

1 54 US ES OF PLANTS BY INDIANS (m a m m al:

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PRELIMINARY ACCOUNT OF THE ANTIQUITIES

OF THE REGION BETWEEN THE MANCOS AND LA

PLATA RIVERS IN SOUTHWESTERN COLORADO

EARL H. MORRIS

1 58 CONTENTS

Ruins on the mesas .

Build ings and burial mounds .

1 . Ruins nearMancos SpringRuin No . 9

Ruins at Site NO. 1 0

Ruins at Site No . 1 1 .

Ruin NO. 1 2

Ruin No . 1 3

2 . Ruins on the div ide between Salt and Grass CanyonsS hrine at Site No . 1 4 .

Ruin NO. 1 5

Ruin No . 1 6

Ruin No . 1 7

3 . Ruins south ofRed Horse Gulch

Ruin No . 1 8

4 . Ruins at Red MesaRuins at Site No . 1 9

S tone ruin at S ite No . 20

Round tower at S ite No . 2 1 .

5 . Ruins below the mout h of Long Ho llow

Ruins at S ite No . 22 .

Ruins at S ite No . 23 .

Artifacts .

Pottery .

S tructure

Form .

Food bowls .

Globular bowlsBowl with perforated ears

Bowl wi t h double flareGlobular vessels wi t h wide mout hsUndecorated water jars .

Gourd-shaped bott les .

LadlesSpoon or paddle

B ird-form vase .

Ring-bottomed vaseLampMountain-sheep effigy

Cloud b lowerColor.

Decoration

S tone implements .

Grinding stones .

S labs of undecided fun ctionAxes and hammers

Pot tery smootherPounding st onesChipped artifacts

Bone

Summary .

Conc lusionsBibliography

31 .

32 .

33 .

34.

35 .

36 .

38 .

39 .

41 .

42 .

43 .

44.

45 .

46 .

47 .

48 .

49 .

50 .

51 .

52 .

53 .

54 .

55 .

56 .

57 .

58.

59 .

60 .

a,Grave belowmouth of Long Hollow, Ruin No . 23 . b

, Grave at head of

62 .

63 .

64 .

ILLUSTRATIONS

Map indicating sites mentioned in the textEagle Nest House from mouth of Lion Canyon .

Eagle Nest House from foot of c liff at west end

a, Stone ax with handle of skunk bush . b

,Section ofwall fromRuin No . 2 .

c, Inc ised tracings on wall of kiva in Eagle Nest House

a,Kiva in Eagle Nest House showing po ttery in situ . b

,Kiva in Eagle

Nest House .

Coil-ware OllasCoil-ware Ollas(1,Plate . b

,Water bottle . c, d, e, Coil-ware Ollas

Black-and-whi te vases .

a,Black-and-red bowl . b

,c,Black-and-White bowls

Black-and-White water jarWooden ob jects .

Bone implements

a,Rush matting b

,Reed quiver

a,Fire st icks and tinder. b

,Hairbrush of pine needles . 6

, Fragment of

a basket .

Jar rests

a,Feather c lo th . b

,Matting

Sandals .

Sandals.

Misc ellaneous ob jec tsMiscellaneous objectsa,Ball of yucca . b

,A twist of yucca . c

,Cha in of yucca . d

,e, Twists of

yucca . f, Bundle of herbsa,Portion of plaited band in two colors . b

,Twist of yucca . c

,Chain of .

yucca . d, Loop of split willow tied with yucca . e

,Fragment of

coarse rush mat . f, Corncobs tied togetherwith yuccaRuin No . 9

Grave in Ruin No . 9

Pit room in Ruin No . 1 7

View in Ruin No . 1 7

View in Ruin NO. 1 7

Salt Canyon ,Ruin No . 1 6 .

a,S tone ruin at mouth of Cherry Creek , Ruin No . 20 . b

,Masonry in

stone ruin at Site No . 20

Large Ollas .

Food bowls .

1 60 ILLUSTRATIONS

Food bowls .

Undecorated vasesUndecorated water jars .

Cooking vessels with banded necksa,Bowl mended with yucca ties . b

,c,d,e,f, Pottery

Pottery and skulls .

S tone objec ts .

2

Chipped implements

Chipped implements and po lished ornaments

TEXT FIGURES1 . GrOund plan of Eagle Nest House

2 . Burialmound at Ruin NO . 9

3 . Ground plan ofRuin No . 1 7

4 .

‘

Ground plan ofRuin No . 20

5 . Outlines ofgourd-shaped vessels .

Metate and mano

Design on bowl from mouth of LongHollow .

Design on bowl from mouth of LongHollow .

. Design on bowl from mouth of LongHollowDesign on bowl frommouth of LongHollow .

Design on bowl from mout h of LongHollow .

P

o

r

s

a

H

l-i

1 62 ANTIQU ITIE S OF S OUTH W E STERN COLORADO [ETEL ANN. 33

I am especially indebted to Pro f. Jun ius Henderson , curator o f

the Museum o f the Un iversity of Co lorado, for the use of h is office

and pho tographicq'

Iipment while preparing this report, as well asfor many o ther services which he has rendered .

Since the excavat ions had to do with two very different types ofruins

,I have treated each separately. By describing each type o f

building and the art ifacts therefrom as a unit,a much better com

parison of the culture of the ruins in the cliffs with that of the ruinson the mesas can be made than would o therwise have been possible.

PRELIMINARY ACCOUNT OF THE ANTIQUITIE S OFTHE REGION BETWEEN THE MANCOS AND LA PLATARIVERS IN SOUTHWESTERN COLORADO

By EARL H . MORRIS

DESCRIPTION OF THE REGION

The region here dealt with consists of a triangular plateau boundedon the west by the Mancos Canyon

,on the east by the La Plata

River,and on the south by the ‘

Co lorado-New Mexico l ine . Its ele

vat ion varies from to feet above the sea . It is traversedfrom northeast to southwest by a low divide compo sed of a seriesof broken hills . The canyons which drain to the Manco s are exceedingly deep and rough

,rival ing tho se on the Opposite side o f the

river. The arroyos runn ing to the La Plata are less prec ipitous andmuch of the country on that side of the divide is a ro lling tableland .

An unusually dense forest o f pihomand cedar covers much of the

region,and the parts not covered by forests are overgrown with

sagebrush . Along the watercourses are co ttonwoods and willows,

and in the canyons dra in ing to theMancos quaking aspens,wild gooseberries, and chokecherries are o f common occurrence . A few rockpines stand at the heads of the canyons

,and along the foo t of cliffs

and in the deep coves are numerous spruce trees,some o f them o f

large size . It appears that the pines,spruces, and aspens

,together

with the other plants common to the associat ions inwhich these are

predominant,are

'

being slowly crowded out by more xerophyt icforms, a condit ion indicating that there is a less abundan t rainfallthan there was in times past .Until the coming of the white s

,deer

,elk

,bear

,and mountain lions

,

as well as smaller mammals,were plenti ful

,and even at present they

are occasionally encountered in the fastnesses o f the canyon s.The sagebrush glades interspersed through the heavy timber fur

n ished the aboriginal inhabitants with abundant and fert ile landfor cultivation . In the summer o f 1 914 corn could have been grown!

Successfully without irrigation upon these mesas. Thus it appears.

that the region offered all the conditions indispensable to primitiveculture . To -day it is uninhabited except for a few “ dry farmers

”

who are endeavoring to reclaim the lands west o f Cherry Creek1 63

I. THE CLIFF-RUINS OF JOHNSON CANYON

Johnson Canyon is probably the largest of the eastern tributarieso f the Manco s Canyon . It begin s as a draw at the divide whichforms the boundary b etween La Plata and Montezuma Count ies

,

and 2 miles farther west drops down between perpendicular cliffs .From this po int the bo ttom is a V-like gorge

,Often rendered impass

able by great blocks of stone which have broken away from the

rim rock and crashed into the watercourse below . Where such isthe case the dim trail ascends the steep ta lus slope, winds alongprecarious ledges, and, as soon as there is an opportun ity, descendsto the canyon floor.

In describing the cliff-dwellings o f Mancos Canyon neither Jackson

1nor Ho lmes 2 mentions the ruins in this canyon . Nordenskiold

speaks Of them as fo llows 3

The system of canons southeast of th is river [ th e Mancos] also contains

numerous cliff-dwellings of considerable size. I did not carry out any exca

vations there but only pho tographed a number of th e most important ruins,

namely , those in Jo hnson Cation.

Prudden does no t refer directly to the Johnson Canyon ruins butlocates several Of them on his map of the prehistoric ruins o f theS an Juan watershed.

4

Po ss ibly three-quarters of a mile from the beginn ing of the box

canyon the first fork Of any con siderable s ize runs o ff to the north .

In it is located Mancos Spring. We found no o ther permanent

water supply between the La Plata and the Manco s which is accessible

,and in consequence this spring served as a base for all our

operat ions in the vicin ity. There i s a large spring some 3 milesdown the canyon

,but its water i s green and unpleasant to the taste .

There are al so numerous small drips at the base o f the rim rock,

which doubtless were used by the aborigines.

1 [E ighth ] Ann . Rept . o f th e Hayden Surv. for 1 874, p . 3 69 , 1 87 6 .

2 Tenth Ann . Rept . o f th e Hayden S urv. for 1 87 6 , p . 393 , 1 87 8 .

‘Th e CHE-dwellers o f th e Mesa Verde , p . 69 .

4 Th e P rehistoric Ruins o f th e San Juan Watershed , pl . xvx.

1 64

mom s ] TH E CLIFF-RU INS OF JOH NSON CANYON 1 65

BUILDINGS

1 . IN J OH N SON CANYON

A short distance below the head of the box canyon an ancient tra ilscales the north wall. It consists o f a number o f steps or toe ho ldscut into the ro ck

,which greatly fac ilitate the ascent of the sloping

surface .

Under the first arch o f considerable size, also On the northernside of the canyon

,are two depressions, with a capacity o f about

3 gallons each, peeked into the rOck floor o f the cave . Th ey are

arranged to catch the drip from the cliff,and a very inconsequent ial

rain i s sufficient to fill them .

Ruins a t mouth of S pring Canyon — At this place are the ruin smarked No s. 1 and 2 on the map (pl . Bo th are in a poor stateof preservat ion . The one on the southern side of Johnson Canyonconsists of six rooms built in a crevice which can be entered from the

east end . The walls are poorly constructed. In one place they are

built ent irely of mud into which have been thrust many small fragments of stone (pl . 34, b) , and in another they contain no stone whatever, but are thickly chinked with broken po ttery. They stand uponthe edge of the cliff and reach to the roo f of the cave . A passagerun s the length o f the crevice behind the apartments.Below the mouth o f Spring Canyon practically every available siteconta ins the remains o f a small building. Few of these could havebeen used as dwellings

,the majority probably having served as stor

age places for the crops raised on the mesas. The finding in one o f

them Of several bushels Of corncobs strengthens this conclusion . In

the first 5 miles below Spring Canyon the party counted 1 5 of theseledge houses, and it is probable that there are many more hidden bythe line o f spruces which skirts the rim rock and concealed in the

numerous ramifications-which branch o ff from the main gorge on bothsides .

Ruin No . 3 .— Under a high arch on the north side of the canyon

are the remains of the first building o f noteworthy size (NO. 3 on

the map, pl . An ascent of 300 feet brings one to the level ofthe cave in which it stands. The debris and ruined walls extendalong the cliff for 1 50 feet. Four kivas form the mo st conspicuousfeature

,three of them at the western end of the cave, the other well

toward its eastern extremity . In the central part o f the rear of the

cave a crack was walled up, and the five rooms thus formed are in

tact . Upon a detached bowlder at the front and near the westernend perches a tower 7 feet square and 6 feet in height . The featuresof the rest of the building can not be determined, since even the basesof the walls have been disturbed .

1 66 ANTIQU ITIE S OF SOUTH WE STERN COLORADO [ETH . ANN. 88

Several sandals, jar rests,and pieces of matting

,besides the frag

ments o f two po ttery bowls (pl . 42, a, 0 ) were gathered up amongthe fallen stones, a condit ion indicating that had there been previousv isitors to the cave, they were ‘

not in search of relics. The red bowl

(pl . 42 , a ) is o f particular interest because it so closely resemblest he one found by NordenskiOId in Spring House.

1

At least four burials had been made beneath the shelving rockswhich litter the“ floor of the cave .

2 These had been pawed out byanimals

,and whatever offerings had been placed w ith them were

s cattered and destroyed. In one was foun d the front of a featherc lo th jacket

,part of which Is shown In plate 49, a.

In the kiva,at the eastern end of the building

,were the fragments

of a strangely shaped vessel (pl . 41 , b, o ) and a small water bottle(pl. 40, b) , as well as several bone implements. In a rat’s nest , undera great slab of stone which had fallen from the cliff into the northernside of the kiva, were sect ions of rush matting evidently taken from

.

a large mat cut to piece s by the rodents. (PI. 49, b.

The easternmo st o f the three kivas, at the western end of the caye,

had been dismantled and used as a dumping place . The floor wasc overed to a depth of 1 8 inches with house sweepings

,turkey drop

pings, innumerable bits Of string, knotted strips of yucca leaves,feathers

,and fragments of pottery . In one o f the banquet-tes were a

few fragments of the red bowl mentioned above . In the next kivaa beautiful bowl was found (pl . 42, b) , but seepage had destroyedany perishable Objects which the room may have contained. Becauseo f dampness the fourth kiva was no t disturbed .

The kivas present no unusual features,so I shall not describe

them,lett ing the one in Eagle Nest House stand as a type for all

tho se in John son Canyon .

2 . IN LION CANYON

E agle Nest Hame.— About three-quarters of a mile below Ruin

NO. 3 Johnson Canyon is jo ined from the north by a short and veryrugged tributary known lo cally as Lion Canyon . At the junct ionthe canyons are 500 feet deep . Where the west wall of Lion Canyon rounds Off and merges into the north wall of Johnson Canyonthe rim rock forms a high arch , which she lters a cave of considerable proportions. Some 60 feet from the bottom a shelf cro sses therear wall of the cave. It is 20 feet wide at the east end, becominggradually narrower toward the west unt il it runs out against theperpendicular cliff. Upon the shelf stands Eagle Nest House . No

ruin in the Mesa Verde presents a more picturesque and majest ic

1 Th e C liff —dwellers of th e Mesa Verde, pl . xxxu r and p . 84 .

2 No rdenskiiild ment ions such burials (op . cit , pp. 46 ,

mom s ] TH E CLIFF-RUINS . OF JOH NSON CANYON 1 67

appearance than does this building, when on rounding the bo ldpromon tory

,at the fork of the canyon s

,it bursts upon the view,

perched like the nest of a bird upon the precarious ledge . (PI.No rdenskiOld shows this structure

,to which he refers thus : “A

figure o f one o f them is given here (fig. 40 ) as an example Of an

inaccessible,or at least almost inaccessible

,cliff dwelling.

” 1

SO much was I impressed with the nest like appearance of the

ruin that I named it Eagle Nest House,and so refer to it in '

all myno tes. I have found no ment ion of it except that made by NordenskiOld

,and I do not believe any name had been previously applied

to it .

A hard but no t dangerous climb o f 400 feet brings one to the

base Of the cliff below the ruin . Here the observer is impressedwith the force o f NordenskiOld’s statement , for the ruin seems indeedinaccessible (pl . The cliff overhangs above and below the

shelf which supports it,and as the distance is too great to permit

F IG. 1 .— Ground plan of Eagle Nest House.

the casting Of a rope over one of the protruding beams,direct access

impossible. However, from the east end of the ledge a crevicecont inues along the c liff for some distance. Near its end the wallbelow drops back to perpendicular. Here two large po les had beenleaned against the cliff and fastened to the stump o f a cedar whichhad grown conven ient ly at the bottom. I climbed to the end o f

these,pushing a pole ahead of me unt il only 3 feet of it overlapped

the top of the first pair ; after lashing this to them and bindingano ther po le beside it I c lambered up these and repeated the process.The top of the fourth pair of poles reached to the ledge. Evenafter they had been securely fastened at the top it was no t unt ilthe next day that my workmen could be prevailed upon to attemptthe ascent .

The ruin contains 1 2 rooms and a kiva (fig. At the east endthe outside wall of the house widens into a stout

’ pillar built from

1 Op. c it .. p . 69 .

1 68 ANTIQU ITIES OF . S OUTH WE S TERN COLORADO [ETIL ANN. as

the ledge to the rock above . Behind the pillar, inclosed by the

outer wall of the house on the left and by the front wall of room 1 1

on the right,is a passage or entry which ends in a series of steps

leading up to what‘ was the level of the kiva roof. This and the

space which is dotted in the plan const ituted a plaza quite largeand commodious in V iew of the small proport ions of the building.

It is probable that theroo f of room 1 1 was part of the plaza also .

The open side of the court is flanked by a parapet 25 feet high .

From the plaza a T-shaped doo rway'

leads in to room 1, which,

being in as perfect a state o f preservat ion as any room in,the Mesa

Verde, i s worthy of description . Its inner dimensions are,parallel

to the cliff, 5 feet 6 inches by 6 feet 6 inches in the oppo site dircot ion . The height to the ceiling is 5 feet 7 inches . The walls bearsuccessive coats Of brown plaster

,a new coat having been added,

seemingly, when the one beneath became covered with soot and dirt.The roo f is supported by two comparat ively heavy beams, whichrun the long way of the room and are set into the walls. Uponthese at

‘

righ t angles rest four smaller po les, which are covered bya layer of closely placed Split sticks. and above them is a layer of

indurated mud.

In the southeast corner is a fire pit 1 8 inches in diameter. Thereis a smoke ho le in the roo f immediately above it

,and the walls in

that corner are black with smoke . Upon the roof is a flat slab,

which was used to close the opening when there was no fire on the

hearth .

In the south wall 1 foot 9 inches from the west wall and 2 feet 1 0inches above the floor is a neatly plastered n iche 35 inches in diameter and 4 inches deep . In the southwest‘ corner near the topo f the south wall is a somewhat larger n iche

,and there is st ill an

o ther in the north wall 1 foo t 7 inches from the northeast cornerand 1 foot 6 inches up from th e floor.

In the northeast corner a small o sier eyelet prot‘ruded from the

wall through which was looped a long strand of yucca cord. Uponthe floor were two bone needles.Between the rear wall Of room 7 and the cliff were the remains

of a burial, which had been disturbed by some agency . A few fragments of matting were with the bones. Rooms 8 and 9 containedgrinding stones

,fragments of pott ery, bits of string

,and a few

bone implements. Room 1 1 seems to have been the kitchen . Uponthe floor were three sets of millstones

,and against the west wall

were the remains of at least five co il-ware cooking pots,one of which

is shown restored in plate 38, b. In the rubbish were the fragmentsof a baking slab.

BUREAU O F AM ER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 35

a. K IVA IN EAGLE NEST HOUS E SHOW I NG POTTERY IN S ITU

b. K I VA IN EAG LE NEST HOUSE

mom s ] TH E CLIFF-RU IN S OF J OH NSON CANYON 1 69

From the fire pit were taken a hairbrush (pl. 47, b) and threesandals. Behind the bench which cro sses the east end of the chamberand beneath the southeast corner of the wall was a stone ax (pl .34

,a ) , with its skunk-bush (S chma ltzia. trilobata ) handle st ill

attached.

The small room at the east end was a storehouse. The wallsextend to the ro ck above, and so little light enters through the smalldoor in the east end that the interior is always dark.

It appears that much labor was expended to retain the subter

ranean character o f the kiva . As the presence of the ledge madeexcavat ion impossible

,the space from the foot o f the steps to the

west wall of room 1 and back to the cliff was filled with loo se rockand debris in order that the roo f of the kiva might be on a levelwith the floors of the surrounding rooms. This does no t applyto room 1 1

,but doubt less there was a limit beyond which economy

o f space would not allow the builders to go , even though in conse

quence custom had to be somewhat vio lated.

The kiva was constructed as fo llows : Except on the north,where

the cliff interfered,two walls were built

,one within the other. The

outer wall was carried up to the desired level o f the plaza, while theo ther was brought up on ly 2; feet . Upon it were erected the pedestals which separate the banquettes and serve to support the roo f.The outer wall forms a back for the banquettes and funct ions as a

brace for the pedestals. The roo f had fallen, but the beams weresufficiently in place to show that it had been constructed in the

same manner as the one figured by Dr. Fewkes,

1so I shall not de

scribe it here. Otherwise the kiva was in an almo st perfect state o f

preservat ion .

In removing the debris three co il-ware jars (pls . 38, a ; 40, c, d)

were found against the west wall (pl. 35, a ) . The largest o f thesewas in fragments

,but the others were unbroken . With them were

parts of two other large pots and toward the center of the room weretwo small dipper bowls.The measurements o f the kiva are : Height, 8 feet 3 inches ; diam

eter,1 2 feet 9 inches ; height Of floor to banquettes, 2 feet 6 inches ;

height to top of pedestals,4 feet 8 inches ; width of banquettes above

horizontal passage,4 feet 5 inches ; width Of other banquettes, 3 feet ;

depth of banquettes,1 1 1} inches ; width o f pedestals

,1 foot 8 inches ;

distance o f deflector from wall , 2 feet 2 inches ; height of deflector,2 feet ; length Of deflector, 2

‘ feet ; thickness of deflector, 8 inches ;di stance of fire pit from inside Of deflector, 2 feet ; diameter of fire

pit,1 foo t 1 0 inches ; first sipapu, 9 inches from pit ; second, 9 inches

from first ; height of horizontal passage, 1 foot 5 inches ; width , 1

1 B ull., Bur. Amer. E tha ., pl. 1 5 .

1 70 ANTIQU ITIE S OF S OUTH W E STERN COLORADO [ma n a ge

foo t 2 inches ; bo ttom,4 inches above flo or ; length of horizontal

passage, 2 feet 3 inches ; depth of ventilator shaft,8 fee t 3 inches.

Two st icks cro ssed at right angles are set into the masonry justbelow the top of the air shaft . Rest ing upon these was a block o f

stone which closed the opening and came almost flush with the levelo f the plaza.

In the east wall a few inches above the floor i s a n iche or cubbyho le ” large enough to contain

'

a fair-sized jar (pl . 35, b) . An

unusual feature is the presence of a small n iche in the fireward sideof the deflector. I have found no mention of a n iche similarlyplaced in any kiva in the Mesa Verde. The presence of the two

sipapu seems-to render the kiva rather unusual,as Only one other

instance of the kind is on record .

1 Somewhat more than a foot tothe east of the first sipapu a mano was tightly plastered into the

floor.

.The floor and the first 1 7 inches of the walls are plastered withbrown clay. Higher up the walls are white and show few evidencesof smoke. At the junct ion of the two zones is a dado like the one

figured by Dr. Fewkes from the third story of the square towerin Cliff Palace.

2

(S ee pl. Beneath each banquette three claycolored triangles extend up into the white, and between the seriesof large triangles are 29 to 34 smaller figures

,such as could be made

by a single dab Of a brush. NordenskiOld shows practically the samedecorat ion from a kiva in a ruin in Cliff Canyon and mentionshaving Observed it also in two other ruins .

3

There are numerous incised tracings in the white plaster of the

upper walls. Those in the surface of a pedestal at the west side are

shown in plate 34, e. In order to photograph these I traced themwith charcoal

,taking care not to add anything to the original .

The masonry o f Eagle Nest House is in places good, in othersmediocre. Some of the walls toward the western end give evidenceo f hasty or careless construction . However, room 1 is as well builtas are the better parts of Cliff Palace. The T-shaped doorway inthe east end exc ites one’s admiration . The sides are SO smoo th and

the angles so true that they might well be the work of a modernmason with his chisels and square. It appears that the stones wererubbed smoo th after they were put in place.

It is doubtful whether there can be found in any of the subdivi

sions of Mancos Canyon a better example of a“un it-type ” cliff

dwelling than is present by Eagle Nest House .

4 The alignment

1 Fewkes Bull. M, Bur. Amer. E thn ., p . 1 8 .

2 B ull. 51 , B ur. Amer. E tha ., pl . 1 3 , 0 .

3 0 p . cit . , p . 1 6 .

4 A definition and explanation o f this term may b e found in P rudden ,P reh istori c

Ruins o f th e S an Juan Wa tershed , p . 2 34 .

1 7 14 ANTIQU ITIE S OF SOUTH WESTERN COLORADO [ETH . ANN. 33

the cliff above Show that o riginally they were surmounted by a fourthstory. The great piles Of fallen masonry indicate that the ent irebuilding was two or more stories in height and probably containedas many as 80 rooms. Because of the great quant ity of accumulateddébris, the determinat ion o f the features of the building and the

relat ion o f its parts was too great a task for the expedition to undertake because of its limited funds.The deflectors in two of the six kivas examined are constructedOf poles 1 to 2 inches in diameter set into the floor and bound together with willows. These are heavily coated with plaster. Nor

denskiOld write s as fo llows 1

As far as I could ascertain by a hurried investigat ion, th e ruins in JohnsonCanon d iffer in no essent ial respect from the other cliff dwellings on the MesaVerde. E stufas are present in all th e larger ruins and preserve in all respects

the ord inary type. I observed one s ingle except ion wh ich affected only an uh

important deta il. In one estufa th e low wall consisted not of stone,

as is usually the case, but of thick stakes driven into the ground close to eacho ther and fastened a t th e top with osiers . On th e side nearest to the hearthth is wooden screen was covered with a th ick layer of mortar, probably to protectthe timber from the heat .

It is probable that NordenskiOld refers to one of the kivas in thisruin . The deflector in Kiva K ,

Cliff Palace,is constructed in the

same manner.

2

The ruin had been thoroughly ran sacked by rel ic hunters manyyears before i t was visited by the author. Although prac tically everynook and cranny had been pried

.

into,a few good finds were made.

At the southern end a kiva is built in between large bowlders, whichhave broken away from the cliff above. On top of one o f the pilastersand scattered over the débris beneath were many fragment s o f a

large water jar. The floor was cleared in an effort to find enoughsherds to make po ssible a restorat ion (pl . 41 , a ) When tapped witha shovel handle the south half of the floor sounded hollow . The

plaster when broken through was found to be rest ing upona mass ofdry grass and twigs. Evidently refuse had been thrown into the

south side of the room to bring the floor up to the level necessitatedby the presence of a shelving rock on the north . From the trash wererecovered six sandals

,a quiver

,several jar rests

,a wooden hoop with

a netlike attachment,some fragment s Of a mo st excellent basket ,

and about 2 quarts of corn , the germs of wh ich had not been destroyedby mice or weevils.A square ro om was perched on thetop of a large bowlder west of

the kiva . Hidden beneath the .floor in the northwest corner were twolarge co il-ware Ollas (pl . 39 ) Over the tops of bo th were thin stoneslabs and acro ss th e neck of one corncobs h ad been placed, the ends

1 Op . cit , p . 70 .

2 Fewkes , B ull. 51 , B ar. Amer. E thn ., p . 57 .

RU I N NO . 7

BUREAU O F AM ER I CAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 39

CO I L-WARE O LLAS

mom s ] TH E CL IFF-RU INS OF JOH NS ON CANYON 1 73

resting against the flare of the neck. The space above these was filledwith clay. Within was about a quart of fine dust no t derived fromany organic material ; hence the reason for sealing the jar is difficultto imagine . The transportation o f these large pots down the pre

cipitous c liff and back to camp at Mancos Spring was no small undertaking, as a slight blow would have reduced them to fragments. One

was t ied in a gunny sack and the o ther in a shirt,and aftermuch labor

they were depo sited safe at camp .

Ruin No . 7 .— Ruin No . 7 is in a deep pocketlike cavern less than a

quarter of a mile up the canyon from the ruin just described . The

building consist s o f four groups of rooms somewhat separated fromone another. The first to be reached on approaching the ruin fromthe south contains six rooms

,which have been formed by walling up

and part itioning o ff a deep crevice. The wall s,which are intact,

reach up to the rock.

E ighty feet farther north i s the central and mo st important partof the ruin. In this are seven rectangular rooms and two kivas. Asmay be seen in plate 37 , I) , one room i s in the second story

,the walls

reaching to the top of the cave. The floor dividing the storie s hasfallen. A short distance below the top of the walls four stout beamsare set into the masonry

,forming a square slight ly smaller than the

room itself. Some obj ect seems to have been suspended from thesebeams

,but there i s no thing to indicate what this may have been .

The kiva which appears in the foreground is nearly filled withdébris ; this was not excavated . The inclo sure between the kiva and

the two-storied part Of the ruin is o f except ional interest, as it is a

rectangular room which in many features resembles a kiva . The

corners were filled to a height o f about 3 feet with masonry, givingthe room an oval instead of a rectangular form. Aga inst the outsideo f the east wall a buttress o f masonry was constructed

,into which

the horizontal open ing extends and through which the vent ilatorshaft rises. The deflector, a slab o f stone

,had been broken down

,

but the fire pit was in the usual po sition . No sipapu was Observed,

but as the floor was much broken , it may once h ave been present .

There is no trace o f banquettes or pilasters,unless the tops of the

triangles o f masonry in the corners served as banquettes. The entiresouth wall and considerable sections o f tho se on the east and westh ad fallen ,

so it was impossible to determine all the features o f thissingular apartment . This is the only instance observed in any o f

the ruins in Johnson Canyon in which a kiva differed from the one

in Eagle Nest House in any but minor details.The third section o f the ruin i s about 1 00 feet farther along thecliff

,where the latter has swung eastward toward the main canyon

(pl . 37 a ) . It consists of a two-story tower, the cl iff forming therear wall

,and a series o f three rooms extending eastward in l ine

1 74 ANTIQU ITIE S OF S OUTH W E STERN COLORADO [ETH . ANN. 33

with the upper half o f the tower. The flo or between the stories hasbeen burned away, and the floor of the lower room has been dis

turbed by relic hunters.The fourth group of rooms is situated in a large crevice high

above sect ions 1 and 2 . Just north of the first cluster of rooms is aconsiderable space almo st closed in front by a huge block of stone.

In the dust and refuse which partially fil l it several burials weremade . Previous visitors had loo ted the graves, but part of one

skeleton remained in the walled'

pit in which it had been interred,and bones o f o thers were scattered about . It would appear that thefirst despo ilers found many specimens

,for large fragments of beau

tiful po ttery,parts o f a basket, some bits of feather cloth

, and partof a split-willow burial mat were picked up among the trash.

1

In the northwest corner of the oval kiva was the greater part of

a splendid water jar, a restorat ion of which is shown in plate 43.

Upon a sloping rock in front of the first group of chambers a

human hand and a few o ther pictographs are peeked into the smoothsurface. These are figured by NordenskiOld.

2 Although there are

in Johnson Canyon rock surfaces which offered excellent oppor

tunities for the execut ion o f pictographs, these are the on ly onesobserved. In many places there are grooves and depressions causedby the grinding of axes and awls

,but pictographs are notably few.

Ruin NO. 8 .— Ih a deep cove clo se-grown with majestic spruces,

almo st directly across the canyon from Ruin No . 5,Ruin NO. 8 is

situated . It i s small and present s on ly one feature worthy Of men

t ion . The walls of one room are built of poles set upright,bound

together with o siers, and thickly coated with adobe plaster. This isa very unusual method of construct ion in cliff-dwellings o f the MesaVerde

,but in northeastern Arizona it is common .

3 It is of part icularinterest here, since, as I shall Show later, the walls of the houses onthe mesas were built almo st ent irely in this manner.

If there are any ruins of no te in the main gorge below the moutho f L ion Canyon, our party failed to find them.

4

ART IFACTS

POTTERY

S tructure — The pottery from Johnson Canyon is of three tvpesfco il ware

,plain smooth ware, and decorated smooth ware. It

1 One of the ru ins in this canyon was th e site of th e phenomenal find made by the

Wetherills and described by Nordenskiold , op. cit ., pp . 46—47 .

2 Ibid ., pl . xx. 2 .

a Fewkes , B ull. 50, B ur. Amer. E thn ., p . 1 4 .

4 In S eptember. 1 9 1 5 , Mr. N. C . Nelson and th e writer found a ruin con taining over 40rooms and 3 klvas at the head of a long but sha llow canyon parallel to and west of

L ion Canyon .

1 76 ANTIQU ITIE S OF SOUTH W E STERN COLORADO , [mm m a as

No . 3,most of which fortunately fitted together, I restored the bowlshown in plate 42, a . The paste is slate-gray in the center, becoming yellow toward the surface. The slip is a dark brilliant red.

The design, traced in black, i s a combination o f the rain-cloud and

bird patterns, or at least of the symbo ls which are,so interpreted

on po ttery from ruins known to be closely connected with recentPueblo culture.

These deep red bowls with incurving sides and slightly flaringrims seem to be of a type widely distributed over the Southwest .Hough 1 figures one from Blue River

,Arizona

,ident ical in shape,

and bearing a design resembling that upon the one here shown .

2

NordenskiOld 3recovered the fragments of another from the débris

in Spring House,and the author found a segment of one in a refuse

heap near Farmington,New Mexico . It is Obvious that red vessels

were highly prized,and it is probable that th ey were used for cere

mon ial purposes, a fact which would tend to make them still moreprecious. For such reason s they would be carried in trade far

beyond the boundaries of the ceramic area to which they rightfullyperta in.

Po ttery Mend ing.— The high regard in which the ancients o f

Johnson ,Canyon held their pottery i s shown by the fact that severalo f the vessel s are carefully mended . The o lla figured in plate 39

, a,

has a long crack acro ss its bottom. Along this oppo site sets of ho leswere drilled and yucca thongs were inserted to bind the seam to

gether,some o f these st ill being in place. In the bottom of the pot

shown in plate 40,d,are several small ho les stopped with a mixture

of pitch and dust . Plate 69, a , Shows a bowl mended with yuccat ies.P o ttery Designs.

— The co llect ion does not contain a sufficient serieso f designs to warrant much generalizat ion on the symbo ls used indecorat ion. To judge from the numerous fragment s, the absence o f

zo ic forms and the predominance of geometric devices,consist ing

principally of terraced figures,sin istral and dextral vo lutes, and

combinat ions based on the triaiigle, characterize the painted elemen ts.

STON E IM PLEM ENTS

Grinding S tone8 .— Some o f the metates are bowlders from the river

gravel, rubbed smooth or S l ightly concave on one side,and o thers

are blocks of hard sandstone . Th e mano s are usually of igneous

1 Culture o f th e Anc ient Pueblos of th e Upper Gila River Region, pl . 1 0 .

2 Th e writer h as since found a brown red bowl o f th e same sh ap e, and hav ing th e same

decO Ia t lon , w ith an exterior o rnamentat ion of white, a t Az tec, New Mex ico .

a 0 p . cit ., pl. xxq .


a . PLATE . b. WATER BOTTLE . CO I L-WARE O LLAS

BUREAU OF AMER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 43

BLACK-AND-WH IT E WATER JAR

mom s ] TH E CLIFF-RU INS OF J OH NS ON CANYON 1 77

rock,also Obta ined from the gravel in the stream beds. Corn was

reduced by being rubbed between the two stones. NO true millingrooms

,in which the metates are arranged in bins, as are described

by Dr.

'Fewkes,

1‘

were found in Johnson Canyon .

'

It is probable,however

,that these once existed

,but were rendered undist inguishable

by those who sacked the ruins in an undiscriminating search forrelics.Ar ea — The axes are small and well sharpened . The one shown

in plate 34,a, illustrates the characteristidmethod of haft ing. The

grooves are not bounded by ridges or ferrules. The beveled edges.were secured by long-cont inued rubbing upon the blo cks and ledgeso f sandstone about the caves , in many of which -are considerabledepressions worn in this way. No hammers or mauls were co llected .

P o tlicls and Gridd les — Round stone slabs which funct ioned as lidsfor jars were found in considerable numbers. The two Ollas shownin plate 39 had covers o f this type when found .

In room 1 1 of Eagle Nest House were the fragments of a thinrectangular

.

slab,po lished as smoo th as glass on one side

,and burned

to a glo ssy black. It seems evident that it was a griddle upon whichmeal cakes were fried . The Zufii‘ use

,or did use unt il very recent ly

,

a similar stone for this purpo se, the interest ing preparat ion of which

is described by Mrs. Stevenson .

2

BONE IM PLE lI/IENTS

The collect ion of bone implements consists of needles, scrapers, anda kn ife (pl . The po inted in struments were made from the bonesof birds and mammals. These were sharpened in the same manner

as were the axes . The scrapers are parts of large mammal bones,

the tro chanters having served as handles.'

In each case the shafto f the bone was cut acro ss diagonally

,and the edge thus left was

worn smooth. The knife is a flat piece of bone with sharpenedpo int and edges. Probably it was set in a wooden handle.

WOODEN OBJECTS

The articles of wood are shown in plate 44. A represents an

object of unknown use similar to the one Dr. Fewkes calls a billet .

3

One of these was found in each of the kivas excavated . B is a ho opo f willow bound together with yucca

,which may have been used in

the hoop-and-po le game.

4 0 is a digging st ick of extremely heavywood . The blunt end is shaped to afford a comfortable grip for the

1 Bull. 51 , Bur. Amer. E thn ., p. 37 .

2 The Zufil Ind ianS, pp . 36 1 —362 .

51 , Bur. Amer . E thn ., p. 7 3 .

‘Bull. Bur. Amer. E th n ., p . 50 .

74936°— 1 9— 33 ETH 1 2

1 78 ANTIQUITIES OF SOUTH W ES TERN COLORADO [ETH . ANN. 33

hand, and the blade is beveled to an edge . I) and e are o f unknownfunct ion . They are flat chips which have a curved edge, apparent lythe result o f rubbing. F i s a st ick resembling some of the

'

paho sfigured by Dr. Hough .

1 G and g’

are wooden objects whose use isundetermined . H is the head of a reed arrow . The notch for thecord and the sinew ho lding the stubs of the feathers are easily dist ing uishable. I is the tip of a similar arrow . A hard woodenpo int has been set into the ho llow reed and securely bound withsinew.

,

J i s a st ick with n‘

eatly cut ends, the use of which is ent irelyproblemat ical . The other sticks appear to have been arrows. The

notch for the cord shows in every case, but 'often the opposite endsare misshapen and out o f plumb, so that they would have been pract ically useless as arrows.

FIRE STICK S

A fire-making set i s shown in plate 47 a . The bottom st ick is oflight , punky wood . Upon it the long st ick of hardwood was heldupright and rotated

,in time wearing out the conicaL pits which

show in the cut . The ign ited dust ran out through a groove in the

side of the pit onto a small bundle o f cedar bark or corn huskseither of which could easily be fanned into a blaze.

QU IVER

The object represented plate 46,b,is un like anything I have

seen described from the Mesa Verde. It is a long,cylindrical basket

made of reeds, probably P hragmites phragmites . Interlaced stripsOf yucca ho ld it together, and the bottom is closed with a wad of

corn husks. Although it is known that mo st of the quivers used bythe cliff-dwellers were made of skin

,it is difficult to assign anv other

funct ion to the object in quest ion .

H AIRBRUSH

A ha irbrush made of the needles of the rock pine (Pinus soopu

lorum ) was found in Eagle Nest House (pl . 47, b) . It is boundabout the middle with a three-strand cord o f twisted human hair,and st ill contains a l ibera l quant ity of black and dark-browncombings .

POT RESTS

In plate 48 are shown five hoops which were used as rests for thebases o f large jars. They are made of willow

,cedar bark, corn

husks, some of shredded yucca leaves, bound together with strips o fyucca .

1 Op . cit , pl . 20.

BO NE I M PLEM ENTS


a . RUSH MATT I NG I) . REED QU I V ER

BUREAU OF AM ER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 47

c. FRAGMENT OF A BASKET

1 80 ANTIQUITIE S OF SOUTH WE S TERN COLORADO [ETE ANNJ S

as five-eighths o f an inch in bread th (pl . 50, Several of themhave a cord looped acro ss near the back through which the heel ofthe wearer pro truded. From the top of this a thong pas sed aroundthe ankle . On the front end are two or more loops, which passedover certain of the toes.In one specimen (pl. 50, a ) the cords are numerous, inclo sing thefoot like a .meshwork slipper drawn together over the ins tep . In

side the lacing Of one sandal corn husks have been rranged to forma covering for the foo t comparable to th e upper ofa shoe . All thesandals show considerable

'

wear,and several have been skillfully

p atched in the regions of the heel and the ball of the big toe .

Of 20 spec imens 8 Show the offset on one side near the fron t'

described by Dr. Fewkes from a sandal found in Cliff Palace.

1

M IS CELLANE OU S ARTICLE S

Plate 52 . A is th e neck o f a basket of rather unusual weave and

shape . B is a wooden hoop with a netlike attachment of yucca.

It resembles the guards somet imes woven about co il-ware jars, but

it is rather small to have been put to such a use. 0 is . a torch of

cedar bark wrapped with strips of yucca . One end has beencon sumed .

Plate 53.

'

A is a bundle o f feathers,presumably a prayer plume.

and b a section. o f rush matting. 0 con sists of the stubs of a numbero f ears of corn threaded upon a yucca cord .

_

The Pueblos stillstring ears of green corn in this fashion and hang them up to dry.

When an ear is wanted for use i t is broken Off, and when all havebeen consumed the string with the stubs attached is thrown away.

D is a bundle o f corn husks of unknown use . Such bundles are

very common .

Plates 54,55. Plate 54

,a,i s a small ball of finely divided yucca

with a minute quantity of yellow earth in the center ; 54, b, is atwist of yucca ; 54, o, and 55, c, are chains of yucca ; 54, cl, e, and 55,b,are twists o f the same material ; 54, f, is a bundle o f herbs which

thus far I have not been able to identify ; 55, a , i s a port ion of a

plaited band done in two co lors ; 55, d, is a loop of split willow tiedacro ss with yucca ; 55, e, i s a fragment of a coarse rush mat ; 55, f,is a number o f corncobs .tied together with yucca . The use of none

o f these is known .

SUMMARY

From the forego ing discussion it appears that there existed inJohnson Canyon a typical example of th e rather restricted culture

1 Bull. 51 , Bur. Amer. E thn ., pp. 72—7 3.

BUREAU O F AM ER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLAT E 48

JAR RESTS


a . FEATHER CLOTH

b. MATT I NG

BUREAU OF AM ER I CAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 5 ]

SANDALS

BUREAU OF AMER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 55

a . PO RT I ON OF PLA ITED BAND IN TWO CO LO RS . b. TW I ST O F YUCCA . c . CHA IN OF YUCCA.

d. LOO P O F SPLIT W I LLOW T I ED W ITH YUCCA . c. FRAGM ENT O F COARSE RUSH MAT.

f . CO RNCOBS T I ED TOG ETHER W ITH YUCCA.

mom s ] TH E CLIFF-RU INS OF J OH NSON CANYON 1 8 1

characterist ic of th e Mesa Verde region . The materials for building, weaving, and po ttery making were pro cured in the immediatevicin ity

,and the fru its of wild trees and plants, as well as the

cult ivated crops, came with few except ions from the near-by can

vons and mesas . The general characters of the masonry, the strue

tural features of the kivas and secular rooms, the methods of burial,and the pottery and other artifacts indicate that the cliff-dwellingsin this canyon southeast of the Manco s River are culturally and

approximately chrono logically contemporaneous with the large ruinsof the Mesa Verde Nat ional Park.

II. RUINS ON THE ME SAS

For a number of years it has been a growing convict ion with th eauthor that the failure to invest igate the badly weathered and ap

parently very ancient ruins which dot the mesas of northwesternNew Mexico and southwestern Co lorado h as left unworked one of

the richest mines of informat ion concern ing the prehistoric inhabitants Of the

'

Southwest . Naturally the first scient ific explorat ionshave centered about the large and more spectacular ruins

, as CliffPalace and Spruce-tree House, but these mo st important site s shouldnot crowd from the mind of the archeologist the other types of

remains,which may contain data of the utmo st importance in est/ab

lishing the chrono logy of the various types of ruins,the trend of

migration o f the ancien t people,and the relation ships among the

inhabitants of different parts of the country. Such considerat ionsimpelled me to begin excavations among the inconspicuous ruinswhich are numerous in the upper La Plata Valley and upon the

mesas westward to Manco s Canyon . These have been ent irely overlooked by the relic hunters who have worked such havoc among theaboriginal remain s in neighboring localities.No earlier writer ment ions the ruins in the upper La Plata Valley.

The first of which Holmes 1 speaks are on the bench between the LaPlata River and McDermott Arroyo

,well below the New Mexico

line,and Prudden 2 located but one ruin north of the State l ine .

The Geo logical Survey ’s maps of Soda Canyon and Red Mesa quadrangles locate many of them

,but these maps are far

'

from completein this respect.

BUILDINGS AND BURIAL MOUNDS

1 . RU IN S NEAR M AN COS SPRING

Ruin No . .9 .— For conven ience I shall begin with the remains crown

ing the high divide northwest o f Mancos Spring. Upon the crest ofa knoll which

,i f cleared of timber, would command a V iew of the

1 Ten th Ann . Rep t . of th e Hayden S urvey for 1876, p . 387 .

2 op . cit ., p. 2 55 .

mom s ] RUINS ON TH E ME SAS 1 83

country for a considerable distance in every direct ion , are the rema inso f a rectangular building roughly 1 95 feet from east to west by 90feet from north to south (pl . 56, b) . A mound, in no part more

than 4 feet high , marks the site. The dense surrounding growth of

pinon and cedar has encroached somewhat upon the ruin, and a few

large trees have ga ined a footho ld in its midst . The areas not cov

ered by trees are heavily overgrown with sagebrush . No masonryappeared at the surface, although in severalquarters .

rows of stoneslabs protruded a few inches from the so il, outlin ing square or

rectangular inclosures..Where a burrowing animal had brought up considerable quantit ies

o f charcoal, near the western end, excavat ions were begun , and an

irca 20 by 30 feet was dug over. From 1 8 to 30 inches below the surface hard

,smoo th floors of burned mud were encountered. In many

places the bounding walls of the rooms were hard to locate, thetransit ion from one chamber to another being indicated by a changein the floor level . Such walls as were unmistakable were of two

t y pes. The first consisted of c lay plaste red directly upon the wallsof the pits

,which had been excavated sl ightly into the natural so il ;

the second,of dividing walls composed of thin slabs of stone set on

edge,some o f a S ingle row

,others of two or more rows parallel to

each o ther and crossed at intervals by other flat stone s set at rightangles to them. The interstices were filled with mud, and apparentlv

the same material had been applied as plaster to the exposed facesof the slabs.The one room of which all four sides were distinguishable was 4%by 55 feet . From the amount of charcoal present in the so il and theflimsy character o f the bases of the wall s it appeared that the upperparts must have been built of woo d

,but the manner of construct ion

was not discovered at this t ime.

One small extremely crude pot (pl. 66, e) was the only object ofinterest taken from the excavations at this end o f the building.

The northeast corner o f the ruin was also opened . Here wereencountered the bases o f several walls built of small sandstonespalls, which at one t ime had been held together with adobe mud.

These walls, which were very poorly con structed, bounded roomsabout 6 feet square. The relat ively small quan tity o f fallen stoneindicated that, as at the other end of the building

, the upper wallshad been -constructed of o ther material . Beneath the walls wereabout 2 feet o f so il filled with pottery and charcoal

,showing that

the site was occupied long before the stone walls were built . In a

co rner o f one of the rooms was the water bo ttle shown in plate 70, 6.

Because of the dilapidated condition of the ruin, operations in the

building itself were abandoned .

1 84 ANTIQUITIE S or S OUTH W ES TERN COLORADO [am n e w

A short distance south o f the ruin stands a nearly i c ircular burialand refuse mound 70 feet in diameter and 5

' feet high in the centralpart (pl. 56, a ) . Many trees were growing upon '

it , although itwas less densely t imbered than the surrounding country. No sagebrush had taken roo t in the black so il, but in it chapparal flourished,and it is noticeable that ruins and refuse moun ds are the on ly placesin the ent ire region where this thorny bush abounds. The surface

S CALE

F IG. 2 .— Buria l mound a t Ruin/No .

was l ittered with an almost unbel ievable amount o f broken po tteryand about 30 arrowheads were picked up while the brush and t imberwere being removed .

Excavation s were begun at the southern edge o f the mound . The

so il was as light as flour and appeared,to be composed of inter

mingled ashes and house sweepings. It ' contained many brokenstones

,nearly all of which showed the “

act ion of fire, and scattered

MORa1 s ] RU INS ON TH E M E SAS 1 85

fragments o f metates and stone axes. From the beginn ing detachedhuman bones were plent iful, but a week elapsed before the first gravewas found . Some 3 feet below the surface

,well toward the center

of the mound,a slab o f stone was lying horizontal, and beneath it

was the skull o f a person who,had not reached maturity . The o ther

bones were no t in place or had no t been buried with the skull . (S eefig. A few feet toward the north was the skeleton o f an adultlying upon the left side with knees drawn up against the chest and

arms at the S ides. The head po inted toward the southeast, and infront of the face was a small one-cared po t . Just east Of this gravewas the body of another adult with except ion Of the skull. The

position was undeterminable .

Six feet to the southeast were found.

some o f the large bones o f anadult , which had been much disturbed . At length a beaut iful redbowl

,a femur

,and one side o f the innominatum were found together

(pl . 57, b) , and a short distance farther on was the nearly too thlessskull o f an Old man (pl . 57, a ) . Some freak o f refract ion shows twoskulls in the negat ive ; the one at the right is the original . This skullis strongly flattened at the back and through the right masto idprocess is an aperture 1 inch long and one-fourth inch wide

,probably

infl icted by a stone spear or arrow .

Five feet to the north was a pit 41 feet deep conta in ing the boneso f the right leg of an adult, surrounded by stones and charcoal .To the southeast of No . 4 was a large skeleton lying on its backwith knees drawn up and to the left

,and head toward the west . At

the left of the head were two small bowls (pl . 64, b and cl ) and a

spoon or paddle (pl . 69, cl ) , and at the right was a globular widemouthed po t with a heavily banded neck (pl . 68, North and

east of this was the grave o f a small infant in the usual flexed po sit ion .

After finding these bodies the excavat ions were cont inued forseveral days without further results. A surprising quant ity Of bonesand potsherds were mingled with the earth . Numerous badger ho les,some of them large enough to admit the body of a man . appearedat the surface o f the mound . After extending downward for a

short distance they ramified,and an examinat ion show

'

ed that pract ically every cubic foo t Of the.mound at some t ime had been workedover by the animals. In tunneling they disturbed the bodies and

broke the pottery into bits or brought it to the surface, where it wassoon reduced to fragments by the act ion o f the elements. Everyburial mound subsequently examined had suffered the same fate .

Thus can be explained the dearth o f pottery to be obta ined from the

mounds.

ANTIQU ITIE S OF S OUTH W E STE RN COLORADO [ETEL ANN. 33

IVhen it was determined that pract ically everything in the burialmound had been destroyed, its excavat ion was not carried to com

pletion .

Although the explorat ion s in ‘

this ruin and its burial mound formbut one of the steps leading to the conclusions which will be drawnat the end of this paper, I shall here ment ion some of the pointswhich should be presented with special emphasis to the mind of the

reader. The building was a rectangular block of rooms showing noevidence Of having been more than one story in height. The wallsconsisted of bases o f natural earth or of stone slabs plastered together,surmounted by a wooden structure.

The po ttery presents many features which different iate i t from thato f the cliff-dwellings. These differences are of form and co lor. as

well as of decorat ion . Fragments Of the characteristic co il ware wererarely observed, and perhaps 1 0 per cent of the sherds were of a

ground co lor varying from an orange to a deep red. The decorationsare in general crude in form and execution . All these featureS 'will

be dealt with at length in their proper places .Perhaps the mo st significant fact i s that nowhere about the ruinwere there remains of any structure resembling a kiva.

Ruins at S iteNo . 1 0.— The backbone of the long ridge which limits

the northern drainage o f Johnson Canyon bears an almost cont inuousline of ruins. I fo llowed it from a po int somewhat northwest of theruin just described to the head of Lion Canyon , and was rarely everout of sight of fragment s of pottery and chips of flint . The ma

jority o f the remain s are elevations from 6 inches to 2 feet higher thanthe level of the ridge marking the sites of small buildings o f the

same type as the one above Manco s Spring ; a short distance south of

mo st Of them are refuse mounds,many of which are larger and

higher than the mounds marking the ruins themselves.

Circular depressions surrounded'

by low,much-eroded banks o f

earth,and varying from a few feet to as much as 50 feet in diameter,

are of frequent occurrence . It is probable that these depressions arethe remains not of reservo irs, as many suppose

,but of circular pit

rooms. This conclusion is not based on excavation s in that particularregion, but is

’

drawn from Observat ions on pre ~ Pueblo ruins situatedbetween the S an Juan River and the continental divide, 70 miles eastof the La Plata . In that vicin ity, near, and even in the midst of the

jacal structures, the pit rooms extend from 3 to 6 fee t below the

surface. The plastered clay walls slope outward, and in them at

nearly regular intervals are to be found the stumps of the heavyposts which supported the roo f. Near the center of each room is afire pit , and dug into the wall s, the bottoms extending somewhatbelow the level of the floor

, are receptacles probablv analogous infunct ion to the bins so common in the later building s.

1 88 ANTIQU ITIE S OF SOUTH WE STERN COLORADO [ETH . ANN. 38

fragment of a large red bowl . The pit was filled with mortar madefrom the red clay o f the mesa mixed with charcoal and ashes.Ruin N0 . 1 2 .

—Two mi les southeast o f Manco s Spring, on a thickly

t imbered ridge between the forks,Of Johnson Canyon , are the re

main s of two long rectangular buildings. Bo th are so badly erodedthat it is impo ssible to est imate their original dimension s. Theirlong axes extend east and west. The more easterly of these struetures was bu ilt ent irely o f po les and mud

,while parts of th e other

are of stone . There is no t enough fallen masonry to in dicate thatthe stone sect ion s of the walls were more than 3 or 4 feet in height .South of the eastern ru in was a burial mound like the one at

Ruin No . 9,except that it was smaller

,be ing on ly 45 feet in diameter.

0 11 being excavated this was found not to differ markedly from the

one already described . It had been ransacked from one end to the

other by badgers and everything -ih the central part destroyed .

Around the south edge , where there were many s tones mixed withthe so il, the an imals had operated less extensively

,and here were

found 1 1 dist inct graves, every one o f which,however

,had been to

some extent disturbed. All were flexed,but there was no deter

minable un iformity of orientat ion . Two of the bodies lay beneathlarge sandstone slabs. From one grave was taken the small undecorated bird-form vase shown in plate 71 , a . Besides a few arrowheads and a bone awl this was the on ly art ifact recovered from the

mound .

The bones o f some of the bodies, part icularly those of one child ,Show an advanced stage of d isease, the art icular surfaces beingdeeply pitted and in some cases nearly eaten away.

Ruin No . 1 3 .— Upon the mesa separating Johnson and Greasewood

Canyons are a number of ruins,one of which deserves ment ion be

cause of its size . This,which is rectangular in form, falls a trifle

short of 600 feet in length (east and west ) by 1 00 to 1 50 feet inwidth . It was constructed entirely of po les and

,mud. NO exca

vations were undertaken here except trenching through a refusemound

,which did not appear to contain human bones.

2 . RUIN S ON TH E DIVIDE BETWEEN SALT AND GRAS S CANYONS

S hrine at S ite No 1 4.— From the head of Johnson Canyon the

divide forming the po l it ical division between La Plata and Montezuma Coun ties extends in a southwesterly direct ion for about 1 0miles, ending at the head of the western tributaries of BarkerArroyo . At its southern extremity a con ical butte rises 1 00 feetabove the surrounding mesa . The nearly circular top is perhaps90 feet in diameter and in the center is a pit some 1 5 feet acro ss and4 feet deep . It is probable that the commanding position afforded

mom s ] RU IN S ON TH E M E SAS 1 89

by the top o f the butte was used as a shrine or lookout stat ion , or

bo th . Shrines occur in similar locat ions in other parts of the

Southwest. The excavation of the pit would be an interest ing and

doubtless an instruct ive undertaking, but our party did not attemptit,as the site was not found unt il the c lose o f the field season of 1 9 1 4.

Ra in No . 1 5.— In the dense t imber just west o f the butte there i s

a ruin of fa ir size which fromsurface indicat ion s is one of the most

promising in the ent ire regi on .

From the foo t o f the butte a plateau run s due west for a numberof miles. This const itutes the watershed between Grass Canyon , a

fork o f Mancos Canyon ,on th e north, and Salt Canyon ,

a tributaryof the S an Juan , on the south Almo st without except ion everyelevat ion Upon its ro lling surface is the site "

of a ruin ; many of theseruins are small and much eroded. In many places the black eartho f the refuse mounds has been completely carried away by the

freshets caused by the o ccasional torrential rains, and fragmentsof the pottery which they contained are now scattered in great profusion over the red mo ther so il .At the eastern end o f one small ruin

,which showed six or seven

slab-outlined chambers angling along a ridge,we not iced many

fragments,evidently derived from the same vessel

,littering a space

5 feet across. After these were collected a bri ef search sufficed toreveal the rema inder o f the jar beneath the few inches of blackearth which covered the floor of the room in which it sat . The

restored vessel is shown in plate 67, f.As the summer of 1 91 3 was pract ically ra inless, excavations on theplateau could no t be undertaken

,since the co st of hauling water

from Manco s Spring would have been prohibit ive . However, thesummer months of 1 91 4 were as damp as those o f the preceding yearhad been arid

,and in consequence the glades were bright with moun

tain bluestem,which furn ished ample feed for our stock . About 5

miles west Of the butte we found poo ls o f water in the sandstonebed of one of the forks o f Salt Canyon and pitched our tent on the

ridge at the head of the draw . Later we found that our camp wasabout midway between two rather large ruins.Ruin No . 1 6 .

— Southeast Of the one west o f camp there was a

large area which bore the superfic ial appearance o f a burial mound .

This was dug over, but only two skeletons were found . A description of one of the graves will serve for bo th . An oval pit had beendug down 2 feet into the red clay. In this the body lay upon itsback with the head toward the west (pl . 61 , b) . The heels weredrawn up against the buttocks

,and the knees were ben t to the right

aga inst the,wall o f the grave . The right arm was extended with the

hand beneath the thighs, while the left was crossed over the ab

domen . The pit was filled with mortar. The only Obj ect found in

1 90 ANTIQU ITIE S OF SOUTH W E STERN COLORADO ima m . “

the grave which may have been shaped by the hand o f'

man was a

ball about five-eighths o f an inch in diameter composed o f roundedgrains of quartz interspersed with patches o f some bluish material,presumably malachite.

Ruin No . 1 7.— The ruin east of camp occupied a slight elevation,

at the southern edge o f which the plateau breaks o ff toward SaltCanyon . The encroachment of th e slope has carried away the burialmound . Th e building covered an area approximately 200 feet eastand west by 50 feet north and south (fig. Along the northside was a row o f 23 chambers

,the west end of which swung around

toward the south. Without except ion the rooms o f this t ier had beenexcavated from a few inches to as

'

much as 2 feet into the naturalso il. The floor level of no two of them was the same. The majoritywere bounded by rows of large sandstone slabs set on edge (pl .but in some in stances plaster had been applied directly to the clay

0, 1 2 1 7'

FIG. 3 .— Ground plan of Ruin No . 1 7 .

walls of the pits. In the corners were the burned butts of heavypo sts which had served to support the roof.One o f the rooms h ad walls of masonry which showed fair skill

on the‘ part of the builders. In several places bins had been con :

structed by fencing o ff a corner with slabs and plastering up the

jo ints . Near the east end o f the building there was a series of sixo f these receptacles.The floor level of the second t ier of rooms was invariably higher

than that o f th e first : Here very few slabs appeared in the bases o fthe walls. The stumps of po les set into the earth

, a row for eachwall

,with mortar 4 to 6 inches thick on each side

,marked the boun

darics'

Of the chambers. The corner posts were much heavier thanthose which served only to support the plaster.

As the ruin sloped downward from north to south the floors o f

the rooms of the second t ier,which h ad no t been carried down below

the level of the kno ll, were pract ically at the surface,and the walls

could no t be traced . While the presence o f black earth,great quan

BUREAU OF AMER ICAN ETHNOLOGY TH I RTY-TH I RD ANNUAL REPO RT PLATE 6 1

a . GRAVE BELOW MOUTH OF LONG HO LLOW , RUIN NO. 23 .

b. GRAVE AT HEAD O F SALT CANYON, RU I N NO . 1 6

1 92 ANTIQU ITIE S OF S OUTH WE STERN COLORADO 1mm . ANN. 33

3 . RU IN S SOUTH OF RED H ORSE GULCH

Ruin No . 1 8 .— There is an immense ruin on the divide south of

Red Horse Gulch about half a mile down the canyon from Heat-hers’s

tank. This covers about 5 acres of ground. Seemingly it is composed o f a group of buildings o f the “ po le-and-mud type. I wasable to spend only a few m inutes at the site

,so an adequate de

script ion of it can not be given . I would judge this ruin to offerthe best opportun ity for fruitful excavat ions to be found betweenthe La Plata and Mancos Rivers. There are three large burialmounds which would not fail to yield many specimens if by anychance they have escaped the ravages o f the badgers.

4 . RU IN S AT RED MES A

Ruins at S ite No . 1 9 .— Upon the first terrace east o f the La Plata ,

just below the mouth of Cherry Creek,are many small ruin s

,a de

IO P i t ?M

F IG. 4 .— Ground plan o f Ruin No . 2 0 .

script ion of which would be on ly a repet it ion o f tedious detail. III

the river bottom is a detached po int 25 feet high and about one

third o f an acre in extent whose top is entirely covered by a ruin .

The many slab-outlined inclosures are probably rooms like thoseexcavated in Ruin NO. 1 7

S tone Ruin a t S ite No . 20 .— On the bluff west of the river is a

stone r uin 77 feet long and 32 feet wide,the long axis extending

east and west (pl . 62 , a ) . A tentat ive plan is given in figure 4.

This ruin consists o f a row o f three kivas flanked on the north by a

single t ier of rectangular rooms. At th e west end is a smaller roundroom no t in line with the large ones. Rooms 1 and 2 and a partof kiva-1 were excavated. The north and east walls of room 1 are

BUREAU O F AMER ICAN ETHNO LOGY TH I RTY-TH I RD ANNUAL REPORT PLATE 62

a . STONE RU I N AT MOUTH OF CHERRY CREEK, RU I N NO . 20

b. MASONRY IN STONE RU I N AT S ITE NO . 20

1 94 ANTIQU ITIE S OF S OUTH W E STERN COLORADO [mm ANN. 33

Were these graves no t so numerous, it might be concluded thatthey were shrines, and it may be that such was the purpose of some

o f them.

Rownd Tower at S ite No . 21 .— On the po int of a bluff about a

quarter o f a mile up the river from the stone ruin there is a smallstone tower. The wall is in a poor state of preservat ion

,standing

to a height o f only 3 feet . From the po int there is a good view of the

valley and o f the broad mesas which stretch eastward from the river,hence it seems that the tower served as a lookout stat ion .

5 . RU IN S BELOW TH E M OUTH OF LONG H OLLOW

Ruins at S ite No . 22 .— Purely by acciden t a group of burials was

found farther down the La Plata . About three-quarters of a milebelow the mouth o f Long Ho llow the wagon road ascends from the

river bo ttom,runs for a short distance across a po int , and drops back

to the lower level . No t 20 feet from the road I not iced black earthand fragments of po ttery, and the first thrust of a spade brought uphuman bones. The skeleton of which they were part was flexed withthe head to the northwest . South of it were two other bodies

,also

flexed,one of them that of a child. The po int h ad worn away unt il

these skeletons were barely covered with earth,and if any pottery

was put away with themit had been broken and the fragments scattered. East o f them was a skeleton stretched at full length upon itsback. By the head was an undecorated vase. North of this burialwas a grave which was constructed with more care . In a rectangularpit 21 feet deep the flexed bo dy reposed upon its right side with thehead to the north. Beneath the skull was a flat stone

,and in front

of the body were four decorated bowls (pl . 65, c, e, f) .In all cases the bodies were covered with black earth and refuse,

and it appeared from the ashes,fragments of pottery, and chips of

flint that trash must have been dumped on the graves for a longperiod of time.

Southwest o f the graves,on the tip of the po int, were the remains

o f a fairly large “ po le-and-mud ruin. On a promontory not far

from the ruin the Powells,who own the land in the river bottom and

on the opposite side o f the river, unearthed a skeleton accompanied bya pipe and a string of beads. Several of the beads are turquo ise, andone of them

,con ical in form

,i s of ivory. It appears to have been

made from the canine tooth of a large animal . I did not see the pipe .

Ruins at S ite No . 23 .— There are many ruins on the Powell ranch

west of the river. Tho se clustered along the edge of the second terrace are all Of the pole-and-mud ” type. The bodies of two children and four adults were found near one of them . One large skeleton was extended with the head to the east, and the rest were flexed .

MORR I S ] RU INS ON TH E ME SAS

One grave contained two skeletons interred at different levels. The

first (pl. 61 , a ) lay upon its left side with the head to the west . Nearthe skull were three pottery vessels and a worked stone, presumablya po ttery smoother, and by the feet were two more vessels. When.

the skull was raised it was found to be rest ing upon th e knees o fanother body lying at right angles to the first , with the head to thesouth. By the skull were three bowls, a lamp and a vase .

No t one o f the 1 1 skulls from these two series o f graves was flattened at the back. Mo st of these crania were so badly decomposedthat they fell to pieces when moved, but three were recovered entire.

One appears in plate 70,e. In an examinat ion ofmore than 200 skulls

taken from graves in the valleys of the La Plata, the Animas, and theS an Juan Rivers

,I have seen no others which fail to Show pro

nounced flatten ing in the occipital region .

Upon the first bench above the river begi n the cobblestone ruins sonumerous farther down the valley. These are

,in genera l

,mounds

in the form o f a semic ircle with a kiva between the horns o f the halfmoon

,and a burial mound south or southeast o f the building. The

shape and construct ion of these buildings, as well as the potterystrewn over them, suggest that they represent a culture differing inmany part iculars from that characterized by the ruins in the uppervalley and on the mesas to the west .

ARTIFACTS

POTTERY

S TRUCTURE

Structurally the pottery from the mesas is inferior to that fromthe cliffs. In general the paste consists o f a fine-grained matrix,through which are scattered many dark-co lored granules. This indicates an imperfect reduction o f the clay or an admixture o f a sec

ondary material, possibly crushed po tsherds . The co lor and composition

,

of some o f the paste suggest a volcanic rock such as I havenot found on the Mesa Verde.

The hardness varies greatly. Some vesse ls are quite friable,while

the finer ones are not easily scratched and emit a clear, bell-like tonewhen struck. I have not been able to demonstrate the presence ofa superficial slip on a single specimen . While the surfaces o f severalare o f surprising whiteness

,this seems to have resulted from the

po lishing which brought to the surface the l ighter-co lored, finergrained port ion of the paste.

Although it is probable that all the pottery was constructed by theapplication of successive co ils of clay, from the standpo int o f sur

face treatment it may be divided into four classes smo o thware, (2 ) smooth ware the examples o f which have banded necks.

1 96 ANTIQUITIE S or S OUTHWE STERN C OLORADO [mm l m as

(3 ) smoo th polished ware without decorat ion,and (4) smooth

polished ware with deco rat ion .

True co il ware was not exhumed from any of the sites, although

a few fragments o ccurred upon the surface. The excellent vesselshown in plate 63, a , although found in the open

,was not within

the confines o f a ruin,and may well have been left at a temporary

camp by the cliff people or deposited at a shrine, further evidenceof the ex istence of which has not been preserved.

FORM

It is doubtful whether from any o ther local ity in the Southwesta series of 64 ceramic objects could be chosen at random whichwould exhibit a greater diversity of form than those shown in the

accompanying plates.Food bowl3 .

— Of food bowls there are 1 6 (pls. 64, In

general their shape i s that of a section of a ho llow sphere, althoughone (pl . 65, c ) has an incurving edge and another (pl . 65, e ) h as a

flat bottom. With few except ions the sides taper to a thin fragilerim. The interiors show much better fin ish than do th e exteriors .Globular B owls.

—Two of the three globul ar bowls appear in plates7O

,

'

a,and 71 , d. The one not figured has a heavy handle attached to

one side near the opening ; the others have pairs of perforations opposite each o ther

,through which cords might be passed to carry or

to suspend the vessels.B owl with P erforated E ars.

— In plate 71, f, is shown a small

,verv

deep bowl with perforated ears.B owl with Double FZara — The bowl ' figured in pl ate 71 , e, is a

un ique specimen . The constrict ion in the sides allows it to be heldconvenient ly and securely in th e hand.

Globular Vessels with Wide Moa ths .— Plate 66 illustrates vases

with approximately globular bases and mouths of large proport iona te diameter. One has a single handle con sist ing of a ridge of claypinched onto one side of the neck. The recurved neck imparts a

p leasingly graceful form to the vase appearing in plate 66, d.

Ten similar vessels, the necks o f which are embellished with broadrather low ribs or bands, are shown in plates 63,b, 68, and 70, e and d.

Somewhat similar vessels are figured from northeastern Arizonaby Dr. Fewkes 1

and from S t . George, Utah, by Ho lmes.2 One

has a handle (pl . 70, e) and in another instance there are three t inypro tuberances symmetrically placed just below the rim (pl . 68,Some of these vessel s contained charred corn, which, togetherwith the fire stains almo st invariably apparent , and the adhering

2 Po t tery of th e Ancient Pueblos , fig. 242 .

1 Bull. 50, B ur. Amer. E thn ., pl . 1 8 , b.

B U R EA U O F AM E R I C A N ET H N O LOGY T H I RTY-T H I R D A N N U A L R E PO RT P LAT E 64

FOOD BOWLS

B U R EA U OF A M E R I CA N ET H NO LOGY T H I RTY-T H I R D A N N U A L R E PO RT PLAT E 6 5

FOOD BOWLS

B U R EA U O F A M E R I CA N ET H N O LOGY T H I RTY-T H I R D A N N U A L R E PO RT P LAT E 6 8

COOKI N G VES S E L S W IT H B A N D E D N ECKS

B U R EA U O F A M E R I C A N ET H NO LOGY T H I RTY-T H I R D A N N U A L R E PO RT P LAT E 69

B U R EA U O F AM E R I CA N ET H N O LOGY TH I RTY-T H I R D A N N U A L R E PO RT P LAT E 7 0

POTT E RY A N D SKU L LS

mortal s ] RU INS ON TH E M E SAS 1 97

soo t,indicate that these vessels perfo rmed a funct ion analogous to

that of the co il-ware Ollas of the cliffs— that of culinary utensils.Undecora ted Wa ter Jairs — There were many large water jars(pl . 67 ) in Ruin No . 1 7

,and fragmen t s of these are abundant in all

the refuse heaps. .In shape these resemble similar vessel s from the

cliffs (pls. 41, a, and but they bear no sign of decoration and

but few of the bases are concave and none are flat . Two of the j ars(pl . 67 e ) have banded necks, while tho se o f the o thers are pla in .

There is an unusual variat ion in the shape of the handles. On one

vessel they are merely so lid stubs of clay protruding from the sideso f the base (pl . 67, f) . Four o f them (pl . 67, d, e ) have largeopen handles l ike the ones from the cliffs

,through which three

and sometimes four fingers can be inserted. One (pl . 67 c ) hassimilar handles except that they consist of two ropes of clay instead Of a single band. The handles on the vessel s shown in plate67 a

,b, are broad, fiat pro tuberances which turn down like the stubby

ta il of a bird . This type is exceedingly common in the refuse heaps.A water bo ttle clo sely resembling

the above (pl . 70, b) was foun d inRuin No . 9 . The top is very muchflattened, and the base is concave.

Gourd-shaped B o ttles — The fourgourd-shaped bottles (pl . 72, a

,d,e, Fm. 5 .

— Outlines of gourd-shapedand

. f) are un ique among the po ttery vessels

of the upper S an Juan dra inage. Unfortunately, not one of

them retains its neck entire,hence the outline of that part

of the vessels is problemat ical . Jackson 1 figures a bott le fromthe pueblo of Zuni

,a drawing o f the out line of which appears

in figure 5,a . One side of a like orifice appears in the tops

of three of the bo ttles here shown,

and it may be that the

resemblance to a gourd was heightened by their complet ion in

a similar manner. However,I am inclined to think that the

curve particularly apparent in the one shown in plate 72,e, was

continued, and that the neck curved back and ended in a po intwhich was contiguous, but no t attached, to the incurving slope of

the vessel,as is shown in figure 5, b. There are rough spo ts on the

sides of plate 72 , d and f, in the proper po sit ions, as if the presenceof'

the end of the handle h ad not permitted the po lishing of the

surface at these po ints. A detached handle of this so rt was foundin Ruin No . 1 7

,and Ho lmes figures one constructed in this manner.

2

1 Ten th Ann . Rep t . of th e H ayden S urvey, pl . v x.

“Pot tery o f th e Anc ient Pueblos , fig. 354.

1 98 ANTIQU IT IE S OF SQUTHWE STERN C OLORADO [ETH . ANN. 33

Ladles — Two ladles appear in plate 69, e and f. They are dividedin to compartmen ts by a part ition across the middle . While ladleswith long ho llow handles are known from the cliff-dwellings and

from the An imas Valley, I have no t observed other specimens inwhich the part corresponding to the handle is divided from the bowlby a ridge of clay.

S poon or Paddle — A spoonlike implement ,'

the handle o f whichis missing

,was found in Ruin No . 9 (pl . 69, d) .

B ird-form Vase — While fragments indicate that bird-form vaseswere fairly numerous

,there is but one such specimen in the collee

tion (pl . 71 , a ) . The tail is upturned, and there are two pairs o fpro tuberances

,one of which probably represents wings. The bird

topography is no t accurate ly delineated, but it appears that the vaseis rightly named.

Ring-bottomed Vage — This term

,inelegant though it be, I have

applied to the vessel appearing in plate 7 1 , b. The base is a hollowring with a roughly circular neck rising from one side. A cylin

drical handl e connects the top of the neck and the opposite side of

the base .

Lamp— The writer suggests that the vessel shown in plate

71,e,is a lamp

,at the same time realizing fully that this s uggest ion

will meet with considerable cri t icism. The vessel consists of a

rough globular body with a small ho le in the top, and a ho llowcylindrical spout

,whi ch rises from the po int of greatest diameter

at a slight angle to the plane of the base. The end of the spout ,which is much blackened, has been affected by some agency to theextent that part Of it crumbled to dust when taken from the bowlin which it was found. Long-cont inued act ion of flame might thusdestroy the cohesive qual it ies of the clay.

Moun tain-sheep Efigu— There was found on the surface of RuinNo . 17 a small an imal effigy, which from the shape and proport ionsof the horns is thought to represent a mountain sheep (pl . 69, o) .It is probably a prayer emblem

,similar to tho se used by the Hopi .

Cloud B lower — The co llect ion conta ins one small pottery cloudblower or pipe (pl . 69, b) . Through the cent-er there is a hole thediameter of which lessens progressively toward the smaller end of

the cylinder. The surface i s decorated with diagonal lines o f pits.

Two rather nondescript bottles appear in plate 72, b and c .

COLOR

Vessels o f gray,varying all the way from black to white, o ccur

in the co llect ion . In addit ion there are shades of yellow, orange, red,and brown . The vase shown in plate 66

,a,is a glossy black through

out, which appears no t to be the result of use as a cooking pot . As

200 AN TIQU ITIES or S OUTHWESTERN COLORADO 1mm . ANN. 33

the design appear on a bowl from Cliff Palace.

1 It is a much-usedsymbo l on the po ttery from the An imas Valley, there being several

examples in the au

thor’s co llection .

The star appearstwice

,o n c e ' w i t h

seven po ints (pl .64

, a ) and oncewith only five (pl .64

, e ) .

The bowl figuredin plate 65

, b, has

what appears to bea spotted serpentc o i l e d s p i ra l l yfrom the bottom to

the rim. Anotherserpent pattern oc

curs on the bowlgiven in a of the

same plate.

The rims of the

bowls, when decorated at all

,bear a solid black line instead of the row of dots or

zigzag lines found on the pottery from the cliffs.The designs shown in fig

ures 7— 1 1 are from bowlsnot in the collection . Theywere found by Mr. RalphLinton

,of Swarthmore

,Pa .

,

on the Powell ranch .

Unt il a more completeseries Of designs shall havebeen gathered

,the writer

does not think best to at

tempt an analysis or .classification of them.

'

F IG. 6 .— Metate and mano .

STON E IMPLEDIENTS

G 7'2 n d 7:n 9 S t 0 n 6 8 . Fm . 7 .

— Design on bowl from mouth of

Metates and mano s are most H°11°W

conspicuous among the stone implements from the mesa sites. Apa ir of these is shown in figure 6 . The metate is a slab of moderately

1 Fewkes , Bull. 51 , B ar. Amer. E thn ., pl . 24 .

B U R EA U OF A M E R I CA N ET H N O LOGY TH I RTY-T H I R D A N N UA L R E PO RT PLAT E 73

STO N E O BJ ECT S

B U R EA U OF A M E R I CA N ET H N O LOGY T H I RTY-T H I R D A N N U A L R E PO RT P LAT E 74

C H I PPED IM P L EM E NT S

mom s ] RUIN S ON THE M ESAS 20 1

fine grained sandstone, through which a trough has been worn by theincessant back-and—forth mot ion of the mano . It is worthy o f notethat only two metates were found in RuinNO. 1 7, where considerable quant it ies Of cornwere stored .

S labs of Undecided Funetion .— Two of

these slabs are shown in plate 73, d and

h . As they are more nearly rectangu

lar than round, it seems unlikely thatthey correspond to the round potlids Fm. 8 .

— Design on bowl

from the cliffs. It is no t improbable from mouth of Long Hol

that they served as plates or platters 10W

upon which to stack meal cakes or similar objects. They are

too small and not of the right shape to have been used as doors.A r e s a n d

H amm e r s .~

Two axes of excellent w o rkm a n s h i p (pl .73, e and g )were found in

Ruin No . 1 7,besides a number of crude ones. These are made from a dark granitic rock

,such as can be found in the river gravel which caps the

most ancient ero sion rem

nants in the vicin ity . The

bits are brought to as keenan edge as I have ever seenon stone implements not

made by chipping.

The one hammer is an

unaltered oval b o w l d e rwith a groove peeked aboutthe middle.

P o ttery S m o o t h er .

A stone with worked and

polished surfaces, presum

ably a pottery smoother.was found in a grave at

Ruin NO. 23 (pl. 73, b) .P o u n d in g S t o n e s .

T h re e o f t h e s e a re

shown in plate 73,a, c , f. Their specific use is unknown .

Chipped Artifacts — The best of the chipped implements gatheredfrom the mesa sites are shown in plates 74 and 75. These may be

F IG. 9 .— Design on bowl from mouth of Long Hollow.

F IG. 1 0 .— Design on bowl from mouth o f Long

Ho llow.

202 ANTIQU IT IES OF SOUTHWESTERN COLORADO [ETH . ANN. 88

classed as arrowpo ints, kn ives, drills, and scrapers. The materialsare ma inly j asper, fl int , chalcedony, quartzite, and obsidian . The

dull gloss or luster whichis particularly apparenton the obsidian imple

ments, shows them to be

very old. In length thesevary from 5 to 22; inches.The w o rkm a n sh i p of

many is poor, but some are

o f'

unusual beauty. A fewornaments are also figured .

Two of these show diagonal incised lines.It is

“ impossible to sayhow many of these Obj ect swere lost by the inhabitants Of the cliffs and how

F IG. 1 1 .— Design on bowl from mouth o f Long m a n y belonged to the

Hollow.

dwellers on the mesas.The most notable feature in connect ion with the stone implementsfrom the mesa sites is the lack in variety and quant ity of everythingbut chipped instruments ;

BONE IMPLEM ENTS

Bone implements are not numerous. Besides three bone awls noo ther art ifacts of bone were exhumed in the mesa ruins .

As might be expected, all art icles of wood and other perishablematerial not consumed by the burn ing of the buildings had ent irelydecomposed .

SUMMARY

The inhabitants of the mesas were an agricultural people who sedomic iles were one-storied aggregat ions o f cell-like chambers

,usu

ally grouped to form a rectangle . Generally speaking,the rooms

extended down into the earth, and with few except ions the sectionsof the walls above ground were constructed of upright po les covered with plaster.

Thus far no kiva has been found in,or connected with, a jaeal

dwelling. It is possible,however, that when excavated some of

the numerous circular pit‘s will prove to have features linking themunmistakably to the kivas o f later time.

CONCLUSIONS

It is evident that there existed on the mesas between Mancos andLa Plata Rivers a culture differing in many respects from that ofthe cliff-dwellers of the Mesa Verde. The meager information at

hand seems to connect i t with the pre-Pueblo pit-house culture now

generally conceded to have existed in the Southwest.The true Pueblo culture has as its diagno stic character compactcommun ity villages several stories in height, usually in terraceform. The absen ce of the terraced form of architecture servesequally well to characterize the pre—Pueblo culture.

The po ttery especially indicates the greater ant iquity of the dwelling sites on the mesas. The wide range of form

,as well as the uh

skilled workmanship displayed,shows the ceramic art still to have

been quite plast ic,and no t bound by the rigid convent ion which is

apparent in the po ttery from the cliff-dwellings. The same may be

sa id of the symbo lism . Though crude,the designs aremore bo ldly

executed than are the convent ionalized deco rat ion s on the cliffpo ttery .

The sku lls offer another po in t of difference . Of 33 cran ia 1 1 , or3331; per cent , do not show the occipital flattening general among thecran ia from the cliff—dwellings. Too much importance must not beattached to this

,however

,until further research shall prove whether

the variat ion continues in evidence, or whether the skull s o ffering a

basis for the statements here made comprise only a small aberrant

group .

The l imits of the type of remains here described can be determinedonly by extended excavat ions. Whether they are typical of a smallarea

,or whether they cont inue and connect with other localit ies in

which the pit-house culture is already known ,remains to be seen .

The discovery.

in the northern part o f their domain of a more

ancient culture than that of th e c liff-dwellers should be o f specialinterest , since it appears that the region north of the S an JuanRiver is the center from which migrat ion carried the true Puebloculture to the south, southeast, and perhaps to the west.The direct relation ship between the people Of the cliffs and tho se

of th e mesas can not be established at present . The inhabitants of204

n orms ] CONCLU SIONS 205

the caverns may have been directly descended from the builders ofthe jacal houses, or there may have been a hiatus between the two

periods of occupancy.

Necessarily these conclusions are but tentat ive,and are offered as

no thing more . Now that a beginning has been made,it is to be hoped

that some one will see fit to undertake a work of sufficient amplitudeto lead as nearly as po ssible to the so lut ion of the problems whichthe brief research here recorded has done little more than to suggest.

BIBLIOGRAPHY

PEWE E S , J . WALTER. Ant iquit ies o f the Mesa Verde National Park : Sprucetree House . Bull. 41 , Bur. Amer. E thn., Wash ington, 1 909 .

Preliminary report on a v isit to,the Navaho Nat ional Monument, Ari

zona. B ull. 50, Bur. Amer. E thn. , Wash ington,1 91 1 .

Ant iquities of th e Mesa Verde National Park : Cliff Palace. B ull. 51 ,

Bur. Amer. E thn . , Wash ington, 1 91 1 .

HOLMES , W. H . Pottery of th e ancient Pueblos. Fourth Rep t. Bur. Amer

E thn ., pp. 257—360 , Wash ington, 1 886.

Report on th e anc ient ruins of southwestern Colorado . 1 0th Ann. Rept.

U. S . Geol. and Geog. S urv. Terr. [H ayden S urvey] for 1 876, pp. 383—408,

Wash ington , 1 878.

HOUG'

H , WALTER. Culture of the ancient Pueblos of the Upper Gila River region.

Bull. 87 , U. S . Na t. Mus , Wash ington,1 91 4.

JACK S ON , WM . H . Ancient ruins in southwestern Colorado . [E igh th ] Ann.

Rept. U. S . Geol. and Geog. S urv. Terr. [H ayden S urvey] for 1 874, pp . 369—381 ,

Wash ington, 1 876 .

Report on th e ancient ruins examined in 1 875 and 1 877 . 1 0th Ann.

Rep t. U. S . Geol. and Geog. S urv. Terr. [Hayden S urvey ] for 1 876, pp . 41 1

450, Wash ington , 1 878 .

NORDENSKIOLD, G. Th e clifi dwellers of th e Mesa Verde. S tockho lm, 1 893 .

PRUDDEN , T. MITCH ELL, Preh istoric ruins of the S an Juanwatershed in Utah ,Arizona,

Colorado , and New Mex ico . Am. An throp ., n . 5 . vol. v, pp . 224—288,

Lancaster, Pa 1 903 .

S TEvEN S ON ,MATILDA COKE . The Zuni Indians. Twenty-third Ann. Rep t. Bur.

Amer. E thn ., Washington, 1 904.

206

CONTENTSPage

Introduction .

Chronology ofHopi pottery symbolsTh e ruin , Sikyatlci

Human figures

Reptilian figures

Dorsal views of birdsLateral views of birds Z

Feather designsFeathers suspended from strings

Sky-band

Vertical attachment to sky-band .

Birds attached longitudinally to sky-bandDecorations on exteriors of food bowlsCurved figure with attached feathers

Spider and'

insec ts

Butterfly and mothGeometrical designs

Rain clouds .

S tars

Sun emblems .

Rectangularfigures representing shrinesSymbols introduced from San Juan River settlements .

Symbols in troduced by th e SnakeTanoan epoch .

Symbols introduced from th e Little Colorado .

Symbols introduced by th e Badger and Kachina c lansSymbols introduced from Awatobi .

S halako mana

Symbols ofHano clans

Conc lusionAuthorities cited .

74936°— 1 9— 33 ETH

2 1 2 ILLUSTRATION S

Conventional figure of a birdConvent ional figure of a birdCon ventional figure of a birdConventional figure of a birdTriangular form of birdTriangular form of birdS imple form of bird with terraced bodyLateral View of triangular bird wi th two tail feathersLateral view Of bird with t hree tail feathersProblematical bird figureBird with two tail feat hers .

Highly con ventionalized bird figureLateral v iew of birdProfile of bird .

Lateral view of b ird with outspread wingLateral view of bird with twisted tail and wing feathers .

Lateral vi ew Of con vent ionalized birdLateral view of conventionalized birdFeath er symbol wit h black notchFeather symbol with black notchFeathersCurved feath ersConventional feathersParallel lines representing feat hersCon ventionalized bird form hanging from sky

-band, top ViewConventionalized bird form hanging from sky

—band, top v iew .

Con ventionalized bird form hanging from sky-band, top View .

66 . Conventionalized bird form hanging from sky-band, top View

Conventionalized bird form hanging from sky-band , top vi ew

Conventionalized bird form hanging from sky-band, top view

Conventionalized bird form hangi ng from sky-band ,

top View .

Conventionali zed bird form hangi ng from sky-band

,top View

Con vent ionalized bird form hanging from sky-band, top View

Conventionalized bird form hanging from sky-band, top view

Conventionalized bird form hanging from sky-band, top v iew

Lateral View of bird hanging from sky—band

Lateral view Of bird hanging from sky-band

Lateral View of bird wi th e xtended wingLateral view of bird hanging from sky

-bandLateral View of bird hanging from sky

-bandBut terfly and flowerButterfly with extended proboscisHighly conventionalized butterfly

Moth ofgeometri cal form

Geometrical form of'

moth .

Highly conventionalized butterflyGeometrical form ofmoth .

Circle with triangles .

Rain cloud

Rain cloud

Ring with appended feathers

ILLUSTRATION S 2 1 3

Sun with feathersSun symbolRingwith appended feathers .

Ring figure with legs and appended feathersSun emblem wi th appended feathersSun symbolSun symbolHorned snake with conven tionalized shrine

Conventionali zed winged b ird with shrineLateral view of bird with double eyes

Lateral vi ew of bird with double eyesBird with double eyesTwo birds with rain clouds

Head of S halako mana, or Corn maidHead ofKokle , orEarth woman

Head ofHahaiwugti, or Earth womanLadle with clown carved on handle and Earth woman on bowlPiiiikon hoya , little War god .

2 1 6 DE S IGNS ON H OPI POTTERY ham . ANN. 33

while each epo ch grades almost imperceptibly into the one directlyfollowing it, an abrupt change is somet imes evident in the passage.

In order to apprec iate the relations between ceramic decorat ionand history let me sket ch in brief outline what I regard as the historical development of the Hopi living near or on the East Mesa.

We kn ow little o f the group of people who first settled here exceptthat they belonged to the Bear clan , which is tradit ionally referredto the eastern pueblo region . At about the t ime they enteredHopiland there was a sett lement called S ikyatki compo sed of Jemez

co lon ists, situated about 3 miles from the southern po int of EastMesa, and other towns or pueblos on Awatobi Mesa and in An telopeValley, 1 0 miles away.

The first great addit ions to this original populat ion were Snakeclans, who came from the S an Juan , fo llowed by Flute clans fromthe same direction but originally o f southern ori gin . Having become well established at the po int of the Eas t Mesa

,the

'

combined

settlement overthrew S ikyatki and appropriated its clan s.Then came the strenuous days o f Spani sh invasion and the de

struct ion of Awatobi in 1 700. The Little Co lorado clans had alreadybegun to seek refuge in the Hopi mountains and their number wasgreatly augmented by those from Zufii, a Rio Grande sett lementcalled Tewadi, and elsewhere

,each addition bringing new forms of

culture and settling new pueblo s on or near the East Mesa,as h as

been shown in previous publications. Tradit ions po int out theirformer settlements and it remains for the archeo logist to excavatetho se sett lements

,now in ruins

,and verify these tradi tions. This

can be done by a study of art ifacts found in them.

As a rul e archeo logists have rel ied on techn ique,form, and especi

ally co lor,in the classificat ion of Pueblo pottery, leading, on the

techn ical side,to the groups known as (a ) rough

,co iled ware

, and

(b ) smooth, polished ware ; and on that of form,to bowls

,vases

,jars

,

dippers,etc . Wh en co lor is used as the basis of classification the

divisions black and white,red

,yellow, orange, and po lychrome are

readily different iated. Clas sificat ion s based on these data are useful,

as they indicate cultural as well as geographical differences in

Pueblo ceramics ; but these divisions can be used only with limitat ions in a study of stages of culture growth . The fact that they are

no t emphasized in the present article i s not because their importanceis overlooked

,but rather for the purpo se o f supplementing them with

a classification that is independen t Of and in some part iculars morereliable for indicat ing chrono logy and culture dist inctions.The life-forms on ancient S ikyatki and o ther Hopi pottery are

painted on what is known as yellow ware, which is regarded by someauthors as characteristic of the Hopi area ; but pottery of the samecolor, yet with radically different symbo lic life-forms, occurs also

FEWKE S ] INTRODUCTION 2 1 7

in o ther areas. It thus appears that while a class ification Of Pueblopottery by color is conven ient, differences of co lor are not so muchindications of diversity in culture as o f geo logic environment . De

signs on pottery are more comprehensive and more defin ite in culturestudies than color

,and are so

'

regarded in these pages .

As there exists a general similarity in the form o f prehist oricpottery throughout the Southwest, shape alone is also inadequate fora determinat ion of Pueblo culture centers. The great multiplicityand localization of symbo ls on Pueblo pot tery furnishes adequa tematerial for classification by means o f the designs depic ted on vases,bowls, and other pottery Objects. S ikyatki pottery is espec ially suitedto a classificat ion on such a basis

,for it i s recognized as the mo st

beaut iful and the most elaborately deco rated prehistoric potteryfound in the Southwest. Life-forms are abundant and their symbo lism is sufficiently characterist ic to be regarded as typ ical of a welldefined ceramic area . There can

, of course,'

be no quest ion regardingthe ancient character of the designs on S ikyatki pottery, nor werethey introduced or modified by white men , but are purely aboriginaland prehistoric .Pottery from the S ikyatki ruin is chosen as a type Of the mo sthighly developed or go lden epoch in Hopi ceramics. Several otherruins were inhabited when S ikyatki was in its prime and potteryfrom these belongs to the same epoch

,and woul d probably be equally

good to illustrate its character. Fortunately,specimen s are ava ilable

from many of these,as Awatobi

,and the ruins in Antelope Valley

,

Old Shumopavi, and other Middle Mesa ruins. The date Of'

theorigin of this epoch

,or the highest development of Hopi ceramics, is

not known ,but there is evidence that it lasted unt il the fall of

Awatobi,in 1 700. The destruct ion of S ikyatki occurred before 1 540,

but S ikyatki has gi ven the name to the epoch and is taken as the type,

not only because Of the abundance of ceramic material available fromthat ruin , but also because there can be no doubt of the prehistoricnature of material from it .

There is abundant evidence that the culture of S ikyatki was neverinfluenced by white man . After the overthrow of Awatobi there developed on the East Mesa o f the Hopi country a third ceramic epochwhich was largely influenced by the influx of Tanoan (Tewa ) clans.They came either directly from the Rio Grande or by way of Zufii

and o ther pueblos. Among o ther arrivals about 1 71 0 were tho seclans which settled Hano

,a Tewa pueblo on the East Mesa . The

Hano and other symbo ls introduced in this epoch are best known inthe present generation by the earlier productions of Nampeo

,an

expert modern potter.

The pottery of this epoch differs from that of the second in form,

co lor, and technique, but mainly in its symbo l ism,which is radically

2 1 8 DE S IGNS ON H OPI POTTERY [m a m a s-o.

different from that of the epochs that preceded it . The symbolismo f this phase is easily determined from large co llect ions now in

museums. This epoch was succeeded in 1 895 by a fourth,in which

there was a renaissance o f Old S ikyatki patterns, under the lead of

Nampeo . In that year Nampeo visited the excavat ions at Sik

yatki and made pencil copies of the designs on mortuary bowls.From that t ime all pottery manufactured by her was decorated withmodified S ikyatki symbo ls, largely

'

to meet the demand for thisbeaut iful ancient ware . The extent of her work, for which there wasa large demand

,may be judged by the great numbers of Hopi bowls

displayed in every Harvey store from New Mexico to California.

This modified S ikyatki ware, often so ld by unscrupulous traders asancient

,is the fourth

,or present

, epoch of Hopi ceramics. Theseclever imitat ions, however, are not as fine as the product ions of thesecond epoch . There is danger that in a few years some of Nampeo

’s

imitat ions will be regarded as ancient Hopi ware Of the second epoch,

and more or less confusion introduced by the difficulty in distinguishing her work from that obtained in the ruins.

THE RUIN,SIKYATKI

The ruins Of the ancient pueblo o f S ikyatki, consisting of moundsand a few outcropping walls, are situated on rocky elevat ions risingfrom the sand hills at the eastern or sunny base of the East Mesa,about 3 miles from the modern Hopi pueblo of Walpi in northeastern Arizona . The founders o f S ikyatki are said, in very circumstantial migration legends

,to have belonged to a [Keres l] clan called

the Kokop,or Firewood

,which previously lived in a pueblo near

Jemez ,NewMexico . Preliminary excavat ions were made at S ikyatki,under the author’s direction

,by the Smithson ian Institution in 1 895

,

when there wasobtained,chiefly from its cemeteries

,a valuable col

lection o f pottery, most o f which is now installed in the NationalMuseum.

1

Little i s known of the history of S ikyatki save through tradition ,

but enough has been discovered to show that it was abandoned before1 540

,the year Of the visit to Tusayan of Pedro Tovar

,an Oflicer c f

the Coronado expedit ion . It was probably settled much earlier, perhaps about the time the Bear clans, also said to have come from the

Jemez region, built the first houses of Walpi near the po int of theterrace at the west or cold side of the East Mesa

,below the present

settlement.2 Both Of these prehistoric pueblos occupied sites expo sed

1 A report on th e field work at S ikyatki will be found in th e S even teenth Ann . Rept .

Bur. Amer. E thn . , part 2 .

2 Traces o f th e ancient village o f Wa lpi at this po int are s till to be seen, and certa in

ancestral ceremon ies are st ill performed here, in th e New-fire rites , as elsewhere described.

220 DES IGN S ON H OPI POTTERY [ma m a-as

culture . From the character o f the symbo ls on the ancient po tteryfrom the ancient Middle Mesa pueblos it is probable that the clanswho founded them came

,l ike the co lonists who settled S ikyatki,

from the Jemez plateau in NewMexico . Although the Field co llect ionis very rich in old Walpi ware

,nothing of importance has been pub

lished on the symbols'

of this co llect ion ; it conta ins some o f the mo stinstruct ive examples of the S ikyatki epoch . A large and probablythe mo st valuable portion of this co llect ion was gathered by Dr.

George A. Dorsey and Mr. Charles L . Owen,while many pieces were

purchased from Mr. Frank Wattron,o f Ho lbrook, and from the

late Mr. T . V. Keam,of Keams Canyon

,Arizona . The source of

many of the Wattron specimens is unknown,but it is evident from

their decorat ion that some of them are ancient Hopi and probablybelong to the S ikyatki epoch and came from Shongopovi, Awatobi,or S ikyatki.

Shortly before his death Mr. T. V. Keam so ld to the Museum fur

Vo lkerkiinde at Berlin , Germany,a r1ch co llection of pottery ob

tained ma inly from Awatobi and S ikyatki, conta in ing several specimens of the S ikyatki epoch which are highly instruct ive. Some o f

the designs on the po ttery of this co llect ion are un ique, and their publicationwould be a great aid to a study of the most important epocho f Hopi ceramics.A large proportion of life-forms used in the decorat ion o f Sik

yatki pot tery are mytho logical subjects, showing the predominanceo f supernatural beings and their magic power in the minds Of themakers. Like a child, the primitive art ist is fond of complexityof detail

,and figures in which mo tion is indicated appealed more to

his fancy than tho se objects that do not move. It needs but a glanceat the ancient S ikyatki life-figures to Show a tendency to representdeta il and to convince one of the superiority of the S ikyatki

'pottersin this respect over those ofmodern times. There has been a gradualdeteriorat ion , not only less care being now devoted to the techniqueo f the po ttery but also to the drawing o f the figures. This lack initself is significant

,for while modern ware reflects in its hasty

crudeness the domination of commercialism,the anc ient pottery

Shows no indicat ion o f such influence. Pottery is now made to pleasethe purchaser ; in ancient t imes another motive influenced the maker

,

for then it was a product worthy of the highest use to which itcould be put , since it often formed a part of sacred paraphernaliain religious ceremonies.

HUMAN FIGURE S

S ikyatki pictures of human beings depict men and women, singlyor in company, and are few in number and crude in execution . Or

FEWKE S ] TH E RUIN ,S IKYATKI

gans o f the body— hands, feet , arms, and legs— are o ften representedseparately . The hand is portrayed on two vessels, and the foot,elaborately drawn , appears on an

other ; as a general thing when partsof the body are represented theyare greatly conventionalized . The

few human figures on S ikyatki pottery are crude representations as

compared with those of an imals,and especially of birds. Several o fthe figures are represented wearingancient costumes and ornaments ,and one or two have their hair doneup in unusual styles ; others havethe body or face tattooed or

painted ; but as a who le these deco Em. 1 2 .-Human head with hair in

rat ions are rare and shed little light Charac terist ic Whorls ‘

on prehistoric customs. There'

i s nothing that can be ident ifiedas a t ime count, calendric, hieroglyphic , or phonetic signs, or any

record of historical events.None of the human figures are represented with masks or head

dresses to indicate th e impersonat ion of kachinas

,nor are there

double figures or an imal heads depioted on human bodies. The ab

sence o f an imal or kachina headsshows one o f the marked differences between S ikyatki picturesand the designs so common on some

other po ttery, where a relativelylarge number of the heads of thelatter o ccur. The best representation of a human head is shown infigure in which a characterist iccoiflure is shown . Fig 1 3 is identified as a figure of a maiden whose

hair is dressed in two whorls,one above each ear

,like a modern

Hopi maid .

2 Opposite this maid is a reptile or similar an imal with

FIG. 1 3 .— Woman with serpent-like animal .

1 Many of th e illus trat ions appearing in th is paper are taken from th e autho r‘

s memo ir

on the results of th e S ikyatki excavat ions in the 1 7th Ann. Rep . Bur. Amer. E th no l ., part 2 .

2 Hop i ma idens dress the ir ha ir in two who rls , one above each ear, wh ich on marriage

are taken down and bra ided in two co ils . There a re d iff erences in the s ty le of put t ing up

t he ha ir, as appear in d iif erent ceremon ia l personages , but th e custom o f wearing it in

who rls was pro bably genera l among anc ien t I’nehlo ma idens and is s t ill fo llowed in certa in

ceremon ia l dances in wh ich women are perso nated by men . Fo r t he d ifference in th e style

of the whorls , see t h e autho r's series of p ictures of Hopi kach lmas in the Twenty-first

Ann . Rep t . Bur. Amer. E th/n.

222 DE S IGN S ON H OPI POTTERY [ETH . ANN. 88

head decorated with two eyes on one side and a single foreleg . Thesetwo figures probably refer to some episode or Indian legend connecting a S ikyatki maiden with some monster.

The ma iden depicted in figure 1 4 is evident ly kneeling, her kneesbe ing brought together below, and separated by four median parallellines that are supposed to indicate feathers ; the curved objects at th elower corners of the rectangular blanket probably are also feathers.One hand of the maiden i s raised to her head, while the other ho ldsan unknown object

,po ssibly an ear of corn . The woman with an

ear o f corn recalls a figure on the elaboratelv painted woo den slabcarried by women in the Hopi Marau dance or that on the woo denslab

,ormonlcohu, carried by the priests represent ing Alosaka, E ototo ,

and o ther ceremon ial personages. These painted slabs do not alwaysbear pictures of corn ears

,for those

of the priests known as th e Aaltu

have,instead of pictures of corn

,

the corn itself t ied to,

them ; in the

New-fire ceremony at Walpi mem

bers of the Tataukyamfi priesthood ,at Walpi

,also ho ld ears of corn

with or without wooden slabs, whilethose borne by the warrior Kwakwantfi are carved in the form of the

sacred plumed serpent , which istheir patron .

1

Different styles of hairdressingare exhibited in figures 1 3 and 1 4

,

F IG'

h a

l

ii'

TnKl

éfiil

igfte lisc

iizm

iih os

rig.wmg that of figure 1 4

.

being similar to

the modern Hopi . . The group of

three figures (fig. 1 5 ) possibly illustrates some ancient ceremony.

The middle figure of this group is represented as carrying a branchedstick

,or cornstalk

,in his mouth .

2 The accompanying figure,or that

to the right, has in his hand one of the strange frames used as rattles 3

in historic times by clans (Asa or Honani) of Jemez or of Tewadescent who had settled at the East Mesa . The author i s inclinedto identify the object held by this figure as one of these ceremon ialframes and the man as a Yaya priest .

1 The best idol of th is god known to the author appears on one of th e Flute altars a t

Ora ib i. It h as a s ingle horn ( represent ing th e serpent b orn ) on the head , two wings.

and two legs with lightn ing symbo ls the ir who le lengt h . Th e horned plumed L igh tninggod of the Kwakwan t ii at Walp i is represen ted by plumed serpen t eflig ies in the Marchceremony o r drama t izat ion elsewhere described .

2 In th e Antelope dance at Wa lp i, a s talk of corn ins tead o f a snake is carried in th e

mouth on t h e day befo re t he S nake dan ce. (Fewkes, S nake Ceremon ials a t Walpi,

pp. 7 33 For descript ions of S imilar objects see Fewkes, Hopi Ceremonial Frames from Canon

de Chelly, Arizona , pp . 664— 670 ; Fewkes , Th e Lesser New-fire Ceremony a t Walpi, p. 438 ,

pl . x 1 ; also Twen ty-first Ann . Rep t . Bur. Amer. E thn ., pls. xxxxv, x xxv.

224 DE S IGN S ON H OPI POTTERY [RTH . ANN. 33

Figure 1 7 shows one of two mammalian figures on a bowl,the

surrounding surface consist ing o f spatterwork, an uncommon but

effect ive mode o f treatment .The outline o f .the an imal shown in figure 1 8 is inten sified by spat

tering,as in the case of the an imal last ment ioned. The black spots

along the back and tail are ab

sent in o ther figures. The de

sign below the figure suggests,in some particulars

,that of a

highly conventionalized shrine,

but its true mean ing is un

known .

FIG. 1 6 .— a, Deer ; b, rabb it . The design in figure 1 9 has

been regarded as represent ing a

mountain lion , but there is some doubt o f th e validity of this identification . Although the feet are like tho se of a carn ivorous animal, the

head is not. The two pro jections from the head,which may representhorns

,are not unlike those associated with the two figures next de

scribed,

i

which have been regarded as feathers .

F IG 1 7 .— Quadruped. F IG. 1 8 .

— Antelope or mountai n sheep .

The creature shown in figure 20 i s also problemat ical. The ap

pendages to the head are prolonged, terminat ing in feathers thatbend backward and touch the body. The anterior body appendagehas two crescentic pro longations between which are parallel lines

’

of unequal ' length . The posterior l imb is jo inted, the lower half extending backward and terminat ing in two claws, one long, the o thershort . Between these extensions are two groups Of slightly radiat ing lines that may be regarded as feathers. The body h as featherslike those o f a highly convent ionalized bird, while the limbs resembletho se o f a lizard . The body is serpentine, and tail feathers are wanting ; both legs have talons like those of birds, and th e appendage tothe head suggests a feather headdress ; the line connect ing the head

mwm s ] TH E RUIN,S IKYATKI 225

appendage and one claw of the po sterior l imbs recalls a Sky-band ,

commonly found in representations o f sky gods.The animal depicted in figure 21 , which resembles figure 1 9 in the

F IG. 1 9 .— Moun ta in lion. F IG. 2 0 .

— P roblema t ica l rep t ile.

form of the appendages to the head and mouth,is suspended in

side o f a circle in the one case and is half within a circle in the other.

REPTILIAN FIGURE S

Several figures o f reptiles and serpents occur in the S ikyatki collect ion . Figure 22 represents an an imal like a rept ile ; only two legs

FIG. 2 1 .— Reptile. F IG. 2 2 .

— Reptile .

are shown in the design and the form o f the tail recalls that o f a bird .

The head of this figure bears two horns resembling feathers in somerespects ; the legs terminate in four claws. From a pro jection at the

posterior end of the body there arises a curved line dotted at intervals and terminat ing in feathers. The dorsal appendage resemblesthe carapace of a. turtle, from beneath which feathers project.

74936° —1 9— 33 ETH 1 5

2 26 DE SIGN S ON H OPI POTTERY imm u n e;

Figure 22 depicts a reptile from the head of which pro ject hornsand two long feathers . Its back bears a row of feathers

, but it hasonly two legs.The legless creature, figure 23, has two triangular earlike feathers

rising from the head, and two eyes ; a wide-open mouth, in which are

sixlong, curved teeth, three in each jaw. The tongue terminates inan arrow—shaped figure

,recalling a conventional symbo l of lightning

,

or the death-dealing power of the serpent . The meaning o f the narrow line connecting the upper jaw with the tail is no t known . The

curved shape of the body of the reptile is necessitated by the shapeof the bowl on which it is drawn . This figure may represent themonster feathered serpent of S ikyatki, or-a flying reptile

,one of the

most mysterious of the elementalgods. It is interesting to notethat while the effigies of the

feathered serpent,used in Hopi

(Walpi ) and ZuI'

ii religious praetices has a single horn on the

head, the one here described isdifferent from both

,for it is pro

vided with two appendages re

sembling convent ionalized feathers. The Hopi feathered serpentwas derived from the same sourceas the Zuni

,namely

,clans which

originally came to the Little Co lorado from Gila Valley.

1

The Hopi (Walpi ) figure is in a measure comparable with thatshown in figure 23— each has two hornl ike feathers on the head, andthe bodies are curved in the same direction— that is, with the cen

ter on the right (dextral circuit ) , the reverse of modern Hopipictures

,which are placed as if the figures were moving in a sin istral

circuit.2

The form shown in figure 24 reminds one of a frog or a turtle.

The body and feet are turtle like. As in several pictures of reptiles,it is provided with an anterior appendage

,evidently the front leg,

which has characteristic claws. The row of white dots extendingfrom the mouth through the neck represents the esophagus or windpipe . The author is unable to offer any interpretat ion of the append

FIG. 23 .— Reptile.

1 S ee Fewkes, The But terfly in Hopi Myth and Ritual, pp . 576—594.

2 Th e clay images represent ing th e Tewa plumed‘

serpent on th e Winter S o lst ice altar at

Hano have rows of fea thers inserted along the ir backs (as in the case of the rept ile shownin figure 22 ) as we ll as rud imenta ry horns, teeth made of corn kernels , and necklaces of

the same. (Fewkes, Winter so lst ice altars at Hano pueblo , pp . 269 A mosaic o f

corn kernels on a clay base (kae tukwi ) is known in ceremonies derived from S ikyatki and

Awatobi.

2 28 DE S IGN S ON H OPI POTTERY [mm am aa

powers ; thus the feathers of the turkey, for example,among the

modern Hopi,are po tent in inducing rain ; those of the eagle or the

hawk pertain especially to the power of th e sun ; a breast feather of

an eagle is chosen as an individualprayer bearer. The feathers of anowl, like the owl itself

,

1are gen

erally regarded as having a sin

ister influence ; but somet imes thefeather o f this bird is beneficial,it is believed

,in making peach

trees yield abundantly: From the

variety of feather designs and

the frequency with which they

o ccur in modern Hopi ceremonies 2

it is evident that the S ikyatki

people,like

‘

their descendants,attributed special magic power t odifferent kinds of these objects.

In their simplest forms bird symbo l s are little more than triangles,the ta il feathers being represented by appended parallel lines, whichare mere suggest ions of birds and may be designated as cursive forms.Such simple pictures of birds somet imes have, in addition to the

appended parallel lines referred to , an angular or a curved line or

hook extending from one of the

angles of the t riangle to represen t.a beak. Such triangular bird figures may be free or attached ; inthe latter case they are suspendedfrom other figures or rise from th e

corners of a rectangu lar designwhen one of the triangles may be

without tail or beak appendages,another may have parallel l ineswhile a third may take a formreadily recogn izable as that o f a

bird . The form of the beak and

the c laws of bird figures alsovaries

,the claws often appearing F IG 27 — Ta§P°19 8

as simple crosses or crescents. The beak is somet imes toothed, o ftenhooked like that of a raptorial bird. The bird is designated by thecombination of the beak

,claws

, and body, as well as the feathers.

FIG. 26 .— C louds and tadpoles .

DORSAL VIEWS OF BIRDS

Among the convent ional pictures o f birds on S ikyatki pottery someare shown as seen from above

,o r dorsally

,o thers from below

,or

1 Th e b oo t of th e owl portends d isas ter among th e Hop i, as among the anc ient Greeks.

3 Every priest ha s a box in which h is feathers are preserved unt il needed.

mwm s ] TH E RUIN,SIKYATKI 229

ventrally, and st ill o thers laterally. These pictures sometimes becomeso convent ionalized that it is difficult to ident ify the parts repre

sented, as will appear from illustrat ions to fo llow .

Figure 28 represents a bird design in which three parallel bandsrepresenting tail feathers o f a well-marked type hang between twocurved extensions that o ccupy the relat ive posit ion of wings . In the

angles near the attachment of thesetail feathers there are two globular enlargements which occur alsoin other pictures. The extremityof each winglike crescent is spirallycurved inward . Two semicircularfigures representing rain clouds ares'urmounted by two parallel l inesand a heavy

,so lid band

,appear

ing at the proximal end of the

tail in the po sit ion where the bodyshould end

,as in other figures

where the rain-cloud symbo ls are

much more complex .

The two drawings shown in figure 29 are the two halves of a singlefigure cut along its medial line. One of these halves is reversed insuch a way that corresponding parts are found on the same side .

Viewing these two parts in this position,we can readily identify vari

ous organs o f a highly convent ionalized bird who se wings are rep

resented by a curved bodyterminating in a spiral

,the

body decorated with ra incloud figures and the bowlwith conventionalized x figures. This is the only figure showing the distortionsand reversions o f the two

halves of the bird ’s bodyand appendages.Homo logous p a rt s a r e

recogn izable also in the

bird design shown in figure 30

, but in this picturethe size of the wings is greatly reduced

,each consisting merely

of two feathers. The rectangular body bears a single largeterraced or rectangular rain-cloud symbol

,three semicircular

figures, and two triangles. Two ta il feathers and two posteriorextensions of the body, one on each side

,are shown . There are

three parallel lines on each side of these po sterior extensions. In

F IG. 2 8 .— Dorsal view o f a bird .

F IG. 29 .— B ird figure, two halves restored to na tura l

po sitio n .

2 30 DES IGN S ON H OPI POTTERY Imm u n e;

a bird design, figure ,3 1

, the body is decorated with four tri angularrain clouds and the wings are extended. The tail h as six featherswith a lateral extension on each side. The two detached figures asso

ciated with this bird design pos

sibly were intended to,represent

the shrines of these birds.The curved a p p e n d a g e s a re

spreading in figure 32, and at

their po int of junction'

with the

body arises a typical feather sym

bol. The body has four solidsemicircular figures

,possibly rep

resenting ra in clouds,and a single

feather on the top of the head.

Organs corresponding to wings,

body,and tail are traceable, .but

they are somewhat modified in

comparison with the forms al

ready considered. This design is partly surrounded by a band towhich two star designs are attached .

We find all the parts or organs associated with the bird designsalready described represented in figure 33, but the details of the

symbo lism are more elaborated than in any of the preceding.

Here the wings are bent inward, while the feathers have takenmore angular forms. The head isrectangular, bearing representations of two rain clouds just abovethe wings

,while two o thers appear

below . These have the same formas the cloud symbols shown in

figure 20. Although this drawingis far from being a real ist ic rep

resentation of a bird,the presence

of symbols characterist ic of cer

tain avian features leaves no doubtthat a bird was intended.

In figure 34 is shown a S ikyatki

bird figure still further conven

tionalized,but the parts are depict

ed in such manner as to make theidentification as a bird pract ically certain . Head, body, wings, andtail are elaborately represented . The head is semicircular and sur

mounted by a headdress with three vert ical feathers. The wings arelarge

,each terminating in two symbo ls represent ing th e feathers,1

with po inted distal extremities. The tail feathers have rounded ex

FIG. 30.— Dorsal view of a bird .

F IG. 3 1 .—Bird

.

ngure.

1 Compare wi th feathers, pl . 90, d.

232 DESIGNS ON H OP I P OTTERY Imm u ne

are conspicuous, i s a prominent feature. The form of the tail andwing feathers of this bird is practically the same as the last

,except

that they are more elaborately drawn . Each wing has two feathers,and three o thers form the tail . The arrow po ints pro ject ing from

beneath the extremit ies of the

wing feathers are possibly lightn ing symbo ls. Each is crossed bytwo bars in th e same mann er as the

tongue pro ject ing from the mouthof .the serpent shown in figure23

,which is also a

'

lightningsymbo l.The design illustrated in figure

36 represents a bird, as seen fromthe back, with outstretched wings

,

recalling the lateral view of a birdshown in figure 54 in h a v i n gsmaller bird figures attached to

the tips of the wings. The placeof attachment of the wings to the

body is embellished w ith crosshatched lines and stepped figures,

recalling the rain-cloud symbo ls. The head is rectangular, dest ituteo f a beak, inclo sing two square figures with short parallel lines, represent ing falling rain, pro ject ing from the upper side. On one sideof the head is a semicircular design . The tail has three feathers, the two on the sides beingbroader than the one in the mid

dle. These feathers are withoutmarkings, but the end of th e

body from which they dependis ornamented with stepped figures surmounted by two horizontal parallel lines and two triangles. In the background at

each side of the body,there are

do tted circles,suggesting flow

ers,a feature often accompany

ing designs represent ing butter FIG. 37 .— H ighly convent ionalized figure o f

fl ies OI‘ mo ths bird from dorsal side.

In figure 37 is shown a highly conventionalized dorsal view of a

bird, with sickle-formed wings slightly extended,seven po inted tai l

feathers with lateral appendages: and a rectangular head with threesemicircular ra in-c loud figures. The globular enlargement at the baseof the wings in one instance is accompanied by a fan-shaped figure.

3 6 .-B ird figure.

m u s ] TH E RUIN,S IKYATKI 233

The design shown in figure 38 is regarded as a highly conventionalized bird symbo l, each wing being represented by a curved pendantto the extremities of which feathersare attached. The body is rectangular and decorated with a medianhorizontal white band c o n t i n u e dabove and below into black lateraltriangles which possibly may rep

resent feathers, and flanked triangular white areas on each side.

In figiire 39 th e

design has b e e nso greatly con

V e n t 1 On a 1 1 Z 6 dF IG. 38 .

— Convent iona l figure o f a bird.

that a lmo s t all

resemblance to a bird has been lost. The wingsare represented by simple terraces, the body by a

rectangular figure,and the head terminates in

three po ints. It is po ssible that the limit o f birdconventionalizat ion has been reached in this variant

,and the difficulty o f ident ificat ion of organs is

correspondingly great .The design shown in figure 40 would perhaps

more logically fall within the series of circularFm . 39 .

— Conventional figures,identified as sun em

figure “ a bird‘

blems,elsewhere considered, ex

cept for the extensions represent ing wings and tail .This is ment ioned as one of the instances whereorgans of .birds are combined with a circle to repre

sent the Sun god.

Figure 41 resemblesfigure 40 in some essent ialpo ints and may also be FIG. 40 .

— C o n v e n

considered in connection figure 0 13 a

with sun emblems. On

accoun t of the presence of feathers it ishere included among the bird designs.

Figure 42 exhibits an except ional birdFm. 41 .

— Conventional figure form as viewed from the rear.

1 Wings,

0“ bird ‘ body,tail

,and possibly the head, are rec

ognized after some study.

LATERAL VIEWS OF BIRDS

Drawings represent ing side views of birds are usually highly conven tionalized, o ften taking the fo rms of simple geometric figures

,

1 S ee S even teen th Ann . Rept . Bur. Amer. E thn ., pt. 2 , pl . c I, a. A circle is here drawn

on each side of the b ird.

DE SIGN S ON H OPI POTTERY [ETH ANN. 33

as shown in figures 43—45. The simplest representation of a birdviewed from the side i s a triangle, but another, slightly elaborated

and a l itt le more complicated (fig. consistsof a triangular body with curved lines representing a head and beak, extending from one of the

angles,and with two short lines indicating a

feathered head crest. The head of the bird shownin figure 44 resembles a sect ion of a Greek fret

,

FIG 42 _ C o n v e n _

which in'

figure 45 has becometionai figure of a st ill further simplified. Figurebird 46 represents a bird with tri

angular body and key-shaped head. Figure 47

shows a similar design ,except that the body is

partly rectangular, with breast slightly concave.

The body in figure 48 is simply an outline of a ter Fm21

355221

12531“

race and the tail is indicated by five parallel l ines.The bird design shown in profile in figure 49 is real istic

,all the

parts being clearly recognizable. This figure is one of four,each

attached to a corner of a rectangle.

F IG. 46 .— L a t e r a l

FIG. 44 .— Triangular FIG. 45.

— S imp l e view of triangular

form of bird. form of bird with bird with two tail

t erraced body. fea thers.

Another figure which may be a lateral view of a bird is representedin figure 50, in which the part representing the head is curved, thebody square

,and two obliquely twisted feathers represent the tail .

F IG. 47 .— L a t e r a l

view o f bird with FIG. 48 .— P roblema t i FIG. 49 .

— B ird with two

three tail feathers. cal bird figure. tail feathers.

This figure exhibits avian features more obscurely than those alreadycon sidered, but the head and the tail feathers are quite birdlike.

In figure 51 is shown a lateral view of a bird, seemingly in flight,

the head and beak of which are birdlike. The wings,feet , head, and

body are not difficult to recognize .

Two legs and one wing are shown,

and the_

well-drawn tail,terminat

ing in white-tipped feathers, sug

F IG. 50 .— H ighly convent ionalized bird gests the turkey

’Which bird IS re

figure. garded by the modern Hopi as so

efficacious in bringing rain that its feathers are employed in almostall rain ceremon ies. The author has seen a similar drawing on altar

236 DE S IGN S ON H OPI POTTERY Imm u n e:

body is a convent ionalized wing, while depending from its lowermostangle is a diminut ive figure resembling feathers. The tail consistsof two elongate feathers, rounded at their outer ends and fused at

the po int o f union with the body.

Having seen how prone the ancient Hopi were to represent birds ontheir po ttery and the extent to which convent ionalizat ion of these fig

ures prevailed, one fin ds

many designs so closely re

lated to known bird figuresthat the tendency is to include with them many the

identific at ion of which isdoubtful . Certain simplegeometrical forms originallyderived from bird designswere copied by these earlypo tters

,presumably without

intending to represent birds,but rather merely as decorative m o t i v e s . Two of

these problemat ic d e s i gn sare shown in fi gu r e s 55

F IG. 55 .— Lateral view of conventionalized bird. and 56.

FE ATH ER DE S IGN S

A large,number of convent ional figures represent ing feathers

have been ident ified,but there are many o thers which yet remain to be

interpreted,and the particular genus of birds to which each should

be referred is likewise problematical. There is no doubt ,from a study o f ‘ the uses o fdifferent kinds of feathersin modern Hopi ceremo

n ials, that each form de

picted on po ttery representsa feather which played an

important rOle in ancientHopi rituals.Many un qu e s t i o n a b l efeather designs pictured on

S ikyatki pottery are founddepicted on serpents

, or are attached to inan imate objects, such as

ra inbows,clouds

,and lightning.

It is probable that the majority of feather designs on ancient Hopiearthenware are included in the fo llowing types

,to which no doubt

F IG. 56 .— Lateral view of conventionalized bird.

mwxs s ] TH E RUIN ,S IKYATKI 237

o ther forms o f feather designs will be added later. These types

are abundant in vessels o f the S ikyatki epoch.

From the above pictures o f birds and many o thers it may be seen

that feather symbo ls assume a variety o f forms in S ikyatki po tterydecoration .

There are probably more than 50 different designs,each represent ing a different kind o f feather, and implying for eacha distinct use or ceremon ial efficacy, as among the modern Hopi .

Our knowledge of ancient Hopi symbo lism is not yet sufficient toenable us to identify all the different birds to whichthese various forms of feathers belong, nor do weknow the uses to which all these feathers were p ut . 1 Em. 57 _ FeatherSeveral wooden slabs and idols on Hopi altars Zfic

‘

gl wnh “ ac“

have features drawn upon them,and many cere

monial sand-pictures contain designs represent ing feathers. In rare

ins tances, as in the altar of the Powamii,

2 typical S ikyatki symbo lsof feathers are still used , but feather symbols of a form not foundon S ikyatki pottery far outnumber tho se from that ru in . The existence of one type of S ikyatki feathers on the figure o f P okema in

kachina altars may po int to the derivat ion o f this feather sym

bol from S ikyatki, but some o f these types are widespread .

3

The forms assumed by feathers on S ikyatki po ttery may best bepresented by considering a few examples of the more common types.

Figure 57 represents an unusual type of feathersymbo l, readily distinguished from o thers by the

Fm, 58 ,_ Fea ther no tch at the end

,the edge of which is commonly

S i’mb 0 1 W 1th black rounded . There are two subdivisions o f this type,w e“

one with a dotted shaft (fig. the o ther plain .

This form o f feather design is found in mo st unexpected associations,occurring on the heads of serpents or attached to various parts of thebody and under the wings of birds. It also hangs from diametricalbands drawn across the inside of food bowls and from other objectsconst itut ing the decorat ion of vessels . In a few instances this typeo f feather is enlarged and const itutes the essential part of th e design

,with other symbo ls attached .

1 Feathers are among th e most important objects employed in Pueblo ceremon ies , and

among t h e modern Hopi fea thers of d iff erent birds are regarded as efficac ious for d ifferent

Spec ific purposes . Thus t he turkey fea ther symbo l is efficac ious to bring ra in , and t h e

hawk and eagle feathers are potent in war. Th e spec ific feather used ceremonia lly by

modern HOp i pries ts is regarded by them as of great importance , and th e same doubt lesswas true of the priests of anc ient S ikya tk i and Awa tobi. B el ie f in a d ifference in the

mag ic power Of certa in fea thers was deeply roo ted in the primit ive mind , and was re

garded as o f grea t impo rtance by th e anc ient as we ll as t h e modern H opi.2 Compa re t h e sand-mosa ic o f th e sun asso cia ted with th e P owalawt‘i a ltar Of Ora ibi, and

th e sun emblem shown in fig . 9 8 .

3 Mallery (Fourth Ann. Rept . Bur. E thn ., p . 47 , fig. 1 2 ) illustra tes two c lus ters o f

charac teris t ic Il Opi feathers copied by Mr. G. K. Gilbert from pe troglyphs a t OakleyS prings , Arizona . Th e first c luster belongs to th e type shown in our fig . 57 as eagle tails ,

t h e second to that illustrated in fig. 3 1 . Th ey were ident ified by th e Oraibi ch ief, Tuba ,

and so far as known have not been subsequently figured.

238 DE SIGN S ON H OPI POTTERY [ETH . ANN. 33

This type of feather somet imes forms a part of a bird’s tail,but

it does not occur in the wings, although, as above stated,it occurs

under a wing or on the body or the head of a bird,a localizat ion

that leads to the belief that the device was designed to represent abreast feather, such as the Hopi now use in their prayers. In ancientHopi symbo lism it is o ften attached to circles represent ing the sun

and represents a tail feather.

In plate 76, a, three feathers are represented w ith po inted tips and

without interior markings. It is one of the simplest drawings of thetype ment ioned.

This figure illustrates a well-known type of feather symbo l . Ithas many variations

,all clearly different iated from the form last

described,from which it differs in its elongate form and po inted tip.

What may be regarded as a subtype of this is marked with diagonalbands drawn either at right angles at one edge or extending acrossthe figure and terminat ing at right angles to the oppo site edge.

Feather symbols of this type,which have not been identified with

any part icular bird, are constantly found in birds’ tails and wings .

The next design (pl . 76, b) i s similar in outline,but the three

feathers are pa inted sol id black and are separated by spaces. Thisconventional form of feather is common on wings and tails of birds.The group of symbo ls shown in plate 76

, c, has po inted tips, l ikethe others described

,but part of the shaft is painted, while the o ther

is plain, the line of demarcation between which is drawn diagonally.

This form occurs on the tails rather than on the wings of birds.The tips of the feathers in plate 76

, d, are connected by a blackband and are divided by short vertical lines. A distinguishing feature o f this symbo l is the Oblique marking of each feather on the

right side,by which the feathers are narrowed at the base. A so lid

semicircular figure with a double no tch ornaments the upper edge .

The few known examples of this type of feather symbo l are fromthe tails of unknown birds.The next form of fea ther, shown in e

,differs from the last in that

the shaft is spotted and the proximal end is cut diagonally in a somewhat different way.

1 The tips are sl it as in the figure last described.

The width of the feathers shown in f is un iform throughout. The

distal ends are tipped with black ; the proximal ends are each orna

mented with a black triangle. Midway of the length Of the feathersare four cont inuous parallel horizontal l ines.The two feathers shown in 9 have in one instance a black and in

the o ther a white tip separated from the rest of the. shaft by an

oblique line. The essent ial difference between this form of po inted

1 Compare feathers, pl . 90 , wf.

p awn s ] TH E RUIN,S IKYATKI 239

feather and those previously considered is that the. diagonal linemarking the tip is drawn at a greater angle.

The six feathers shown in h resemble the. last , but the terminal port ions of three are spotted instead o f so lid black. Like some of the

o thers described, this form tapers slightly from its distal end to itsbase.

In i the feathers are likewise po inted at their t ips,but are of

almo st uniform breadth . Each is intersected by a series of trianglesand parallel lines

,and suspended from th e latter, one in each feather,

are several vertical lines, each with terminal dots.The symbo l shown in j i s not unlike that already illustrated, but

it has in addition to the structure enumerated a lateral horn likeappendage common in the tails of birds (see pl. _

90,73,ti ) .

The form of feather design shown in 70 is somewhat different fromthose already considered . The distal end is broad and po inted ; theproximal narrows almost to a po int .

,The left half of the body of

the feather is black ; t he remainder,including the po int, is plain .

The design l has the same general form as 10, but its tip is markedin a different manner.

The double—po inted symbo l'

represented in m was evidently designed as a feather (possibly two feathers) , with parallel sides, andpo inted t ips painted black. The symbo l n is similar to d in outl ine,but it lacks the terminal slit and black bands. There pro ject, however, from the angles formed by the tips of the feathers three ver

t ical lines, each with an arrow po in t at the extremity and two short

crosslines, as in one of the bird designs previously described (fig.

The present design represents wing feathers ; the completebird figure (fig. where they also Occur

,represents a thunderbird.

The three tail feathers shown in 0 are in no respect peculiar. The

two-po inted appendages seen above are an almo st constant featureof the drawings of birds as seen from the back. The feathers represented in p are unl ike others in their mode of attachment and inthe ornamentat ion at the base .

Thus far we have considered a type of feathers with po inted tips(pl . 76 , a—p ) imparting to the whole tail a serrate appearance . Whilein the next figure

, 9, the tail feathers still terminate In po ints, a blackband connect ing their extremities is pro longed at each side, recallingthe tail of certain swallows.Feathers are Often represented on S ikyatki pottery as elsewhere in

the Southwest by parallel straight lines. The feathers representedin r are exceptional in that their length varies considerably

, the

median feather here being the longest .

While undoubtedly the series of designs shown in s to 66, inclusive,in each instance representing the feathers in the tail of a bird

,are

240 DE S IGN S ON H OPI POTTERY [m u asm ss

all highly convent ionalized, in one or two instances,as u and 66

,the

relat ion to feathers can be recognized only by comparat ive studies.The design illustrated in 0 0 , taken from the neck o f a vase, represents several peculiar feathers o f a type not yet described but highlycharacteristic . Comparison of this with that of dd shows the similarity of the two and suggests that they pertain to the same kind o f

bird. The tails represented in aa,and 66 are characteristic ; the

last represents tail feathers hanging from the band later described.

The series of feathers (po ssibly tail feathers ) shown in several figures have rounded tips, and as a rule are of uniform size and withoutornamentation . In plate 77, a , the three feathers composing the tailare painted black and. are slightly separated

,while those of b are

half black and half plain , the so lid area being separated from the

plain by a diagonal line extending from the proximal to the distalextremity.

The four feathers in e are separated by slight intervals and lightlyshaded ; o therwise they are similar to those in a . The two outsidefeathers of d are much broader than the middle feather

,which; is

reduced to a narrow line. In 6 the three feathers are broader at the

t ips, in which respect they differ from c .

In the tail shown in f, the feathers are indicated by shallow notchesfrom which short parallel lines extend inward. They are withoutsuperficial markings. Figure 9 belongs to the notched type repre

sented above.

The four feather symbols shown in the drawing of the bird’s tailillustrated in k differ from all o thers in the shape o f their dist al ends,which are alternately black and plain , and are without superficialornamentat ion . Evidently this feather design

,which is represented

on a single vessel from S ikyatki, is of a dist inct type.

There is some doubt whether a'

represents a bird ’s tail, the head

and body from which the design was taken being more like those of a

moth or a butterfly. The meaning of the design in j is also doubtful .Figure la represents a single “ breath feather like that shown infig ure 57.

There is a general resemblance between th e tail feathers of the

bird designed in e and Z the latter represents the tail of a bird,hang

ing between two triangles under a star design .

Figure 772. represents a bird ’s tail with three tail feathers and

lateral extensions, while in n,where we also have a figure of the tail

of a bird, each feather ismarked by a rectangular pattern. The fourpairs of parallel lines extending from these feathers may be regarded.

as parts o f these structures.Figures 0 to 9, while suggesting bird and feather designs, are st ill

more or less problematical. In the same category belong the designs

BUREAU OF AM ERICAN ETHNO LOGY TH IRTY-TH IRD ANNUAL REPO RT PLATE 78

6

CONV ENT IONALIZ ED FEATHERS ATTACHED TO S TRINGS (NAKWAKWOC I)

FEWKE S ] TH E RUIN,S IKYATKI

illustrated in figures r to u . There is reason to bel ieve that of theseo— r represent feathers

,but a defin ite iden t ificat ion can no t yet b

made of figures s ‘

— u.

Two triangular designs, one above ano ther, are

believed to represent feathers, but are rarely foundon ancient Hopi po ttery. They appear on the

heads of birds in Acoma,Laguna

,and o ther

pottery designs, which are the nearest modern representat ivesOf ancient Hopi decorat ions.

A‘

un ique feather symbo l from S ikyatki

is characterized by a cigar-Shaped body out

l ined at the distal end, which is plain (fig.

There often occurs on S ikyatki pottery a

combinat ion of feather designs,generally

three,with o ther symbols. One form of these (fig. 60 ) h as four

curved tail feathers. Other feathers, of aberrant shape are shownin figure 61

,05— 6 .

F IG. 59 .— Feathers.

F IG. 60 .— Curved fea thers .

FEATH ERS S U S PENDED FROM STRINGS

In their ceremonies the modern Hopi priestsuse in great numbers a kind of prayer offering called nakwakwoci

,consist ing o f breast

feathers t ied in a prescribed way to the endsof strings . The same type of prayer o fferingsis one of the most common designs on S ikyatkipo ttery. Various modifications of it are shownin the accompanying illustrat ion (fig.

This use o f th e feather string as a decorat ive device is seemingly peculiar to prehistoricHopi po ttery,not having been found in the pictography Of the people formerly inhabit ing thevalleys of S an Juan and Little Co lorado Rivers. FIG 6 1 Convent iow l

feathers .

Th Is restri ct ion In Its use d cates Its localorigin and applicat ion ,

although descendants of clans from both'

the

S an Juan and the Little Co lorado are represented among the Hopi .In one o f the simplest forms of the stringedfeather designs is a line (pl . 78, b, e

,d ) some

t imes taking the form of an elongate triangle,

terminat ing in a ball from which spring threeFIG. 62 0

_ Parauel or more diverging or parallel lines. This en

iines represent largement on stringed-feather designs may repIng feathers .

resent a knot , as Wi ll appear from certain variat ions in the form of the feathered string to which attention will begiven later.

74936°— 1 9— 33 ETH 1 6

242 DE S IGN S ON H OPI POTTERY [mm m m as

In some cases (6 , l) two kno ts appear between the string and

the attached feathers, while in another instance (f) one of the knotsor balls is replaced by two triangles.Other representat ions of stringed-feather or nak'wakwoci designsshow modificat ions in each of the three element s mentioned

, the

line (string ) , the enlargement (knot ) , and the terminal pro ject ions(feathers) . The occurrence of crossbars near the dot (g, h, i ) varyIn number from one to four, and are always parallel, but usuallyare placed on one side of the knot

,although in some cases (2) they

appear on both sides . In one example (y) no ball or knot is provided, the nakwakwoei consist ing merely Of the string intersectedby pairs of equidistant crosslines. A spec ial modification of the

dot with crosslines is shown in the figure with the leaflike attachment

One of the most S ignificant of the stringed-feather designs isshown in a, where a feather of the first type is attached to the stringin tersected by crosslines. As a terminal element in correspondingdesigns is a typical feather symbo l, this figure is also ident ical. The

figure of a string with enlargement s and a pair of l ines (9 ) probablyrepresents that form of stringed feather called by the Hopi a pw hu,road,

”an Offering laid by the Hopi on the tra ils approaching the

pueblo to indicate that ceremonies are being performed, or on altars

to show the pathway of blessings.In another stringed-feather design appears a triangular sym

bol attached to the enlargement, the string terminat ing in radiat inglines. The feather somet imes preserves its triangular form (m) .These variation s in the drawings of stringed feathers and the modifications of the kno t, string, and terminal attachments, are constantlyrepeated in S ikyatki pottery decorat ion.

SKY-BAND

Many food bowls from S ikyatki have a band from which is suspended the figure o f a nondescript an imal passing diametricallyac ross it . Representation s of a . similar band with like appendagegirt the necks of small pottery Object s and are, so far as is known ,characterist ic of prehistoric Hopi pottery.

Lines ident ified as sky-bands shown in plate 79 vary from single(a ) or double (6) to a broad undecorated band In its simplestform the sky

-band ext ends entirely acro ss the inside of the bowl ,but in the more complicated examples it surrounds the vessel parallel with the rim surrounding the design on the inside of the bowl .Appendages of several kinds as do ts (d ) or as stars (f) , made up

of oblong figures in terrace form placed at intervals, are attached

m xms i THE RUIN,SIKYATKI 243

to this band . The sky-band itself varies in width, being broad or

narrow,crossed by series of vert ical parallel, zigzag, o r o ther lines

arranged at intervals, o r alternat ing with geometrical figures (9 , k) .In a single example (i ) the decorat ion is etched into the burnt clay,although in most instances the decorat ions are pa in ted.

Various explanat ions o f the mean ing o f this band have been sug

gested, it being regarded by some o f the priests as the Milky Way,

by o thers as the path of the sun through the sky , but so far as

known this ancient design is rate on modern Hopi ware.

1 Accordingto Harrington the Tewa recogn ize a

“ backbone o f the sky.

In several Hopi legends there are allusions to a monster bird thathad been killed and hung in the sky by a cultus hero ; and the

general character o f this decorat ive band in S ikyatki pottery decorat ion renders it probable that it was intended to represent some

supernatural being, as the Sky god.

The chief interest of the S ikyatki sky—band lies in the figure or

figures attached to it, or suspended from it,and regarded as the

conventionalized representat ion o f a bird . Somet imes the creatureis placed longitudinally

,somet imes vertically . In some instances

it is elaborately drawn,in others it is a simple geometric figure

bearing so l ittle resemblance to a l ife form as to make it one of the

most highly convent ionalized of all ancient Hopi designs.Like o ther bird designs, these suspended figures may be considered

under two heads : ( 1 ) Those attached to the band in such a way

as to be seen from above (the dorsal side ) or from below (theventral side ) ; and (2 ) tho se suspended lengthwise of the band ,showing one side in which the tail and o ther parts are twisted intoa plane at right angles . The structure and relations of the hanging figure can best be seen by ho lding the bowl in such manner thatthe sky-band is horizontal , bringing the body of the suspendedanimal into the lower semicircle.

VERTICAL ATTACHM ENT TO SKY-BAND

Several S ikyatki pottery designs showing the sky-band with th ebird figure hanging vert ically from i t are shown in the accompanying illustrations. In order that the modifications in form may be

readily fo llowed, those parts of the bird figures regarded as homo logous are indicated by the same letters .

1 The only des ign in modern Hop i symbolism comparable with th e sky-band occurs on a

wooden s lab on th e altar o f th e Owakuit i, a soc iet y pries tess who se ancestors are sa id

to have formerly l ived a t th e h istoric pueblo of Awatobi. This slab is a t tached to th e

uprights of an a ltar, by means o f fla t s labs o f wood ,some arranged vert ica lly , o thers

horizon tally . On it is dep ic ted, among o ther symbo lic figures , a represen ta t ion o f a bird .

2 44 DES IGN S ON H OPI P OTTERY [am i n e s

The design in figure 63 represents one of the simplest forms of

bird symbo ls. A hornlike appendage is attached to the sky-band,

on each side o f an elongate vertical body from which depends a

F IG. 63 .— Conven t ionaiized bird form FIG. 64.

— Convent ionalized bird formhanging from sky-band ; top view. hanging from Sky-band ; top view.

number of parallel lines represent ing tail feathers. The identifica

t ion of this design as that of a bird is based on comparative studieso f designs less conventional in character, to which attention has beenand will later be called.

F IG. 65 .— Conven t ionalized bird form F IG. 66 .

— Convent iona lized bird formhang ing from sky-band ; top view. hanging from sky-band ; top view.

A modificat ion of the pendent body on the sky-band 1appears to

have introduced the new element shown in figure 64 in which thebody is drawn . Although considerable variat ion exists in the formo f the other parts

,a morpho logi cal identity exists in all these figures.

In figure 65,in which the feathers differ somewhat from those o f the

1 Th e author has seen in th e American Museum of Natura l H istory , New York , a s ingle

spec imen of doubtful provenance, bearing a s imilar design .

246 DE SIGN S ON H OPI POTTERY [sin u s e s

The wings o f figure 70 are outspread and the head consist s Oftwo terraced bo dies convent ionally placed . The body and the tail

o f this figure are no t ex

ceptional, but dragon fliesare also represented.

Figure 71 presents a con

ventionalized bird seen in

profile, and a broad skyband to which are attachedrepresentations of feathersand other organs suggesting a bird .

An an imal depicted in

figure 72 is one of threesimilar figures from the

neck of the same vase,

which are connected by a

F IG. 70 .— Convent ionalized bird form hanging from line or band. The design

sky-band ; top view.

shown In figure 73 repre

sents a highly conventionalized bird hanging from the sky-bandwith head and wings on one side and tail feathers below.

BIRDS ATTACH ED LONGITUDIN ALLY TO SKY-BAND

The designs shown in figure 74 represent the simplest forms of

birds attached lengthwise to the Sky-band. The parallel lines on theleft hand of the observerare supposed to repre

sent tail feathers and the

curve on the right,the

heads, or p o s s i b l y t h e

wings.One of the best designs

representing a bird,

at

tached to a sky—band isshown in figure 75, takenfrom a bowl in the Wat

tron co llection now ownedby th e Field Co lumbianMuseum

, _of Chicago . The

interior surface o f t h i sbowl is con siderably wornby use

,and the figure FIG.

”IL— Conventionalized bird form hanging from

a little indist inct, but the

sky-band : t°p wew

extremities of a band appear. There is.

a fairly realist ic figure on

each side of a bird with head and’ wings above and tail below -a

Ew E s ] TH E RUIN,SIKYATKI 247

diametrical band. There are zigzag markings,supposed to repre

sent lightning,on the under side of the wing. The tail is spread

out amply enough to Show the different feathers which compose it ;and at the bases or on its under side corresponding in po sit ion withlike symbols on the wing there appear two zigzag figures . The

significance of two curved bodieshanging from the sky—band

,one

on each S ide of the tail of this

F IG. 73 . Convent ionalized birdform hanging from Sky-band ;top view.

figure, can no t be sat isfactorily interpreted,but the bird design Shown

in figure 76 has four tail feathers, a pro longat ion on the opposite S ide

represent ing a head, and a curved extension comparable with a wingin other figures. The so—calledwing terminates in a triangularfeather.

The two designs,figures 76 and

77 have parts which evidentlycorrespond, the latter being one

of the most beaut iful in the col

lect ion . Both represent from theS ide an unknown bird hangingfrom a band extending across the

FIG. 72 .— Conventional ized bird form

hang ing from sky-band ; t op view

carefully depicted in the latter,

there can hardly be a doubt thatsimilar animals were intended inboth designs .It requires some imagination

to discover a conventionalized FIG. 74.— Lateral view of bird hanging

bird in figure 78, but we may

from Sky-band

regard it as such . We have in this figure a good example of a changein outl ine that may be produced by duplicat ion or by representingboth sides of the body or its organs and appendanges in the same

248 DES IGNS ON H OPI POTTERY [ETH . ANN. 33

place. Three tail feathers are here apparen t ; the body is square, withzigzag white l ines, and the head , here twisted into a vert ical position ,

has a triangular form. The two crescent ic appendages,one 0 11

the right side,th e other on the

left,represent halves of wings

which are theoretically supposedto have been slit longitudinallyand fo lded backward 1 in orderthat both sides may be shown on

the same plane ; the two bodiesarising from the concave edgesof these crescents— one to the left ,the other to the right of the

s q u a r e b o d y— represent legs.Their unusual form is broughtabout by a twisting of body and

F IG. 75 .—La teral view o f bird hanging tail

,by which feathers of the

mm Sky' band' latter are brought to longitudinal

posit ion,and one Of the legs is twisted to the right side and the other

to the left . If the two appendages supposed to represent the legs orthe two parts shaped like crescentlike kn ives were brought together,the two crescents would likewise merge into one, and we would thenhave a highly conventional ized bird with three tail feathers and a

'

triangular head, the body being represented by a square designcrossed diagonally by zigzag fig

ures each in its own rectangularinclosed field .

DECORATION S ON EXTERIORS OF FOOD

BOWLS

The exterior surface of almostevery bowl from S ikyatki is decorated with lines or geometrical designs.

'

Many of these designs mayrepresent an imals

,probably birds

highly convent ionalized or so aberrant that the avian form can be

recognized on ly by comparative or

morpho logical studies. They are

confined to one side Of the bowl : FIG. 76.— Lateral view of bird with ex

there appears to be l ittle resemm ended wmg '

blance and no connect ion between them and the figure depicted on theins ide of the same bowls. Although linear in form

,one end is some

t imes so cro oked or bent at an angle,no t curved, as to form a head,

while the other bears parallel lines,representations of the tail feath

ers,terraces

,or triangles .

1 S ee a lso S even teent h Ann . Rep t . Bur. Amer. E thn ., pl . CL, 0 , and c vi , d .

2 50 DE SIGN S ON H OPI POTTERY [mm ANN. 33

angular exten sions that may represent feathers. Design d resemblesprevious figures ident ified as feathers and terraces hanging from a

sky-band .

The most prominent part of the design 6 is a crook and parallell ines. In f are variously combined triangles with appended feathers,crooks, and terraced designs, so united as to make up a compounddecoration of geometric character.

The geometrical designs in the series, plate 82, a—f, may be inter

preted as represent ing birds in fl ight or with extended wings. Con

sidered in this way, it appears that we have in the figure on each sidea highly conventionalized wing forming triangles with extensions atone angle

,ending in terraces , crooks, or other designs. In these

figures we constantly have a line that may be likened to the sky-band,each end generally terminating in a dot to which parallel lines areattached .

Design a has two triangular bodies resembling the letterW,and

the line terminating in two dots h as two crossbars, while in b thereis a union of designs. E longated triangles terminate in lines whichare enlarged into dots. These triangles are modified on one sideinto .crooks with smaller triangles.From remote resemblances rather than similarity of form, a isplaced near the preceding. Here a band is enlarged at the end rep

resenting the knots with attached parallel lines or feathers. The

triangular pendants of b and the l ine with terminal dots o f ‘a are

here represented. On the middle vertical of this figure is a

trapezo idal design with notched edges.The elements of d form a compound inwhich triangles predomi

nate. Two W shaped designs,6 and f, have a form quite un like a

,b,

c , and d. Of these, f is the more complicated

,but the similarity of

the two is apparent.Plate 83, a, represents two triangles with serrate margins hanging

to a horizontal band,one end of which terminates in dots and lines,

the other with two parallel notched feathers .Plate 84, a— c, have the W shape shown in plate 82 , e, f; the ap

proach to the conventional bird form with extended wings and tailbeing mos t marked in a . Design 03 on plate 84 recalls plate 83, f,with modificat ions that are apparent.The above ment ioned geometrical figures from the exteriors of

S ikyatki food bowls show considerable variety of form but all can

be reduced to a few elemental designs throughout in which the

curved line is absent . The rectangular design is always dominant,but it will be seen from the following plate that it is not omnipresent,especially on the interiors of bowls.

BUREAU O F AMERICAN ETHNO LOGY THIRTY-THIRD A N N U A L REPO RT PLATE 80

G EOM ETRICAL FIGURES ON OUTS IDE OF BOWLS

BUREAU OF AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE S I

f

G EOM ETRICAL FIGURES ON OUTS IDE OF BOWLS

BUREAU O F AM ERICAN ETHNO LOGY THIRTY-TH IRD ANNUAL REPO RT PLATE 83

f

G EOM ETRICAL FIGURES ON OUTS IDE O F BOWLS

BUREAU O F AMERICAN ETHNOLOGY THIRTY-THIRD ANNUAL REPORT PLATE 84

G EOM ETRICAL FIGURE S O N OUTS IDE OF BOWLS

BUREAU O F AM ERICAN ETHNO LOGY THIRTY-TH IRD ANNUAL REPORT PLATE 85

B

CONV ENT IO NALIZ ED B IRD DES IG NS

mwxms ] TH E RUIN,S IKYATKI 2 51

CURVED FIGURE WITH ATTACH ED FEATH ERS

The curved spiral figures shown in plates 85 and 86 are combinations o f simple and complicated designs

,among the most conspicuous

o f which are feathers. When these figures are placed in the same

position it is po ssible to recognize three or four component s whichare designated (a ) spiral, (b ) appendage to the t ip o f the Spiral

,

(0 ) a bundle of feathers recalling a bird ’s tail,and (d ) and (e )

other parts of unknown homo logy o ccasionally represented. In plate85

,A the appendage b to the spiral a. is two triangles and two sup

plemental spirals arising from their a ttachments. There is no rep

resentation of c, d, or e in this figure.

In B of the same plate the elements a,b,c,and d are represented .

The appendage 6 attached to th e tip of the spiral a has the formo f a feather o f the first type (see pl . and four parallellines, 0

,indic at ing feathers

,are attached to the body. The two

toothlike appendages e,of unknown sign ificance, complete the fig

ure . In plate 85, 0 ,the design a h as two dots b on the distal tip,

from one of which arises a number of l ines. The fact that b in fig

ure B is a feather leads to the belief that b in figure 0 is the same

Plate 85,D and E ,

have a resemblance in form, a and 0 be ing represented in both ; 6 and e are want ing in E . The different elements inthese designs can be readily seen by comparing th e same lettering inF and G

,and in plate 86, A and B

,where a new element, 15, is intro

duced.

Plate 86,B and E ,

are highly conventionalized designs ; they suggest bird form

,examples o f which have been already considered

elsewhere, but are very much modified .

There can_

be no doubt that it was intended to represent birds orparts of birds as feathers in many of the above figures

,but the

perspect ive is so distorted that their morphology or relative posit ionon the bird to which they belong can no t be made out . In plate 86 ,A,

fo r instance,the bird ’s body seems to be split in two parts and laid

on a flat plane. The pendent body, t, in the middle would be a

representat ion o f a bird ’s tail compo sed o f three feathers and witha double triangle terminating in dots from which arise l ines of

would-be feathers.Two of the part s

,a and t

,that o ccur in the last ment ioned , are

found in plate 86,B, in somewhat modified form. Thus the posit ion

o f the tail feathers, t, figure 0 ,is taken by feathers of a different

form,their extremities being cut Off flat and not curved. The bundles

of feathers in B and 0 are here reversed,the left side of B corre

sponding to the right of 0,and the appendage on the left of the tail

2 52 DE SIGN S ON H OPI P OTTERY 1mm . ANN. 33

o f B being represented by the appendage on the right of 0 . Thereare o ther remo te l ikenesses between them.

SPIDER AND IN SECTS

Other flying animal s, like bats and insects, are depicted on Sik

yatki po ttery, but no t. as constan tly as birds . The spider, and

insects like the dragon fly,mo th, and butterfly, are the most common .

In Hopi mytho logy the spider 1and the sun are associated

,the

former being the symbo l o f an earth goddess . Although no designthat can be referred to the spider has yet been found 0 11 S ikyatki

po ttery, it is not want ing from Hopi (pl . 87, c ) .The symbo l o f the dragon fly, which occurs on several bowls from

ancient Hopi ruins, is a line Often en larged at one end to form a

head,and always with two crossbars near this en largement to indi

cate wings. As this insect l ives near springs and i s constantly associated in modern symbo lism w ith water it is probable that its occurrence on ancient Hopi pottery has pract ically the same sign ificanceas in modern conceptions.

BUTTERFLY AND MOTH

Five typical figures that may be referred to the butterfly or mothoccur on S ikvatki pottery. These figures have in common a trian

gular body which suggests a highly“

conventionalized picture of a bird.

Their wings are,as a rule, ex

tended horizontally, assuming theattitude Of moths while at rest

,

there being only one of the five

examples where wings are foldedabove the back, the normal posit iono f these organs in a butterfly.

With one except ion , all these con

ventional butterfly figures beartwo curved rows of dots on the

head,probably intended to repre

sent antennae.

F IG. 79 .— But terfly and flower.

The figure Of a mo th in figure 79h as a body of triangular form,

and the extremities of the wings are shown on each side o f a mediallyplaced backward-extending pro ject ion ,

which is the po sterior end

1 Th e Kokyan , or Spider, clan is no t made much o f in Hop i legends gathered at Walpi,

but KokyaDWIIgt i, th e S pider woman, is an impo rtant supernatura l in t he earliest my

th o logies , especially those of th e Snake people. S h e was th e mentor of t h e Snake youthin h is journey to th e underworld and an o ffering a t h er shrine is made in t h e Ora ibiS nake dance. Th e pic ture o f t h e spider with that of t h e sun sugges t s t hat th e S pider

woman is a form o f t h e earth goddess . No personat ion of S pider woman h as been seen.

by th e author in th e various ceremon ies h e h as witnessed .

2 54 DE SIGN S ON,H OPI POTTERY [em ANN. 33

appendages resembling feathers indicate, so far as they go , thatthis design represents some bird .

It will be no ted that in one of the above-mentioned figures, identified as a mo th

,flowers are indicated by dotted c ircles

,while in an

o ther simi lar circle,figures

,also surrounded with dots

, are repre

sented on the wings. One pairof wings is represented in the lastmentioned figure, but a secondpair placed behind the larger mayhave been

'

confounded with the

tail feathers. In one of these figures from S ikyatki there is a row

of dots around the margin of the

wings— a commonbut not un iversal feature inmodern pictures ofbutterfly figures.

'

None of the

butterfly figures have representations of legs, which is not strangec On s i d e r in g how inconspicuous

F IG. 82 .— Moth . these appendages are among these

insects.A most striking figure of a butterfly is represented by six drawings

on the so-called “ butterfly vase ”

(fig. These,like the above

ment ioned, resemble birds, but they all have antennae, which ident ifythem as insects. These six figures (pl . 90 ) are supposed to be con

nected with the six cardinal po ints which in modern Hopi belief havesex— the butterfly corresponding to th e north, male ; to the west

,

female ; to the south, male ; to theeast , female; to the above

,male ;

and to the below, female. The

wings of all these insects are rep

resented as extended,the anterior

pair extending far beyond the

po sterior, while both have a uni

form co lor and are without marginal dots. The appendages tothe head are two curved rows ofdots represent ing antennae

,and

two parallel l ines are the mouthpart s or possibly the proboscis.The markings on the bodies and

FIG.

the terminal parallel l ines are liketail feathers of birds. The heads of three figures

,instead of having

diagonal lines, are covered with a cro sshatching, b, b, b, and are

supposed to represent th e males,as the former

,a,a,a,are females.1

1 Ra in , ligh tn ing , an ima ls , plan ts , sky , and earth , in th e modern Hopi concept ion , are

supposed to have sex .

mwxms ] TH E RUIN,S IKYATKI 255

A mo th with a convent ionalized geometric form is represented infigu1 e 84 with outstretched wings, a rounded abdomen, and a spottedrectangular body recalling designs on

the upper‘

embro idered margin of mod

ern ceremonial blankets. A like figurehas been elsewhere described by th e

author as a butterfly .

1 It o ccurs on the F IG' geometrical mrm

stone slab which once formed one side o f an Awatobi altar.

2 We

have more complicated forms o f butterfl ies represented in figures85— 87, the identificat ion of which is even more

doubtful than the last . Figure 86 reproduces inits severa l parts figure 85

,being composed of a

central design , around whichare arranged six triangles,one of the last being placed

Fm , 85 ,

— Geometrical above, ano ther below ,th e

mm “ m m main figure, and there are

two on each side . The design , figure 88, is

circular, the alternately colored quadrants FIG.

S it— Highly coiwen

forming two hourglass combinat ion s. Thet lonanzed bUtterfly'

double triangle, shown in figure 84, resembles a butterfly symbo l ,having a clo se likeness to a figure o f this insect foun d on the Awatobitablet above mentioned. This figure also resembles triangular de

signs pa inted on the walls of modern Hopi rooms and in cliff-dwellings (Cliff Palace ) . These figurespresent very remote likenesses tobutterfly symbo ls and their identi

F IG. 87 .— Geometrical form of mo th .

ficat1 on as such 1 S d1fficult .

GEOM ETRICAL DE S IGN S

The geometrical designs on the po ttery from S ikyatki consist oftwo well-recognized groups : ( 1 ) Purely ornamental or nonsymbo l icgeometrical figures, and (2 ) highly convent ionall ife forms. Some of the figures of th e second groupmay be geometrical representat ion s o f birds or otheran imals ; but the former are simply embellishmentsused to beautify the objects on which they are

painted . Purely decorat ive designs,not being sym

bolio,will no t be specially considered

,as they do F IG. 88 — C ircle

not come within the scope o f the present treat ise. AnWith t riangles ’

interpretation o f the significance o f many of the second group of

geometrical designs is no t po ssible,although they probably represent

an imal forms.

1 Th e Butterfly in Hopi Myth and Ritual , fig. 6 1 , f.”Ibid , p . 586 .

2 56 DE S IGN S ON H OPI POTTERY lETH . ANN. 33

The strictly geometrical figures so frequently found on po t teryfrom S ikyatki recall the l inear decorat ions almost universal in an

cient southwestern ware.

N0 one who h as Carefully compared specimens of decorated pottery from S ikyatki with examples from any other southwestern re

gion could fail to be impressed with the differences in some o f the

geometrical designs from the two localit ies. Such designs on the

S ikyatki ware are almost always rectangular,rarely curved . As

compared with pottery from cliff-dwellings there is a paucity or

ent ire absence o f terraced designs in the ancient Hopi ware, whilezigzags representing lightn ing are comparat ively rare. The characteristic geometrica l decorations on S ikyatki po ttery are found on

the outside of the food bowls,in which respect they are no tably dif

ferent from those o f other ceramic areas. Designs on S ikyatki po ttery shew few survivals o f preexist ing materials or evo lut ion fromtransfer of those on textiles of any kind. Such as do exist are so

masked that they shed little light on current theories of art evo lut ion .

The designs on ancient Hopi pottery are in the ma in mytho logical,hence their true in terpretat ion invo lves a knowledge of the religiousideas and especially of such psychological elements as sympatheticmagic, so prevalent among the Hopi of to-day. The idea that bythe use of symbols man could influence supernatural beings was no

doubt latent in the mind of the potter and explains the characterOf the symbols in many instances. The fact that the bowls on whichthese designs are pa inted were found

'

with the dead,and contained

food for the departed , implies a cult of the dead, or at least a bel iefin a future life.

RAIN CLOUDS

The most constant geometric designs on Pueblo potter y are thoserepresenting the rain cloud, and from analogy we would expect tofind the rain-cloud figures conspicuously on ancient Hopi pottery.

We look in vain on S ikyatki ware for the familiar semicircularsymbo ls of rain clouds so constant among the modern Hopi ; nor dowe find the rectangular terraced form which is equally common .

These modificat ions were probably lately introduced into Hopiland

by those co lonists o f alien clans who came after the destruction o f

S ikyatki, and consequently are not to be expected on its pottery.

Their place was taken by other characteristitc forms closely alliedto rectangular terraced figures from which hang parallel lines

,rep

resenting falling rain in modern symbo lism.

1 The typical S ikyatkirain-cloud symbol is terraced without rain symbols and finds itsnearest relat ive on pottery derived from the eastern pueblo region .

1 In troduced into t h e Hopi pueblo s by co lonists from th e R io Grande ; its most con

sp icuous varian t can be seen on t h e tablets worn in a ma sked dance called Humis ( Jemez )Kach ina .

258 DE S IGN S ON H OPI POTTERY [a m i n es

person ification o f the Sky god.

1 The swast ika is rare in ancientpottery and was no t found at S ikyatki, although a single example wasdug up at Awatobi and a few others were Obtained from the LittleCo lorado ruins.A multiple cro ss, formed of three parallel lines crossing three others

at an angle,general ly accompan ies certain convent ionalized figures

o f birds and in one example there are two mult iple cro sses, one on

one side and one on another of a moth or butterfly symbo l. The

mult iple cro ss is supposed to represent six canes used in a game,and on a prehistoric decorated bowl from ancient Shongopovi

,

2 we

find what appears to be a highly conventionalized bird figure oc cu

pying one-half of the interior of the bowl,while four figures repre

sent ing these canes appear'

on the other. The bird figure,in this

instance,is interpreted as a gambler’s god, or a representat ion of the

god of chance.

SUN EM BLEM S

The most conventionalized sun emblem is a circle or ring withattached feathers. The S ikyatki design (pl . 87, b) is a circle bearing on its periphery appendages believed to

‘represent feathers,

with accompanying lines, generally painted red

,to represent

the rays of the sun .

8

The identification of the birdwhose feathers are used in sun

emblems has not yet been made,

although the posit ion of similarfeathers on the body of o ther birddesigns suggests that they repre

sent eagle feathers. The featherof the eagle is commonly associ

FIG. 9 1 .— Ring with appended feathers.

ated With both ancient and m0d_

ern pictures represent ing the sun. Thus we have on a vessel fromS ikyatki in figure 91 a design bearing four feathers arranged at ih

tervals a quadrant apart alternat ing with radiat ing lines. If weinterpret this figure in the light of modern symbo lism the circle

1 One symbo l of the S ky god has the form of 3 Lightning god. It has a s ingle curvedborn on th e head, lightning symbo ls on t h e legs, and ca rries a wooden framework in one

hand and a bull-roarer in th e other.

2 Twen ty-second Ann. Rep t . B ur. E thn ., pt . 1 , fig. 74.

3 In modern Hopi symbo lism th e sun is a disk with representat ions o f eagle feathersaround th e periphery and rad ial lines at each quadrant , symbo lic o f th e sun

’

s rays. In

d isks wo rn on t he back where rea l feathers are used the rad ial l ines , or th e sun’

s rays , are

represen ted by horseha ir s tained red . In ceremon ia ls th e Sky god is personated by a birdwhose figure occurs on S ikyatki po ttery .

BUREAU O F AM ERICAN ETHNO LOGY TH IRTY~ TH IRD ANNUAL RE PO RT PLATE

BUREAU O F AM ERICAN ETHNO LOGY THIRTY-TH IRD ANNUAL REPORT PLATE 88

C O NV ENT IONALIZED BIRD FIGURES

2 60 DE S IGN S ON H OPI POTTERY rem i s s . ”

The rlng or circle shown in figure 95 hangs from a band thatmay be likened to the sky-band of previous descript ion .

1 A tri

angle 2 is attached to the upper side of

this band, while appended to the ringitself there is a featherlike object corresponding to a bird ’s tail and wing. Thisfigure is un ique in the S ikyatki co llect ionof ancient Hopi pictography .

In figure 96 we find a leg appended tothe lower side of the ring balanced byt h r e e w i n gfeathers above

me . gs._ m with appended or on the Oppo

feath t f s site S ide,two

curved or crescentic ext ensions pro jecting from the rear

,diametrically Opposite

which arises a curved body (head ) withterminating sickle-shaped pro longation .

This figure may be considered a bird Em. 96 .— Ring figure Wi th legs

design, having the tail twisted from aand appended feathers ’

lateral to a vert ica l po sit ion and the wing raised from the body.

In figure 97 we find a similar ring still further modified,th e ap

pendages to it being somewhat different. The ring is here broaderthan the last, inclo sing an area

cro ssed by two l ines forming a

cross,with short parallel lines

at the ends of each arm. Therei s a head showing a circularface with dots indicat ing eyesand mouth. The head bears acrest of feathers between two

horns. Here we have in placeof the appendage to the lowerside an elongated curved projection extending to the left,balanced by a short, stumpy,curved appendage on the right

,

while between these appendages hang four parallel lines

suggest ing the highly convent ional feathers of a tail . The hornswith the crest o f feathers between them recall the crest of the S un

FIG. 9 7 .— Sun emblem with appended feathers.

1 If we interpret the sky-band as the path of th e sun in th e zenith th e so lar emblemhang ing t o it is s ign ificant .

2 S ome of t h e s ign ifican t sun masks used by th e Hopi have th e mouth ind ica ted by a

t riangle, others by hourglass designs .

mwxms i TH E RUIN; SIKYATKI 261

god, of the Kachina clan ,called Tunwup, a Sky god wh o flogs the

children of modern Walp i.The ring design in figure 98 has a bunch of three feathers in eachquadrant

,recalling the feathers Of a sun emblem so well shown w ith

'

o ther kinds of feathers in plate 76, b.

In figure 99 we have a circle with fourappended bifurcated geometrical extensionspro ject ing outward on the periphery, and

recalling featherless ta ils of birds. This isalso a highly conventionalized sun emblemreduced to a geometrical figure.

In connect ion with all these circular figures may be considered that shown in figure92

,the form of which is highly suggestive.

FIG 98 — Sun symbolIn the various modificat ions above ment ioned we detect two elements,the ring and its peripheral appendages

,in terpreted as feathers, head,

feet, and other bird organs. Somet imes th e ring predominates,some

t imes the feathers,and somet imes a bird figure replaces all

,the ring

being lost or reduced in size. This variat ion i s primitive and quiteconsistent with the Pueblo conce p

t ions and analogies known to occurin Hopi ceremon ial paraphernalia.

This variat ion illustrates what isel sewhere sa id about the influence o fthe magic power on the pictorial arto f Hopi.1

The sun,to the Hopi mind, is

likewise represented by a bird,or a compound of both becomesa Sky

-god emblem ; the horned

serpent is the servant of the Sky

god.

We find among the modern Hopi several disks with markingsand decorations of such a character that they are identified as

representations of the sun . One of these i s worn by the leader o f the

kachinas in a ceremony called the Powamfi, an elaborate rite,the

purpo se of which is to purify from evil influences . This S un god 2

F IG. 99 .— Sun symbol.

1 P ictures made by preh istoric man embody , firs t , when poss ible, th e power of th e

animal or th ing represen ted , or its essen t ial characteris t ics ; and second , the rea list ic

fo rm, Shape , or out line.

3 S everal Hopi clans celebrate in a slightly d iff erent way th e return of their Sun god,

wh ich is known by d ifferent names among them. The return of th e S un god of th e

Kach ina clan at Wa lpi, commonly cal led Ah ii l, is elsewhere described . S ha lako , the S un

god o f the Patki clans, was derived from th e Litt le Colorado reg ion, t he same‘

source fromwhich the Zuni obtained '

t heir personage o f the same name. His return is celebra ted on

t he E as t Mesa of the Hopi at S ichomovi, th e Zuni pueblo among th e Hopi.”

Paut iwais a Sun god o f Zufi i c lans a t S ichomov i and is personated as at Zuil i pueblo . Kwataka ,

or th e S un god whose return is celebra ted at Wa lpi in th e win ter so ls t ice, S oyaluna , is

assoc iated with th e grea t plumed serpen t , a personat ion derived from th e peoples o f th e

Gila or some o ther river who prac t ice irriga t ion. Boto to is a S ikyatki Sun god, derivedfrom near Jemez . and is celebrated by Keres co lonists .

2 62 DE S IGN S ON H OPI POTTERY [m a m m als

i s called Ahul,and the symbo lism of his mask

,especially feathers

attached to the head,suggests some of the S iky atki designs con

sidered above .

RECTANGULAR FIGURES REPRESENTING SH RINES

The word pakoki, prayer-stick house or“ shrine, is applied by th e

modern Hopi to the receptacle, commonly a ring of stones, in which

prayer offerings are deposited, and receives its name from the specialsupernatural personage worshiped. Thes e shrines are regarded as

sacred'

by the Hopi and are particularly numerous in the neighborhoo d of the Hopi mesas.1 They are o rdinarily simply rude inclosures made o f stones or flat stone slabs set on edge

,forming boxes

,

which may e ither be closed or open on one side . The simplest pictographic representat ion o f such a shrine is the Same as that of a

house,or a circular or rectangular figure. A similar design is drawn

in meal on the floor o f the kiva or traced w ith the same material onthe open plaza when the priest wishes to represent a house or shrine .

E laborate pictures made of different co lored sands to represent godsare o ften inclo sed by encircling lines

,the who le called a house of

the gods. Thus the sand picture on the Antelope altar of the Snakedance is called the house of the rain-cloud beings.2 When rept ilesare washed on the n inth day of the Snake dance they are said to bethrown into the house, a sand picture of the mountain l ion . It ' iscustomary to make in some ceremonies no t only a picture of the godworshiped

,but also a representat ion of his or her house . The custom

of adding a picture of a shrine to that of the supernatural can be seenby examin ing a series of pictures of Hopi kachinas. Here the shrineis a rain-cloud symbo l introduced to Show that the house of the

kachina represented is a rain cloud.

S ikyatki bowls decorated with figures identified as supernaturalsoften bear accompanying designs which may, from comparativereason ing

, be interpreted as Shrines of the supernatural being depioted . They have at times a form not unlike that of certain sandpictures

, as in the case of the curved figure accompanying a. highlyconventionalized plumed serpent . A great variety of figures o f thiskind are found on S ikyatki bowls,3 and Often instead of being a

rectangular figure they may be elongated more like a prayer offering.

The rectangular figure that accompan ies a representation of a

great horn ed serpent (fig. 1 00 ) may be interpreted as the shrinehouse of that monster, and it is to be mentioned that this shrine ap

pears to be surrounded by radial lines representing curved st icks

1 Fewkes, Hopi S hrines Near th e E ast Mesa , Arizona, pp . 346—37 5 .

2 Th e sand pic ture made by th e An telope priest is regarded a s a house o f th e rain gods

dep icted upon it .S S even teen th Ann. Rep t . B ur. Amer. E tha ., pt . 2 .

2 64 DESIGNS ON H OPI POTTERY [ETH . ANN. as

ments peculiar to the Little Co lorado culture center of which Zuniis the modern survival ; consequently we look in vain for evidence of

FIG. 1 02 .—S hrine.

early communicat ion between thesetwo centers ; possibly S ikyatki fellbefore Zufii atta ined any prominence in the Litt le Colorado ‘

area .

1

SYM BOLS INTRODUCED FROM SAN

JUAN RIVER S ETTLEMENTS

Although the majority of Hopipriests declare that the earliestclan to settle Walpi was the Bear,coming from the east

,by far the

largest number of early co lonistsare said to belong to the Snakepeople which came from Tokonabi

and other great settlements on

tributaries of the S an Juan in

northern Arizona. The route of

their migration is fairly well known from legendary sources sup

ported in late years by some limited excavations that have been madein ruin s along its course,so that we know somethingof the character of the

Snake pottery and the symbo ls

,which these early col

onists brought to the Bearsettlement at the base of

the East Mesa . These are

not un like t h o s e f o un dalong the S an Juan and itstributaries from the MesaVerde to Wukoki near the

Black Falls on the LittleCo lorado, west of the HopiMesa .

This ware is commonlyeither black and white, or

Fxc . 1 03 .— Convent ionalized winged bird with

shrine.

red, and can be readily dist inguished from that of S ikyatki by th e

wealth o f geometrical decorat ions and the poverty of such an imalfigures as birds

,rept iles

,and insects. The designs of that early epoch

appear to be un iform and hardly distinctive from those that occurin all parts of the Southwest.

1 There is no published evidence'

in Zuni legends tha t S ikya tki received in crement s

from that pueblo .

mwxms ] TH E RUIN,S IKYATKI 265

We may judge of the character o f’

the symbols and designs on

po ttery from the S an Juan and from the ruins of Wukoki on the

Black Falls o f Little Co lorado . It is characterized by an abundance o f geometric figures and an almo st total absence o f life formsor painted figures o f men and an imals. The pottery is thin , wellmade

,and sometimes colored red

,but the majority of specimens are

gray or black-and-white ware no t especially differen t from a widespread type occurring pretty generally throughout the Southwest .Co iled and incised ware is more abundant than smoo th painted, butthese are not as varied in fo rm as later examples. There

'

is no evi

dence available that there was any very great difference between theHopi po ttery decorations of the first epoch and that o f contemporaryt ime in the Southwest. When the Snake c lans arrived at Walpithey found the village o f Bear people living on the terrace at the

base of the East Mesa,possessed o f a symbo l ism l ike that of S ikyatki.

The combined clans,Bear and Snake

,were later jo ined by the Horn

and Flute, and i t is not unl ikely that some of the likenesses betweenthe pottery symbo ls of the settlement on the terrace below Walpiand S ikyatki may have developed about this t ime .

1

The designs on the ceramics of the Snake clans are best i llustrated by the prehisto ric po ttery from ruins and cliff-dwellings inUtah and along the S an Juan area

,where geometrical patterns

far outnumber those representing life forms. This does not denythat many of the pieces of pottery from this region are finely made

,

equal in techn ique perhaps to some of the S ikyatki, but the geo

metric.designs on S an Juan pottery and that from S ikyatki are

radically different . This difference conform s with tradition thatthe Snake clans left their homes at Tokonabi, in the S an Juanregion

,and came to Hopi after the foundat ion o f S ikyatki, which

had probably developed its beautiful ceramic art before Walpi wassettled. There is no evidence

‘

that the po tters of the Snake clanever Introduced any modification in the symbolic ‘ decoration of

po t tery by the women of S ikyatki.

SYMBOLS INTRODUCED BY TH E SN AKE PEOPLE

The designs on pottery taken from prehistori c ruins of pueblo so r villages once inhabited by the Snake clans cla im the archeo logist’sespecial attention . These clans were the mo st important early additions to the Hopi villages and no doubt influenced early Hopisymbolism. There is little trace in early pottery that can be rec

ognized as peculiar to the Snake. The Sna ke clans formerly livedat Betatakin,

Kitsiel,and neighboring ruins .

1 S ince th e autho r'

s wo rk a t S ikya tki, excava t ions have been made by the Fie ld Co lum

bian Museum a t th is ru in, but no th ing bearing on t he rela t ions of symbo ls h as been pub

l is hed so far a s known to th e writer.

2 66 DESIGNS 0 N H OPI POTTE RY [m am as

Among many significant differences that o ccur between the de

sign s on pottery from the ruins in Navaho National Monument andthose o f S ikyatki may be mentioned the rarity of bird designs andthe convent ional feathers abo ve described. Parallel l ines and tri

angles have been found on the pottery from Kitsiel and Betatakin .

Terraced figures are common ; spirals are rare. Po ttery des ignsfrom this region are simpler and like those of the Mesa Verde cliffhouses and the ruin s along th e S an Juan River. Not on ly do thedesigns on prehistori c S ikyatki pottery have little resemblance toth cme from Tokonabi, a former home of the Snake clan

,but the

pottery from this region of Arizona is of coarser texture and different co lor. It is the same as that of the S an Juan area

,the decora

t ions on which are about un iform with tho se from the Mesa Verdeand Chelly Canyon . The best vases and bowls are of red or blackand-white ware.

In the pottery symbols~o f the clans that lived at Tokonabi (Kitt

siel,Betatakin

,etc . ) the archaic predominated. The passage archi

tecturally from the fragile-walled dwelling into Prudden ’s pueblo

“unit type ” had taken place

,but the pottery had not yet been

greatly modified . Even after the Snake clans moved to Wukoki,

near the Black Falls of the Little Co lorado , we still find the sur

vival of geometrical designs characterist ic of the prepuebloan epoch .

Consequently when the Snake clans came to Walpi and jo ined theHopi they brought no new symbo ls and introduced no great changesin symbols. The influence of the clans from the north was slighttoo small to greatly influence the development of Hopi symbo lism.

TANOAN EPOCH

The Tanoan epoch in the chrono logy of Hopi pottery symbolismis markedly different from the Keresan . It began with the influxof Tanoan clans

,either directly or by way of Zufii and the Little

Co lorado , being represented in modern times by the early creationsof Hano women

,l ike Nampeo .

’

It is clearly marked and readilydistinguished from the S ikyatki epoch, being well represented ineastern museums by pottery co llected from Hano

,the Tewan pueblo

on the East Mes‘a.

Migrat ions o f Tanoan clans into the Hopi country began veryearly in Hopi history

,but waves of co lonists with Tanoan kinship

came to Walpi at the clo se of the sevente enth century as a result o fthe great rebellion when the number of co lonists from the

Rio Grande pueblo s was very large. The Badger, Kachina, Asa,and Hano clans seem to have been the most numerous and importan tin modifying soc iological condit ions, especially at the East Mesa o f

the Hopi . Some of these came directly to l’Valpi, others entered by

268 DESIGNS ON H OPI POTTERY [am mm ss

From tradit ions and ceremon ial objects now in use we also knowsomething Of the nature o f the object ive symbols they introduced intoWalpi , and we can detect some of these on pottery and o ther objectsused in ceremon ies at Walpi . Some of these symbo ls did not comedirectly from the Little Co lorado ruins, but went first to Awatobiand from there to Walp i 1 after the destruct ion o f the former puebloin the autuinn of the year 1 700. The arrival' of southern clans at theEast Mesa with their characteristic symbo ls occurred approximatelyin the seventeenth century, about 200 years after the date of the

discovery of ,Hopi by Tovar. Awatobi received the Rabbit

,Tobacco ,

and other clan s from this migrat ion from the south between the years1 632 and 1 700

,and Walpi received the Patki shortly after or at the

same t ime the Hano clans came from the far east. The similarit iesin ancient po ttery from the Little Co lorado and that belonging to theS ikyatki epoch can not be ascribed to anything more pro found thansuperficial contact. It is not probable that the ancient pottery of

Awatobi or that of Kawaika and o ther Keres pueblos on the Awatobimesa or in the adjacent pla in was modified in any considerable degreeby incoming clans from the south

,but survived the S ikyatki epoch

a century after S ikyatki had been destroyed .

The advent of the c lans from the Little Co lorado into the Hopicountry was too late to seriously affect the classic period of Hopiceramics ; it appears also not to have exerted any great influence on

later times. Extensive excavat ions made at H omolobi, Chevlon, and

Chavez Pass have revealed much pottery which gives a good idea of

the symbo lism characterist ic of the clans living along this valley,which resembles in some respec ts the classic Hopi pottery o f the timeo f S ikyatki, but several o f these l ikenesses date back to a time beforethe un ion o f the Hopi and Little Co lorado clans. As -a rule the birdfigures on pottery from Homolobi

,Chevlon, Chavez Pass, and o ther

representat ive Little Co lorado ruins are more realistic and less conventionalized and complex than those from S ikyatki. The peculiarforms of feathers found so constantly in the latter do not occur in theformer

,n or does the sky-band with its dependent bird figure ever

occur on Little Co lorado ware. We are here deal ing with less-developed conventionalism, a cruder art , and less specialized symbo lism.

Even if the co lors of the pottery did not at once separate them, the

expert can readily declare whether h e is dealing with a bowl fromS ikyatki or Homolobi. There are

,to be sure, likenesses, but well

marked differences o f local development. The resemblances and differences in the case of bird figures on prehisto ric Hopi ware and thatfrom the ruins on the Little Colorado can be readily shown by considering figures 1 05

,1 06

,and 1 07, found at Homolobi and Chevlon , and

1 Paka tcomo in th e plain below Walpi was their first Hopi set tlement .

mwxms ] TAN OAN EPOCH 2 69

the corresponding preceding bird figures. It may be interest ing toinstance another example . Figure 1 04 shows a lateral view of a birdwith wings extended

,bearing marginal dentat ions representing feath

ers on the breast and a tail composed of four triangular feathers andtwo eyes

, each with iris and pupil. The upper and lower jaws in thisfigure are extended to form a beak

,as is customary in bird desIgns

from the L ittle Co lorado ruins,but never found at S ikyatki. In

figure 1 05 we have another lateral view o f a characterist ic bird design

FIG. 1 04.— Lateral view of bird with double eyes.

from th e Litt le Co lorado region, and figures 1 06 and 1 07 show hourglass bodies, a special feature of the same region.

In the same way many other distinct ive characteristics separat ingfigures o f an imals from the two regions might be ment ioned .

Thoseabove given may suffice to show that each is distinct ive and in a wayspec ialized in its development , but the main reason to bel ieve thatthe clans from the Little Co lorado never affected the symbo l ism OfS ikyatki is the fact that the latter ruin was destroyed before thesec lans jo ined the Hopi villages.

2 70 DESIGNS ON H OPI POTTERY ru n aw ay.

The ruins Homolobi and Chevlon were probably inhabited wellinto historic t imes , although there is no archeo logical evidence thatartifacts from them were modified by European influences. The

symbo lism on po ttery shows that their culture was composite and

seems to have been the result of acculturat ion from both south and

east . Some of the clans,as the Tobacco , that peopled these settle

ments jo ined Awatobi before its overthrow, while others settled at

Pakatcomo,the ruins o f which near Walp i are st ill visible

,and later

united with the people of the largest village of the East Mesa . S o

far as known . S ikyatki had been destroyed before any considerablenumber of people had enteredthe Hopi country from the

Litt le Co lorado,

1 the event occurring comparatively late inhistory.

The po ttery from the LittleCo lorado differs from prehis

toric Hopi ware much lesswith respect to geometricaldesign s than life forms. The

break in the encircling line,or

,as it is called

, the life gate,which is '

almost un iversallyfound on the ancien t Hopivases, bowls, d i p p e r s , an d

o ther objects,occurs likewise

FIG. 1 05.— Lateral viewo f birdwith double eyes.

0 11 pottery from Lia-16 0 0 10 ,

rado ruins. Some of the encircling lines from this region have more

than one break, and in one instance the edges of the break haveappendages, a rare feature found in both prehistoric Hopi and LittleCo lorado ware .

”

The influence of Keres culture on Zah i may be shown in severalways

,thus : A specimen of

“

red ware from a shrine on ThunderMountain

,an old Zufii site , is decorated with symbolic feathers

recalling those on S ikyatki ware ascribed to eastern influence. The

nona

'

ppearance of Keres and Tewa symbo ls on ancient pottery fromthe Zufii Valley ruins, Heshotauthla and Halonawan

,and their

1 As has been po in ted out , th e des igns on anc ient Zuni ware are closely related to thoseof ruins farther down th e L it t le Co lorado , and are no t Ho pi. Modern Zuni as well as

modern H op i pueblos were influenced by Keres and Tewa culture superimposed on th e

preexist ing culture, wh ich largely came from th e Gila .

’ No invariable conn ect ion was found in th e relat ive posit ion o f this break and figuresof birds or o ther an imals inc lo sed by th e broken band. The gaps in d ifferent encircling

bands on th e same bowl are either diametrically opposite each o ther or separated by a

quadrant , a va ria t ion that would appear to ind ica te tha t they were not made use of in a

determinat ion of th e orientat ion of the vessel while in ceremon ial use, as is true of certain

baskets of modern Navaho .

2 72 DESIGNS ON H OPI POTTERY ma m a . ”

Chipies has an importan t bearing on the age o f the Little Coloradoruins, for Padre Arvide, a Franciscan missionary, was killed in 1 632by the Chipias, who lived west of Zufii. In o ther words

,their

pueblo was then inhabited.

We know that the P iba jo ined Awatobi before 1 700,or the year it

was destroyed ; consequently the desert ion of the Chevlon ruin(Ch ipiaya, or Tcipiaiya ) evidently occurred between1 632 and 1 700,

F IG. 1 07 .— Two birds with rain clouds .

not so much on account of Apache inroads as from fear of pun ishment by the Spaniards.1 As no clans from the other large pueblo on

the Lit tle Colorado or Homolobi jo ined Awatobi, we can not defi

n itely fix the date that this group fled to the north,but it was prob

ably no t long after the t ime the Chevlonclans migrated to Awatobi,from which it fo llows that the Little Co lorado settlements were inhabited up to the middle of the seventeenth century. Wh ile the

1 It is known from an inscript ion on E l Morro that a punit ive expedit ion to avenge th edea th of Father Letrado was sen t out under Lujan in the Spring of 1 632 , hence th e guiltyinhabitants may have abandoned their settlement and departed for Hopi at about thatt ime.

mwm s ] TANOAN EPOCH 2 73

Little Co lorado clans did no t influence th e S ikyatki pottery, they didaffect the po tters of Awatobi to a limited extent and introduced somesymbols into Walpi in the middle of the seventeenth and eighteenthcenturies. Among these influences may be mentioned those derivedfrom Awatobi after its destruct ion in 1 700. It is not poss ible tostate defin itely what modificat ions in pottery symbo ls were ' intro

duced into Walp i by the potters o f the clans from Awatobi and the

Little Co lorado . Po ssibly no considerable modificat ion resultedfrom their advent, as there was already more or less similarity inthe pottery from these geographical localities . The southern clansintroduced some novelties in ceremonies , especially in the WinterSo lst ice and New-fire fest ivals and in the rites of the Horned Serpentat the Spring Equinox.

S YMBOLS INTRODUCED BY TH E BADGER AND KACH INA CLANs

As the clans which came to the Hopi country from Zufii were com

paratively late arrivals of Tewa co loni sts long aft er the destruct ionof S ikyatki, their potters exerted no influence on the S ikyatki potters.The ancient Hopi ceramic art had become ext inct when the clansfrom Awat obi, the pueblo s on the Little Co lorado , and the late Tewa,un ited .with the Walpi sett lement on the East Mesa . The placewhence we can nowObtain information of the character of the sym

ho l ism o f the Asa,Butterfly

,Badger

,and o ther Tewan c lans is in

certain ceremonies at Sichomovi,a pueblo near Walpi

,settled by

clans from Zufii and o ften called the Zufii pueblo by the Hopi. One

o f the Sichomovi ceremonies celebrated at Oraibi and Sichomovion the East Mesa

,in which we may find survival s of the earliest Tewa

and Zur‘

ii symbo lism,is called the Owakiilti. The Sichomovi variant

of the Owakiilti shows internal socio logic relat ion to the Butterfly orBuli (Po li ) clan resident in Awatobi before its fall . This statement is attest ed by certain stone slabs excavated from Awatobi

mounds,on which are painted butterfly symbo ls. The Walpi Lala

kont i , first described by th e author and Mr. Owen s in 1 892, has alsosurvivals of Awatobi design s. It appears that while it i s not easyto trace any of the rich symbolism of Awatobi directly into Walpipottery, it is possible to discover clo se relat ions between certainAwatobi symbo ls and others still employed in Walpi ceremon ials .S ikyatki and Awatobi were probably inhabited synchronously and

as kindred people had a clo sely allied or identical symbo lism ; thereis such a clo se relat ion between the designs on pottery from the two

ruins that Awatobi symbols introduced into Walpi have a closelikeness to tho se o f S ikyatki.

1

1 Th e Bull (Po li ) clan is probably Tewa, as the wo rd ind ica tes , wh ich wo uld S how tha tTewa as well as Keres clans lived a t Awatobi. No legend ment ions Bul l c lans a t S ikya tki,

but several trad it ions lo ca te them at Awatobi.

74936° —1 9— 33 ETH 1 8

274 DESIGNS ON H OPI POTTE RY rum m a ge.

The natural conservatism in religious rites of all kinds has broughtit about that many of the above-mentioned designs

,although aban

doned in secular li fe of the Hopi,still persist in paraphernalia used

in ceremonies. It is therefore pertinent to discuss some Of thesereligious symbo ls with an idea Of discovering whether they are associated

'with certain clans or ruins,and i f so what light they shed on

prehistoric migration s. In other words,here the ethno logists can

afford us much information bearing on the significance of prehistoricsymbo ls.One great difficulty in interpreting the prehistoric pictures o f

supernaturals depicted on ancient pottery by a comp-arisen of the

religious paraphernalia of the modern Hopi is a complex nomen

clature of supernatural be ings that has been brought about by theperpetuat ion or survival o f different clan names for the same beingeven after union of those clans. Thus we find the same Sky god withmany others all pract ically aliases of one common conception. To

complicate the matter st ill more, different attributal names are alsosomet imes used. The names Alosaka

,Muyinwu, and Talatunisi are

practically different designations of the same supernatural, whi leTunwup, Ho

,and Shalako appear to designate the same Sky-god

personage. Cultus hero ines,as the Marau. mana

,Shalako mana

,

Palahiko mana, and o thers, according as we follow one or another

of the dialects, Keres or Tewa, are used interchangeably. Thisdiversity in nomenclature has introduced a complexity in the Hopimytho logy which is apparent rather than real in the Hopi Pantheon,as their many names would imply.

1 The great nature gods of skyand earth, male and female

,lightning and germination, no doubt

aro se as simple transfer of a germinative idea applied to cosmicphenomena and organic nature. The earliest creat ion myths weredrawn largely from analogies of human and an imal birth. The

innumerable lesser or clan gods are naturally regarded as offspringof sky and earth, and man himself is born from Mother Earth. He

was not specially created by a Great Spirit, which was foreign to

Indians unmodified by white influences.As the number of bird designs on S ikyatki pottery faroutnumber

representations of other an imals it is natural to interpret them bymodern bird symbo ls or by modern personations of birds, manyexamples of which are known to the ethnological student of the Hopi.In one of a series of dances at Powamfi, which occurs in February,

men and boys personate the eagle, red hawk, humming bird, owl,cock, hen, mocking bird, quail, hawk, and other birds, each appro

priately dressed, imitating cries, and wearing an appropriate mask

1 A unificat ion of names of these gods would have resulted when the languages of th e

many d ifferent clans had been fused in relig ions, as t h e language was in secular usage.

The survival of component names of Hopi gods is paralleled in th e many ancient re

ligions .

2 76 DESIGNS ON H OPI POTTERY ma m a . ”

who , as shown , is the same personage as Marau mana and Palah iko

mana in the festival o f the Mamzrauti derived from Awatobi. The

symbo l of this goddess is instructive and easily recognized in itsmany variations. Her picture on Hano pottery is shown in figure 1 08.

The most striking features of her symbo lism,brought out in plate

89, are terraced bodies represen ting rain clouds on the head,an ear

o f maize symbo l on the forehead, curved lines over the mouth,

chevrons on the cheeks, convent ionalized ,

wings, and feathered gar

ment . It is also not uncommon to find carved representat ions of

F IG. 1 08 — Head of S halako mana , or Corn maid .

squash blo ssoms occupying the same positions as the whorls of ha iron the heads of Hopi maidens.The Shalakotaka male is likewise a common design readily recog

nized on modern pottery. Particularly abundant are figures of themask of a Kohonino god, allied to Shalako , which is likewise calleda kachina

,best shown in paraphernalia o f the Mamzrauti ceremony .

It sometimes happens in Hopi dramatization that pictures of

supernatural beings and ido ls of the same take the place of per

sonations by priests. For instance, instead of a girl or a woman

representing the Corn maid,this supernatural is depicted on a slab of

wood or represented-by a wooden ido l . One of the best-known figures of the Corn maid (Shalako mana) is here introduced (pl. 89 ) to

BUREAU OF AM ERICAN ETHNO LOGY THIRTY-TH IRD ANNUAL REPORT PLATE 89

S HALAKO MANA. C ORN MA ID ( FROM TABLETDANC E)

mwxms i TAN OAN EP OCH 2 77

illustrate the relat ion Of old Awatobi and exist ing Hopi symbolism ;a modern figure ( 1 08 ) of this Corn maid

,painted on a wooden slab,

is somet imes carried by the Walpi women in their dance . Figures o fthe Awatobi germ god, Alosaka , o ther’wise called Muyinwfi,

1are

depicted on the slabs used by most of the women at that t ime.

The different designs on the slab under considerat ion (pl. 89 ) are

indicated by letters and explained as fo llows : a represents a circularfragment o f the haliot is or abalone shell hanging midway from a

figure of an ear o f corn,0 . The cheeks are tattooed or painted with

characteristic figures,

the eyes rectangular o f different co lors.The letter d is a representat ion o f a wooden ear pendant

,a square

flat body covered on one side with a mo saic o f turquo ise sometimes

arranged in‘

figures. The letter 6 is the end of a string by which theceremon ial blanket is tied over the left shoulder, the right arm

being free,as shown in the illustrat ion . Over the right shoulder

,

however,is thrown a ceremon ial embro idered kilt, ii) .

The objects in the hands represent feathers and recall one type of

the conventional feathers figured in the preceding pages. The letters

fr represent falling rain embro idered on the rim of the ceremon ialblanket and re the terraced rain clouds which in arc becomerounded above ; 9 represents a turquo ise at the end Of a string of tur

quoise suspended from shell necklaces an ; m represents the butterflyand is pract ically ident ical with the decorations on dado s o f old Hopihouses ; 3 represents a star ; Sb represents shell bracelets

,many ex

amples of which o ccur in ruins along the Little Co lorado ; 88 is suppo sed to have replaced the key patterns which some authorities identify as sprout ing beans. There are common ly n ine rectangular markings

,no

,on the upper border of the embro idered region o f ceremon ial

blankets and kilts, each of which represents either a month or a day,

by some said to refer to ceremonial or germperiods.The Shalako mana figures have not yet been found In the unmodi

fied Little Co lorado ware, but homo logous figures have been foundin the Rio Grande area.

The design (pl . 88, d ) with a horn on the left side of the headand a rectangle on the right

,the face being occupied by a terrace

figure from which hang parallel lines , reminds one o f the coronetsworn on the head by the Lakone maids (manas ) in the Walpi Basketdance of the Lalakonti. The horn in the coronet is without terminalappendages

,although a feather is t ied to it

,and the rectangle Of

plate 88,d,is replaced by radiating slats spotted and po inted at.

1 An a ccount of this dance with details of the n ine days’

ceremony as presented in th emajo r o r Oc tober va riant will he found in t h e American An th ropo log is t , July, 1 89 2 . Th e

minor o r Win ter ceremony, in wh ich t he Corn ma ids are persona ted by g irls , is publishedin th e same journa l for 1 9 00 . The Corn ma id has severa l a lia ses in th is ceremony , amongwh ich are S ha lako mana, Pa lah iko mana , and Marau mari a .

2 Th is Corn ma id is one o f the most common figures represented by do lls .

278 DESIGNS ON H OPI POTTERY 1mm . m a ss

their ends, said to represent the sunflower. The who le design in

plate 88, d, represents a bird,1 recalling that of the figure Marautiyo

on one of the appended slabs Of the altar of the’

Walpi Marau ceremony. In this altar figure

'

we find not only a horn on the left sideo f the head, but also a rectangular design “

on the right.On the corresponding right-hand side of this altar we have a picture of Marau mana

’

(Shalako mana ) It will thus appear that whencompared with the Lakone coronet the figure on the Shongopovibowl represents a female being

,whereas when compared with the

figure On the Marau altar it resembles a male» being. There i s,there

fore, something wrong in my comparison . But the fact remainsthat there survive in the two woman

’s fest ivals— Lakone maid ’scoro

'

net and Marau altar— resemblances to prehistoric Hopi designsfrom Shongopovi . Moreover, it is known that the Marau fetishesare stated by the chief S aliko to have been introduced from Awatobiin to Walpi by her ance stor who was saved at the mas sacre of thattown in 1 700.

The life figures of the‘ Tanoan epoch

,or that fo llowing the

overthrow of S ikyatki, can be made out by “

a study of modernHano po ttery . Perhaps the most complex o f these is that of theCorn maid, Shalako mana. Shalako mana plays a great rOle in theMamzrauti

,a ceremony derived from Awatobi

, and figures repre

sent ing her are common designs made on Hano pottery. Designsrepresenting this being i are common on the peculiar basket plaquesmade at the Middle Mesa and do lls of h er are abundant. The con:

stant presence of her pictures On basket plaques at the Middle Mesawould also seem to Show an ancient presence in the Hopi country

,

and indicate an ident ity o f pottery designs from ancient Shumopaviwith those from the East Mesa and Awatobi.2

One o f hermodern Walpi ceremonies has such pronounced Awatobisymbo lism that it may be ,

instanced as showing derivat ion ;'

viz, the

New-fire festival .3 The women of the Marau and the men of the

Tataukyamfi regard themselves kindred, and taunt each other, as

only friends may without offence,in this festival , and the Tatau

kyamfi often introduce a burlesque Shalako mana into their performances.

1 Th e two parallel lines on the two outside tail feathers recall th e markings on th e face

of th e War god Puiikongh oya .

2 A persona t ion Of S halako mana a t Ora ibi, according to Mr. H . R. Voth , came from

Mishongnovi. Th is conforms exact ly with th e legends that state th e Mamzraut i mayhave been introduced in to Mishongnov i from Awatob i, for at th e d ivis ion of the capt ivewomen at Maski many o f th e women went t o that pueblo .

a S ee Fewkes, Th e New-fire Ceremony at Walpi, pp . 80—1 38 . Th e New-dre rites at

Walpi are celebrated in November, when four societ ies, Aaita, Wiiwiitcimta, Tataukyama,and Kwakwantfi, take part . As in all new-fire ceremon ies, phallic or generat ive rites are

prominent , the Wiiwiitcimtfi and Tataukyamii who kindle th e fire being conspicuous in

these rites . Their bodies have phallic emblems painted on them and th e la t ter bearZufii symbols.

280 DESIGNS ON H OPI POTTERY Ima m . ”

cussed representing Shalako mana,the Corn maid

,shown in figure

1 09. In this figure we have the face represented by a circle in thecenter and many lent icular figures arranged in rows attached to the

FIG. 1 09 — Head of Kokle, or Earth woman.

neck and shoulders corresponding to the appendages explained infigure 1 08. It is said in the legends that

’

when'

the Corn maid ap

peared to men she was enveloped in fleecy clouds and wore a

feathered garment. These are indicatedby the curved figures covered w ith dotsand the parallel lines on the body. Feathersymbo ls recalling those of the S ikyatki

epoch hang from appendages to the headrepresent ing ra in clouds.In figure 1 09 we have a representation

of the head with surrounding clouds, andport ions of the body of a kachina, calledKokle, who is personated in Winter ceremon ies. It is instructive to note that thisfigure has symbo ls on the head that recallthe S ikyatki epoch . The ancient Tewanearth goddess,Hahaiwugti, is represented in figure 1 1 0. She appearsalso in figure 1 1 1

,where her picture is painted on a ladle

, the handleof which represents an ancient Tewan clown called by the Hanopeople Paiakyamfi.

FIG. 1 1 0 — Head of Hah aiwugti,or Earth woman.

m u ms ] TANOAN EPOCH 28 1

The War god, P iiiikon hoya, also a Tewan incorporat ion in the

Hopi pantheon , appears frequently on pottery o f the Tanoan epoch,as shown in figure 1 1 2. This figure,painted on a terra-cotta slab, is identified by the two parallel marks on

each cheek.

CONCLUSION

In the preceding pages a n attempth as been made to trace the chronological sequence Of pottery symbo ls inHopiland by po int ing out distinctepochs in cultural history and correlating the sociology of the tribe. Thistakes for granted that the potterysymbo ls characteristic of this peopleare directly connected with certainclans. There have from t ime to timebeen sudden changes in symbo ls, or

previous designs have suddenly disappeared and others have taken their Em. 1 1 1 .

— Ladle with clown carvedplaces

,as well as a slow development zfiwi

andle and E arth “ ma“ °n

o f existing symbols into more com

plicated forms. There persist everywhere survivals of Old pre

puebloan symbo ls inherited from the past and a creat ion Of new

products of Hopi environment not found elsewhere.

The author will clo se this paper witha brief theoret ical account of the un

written culture history of Hopi,part of

which explains certain pottery symbo ls.If we take that segment of southwesternhistory extending from the earliest to thepresent, we find evidences of the existence of a prepuebloan culture exist ingbefore terraced houses were built or cir

cular kivas had been used for ceremon ialpurpo ses. This epoch was antecedent tothe construction of the great walled compounds of the Gila, illustrated by Casa

“ 0 ° 1 1 2 ° little Grande . At that epoch known as the pre

puebloan there extended from Utah to theMexican boundary and from the Co lorado to the Rio Grande a culturearchitecturally characterized by small fragile-walled houses not unitedor terraced . These houses were somet imes like pit dwellings, either

AUTHORITIES CITED

FEWKES , JES S E WALTER. Snake ceremonials at Walpi. Journa l of Americ an

E thnology and Archwo logy, vol . Iv, pp. 1 —1 26 . Boston and New York , 1 894.

Archeological exped ition to Ariz ona in 1 895. S even teenth Annua l Re

port of th e B ureau of American E thnology, pt . 2 , pp. 51 9-742 . Wash ington ,

1 898.

Winter solst ice altars at Hano pueblo . American An thropologist , n s.

vo l. I, no . 2 , pp . 251 -276 . New York, 1 899.

The New-fire ceremony at Walpi. American An thropo logist , n . 5 . vol.

II, no . 1 , pp. 80—1 38. New York, 1 900 .

The lesser New-fire ceremony at Walpi. American Anthropologist, n. 5 .

vol. III, no . 3 , pp. 438—453 . New York, 1 901 .

Hopi katcinas. Twenty-firs t Annual Report of th e Bureau of Ameri

can E thnology, pp. 1 3—1 26. Wash ington, 1 903 .

Two summers’ work in Pueblo ruins. Twenty-second Annua l Report

of th e Bureau of American E thno logy , pt . 1 , pp. 1 7— 1 95 . Wash ington, 1 904.

Hopi ceremonial frames from Cation de Chelly, Arizona. American

An thropo logist , n. s. vol . VIII, no . 4, pp. 664—6 70. Lancaster, 1 906 .

Hopi shrines near the E ast Mesa, Arizona . American Anthropo logist,n. 5 . vol. VIII, no . 2 , pp. 346—375. Lancaster, 1 908.

The butterfly in Hopi myt h and ritual. American Anthropologist, n. 5 .

vol . x1 1 , no . 4, pp. 576—594. Lancaster, 1 9 1 0.

MALLERY , GARRIOK . On th e pictographs of th e North American Ind ians.

Four th Annual Report of the B ureau of E thnology, pp . 1 3—256. Washington,

1 886 .

THE HAWAI IAN ROMANCE OF

LAIEIKAWAI

WITH INTRODUCTION AND TRANSLATION

“

BY

MARTHA WARREN BECKWITH

CONTENTS

Introduction

I. The book and its writerII. Nature and the Gods as reflected in th e story

1 . Polynesian origin ofHawaiian romance

2 . Polyn esian cosmogony3 . Th e demigod as hero4 . The earthly paradise ; divini ty in man and nature

5 . The story : its mythical character6 . The story as a reflection of aristocratic social life

III. The art of composition

1 . Aristocratic nature of Polynesian art

2 . Nomenclature : its emotional value .

3 . Analogy : its pictorial quality .

4 . The double meaning ; plays on words

5 . Constructive elements of style

IV . Conclusions .

Persons in th e story .

Action of th e story .

Background of the story

Text and translationChapter I. Th e birt h of th e Princess 1

II. Th e fligh t to PaliuliIII. Kauakah ialii meets the Princess .

VI. Aiwoh ikupua goes to woo th e Princess .

V . Th e boxingmatc h with Cold-noseVI. Th e house t hatched with bird feathersVII. The Woman of th e Moun tainVIII. The refus al of the PrincessIX. Aiwohikupua deserts his sisters .

The sisters’songs

XI. Abandoned in th e forestXII. Adoption by th e PrincessXIII. Hauailiki goes surf ridingXIV. The stubbornn ess of Laieikawai .

XV . Aiwohikupua meets th e guardians of Paliuli

XVI. Th e Great Lizard of Paliuli

XVII. The battle between the Dog and the LizardXVIII. Aiwohikupua

’s marriage with th eWoman of the Mounta in .

XIX. The rivalry ofHina and Poliahu

XX . A sui tor is found for the Princess .

XXI. The Ras cal of Puna wins th e Princess .

XXII. Waka ’s revenge . .

XXIII. The Puna Rascal deserts the Princess

l Th e titles ofchapters are added ior convenience in reference and are not found in th e text.

74936°— 1 9— 33 ETH 1 9 289

290 CONTENTS

Text and translation— Continued]Chapter XXIV . The marriage of the c hiefs

XXV . The S eer finds the PrincessXXVI. The Prophet of GodXXVII. A journey to th e HeavensXXVIII. The Eyeball-oi-the-SunXXIX . The warning of vengeanceXXX . The coming of th e Belov edXXXI. The Beloved falls into sinXXXII. The Twin S ister

XXXIII. The Woman ofHana .

XXXIV . TheWoman of the TwilightNot es on th e textAppendix : Abstracts from Hawaiian stories

I. Song ofCreation ,as translated by Liliuokalani

II. Chants relating to th e origin of th e group

III. Hawaiian folk tales, romances,ormoolelo .

Index to references .

THE HAWAIIAN ROMANCE OF LAIEIKAWAI

WITH INTRODUCTION AND TRANSLATION

By MARTH A WARREN B ECKWITH

INTRODUCTION

I. TH E BOOK AND ITS WRITER ; SCOPE OF TH E PRE SENT EDITION

HE Laieilcawai is a Hawaiian roma‘

nce which recounts thewooing Of a nat ive chiefess of high rank and her final deificat ion among the gods . The story was handed down orally

from ancient t imes in the form of a kaao,a narrat ive rehearsed in

prose interspersed with song,in which form old tales are still recited

by Hawa iian story-tellers. 1 It was put into writing by a nat ive Ha

waiian,Haleole by name

,who hoped thus to awaken in his country:

men an interest in genuine nat ive story-telling based upon the folklore of their race and preserving its anc ien t customs— already fastdisappearing since Cook’s rediscovery o f the group in 1 778 Openedthe way to foreign influenceL —and by this means to inspire in themOld ideals Of racial glory. Haleole was born about the time of the

death of Kamehameha I,a year or two before the arrival of the

first American missionaries and the establishment of the Pro testantmission in Hawaii . In 1 834 he entered the mission schoo l at Laha inaluna

, Maui, where his interest in the ancient history of his peoplewas stimulated and trained under the teaching of Lorrin Andrews

,

compiler Of the Hawaiian dictionary, published in 1 865, and SheldonDibble

,under who se direct ion David Malo prepared his co llection

of “ Hawaiian Ant iquities,

”and whose History Of the Sandwich

Islands ( 1 843 ) is an authent ic source for the early history Of themission . Such early Hawai ian writers as Malo , Kamakan

,and

John Ii were among Haleole’s fellow students. After leaving schoo l

he became first a teacher, then an editor. In the early sixties .h e

brought out the Laieikawai,first as a serial in the Hawai ian

1 Compare th e Fij ian story quo ted by Thomson ( p .

2 94 HAWAIIAN ROMANCE OF LAIEIKAWAI [mm nm ss

newspaper, the Knahoa,then

,in 1 863

,in book form .

1 Later, in 1 885,two part-Hawai ian editors

,Bolster and Meheula

,revised and re

printed the story, this time in pamphlet form,together with several

other romances culled from Hawaiian journals, as the init ial vo lumeso f a series o f Hawaiian reprints

,a venture which ended in financial

failure.

2 The romance of Laieikawai therefore remains the so lepiece of Hawaiian imaginat ive writ ing to reach book form . Not

only this, but i t represents the single composit ion o f a Polynesianmind working upon the material of an old legend and eager to createa genuine national literature. As such it claims a kind of classicinterest .The langu age, although retaining many o ld words unfamiliar to

the Hawaiian of to-day, and proverbs and expressions who se mean ingis now doubtful

,is that employed since the time of the reduction

o f the speech to writ ing in 1 820,and is easily read at the present

day. Andrews incorporated the vocabulary o f this romance into hisdict ionary

,and in only a few cases is his interpretation to be ques

tioned. The songs,though highly figurative, present few difficulties.

S o far as the mean ing is concerned,therefore

,the translat ion is suffi

ciently accurate . But as regards style the problem is much more

1 Dagget t calls th e story a supernatural folklore legend of th e fourteenth century ,

and inc ludes an excellent abstrac t o f th e romance, prepared by Dr. W. D . A lexander, inh is col lec t ion o f Hawa iian legends. Andrews says o f it (Islander, 1 87 5 , p .

“ We

h ave seen tha t a Hawaiian Kaao or legend was composed ages ago, recited and kept

in memory merely by repetit ion, un til a short t ime since it was reduced to writing by

a Hawaiian and printed , making a duodecimo vo lume o f 220 pages, and that , too , withth e poet ical parts mostly left out . It is said that this legend took six hours in th e

recital .”

In prefac ing h is dict ionary h e says“Th e Kaao o f Laieikawai is almost

t he only specimen o f that Species of language which h as been laid before th e public .

Many fine spec imens have been prin ted in th e Hawa iian periodicals , but are neither seen

nor regarded by th e foreign community .

”

9 Th e changes introduced by th ese editors h ave no t been followed in this edit ion , exceptin a few unimportant omissions, but th e popular song prin ted below appears first in its

pages

Aia Lai e-i-ka-wai Behold LaieikawaiI ka uka wale la 0 Pali—uli ; On th e uplands of Paliuli

0 ka nan i, 0 ka nani, Beaut iful, beaut iful,Helu ekab i o la uka . Th e s toried one of th e uplands.

E nanea e walea ana paha. REE — Perhaps rest ing at peace,

I ka leo nah enah e 0 na manu. To th e melodious voice of th e birds.

Kau mai Laie-i-ka-wai Laieikawai rests hereI ka eh cu la 0 na manu On th e wings of th e birds ;0 ka nani, 0 ka nani, B eaut iful , beautiful ,Helu ekahl o P ali—uli. Th e storied one of th e uplands.

E nanea , etc.

Ua lohe paha 1 ka hone mai, S h e h as heard perhaps th e playing

0 ka pu lau-i a Malio ; Of Ma lio’

s t i-leaf trumpet ;

B onebone , h oneh one, P layfully, playfully,

Helu ekah i o Hopos . Th e s toried one o f HOpoe.

E nanea,etc .

”

2 96 H AWAIIAN ROMANCE OF LAIEIKAWAI mm . ANN. 33

several hours in the telling or run for a couple of years as serial insome Hawai ian newspaper are of necessity cut down to a summarynarrative

,sufficiently suggesting the flavor of the original

,but not

picturing fully the way in which the image i s formed in the mindof the nat ive story-teller. Foreigners and Hawai ians have expendedmuch ingenuity in rendering the méle' or chant with exactness,1 butthe much simpler if less important matter of putt ing into literalEnglish a Hawai ian kaao has never been attempted.

TO the text such ethno logical notes have been added as are neededto make the context clear. These were co llected in the field. Some

were gathered directly from the people themselves ; others fromthose who had lived long enough among them to understandtheir customs ; o thers still from Observation of their ways and of the

localities ment ioned in the story ; others are derived from publishedtexts. An index o f characters

,a brief description of the local back

ground, and an abstract of the story itself prefaces the text ; appendedto it is a series of abstracts from the Forn ander co llect ion. of

Hawaiian fo lk stories, all of which were co llected by Judge Fornander in the native tongue and later rendered into English by a

nat ive translator. These abstracts illustrate the general character Of

Hawai ian story-telling, but specific references should be examined inthe full text, now being edited by the Bishop Museum. The indexto references includes all the Hawaiian material in available formessential to the study o f romance

,together with the more useful

Po lynesian material for comparat ive reference. It by no means comprises a bibliography of the ent ire subject.

II . NATURE AND TH E GODS AS REFLE CTED IN TH E STORY

1 . POLYNE S IAN ORIGIN OF H AWAIIAN ROM ANCE

Truly to interpret Hawai ian romance we must realize at the startits relation to the past of that people, to their origin and migrat ions,their social inheritance, and the kind of physical world to whichtheir experience has been confined . Now, the real body o f Hawaiianfo lklore belongs to no iso lated group, but to the who le Polynesianarea. From New Zealand through the Tongan

,Ellice, Samoan

,

Society, Raro tongan,Marquesan

,and Hawai ian groups, fringing

upon the FIJlan and the MIcroneSIan,the same physi cal character

1 Th e most Important of these chan ts translated from th e Hawa i ian are th e“ S ong

of Creat ion , prepared by Lil iuokalani ; th e S ong o f Kualii,"translated by both Lyons

and Wise , and th e prophetic song beginning “ H aui ka lani,” translated by Andrews and

edited by Dole. To these should be added th e important songs cited by Fornander, in

full or in part , wh ich relate th e origin o f th e group , and perhaps th e name song beginn ing

“Th e fish ponds o f Mana , quoted in Fornander

’

s tale of Lonoikamakah ik/i, th e

canoe-chant in Kana, and th e wind chants in Pakaa .

mom ma ] INTRODUCTION 297

istics,the same language, customs, habits of life prevail ; the same

arts, the same form of worship , the same gods. And a common stockof tradit ion has passed from mouth to mouth over the same area .

In New Zealand,as in Hawaii

,men tell the story o f Maui ’s fishing

and the theft o f fire .

1 A close comparative study of the tales fromeach group should reveal local characterist ics, but for our purposethe Polynesian race is one, and its common stock of tradit ion , whichat the dispersal and during the subsequent periods of migrat ion wascarried as common treasure-trove o f the imagination as far as New

Zealand on the south and Hawaii on the north, and from the westernFij i to the Marquesas on the east , repeat s the same adventures amongsimilar surroundings and colored by the same interests and desires.This means

,in the first place

,that the race must have developed

for a long period of t ime in some common home of origin beforethe dispersal came

,which sent family groups migrat ing along the

roads Of ocean after some fresh land for Settlement ;2 in the second

place,it reflects a period o f long voyaging which brought about

interchange Of culture between far distant groups.3 As the Crusadeswere th e great exchange for west European fo lk stories , so the daysof the voyagers were the Po lynes ian crusading days. The roadwaythrough the seas was traveled by S inging bards wh o carried theirtribal songs as a race heritage into the new land Of their wanderings.Their inns for ho stelry were islets where the boats drew up alongthe beach and the weary oarsmen grouped about the ovens wheretheir ho sts prepared cooked food for feasting. Tales traveled thusfrom group to

,group with a readiness which only a common tongue,

c‘ommon interests, and a common delight could foster, coupled withthe constant competition of family rivalries.

1 Bastian in Samoanische Sch opfungssage (p . 8 ) says : Ocean ien ( im Zusammenbegriif

von Polynesien und Mikronesien ) reprtisen t irt (bei vorl ii ufigem Ausschluss von Mela

nesien schon ) e inen F lii ch enraum, der alles Aehnlich e auf dem Globus intellectualis

welt iibertrifft ( von Hawaii bis Neu-S eeland, von der Os ter-Insel b is zu den Ma rianen ) , undwenn es sich h ier um Inseln hande lt durch Meeresweiten getrenn t , ist aus so lch insularerD ifferenzirung gerade das Hilfsmit tel comparat iver Methode geboten fiir d ie Induct ion ,

um dasselbe, wie biologisch sonst , h ier auf psychologischem Arbeitsfelde zur Verwendungzu bringen .

"Compare : Kramer, p. 394 ; Finck , in Royal S cient ific S ociety o f Gett ingen ,

1 909 .

”Lesson says o f th e Po lynesian groups ( I, On sait que tous ont ,

pour loi civile et religieuse, la meme in terdict ion ; que leurs in s t itut ions, leurs cere

monies sont semblables ; que leurs croyances son t fonc ieremen t iden t iques t qu’

ils ont

lo meme cu lte, les memes coutumes , les memes usages princ ipaux ; qu'

ils on t enfin les

memes mceurs et les memes tradit ions. Tout semble done, a priori, annoncer que,quelque so it leur élo ignement les uns des aut res, les P olynésiens ont t iré d ’

une meme

source ce t te c ommunauté d '

idees et de langage ; qu'

ils ne son t , par consequent , que les

t ribus dispersées d’

une meme nat ion , et que ces tribus ne se sont séparées qu ’

a une

époque 0 0 la lang ue et les idées po litiques et religieuses de cet te na t ion é talent déja

flxées .

”

3 Compare : S ta ir, Old S amoa ,2 7 1 ; Wh ite , 1 , 1 7 6 ; Fison, pp. 1 , 1 9 ; Smith , Huwniki

p . 1 23 ; Lesson, II, 207 , 209 ; Grey , pp. 1 08—234 ; Baessler, Ncue S ildsee-B ilder, p . 1 1 3

Thomson , p. 1 5 .

298 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma n n a

Hawa iian tradit ion reflects these days of wandering.

1 A chiefvows to wed no woman o f his own group but only one fetched from“the land of good women.

” An ambitious priest seeks overseasa leader of divine ancestry . A chief insulted by his superior leadshis followers into exile on some foreign shore. There is exchangeof culture-gift s

,intermarriage

,tribute, war. Romance echoes with

the canoe song and the invocation to the confines of Kab iki 2— thisin spite of the fact that intercourse seems to have been long closedbetween this northern group and its neighbors south and east . WhenCook put in first at the i sland of Kaua i, most western of the group,perhaps guided by Span ish chart s

,perhaps by Tahit ian navigators

who had preserved the tradit ion of ancient voyages,

3 for hundredsof years none but chance boats had driven upon its shores.‘ But

the Old tales remained,fast bedded at the foundation of Hawa iian

imaginative literature . As new recited they take the form of chantsor o f long monotonous recital s like the Laieilcawai

,Which take on .

the heightened form of poetry only in dialogue or on occasions whenthe emot ional stress requ ires set song. Episodes are passed alongfrom one hero cycle to another

,localities and names vary

,and a

fixed form in matter Of detai l relieves the stretch of invention ;in fact

,they Show exactly the same phenomena of fixing and re

shaping that all story-telling who se obj ect is to please exhibits intransference from mouth to mouth . Nevertheless

,they are jealously

retentive of incident. The story—teller, generally to be found amongthe Old people of any locality, who can relate the legends as theywere handed down to him from the past is known and respected inthe community. We find the same story " to ld in New Zealand and

in Hawaii scarcely changed,even in name.

2 . POLYN E SIAN COSM OGONY

In theme the body of Polynesian fo lk tale is not unl ike that Ofother prim it ive and story-loving people. It includes primitive phi losophy

— stories of cosmogony and of heroes who shaped the earth ;primitive annals— migration stories, tales o f culture heroes, of con

1 Lesson ( II, 1 90 ) enumerates eleven small islands, covering 40 degrees o f latitude, scat

tored between Hawa ii and th e islands t o th e south , four showing t races of ancient habitat ion , which h e believes to mark th e o ld route from Hawaii to the‘ islands to the southeast . According to Hawaiian tradition, which is by no means historically accurate,what is called th e second migrat ion period to Hawai i seems to have occurred betweenth e eleven th and fourteenth cen turies (dated from th e arrival ‘

of th e high priest Paao’

at Kohala ,Hawa ii , 1 8 generati ons before Kamehameha ) t o have come from th e south

east ; to have in troduced a sacerdo tal system who se priesthood, symbo ls , and temple

structure persisted up to th e t ime of t h e abandoning o f th e o ld faith in 1 8 1 9 . C ompare

Alexander’

s History , ch . 1 1 1 ; Ma lo , pp . 25 , 323 ; Lesson , 1 1 , 1 60—1 69 .

2 Kah ihi, in Hawa iian chants, is th e term used to designate a foreign land in general

and does not refer especially to th e island of Tahiti in th e S ociety Group.

3 Lesson , 1 1 , 1 52 .

t l bid. 1 70 .

lsIbld 1 78 .

300 HAWAIIAN ROMANCE or LAIEIKAWAI (m a m mal;

descended . Chiefs rank, in fact, according to their claim to directdescent from the ancient gods .

1

Just how this came about is not altogether uniformly explained.

In the Po lynesian creat ion story 2 three things are significant— a

mon ist ic idea of a god exist ing before creat ion ; 3 a progressive orderof creation out of the l imitless and chaotic from lower to higherforms

,actuated by desire, which is represented by the duality of sex

generation in a long line of ancestry through specific pairs of formsfrom the inan imate world— rocks .and earth, plants o f land and sea

forms— to the animate— fish,insects

,rept iles, and birds ; 4 and the

special analysis of the soul of man into “ breath,

” which constituteslife ;

“ feeling,

” located in the heart ;“ desire ” in the intestines ; and

“ thought ” out of which springs doubt— the whole const itut ingaka/maz

'

or“ knowledge.

”In Hawaii the creation story lays emphasis

upon progressive sex generat ion of natural forms.Individual islands of a group are popularly described as rocksdropped down out of heaven or fished up from below sea as restingplaces for the gods ; 5 or they are named as offspring of th e divineancestors of the group .

6 The idea seems to be that they are

a part of the divine fabric, connected in kind with the original sourceof the race.

3 . THE DEM IGOD AS H ERO

As natural forms multiplied,so multiplied the gods who wedded

and gave them birth . Thus the half-gods were born,the kupua or

demiorods as distinguished from alcua or spirits who are pure divini

1 'Gill says o f th e Hervey islanders (p . 1 7 o f notes ) Th e sta te is conceived of as a

long house stand ing east and west , chiefs from th e no rth and south sides o f t he island

represen ting left and right ; under chiefs th e rafters ; individuals t h e leaves of th e

thatch . These are th e counterpart of th e actual house ( of th e gods ) in th e Spirit

world .

" Compare S tair, p . 2 1 0 .

2 Bast ian, S amoanische S ch bpfungs-S age ; E llis , 1 , 32 1 ; White, vol. I ; Turner, S amoa ,

3 ; Gill, Myths and S ongs, pp . 1 —20 ; Moerenh out I, 41 9 et seq. Lil iuokalani, translation of

th e Hawa iian Song of C reat ion Dixon , Oceanic Mytho logy .

aMoerenhout translates ( I, He was , Taaroa (Kanaloa ) was h is name. He

dwelt in immensity . Earth was not . Tourou called, but no thing responded to him,

and , existing alone, h e changed himself in to th e universe . Th e pivot s (axes or orbits ) ,this is Taaroa ; t h e ro cks , this is h e. Taaroa is th e sand , so is h e named . Tourou is

th e day. Taaroa is th e cen ter. Taurow is t h e germ. Taaroa, is th e base . Taaroa

is th e invinc ible, wh o created th e universe, the sacred universe, t h e shell for Taaroa,

t h e l ife, l ife o f th e universe .

”

4 Moerenh out , I, 423 : Taaroa s lept with th e woman called H ina of th e sea . B lack

clouds, white clouds, rain are born . Taaroa slept with th e woman o f the uplands ; th e

first germ is born . Afterwards is born a ll that grows upon th e earth . Afterwards is

born th e mist of th e mountain . Afterwards is born th e one called strong .

‘ Afterwardsis born th e woman , th e beaut iful adorned one,

"etc .

5 Grey , pp . 38—45 ; Kramer, S amoa Inseln, pp. 395-400 ; Fison , pp . 1 39—1 46 ; Mariner,

I, 228 ; White, 1 1 7 5 ; Gill, Myths and Songs, p. 48 .

° In Fornander s collection o f origin chants th e Hawaiian group is described as th e

offspring of th e ancestors Wakea and Papa , or Hina.

BECKWITH ] INTRODUCTION 301

ties.1 The nature of the Po lynesian kupna i s well described in the

romance of Laiez’

kawai, in Chapter XXIX,when the sisters of

Aiwohikupua try to relieve their mistress’s fright about marrying a

divine one from the heavens: “ He is no god— Aole ia he.Alcua

they say,“ he is a man like us,yet in his nature and appearance god

like . And he was the firstborn of us ; he was greatly beloved by our

parents ; to him was given superhuman power— [ca mama— which wehave not . Only his taboo rank rema ins. Therefore fear no t ;

when he comes you will see that he is only a man like us .

” It is such acharacter

,born of godlike ancestors and inheriting through the favor

of this god, or some member of his family group, godlike power or

mama,generally in some particular form,

who appears as the typicalhero of early Hawai ian romance. His rank as a god is gained bycompet it ive test s with a rival kupua: or with the ancestor from whomhe demands recogn it ion and endowment. He has the power of transformat ion into the shape of some specific an imal, object, or physicalphenomenon which serves as the “ sign ”

or body ” in which the godpresents himself to man

,and hence he contro ls all objects o f this

class. Not on ly the heaven ly bodies, clouds, storms,and the appear

anoes in the heavens,but perfumes and notes of birds serve to an

nounce his divin ity, and special kinds of birds,-or fish,or rept iles,

or of an imals like the rat,pig, or dog, are recogn ized as peculiarly

likely to be the habitat ion of a god. . This is the form in whichawnalcua, or guardian spirits of a family

,appear to watch over the

safety‘

of the househo ld they protect .2

Besides this power of transformat ion the kupua h as other supernatural gifts

,as the power of flight ,

3of contraction and expansion

1 Mariner, 1 1 , 1 03 ; Turner, Nineteen Years in Po lynesia , pp. 2 38-242 ; Ibid ., S amoa,pp. 23—77 E llis, I, 3 34 ; Gracia , pp . 41-44 ; Kramer ( S amoa Inseln , p . 2 2 ) and S tair

(p. 2 1 1 ) distinguished akua a s th e orig inal gods, aiku as their descendant s, th e demonic

beings wh o appear in animal forms and act as helpers to man ; and kupua as deifiedhuman beings.

3 When a P o lynesian invokes a god h e prays to th e spirit of some dead ancestor who

acts as h is superna tural helper. A spirit is much st ronger than a human beinghence th e custom of covering th e grave with a grea t heap o f stone or modern masonry tokeep down the ghost . Its strength may be increased through prayer and sacrifice , calledfeeding

”the god. S ee Fornander

’

s stories o f Puma/ta and Nihoa laki . In E lson’

s

story o f Mantandua th e mo ther h as died o f exhaustion in rescuing h er child. As h e

grows up h er Sp irit acts as h is superna tural helper and appears to h im in dreams t o

direc t h is course. He accordingly achieves prodigies through h er a id . In Kuapakaa

th e boy manages the winds through h is grandmo ther's bones , which h e keeps in a cala

bash . In Fumano, the superna tural helper appears in bird shape . Th e F ornander

stories of Kamapua’a, th e pig god, and o f P ikoiakaa lala, wh o belongs to th e ra t family ,

illustra te th e kupua in an imal shape. Ma lo , pp. 1 1 3—1 1 5 . C ompare Mariner, i i , 87 , 1 00 ;E llis, 1 , 28 1 .

3 Bird-bodied gods of low grade in th e theogony o f th e heavens act as messengers for

the higher gods. In S tair (p. 2 1 4 ) Tull, th e plover, is th e bird messenger of Tagaloa .

Th e commonest messenger birds named in Hawaiian stories are the plover, wanderingtat t ler, and turnstone, a ll migratory from about April to August , and hence na tura lly

fas tened upon by th e imagina tion as suitable messengers to lands beyond common ken .

Gill (Myths and S ongs , p. 35 ) says tha t formerly th e gods spoke through small land

birds , as in th e story o f Laie ikawai’

s visit to Kauakah ialii.

302 HAWAIIAN ROMANCE or LAIEIKAWAI [m a mmal

at will, of seeing what isgo ing on at a distance, and of bringing thedead to life. As a man on earth he is often miraculously born or

miracul ously preserved at birth,which event is heralded by por

tents in the heavens. He is o ften brought up by some supernaturalguardian

,grows with marvelous rapidity

,has an enormous appetite

a proo f of godlike strain ,because only the chief in Po lynesian eco

nomic life has the resources freely to indulge his animal appet iteand phenomenal beauty or prodigious skill

,strength

,or subtlety in

meet ing every competitor. His adventures follow the general typeofmythical hero tales. Often he journeys to the heavens to seek somegift of his ancestors, the ingen ious fancy keeping always before itan objective picture of this heaven ly superstructure— bearing himthither upon a cloud or bird

,on the path of a cobweb

,a trailing

vine,or a rainbow

, or swung thither on the tip of a bamboo stalk.

Arrived in the region of air, by mean s of tokens or by name chants,he proves his ancestry and o ften substant iates his claim in tests ofpower

,ability thus sharing with blood the determining of family

values. If his deeds are among men,they are of a marvelous nature.

Often his godlike nature is displayed by apparent sloth and indolence on his part

,his followers perform ing miraculous feats while

he remains inactive ; hence he is reproached for idleness by the unwitting. Somet imes he acts as a transformer

,changing the form o f

mountains and valleys with a . step or stroke ; somet imes as a culturehero bringing gifts to mankind and teaching them the arts learnedfrom the gods

,or supplying food by making great hauls of fish

by means of a miraculous book, or planting rich crops ; sometimes heis an avenger, pitting his strength against a rival demigod who hasdone injury to a relat ive or patron of his own

, or even by tricks outwitt ing the mischievous akua. Finally

,he remains on earth only

when, by transgressing some kupna custom or in contest with a superior kupua, he is turned into stone, many rock formations about theislands being thus explained and consequently worshiped as dwell ingplaces of gods. Otherwise he is deified in the heavens

, or goes todwell in the underworld with the gods

,from whence he may still

direct and inspire his descendants on earth if they worship him,

or even at t imes appear to them again on earth in some object iveform .

1

4 . TH E EARTH LY PARADISE ; DIVIN ITY IN MAN AND N ATURE

For according to the old myth,Sky and Earth were nearer of

access in the days when the first gods brought forth their childrenthe wmds, the roo t plants

,trees, and the inhabitants of the sea

,but

1 With th e stories quoted from Fornander may be compared such wonder tales as

are to be found in Kramer, pp. 1 08 , 1 1 6 , 1 2 1 , 4 1 3—4 1 9 ; Fison , pp. 32 , 49 , 99 ; Grey, p.

59 ; Turner, S amoa , p . 209 ; White 1 , 82 , etc.

304 HAWAIIAN ROMANCE or LAIEIKAWAI [ETH . ANN. 33

tree of knowledge,

”the well of l ife

,and plenty w ithout labor.

1

Thus they dwelt at Paliuli,” says Haleole of the sisters’ life with

Laieikawai,

and while they dwelt there never did they weary of

life. Never did they even see the person who prepared their food,

nor the food itself save when,at mealtimes

,the birds brought them

food and cleared away the remnants when they had finished. S o

Paliuli became to them a land beloved .

”

Gods and men are,in fact

,to the Po lynesian mind

,one family un

der different forms,the gods having superior contro l over certain

phenomena,a contro l which they may impart to their offspring on

earth . As he surveys the world about him the Po lynesian supposesthe signs of the gods who rule the heavens to appear on earth

,which

formerly they visited, traveling thither as cloud or bird or storni orperfume to effect some marriage alliance or govern mankind . In

these forms, or transformed themselves into men,they dwelt on earth

and shaped the social customs of mankind . Hence we have in sucha romance as the Laiez

'

ka’wai a realistic picture,first, of the activit iesof the gods in the heavens and on earth

,second, of the social ideas

and activities of the people among whom the tale is to ld . The supernatural blends into the natural in exactly the same way as to the

Po lynesian mind gods relate themselves to men, facts about one be

ing regarded as,even though removed to the heavens

,quite as objec

tive as those which belong to the other, and being employed to ex

plain social customs and physical appearances in actual experience.

In the light of such story-telling even the Po lynesian creation mythmay become a literal genealogy

,and the dividing line between fo lk

lore and traditional history,a mere shift of attention and no actual

change in the concept ion itself of the nature of the material un iverseand the relat ions between gods and men .

5 . THE STORY : ITS MYTH ICAL CH ARACTER

These mythical tales of the gods are reflected in Ha'leole

’s

romance of Laieikawaz'

. Localized upon Ha-wai i,it is neverthe

less fami liar with regions of the heavens. Paliuli, the home of

Laieikawai,

and Pihanakalani,home of the flute-playing high

1 Kramer, S amoa Inseln, pp . 44, 1 1 5 ; Fison, pp. 1 6, 1 39-1 6 1 , 1 63 ; Lesson, II, 2 72 , 483

( see index ) ; Mariner, II, 1 00 , 1 02 , 1 1 5 , et seq. ; Moerenh out , I, 432 ; Gracia , p . 40 ;

Turner, Nineteen Years in P olynesia , p . 237 ; Gill, Myths and S ongs, pp . 1 52-1 72 .

In Fison’s story (p. 1 39 ) th e gods dwell in Bulotu,

“ where th e sky meets the

waters in th e climbing path of th e sun.

" The story goes In th e beginning therewas no land save that on wh ich th e gods lived ; no dry land was there for men t o

dwell upon ; all was sea ; th e sky covered it above and bounded it on every side. Therewas neither day nor night , but a mild light shone con tinually t hrough th e sky upon

the water. like th e shining of th e moon when its face is hidden by a white cloud .

smeg m a ] INTRODUCTION 305

chief of Kauai , are evidently earthly paradises.1 Ask a nat ive where

either of these places is to be found and he will say, smiling,“ In the

heavens.” The long lists of local place names express the Polynesianinterest in local journeyings. The legend of WaiOpuka i s a modernor at least adapted legend. But the route which the little sister fo llows to the heavens corresponds with Po lynesian cosmogonic conceptions, and is true to ancient stories of the home of the gods.The act ion of the story

,too

,is clearly concerned with a family of

demigods. This is more evident if we compare a parallel storytranslated by Westervelt in “ Gods and Ghosts,

” page 1 1 6, which,however confused and fragmentary, is clearly made up Of some

Of the same material as Haleole’s version .

2

1 As such Paliuli Occurs in o ther Hawa i ian fo lk ta les

1 . At Pa liuli grew th e my thical trees Makali’i,ma le and fema le, which have th e

power to draw fish . Th e female was cut down and taken t o Kailua , Oahu, hence th e

chan tKupu ka laau ona a Makah I,

O Makali’

i , laau Kan iana ma i ka pomai.

2 . In th e Fornander no tes from Kepelino and Kamakan, Pal iul i is th e land givento th e first man and is called hidden land o f Kane and

“

grea t land o f t h e gods.

3 . In Fornander’

s story of Kepakai liula, th e gods assign Paliuli to he th e hero ’

s

home . To reach i t th e party s tart at second cockcrow from Keaau ( as in th e La/ieika

wai ) and arrive in the morn ing. It is“a good land, fia t , fert ile , filled with many

things desired by man.

”Th e native apples are as large as breadfruit . They see a

pond lying within th e land stocked with all kinds o f fish o f th e sea except th e whaleand th e shark . Here

“th e sugar cane grew unt il it lay flat , th e hogs unt il t h e

tusks were long, th e chickens unt il th e spurs were long and sharp, and th e dogs unt il

their backs were flat tened out .

”They leave Paliuli to travel over Hawaii, and

“no

man h as ever seen it since.

”

4 . In Fornander’

s story o f Kana, Uli, th e grandmo ther of Kana, goes up to Paliuli

to dig up th e double canoe Kauma ielieli in which Kana is to sail to recover h is mother.

Th e chant in which t his canoe is described is used today by practicers of sorcery to

exorc ise an enemy.

2 Th e gods Kane and Kanaloa , who l ive in th e mountains o f Oahu, back of Honolulu,

prepare a home for th e first-born son o f Ku and H ina , whom they send Rainbow to

fetch from Nuumealan i. Th e messenger, first gaining th e consent o f th e lizard guardian

at Kuaih elani, brings back Child-adopted-by-th e-gods to th e gods on Oahu. Again H ina

bears a child, a daughter. For this girl also th e gods send two sister messengers, wh o

bring Pa liuli to Waka , where sh e cares for th e birds in t h e fores ts o f Puna . Here a

beaut iful home is prepared for t h e g irl and a garden planted with two mag ical foodproducing t rees, Makaiei, brought from Nuumealani to provide fish and prepared food

in abundance. These two children , bro ther and sister, are th e most beautiful pair on

earth, and th e gods arrange their marriage. Kane precedes th e boy , dressed in h is

lightning body , and th e tree people come t o dance and sing before Pallall. S ome say

that th e goddess Laka , patroness of th e hula dance, accompanied them. For a t ime all

goes well, then th e boy is beguiled by Poliahu (Cold-bosom) on the mountain . Paliuli ,

aware o f h er lover’

s infidel ity , sends Waka t o bring h im back , but Co ld-bosom preventsh is approach by spreading th e

' mounta in with snow. Pa liuli wanders away to Oahu,

then to Kaua i, learning dances on th e way wh ich sh e teaches to t he trees in th e forest

on h er return .

Meanwhile ano ther child is born to Ku and H ina . Th e l izard guardian draws th islovely girl from th e head o f Hina , calls h er Keaomelemeie, Go lden-cloud , and se ts h er

to rule th e c louds in the S hining-heavens . Among these clouds is Kaonoh ioka la , th e

Eyeball-Of-th e-sun, wh o knows what is going on at a distance. From th e l izard guar

d ian Golden-cloud learns o f h er sis ter Pa liul i’

s dis tress , and sh e comes to earth to

effect a reconc ilia t ion. There sh e learns a ll th e dances that t he gods can teach .Now, Ku and l-Iina , having learned th e lore of th e clouds , choo se o ther ma tes and

each bears a ch ild , one a boy ca lled Kaumaiiiuia , Twil ight-rest ing-ln-th e-sky , th e o thera girl named Kaulana ikipokii .The boy is brought to Oahu, rid ing in a red canoe befi tt ing a ch ie f, to be Go lden

cloud’

s husband . His sister fo llows with h er ma idens rid ing in shells , wh ich they pick

74936°— 1 9— 33 ETH 20

306 H AWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 33

The main situation in this story furn ishes a close parallel to theLaiez

'

kawai. A beautiful girl of high rank is taken from her par

ents and brought up apart in an earthly paradise by a supernaturalguardian

,Waka, where she is waited upon by birds. A great l izard

acts as her protector. She is wedded to a high taboo chief who isfetched thither from the gods, and who later is seduced from hisfidelity by the beauty of another woman. This woman of the mountain ,

Poliahu, though ident ical in name and nature, plays a minorpart in Haleole ’s story. In other details the stories show discrepancies.

1 It is pretty clear that Haleole’s version has suppressed

,out

of deference to foreign-taught proprieties, the original relationshipo f brother and sister retained in the Westervelt story. This may be

inferred from the fact that o ther unpublished Hawaiian romances ofthe same type preserve this relation ,

and that, according to Hawai iangenealogists, the highest divine rank is ascribed to such a union . Re

storing this connection, the story describes the do ings of a singlefamily

,gods or of godlike descent.2

In the Westervelt story, on the whole, the action is treated mythi

cally to explain how things came to be as they are— how the godspeopled the islands

,how the hula dances and the lore of the clouds

were taught in Hawaii. The reason for the localization is apparent.The deep forests of Puna

,long dedicated to the gods, with their sing

ing birds, their forest trees whose leaves dance in the wind,their

sweet-scented maile vine,with those fine mists which still perpetually

shroud the landscape and give the name Haleohu,House-of-mist

,to

the district, and above all the rainbows so constantly arching overthe land, make an appropriate setting for the activities of somefamily of demigods. Strange and fairylike as much of the incidentappears

,allegorical as it seems

,upon the face Of it, the Po lynesian

mind observes objectively the act ivities of nature and Of man as ifthey proceeded from the same sort of consciousness.

up and put in their pockets when they come to land. Ku, Hina, and th e lizard familyalso migrate to Oahu to join th e gods, Kane and Kanaloa , for the marriage fest ival.Thus these early gods came to Oahu.

1 Although the earthly paradise h as th e same location in both stories, the name Paliuliin Westervelt

’

s version belongs to th e heroine herself. Th e name of t h e younger sister,

t oo , wh o acts no part in this story, appears aga in in th e tale c o llec ted by Fornander of

Kaulanapok/bi, where, like th e wise little sister of Haleole’

s story, sh e is th e leader and

spokesman of h er four Maile sisters, and carries h er part as avenger by much moremagi cal means than in Haleole

’

s naturalist ic concept ion. Th e character wh o bears thename of Haieole

’

s sungod, Kaonoh iokala , plays only an incidental part in Westervelt’

s

story.

”First generat ion : Waka ,Kihanuiiulumoku, Lanalananuiaimakua .

S econd generation : Moanalihaikawaokele, Laukieleula ; Mokukeleikah iki and Kaeioika'

malama ( bro thers to Laukieleula ) .

Third generat ion : Kaonoh iokala m, La ieikawai, Laieloh eloh e (m, Kekalukaluokewan ) ,Aiwoh ikupua, Mailehaiwale, Mailekaiuh ea , Ma ilelaulii, Mailepakaha , Kahalaomapuana .

w orm -m i INTRODUCTION 307

S o , in Hale'

o le’s more naturalist ic tale the mythical rendering is

inwrought into the style of the narrat ive. Storm weds Perfume.

Their children are the Sun-at-high-noon ; a second son, po ssibly

Lightning ; twin daughters called after two variet ies of the forestV ine

,ieie

,perhaps symbo ls of Rainbow and Twilight ; and five

sweet-smelling daughters— the four variet ies of maile vine and the

scented hala blo ssom. The first-b orn son is of such divine characterthat he dwells highest in the heavens. Noonday, like a bird, bearsvisitors to his gate , and guards of the shade— Moving—cloud and

Great-bright-moon— c lo se it to shut out his brightness. The threeregions below him are guarded by maternal uncles and by his father,who never comes near the taboo house, which on ly his mo ther shareswith him. His signs are tho se of the rainstorm— thunder

,lightning

,

torrents of red ra in,

” high seas,and long-cont inued mists— these h e

inherits from his father. An ancestress rears Ra inbow in the forest sof Puna. Birds bear her upon their wings and serve her with abundance .Of foo d prepared without labor, and Of their go lden feathersher

,

royal house is built ; sweet-scented V ines and blossoms surroundher ; mists shroud her when she goes abroad. Earthquake guardsher dwelling, saves Rainbow from Lightn ing, who seeks to destroyher, and bears a messenger to fetch the Sun-at-high-noon as bridegroom for the beaut iful Rainbow . The Sun god comes to earth and

bears Rainbow away with h im to the heavens, but later he lovesher sister Twilight

,follows her to earth

,and is doomed to sink

into Night.

6 . TH E STORY AS A REFLECTION OF ARISTOCRATIC SOCIAL LIFE

Such is the bare outline of the myth, but notice how, in humaniz

ing the gods,the action presents a lively picture of the ordinary

course of Po lynesian life. Such episodes as the concealment of the

child to preserve its life,the boxing and surfing contests, all the

business of love-making— its jealousies and subterfuges,the sisters

to act as go-betweens

,the bet at checkers and theXML games at n ight

,

the marriage cortege and the public fest ival ; love for music, too ,especially the wonder and curio sity over a new in strument

,and the

love of sweet odors ; again , the picture of the social group— the daugh

ter of a. high chief, mistress o f a group of young virgins,in a house

apart which is forbidden to men,and attended by an old woman and

a humpbacked servant ; the chief’s establishment with its sooth

sayers, paddlers, so ldiers, executioner, chief counselor, and the groupof under chiefs fed at his table ; the ceremonial wailing at his recept ion, the awa. drink passed about at the feast

,the taboo signs

,feather

cloak, and wedding paraphernalia, the power over life and death,and

the choice among virgins. Then, on the other hand, the wonder and

308 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETII . ANN. 33

delight of the common people,their curious spying into the chief ’s

affairs,the treacherous paddlers, the different orders of landowners ;

in the temple, the human sacrifices,prayers

,visions ; the prophet

’ssearch for a patron

,his wrestling with the god, his affection for his

chief,his desire to be remembered to posterity “ by the saying “

the

daughters of Hulumaniani ”— all these incidents reflect the courseof everyday life in aristocrat ic Po lynesian society and hence belongto the common stock of Hawa iian romance.

S uch being the material Of Po lynesian romance— a world in whichgods and men play their part ; a world which includes the heavens

yet reflects naturalist ically the beliefs and customs of everyday life,let us next consider how the style Of the story-teller has been shapedby his manner of observing nature and by the social requirementswhich determine his art— by the world of nature and the world o f

man . And in the first place let us see under what social condit ionsPo lynesia has gained for itself so high a place, on the whole, amongprimit ive story-telling people for the richness

,variety

,and beauty

of its concept ions.1

Po lynesian romance reflects its own social world— a world basedupon the fundamental conception Of social rank. The family tie and

the inherited rights and t itles derived from it determine a man’s

place in the community. The families of chiefs claim these rightsand t itles from the gods who are their ancestors ? They co nsist notonly in land and property rights but in certain privileges in ad

min istering the afl'

airs Of a group, and in certain acknowledged formsof etiquette equivalent to the worship paid to a god. These rightsare administered through a system Of taboo ?

A taboo depends for its force upon the bel ief that it is divinelyordained and that to break it means to bring down the anger of the

gods upon the offender. In the case,therefore

,of a vio lation of

taboo,the community forestalls the god’s wrath , which might other

wise extend to the whole number, by visiting the pun ishment directlyupon the guilty Offender

,his family or tribe. But it is always under

1 J . A. Macculloch ( in Childhood of Fiction , p . 2 ) says, comparing-th e literary ability

o f primit ive people : Tho se wh o possess the most elaborate and imaginat ive tales are

t h e Red Ind ian s and P o lynesians.

2 Moerenh out , II, 4 , 2 65 .

3 Grac ia (p. 47 says that the taboo consists in the interdict from touching some food »

or object which h as been ded icated to a god. Th e chief by h is d ivine descent repre

sents th e god . Compare E llis, Iv, 385 ; Mariner, II, 82 , 1 7 3 ; Turner, S amoa , pp . 1 1 2 ,

1 85 ; Fison, pp. 1 —3 ; Malo , p. 83 ; Dibble, p . 1 2 ; Moerenh out , I, 528-533 . Fornander

says of cond it ions in Hawaii Th e chiefs in t h e genealogy from Kane were called

Ka H oalii or ano inted’

( poni ta ) with th e water of Kane (wai-n iu-a-Kane ) and theybecame ‘divine tabu chiefs ’

(na’ m kapu-akua ) . Their genealogy is called Iku-pau,

because it alone leads up to th e beginning Of all genealogies. They h ad two taboo rights,t h e ordinary taboo of th e chiefs (Kapu

-a liz‘

) and th e taboo of th e gods (Kapu-akua ) . The

genealogy o f th e lower ranks o f chiefs ( h e’ Iii noa ) , on th e o ther hand, was called

Iku-nuu. Their power was temporal and they accordingly were ent itled only to th e

ordinary taboo of chiefs (Kapu

3 1 0 HAWAIIAN ROMANCE OF LAIEIKAWAI [ t ra u mas

Two things result as a consequence of the taboo right in the handsof a chief. In the first place, the effort is constantly to keep beforehis following the exclusive position of the chief and to emphasizein every possible way his divine character as descended from a god.

Such is the meaning of the insignia of rank— In Hawaii,the taboo

staff which warn s men of his neighborhood,the royal feather cloak

,

the high seat apart in the double cano e,the head of the feast, the

special apparel of his fo llowers,the size of his house and of his war

canoe,the superior workmanship and decoration of all his equipment,

since none but the chief can command the labor for their execution .

In the second place, this very effort to aggrandize h im above his fellows puts every material advantage in the hands of the chief. The

taboo means that he can command,at the commun ity expense

,the

best of the food supply, the most splendid ornaments, equipment,and clo thing. He is further able, again at the community expense,to keep dependent upon himself, because fed at his table, a largefo llowing, all held in duty boun d to carry out his will . Even theland was

,in Hawai i and other Polynesian communities

,under the

con tro l Of th e chief, to be redistributed whenever a new chief cameinto power. The taboo system thus became the means for economicdistribution

,for the contro l of the relation between the sexes, and for

the preservat ion of the dignity of the chief class. As such it constituted as powerful an instrument for the contro l of the labor and

wealth of a commun ity and the consequent en j oyment of personalease and luxury as was ever put into the hands of an organized upperclass . It pro foundly influenced class distinct ions, encouraged exc lusiveness and the separat ion of the upper ranks of soc iety from the

lower.

1

1 Keaulumoku’

s descript icn of a Hawa iian ch ief ( Islander, 1 875 ) gives a good idea o f

th e dist inction felt between th e classes

A well-supplied dish is th e wooden dish ,Th e high-raftered sleeping

-house with shelves ;Th e long ea ting-h ouse for women.

The rushes are spread down , upon them is spread th e mat ,They lie on their backs, with heads ra ised in d ignity ,

Th e fiy brushers wave to and fro at th e door ; the door is shut , th e black tape is

drawn up.

Ha ste, h ide a l ittle in refreshing sleep, dismiss fat igue.

They sleep by day in th e s ilence where no ise is fo rbidden.

If they sleep two and two , double is their sleep.

E njoyable is th e fare o f th e large-handed man.

In parrying th e spear t h e chief is vigorous ; th e breaking of points is sweet .

Delightful is th e season of fish , th e season o f food ; when one is filled with fish , whenone is filled with food .

Thou art satisfied with food , 0 thou c ommon man ,

To be sat isfied with land is for th e ch ief.”

Compare th e account of th e Fiji chief in Will iams and Calvert , I, 33—4 2 .

m om ma ] INTRODUCTION 3 1 1

TO act as intermediary with his powerful line of ancestors and

perform all the ceremon ials befitt ing the 'rank to which he has at

tained,the chief employs a priesthood, whose orders and Offices are.

also graded according to the rank into which the priest is born and

the patronage he is able to secure for himself.1 Even though thepriest may be, when inspired by his god, for the t ime being treatedlike a god and g iven divine honors, as soon as the possession leaves himhe returns to his old rank in the community .

2 Since chief and priestbase their pretensions upon the same divine authority

,each sup

ports the other,often the one o tfice including the o ther ; 3 the sacer

dotal influence is, therefore, while i t acts as a check upon the chief,

on the whole aristocrat ic .The priest represented in Po lynesian society what we may call thepro fessional class in our own . Besides conduct ing religious ceremon ials

,be consulted the gods on matters o f admin istrat ion and state

po licy, read the omens, understood medicine,guarded the genealogies

and the ancient lore,often acted as panegyrist and debater for the

chief. All these powers were his in so far as he was directly inspiredby the god who spoke through h im as medium to the people.

4

III. TH E ART or COM POS ITION

1 . ARISTOCRATIC N ATURE OF POLYN ESIAN ART

The arts of song and oratory, though pract iced by all classes,

5

were considered worthy to be perfected among the chiefs themse lvesand those who sought their patronage . Of a chief the Polynesiansays

,

“ He speaks well .” 6 Hawaiian stories tell of heroes famous inthe koopapa, or art o f debat ing ; in the hula, or art of dance and song ;of chiefs who learned the lore of theheavens and the earth from somesupernatural master in order to employ their skill competitively.

The oikana haku mele,or

“ business of song making,

” was hence an

1 S tair, p. 2 20 ; Gracia , p. 59 ; Alexander, History, chap. IV ; Malo , p. 2 1 0. The

name used for th e pries thood o f Hawa ii, kahuna, is the same as that applied in th e

Marquesas , according to Gracia ( p . t o th e order of chan ters.

2 Gracia , p . 46 ; Mariner, n , 87 , 1 0 1 , 1 25 ; Gill, Myths and Songs, pp. 20 , 2 1 ; Moeren

hout , I, 474—482 .

aMale , p . 69 .

‘E llis (m , 36 ) describes the art of med icine in Polynesia , and E rdland (p. 7 7 ) says

that on the Marshall Islands knowledge of th e stars and weather signs is handed down

to a favorite child and can raise rank by a t taching a man to th e service o f a chief.C ompare Mariner, u , 90 ; Moerenh out , I, 409 ; Williams and Calvert, I, 1 1 1 .

lsJarves says“S ongs and chants were common among a ll classes , and recited by

stro lling musician s as panegyrics on occasions o f j oy , grief, or worship. Through themt he knowledge of even ts in the lives o f prominen t persons or th e anna ls o f th e na t ion

were perpetuated. Th e ch ief art lay in th e format ion o f short metrical sen tences without much regard to th e rhythmical terminations . Monosyllables , d issyllables , and tri

syllables had each their d ist inct t ime. Th e nat ives repeat their lessons , o rders received ,o r scraps o f anc ient song, or extemporize in this monotonous singsong tone for hourstogether, and in perfec t accord .

"

Compare E llis'

s Tour, p. 1 55.

°Moerenh out, i , 4 1 1 .

3 1 2 HAWAIIAN ROMANCE OF LAIEIKAWAI [mm ANN. 33

aristocratic art . The able composer, man or woman, even i f of low

rank,was sure of patronage as the haku mele

,sorter of songs

,

” for

some chief ; and his name was attached to the song he compo sed. A

single poet working alone might produce the panegyric ; but for thelonger and more important songs of o ccasion a group got together,the theme was proposed and e ither submitted to a single composeror required line by line from each member o f the group . In this wayeach line as it was compo sed

”

was offered for crit icism lest any

ominous allusion creep in to mar the who le by bringing disaster uponthe person celebrated, and as it was perfected it was committed tomemory by the entire group , thus insuring it against loss. Pro tectivecriticism

,therefore

,and exact transmission were secured by group

composition .

1

Exactness of reproduction was in fact regarded as a proo f of

divine in spirat ion . Wh en the chief ’s sons were trained to recite thegenealogical chants

,those who were incapable were believed to lack

a share in the divine inheritance ; they were literally“ less gifted ”

than their brothers.2

This dist inct ion accorded to the arts of song and eloquence is dueto their actual social value . The mele, or formal poet ic chants whichrecord the deeds of hero ic ancestors, are of aristocratic origin and

belong to the social assets o f the family to which they pertain .

The claim of an heir to rank depends upon his power to reproduce,

letter perfect,his family chants and his “

name song,” composed to

celebrate his birth,and hence exact transmission is a matter of ex

treme importance . Facility in debate is not only a compet it ive art,

with h igh stakes attached,but is employed in t ime of war to shame

an enemy,

3 quickn ess of retort being believed,like quickness of hand

,

to be a God-given power. Chants in memory o f the dead are de

manded of each relat ive at the burial ceremony.

4 Song may be usedto disgrace an enemy, to avenge an insult

, to predict defeat at arms.It may also be turned to more pleasing purposes— to win back an

estranged patron or lover ; 5 in the art of love,indeed, song is in

valuable to a chief. Ability in learning and language is,therefore

,

a highly prized chiefly art, respected for its social value and employedto aggrandize rank. How this aristocratic patronage has affected thelanguage of composition will be presently clear.

1 Andrews , Islander, 1 875 , p . 35 ; Emerson , Unwrit ten Litera ture, pp . 27 , 38 .

2 In Fornander’s story o f L on oikamakah iki, th e chief memorizes in a single night a

new chant just imported from Kauai so accurately as to establish h is property right toth e song.

3 Compare with E llis, 1 , 286 , and Williams and Calvert , I, 46 , 50 , th e notes on th e

boxing con test in th e text of Laieikawai.‘Gill, Myths and S ongs , pp . 2 6 8 et seq.5 S ee Fornander

’

s stories of Lonoikamakah iki, Ha lemano, and Kuapakaa .

3 1 4 HAWAIIAN ROMANCE OF LAIEIKAWAI [em ANN. 33

At the end of this series we read that

S torm was born, Tide was born,Crash was born, and also bursts of bubbles .

Confusion was born, also rush ing, rumbling shaking earth .

SO closes the “ second night of Wakea,

” which,it is interesting to

note,ends like a Charade in the death Of Kupololiilialiimualoipo ,

whose nomenclature has been so vastly accumulat ing through the200 or 300 last lines. No tice how the first word Kupo of the seriesOpens and swallows all the other five.

Such recitative and,as it were

,symbo l ic use of genealogical chants

occurs over and over again . That the series is Often Of emotiona lrather than of historical value is suggested by the wordplays and

by the fact that the hero tales do not show what is so characterist icof Icelandic saga— a care to record the ancestry of each characteras it is introduced into the story. To be sure

,they commonly begin

with the names of the father and mother of the hero,and their

sett ing ; but in the Older mytho logical tales these are almost -invariably Ku and H ina, a convent ion almost equivalent to the phraseIn the Olden t ime” ; but, besides fixing the divine ancestry o f the

hero , carrying also with it an idea of kinship with those to whomthe tale is related, which is no t without its emotional value.

Geographical names,although not enumerated to such an extent

in any of the tales and songs now accessible,also have an important

place in Hawaiian composition . In the Laieilcawai 76 places are

ment ioned by name, most of them for the mere purpose Of ident ifying a route of travel . A popular form of fo lk tale is the fo llowing

,

to ld in Waianae,Oahu : “ Over in Kahuku l ived a high chief

,

Kaho’alii. He instructed his son

‘Fly about Oahu while I chewthe awa ; before I have empt ied it into the cup return to me and

rehearse to me all that you have seen .

’ The rest of the tale relatesthe youth’s enumeration of the places he has seen on the way.

If we turn to the chants the suggestive use of place names becomesst ill more apparent . Dr. Hyde tells us

,(Hawaiian Annual, 1 890,

p .

“ In the Hawaiian chan t (mele ) and dirge (kam’

lcau) theaim seems to be chiefly to enumerate every place associated with thesubject

,and to give that place some special epithet, either attached

to it by commonplace repet ition or especially devised for the occasionas being part icularly characterist ic.” An example o f this form of

reference is to be found in the Knaln chant. We read :Where is th e battle-fieldWhere th e warrior is to fight ?On the field of Kalena ,

At Manini, at Hanini,

Where was poured the water of th e god ,

By your work at Malamanui,

At the heights of Kapapa, at Paupauwela,

Where they lean and rest .

BE CKWITH ] INTRODUCTION 3 1 5

In the play upon the words Manini and Han ini we recognize somerhetorical t inkering, but in general the purpose here is to enumeratethe actual places famous in Kualii’s history .

At o ther times a place-name is used with allusive interest,th e sug

gested inciden t being meant , like certain stories alluded to in the

Anglo-Saxon “Beowulf,

”to set Off

,by comparison or contrast

,the

present situat ion . It is important for the poet to know ,for example

,

that the phrase “flowers of Paiahaa”

refers to the place on Kau,

Hawaii,where love-tokens cast into the sea at a po int some 20 or 30

m iles distan t on the Puna coast,invariably find their way to shore

in the current and bring theirmessage to watchful lovers.A third use Of local izat ion conforms exactly to our own

,sense Of

description . The Island of Kauai is sometimes visible lying Off to

the northwest of Oahu. At this side Of the island rises the Wa ianaerange topped by the peak Kaala. In old times th e port of entry fortravelers to Oahu from Kauai was the seacoast village Of Waianae.

Between it and the village of Waialua runs a great spur of the

range,which breaks o ff abruptly at the sea

,into the po int Kaena .

Kahuku po in t lies beyond Waialua at the northern extremity o f the

island. Mokuleia,with its Old in land fishpond, is the first village

to the west of Waialua. This is the sett ing for the fo llowing lines,aga in taken from the chant of Kualii

,the translat ion varying on ly

slightly from that edited by ThrumO Kauai,

Great Kauai, inherited from ancestors ,

S itting in th e calm of Waianae,

A cape is Kaeh a,

Beyond , Kahuku,

A misty mountain back , Where th e Winds meet , Kaala ,

There below s its Waialua ,

Waialua there,Kahala is a dish for Makuleia,

A fishpond for th e shark roasted in t i-leaf,

The ta il’

Of th e shark is Kaena,

The shark that goes along below Kauai,B elow Kauai, thy land ,

Kauai O !

The number of such place names to be stored in the reciter’smemory is considerable . No t only are they applied in lavish profusion to beach, rock, headland, brook,

'spring,cave

,waterfall

,even

to an iso lated tree Of historic interest, and distributed to less clearly

marked small land areas to name individual holdings,but

,because

o f the importance of the weather in the fishing and seago ing life o f

the i slander, they are affixed to the winds, the rains, and the surf or

“sea

”of each locality. All these descriptive appellations the

composer must employ to enrich his means of place allusion . Even

3 1 6 HAWAIIAN ROMANCE or LAIEIKAWAI [m a m mals

tod ay the Hawiian editor with a n ice sense of emo tional values willnot

,in his Obituary notice

,speak o f a man being missed in his native

district,but will express the idea in some such way as this : “ Never

more will the pleasant Kupuupuu (mist-bearing wind ) dampen hisb l ow . The songs o f the pleading sisters in th e romance of

Laieikawai illustrate this convent ional usage. In Kualii,the poet

wishes to express the idea that all the sea belongs to the god Ku. He

therefore enumerates the different kinds of sea,” with their lo cal

ity— “the sea for surf riding

,

” “the sea for cast ing the net,

” “the

sea for go ing naked,

” “the sea for swimming,

” “th e sea for surf rid

ing sideways,” “

the sea for tossing up mullet ,” “

the sea for smallcrabs

,

”the sea of many harbors,

”etc.

The mo st complete example of this kind of enumeration occurs inthe chant of Kuapakaa, where the son of the disgraced chief chantsto his lord the names Of the winds and ra ins of all the districts abouteach island in succession

, and then by means of his grandmother’sbones in a calabash in the bottom of the canoe (she is the Hawaiianwind-goddess ) rai ses a storm and avenges his father’s honor. He

singsThere they are ! There they are ! !

T here t heyTh e hard wind of Kohala ,

Th e short sharp wind of Kawaihae,Th e fine mist of Wa imea,The wind playing in th e cocoanut-leaves of Kekaha,The soft Wind of Kiholo,Th e calm of Kona,

The ghost-like wind of Kahaluu,

The wind in the h aIa-tree of Kaawaloa,

The moist wind of K'

apal ilua ,

The wh irlwind of Kau,

Th e misch ievous wind of Hoolapa,

Th e dust-driven wind of Maalehu,

The smoke-laden wind of Kalauea.

There is no doubt in this enumeration an assertion of power overthe forces th e reciter calls by name

,as a descendant of her who has

transmitted to h im the magic formula.

Just so the techn ician in fishing gear,bark-cloth making, or in

canoe or house building, the two-crafts specially prac t iced by chiefs,

acquires a very minute nomenclature useful to the reciter in worddebate or riddling. The classic example in Hawaiian song is thefamous canoe-chan t, which, in the legend of Kana

,Ul i uses in

preparing the canoe for her grandsons’ War expedit ion against theravisher of Hina (called the Polynesian Helen of Troy ) and whichis said to be still employed for exorcism by sorcerers (Kahuna ) ,o f whom Uli is the patron divinity. The enumeration begins thus

3 1 8 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a n a ge

stories are rare, all belonging to the o lder and more mythical tales.Clouds

,however

,are very minutely observed, both as weather indica

tors and in the lore of signs,and appear often in song and

story.

1

Besides differentiat ing such visible phenomena, the Polynesianalso thinks in parts Of less readily dist inguishable wholes. Whenwe look toward the zen ith or toward the horizon we conceive the disstance as a who le ; the Po lynes ian divides and names the space muchas we divide our globe into zones. We have seen how he conceivesa series of heavens above the earth

,order in creation, rank in the

divisions of men on earth and of gods in heaven . In the passageof t ime h e records how the sun measures the changes from day to

night ; how the moon marks Off the month ; how the weather changesdetermine the seasons for planting and fishing through the year ;and

, Observing the progress of human l ife from infancy to Old age,he names each stage unt il “ the staff rings as you walk, the eyes aredim like a rat’s, they pull you along on the mat

,

”or

“they bear you

in a bag on the back.

”

Clearly the interest aroused by all this nomenclature is emotional,no t rational . There is too much wordplay . Ut ility certain ly playssome part, but the prevailing stimulus is that which bears directly

1 In th e Hawa i ian Annua l, 1 890 , Alexander translates some notes printed by Kamakanin 1 865 upon Hawaiian astronomy a s rela ted to th e art of navigation . Th e bot tom of a

gourd represented th e heavens, upon which were marked three lines to show th e northern and southern limits of th e sun

’

s path, and the equator— called th e black shiningroad o f Kane and of Kanaloa ,

"respec tively , and th e road o f th e spider or road

to th e navel of Wakea"

(ancestor of th e race ) . A line was drawn from th e north star

to Newe in th e south ; to the right was th e bright road of Kane,"to th e left th e

much traveled road of Kanaloa .

” Within these lines were marked th e posit ions o f all

th e known stars, of which Kamakau names 1 4, besides 5 planets. For no tes upon

Po lynesian astronomy consult Journal of th e P olynesian S ociety , iv, 2 36 .

Hawa iian priestly h ierarch ies recogn ize'

special orders whose funct ion it is to read

th e signs in th e clouds, in dreams, or th e flight of birds, or to prac t ice some form of

divinat ion with th e entrails o f animals. In Hawaii, according t o Fo rnander, th e soo thsayers cons t itute three o f th e ten large orders of priests, called Oneoneihonua , Kilokilo ,and Nanauli, and these are subdivided into lesser orders . Ike, knowledge, means literally

to see with th e eyes,”but it is used also to express mental vision, or knowledge with

reference t o th e object ive means by wh ich such knowledge is obtained. S o th e“

gourd

of wisdom — ka ipu 0 ka tho- which La ieikawai consults (p. brings distant objectsbefore th e eyes so that th e woman knows by seeing what is go ing on below. S igns

in th e clouds are especially observed, bo th as weather indicators and t o forecast the

do ings of chiefs . According to Westervelt’

s story of Keaomelemele, th e lore is taughtto myth ical ancestors o f th e Hawaiian race by th e gods themselves . Th e best analysis

o f S outh S ea Island weather signs is to be found in E rdland’

s“ Marshal l Insulaner,”

page 69 . E arly in th e morning or in th e evening is th e t ime for making observat ions.

Ra inbows, panoka— doubt fully explained to me as mists touched by th e end of a rain

bow— and th e long clouds which l ie along the horizon ,forecast th e doings o f chiefs. A

pret ty instance of th e rainbow sign occurred in th e recent h istory of Hawaii. Whenword reached H onolulu of t h e dea th of King Kalakaua , th e throng pressed to th e palace

to greet their new monarch , and as Her Majesty Liliuokalan i appeared upon th e balconyto receive them, a rainbow arched across t h e palace and was instant ly recognized as a

symbol o f h er roya l rank. In th e present story the use o f th e rainbow symbo l showsclumsy workmansh ip, s ince near its close th e Sun god is represented as sending to h is

bride as h er peculiar distinguishing mark th e same sign, a rainbow, which h as beenhers from birth .

nmcxwma ] INTRODU CTION 3 1 9

upon the idea of rank, some divine privilege being‘ conceived in themere act of naming

,by which a supernatural power is ga ined over

the Object named. The names,as the Objects for which they stand,

come from the gods. Thus in the story of Pupuhuluena, the culturehero propit iates two fishermen into revealing the names of theirfood plants and later

,by reciting these correctly, tricks the spirits

into conceding his right to their possession . Thus he win s tuberousfood plants for his people.

For this reason,exactness Of knowledge is essent ial . The god

i s irritated by mistakes. 1 TO mispronounce even casually the name

Of the remote relative of a chief might co st a man a valuable patronor even life itself. Some chiefs are so sacred that their names aretaboo ; if it is a word in common use

,there is chance of that word

dropping out o f the language and being replaced by another.

Completeness Of enumeration hence h as cabalist ic value . Whenthe Hawai ian propit iates his gods he concludes with an invocation to the “ forty thousand

,to the four hundred thousand

,to

the four thousand 2 gods, in order that none escape the incantation .

Direction is similarly invoked all around the compass. In the art

of verbal debate— called boopdpa in Hawai i— the test is to match a

rival ’s series with one exactly parallel in every particular or to add

to a whole some undiscovered part.3 A charm mentioned in folk

1 Moerenh out ( I, 50 1—507 ) says that the Areois society in Tahiti, one Of whose chiefcbjects was to preserve t he chants and songs o f an tiquity , sent out an ofli cer called

th e Night-walker,” Hare-po, whose duty it was to rec ite th e chan ts all n ight long a t

th e sacred places. If h e hesita ted a momen t it was a bad omen . Perfect memory for

these chan ts was a g ift of god and proved that a god spoke through and inspired th e

rec iter.

”If a single slip was made, th e who le was considered useless.

E rdland relates that a Marshall Islander wh o died in 1 906 remembered correctly

the names of officers and scholars wh o came to th e islands in th e Chamisso party whenh e was a boy o f 8 or 1 0 .

Fornander notes t ha t , in collec t ing Hawaiian chan ts , o f th e Kua lii dat ing from aboutth e seventeen th cen tury and containing 6 1 8 lines, one copy collected on Hawa ii, ano theron Oahu, d id not vary in a single line ; o f th e Hauika lani , written just before Kamehameh a ’

s t ime and conta in ing 52 7 lines , a copy from Hawaii and one from Maui

differed only in th e omission of a single word.

Tripping and stammering games were , besides , pract iced to insure exact art iculat ion .

( S ee Turner, S amoa , p. 1 31 ; Thomson , pp'

. 1 6 ,3 Emerson, Unwri t ten Litera ture, p. 24 ( note ) .3 This is well illustra ted in Fornander

’

s story of Kaipalaoa’

s d isputat ion with th e

orators who gathered about Kalanialiiloa on Kauai. S ay the men °

“ Kuu moku la e kuu moku, My island there , my island

Moku kele 1 ka waa o Kaula , Island to which my cano e sa ils , Kaula ,

Moku kele 1 ka waa , Nih oa , Island to which my canoe sa ils , Nih oa ,

Moku kele 1 ka waa , Niihau. Island to which my canoe sails , Niihau.

Lehua , Kauai, Molokai, Oahu, Lehua , Kauai, Molokai, Oahu,

Maui, Lanai, Kahoolawe, Maui, Lana i, Kahoo lawe ,

Molokin i, Kauiki, Mokuh ano , Molokini, Kaniki, Mokuhano ,

Makaukiu, Makapu, Moko lli. Makaukiu, Makapu, Moko lli.

“You are bea ten, young man ; there are no islands left . We have taken up the

islands to be found , none left."


tale is to name‘

every word that ends with law.

” Certain numbers,

too,have a kind of magic finality in themselves ; for example, to

count o ff an ident ical phrase .by ten without missing a word is thecharm by which Lepe tricks the spirits. In the Kualii, once more

,

Ku is extolled as the tenth chief and warrior

The first ch ief, th e second ch ief,The th ird ch ief, the fourt h ch ief,The fifth ch ief, th e s ixt h ch ief,Th e seventh ch ief, the eigh th ch ief,Th e n inth ch ief, the tenth ch ief is Ku,

Ku wh o stood in th e path of the ra in of th e heaven,

Th e first warrior, th e second warrior,Th e th ird warrior, the fourth warrior,Th e fifth warrior, the six th warrior,The seventh warrior, the eighth warrior,The ninth warrior, th e tenth warriorIs the Ch ief wh o makes th e King rub h is eyes,

Th e young warrior of all Maui.

S ays th e boy

Kuu moku e, kuu moku, Here is my island , my isla nd

0 Mokuola , ulu ka a i, Mokuo la where grows food,

Ulu ka niu, ulu ka laau,Th e cocoanut grows, trees grow,

Ku ka ha le, h Olo ua h oloh olona. Houses stand , animals run.

There is an island for you . It is an island. It is in th e sea.

”

(This is a small island o if H ilo , Hawaii. )

Th e men try again

He aina h au kinikin i o Kohala, A land of_

many h au t rees is KohalaNa

’

u i helu a h ookah i h au, Out o f a single hau tree I h ave counted

I e hiku h au keu. out

0 ke ama h au la akahi, And found seven hau.

0 ka iako hau la alua, Th e h au for t h e outriggers makes one ,

0 ka ilih au la ako in, Th e h au for th e jo ining piece makes two ,

0 ka laau h au la ah a, The h au bark makes three,0 ke opu h au la alima, Th e h au wood makes four,

0 ka nanana h au la aone, Th e h au bush makes five,

0 ka h au i ka mauna la ah iku. Th e large h au tree makes six,

Th e mountain hau makes seven .

S ay, young man , you will have no hau, for we h ave used it all . There is none left.

If you find any more, you shall live, but if you fa il you shall surely die. We will twist

your nose t ill you see th e sun at Kumukena. We will poke your eyes with th e Kah ilihandle , and when th e water runs out, our lit t le god of disputat ion shall suck it up

the god Kaneulupo .

"

S ays th e boy,

“ You full-grown men have found so many uses, you wh ose teeth are

ro tten with age, why can’

t I, a lad , find o ther uses, to save myself so tha t I may live.

I shal l search for some more’

h au, and if I fail you shall live, but if I fi'

nd them you

shall surely die.

“ A ina h au kinikini o Kona , A land o f many hau trees is in Kona

Na ’

u i helu h o okah i h au, Out o f a single hau I have counted one,

A eh iku h au keu.

” And found seven hau.

O Honoloh au la akahi, Hono lahau makes one,

0 Lanih au la alua Lanihau makes two ,0 Punoh au la akolu, Punoh au makes three,0 Kah auloa la ah a , Kah auloa makes four,

0 Auh aukea la alima, Auhaukea makes five,

0 Kab auiki la aono , Kah auiki makes six,

Holo kebau i ka waa kona la ah iku. Th e Kehau tha t drives th e canoe at Kona

makes seven.

(All names o f places in th e Kona district . )

There are seven hau, you men with rot ten teeth ."

322 H AWAIIAN ROMANCE OF LAIEIKAWAI [g ra mmes

rare in Hawai i,at least, or the no tes of birds— he reads an augury Of

divine indwelling. The romances glow with delight in the startlingeffect of personal beauty upon the beho lder— a beauty seldom de

scribed in deta il save occasionally by similes from nature . In the

Laiez'

lcawai the sight of the hero ine ’s beauty creates such an ecstasyin the heart of a mere countryman that he leaves his business to run

all about the island heralding his discovery. Dreaming of the beautyOf Laieikawai

,the young chief feels his heart glow with passion for

this “red blo ssom Of Puna as the fiery volcano scorches the wind

that fans across its bosom. A divine hero must select a bride of

faultless beauty ; the hero ine choo ses her lover for his physical perfections. Now we can hardly fail to see that in all these cases thedelight is intensified by the belief that beauty is godlike and betraysdivine rank in its possessor. Rank is tested by perfect ion o f face and

form . The recogn ition Of beauty thus becomes regulated by expressrules o f symmetry and surface. Co lor, too , is admired according toits social value. No te th e delight in red

,constantly associated with

the accouterments Of chiefs.

3 . ANALOGY Z ITS PICTORIAL QU ALITY

A second‘

significant tra it in the treatment of Object ive life,swiftness of analogy

,affects the Po lynesian in two ways : the first is

pictorial and plays upon a likeness between objects or describes anidea or mood in metaphorical terms ; the second is a mere linguisticplay upon words. Much nomenclature is merely a quick picturingwhich fastens attent ion upon the Special feature that attracts attention ; ideas are naturally reinforced by some simple analogy. Irecall a curious imported flower with twisted inner tube which thenat ives call

,with a characteristic touch of daring dro llery

,

“the

intestines of the clergyman .

” Spanish moss is named from a prominent figure of the foreign community “ Judge Do le ’s beard .

” Somenat ive girls

,braiding fern wreaths

,called my attention to the dark,

graceful fronds which grow in the shade and are prized for suchwork.

“ These are the natives,

” they said ; then po inting slyly to thecoarse

,light ferns burned in the . sun they added

,

“these are the for

e igners.” After the closing exercises of a mission sch oo l in Hawai ione Of the parents was called upon to make an address . He said“As I listen to the songs and recitations I am like one who walksthrough the forest where the birds are singing. I do not understandthe words

, but the sound is sweet to the ear.

” The boys in a certaindistrict schoo l on Hawai i call the weekly 'head inspection “ playingthe ukulele in allusion to the literal interpretation of the name for

the nat ive banjo . These homely illustrations,taken from the every

day life of the people,illustrate a habit of

‘

mind which, when ap

plied for conscious emotional effect, results in much charm of formal

ns c awma i INTRODUCTION 323

expression. The habit of iso lating the essential feature leads to suchsuggestive names as

“ Leaping water,” “White mountain,

” “ The

gathering place of the clouds,” for waterfall or peak ; or to such

personal appellations as that applied to a visit ing foreigner whohad temporarily lost his vo ice,

“ The one who never speaks ” ; or tosuch a description of a large settlement as many footprints.” 1 ' The

graphic sense of analogy applies to a mounta in such a name as

House Of the sun”; to the preva iling ra in of a certain district the

appellation The rain with a pack on its back,” “Leaping whale ”

Ghostlike to a valley,“ The leaky canoe to a canoe,

“ E el

sleeping in the water.

” A man who h as no bro ther in a fami ly iscalled “A single coconut,

” in allusion to a tree from which hangs asingle fruit. 2

This tendency is readily illustrated in the use Of synonyms. Oilz'

means to twist,ro ll up ;

” it also means “to be weary, agitated,

tossed about in mind.

” Hoolala: means to branch out,

”as the

branches of a tree ; it is al so applied in sailing to the deflection froma course. Kilohana i s the name given to the outside-decorated pieceof tapa in a skirt of five layers ; i t means genera lly

,therefore, the

very best in contrast to that which is inferior. Kuapaa means literally “

to harden the back ” with oppressive work ; it,

i s applied to a

breadfruit parched on the tree or to a ro ck that shows itself abovewater. Lilolz

'

lo means to spread out,expand as blossom from bud

it also applies to an Open-handed person . N6 6 may mean“to hitch

along from one place to another,

”or

“to change the mind.

” Palele

means separate, put somewhere else when there is no p lace vacant

it also applies to stammering.

’

These illustration s gathered almost atrandom may be indefin itely multiplied . I recall a clergyman in a

small hamlet on Hawai i who wished to describe the character of the

people of that place . Picking up a stone of very clo se .grain of the

kind used for pounding and called alapaa, literally,“ clo se-grained

stone,

” he explained that because the people Of that sect ion were“ tight ” (stingy ) they were called Kawelean alapata This readyimitat iveness, Often converted into caricature, enters into th e minutestdetail of life

'

and is the clew to many a familiar proverb like that ofthe canoe on the coral reef quo ted in the text .3 The chants aboundin such symbols . Man is “

a long legged fish ”Offered to th e gods .

Ignorance i s the “night o f the mind .

” The cloud hanging overKaula Is a bird which fl ies before the wind 4

Th e,blackbird begged ,

The bird of Kaula begged,F loa ting up there above Waah ila .

1 Turner, Samoa , p . 220 .

2 Ibid . ; Moerenh out , 1, 407—4 1 0 .

3 Turner,S amoa , pp . 2 1 6—2 2 1 ; Williams and Calvert , I, p. 1 1 0 .

‘Williams and Calvert , I, 1 1 8 .

324 H AW AIIAN ROM ANCE OF LAIEIKAWAI [ETH . ANN. 3 3

The coconut leaves are“the hair Of the trees, their long locks.

Ka ilua district is a mat spread out narrow and gray.

”

The classic example o f the use Of such metaphor in Hawa iian songis the famous passage in the H auilcalani in which chiefs at war are

c ompared with a co ckfigh t , the favorite Hawa iian past ime1 being

realistically described in allusion to Keoua’s wars on Hawa i i

Hawaii is a cockpit ; th e tra ined cocks figh t on th e ground .

The ch ief figh ts— the dark-red cock awakes at nigh t for bat t le ;Th e youth fights valiantly— Loean , son of Keoua .

H e whets h is spurs , h e pecks as if eat ing

H e scratches in th e arena— th is H ilO— the sand of Waiolama .

31!

He is a well-fed cock. Th e ch ief is complete,Warmed in th e smokehouse t ill th e dried feathers ra t tle,

W ith changing colors , l ike many ~ colored paddles, like p iles of po l ished Kah iki.

The feathers rise and fall at th e striking of th e spurs .

Here the allusion s to the red color and to eat ing suggest a chief.The feather brushes waved over a chief and the bright-red paddles Ofhis war fleet are compared to the mot ion Of a fight ing cock ’ s brightfeathers

,the analogy resting upon the fact that the co lor and the

mot ion of rising and falling are common to all three .

This last passage indicates the precise charm Of Po lynesian meta

phor. It l ies in the singer’s clo se observat ion of the exact and characteristic truth which suggests the likeness, an exactness necessary tocarry the allusion with h is audience, and which h e sharpens lucessantly from the concrete facts before him. Kuapakaa sings :

Th e ra in in the winter comes slant ing,

Taking th e breath away, pressing down th e h air,

Part ing the hair in the middle .

”

The chants are full of such precise descriptions, and they furn ishthe rich vocabulary of epithet employed in recalling a place, person,or Object. Transferred to matters of feeling or emotion , they resultin poet ical comparisons of much charm. Sings Kuapakaa (Wise

’stranslation )

Th e po inted clouds h ave become fixed in th e h eavens ,Th e po inted clouds grow quiet like one in pa in before ch ildbirth ,E re it comes raining heavily , without ceasing.

Th e umbilicus of the rain is in th e h eavens,The streams will yet be swollen by th e rain.

Hina ’s song of longing for her lost lover in Laieikawai should becompared with the lament of Laukiamanuikah iki when, abandonedby her lover, she sees the clouds drifting in th e direction he h as

taken1 Mo erenh out , 1 1 , 1 46 .

nécxwxm l INTRODUCTION 325

The sun is up, it is up ;

My love is ever up before me.

It is caus ing me great sorrow, it is pricking me in th e side,

For love is a burden when one is in love ,

And falling tears are its due.

HOW vividly th e mind enters into this analogy is proved by itsswift iden tificat ion with the likeness presented. Originally thisident ification was no doubt due to ideas Of magic . In romance

,

li fe in the open— in the forests or on the sea— h as taken possession of the imagination . In the myths heroes climb the heavens,dwelling half in the air ; again they are amphibian like theirgreat lizard ancestors. In the Laieikawai

,as in so many stories

,

note h ow much o f the act ion takes place on or in the sea— canoeing, swimming, or surfing. In less human ized tales the realizat ion is much more fantastic. To the Polynesian mind such figurat ivesayings as swift as a bird ”

and “ swim like a fish ” mean a literaltransformation

,h is sense Of ident ity being yet plastic, capable of

uniting itself with whatever shape catches the eye . When the poetMarvel says

Cast ing th e body ’

s vest aside,

My soul into th e boughs does gl ideThere , l ike a bird , it sits and sings,

Then whets and combs its silver wings,And, t ill prepared for longer fl ight ,Waves in its plumes th e various l ight

he is merely expressing a commonplace of primit ive mental experience

,transformat ion stories being of the essence Of Po lynesian as

of much primit ive speculat ion about the natural Objects to whichhis

—

eye is drawn with wonder and delight .

4 . TH E DOUBLE IVIEANING ; PLAY S ON ‘VORDS

Analogy is the basis Of many a double mean ing. There Is,In fact

,

no lyric song describing natural scenery that may not have beneath itsome implied, Oft en indelicate . allusion whose riddle it takes an

adro it and practiced mind to unravel .This riddling tendency Of figurative verse seems to be due to the

aristocrat ic patronage of composit ion,whose tendency was to exalt

language above the comprehension of the common people,either by

obscurity, through ell ipsis and allusion,or by saying one thing and

meaning ano ther. A special chief ’s language was thus evo lved,in

which the speaker might couch h is secret reso lves and comman dsunsuspected by tho se who stood within earsho t. Quick interpretat ionof such symbo ls was the test Of chiefly rank and training. On the

o ther hand , the wish to appear innoc ent led him to hide his mean

ing in a commonplace Observat ion . Hence nature and the objects

326 H AWAIIAN ROMANCE OF LAIEIKAWAI [gra m mes

and act ions of everyday life were the symbols employed . For the

heightened language Of poetry the same chiefly strain was cultivated— the allusion, metaphor, the double meaning became essentialto its art ; and in the song of certain periods a play on words by punn ing and word linking became highly art ificial requirements.1

Illustrations Of this.

art do not fall upon a foreign ear with theforce which they have in the Po lynesian , because much Of the skilllies in tricks with words impo ss ible to translate, and Often the j estdepends upon a custom or allusion with which the foreigner i s unfamiliar. It is for this reason that such an art becomes o f socialvalue

,because only th e chief who keeps up with the fashion and th e

fo llower who hangs upon the words of his‘

chief can translate thea llusion and parry the thrust or sat isfy the request . In a Samoan

t ale a wandering magician requests in one village “to go dove catch

ing,”and has the laugh on his simple host because he takes h im at

h is word instead Of bringing h im aW ife. In a Tongan story 2 the chief

grows hungry while out on a canoe trip,and bids his servant,

“ Lookfor a banana stalk on the Weather side of the boat .

” As this is theside Of the women

, the command meant “ Kill a woman for me to

eat . The woman designed for slaughter is in this case wise enoughto catch his mean ing and save herself and child by hiding under thecanoe. In Fornander

’s story a usurper and his accomplice plan the

moment for the death of their chief over a game of Iconane,

the innocent words which seem to apply to th e game being ut ~

tered by the conspirators with a more sin ister meaning. The lan

guage of insults and opprobrium is part icularly rich in such doublemeanings. The pig god, wishing to in sult Pélé, who has refused hisadvances

,sings of her, innocently enough to common ears, as a

‘woman pounding noni.” NOW,the noni is the plant from which

red dye l s extracted ; the allusion therefore .is to -Pélé’s red eyes,and

the goddess promptly resen ts the implicat ion .

It Is to this chiefly art of riddling that we must ascribe the storiesof riddling contests that are handed down In Po lynesian tales . The

best Hawai ian examples are perhaps found in Fornander’s Kepalcai

Ziula . Here the hero wins supremacy over his host by securing theanswer to two riddles The men that stand, the men that lie down,the men that are fo lded,

”and “Plaited all around

,plaited to the

bottom,leaving an Opening.

” The answer is in both cases a house,for in the first riddle “

the t imbers stand,the baton s lie down ,th e

grass is fo lded under th e cords in the second, the process of thatching is described in general terms . In the story Of P ikoz

’

akaala, on the

other hand, the hero puzzles his contestants by riddling with theword “

rat .

” This word riddling is further illustrated in the story

1 S ee Moerenh out , II, 2 1 0 ; Jarves , p. 34 ; Alexander in Andrews’ Dict ., p. xvi ; E llis, I,

2 88 ; Gracia , p . 65 ; Gill, Myths and S ongs, p. 42 .

’ F ison, p . 1 00.

328 H AWAIIAN ROMANCE or LAIEIKAWAI [ETH . ANN. 83

Paraphrased, the song may mean

The sea has enroach ed upon the shore of Puna and H ilo so that th e hala

trees stand out in th e water ; st ill t hey stand firm in spite of th e flood . S o lovefloods my heart , but I am braced by anger. Alas ! my wife, have you forgot tenthe days wh en we dwelt in Kalapana and saw th e sun

'

rise beyond Cape Kumukah i? I burn and freeze for your love , yet my body is engaged to th e princess

of Ko hala, by th e rules of the game . Come back to me ! I am from Kauai , in

th e north , and here in Puna I am a stranger and friendless .

The first figure alludes to the well-known fact that the sinking of

the Puna coast has left the pandanus trunks standing out in the

water,which formerly grew on dry land . The poetical mean ing

,

however,depends first upon the similarity in sound between Xc kua

,

to cut ,” which begin s the parallel

,.and He kokua, which is also

used to mean cutting, but implies assisting,l iterally “ bracing the

back,

”and carries over the image to its analogue ; and, second,upon

the play upon the word Ola,life : “ Th e sea floods the isle of l ife

yes ! Life survives in spite of sorrow,may be the mean ing. In

the latter part of the song the epithets annana , chilly, and kapapa,used Of seed planted in shallow so il,may be cho sen in allusion to theco ld and shallow nature

'

of her love for him .

The nature of Po lynesian images must now be apparent. A clo seObserver of nature

,the vocabulary Of epithet and image with which

it has enriched the mind is,especially in proverb or figurative verse

made use of allusively to suggest the quality Of emotion or to conveya sarcasm. The quick sense Of analogy

,coupled with a precise

nomenclature, insures its suggestive value. SO we find in the lan

guage Of nature vivid, naturalistic accounts of everyday happeningsin fantast ic reshapings, realistically conceived and ascribed to thegods who rule natural phenomena ; a figurat ive language of signs tobe read as an implied analogy ; allusive use o f Objects

, names, places,to convey the associated incident

,or the description

'

of a scene tosuggest the accompanying emot ion ; and a sense o f delight in the

striking or phenomenal in sound, perfume, or appearance, which isexpla ined as the work of a god.

5 . CON STRUCTIVE ELEMENTS OF STYLE

Finally, to the influence of song, as to the dramatic requirements

of oral delivery,are perhaps due the retention of certain constructive

elements o f style . NO one can study the form Of Hawai ian poetrywithout Observing that parallel ism is at the basis of its structure.

The same swing gets into the prose style . Perhaps the necessity Ofmemorizing also had its effect . A compo sition was planned for oraldelivery and intended to please the ear ; tone values were accordinglyof great importance . The variation between narrative, recitat ive , andformal song ; the frequent dialogue, sometimes strictly dramat ic ; the

BECKWITH ] INTRODUCTION 329

repet it ive series in which the same act is attempted by a succession of

actors,or the stages o f an act ion are described in exactly the same

form, or a repet it ion is planned in ascending scale ; the singsong valueof the ant ithesis ; 1 the suspense gained by the e jaculat ion 2 —all these

1 Th e fo llowing examples are taken from th e Laieikawa i, where an t ithesis is frequen t :“F our children were mine , four are dead . (P .

Mas ters inside and outside”

( to express masters over every thing ) . (P .

I have seen grea t and small , men and women ; low chiefs , men and women ; h ighchiefs . (P .

When you wish" to go , go ; if you wish to stay , this is Hana , stay here . (P .

As you would do to me , so shall I to you. (P .

I will no t touch you, you must no t touch me . (P .

'

Unt il day becomes n ight and n ight day . (P .

If it seems good I will consen t ; if no t , I will refuse . (P .

Camped a t some d is tance from A’

s par ty and A’

s party from them .

"

(P .

S ounds on ly by n ight , never by day.

"

(P .

Through us th e consen t , through us th e refusal . (P .

You above , our wife below.

”

(P .

Thunder pealed, this was Waka’

s work ; thunder pealed , this was Malio’

s work .

(P .

Do no t look back , face ahead . (P .

Adversity to one is adversity to all“ we will no t forsake you, do no t you forsake

us . (P .

No t to windward , go to leeward. (P .

Never any destruction before l ike this ; never will any come hereafter.

"

(P .

Everyone h as a god ,none is without . (P .

There I s tood , you were gone .

"

(P .

I have noth ing to complain of you, you have no thing t o complain ,

of me . (P .

Th e balanced sentence structure is often handled with part icular skill

If a daughter, let h er die ; however many daughters let them die.

(P gTh e penal ty is death, death to himself, death to h is wife, dea th to all h is friends .

(P .

Drive h im away ; if h e should tell you h is desire, force h im away ; if h e is verypersis tent , force h im st ill more.

”

(P .

Again they went up again th e chief waited th e chief again sen t

a band .

”

(P .

A crest aro se ; h e finished h is prayer to th e amen ; again a crest arose, th e second

t his ; no t long after ano ther wave swelled .

”

(P .

If sh e h as given H . a kiss, if sh e h as defiled herself with h im, then we lose th e wife ,then take me to my grave without pity . But if sh e h as hearkenedthen sh e is a wife for you, if my grandchild has hearkened to my command .

(P .

A series o f synonyms is not uncommon, or th e repet it ion of an idea in o ther' wo rds

DO no t fear, . have no dread . (P .

Linger not , delay no t your go ing .

”

(P .

Exert your strength , all yur godlike might . (P .

Lawless one , mischief maker, rogue of th e sea . (P .

P rincess of broad Hawaii , Laie ikawa i, our mis tress.

”

(P .

House of detent ion , prison-house .

”

(P .

Daughter, lord, preserver. (P .

2 In th e course o f th e story o f Laieikawai o ccur more than 50 ejacula tory phrases,more than half o f these in t he narra t ive, not th e dialogue, portion1 . Th e most common is used to provide suspense for what is to follow and is printed

without t he po int- aia h o i, litera lly , then ( or there ) indeed ,

" with th e fo rce o f

our 10 ! or beho ld ! (p .

2 . Ano ther less common form, native to th e Hawa iian manner of th ough t ,

l

is th e con

tradic t ion o f a plausible conjec ture— (zo ic ka i“no t so !

”

( p. B o th theseforms occur in narrat ive or in d ialogue. The four following are found in d ialogue

alone

3 . Auh ca 0 6 ? where are you? is used to introduce a v igorous address . ( P .

4 . Auwe ! to express surprise ( common in ord inary speech ) , is rare in this story.

330 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 88

devices contribute values to the ear which help to catch and pleasethe sense.

IV. CON CLU S ION S

1 . Much of the material of Hawa i ian song and story is trad itional with in otherPolynes ian groups.

2 . Verse making is practiced as an aristocratic art of h igh social value in th e

households of ch iefs, one in wh ich both men and women take part .3 . In both prose and poetry , for the purpose of social aggrand izement , th e

theme is th e individual hero exalted t hrough h is family connect ion and

h is own ach ievement to th e rank of divinity .

4 . The act ion of the story generally consists in a succession of contests in

which is tested the hero ’

s claim to supernatural power. These contests

range from myth ical encounters in th e heavens to the semih istorical rivalries of ch iefs.

5 . The narrative may take on a h igh degree of complexity, involving manywell-differentiated characters and a well-developed art of conversation ,

and in some instances, especially in revenge, trickster, or recognition

mot ives, approach ing plot tales in our sense of th e word.

6 . Th e set ting of song or story , both physical and soc ial , is distinctly realized .

S tories persist and are repeated in the localities where they are localized.

H ighly characteristic are stories of rock transformations and of oth er

local configurat ions, still po inted to as authority for th e tale.

7 . Different types of hero appear

( a ) The hero may be a human being of h igh rank and of unusual powereither

.

of strengt h , skill, wit , or craft .

( b ) He may be a demigod of supernatural power, half human, halfdivine.

( 0 ) He may be born in shape of a beast , bird, fish , or other object , withor without th e power to take human form or monstrous size.

( d ) He may hear some relation to the sun , moon, or stars, a form rare

in Hawaii, but wh ic h , when it does occur, is treated objectivelyrather than allegorically.

( 6 ) He may be a god , with out human k insh ip, either one of the depart

mental gods wh o rule over th e forces of nature, or of the hostilespirits who inhabited the islands before they were occupied by the

present race .

(f) He may be a mere ordinary man wh o by means of one of these

supernatural h elpers ach ieves success.

8 . Poetry and prose show a quite difierent process of development . In prose,

connected narrat ive h as found free expression. In poetry, th e epic process

is neglected . B esides th e formal dirge and highly developed lyric songs

( often accompanied and interpreted by dance ) , th e characteristic form is

th e eulogistic hymn , designed to honor an individual by rehearsing h is

family’

s ach ievements , but in broken and ejaculatory panegyric rather thanin connected narrative. In prose, again , the picture presented is h ighly

5 . Th e expression of surprise, h e mea kupanaha, is literally“a strange thing,

” like

our impersonal it is strange (p.

6 . The vocable e is used to express s trong emot ion . (P .

7 . Add to these an occasional use, for emphasis, of th e belittling question, whoseanswer, although generally left to be understood, may be given ; for example( p . A h eaha la 0 H aua—i—lik/i ia, Laie-i-ka h e apa la pah a,

What wasHaua iiiki to Laieikawai ? ‘mere and th e express ion o f con temp t— kwwith which th e princess dismisses h er wooer (p .

PERSONS IN THE STORY

AIWOH l-KUPUA . A young ch ief of Kauai, suitor to Laie-i-ka-wai.AKIKEEH IALE . The turnstone, messenger of Aiwoh i-kupna.

AWAKEA. Noonday .

”Th e bird that guards th e doors of th e sun.

HALA-ANIANI. A young rascal of Puna .

B ALULU-I-KE-R IH E-O-KA-MALAMA. The bird wh o bears the v is itors to th e

doors of the sun.

6. B AUA-I-LIKI. S trike-ih -beat ing. A young ch ief of Kaua i, suitor to La ie~i-ka-wai.

HAUNAKA. A champion bo xer of Kohala.

HINA-I-KA-MALAMA . A ch iefess of Maui.HULU-MANIANI.

“ Wav ing feather. A seer of Kaua i.

IH U-ANU . Co ld-nose .

”A ch ampion boxer of Kohala .

KA-ELO-I-KA-MALAM A. Th e mother’

s brot her who guards th e land of

Nuumea lani .

KA-HALA-O-MAPU-ANA.

“Th e sweet-scented hala . Th e youngest sister of

Aiwoh i-kupua .

KAH AU-o-KAPAKA. The ch ief of Koolau, Oahu, fat her of La ie—i-ka-wa i.KAH OUPO ’

KANE . Attendant upon Pol iahu.

KA-ILI-O-KA-LAU-O-KE—KOA. Th e-skin—of—the-leaf-of-th e-koa ( tree ) . Th e

wife of Kauakah i-alii .

KALAHUMOKU . The fighting dog of Aiwoh i-kupua .

KA-OHU-KULO-KAIALEA. The-moving-cloud—of-Kaialea . Guard of the

shade at the taboo house of Kah iki.

KA-ONOH I-O-KA-LA. The-eyeball-of-th e-sun . A h igh taboo ch ief, wh o l ivesin Kabiki.

KAFUKAI-B AOA. A priest, grandfath er of Laie-i-ka-wai.KAUA-KAH I-ALII. Th e h igh ch ief of Kauai.

KAULAAI-LEHUA. A beaut iful princess of Molokai.KE-KALUKALU-O-KE-WA. Successor to Kauakah i-alii and suitor to Laie-ika-wa i.

KIH A-NUL-LULU-MOKU . Great-convulsion-shaking-the-island . A guard ian

spirit of Pali-uli.KOAE . Th e tropic bird . Messenger of Aiwoh i-kupua .

LAIE-I-KA-WAI. A species of the ieie vine. Th e beauty of Pali-uli .LAIE-LOH ELOHE . Another Species of th e ieie vine. Twin sister of

Laie-i-ka-wai.LANALANA-NUI-AI~MAKUA. Great-ancestral-spider. Th e one wh o lets

down the pathway to th e heavens .

LAU—KIELE—ULA. Red-kiele-leaf.

”Th e mother wh o attends th e young ch ief

in the taboo house at Kabiki.LILI-NOE . F ine-fog.

” Attendant to Poli-ahu.

MAH INA-NUI-RONANE . B ig-brigh t-moon.

”Guard of th e shade at th e taboo

house at Kah iki.

MAILE—H AIWAI.E . B rittle-leafed-maile-vine. S ister of Aiwoh i-kupua .

MAILE—KALUH EA. B ig-leafed S ister of Aiwoh i-kupna .

MAILE-LAULII. F ine-leafed-maile-v ine .

”S ister of Aiwoh i-kupna.

MAILE-PAKAHA. Common-maile-vine.

”S ister of Aiwoh i-kupua.

332

Bncxwxm ] PERSON S IN TH E STORY 333

3 5. MAKA-WELI. Terrible-eyes . A young ch ief of Kaua i.

MALAEKAH ANA . The mo ther of La ie-i—ka-wai.37 . MAL IO. A sorceress , sis ter of the Puna rascal .

MOANALIH A-I-KA-WAOKELE . A powerful ch ief in Kah iki.

39 . MOKU-KELE-KAH IKI. Island-sa iling-to-Kab ik i .” Th e mo ther’s bro ther wh oguards th e land of Ke—aloh i-lani.

40 . POLI-AHU . Co ld-bosom.

”A h igh ch iefess wh o dwells on Maunakea .

41 . POLOULA. A ch ief at Wa ilua,Kauai.

ULILI. Th e snipe. Messenger to Aiwoh i-kapua .

43 . WAI—AIE .

“ Water-mist .” Attendant of Po li-ahu.

44 . WAKA. A sorceress, grandmo ther of Laie-i-ka-wa i.

Th e ch ief counsellor of Aiwoh i-kupua .

Th e humpbacked attendant of La ie—i-ka-wa i.A canoe owner of Mo lokai.A ch ief of Mo lokai , father of Kaulaa i-lehua.

A countrywoman of Hana .

Padd lers , so ldiers, and coun try people .

ACTION OF THE STORY

Twin sisters, Laieikawai and Laieloheloh e, are born in Koolau,

Oahu,their birth heralded by a double clap of thunder. Their

father, a great chief over that district, has vowed to slay all hisdaughters until a son is born to him. Accordingly the mother con

ceals their birth and intrusts them to h er parents to bring up in re

tirement,the priest carrying the younger sister to the temple at

Kukaniloko and Waka hiding Laieikawai in the cave beside the

pool Waiapuka. A prophet from Kauai who has seen the rainbowwhich always rests over the girl ’s dwelling place, desiring to attachhimself to so great a chief, visits the place, but i s eluded by Waka,who

,warned by her husband

,fl ies with her charge

,first to Molokai

,

where a countryman, catching sight of the girl

’s face, is so transportedwith her beauty that he makes the tour of the island proclaiming herrank

,thence to Maui and then to Hawai i

,where she is directed

to a spo t called Paliuli on the borders of Puna,a n ight’s journey in

land through the forest from the beach at Keaau. Here she builds ahouse for her grandchild thatched with the feathers of the 0 0 bird

,

and appo ints birds to serve her, a humpbacked attendan t to wait uponher, and mists to conceal her when she goes abroad.

To the island of Kauai returns its high chief, Kauakah ialii,after

a tour of the islands during which h e has persuaded the fair mistressof Paliuli to visit him. So eloquent is his account of her beautythat the young chief Aiwohikupua,who has vowed to wed no woman

from his own group , but only one from “the land o f good women

,

”

believes that here he has found his wish .

‘

He makes the chief ’sservant his confidant

, and after dreaming of the girl for a

year,he set s out with his counsellor and a canoeload of pad

dlers for Paliuli. On the way he plays a boxing bout withthe champion of Kohala

,named Co ld-no se

,. whom he dispatches

with a single stroke that pierces the man through the chest and

comes out on the o ther side . Arrived at the house in the forestat Paliuli

,he is amazed to find i t thatched all over with the precious

royal feathers,a small cloak of which he is bearing as his suitor’s

gift. Realizing the girl ’s rank,he returns at once to Kauai to fetch

his five sweet-scented sisters to act as ambassadresses and bring himhonor as a wooer. Laieikawai, however, obstinately refuses the

334

336 H AWAIIAN ROMAN CE or LAIEIKAWAI [u n m a sa

child ’s disgrace,she throws the girl over and seeks out her twin

sister on Oahu to offer as bride to the great chief o f Kauai .S o beaut iful is Laielohelohe that now the Puna rascal abandonshis wife and almost tricks the new beauty out of the hands of thenoble bridegroom ; but this time the marriage is successfully man

aged,the mists clear, and bride and bridegroom appear mounted

upon birds, while all the people shout,“ The marriage o f the chiefs !

The spectacle is witnessed by the abandoned beauty and her guardians,who have come thither riding upon the great lizard ; and on thisoccasion Waka denounces and disgraces her disowned grandchild .

Left alone by her grandmother,lordly lover

, and'

rascally husband,

Laieikawai turns to the five virgin sisters and the great lizard toraise her fortunes. The youngest sister propo ses to make a journeyto Kealohilani

,or the Shining-heavens

,and fetch thence her o ldest

brother,who dwells in the taboo house on the borders of Tahiti .”

As a youth of the highest divine rank,he will be a fit mate to wed

her mistress. The chiefess consents,and during the absence o f the

ambassadress,goes j ourneying with her four remaining guardians.

During this j ourney she is seen and recognized by the prophet of

Kauai,who has for many years been on the lookout for the

sign of the rainbow. Under his guardianship she and the foursisters travel to Kauai , to which place the scene now shifts.Here they once more face Aiwoh ikupua, and the prophet predicts the coming of the avenger. Meanwhile the lizard bears theyoungest sister over sea. She ascends to various regions of the

heavens,placat ing in turn her maternal uncles

,father

,and mother

,

until finally she reaches the god himself, where he lies basking in thewhite radiance of the noonday sun . Hearing her story, this divineone agrees to lay aside his nature as a god and descend to earth towed his sister’s benefactress and avenge the injuries done by hisbrother and Waka. Signs in the heaven s herald his approach ; heappears within the sun at the back of the mountain and finally standsbefore his bride, whom he takes up with h im on a rainbow to the

moon . At his return,as he stands upon the rainbow ,

a great soundof shouting is heard over the land in praise of his beauty. Thus hedeals out judgment upon Laieikawai

’s enemies : Waka falls dead,

and Aiwoh ikupua is dispossessed of his landed rights. Next, he re

wards her friends with positions of influence,and leaving the ruling

power to his wife ’s twin sister and her husband, returns withLaieikawai to his old home in the heavens.In th e final chapters the S un-god himself, who is called

“ The

eyeball-of-the-sun,

” proves unfaithful . He falls captive to the

charms o f the twin sister,sends his clever youngest sister, whose

foresight he fears, to rule in the heavens, and himself goes down to

uncxwxm ] ACTION OF TH E STORY 337

earth on some pretext in pursuit of the unwilling Laielohelohe.

Meanwhile his wife sees through the “ gourd of knowledge ”all that

is passing on earth and informs his parents of his infidelity. Theyjudge and disgrace h im ; the divine Sun-god becomes the first lapu, orgho st

,doomed to be shunned by all

,to live in darkness and feed upon

butterflies. The beauty of Paliuli,on the o ther hand, returns to

earth to live with her sister, where she i s worshiped and later deifiedin the heavens as the Woman-of-the-Twilight.”

74936° —1 9— 33 ETH 22

BACKGROUND OF THE STORY

Whatever the original home of the Laieikawai story, the actionas here pictured, with

'

the exception of two chapters,is localized on

the Hawai ian group . This consists of eight vo lcanic islands lying inthe North Pacific, where torrid and tropical zones meet

,about half

again nearer o to America than Asia,and strung along like a cluster

of beads for almost 360 miles from Kauai on the northwest to thelarge island of Hawai i on the southeast. Here volcan ic activity,extinct from prehistoric times on the other islands

,still persists.

Here the land attains its greatest elevation feet to the sum

mit of the highest peak— and of the square miles of land area

which constitute the group belong to Hawa ii . Except in temperature,which varies on ly about 1 1 degrees mean for a year, diversitymarks the physical features of these mid-sea islands. Lofty mountain s where snow lies perpetually

,huge valleys washed by torrential

freshets,smooth sand dunes

,or fluted ridges, arid plains and rain

soaked forests,fringes of white beach

,or abrupt bluffs that drop

sheer into the deep sea, days of liquid sunshine or fierce storms fromthe south that whip across the island for half a week,

“

a rainfallvarying from 287 to 1 9 inches in a year in difl

'

erent local itiesthese are some of the contrasts which come to pass in spite of the

equable climate. A similar diversity marks the plant and sea l ifeonly in animal, bird, and especially insect life, are varieties sparselyrepresented .

Most of the action of the story takes place on the four largestislands— on Oahu

,where the twins are born ; on Maui, the home of

Hina,where the prophet builds the temple to his god ; on Hawaii ,

where lies the fabled land of Paliuli and where the surf ro lls in at

Keaau ; and on Kauai, whence the chiefs set forth to woo and wherethe last action of the story takes place. These , with Molokai andLanai

,which lie off Maui like one long island,

” virtually constitutethe group .

Laie,where the twins are born, is a small fishing village on the

northern or Koo lau side of Oahu, adj oin ing that region made famousby the birth and explo its of the pig god, Kamapuaa. North fromLaie village

,in a cane field above the Government road, is still po inted

out the water ho le called Waiopuka— a long oval -hole like a bath

tub dropping to’

the poo l below ,said by the nat ives to be brack

ish in taste and to rise and fall with the tide because of subterranean338

H AWAIIAN ROMANCE OF LAIEIKAWAI mu m . “

o f Ku,and in a descriptive passage in which the abrupt height is

described :S hooting up to h eaven is Kauwiki,Below is the cluster of islands,

In the sea t hey are gat hered up,

0 Kauwiki,

O Kauwiki, mountain bend ing o ver,Loosened , almost fa lling, Kauwiki-e.

Finally, Puna, the easternmost district of the six divisions of

Hawaii , is a region rich in fo lklore. From the’ crater of Kilauea

,

which lies on the slope of Manna Loa about feet above sea

level, the land slopes gradually to the Puna coast along a line o f

small vo lcanic cones, on the east scarcely a mi le from the sea. The

s lope is heavily forested, on the uplands with tall hard-wood trees ofo i n

'

a,on the coast with groves of pandanus. Vo lcan ic action has

tossed and distorted the who le district. The coast has sunk,leaving

tree trunks erect in the sea. Above the bluffs o f the south coast liegreat bowlders tossed up by tidal waves. Immen se earthquakefissures occur. The so i l is fresh lava brOken in to treacherous hollows

,too porous to retainwater and preserving a characterist ic y ege

tation. About this region has gathered the mysterious lore of the

Spirit world. Fear to do evil in the uplands of Puna,

” warns the oldchant

,lest mischief befall from the countless wood spirits who haunt

these mysterious forests. Pélé,the vo lcano goddess

,still loves her

o ld haunts in Puna, and many a modern native boasts a meeting withthis beauty of the flaming red hair who swept to his fate the braveyouth from Kauai when he raced with her down the slope to the sea

during the old mythic days when the rocks and h ills of Puna wereforming.

FOREWORD

The editor of this book rejo ices to print the first fruits of his effortsto enrich the Hawaiian people with a story book. We have previouslyhad books of instruction on many subjects and also those enlighteningus as to the right and the wrong ; but this is the first book printed forus Hawaiians in story form

,depicting the ancient customs o f this

people,for fear lest o therwise we lose some of their favorite tradi

t ions. Thus we couch in a fascinat ing manner the words and deedso f a certa in daughter of Hawa ii

,beautiful and greatly beloved

,that

by this means there may abide in the Hawaiian people the love of

their ancestors and their country.

Take it , then, this little book, for what it is worth, to read and to

prize,thus showing your search after the knowledge o f things

Hawaiian, being ever ready to upho ld them that they be not lost .It is

~

an important undertaking for anyone to provide us withentertain ing reading matter for our moments of leisure ; therefore,when the-

editor of this book prepared it for publication he dependedupon the support of all the friends o f learn ing in these islands ; andthis thought alone h as encouraged h im to persevere in his workthroughout all the difficulties that blocked his way. Now

,for the

first time is given to the people o f Hawai i a book of entertainmentfor leisure moments like those of the foreigners

,a book to feed our

m inds with wisdom and insight . Let us all jo in in forwarding this.little book as a means of securing to the people more books of thesame nature written in their own tongue— th e Hawa i ian tongue.

And,therefore, to all

‘

friends of learning and to all‘

native-bornHawaiians, from the rising to the setting sun

,beho ld the Woman

o f-the-Twilight ! She comes to you with greet ings of love and it isfitt ing to receive h er with the warmest love from the heart o f Hawa ii.Aloha n o

1

1 For th e translation of Haleole’

s foreword , which is in a much more ornate and

invo lved style than th e narrative i tself, I am indebt ed to Miss Laura Green , o f

Honolulu

OLELO HOAKAKA

Ua h oopuka ka mea nana 1 pai keia buke me ka olioli nui, ka

makamua 0 ka hoao ana e hoolako i buke h oonanea na na kanakaHawai i. Ua loaa mua mai ia kakou na buke kula 0 na ano he nui

wale,a he nui no ho i na buke i hoolakoia mai na kakou, e bo ike mai

ana ia kakou i ka pono a me ka hewa ; aka, 0 ka buke mua nae keia i

paiia na ka poe Hawaii nei,ma ke ano hoikeike ma ke Kaao i na mea

kahiko a keia lahui kanaka,me ka aua mai hoi mai ka nalowale loa

ana’ku o kekahi 0 na moolelo punihei a lakou . E bo ike ana i loko

0 na huaolelo maika i wale i na olelo a me na hana a kekahi 0 ko

Hawaii kaikamahine wahine maikai a punahele no hoi,a na ia mea

no hoi e kokua mai i ka noho mau ana o ke aloha 0 na poe 0 Hawai inei

,no ko lakou mau kupuna a me ko lakou aina.

E lawe hoi ano,1 keia wahi buke nuku

,a e ho iks ia ia ma ke ano o

kona loaa ana mai,e heluhelu, a e malama ho i ia ia, e bo ike ana i

kou iini i ka naauao Hawaii. me kou makaukau mau no ho i e kokuaaku ia mea

,i ku mau ai.

He mea nui no ka hapai ana i ka mea nana e hoomaamaa mai ia

kakou ma ka heluhelu ana, me ka hoonanea pu mai no hoi i naminute noho hana ole 0 ko kakou noho ana ; nolaila, i ka hoomaka

ana a ka mea nana i pai i keia buke, e hoomakaukau ia ia no ka

hele ana’ku imna o keia lahui

,na h ilinai o ia i ke kokua nui mai 0 na

makamaka a pan 0 ka naauao iwaena o keia mau pae moku ; a na ia

manao wale iho no i hoo ikaika mai ia ia ma ke kupaa ana mamuli o

kana mea i manaolana’i e hana aku

,iloko 0 na pilikia he nui wale e

alai mai ana. Akahi no a haawiia i ka lahui Hawaii, ka buke e piliana i ka hoonanea ’ku i ka noho ana

,e like me ka na hao le

,he mea ia

nana e hanai mai i ko kakou mau manao i ka ike a me ka naauao .

Ua hiki ia kakou a pan ke hui mai ma ka malama ana a me ka h oo

holomua aku hoi i keia wahi buke, he kumu ia e hapai hou ia mai ai

i mau buke hou na keia lahui,ma kana olelo iho— ka olelo Hawaii .

A nolaila la,e na makamaka a pan 0 ka naauao a me na keiki kupa

no ho i 0 Hawa i i nei, mai ka la hiki a ka la kau, eia mai Kawah ineo

kaliula, ke hele aku la imna o oukou me ke aloha,a e pono hoi ke

hookipa ia ia me ka aloha makamae 0 ka puuwai Hawaii . ALOHA No !343

CHAPTER I

This tale was to ld at Laie,Koolau ; here they were born , and they

were twins ; Kah auokapaka was the father,Malaekahana the mother.

Now Kahauokapaka was chief over two districts,Koolauloa and

Koo laupoko , and he had great authority over these districts.At the t ime when Kahauokapaka took Malaekahana to wife,1 a after

their un ion,during those moments of bliss when they h ad just parted

from the first embrace,Kahauokapaka declared his vow to his wife,

and this was the vow 2

“ My wife,S ince we are married, therefore I will tell you my vow

If we two live hereafter and bear a child and it is a son , then it Shallbe well with us. Our children Shall live in the days o f our old age,

and when we die they will cover our nakedness.3 This child shallbe the one to portion out the land

,if fortune is ours in our first born

and it i s a boy ; but if the first born is a daughter, then let her die ;however many daughters are born to us

,let them die ; only one thing

shall save them,the birth o f a son Sha ll save tho se daughters who

come after.

”

About the eighth year of their living as man and wife,'Malaeka

hana conceived and bore a daughter,who was so beaut iful to look

upon,the mo ther thought that Kahauokapaka would disregard his

vow ; this child he would save . Not so ! At the time when she was

born,Kahauokapaka was away at the fishing with the men .

When Kahauokapaka returned from the fishing h e was told thatMalaekahana had born a daughter. The chief went to the house ;the baby girl had been wrapped in swaddling clothes ; Kahauokapaka

at once ordered the executioner to kill it .After a time Malaekahana conceived again and bore a seconddaughter

,more beauti ful than the first ; She thought to save it. Not

so ! Kahauokapaka saw the baby girl in its mother’s arms wrappedin swaddling clothes ; then the chief at once ordered the executionerto kill it .Afterwards Malaekahana bore more daughters

,but she could not

save them from being killed at birth according to the chief’s vow.

a Th e superior figures refer to notes at th e end of th e story , p. 6 1 6 .

344

346 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a g m a

When for the fifth time Malaekahana conceived a child,near the

t ime o f its birth, she went to the priest and sa id,“ Here ! Where are

you ? Look upon this womb of mine which is with child,for I can

no longer endure my children’s death ; the husband is overzealous to

keep his vow ; four children were mine, four are dead . Therefore,look

upon this womb o f mine,which is with child ; if -you see i t i s to be a

girl,I will kill it before i t takes human shape .

‘1 But i f you see it isto be a boy, I will not do it .

”

Then the priest sa id to Malaekahana,Go home ; just before the

child is to be born come back to me that I may know what you are

carrying.

”

At the time when the child was to be born , in the month of Oc

tober,during the taboo season at the temple

,Malaekahana remem

bered the priest’s command . When the pains of childbirth wereupon her

,She came to the priest and said,

“ I come at the commandof the priest

,for the pains of childbirth are upon me ; look and see

,

then,what kind of child I am carrying.

”

As Malaekahana talked with the priest,h e sa id : “ I will Show you

a S ign ; anything I ask o f you, you must give it .”

Then the priest asked Malaekahana to give him one of her hands,according to the S ign used by this people, whichever hand she wishedto give to the priest.Now

,when the priest asked Malaekahana to give h im one of

her hands she presented the left,with the palm upward. Then

the priest told her the interpretat ion of the S ign :“ You will bear

another daughter, for you have given me your left hand with thepalm upward.

”

When the priest said this, the heart of Malaekahana was heavy,for she sorrowed over the S laying of the children by her husband ,then Malaekahana besought the priest to devise something to helpthe mother and save the child.

Then the priest counseled Malaekahana, Go back to the house ;when the child is about to be born

,then have a craving for the

manini spawn 5and tell “

Kahauokapaka that he must himself gofishing

, get the fish you desire with his own hand, for your husbandis very fond of the young mania c?afloat in the membrane, and while heis out fishing he will not know about the birth

“

; and when the childis born , then give it to me to take care of ; when he comes back

,

the child will be in my charge, and if he asks, tell .h im it was an

abortion , nothing more.

”

RECKWITH] TEXT AND TRAN SLATION

A i ka hapai hou ana o Malaekahana i ke keiki, O ka lima ia, a

kokoke i na la hanau, hele aku la kela a imua o ke Kahuna, a o lelo

aku la,

“ E ! auhea oe ? E nana mai oe i keia opu o’u e hapai nei,

no ka mea,ua panabo ae nei hoi i ka pau 0 na keiki i ka make i ka

pakela pepeh i a ke kane, aha ae nei a maua keiki, aha no i ka make ;no laila, e nana mai oe i keia opu o

’u e hapa i nei, ina i ike oe he

kaikamahine,e omilomilo ae au, oiai ao le i hookanaka ae ke keiki .

Aka hoi,ina i ike mai ho i oe i keia opu o

’u e hapai nei a h e keikikane,

ao le ana .

”

Alaila,o lelo mai ke Kahuna ia Malaekahana,

“ O hoi,a kokoke

i ko la hanau, alaila,hele mai oe i o ’u nei

, i nana aku an i keiahapai ana.

”

A kokoke i na la hanau, i ka malama o Ikuwa, i na la kapu heiau,hoomanao ae la 0 Malaekahana i ke kauoha a ke Kahuna . Ia ianei

e nahunahu ana,hele aku la keia imua o ke Kahuna,me ka o lelo aku

,

“ I hele mai nei au ma ke kauoh a a ke Kahuna, no ka mea, ke

hoomaka mai nei ka nahunahu hanau keiki ana ; nolaila , ano oe e

nana mai oe i kuu keiki e hapa i nei.”

Ia Malaekah ana me ke Kahuna e kamailio ana no keia mau mea,

alaila,hai aku la ke Kahuna i kana olelo ia Malaekahana,

“ E h ailonaaku au ia o e

,ma ka mea a

’u e noi aku ai, e haawi mai oe.

Ia manawa,nomo i aku la ke Kahuna ia Malaekahana e haawi mai

i kekahi lima imua o ke alo o ke Kahuna, e like no me ka bailona

mau o keia lahui,ma ka lima no nae ana e makemake ai e haawi aku

imna o ke Kahuna.

Ia manawa a ke Kahuna i noi aku ai i kekahi lima, h aawi mai la

0 Malaekahana i ka lima hema, me ka hoohuliia o ke alo 0 ka lima

iluna . Alaila,hai aku la ke Kahuna i ka hailona i ku i kana ike,

E hanau hou ana no oe he kaikamah ine,no ka mea

, na haawi mai

nei oe i kou lima hema ia’u,me ka huli nae o ke alo 0 ka l ima iluna.

”

A no keia olelo a ke Kahuna,kaumah a loa iho la ka naau o

Malaekahana , no ka mea,ua kumakena mau kela i ka pepeh i mau

a kana kane i na keikim ua ; nolaila, noi aku la 0 Malekahana i keKahuna e noonoo mai i mea e pono ai ka wahine

,a e Ola ai ho i ke

keiki .Alaila, hai aku la ke Kahuna i kana mau olelo ia Malaekah ana,

E hoi oe a ka hale,ina e hiki i ka wa e aneane hanau ai

,alaila ea

,

e 0 11 0 ae oe i ka ohua,me ka o lelo aku ia Kahauokapaka, nana pono i

no e lawai-a, 0 ka i-a pono i no e loaa ana ma kona l ima o ia kau i-a

e ono ai ; no ka mea, he kanaka pun i kaalauohua ho i ko kane, i l iloai kela i ka lawai-a

, ike ole ia i kou hanau ana, a ina e hanau ae,

alaila,na

’u e malama ke keiki, i hoi mai ia ua lilo ia’u ke keiki

,a ina

e niuan mai,hai aku oe he heiki alualu

,alaila pau wale.

348 H AWAIIAN ROMANCE or LAIEIKAWAI [m a n n a

At the end of this talk,Malaekahana went back

_to the house

,and

when the pains came upon her, almost at the moment of birth, thenMalaekahana remembered the priest ’s counsel to her.

t en the pain had quieted, Malaekahana said to her husband,

Listen,Kah auokapaka ! the spawn o f the ma/nz

'

ni come before myeyes ; go after them

,therefore, while they are yet afloat in the mem

brane ; possibly when you bring the manini spawn,I shall be eased

of the child ; this is the first t ime my labor h as been hard, and thatI have craved the young of the manim

'

; go quickly, therefore, to thefishing.

’

Then Kah auokapaka went out of the house at once and set out.

Wh ile they were gone the child was born,a girl

,and she was given

to Waka, and they named her Laieikawai. As they were attendingto the first child

,a second was born , al so a girl, and they named her

Laielohelohe.

After the girl s had been carried away in the arms of Waka and

Kapukaihaoa,Kahauokapaka came back from the fishing,and asked

his wife,How are you ?

”

Said the woman,“ I have born an abort ion and have thrown it

into the ocean .

”

Kahauokapaka already knew of the birth while he was on the

o cean,for there came two claps of thunder ; then he thought that

the wife had given birth . At this t ime of Laieikawai and Laielohe

lohe’s birth thunder first soun ded in October,6 according to the

legend .

When Waka and Kapukaihaoa had taken their foster childrenaway, Waka said to Kapukaihaoa,

“ How shall ,we hide our foster

children from Kahauokapaka ?

Said the priest ,“ You h ad better hide your foster child in the

water ho le ofWaiapuka ; a cave is there which no one knows about,

and it will be my business to seek a place of protection for myfo ster child.

Waka took Laieikawai where Kapukaihaoa had directed, and thereshe kept Laieikawai hidden until she was come to maturity.

Now,Kapukaihaoa took Laielohelohe to the uplands of Wahiawa

,

to the place called Kukaniloko .

7

All the days that Laieikawai was at Waiapuka a rainbow archwas there constantly

,in rain or calm

, yet no one understood th enature of this rainbow

,but such signs as attend a chief were always

present wherever the twins were guarded.

350 H AW AIIAN ROMANCE OF LAIEIKAWAI [m a mmals

Just at this t ime Hulumaniani was making a tour of Kaua i inhis character as the great seer of Kauai , and when he reached thesummit of Kalalea he beheld the rainbow arching over Oahu ; therehe remained 20 days in order to be sure of the nature of the Signwhich he saw. By that time the seer saw clearly that it was the S ign

.

of a great chief— this rainbow arch and the two ends of a rainbowencircled in dark clouds.Then the seer made Up his mind to go to Oahu to make sure about

the sign which h e saw. He left the place and went to Anaho la tobargain for a boat to go to Oahu, but he could not hire a boat togo to Oahu. Again the seermade a tour of Kauai ; again he ascendedKalalea and saw again the same S ign as before, just the same as at

first ; then he came back to Anaho la.

While the seer was there he heard that Poloula owned a canoe at

Wailua,for he was chief of that place, and he desired to meet Poloula

to ask the chief for a canoe to go to Oahu.

When Hulumaniani met Polonla h e begged o f him a canoe to goto Oahu. Then the canoe and men were given to h im. That n ightwhen the canoe star rose they left Kauai, 1 5 strong, and came firstto Kamaile in Waianae.

Before the seer sailed, h e first got ready a black pig, a white fowl,and a red fish .

On the day when they reached Waianae the seer ordered therowers to wait there un til he returned from making the

l ci rcui t ofthe island .

Before the seer wen t he first climbed clear to the top of Mauna

lahilahi and saw the rainbow arching at Koolauloa, as he saw itwhen he was on Kalalea.

He went to Waiapuka, where Laieikawai was being guarded, andsaw no place there set o ff for chiefs to dwell in. Now,

just as the

seer arrived,Waka had van ished into that place where Laieikawai

was concealed.

As the seer stood looking,he saw the rippling of the water where

Waka had dived . Then he said to himself : “ This is a strange thing.

No wind ripples the water on this poo l . It is like a person bathing,who has hidden from me.

” After Waka had been with Laieikawaishe returned,but while yet in the water she saw someone S itting aboveon the bank

,so she retreated, for she thought it was Kahauokapaka,

this person on the brink of the water hole.

Bmcxm m i TEXT AND TRAN SLATION 351

I kekahimanawa, ia Hulumaniani e kaahele ana iaKauai apun i,ma

kona ano Makaula nui no Kauai,a ia ia i hiki ai iluna pono o Kalalea

,

ike mai la o ia i ka pio a keia anuenue i Oahu nei ; noho iho la oia

malaila he iwakalua la, 1 kumu e ike maOpOpo i’ai o ke ano o kana

mea e ike nei. Ia manawa,na

,maopopo lea 1 ka Makaula he Alii

Nui ka mea nona keia anuenue e pio nei,a me na onohi elua i

hOOpun i i a 1 na ao polohiwa apuni.

Ia manawa,hooholo ae la ka Makanla 1 kona manao e holo 1 Oahu,

i maopopo ai ia ia kana mea e ike nei. Haalele ke ia i a wahi , hikiaku la keia i Anaho la

,hoolimalima aku la keia i waa e ho lo ai i

Oahu nei ; aka, aole i loaa ia in he waa e holo ai i Oahu nei. Kaapuni

hou ka Makaula ia Kaua i a puni, pii hou oia iluna o Kalalea,a ike

hou no o ia i kana mea i ike mua ai, aia no e mau ana e like no me

mamua,alaila

,ho i hou keia a hiki i Anaho la .

I ua Makanla nei malaila, lohe keia o Poloula ka mea waa o

Wailua, no ka mea, he al ii ia no ia wahi , ake aku la o ia e halawai

me Po lonia,me ka manao e no i aku i ke ali i i waa e hiki ai i Oahu.

Ia Hulumaniani i halawai aku ai me Poloula, nono i aku la o ia iwaa e ho lo ai i Oahu nei ; alaila , haawiia mai la

'

ka waa me na

kanaka ; ia po iho , 1 ka hiki ana 0 ka Hokuhookelewaa, haalele lakouia Kauai

,he umikumamalima ko lakou nui

,hiki mua mai la lakou

ma Kamaile, i Waianae .

Mamua ae nae 0 ko ka Makaula ho lo ana mai, na hoomakaukau

mua o ia hookahi puaa hiwa,he moa lawa

,a me ka i-a ula.

Ia la 0 lakou i hiki ai ma Waianae, kauoha ka Makanla i nakanaka e noho malaila a hoi mai o ia mai ka buakai kaapuni ana.

I na Makaula nei i hele ai,hiki mua keia iluna pono o Manna

lahilahi, ike aku la keia i ke anuenue e pio ana ma Koolauloa, e likeme kana ike ana i kona mau la ilu

'

na o Kalalea.

A hiki keia i Waiapuka, kahi i malamaia'

ai o Laieikawai, ike iho

la o ia aole he kuleana kupono o kela wahi e noho i’ai e na’lii. I kela

manawa nae a ka Makaula i hiki ai ilaila, na nalo mua aku o Wakama kahi i hunai’ai o Laieikawai.I ka manawanae a ka Makaula e kunana ana

, alaila, ike aku la

o ia i ka alcaic ana 0 ka wai 0 ko Waka luu ana aku. Olelo iho la ka

Makanla i loko ona,

“ He mea kupanaha, aole ho i he makan i o keialua wai e kuleana ai la ho i ka aleale ana 0 ka wai, me he mea he

mea e auau ana,a ike ae nei ia ’u pee iho nei.” A pau ko Waka

manawa ma kahi o Laieikawai, hoi mai la oia ; aka, ike ae la keiamaloko 0 ka wai i keia mea e noho ana maluna iho

,emi hope hou

aku la 0 Waka, no ka mea, ua manao o ia o Kahauokapaka, keia mea

ma kae 0 ka luawai.

352 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a m a aa

Waka returned to her foster child,and came back at

“

twilight andspied to disco ver where the person had gone whom she saw,

but therewas the seer sitting in the same place as before. S O Waka went backagain .

The seer remained at the edge of the poo l , and slept there untilmorn ing. At daybreak, when it was dawn, he arose

,saw the S ign o f

the rainbow above Kukaniloko , forsook this place, journeyed aboutOahu

,first through Koolaupoko ; from there to Ewa and Honouliul i,

where he saw the rainbow arching overWahiawa ; ascendedKamaoha,

and there slept over night ; but did not see the sign he sought.

CHAPTER II

When the seer failed to see the S ign which he was following he leftKamaoha

, climbed clear to the top of Kaala,and there saw the ra in

bow arching over Molokai. Then the seer left the place and journeyed around Oahu ; a second time he journeyed around in order tobe sure of the S ign he was following, for the rainbow acted strangely

,

resting now in that place,now in this .

On the day when the seer left Kaala and climbed to the top of

Kuamooakane the rainbow bent again over Molokai,and there rested

the end of the rainbow,covered out of sight with thunderclouds.

Three days he remained on Kuamooakane, thickly veiled in rainand fog.

On the fourth day he secured a boat to go to Molokai . He went onboard the canoe and had sailed half the distance, when the paddlersgrew vexed because the prophet did nothing but sleep, while the pigsquealed and the cock crowed .

S o the paddler in front 8 signed to the one at the rear to turn thecanoe around and take the seer back as he slept .The paddlers turned the canoe around and sailed for Oahu. When

the canoe turned back,the seer distrusted this, because the wind blew

in his face ; for he knew the direct ion of the wind when he left Oahu,and now,

thought he,the wind is blowing from the seaward.

Then the seer opened his eyes and the canoe was go ing back toOahu. Then the seer asked himself the reason . But just to see for

himself what the canoe men were do ing, he prayed to his god, toKuikauweke

, to bring a great tempest over the ocean .

As he prayed a great storm came sudden ly upon them,and the

paddlers were afraid .

Then they awoke h im : 0 you fellow asleep , wake up, there ! We

thought perhaps your coming on board would be a good thing forus . Not so ! The man sleeps as if he were ashore .

”

When the seer arose,the canoe was making for Oahu.

Then he asked the paddlers : “What are you do ing to me to takethe canoe back again ? What have I done ?”

MOKUNA II

A nele ka Makanla 1 ka ike i kana mea e ukali nei,haalele keia ia

Kamaoha,hiki keia iluna pono O Kaala, a malaila o ia i ike ai e pio

ana ke anuenue i Mo lokai ; nolaila, haalele ka Makaula ia wahi,

kaapuni hou ia Oahu nei ; 0 ka lua ia o kana buakai kaapuni ana ,i mea e hiki ai ia ia ke ike maopopo i kana mea e ukali nei

,no ka

mea, na ano e ka hana a ke anuenue, no ka holoholoke ana i kela wahikeia wahi.I ka la a ua Makaula nei i h aalele ai ia Kaala

,hiki mua aku oia

iluna o Kuamooakane, aia hoi e pio ana ke anuenue i Moloka i, e kuana ka punohu i uhipaaia e na ao bekili, ekolu mau la oia nei ma

Kuamooakane, ua hoomauia ka uh i paapu a ka ua a me ka noe.

I ka eha 0 na la o ia nei malaila,loaa ia ia h e waa e holo ana i

Molokai ; kau aku la o ia maluna 0 ka waa, a ho lo aku la a like a like

0 ka moana,loaa ka manao ino i na mea waa

,no ka mea

,na uluhua

laua i ua Makaula nei no ka h iamoe, a me ka ala a mau ana o kahipuaa , a 0 -0 -0 mau no ho i o kahi moa .

A no keia mea,kunou aku la ka mea mahope 0 ka waa i ke kanaka

iluna o kuaiako,e hoi hou ka waa i hope

,a hoonoho hou i ka Makaula

1 Oahu nei, a ua like ka manao 0 na mea waa ma ia mea e ho ihoi hopeka waa

,e moe ana nae ka Makaula ia manawa.

Hoohuli ae la na mea waa 1 ka waa i hope a holo i Oahu nei

ia manawa a ka waa e ho i hope nei, h oohuoi iho la ka Makanla i ka paana a ka makan i ma kona papalina

,no ka mea

,na maopopo ia ia

kahi a ka makan i 1 pa ai i ka holo ana mai Oahu aku'

nei manao iho

la o ia,ma kai mai ka makan i e pa nei.

No laila,kaakaa ae la na maka 0 ka Makaula

, aia ho i e ho i hou

ana ka waa i Oahu nei ; ia manawa,nalu iho la ka Makanla i ke

kumu o keia hoi hou ana 0 ka waa . Aka ho i,no ko ianei makemake

e ike maopopo i ka hana a na mea waa , pule aku la o ia i kona Akuaia Kuikauweke

,e hoo ili mai i ka ino nui maluma 0 ka moana .

Ia ia e pule ana iloko ona iho,hiki koke mai la ka ino nui maluna

o lakou,a pono Ole ka manao 0 na mea waa.

Ia manawa,hoala ae la na mea waa ia ianei,

“ E ke ia kanaka e moe

nei ! e ala ae paha oe, kainoa paha he pono kau i kau mai ai maluna

0 ko maua waa, aole ka ! o ia no ka moe a nei kanaka la 0 aka .

”

Alaila,ala ae la ua Makaula nei, e hooiho ana ka waa i Oahu nei.

Alaila, ninau aku la o ia i na mea waa, Heaha iho nei keia hana a

olua ia’u i ho i hope ai ka waa ? A beaba kuu hewa ?

356 H AWAIIAN ROMAN CE OF LAIE-IKAWAI [ sm am as

Then the men said : “We two wearied of your constant sleepingand the pig’s squealing and the cock’s crowing ; there was such a

no ise ; from'

the t ime we left until now the no ise has kept up. You

ought to have taken ho ld and helped paddle. Not so ! Sleep wasthe only thing for you !The seer said : You two are wrong

,I think

,if you say the reason

for your returning to Oahu was my idleness ; for I tell you the

trouble was with the man above on the seat, for he sat st ill anddid nothing.

”

As he spoke, the seer sprang to the stern o f the canoe, took chargeof the steering

,and they sailed and came to Haleolono, on Molokai .

When they reached there, 10 ! the rainbow arched over Koolau,

as he saw it from Kuamooakane ; he left the paddlers, for he wishedto see the S ign which he was following.

He went first clear to the top ofWaialala,right above Kalaupapa .

Arrived there, he clearly saw the rainbow arching over Malelewaa ,

o ver a Sharp ridge difficult to reach ; there, in truth, was Laieikawaihidden , she and her grandmother, as Kapukaihaoa had commandedIVaka in the vision .

For as the seer was sailing over the ocean,Kapukaihaoa had fore

knowledge of what the prophet was do ing, therefore he told Waka ina vision to carry Laieikawai away where she could not be found .

After the seer left Waialala he went to Waikolu right below Malelewaa. Sure enough

,there was the rainbow arching where he could

no t go . Then he considered for some time how to reach the place tosee the person he was seeking and offer the sacrifice he had prepared,but he could not reach it.On the day when the seer went to Waikolu

,the same night

,came

the command of Kapukaihaoa to Laieikawai in a dream, and when

she awoke,it was a dream. Then Laieikawai roused her grand

mo ther, and the grandmother awoke and asked her grandchild whyshe had roused her.

The grandchild said to her : Kapukaihaoa h as come to me in a

dream and said that you should bear me away at once to Hawaii andmake our home in Paliuli ; there we two shall dwell ; so he told me,and I awoke and wakened you.

”

As Laieikawai was speaking to her grandmother, the same visioncame to Waka . Then they bo th arose at dawn and went as they h adboth been directed by Kapukaihaoa in a vision.

358 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m u a,

They left the place, went to Keawanui, to the place called Kaleloa,

and there they met a man who was getting his canoe ready to sail forLanai. When they met the canoe man, Waka said : “ Will you letus get into the canoe

'

with you, and take us to the place where youintend to go ?Said the canoe man :

“ I will take you both with me in the canoethe on ly trouble is I have no mate to paddle the canoe.

”

And as the man spoke this word,“a mate to paddle the canoe

,

Laieikawai drew aside the veil that covered her face because o f her

grandmother’s wish completely to conceal her grandchild from beingseen by anyone as they went on their way to P aliuli ; but her grandchild thought otherwise.

When Laieikawai uncovered h er face which her grandmother h adconcealed

,the grandmother shook her head at her grandchild to for

bid her Showing it, lest the grandchild’s beauty become thereafter

no thing but a common thing.

Now,as Laieikawai uncovered her face

,the canoe man saw that

Laieikawai rivaled in beauty all the daughters of the chiefs roundabout Mo lokai and Lanai . And 10 ! the man was pierced through 9

with longing for the person he had seen .

Therefore, the man entreated’

the grandmother and said : “ Un

loosen the vei l from your grandchild ’s face, for I see that she is more

beaut iful than all the daughters o f the chiefs round about Mo lokaiand Lanai .The grandmother said : I do not uncover her because she wishes

to conceal herself.”

At this answer of ‘Naka to the paddler’s entreaties,Laieikawai

revealed herself fully, for she heard Waka say that she wished toconceal herself

,when sh e had not wanted to at all.

And when the paddler saw Laieikawai clearly,desire came to h im

afresh . Then the thought sprang up within him to go and spreadthe news around Mo lokai of this person whom he longed after.

Then the paddler said to Laieikawai and her companion,

“Wh ereare you ! live here in the house ; everything within is yours, not a

single thing is withholden from you in the house ; inside and outside 1 °

you two are masters of this place.

”

When the canoe man had spoken thus, Laieikawai said, Our host ,shall you be gone long ? for it looks from your charge as if you wereto be away for good .

”

BECKWITH ] TEXT AND TRAN SLATION

Haalele laua ia wahi, hiki aku laua ma Keawanui, kahi i kapaia

o Kaleloa, a malaila laua i halawai ai me ke kanaka e booma

kaukau ana 1 ka waa e ho lo ai i Lanai . La laua i halawai aku ai

me ka mea waa, o lelo aku la 0 Waka,E ae ane i oe ia maua e kau pu

aku me oe ma ko waa,a holo aku i kau wahi i manao ai e ho lo ?

Olelo mai la ka mea waa,Ke ao nei wau e kau pu o lua me a

’u

ina ka waa, aka hookahi no hewa, o ko’u kOkoolua ole e hiki a i ka

waa .

”

Ia manawa a ka mea waa i hoopuka ai i keia olelo “ i kokooluahoewaa, wehe ae la 0 Laieikawai i kona mau maka i uh iia i ka aahu

kapa,mamuli 0 ka makemake o ke kupunawah ine e huna loa i kana

moopuna me ka ike o leia mai e na mea e ae a hiki 1 ko laua hiki anai Paliuli

,aka

,ao le pela ko ka moopuna manao .

I ka manawa nae a Laieikawai i bo ike ai i kona mau maka mai

kona hunaia ana e kona kupunawahine , luliluli ae la ke poo O ke

kupunawah ine, ao le a hoike kana moopuna ia ia iho , no ka mea,e

lilo auanei ka nan i o kana moopuna i mea pakuwa wale .

I ka manawa nae a Laieikawai i wehe ae ai i kona mau maka,ike aku la ka mea waa i ka o i kelakela 0 ko Laieikawai helehelena

mamua 0 na kaikamah ine kaukaualii o Mo lokai a puni, a me Lanai .Aia

’

ho i,ua hookuiia mai ka mea waa e kona iini nui no kana mea e

ike nei.

A 11 0 keia mea, no i aku la ka mea waa i ke kupunawahine, me ka

o lelo aku,

“ E kuu loa ae oe i na maka 0 ko moopuna mai konahoopulouia ana, no ka mea

, ke ike nei wau ua oi aku ka maikai o kaumilimili, mamua 0 na kaikamah ine kaukaualii o Mo loka i nei a me

Lanai.”

I mai la ke kupunawah ine,“Ao le e hiki ia ’u ke wehe ae ia ia

,no ka

mea,o kona makemake no ka huna ia ia iho .

”

A no keia olelo a Waka 1 ka mea waa mamuli o kana noi, alaila,ho ike pau loa ae la 0 Laieikawai ia ia mai kona hunaia ana

, no ka

mea,ua lohe aku la 0 Laieikawai 1 ka o lelo a kona kupunawah ine, o

Laieikawai no ka makemake e huna 1 a i a ; aka, na makemake ole

kela e huna.

A no ka ike maopopo loa ana aku 0 kamea waa ia Laieikawai,alaila

,

he nuhou ia i ka mea waa . Alaila,kupu ao la ka manao ano e iloko

ona, e hele e hookaulana ia Mo lokai apuni, no keia mea ana e iini nei.

Alaila, olelo aku la ua mea waa nei ia Laieikawa i ma

,

“Auhea

o lua , e noho olua i ka hale nei,na o lua na mea a pau oloko

, ao lekekah i mea e koe 0 ka hale nei. ia o lua

,o o lua maloko a mawaho o

keia wahi .”

A no ka hoopuka ana 0 ka mea waa i keia olelo,alaila, olelo aku

la 0 Laieikawai,

“ E ke kamaaina o maua , e hele loa ana anei oe ?No ka mea

,ke ike lea nei maua i kou kauoha honua ana

,me he mea

la e hele loa ana oe ?”

360 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m u a

Said the ho st,O daughter, not so ; I shall not forsake you ; but I

must look for a mate to paddle you bo th to Lanai .And at these words,Waka sa id to their host,

“ If that is the reasonfor your go ing away

,leaving us in charge of everything in your

house,then let me say, we can help you paddle.

’

The man was displeased at these words of Waka to h im.

He said to the strangers,“ Let me not think of asking you to paddle

the canoe ; for I“ ho ld you to be persons of importance.

”

Now it was not the man’s intention to look for a mate to paddle

the canoe with h im,but as he had already determined

,so now he

vowed within h im to go and spread around Mo lokai the news aboutLaieikawai.

When they h ad done speaking the paddler left them and went awayas he h ad vowed .

As he went he camefirst to Kaluaaha and slept at Halawa,and

here and on the way there he proclaimed, as he had vowed, the beautyOf Laieikawai.

The next day, in the morn ing, he found a canoe sailing to Kalaupapa

,

’

got on board and went first to Pelekunu and Wailan ; afterwards he came to Waikola , where the seer was staying.

t en he got to Waikolu the seer had already gone to Kalaupapa,but this man only stayed to spread the news of Laieikawai’s arrival .When he reached Kalaupapa

,beho ld ! a company had assembled for

boxing ; he stood outside the crowd and cried with a loud vo ice : 1 1

0 ye men of the people,husbandmen

,laborers

,t illers of the so il ; 0

ye chiefs, priests, soo thsayers, all men of rank in the household of thechief ! All manner of men have I beheld on my way hither; I haveseen the high and the low,

men and women ; low chiefs, the kaumaaliz

'

,men and women ; high chiefs, the niaupz

’

o,and the o iai; but

never have I beheld anyone to compare with this one whom I haveseen ; and I declare to you that she is more beaut iful than any of the

daughters of the chiefs on Moloka i or even in this assembly.

”

Now when he shouted, he could not be heard, for his vo ice wassmothered in the clamor of the crowd and the no ise of the onset.And wishing his words to be heard aright

,he advanced into the

midst o f the throng, stood before the assembly,and held up the

border o f his garment and repeated the words he had-just spoken .

362 HAWAIIAN ROMANCE or LAIEIKAWAI [m a m u a

Now the high chief of Mo lokai heard his vo ice plainly,so the chief

quieted the crowd and listened to what the stranger was shoutingabout, for as h e looked at the man he saw that his face was full o fjoy and gladness.At the chief ’s command the man was summoned before the chief

and he asked, What news do you proclaim aloud with glad face before the assembly ?Then the man

“

told why he shouted and why his face was glad inthe presence of the chief : “ In the early morning yesterday, while Iwas working over the canoe, intending to sa i l to Lana i, a certainwoman came with her daughter

,but I could not see plainly the

daughter’s face. But while we were talking the girl unveiled herface . Behold ! I

”

saw a

'

girl of incomparable beauty who rivaled all

the daughters of the chiefs of Molokai .”

When the chief heard these words he said,If she is as good look

ing as my daughter, then she is beaut iful indeed .

”

At this saying o f the chief,the man begged that the chiefess be

shown to h im,and Kaulaailehua

,the daughter of the chief

,was

brought thither. Said the man,

“ Your daughter must be in fourpo ints more beautiful than she is to compare with that other.

”

Replied the chief,

“ S he must be beaut iful indeed that you scornour beauty here,who is the handsomest girl in Mo lokai .”

Then the man said fearlessly to the chief,“ Of my judgment of

beauty I can speak w ith confidence .

” 1 2

As the man was talking with the chief, the seer remained listeningto the conversat ion ; it just came to him that this was the one whomhe was seeking.

S o the seer moved slowly toward him, got near, and seized the man

by the arm,and drew h im quietly after him.

When they were alone,the seer asked the man directly,

“ Did you

know that girl before about whom you were telling the chief ?”

The man den ied it and said, No ; I had never seen her before ;this was the very first t ime ; she was a stranger to me.

”

S o the seer thought that this must be the person he was seeking,and he questioned the man closely where they were living, and theman to ld h im exactly.

After the talk,he took everything that he had prepared for sacri

fice when they should meet and departed .

aaoawma ] TEXT AND TRAN SLATION 363

Iloko o keia manawa, lohe pono loa aku la ke Alii nui o Mo lokaii keia leo , alaila hooki ae la ke ali i i ka aha, i loheia aku ai ka olelo

a keia kanaka malahini e kuhea nei ; no ka mea, i loko 0 ko ke alii ike

ana aku i ua wahi kanaka nei,ua hoopihaia kona mau maka i ka

o lioli, Ine ke ano piho iho i.Kah eaia aku la na wahi kanaka nei mamuli O ke kauoha a ke alii,

a hele mai la imna o ke alii,a ninan aku la

,Heaha kou mea e nui nei

kou leo Imna 0 ka aha,me ka maka o lio li ?”

Alaila,hai mai la kela i ke kumu o kona kabea ana

,a me kona

olioli imna o ke alii . “ Ma ke kakah iakanui 0 ka la i neh inei, elawelawe ana wau i ka waa no ka manao e ho lo i Lanai , h oea mai

ana keia wahine me ke kaikamahine,ao le nae an i ike lea i ke ano o na

kaikamahine la . Aka,iloko 0 ko maua wa kamailio

,h oopuka nmai la

ke kaikamah ine i kona mau maka mai kona hunaia ana,aia hoi

,ike

aku la wau he kaikamahine maikai,i oi aku mamua 0 na kaikamahine

alii o Molokai nei.”

A lohe ke ali i i keia o lolo,nih au a

’

ku la,

“ Ina ua like kona maika ime kuu kaikamah ine nei la

,alaila

,ua nani io .

”

A no keia ninau a ke alii,noi aku la na wahi kanaka nei e hoikeia

mai ke kaikamahine'

alii imna ona, a laweia mai la0 Kaulaailehua ke

kaikamah ine a ke ali i .I aku la ua wahi kanaka nei

,

“ E ke ali i ! oianei‘

la, eha kikoo i koe

0 ko iala maika i ia ianei,alaila

,like aku me kela .

” I mai la ke alii,

“ E ! nani io aku la,ke hoo le ao nei oe i ka makou maika i e ike nei

,

no ka mea,0 ko Molokai o i no keia .

”

Alaila, Olelo aku la kahi kanaka i he ali i me ka wiwo ole

,No ko

’u

ike i ka maikai, ko’u mea no ia i o lelo kaena ai.”

Ia manawa a kahi kanaka e kamailio ana me ke alii,e noho ana ka

Makaula ia manawa e hoolohe ana i he ano o ke kamailio ana, aka, ua

haupu honu’

a ae ka Makaula,me he mea la 0 kana mea e ukali nei.

A no keia mea,neenee loa aku la ka Makaula a kokoke

, paa aku

la ma ka lima o kahi kanaka, a huki malu aku la ia ia .

Ia laua ma kahi kaawale,ninau pono aku la ka Makaula i na wahi

kanaka nei,

“Ua ike no anei oe i kela kaikamahine mamua au e

kamailio nei i ke alii ?”

Hoo le aku la na‘

wahi kanaka nei,me

'

ka i aku,

“AOle an i ikemamua

,akahi no wau a ike

,a he mea malah ini ia i ko ’u mau maka.

”

A no keia mea,manao ae la ka Makaula

, o kana mea i imi mai ai,

me ka n ih au pono aku i kahi i noho ai,a hai ponoia mai la .

A pau ka laua kamailio ana,lawe ae la o ia i na mea ana i hooma

kaukau ai i mohai no ka manawa e halawai aku ai, a hele aku la.

CHAPTER III

When the seer set out after meet ing that man,he went first up

Kawela ; there he saw the rainbow arching over the place which theman had described to him ; so he was sure that this was the personhe was fo llowing.

He went to Kaamola , the district adjo in ing Keawanui,where

Laieikawai and her compan ion were awaiting the paddler. By thist ime it was very dark ; he could not see the S ign he saw from Kawela ;but the seer slept there that night,thinking that at daybreak hewould see the person he was seeking.

That n ight, while the seer was sleeping at Kaamola,then came

the comm and o f Kapukaihaoa to Laieikawai in a dream,just as he

had directed them at Malélewaa.

At dawn they found a canoe sa iling to Lanai, go t on board

,and

went and lived for some time at Maunalei.

After Laieikawai and her compan ion had left Kalaeloa, at daybreak, the seer arose and saw that clouds and falling rain obscuredthe sea between Mo loka i and Lanai with a thick veil o f fog and mist .

Three days the veil of mist hid the sea,and on the fourth day of

the seer’s stay at Kaamola,in the very early morning

,he saw an end

of the rainbow standing right above Maunalei. Now the seer re

gretted deeply not finding the person he was seeking ; neverthelesshe was not discouraged into dropping the quest.About 1 0 days passed at Mo lokai before he saw the end of the

ra inbow standing o ver Haleakala ; he left Molokai,went first to

Haleakala ; to the fire pit, but did no t see the person he was seeking.

When the seer reached there,he loOked toward Hawai i ; the land

was veiled thick in c loud and mist . He left the place,went to

Kauwiki,and there built a place of worship 1 3 to call

“

upon his godas the only one to guide h im to the person he was seeking.

Wherever the seer stopped in his journeying he directed the people,i f they found the person he was fo llowing, to search h im out wher

ever he m ight be .

At the end of the days o f con secration of the temple,while the seer

was at Kauwiki,near the n ight of the gods Kane and Lono ,1 1 the

land of Hawai i cleared and he saw to the summit of the mountains .364

366 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a k am ae

Man-v days the seer remained at Kauwiki,nearly a year or more .

but he never saw the S ign he h ad fo llowed thither.

One day in June, during the first days of the month, very earlyin the morning

,he caught a glimpse of something like a rainbow at

Koolau on Hawaii ; he grew excited, his pulse beat quickly, but hewaited long and patiently to see what the rainbow was do ing. The

who le month passed in pat ient waiting ; and in the next month,on

the second day of the month,in the evening

,before the sun had gone

down,he entered the place of worship prepared for his god and

prayed .

As he prayed,in the midst of th e place appeared to the seer the

spirit forms 1 5 o f Laieikawai and her grandmother ; so he left off

praying,nor did tho se spirits leave him as long as it was light .

That n ight,in his S leep

,his god came to him in a vision and said

I have seen the pains and the patience with which you have strivento findWaka ’s grandchild, thinking to gain honor through h er grandchild . Your prayers have moved me to Show you that Laieikawaidwells between Puna and Hilo in the midst of the forest, in a housemade o f the yellow feathers o f the 0 0 bird 1 6

; therefore, to-morrow,rise and go .

”

He awoke from sleep ; it was only a dream,so he doubted and

did not sleep the rest of the night until morning.

And when it was day, in the early morn ing, as he was on Kauwiki,

h e saw the flapping of the sai l o f a canoe down at Kaihalulu. He

ran quickly and came to the landing,and asked the man where the

boat was go ing. The man sa id,It is go ing to Hawaii ” ; thereupon

he entreated the man to take h im, and the latter consented.

The seer returned up Kauwiki and brought his luggage,the things

h e had got ready for sacrifice.

When he reached the shore he first made a bargain with , themYou paddlers

,tell me what you expect of me on this trip ; what

ever you demand, I Will accede to ; for .I was not well treated by themen who brought me here from Oahu

, so I will first make a bargainwith you men

,lest you should be like them.

”

The men promised to db nothing amiss on this trip,and the talk

ended ; he boarded the canoe and set out .

On the way they landed first at Mahukona in Kohala,slept there

that night , and in the morning the seer left the paddlers,ascended

to Lamaloloa,and entered the temple of Pahauna ,1 7 an ancient temple

belonging to o lden times and preserved unt il to-day.

naoawxra ] TEXT AND TRAN SLATION 367

Ua nui no na la 0 ka Makaula ma Kauwiki, aneane makahiki a o i

ae paha , ao le nae o ia i ike iki i ka hoailona mau ana e ukali nei.I kekah i la, i ka malama o Kaaona

,i na Ku

,i ka manawa kaka

hiaka nui, ike aweawea aku la o ia he wahi onohi ma Koo lau, 0 Hawaii ;ia manawa

, puiwa koke ae la o ia me ka lele o kona o ili me ka maikaiole o kona noonoo ana ; aka, ua kali lo ih i no o ia me ka hoomanawanui

a maopopo lea ka hana a kela wahi onoh i ; a pau ia malama okoa1 ka hoomanawanuiia eia

,a i kekahi malama ae

,i ka la 0 Kukah i,

i ke ahiahi,mamua 0 ka napoo ana 0 ka la

,komo aku la o ia iloko o

kona wahi heiau,kahi i hoomakaukau ai no k

’

ona Akua,a pule aku

la oia .

Ia ia e pule ana,a i ka waenakonu 0 ka manawa, ku mai la imua

o uaMakanla nei ke kahoaka o Laieikawai, a me kona kupunawah ine ;a no keia mea

,hooniau aku 1a o ia 1 ka. pule ana

,ao le nae i haalele

kela kahoaka ia ia a hiki i ka maamaama ana.

Ia po iho , iloko o kona manawa h iamoe,halawai mai la kona

Akua me ia ma ka b ib io , i mai la,Ua ike au i kou luhi, a me

kou hoomanawanui ana, me ke ake e loaa ia o e ka moopuna a

Waka, me kou manao hoi e loaa kou pomaikai no kana moopuna

mai. Iloko o kau pule ana, ua hiki ia’u ke kuhikuhi, e loaa no 0

Laieikawai ia oe, mawaena O Puna, a me Hilo , iloko 0 ka ululaau

e noho ana iloko 0 ka hale i uh iia i na hulu melemele 0 ka OO,

nolaila, apopo e ku oe a hele.

”

Puoho ae la oia mai ka hiamoe,aia ka he h ihio , a no keia mea,

pono Ole iho la kona manao,ao le e hiki ia ia ke moe ia po a ao .

Ia po a ao ae i ke kakah iaka nui, ia ia maluma o Kauwiki,ike

aku la oia i ke kilepalepa a ka pea 0 ka waa ilalo o Kaihalulu ;

ho lo wikiwiki aku la oia a hiki i ke awa, ninau aku la i kahi a

keia waa e ho lo ai,haiia mai la,

“ E ho lo ana i Hawaii,

“

a noi aku

la o ia e kau pu me lakou ma ka waa, a aeia mai la o ia pu me lakou.

Hoi hou aku la ka Makaula iluna o Kauwiki, e lawe mai i kanamau wahi ukana, na mea ana i hoomakaukau ai i kanaenae .

Ia manawa, aia nei i hiki ai i ka waa , h ai mua aku la o ia i konamanao i na mea waa , E na mea waa, e hai mai oukou i ka’u hanama keia ho lo ana o kakou ; ma ka oukou mea e o lelo mai ai

,malaila

wau e hoOlohe ai,no ka mea

,he kanaka wau i hana pono o le ia e

na mea waa i ko ’u ho lo ana mai Oahu mai, no laila wau e h ai mua

aku nei ia oukou e na mea waa,malia 0 like oukou me laua.

”

A no keia olelo a ka Makaula,olelo mai la na mea waa

,aole e

hana ia kekah i, mea pono o le ma ia ho lo ana o lakou ; a pau keia mau

mea kau lakouma ka waa a 11 0 10 aku la.

Ma ia holo ana hiki mua lakou i Mahukona,ma Kohala,moemalaila

ia po , a i ke kakah iaka ana ae,haalele ka Makaula i na mea waa

,pii

aku la o ia a hiki i Lamaloloa,a komo aku la 1 Pahauna ka heiau

,he

heiau kahiko kela mai ka po mai, a hiki i keia manawa .

368 HAWA IIAN ROM ANCE OF LAIEIKAWAI [ETH . ANN. 33

Many days he remained there without seeing the S ign he sought ;but in his character as seer he continued praying to his god as whenhe was on Kauwiki, and in answer to the seer’s prayer

,he had again

the same S ign that was shown to h im on Kauwiki.

At this, he left the place and traversed Hawai i,starting from

Hamakua,and the j ourney lasted un til the little pig he started

with had grown too big to be carried .

Having arrived at Hamakua, he dwelt in the Waipio Valley at the

temple of P akaalana but did not stay there long.

The seer left that place, went to Laupahoehoe, and thence to

Kaiwilah ilahi, and there remained some years.

Here we will leave the story of the seer’s Search . It will be wellto tell o f the return of Kauakah ialii to Kauai with 'Kailiokalauoke

ko a.

1 8 As we know ,Laieikawai is at Paliuli.

In the first part o f the story we saw that Kapukaihaoa commandedIVaka in a dream to take Laieikawai to Paliuli, as the seer saw.

The command was carried out . Laieikawai dwelt at Paliuli untilshe was grown to maidenhood .

When Kauakahialii and Kailiokalauokekoa returned to Kauaiafter their meeting with the “ beauty of Paliuli there were gatheredtogether the high chiefs,the low chiefs

,and the country aristocracy

as well,to see the strangers who came with Kailiokalauokekoa

’s

party. Aiwohikupua came with the rest of the chiefs to wail for thestrangers .After the wailing

'

the chiefs asked Kauakahialii, How did yourjourney go after your marriage with Kailiokalauokekoa ?”

Then Kauakah ialii to ld o f his journey as fo llows : “ Seeking henceafter the love of woman

,I traversed Oahu and Maui

,but found no

o ther woman to compare with this Kailiokalauokekoa here. I wentto Hawai i, traveled all about the island

,touched first at Kohala

,

went on to Kona, Kau,and came to Keaau

,in Puna, and there I tar

ried, and there I met another woman surpassingly beautiful, more So

than this woman here (Kailiokalauokekoa ) ,more than all the beautieso f this who le group of islands.”

During this speech AiWohikupua seemed to see before h im the

lo vely form of that woman .

3 70 H AWAIIAN ROMANCE or LAIEIKAWAI [ETH . ANN. 33

Then said Kauakahialii : On the first night that she met my man

she to ld him at what t ime she would reach the place where we werestaying and the signs o f her coming, for my man to ld her I was tobe her husband and entreated her to come down with h im but she

sa id : ‘GO back to this ward o f yours who is to be my husband and

tell him this night I will come . When rings the note of the 0 0 birdI am not in that sound, or the alala, I am not in that sound ; whenrings the note of the elepaio then am I making ready to descend ;when the no te of the apapane sounds, then am I without the door o f

my house ; i f you hear the note of the then am I withoutyour ward ’s house ; seek me

, you two , and find me without ; that isyour ward ’s chance to meet me.

’S o my man to ld me.

“When the night came that She had promised she did not come :

we waited until morn ing ; sh e did no t come ; only the birds sang. Ithought my man had lied. Kailiokalauokekoa and her friends werespending the n ight at Punahoa with friends . Thinking my man

had lied, I ordered the executioner to bind ropes about h im ; but hehad left me for the uplands of Paliuli to ask the woman why She

had no t come down that n ight and to tell her he was to die.

“When he had to ld Laieikawai all these things the woman sa idto him,

You return, and to-night I will come as I promised the n ightbefore

,so will I surely do .

’

“ That n ight,the night on which the woman was expected,Kailio

kalauokekoa’s party had returned and she was recount ing her adven

tures,when just at the edge of the evening rang the no te of the 0 0 ;

at 9 in the even ing rang the note of the alala ; at midn ight rang theno te of the elepaz

'

o ; at dawn rang the no te of the apapane; and at the

first streak of light rang the note of the iiwz'

po lena ; as soon as it

sounded there fell the Shadow of a figure at the door of the house.

Beho ld ! the room was thick with mist , and when it passed away shelay rest ing on the wings o f birds in all her beauty.

”

At these words of Kauakahialii to th e chiefs, all the body o f

Aiwohikupua'pricked with desire, and he asked

,

“What was thewoman

’s name ?They to ld h im it was Laieikawai

,and such was Aiwohikupua

’s

longing for the woman of whom Kauakahialii spoke that he thoughtto make her his wife, but he wondered wh o this woman might be.

Then he said to Kauakahialii : I marvel what this woman may be,

for I am a man who has made the who le circuit of the islands,but I

never saw any woman rest ing on the wings of birds. It may be she

is come hither from the borders of Tahiti, from within Moaula

nuiakea.

” 2°

naoawma ] TEXT AND TRAN SLATION 37 1

Alaila,hai aku la 0 Kauakahialii

,

“ I ka po mua, mahope iho 0 ko

laua halawai ana me kuu wahi kahu nei, hai mai la o ia i kona manawae hiki mai ai i kahi 0 ko makou wahi e noho ana

,a hai mai la no

hoi oia i na hoailona o kona hiki ana mai ; no ka mea,ua olelo aku

kuu wahi kahu nei i kane au na ua wahine nei,me ke koi aku no hoi

e iho pu mai laua me ua wahi kahu nei o’u,aka, , ua hai mai kela i

kana o lelo ,‘E hoi oe a ko hanai, kuu kane hoi au e olelo mai nei,

o lelo aku oe ia ia, a keia po wau hiki aku, ina e kan i aku ka leo 0

ka AO,ao le wau iloko oia leo ; a kan i aku ka leo 0 ka Alala, aole no

wau iloko o ia leo ; i na e kan i aku ka leo 0 ka E lepaio , h oomakaukau

wau no ka iho aku ; a i kan i aku ka leo 0 ka Apapane, alaila, ua pukawau mawaho o kuu hale nei ; hoo lohe mai auanei oe a i kan i aku kaleo 0 ka Iiwipolena, alaila, aia wau mawaho 0 ka hale 0 ko hana i ;imi ao o lua a loaa wau mawaho , oia kuu manawa e launa ai me ko

hanai . ’ Pela mai ka o lelo ua wahi kahu nei o ’u.

“ I ka po hoi ana e kauoha nei,ao le i hiki ae

, o i kali aku makoua ao ia po , ao le i h iki

'

ae ; 0 na manu wale no kai kan i mal manao

iho la wau he wahahee na kuu wahi kahu ; i Punahoa nae lakou nei

(Kailiokalauokekoa ma ) kahi i moe ai me na aikane. NO kuu manao

he wahahee na kuu wahi kahu, no laila, kauoha ae ana wau i kaIlamuku e hoopaa i ke kaula ; aka , na hala e ua wahi kahu nei O’u iuka o Paliuli,-e ninau aku i ua wahine nei i ke kumu o kona hiki o leana i kai ia po ,me ka hai aku no h oi e make ana ia.

“A pau kana olelo ana ia Laieikawai i keia mau mea,i mai la ka

wahine i na wahi kahu nei o ’u,E hoi oe

,a ma keia po hiki aku au, e

like me ka’u kauoha ia oe i ka po mua, pela no wau e hiki aku ai. ’

Ia po iho , o ia ka po e hiki mai a i ' ua wahine nei,na puka mua ae

lakou nei (Kailiokalauokekoa ma ) i ke ao , i ua po nei e kaao ana

no 0 ianei ia makou,i ke kihi o ke ah iah i

,kan i ana ka leo 0 ka AO ;

1 ka pili O ke ahiah i, kan i ana ka leo 0 ka Alala ; i ke kau, kan i kaleo 0 ka Elepaio ; i ka pili O ke ao , kan i ana ka leo 0 ka Apapane ;a i ka owehewhe ana o ke alaula, kan i ana ka leo 0 ka Iiwipo lena ;ia kan i ana. no ho i

,malu ana ke aka ma ka puka 0 ka hale, aia ho i,

na paa o loko i ka noe,a 1 ka mao ana ae

,e kau mai ana kela iluna

0 ka eheu 0 na manu,me kona nan i nui.”

A no keia olelo a Kauakahialii imua o na’lii

,na hookuiia mai ko

Aiwoh ikupua kino oko a e ka iini nui, me ka n inau aku,Owai ka

inoa oia wahine ?Haiia aku la o ia o Laieikawai ; a no ka 1 1ni nui o Aiwoh ikupua ike ia mea a Kauakah ialii e o lelo nei

,manao iho la ia e kii i wahine

mare nana,aka

,ua haohao o Aiwohikupua no keia wahine . No laila ,.

hai aku o ia i kaua olelo imua o Kauakah ialii,Ke haohao nei wau 1

keia wahine,no ka mea

, owan ka mea nana i kaapuni keia mau

mokupun l , ao le wau i ike i kekah i wahine e kau mai iluna 0 ka

eheu 0 na manu ; me he mea la no kukulu o Tahit i mai ia wahine,no loko o Moaulanuiakea.

”

372 H AWAIIAN ROMANCE OF LAIEIKAWAI

Since Aiwohikupua thought Laieikawai must be from Moaulanui

akca, he determined to get her for h is wife . For before he had heardall this story Aiwoh ikupua h ad vowed not to take any woman o f

these islands to wife ; he said that he wanted a woman o f Moaula

nuiakea.

The chiefs’ recept ion was ended and the accustomed ceremonieson the arrival o f strangers performed . And soon after those daysAiwohikupua took Kauakahialii

’s man to min ister in his presence

,

thinking that this man would be the means to attain his desire .

Therefore Aiwoh ikupua exalted this man to be head over all things,

over all the chief ’s land, over all the men,chiefs

,and common people

,

as hishigh counsellor.

As this man became great , jealous grew the former favorites ofAiwoh ikupua , but this was nothing to the chief.

CHAPTER IV

After this man had become great before the chief, even his highcounsellor, they consulted constantly together about those matterswhich pleased the chief, while the people thought they discussed theadministration of the land and o f the substance which pertained tothe chief ; but it was about Laieikawai that the two talked and veryseldom about anything else.

Even before Aiwohikupua heard from Kauakahiali i about Laieikawai he had made a vow before his food companions, his sisters,and before all the men of rank in his househo ld : “Where are you,

O chiefs, O my sisters, all my food compan ions ! From this dayuntil my last I will take no woman of all these islands to be my wife,even from Kauai unto Hawaii

,no matter how beaut iful she is re

ported to be, nor will I get into m ischief with a woman,not with any

one at all. For I have been ill-treated by women from my youth up .

S he shall be my wife who comes hither from o ther islands,even from

Moaulanuiakea,a place of kind women

,I have heard ; so that is the

sort of woman I desire to marry.

When Aiwoh ikupua had heard Kauakahialii’s story, after confer

ring long w ith his high counsellor about Laieikawai,then the chief

was convinced that this was thewoman from Tahiti .Next day, at midday

,the chief slept and Laieikawai came to

Aiwohikupua in a dream 2 1and he saw her i n the dream as Kauaka

h ialii had described her.

When he awoke, 10 ! he sorrowed after the vision of Laieikawai,because he had awakened so soon out of sleep ; therefore he wished topro long h is midday nap in order to see aga in her whom he had be

held ih his dream.

The chief again slept,and again Laieikawai came to h im for a

moment,but he could not see her dist inctly ; barely had he seen her

face when he waked out of sleep .

For this reason his mind was troubled and the chief made oath

before all his people374

MOKUNA IV

Mahope iho 0 ka lilo ana o na wahi kanaka nei i mea nui imna o ke

Alii,me he Kuh ina Nui la ; a oia ka hoa kuka mau o ke Alii ma na

mea e lealea ai ke Alii,me ka manao aku 0 ka poe e,e kuka ana ma

na mea pili i ka aina,a me na waiwa i e like me ka mea mau i ka noho

Alii ana. E ia ka o Laieikawai no ka laua kuka mau,a he unkn ke

kuka ma ma mea e ae .

Mamua aku nae 0 ko Aiwoh ikupua lohe ana ia Kauakah iali i no

Laieikawai, ua bo ike e oia i kana o lelo paa imua O kona mau kau

kaualii,a me na kaikuahine ona

,a me kona poe aialo a pau, a eia

kana olelo paa,“Auhea oukou e ko

’u mau kaukaualii, a me na kaikua

hine o’u ko

’u mau aialo a pau ; mai keia la aku a hiki i ko ’u mau la

hope,aole loa ana wau e lawe i kekahi wahine o keia mau mokupuni

i wahine mare na’u,mai Kauai nei a hala loa i Hawaii

,ina i oleloia

mai he mau wahine maikai, ao le no hoi au e h aawi i ko ’u kino e komo

aku ma ke ano kolohe,he oleloa no . No ka mea

,he kanaka hana pono

o leia wau e na wahine, mai ko’u wa opiOpio mai a hiki i ko ’u hooka

nakamakua ana . Aia no ka’u wahine ae ke kii mai

,no kekah i mau

a ina e mai,ina noloko mai o Moaulanuiakea

,kahi 0 na wahine oluolu

a’u i lohe ai ; alaila, o ka

’u wahine makemake ia

,i na i kiiia mai wau

ma na ano elua .

”

Iloko 0 ko Aiwohikupua lohe ana ia Kauakah iali i,a me ko laua

kuka mau ana me kona Kub ina Nui no Laieikawai, alaila, manaopaa

ae la ke Alii no Tahit i mai na wahine la.

I kekah i la,i ke awakea

,h iamoe iho la ke Alii

,loaa iho la 0 Laiei

kawa i ia Aiwoh ikupua ma ka moeuhane,na like kana ike ana ia

Laieikawai ma ka moeuhane me ka Kauakah ialii olelo ana ia ia. Apuoho ac la ke Alii he moeuh ane kana .

Iloko ‘

Oia ala ana ae,aia hoi

,he mea minamina loa i ke Alii i kona

ike ana ia Laieikawai ma ka moeuhane,no ka mea , ua ala e mai ka

hiamoe o ke Alii ; a no ia mea,makemake iho la ke Alii e loaa hon ia

ia ka hiamoe loih i ana ma ia awakea,i kumu e ike h ou aku ai i kana

mea i ike ai ma ka moeuhane.

Hoao hou iho la ke Alii e h iamoe hou, lo aa hou no 0 Laieikawai ma

ka h ihio poko le loa , aole nae o ia i ike maopOpo loa aku,he wahi

helehelena wale no kana ike lib i ana,a hikilele ae a o ia.

A no keia mea,na ano e loa ko ke Alii manao

,ia manawa ka

hoopuka ana a ke Alii i olelo paa imus O kona mau mea a pau ,penei

no Ia :

3 76 H AWAIIAN ROMANCE OF LAIEIKAWA] ma m a s ;

Where are you ? Do not talk While I am sleeping ; if one evenwhispers

,if he is chief over a district he shall lose his chiefship ; if

he is chief over part of a district, he shall lose his chiefship ; and if atenant farmer break my command

,death is the penalty .

”

The.chief took this oath because of his strong desire to sleep

longer in order to make Laieikawai’s acquaintance in h is dream.

After speaking all these words,he tried once more to S leep, .but

he could no t get to sleep unt il the sun went down .

During all this time he did not tell anyone about what he saw in

the dream ; the chief hid it from his usual confidant,thinking when

it came again, then he would tel l his chief counsellor.

And because o f the chief ’s longing to dream Often ,he commanded

his chief counsellor to chew awa.

S o the counsellor summoned the chief’s awa, chewers and madeready what the chief commanded

, and he brought it to h im,and the

chief drank with his counsellor and drunkenness possessed him.

Then clo se above the chief rested the beloved image of Laieikawai

as i f they were already lovers. Then he raised his vo ice in song, asfollows : 2 2

Rising fondly before me,The recollect ion of the lehua blossom of Puna,B rought h ither on th e t ip of the wind ,

By th e l igh t keen wind of the fiery pit .

Wakeful— sleepless with heart longing,Wi th desire— O

Said the counsellor to the chief, after he h ad ended his singing,This is strange ! You have had no woman since we two have beenl iving here

, yet in your song you chanted as if you had a woman

here.

Said the chief,Cut short your talk. for I am cut o ff. by the drink .

Then the chief fell into a deep sleep and that ended it, for so heavywas the chief’s sleep that he saw no thing of what he had desired .

A n ight and a day the chief slept while the effects of the mea

lasted . Said the chief to his counsellor,“ No good at all has come

from this awa, drinking o f ours .”

The coun sellor answered,“Wh at is the good of awa drinking ?

I thought the good of drinking was that admirable scaley look of

the skin ?” 2 3

Said the chief Not so,but to see Laieikawai

,that is the good

of awa drinking.

After this the chief kept on drinking awa. many days,perhaps a

year,but he gained nothing by it

,so he quit it .

378 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m a-as

It was only after he quit awa drinking that he to ld anyone howLaieikawai had come to h im in the dream and why he had drunkthe awa and also why he had la id the command upon them not to

talk while he slept .After talking over all these things

,then the chief fully decided to

go to Hawa ii to see Laieikawai. At this t ime they began to talkabout getting Laieikawai for a wife.

At the close of the rough season and the coming of good weatherfor sailing, the counsellor ordered the chief’s sailing masters to makethe double canoe ready to sail for Hawai i that very n ight ; and at

the same time he appo inted the best paddlers out of the chief ’ spersonal attendants.Before the go ing down of the sun the steersmen and s oothsayerswere ordered to observe the look of the clouds and the

'

ocean t o see

whether the chief could go or not on his journey, according to thesigns. And the steersmen as well as soothsayers saw plain ly that hemight go on his journey.

And in the early morning at the rising of the canoe-steering starthe chief went on board with his counsellor and his sixteen paddlersand two steersmen

,twenty of them altogether in the double canoe,

and set sail.As they sailed

,they came first to Nanakuli at Waianae. In the

early morn ing they left this place and went first to Mokapu and

stayed there ten days, for they were delayed by a storm and couldnot go to Mo lokai . After ten days they saw that it was calm to sea

ward . That n ight and the next day they sailed to Po lihua,on

Lanai,and from there to Ukumehame

,and as the wind was unfavor

able, remained there, and the next day left that place and went toKipahulu.

At Kipahulu the chief said he would go along the coast afoot andthe men by boat . Now

,wherever they wen t the people applauded

the beauty of Aiwohikupua.

They left Kipahulu and went to Hana, the chief and his counsellor

by land,the men by canoe . On the way a crowd followed them for

admiration o f Aiwoh ikupua .

When they reached the canoe landing at Haneoo at.

Hana the

people crowded to behold the chief, because of his exceeding beauty.

When the party reached there the men and women were out surfriding in the waves of Puhele

,and among them was one noted prin

cess of Hana,H inaikamalama by name . Wh en they saw the princess

of Hana,the chief and his counsellor conceived a passion for her ;

that was the reason why Aiwohikupua stayed there that day.


Mahope iho 0 ko ke Alii hoopau ana noka inu awa,akahi no a

hai aku ke Alii i ka loaa ana o Laieikawai ma ka moeuhane,a me

ke kumu o kona hoomau ana 1 ka inu awa,a h ai pu aku la no hoi

ke Alii i he kumu o kona kau ana i kanawai paa, no ka mea walaau

iloko o kona wa hiamoe.

Ia laua e kamailio ana no keia mau mea,alaila

,h oomaopopo loa

ae la ke Alii e ho lo i Hawaii e' ike ia Laieikawai. Ia wa ka hOOpuka

ana o laua i o lolo hooho lo no ke kii ia Laieikawai i wahine mare .

I ka pau ana 0 na la ino,a hiki mai ka manawa kupono no ka

ho lo moana, kauoha ae la ke Kubina i na Kapena waa o ke Alii, e

hoomakaukau i na waa no ka ho lo 1 Hawai i ia po iho , ia manawa kekoho ana a ke Alii i na hoewaa kupono ke ho lo pu, ko ke Alii mau

lwikuamo o pono i .Mamua 0 ka napoo ana 0 ka la

,kauohaia ka poe nana uli o ke

Alii,a me na Kilokilo e nana i na ouli o ke ao a me ka moana

,i na

he hiki i ke Ali i ke hele, a ina he hiki ole e like me ka mea mau ; aka,na maopopo i kona poe nana uli a Kilokilo 11 0 i

,h e hike i ke Alii kc

hele i kana buaka i .A i ka wanaao , 1 ka puka ana 0 ka Hokuhookelewaa

,kau aku la

ke Alii a me kona Kubina,na hoewaa he umikumamaono

,na hookele

elua,he iwakalua ko lakou nui maluna 0 na kaulua

,a ho lo aku la.

Ia ho lo ana a lakou ma keia h‘

olo ana,hiki mua lakou ma Nanakuli

,

i Waianae,ia wanaao

,h aalele lakou ia wahi

,hiki mua lakou i

Mokapu, a malaila lakou i noho ai he umi la,no ka mea

,ua looh ia

lakou e ka ino,hiki ole ke ho lo i Mo lokai .

.

A pau na la he umi,ike

maopOpo ia aku la ka malie,a maikai ka moana . Ia po iho a ao

,

hiki lakou i Polihua, ma Lana i,a mailaila aku hiki ma Ukumehame

,

a no ka makan i ino ia la,ua noho lakou malaila

,a i kekah i l a ae

,

haalele lakou ia wahi, hiki lakou i Kipahulu ia la .

Ia lakou ma Kipahulu,hooholo ao la ke Alii i olelo e hele wawae

mauka,a ma na waa na kanaka . Ma kahi nae a lakou i noho ai

,

na nui ka poe mahalo no Aiwoh ikupua no ke kanaka maikai .Haalele lakou ia Kipahulu

,hiki lakou ma Han a

,ma uka no ke

Alii me kona Kubina,ma na waa no na kanaka . I he Alii nae e

hele ana, he nui ka poe i ukali ia laua, no ka makemake ia Aiwohiku

pua .

Ia lakou i hiki aku ai ma ke awa pae waa o Haneoo i Hana, he

nue ka poe i lulumi mai e makaikai i ke Alii,no ka pakela 0 ka

maikai.Ia Aiwoh ikupua ma nae i hiki aku ai

,o heenalu mai ana na kane

a me na wahine i ka nalu o Puhele, aia nae ilaila kekah i kaik:mabine Alii maikai kaulana 0 Hana

,O H inaikamalama kona inoa .

Iloko ho i 0 ko laua ike ana i ua kaikamahine Alii nei 0 Hana. alaila,ua hoopuniia ke Alii kane, a me kona Kuhina e na kuko ; a o ia no

ho i ke kumu 0 ko AiWohjkupua ma noho ana malaila ia la .


When the people o f the place had ended surfing and B inaikamalama rode her last breaker, as She came in , the princess po intedher board straight at the stream of Kumaka where Aiwohikupua and

his compan ion had stopped.

While the princess was bathing in the water of Kumaka the chiefand his counsellor desired her, so the chief’s counsellor pinchedAiwoh ikupua quietly to withdraw from the place where H inaikamalama was bathing, but their state o f mind go t them into trouble.

When Aiwohikupua and his companion had put some distance between themselves and the princess’s bathing place

,the princess called,

“ 0 chiefs, why do you two run away ? Why no t throw off yourgarment

,jump in

,and jo in us

,then go . to the house and sleep ?

There is fish and a place to S leep . That is the wealth o f the peopleo f this place. When you wish to go , go ; if you wish to stay, this isHana, stay here.

”

At these words of the princess the counsellor said to Aiwohikupua,

“Ah ! the princess would like you' for her lover ! for she has

taken a great fancy to you.

”

Said Aiwoh ikupua, I should like to be her lover, for I see we llthat she is more beaut iful than all the other women who have temptedme ; but you have heard my vow not to take any woman o f theseislands to wife.

”

At these words his counsellor said,

“ You are bound by that vowo f yours ; better, therefore, that this woman be mine .

”

After this little parley, they went out surf riding and as they rode .

behold ! the princess conceived a passion for Aiwoh ikupua, and manyothers took a vio lent liking to the chief.After the bath, they returned-to the canoe thinking to go aboard

and set out,but Aiwohikupua saw the princess playing konané “

and the stranger chief thought he would play a game with her ; now,the princess had first called them to come and play.

S o Aiwoh ikupua j o ined the princess ; they placed the pebbles onthe board, and the princess asked,

“What will the stranger stakeif the game i s lost to the woman of Hana ?

Said Aiwohikupua,“ I will stake mv double canoe afloat here on

the sea,that is my wager with you.

”

Said the princess,

“ Your wager,stranger

,is not well -a still

lighter stake would be our persons ; if I lo se to you then I become

yours and will do whatever you tell me just as we have agreed, and

i f you lose to me,then you are mine ; as you would do to me

,so shall

I to you, and you Shall dwell here on Maui .”

382 HAWAIIAN ROMANCE OF LAIEIKAWAI (m a m a s;

The chief readily agreed to th e princess ’s wo rds. In the first game,

Aiwohikupua lost .Then sa id the princess

,

“ I have won over you ; you have nothingmore to put up, unless it be your younger brother ; in that case Iwill bet with you again .

”

To this jest ing offer of the princess,Aiwoh ikupua readily gave

h is word of assent.During the talk, Aiwohikupua gave to the princess this coun

sel.“ Although I belong to you, and this is well, yet let us not at

once become lovers, not unt il. I return from my journey aboutHawai i ; for I vowed before sailing hither to know no woman unt ilI had made the circuit o f Hawaii ; after that I will do what youplease as we have agreed . S o I lay my command upon you before Igo , to l ive in complete purity , not to consent to any others, not to dothe least thing to disturb our compact ; and when I return fromsight-seeing, then the princess’s stake shall be paid . If when I re

turn you have not remained pure, not obeyed my commands,then

there is an end of it .”

Now,this was not Aiwoh ikupua

’s real intent ion . After laying his

commands upon H inaikamalama, they left Mau i and went to

Kapakai at Kohala .

The next day they left Kapakai and sailed along by Kauhola,and

Aiwohikupua saw a crowd o f men gathering mountainward of

Kapaau .

Then Aiwohikupua ordered the boatmen to paddle inshore,for he

wanted to see why the crowd was gathering.

When they had come close in to the landing at Kauhola the chiefasked why the crowd was gathering ; then a nat ive of the place saidthey were coming together for a boxing match .

At once Aiwohikupua trembled with eagerness to go and see the

boxing match ; they made the canoe fast , and Aiwohikupua, with hiscounsellor and the two steersmen , four in number

,went ashore.

When they came to H inakahua,where the field was cleared for

boxing, the crowd saw that the youth from Kauai surpassed in beautyall the nat ives of the place, and they raised a tumult.After the excitement th e boxing field again settled into order ; then

Aiwoh ikupua leaned again st the trunk o f a mile tree to watch theattack beg in .


A no keia Olelo a ke Ali i wahine, hooholo koke ae la ke Alii kane1 ka olelo ae . I ka bahau ana a laua i ka papa mua,make 0 Aiwohi

kupua .

Alaila,i mai la ke Alii wahine

,Ua eo ia ’u

,aobe ou kumu e ae e

pili mai ai, a ina nae h e kaikaina kou, alaila. ae aku an e pili h ou kaua .

”

A no keia mau olelo maikai a he Alii wahine imna o Aiwohikupua,

alaila,hooho lo koke ae la oia i kona manao ae ma ka waha wale no .

A iloko 0 ko laua manawa kamailio,hoopuka aku la 0 Aiwoh ikupua

i kona manao imua o ke Alii wahine, He nan i ho i ia ua pili ae nei

ko’u kino me oe

,a ua maikai no ; aka , ao le kaua e launa koke, aia a

ho imai au mai kuu kuakai kaapuni ia Hawaii ; no ka mea,na hooh iki

wau mamua o kuu ho lo ana mai nei,aole wau e launa me kekahi 0 na

wahine e ae, aia no a pun i 0 Hawaii,alaila, hana wau e like me kuu

makemake, e like me ka kaua e kamailio nei, a oia h oi ka hooko ia ana

O kou makemake . No laila,ke kauoha mua aku nei wau ia oe mamua

o kuu hele ana,e noho oe me ka maluhia loa, ao le e lilo i kekah i mea

e ae, aole ho i e hana iki i kekahi mea pono ole e keakea ai 1 ka kaua

hoohiki,a hoimai waumai kuu buakai makaikai mai

,alaila

,e h ookoia

ke kumu pili 0 ka wahine Alii . Ina i hoi mai wau,ao le oe i maluhia

,

ao le hoi oe i booko i ka ’u mau kanoha, alaila, 0 ka pau no ia.

”

Aole nae keia 0 ko Aiwohikupua manao maoli . A pau na kanohaa Aiwohikupua ia Hinaikamalama

, haalele lakou ia Maui,hiki lakou

nei i Kapakai ma Kohala.

I kekahi la ae, haalele lakou ia Kapakai, holo aku la lakou a

mawaho pono o Kauhola,nana aku la 0 Aiwohikupua 1 ka akoakoa

lehulehu ana 0 na kanaka mauka o Kapaau.

Ia manawa. kauoha ae la 0 Aiwoh ikupua i na hoewaa, e hookokokea ina aku na waa

,no ka

’

mea,na makemake ke Alii e ike i ke kumu o

keia akoakoa lehulehu ana 0 na kanaka .

A hiki lakou i ke awa pae waa maKauh ola,ninau aku la ke Alii i ke

kumu 0 ka akoakoa lehulehu ana 0 na kanaka,alaila

,hai mai la na

kamaaina , he aha mokomoko ke kumu o ia lehulehu ana .

Ia manawa okalakala koke ao la 0 Aiwoh ikupua e hele e makaikai

i ka aha mokomoko,a bekau iho la na waa O lakou

,pii aku la 0

Aiwoh ikupua, a me kona Kub ina, a me na hookele elua

, eha ko

lakou nui 0 ka pii ana.

A hiki lakou i H inakahua i ke kahua mokomoko,ia manawa ,

ike mai la ka aha mokomoko i ke keiki Kaua i,no ka oi o kona.

kanaka maikai mamua 0 na keiki kamaaina,a lilo ih o la ka aha

i mea haunaele .

Mah ope iho o keia haunaele ana , hoomaka h ou ka hoonoh o o

ke kahua mokomoko,ia manawa

,pili aku la 0 Aiwoh ikupua ma

ke kumu laau milo,e nana ana no ka boonka kaua .

BONIANGE OF LAIEIKAW'

AI 33

As Aiwohikupua stood there, Co ld-nose entered the open space andsto od in the midst to show himself o ff to the crowd

,and he called out

in a loud vo ice : What man on that side will come and box ?” But

no one dared to come and stand before Co ld-nose,for the fellow was

the strongest boxer in Kohala.

As Co ld-nose showed himself o ff he turned and saw Aiwoh ikupua

and called out, How are you, stranger? Will you have some fun ?”

.When Aiwoh ikupua heard the vo ice of Co ld-nose calling him,he

came forward and stood in front o f the boxing field while he boundh is red lo in cloth 2 5

about h im in the fashion o f a chief ’s bodyguard,

and he answered his Opponent :O native born , you have asked me to have some fun with you,

and this is what I ask of you : Take two on your side with you, threeof you together, to sat isfy the stranger.

”

When Co ld-nose heard Aiwoh ikupua, he said , You are the greatest boaster in the crowd ! 2“ I am the best man here, and yet you talkof three from this side ; and what are you compared to me ?

”

Answered Aiwohikupua, I will no t accept the challenge withouto thers on your side

,and what are you compared to me ! Now

,I

promise you, I can turn this crowd into nothing with one hand.

”

At Aiwohikupua’s words, one of Co ld-no se ’s backers came up be

hind Aiwoh ikupua and sa id : “ Here ! do not speak to Co ld-nose ; heis the best man in Kohala ; the heavy weights of Kohala can not

master that man .

” 2 7

Then Aiwohikupua turned and gave the man at his back a push ,and he fell down dead .

2 8

CHAPTER V

When all the players on the boxing field saw how strong Aiwoh ikapua was to kill the man with just a push ;Then Co ld-nose ’s backers went to h im and said : “ Here, Co ld-no se,I see pretty plainly now our side will never get the best of it ; I amsure that the stranger will beat us, for you see how our man was

killed by just a push from his hand ; when he gives a real blow theman will fly into bits. Now

,I advise you to dismiss the contestants

and put an end to the game and stop challenging the stranger. S o ,

you go up to the stranger and shake hands,2 9 you two , and welcomehim

,to let the people see that the fight is altogether hushed up.

”

These words roused Co ld-no se to hot wrath and h e said : Here !

you backers of mine, don’t be afraid, don

’t get frightened because

that man of ours was killed by a push from his hand . Didn ’t I dothe same thing here some days ago ? Then what are you afraid o f?

And now I tell you if you fear the stranger, then hide your eyes inthe blue sky. When you hear that Co ld-no se has conquered, thenremember my blow called The-end-that-sang, the fruit of the treewhich you have never tasted, the master’s stroke which you havenever learned. By this sign I know that he w ill never get the betterof me

,the end of my girdle sang to-day.

” 3°

At these words o f Co ld-no se his supporters said,

“ Where are you !

We say no more ; there is nothing left to do ; we are S ilent beforethe fruit of this tree o f yours which you say we have never tasted

,

and you say, too , that the end o f your girdle has sung ; maybe youwill win through your girdle !” Then his backers moved away fromth e crowd .

While Cold-nose was boast ing to his backers how he would overcome Aiwohikupua, then Aiwoh ikupua moved up and cocked hiseye at Cold-nose

,flapped with his arms against his side like a cock

gett ing ready to crow, and said to Co ld-nose,“ Here

,Co ld-no se ! strike

me right in the stomach,four time four blows !

When Co ld-no se heard Aiwohikupua’s boast ing challenge to strike,

then he glanced around the crowd and saw someone holding a verylittle child ; then sa id Co ld—no se to Aiwohikupua,

“ I am not the man

to strike you ; that l itt le youngster there, let him strike you and let

him be your opponent .”

386

MOKUNA V

A ike mai 1a ka aha kanaka a pau o ke kahua mokomoko i kao i ana 0 ka ikaika o Aiwoh ikupua,no ka make lo a ana o ke kanaka ma

ke pale wale ana no .

Ia manawa,hele mai la kekahi mau pual i o Ihuanu, a o lelo mai la

ia Ihuanu penei : “ E Ihuanu e ! ke ike maopopo lea aku nei wau

ano i keia manawa,ao le e lanakila ana ko kakou aoao

,a ma kuu

manao paa hoi, e lanakila ana ka malihin i maluna o kakou, no ka mea,

ke ike maopopo aku la no oe, ua make loa ko kakou kanaka i ka welauwale no 0 ko ia la lima

, abona a kuimao li aku kela, lele liilii. Nolaila,ke no i aku nei au ia oe

, e hui ka aha,e pono ke hoopau ka mokomoko

ana,a me kou aa ana aku i ka malihin i

,a nolaila

,e hele oe a i ka

malihini,e lulu lima olua

,a e haawi aku i kou aloha nona

,i aloha

pu ai o lua me ka ike aku 0 ka aha ua hoomoe a pau wale ke kaua .

”

Iloko o keia olelo,alaila

,ua ho-ai

’a ka inaina wela o Ihuanu no

keia olelo,me ka olelo aku

,

“ E ko ’u poe kokua, mai maka ’u oukou,mai hopohopo no ka make ana o fkela kanaka o kakou ma ke pale ana

i ka welau o kona lima,ao le anei wau i hana pela i kekah i mau la

mamua ae nei maanei? A beaba la oukou i maka’u ai ; a nolaila,

ke hai aku nei wau ia oukou,ina i hopo oukou no kela mal ihini , ala i

la,e huna oukou i ko oukou mau maka i ke aoul i, aia a lohe aku ou

kou ua lanakila o Ihuanu,alaila

,hoomanao oukou i kuu punpun ia

Kanikapiha, ka ai a ke kumu i ao o lei a ia oukou. No ka mea,ke ike

nei wau,ao le e lanakila mai oia maluna o

’u,no ka mea

,na kan i ka

po la o kuu malo i keia la .

”

A no keia o lelo a Ihuanu,i aku kona mau hoa hui mokomoko

,

Auhea oe l Ua pau ka makou o lelo,aohe hana i koe

,kulia imna 0 ka

ai a ke kumu a kakou i ao pu o leia mai ia makou,a ke o lelo mai nei

hoi oe,na kan i ka po la 0 ko malo

,malia o lanakila oe i ua malo ou.

”

Alaila , nee aku la kona mau hoa mawaho 0 ka aha.

Ia Ihuanu nae e olelo kaena ana ia ia iho imua o kona mau hoa

no kona lanakila maluna o Aiwohikupua, alaila, o i mai la 0 Aiwohikupua a kokoke iki ma ke alo o Ihuanu

,upoipo i ae la o ia i kona

mau lima ma ka pooh iwi, me he moa kane la e hoomakaukau ana

no ke kani ana,a olelo aku 1a o ia ia Ihuanu

,

“ E Ihuanu ! Kuiia ikuu piko a pololei i eha kauna kui?A lohe o Ihuanu i keia kaena a Aiwoh ikupua e kui

,alaila

,leha

ae la na maka o Ihuanu a pun i ka aha,ike aku la o ia e h iiia mai

ana kekahi keiki opiopio loa, alaila , o lelo aku la 0 Ihuanu ia Aiwohi

kupua,“Ao le na

’u oe e kui

,na kela wahi keiki e h iiia mai la

,nana

oe e kui,a o ia kou hoa bakaka.

”

388 HAWAIIAN ROMANCE OF LAIEIKAWAI 1mm . ANN. 83

These words enraged Aiwohikupua . Then a flush rose all over hisbody as if he had been dipped in the blood "

of a lamb .

3 1 He turnedright to the crowd and sa id ,

“Who will dare to defy the Kauai boy,for I say to h im,

my god can give me victory over this man, and my

god will deliver the head o f this mighty one to be a plaything formy paddlers.Then Aiwohikupua knelt down and prayed to his gods as follows0 you Heavens

,Lightning

,and Rain , 0 Air, 0 Thunder and Earth

quake ! Look upon me this day, the only'

child of yours left uponthis earth . Give this day all your strength unto your child ‘

,by your

migh t turn aside his fists from smiting your child, and I beseech you

to give me the head o f Ihu‘

anu into.

my hand to be a plaything formy paddlers, that all this assembly may see that I have power overthis uncircumcised 3 2 one . Amen .

” 3“

At the close of this prayer Aiwoh ikupua stood up with confident“

face and asked Co ld-nose,“Are you ready yet to strike me ?

Co ld-nose answered, “ I am not ready to strike you ; you strike mefirst ! ”

When Co ld-nose’s master heard these words he went to Co ld-nose’sside and said, You are foo lish,my pupil . If he orders you forwardagain then

,

deliver the strongest blow you can give, for when he

gives you the order to strike he himself begin s the fight.” S o Coldnose was satisfied.

After this,Aiwohikupua again asked Cold-no se,

“ Are you ready

yet to strike me ? Strike my face, if you want to !Then Co ld-no se instant ly delivered a blow like the whiz of the

wind at Aiwohikupua’s face

,but Aiwohikupua dodged and he

missed it.As the blow missed, Aiwohikupua instantly sent his blow, struck

right on the chest and pierced to his back ; then Aiwoh ikupua liftedthe man on his arm and swung him to and fro before the crowd

,

and threw h im outside the field, and Aiwohikupua overcame Coldnose, and all who looked on shouted.

When Co ld-no se was dead his supporters came to where he waslying

,tho se who had warned him to end the fight

,and cried,

“ Aha !

Co ld-no se, could the fruit we have never tasted save you ? Will youfight a second time with that man of might ?” These were the

scorn ful words of his supporters.

3 90 HAWAIIAN ROMANCE or LAIEIKAWAI [m a m ua

As the ho st were crowding about the dead body of their championand wailing, Aiwoh ikupua came and cut off Co ld-nose’s head withthe man

’s own war club 34 and threw it contemptuously to his followers ; thus was his prayer fulfilled. This ended

,Aiwoh ikupua left

the company, got aboard the canoe, and departed ; and the report ofthe deed spread through Kohala

,Hamakua

,and all around Hawaii .

They sailed and touched at Honokaape at Waipio , then came o ff

Paauhau and saw a cloud o f dust rising landward. Aiwoh ikupua

asked his counsellor, Why is that crowd gathering on land ? Per

haps it is a boxing match ; let us go again to look on !”

His counsellor answered,“ Break off that notion

,for we are not

taking this j ourney for boxing contests,but to seek a wife.

”

Said Aiwohikupua to his counsellor, Call to the steersman to

turn the canoe straight ashore to hear what the crowd is for.

” The

chief ’s wish was obeyed, they went alongside the cliff and asked thewomen gathering shellfish

,What is that crowd inland for?”

The women answered,“ They are standing up to a boxing match,

and whoever is the strongest, be'will be sent to box with the Kauai

man who fought here with Co ld-no se and killed Co ld-nose ; that iswhat all the shouting is about.”

S o Aiwohikupua instan tly gave orders to anchor the canoe, andAiwohikupua landed with his counsellor and the two steersmen

,and

they went up to the boxing match ; there they stood at a distancewatching the people.

Then came one of the natives of the place to where they stood andAiwohikupua asked what the people were do ing, and the man

answered as the women had said.

Aiwoh ikupua sa id to the man,“ You go and say I am a fellow

to have some fun with the boxers, but not with anyone who is notstrong.

”

The man answered,Haunaka is the only strong one in this crowd,

and he is to be sent to Kohala to fight with the Kauai man .

”

Said Aiwoh ikupua , Go ahead and tell Haunaka that we two willhave some fun together.

When the man found Haunaka, and Haunaka heard these words,

he clapped his hands, struck his chest, and stamped his feet, and

beckoned to Aiwoh ikupua to come inside the field,and Aiwohikupua

came, took off his cape,3 5 and bound it about his waist .


I ka lehulehu e lulumi ana no ka make 0 Ihuanu ko lakou Pu

kaua,a e uwe ana hoi, hele aku 1a 0 Aiwoh ikupua, a oki ae la i ke

poo o Ihuanu,a me ka laau palau a Ihuanu

,a kiola aku la i kona

mau hookele,o ia ka booko hope loa ana o kana pule . A pau keia

mau mea,haalele o Aiwohikupua i ka aha, a hoi aku la a kau iluna

0 na waa,a

_holo aku la, kui aku la ka lono o keia make a pun i oKohala

,Hamakua

,a pun i 0 Hawaii .

Ho lo aku la lakou nei a kau i Honokaape, ma Waipio,mailaila

aku a waho o Paauhau, nana ae la lakou e ku ana ka ea 0 ka lepo o

uka,ninan aku la 0 Aiwohikupua i kona Kub ina,

“ Heah a la kelalehulehu e paapu mai nei o uka ? He mokomoko no paha ? Ina he

aha mokomoko kela,e hele hou kaua e makaikai.”

Olelo aku la kona Kuhina, Ua oki ia manao on, no ka mea,aole

he huakai mokomoko ka kaua i hele mai nei,he buakai imi wahine

ka kaua.

”

I mai o Aiwoh ikupua i ke Kub ina,“ Kaheaia aku na hookele

,e

hooponopono ae na waa a holo pololei aku i ke awa,i lohe aku kakou

i kela lehulehu.

” A hooko ia ko ke Alii makemake, a ho lo aku lakoua malalo 0 ka pal i kabakai

,ninau aku la i na wahine e kuiOpt ana

,

Heaha kela lehulehu o uka ?

Hai mai la na wahine ia lakou,“ He aha hookuku mokomoko

,a

0 ka mea oi 0 ka ikaika,alaila

,o ia ke hoounaia e hele e kuikui me

ke kanaka Kauai i bakaka mai nei me Ihuanu,a make mai nei ua

o Ihuanu ; oia ia pihe e uwa ala.

”

A no keia mea,kena koke ae la 0 Aiwohikupua e hekau na waa,

a lele aku la 0 Aiwoh ikupua, o kona Kuh ina aku me na hookele elua,

pii aku la lakou nei a hiki i ka aha mokomoko , aia nae lakou ma

kahi kaawale mai e nana ana i ka aha .

Alaila, hele mai la kekahi kamaaina ma ko lakou nei wahi e nohoana

,ninau aku la 0 Aiwoh ikupua i ka hana a ka aha, haiia mai la 6

like me ka o lelo a kela mau wahine i olelo ai.

Olelo aku la 0 Aiwohikupua 1 kahi kamaaina,

“ E hele oe a olelo

aku, owau kekahi e lealea me kela poe, ao le nae e lealea me ka poe

ikaika ole .

I mai la na wahi kamaaina nei,

“ Hookah i no ikaika o keia aha

o Haunaka,a oia ke hoounaia ana i Kohala, e bakaka me ke kanaka

Kauai .”

Olelo aku la 0 Aiwoh ikupua,“ E hele koke o e

,a olelo aku ia Hau

naka e lealea maua.

”

A hiki aku na wahi kanaka kamaaina nei a halawai me H aunaka ;a lohe o H aunaka i keia mau olelo

,lulu iho la o ia i kona mau l ima,

paipai ae la i ka umauma,keekeeh i na wawae

,a peahi mai la ia

Aiwohikupua e hele aku iloko 0 ka aha,a hele aku 1a 0 Aiwohikupua,

a wehe ae la i kona kihei,a kaei ae la ma kona puhaka.

392 HAWAIIAN ROMANCE OF LAIEIKAWAI [ma m u a

When Aiwohikupua was on the field he said to Haunaka,

“ You

can never hurt the Kauai boy ; he is a cho ice branch o f the tree thatstands upon the steep .

” 3“

As Aiwohikupua was speaking a man called out from outside th ecrowd, who had seen Aiwohikupua fighting with Co ld-nose

,

“ OHaunaka and all of you gathered here, you will never outdo thisman ; his fist is like a spear ! Only one blow at Co ld-no se and the

fist went through to his back . This is the very man who killedCo ld-no se .

”

Then Haunaka seized Aiwoh ikupua’s hand and welcomed him

,and

the end o f it was they made friends and the players mixed with thecrowd

,and they le ft the place ; Aiwohikupua

’s party went with

their friends and boarded the canoes, and went on and landed at

Laupahoehoe.

CHAPTER VI

In Chapter V of this story we have seen how Aiwohikupua got toLaupahoehoe. Here we shall say a word about Hulumaniani, the

seer who fo llowed Laieikawai hither from Kaua i, as described in the

first chapter of this story .

On the day when Aiwoh ikupua’s party left Paauhau

,at Hamakua,

on the same day as he sa iled and came to Laupahoehoe, the prophetforesaw it all on the even ing before he arrived

,and i t happened

thus :That evening before sunset

,as the seer was sitting at the door

of the house,he saw long clouds standing against the horizon where

the signs in the clouds appear,according to the soothsayers of Old

days even until now.

Said the seer “A chief ’s canoe comes hither,1 9 men

,1 high chief

,

a double canoe.

The men sitting w ith the chief started up at once, but could see

no canoe coming. Then the people with him asked,

“Where is thecanoe which you said was a chief

’s canoe coming ?Said the prophet,

“ Not a real canoe ; in the clouds I find it ; tomorrow you will see the chief

’s canoe.

”

A night and a day passed ; toward evening he again saw the

cloud rise on the ocean in the form which the seer recognized as

Aiwohikupua’s— perhaps as we recognize the crown of any chief

that comes to us,so Aiwohikupua

’s cloud sign looked to the seer.

When the prophet saw that sign he aro se and caught a l ittle pigand a black cock

,and pulled a bundle of awa root to prepare for

Aiwohikupua’s coming.

The people wondered at his act ion and asked,“Are you go ing away

that you make these things ready ?The seer said

,

“ I am making ready for my ch ief, Aiwohikupua ;he is the one I to ld you about last evening ; for he comes hitherover the ocean, his sign is on the ocean

,and his mist covers it.”

As Aiwohikupua’s party drew near to the harbor of Laupahoehoe,

20 peals of thunder sounded , the people of Hilo crowded together,and as soon as it was quiet all saw the double canoe coming to landcarrying above it the taboo sign 3 7

of a chief. Then the seer’s prediction was fulfilled.

394

MOKUNA VI

(Ma ka Mokuna V o keia Kaao,na ike kakou ua hiki ak'

u a Aiwohikupua ma Laupahoehoe ; maanei e kamailio iki kakou no Huluman ian i ka Makanla nana i ukal i mai O Laieikawai

,mai Kauai mai

,

ka mea i olelomuaia ma ka helu mua o keia Kaao .)I ka la a Aiwohikupua ma i haalele ai ia Paauhau

,ma Hamakua,

i ka la hoi i ho lo mai ai a hiki i Laupahoehoe, na ike mua aku ka

Makaula i na mea a pau i kekahi ah iah i iho mamua 0 ko Aiwoh i

kupna hiki ana ma Laupahoehoe, a penei kona ike ana

I na ah iahi la,mamua 0 ka napoo ana 0 ka la

,e noho ana ka Ma

kaula ma ka puka 0 ka hale,nana aku la oia i ke kuku 0 na opua ma

ka nana ana i na ouli o ke ao,a like me ka mea mau i ka poe kilokilo

mai ka wa kah iko mai a hiki i keia manawa.

I aku la ua Makanla nei,

“ He waa Alii hoi keia e ho lo mai nei,he

umikumamaiwa kanaka,hookah i Alii Nui

,he mau waa kaulua nae.

”

Ia manawa, puiwa koke ae la ka lehulehu e noho pu ana me ka

Makaula,a nana aku la ao le h e mau waa ho lo mai ; nolaila, n inan

aku la ka poe me ia,“Auhea hoi na waa an i olelo mai nei he mau

waa Alii ?Olelo aku ka Makanla,

“Ao le he mau waa mao li,ma ka opua ka ’u

ike ana aku la,apopo e ike kakou he waa Alii .”

Ia po 3. ao ae,mahope 0 ka anina la ike hou aku la oia i ke ku a ka

punohu i ka moana,ma ka hoailona 1 kn ia Aiwoh ikupua e like me

ka mea i maa i na Makanla nei. (E like paha me ka ike ana i keKalaunuMoi o kela Alii keia Alii ke hiki mai io kakou nei

,pela paha

ka maopopo ana 0 ko Aiwoh ikupua punohu i ikeia e na Makanla nei. )A no ka ike ana 0 ka Makaula i kela hoailona

,ku ae

“

la o ia a hopuhe wahi puaa

,he moa lawa,me ka puawa , e hoomakaukau ana no ka

hiki mai O Aiwoh ikupua .

A no keia hana a ka Makaula, he

'mea haobao loa ia i ko lakou poe,me ka n inan aku

,E hele ana oe e hoomakaukau nei keia ukana au ?

Hai mai 1a ka Makaula,“ E hoomakaukau mua ana wau no ka

hiki mai o kuu Alii o Aiwohikupua, o ia kela mea a’u i o lelo aku ai

ia oukou i ke ahiahi nei, nolaila, eia Oia ke ho lo mai nei i ka moana,

nona kela kualau i ka moana,a me keia noe e uhi nei.

”

A kokoke O Aiwoh ikupua ma i ke awa pae O Laupahoehoe,ia

manawa ke kui ana 0 na bekili he iwakalua, pili pu na kanaka o Hilonokeia mea

,a i ka mao ana ae

,ike aku la na mea a pau i keia

kaulua e holo mai ana a pae i ke awa , me ka puloulou Alii iluna 0

na waa,alaila

,maopopo ae la ka wanana 3. ka Makaula

396 HAWAI IAN ROMANCE OF LAIEIKAWAI [ma m ua

When the canoe came to land the seer was standing at the landing ; he advanced from Kaiwilahilahi, threw the pig before the chief,and prayed in the name Of the gods of Aiwoh ikupua, and this was hisprayerO Heavens, Lightning, and Rain ; 0 Air

,Thunder, and Earth

quake ; 0 gods of my chief, my beloved, my sacred taboo chief, whowill bury these bones ! Here Is a mg, a black cock, awa, a priest, asacrifice , an Offering to the chief from your servant here ; look uponyour'servant

,Hulumaniani ; bring to h im life, a great life, a long life,

to live forever,until the staff rings as he walks

,until he is dragged

upon a mat,until the eyes are "

dim.

“ Amen,it is finished

,flown

away.

”

As the chief listened to the prophet’s prayer, Aiwohikupua recognized his own prophet , and his heart yearned with love toward him ;for he had been gone a long while ; he could not tell how long it wassince he had seen him.

As soon as the prayer was ended, Aiwoh ikupua com manded hiscounsellor to present the seer’s gifts to the gods.”

Instantly the seer ran and clasped the chief’s feet and climbed upward to his neck and wept

,and Aiwohikupua hugged his servant

’sshoulders and wa iled out his V irtues.After the wailing the chief asked his servan t : “Why are you

living here, and how long have you been gone ?”

0

The servant to ld h im all that we have read about in former chapters. When the seer had to ld the business on which he had come and

his reason for it , that was enough . Then it was the seer’s turn to

question Aiwoh ikupua, but the chief to ld only half the story, sayingthat h e was on a sight-seeing tour.

The chief stayed with the seer that n ight unt il at daybreak theymade ready the canoe and sailed .

They left Laupahoehoe and go t Off Makahanaloa when one o f the

men , the one who is called the counsellor, saw the rainbow archingo ver Paliuli.He said to the chief : “ Look ! Wh ere are you ! S ee that rainbow

arch ? Laieikawai is there, the one whom you want to find, and thereis where I found her.

Said Aiwoh ikupua :“ I do not think Laieikawai is there ; that is

no t her ra inbow,for rainbows are common to all ra iny places . But

let us wait unt il it is pleasant and see whether the rainbow is thereth en ; then we shall know it is her sign.

HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 83

At the chief ’s proposal they anchored their canoes in the sea, and

Aiwohikupua went up with his counsellor to Kukululaumania to

the houses of the nat ives of the place and stayed there waiting forpleasant weather. After four days it cleared over Hilo ; the who lecountry was pla in ly visible, and Panaewa lay bare.

On this fourth day in the early morning Aiw-ohikupua awoke and

went out of the house, lo ! the rainbow arching where they had seenit before ; long the chief waited until the sun came

,then he went in

and aroused his counsellor and said to him :“ Here ! perhaps you

were right ; I myself ro se early while it was still dark, and wentoutside and actually saw the rainbow arching in the place yOu hadpo inted out to me, and I waited unti l sunrise— still the rainbow !And I came in to awaken you.

”

The man said : “ That is what I to ld you ; if we had gone we shouldhave been staying up there in Paliuli all these days Where she is.”

That morn ing they left Makahanaloa and sailed out to the harborof Keaau.

They sailed until evenIng, made shore at Keaau and saw Kauakahialii

’s houses standing there and the people of the place out

surf riding. When they arrived, the people of the place admired

Aiwoh ikupua as much as ever.

The strangers rema ined at Keaau until even ing,then Aiwohikupua

ordered the steersmen and rowers to stay quietly unt il the two of

them returned from their search for a wife,on ly they two alone .

At sunset Aiwohikupua caught up his feather cloak and gave it tothe other to carry, and they ascended.

They made way with difficulty through high forest trees and

thickets o f tangled brush, until , at a place close to Paliuli, they heardthe crow of a cock . The man said to his chief : “We are almo st out.”

They went on climbing, and heard a second t ime the cock crow

(the cook’s second crow this ) . They went on climbing until a great

light shone.

The'

man said to his chief,“ Here ! we are out ; there is Laieikawai

’s

grandmother calling together the chickens as usual .” 3 9

Asked Aiwoh ikupua, Where is the princess’s house ?”

Said the man,

“When we get well out of the garden patch herethen we can see the house clearly .

”

m om ma ] TEXT AND TRANSLATION 399

A ma keia olelo a ke Alii , hekau iho la na waa o lakou i ke kai,pii aku la 0 Aiwohikupua me kona Kuhina a hiki i Kukululaumania

,

ma ke kauhale 0 na kamaaina,a noho iho la malaila e kal i ana no

ka malie 0 ka na. A hala na la eha malaila,haalele loa ka malie

o Hilo,ike maopopoia aku la ke kalae ana mai 0 ka aina

, a waihowale mai o Panaewa .

I ka eha 0 ka la,i ke kakahiaka nui, ala ae la 0 Aiwoh ikupua , a

puka aku la mawaho 0 ka hale,aia hoi

,e pio mai ana no ke anuenue

i kahi a laua i ike mua ai, kakali , lo ih i iho la ke Alii a hiki i ka pukaana O ka la, hoi aku la a kona Kub ina aia kela e h iamoe ana

, hooala

aku la, me ka i aku i ke Kub ina,

“ E ! pono io paha kau e o lelo nei,

ia’u no kakah iaka poeleele, ala e aku nei no wau iwah o , ike aku nei

no au , e pio mai ana ke anuenue i kahi no au i kuh ikuh i ai ia ’u,1

ke kali mai la no wau a puka ka la, aia no ke mau la ke anuenue,

hoi mai la wau hoala aku nei ia oe.

’

C lelo aku la ua wahi kanaka nei, O ka ’u ia e Olelo aku ana ia oe,

e ho lo kakou, i na paha aia kakou i uka O Paliuli kahi i noho ai ikeia mau la .

”

Ia kakahiaka, haalele lakou ia Makahanaloa,hOlO waho na waa o

lakou,o Keaau ke awa .

Ia ho lo ana O lakou a ahiahi, pae lakou i Keaau, nana aku la lakoue ku mai ana no na hale o Kauakahialii ma

,e heenalu mai ana no

ho i na kamaaina ; a hiki lakou, mahalo mai la na kamaaina no

Aiwohikupua e like me kona ano mau.

Noho malihin i iho la lakou ia Keaau,a ahiah i

,kauoha mua iho la

0 Aiwohikupua i na hookele a me na hoewaa,e noho malie a hoi

mai laua mai ka laua,huakai imi wahine mai

,oiai o lakou wale no .

I ka napoo ana 0 ka la, hopu aku la 0 Aiwohikupua i kona aahu

Ahuula, a haawi aku la i kahi kanaka, a pii aku la .

Pii aku la laua iloko 0 na ululaau lo loa, i ka h ihia paa 0 ka

nahelehele,me ka luhi

,a hiki laua ma kahi e kokoke ana i Paliuli,

lohe laua i ka leo 0 ka moa. I aku la kahi kanaka i ke Alii,Kokoke

puka kau'

a.

Hoomau aku la no laua i ka p1 1 a lohe hou laua i ka leo 0 ka moa

(0 ka moa kua-lua ia ) . Hoomau aku laua i ka pii a hiki i ka malamalama loa ana.

I aku la kahi kanaka i ke Alii,

“ E ! puka kaua, aia ke kupuna

wahine O Laieikawai ke houluulu mai la i na moa,e like me kana

hana mau.

Ninan aku la 0 Aiwoh ikupua,“Auhea ka hale o ke A11 1 Wahine ?

I aku la kahi kanaka,“Aia a puka lea aku kaua iwaho 0 ka ma

hinaai nei la, alaila, ike maopopo leaia aku ka hale.

”

400 HAWAIIAN ROMANCE OF LAIEIKAWAI 11cm . ANN. as

IVhen Aiwoh ikupua saw that they were approaching Laieikawai’shouse

,he asked for the feather cloak to ho ld in his hand when they

met the princess of Paliuli.The garden patch passed, they beheld Laieikawai

’s house covered

with the yellow feathers o f th e 0 0 bird, as the seer had seen in hisvision from the god on Kauwiki.

When Aiwohikupua saw the house of the princess of Paliuli,he

felt strangely perplexed and abashed,and for the first t ime he felt

doubtful o f his success.

And by reason of this doubt within him he sa id to his companion,Where are you ? We have come boldly after my wife . I supposedher just an o rdinary woman . Not so ! The princess ’s house has noequal for workmanship ; therefore, let us return without making ourselves known .

Sa id his counsellor,

“ This is strange,after we have reached the

woman’s house for whom we have swum eight seas

,here you are

begging to go back . Let us go and make her acquaintance,whether

for failure o r success ; for, even if She should refuse,keep at it ; we

men must expect to meet such rebuffs ; a canoe will break on a coralreef.” 4°

“Where are you?”answered Aiwoh ikupua.

“We w ill not meetthe princess, and we Shall certainly not win her

,for I see now the

house is no ordinary one. I have brought my cloak wrought withfeathers for a gift to the princess of Paliuli and I beho ld them here

as thatch for the princess’s house ; yet you know ,for that matter,

even a cloak Of feathers is Owned by none but the highest chiefs ; solet us return .

” And they went back without making themselvesknown .

CHAPTER VII

When Aiwohikupua and his companion had left Paliuli they re

turned and came to Keaau, made the canoe ready, and at the ap

proach of day boarded the canoe and returned to Kauai .On the way back Aiwohikupua would not say why he was return

ing unt il they reached Kauai ; then for the first t ime,his counsellor

knew the reason .

On the way from Keaau they rested at Kamaee, on the rocky side

o f Hilo , and the next day left there, went to Humuula on . the

boundary between Hilo and Hamakua ; now the seer saw Aiwohi

kupna sailing over the ocean .

After passing Humuula they stopped right off Kealakaha,and

While the chief S lept they saw a woman sitt ing on the sea cliff by theshore.

When those on board saw the woman they shouted, Oh ! what abeaut iful woman !

At this Aiwoh ikupua started up and asked what they were shouting about. They said

,

“ There is a beautiful woman sitting on the

sea Cliff.” The chief turned h is head to look, and saw that thestranger was

,indeed

,a charming woman .

S o the chief ordered the boatmen to row straight to the place wherethe woman was sitt ing

,and as they approached they first encountered

a man fishing with a line,and asked,

“Who is that woman sittingup there on the bank directly above you?He answered, It is Poliahu, Co ld-bosom.

As the chief had a great desire to see the woman, she was beckoned

to ; and she approached with her'

cloak all covered with snow and

gave her greeting to Aiwoh ikupua, and he greeted her in return byshaking hands.After meeting the stranger, Aiwohikupua said, O Poliahu, fair

mistress of the coast,happily are we met here ; and therefore, O prin

cess of the cliff,

~

I wish you to take me and try me for your husband,and I will be the servant under you ; whatever commands you utterI will obey. If you consent to take me as I beseech you, then comeon board the canoe and go to Kauai . Why not do so ?”

The woman answered,

“ I am not mistress of this coast. I come

from in land ; from the summit of that mountain,which is clothed in

a white garment like this I am wearing ; and how did you find out

my name SO quickly ?”

402

MOKUNA VII

Ia Aiwoh ikupua ma i haalele ai ia Paliuli, ho i aku la . laua a hiki iKeaau

,hoomakaukau na waa, a ma ia wanaao , kau maluna 0 na waa

,

a ho i i Kauai .Ma ia hoi ana

,ao le nae i h ai aku o Aiwohikupua i kekah i kumu 0

ka hoi ana, aia i ka hiki ana i Kaua i,ma keia hoi ana, akahi no a ike

kona Kubina i ke kumu.

Ma keia ho lo ana mai Keaau mai,a kau i Kamaee,ma H ilopaliku,

a ma kekah i la ae, haalele lakou ia laila , hiki lakou i Humuula

,ma

ka palena o Hilo,me Hamakua

,ia manawa ka ike ana mai a ka

Makaula ia Aiwoh ikupUa e ho lo ana i ka moana.

A hala hope 0 Humuula ia lakou, hiki lakou mawaho pono o

Kealakaha,ike mai la lakou nei i keia wahine e noho ana i ka pali

kabakai, e hiamoe ana nae ke Alii ia manawa .

Ia lakou i ike aku ai i kela wahine, h ooho ana lakou iluna 0 na waa,

E ! ka wahine ma ika i ho i !A no keia

,h ikilele ae la ka h iamoe O Aiwoh ikupua, ninau ae la i ka

lakou mea e walaau nei,haiia aku la

,He wahine maikai aia ke noho

mai la i ka pali .” Alawa ae la ke Alii, a ike aku la he mea e 0 ka

wahine ma ikai.A no keia mea

,kauoha ae la ke Alii i i 1 a hoewaa e hoe pololei aku

ma kahi a ka wahine e noho mai ana, a hOlo aku la a kokoke, halawai

mua iho la lakou me ke kanaka e paeaea ana,ninau aku la, Owai

kela wahine e noho mai la iluna 0 ka pali maluna pono ou ?

Haiia mai la,O Po liahu .

”

A no ka manao nui o ke A11 1 e ike i kela wahine, peah IIa aku la

, a

iho koke mai la kela Ine kona aahukapa i hoopuniia i ka hau, a haawimai la i kona aloha ia Aiwohikupua, a aloha aku la no hoi ke Al iikane i kona aloha ma ka lululima ana .

Ia laua e halawai malihini ana,i aku o Aiwohikupua

“ E Poliahue ! E ka wahine maikai 0 ka pali

, pomaikai wale wau ia oe ma ko

kaua halawai ana iho nei,a no a ila

,e ke Alii wahine 0 ka pali nei

,ke

makemake nei wau e lawe oe ia ’u i kane hoao nau,a e noho kanaka

lawelawe aku malalo ou,ma kau mau olelo e olelo ai

, a malaile waleno wau. Ina ho i e ae oe e lawe 1 a ’11 e like me ka’u e no i aku nei ia o e

,

alaila,e kau kaua maluna 0 na waa

,a ho lo aku 1 Kauai

,a pehea ia ?

I mai la ka wahine,

“Aole wau he wahine no keia pal i, no uka

lilo mai wau, mai ka piko mai O kela mauna

,e aahu mau ana i na

kapa keokeo e like me keia kapa e’u e aahu aku nei. A pehea la i

hikiwawe ai ka loaa ana O ko ’u inoa ia oe e ke Al ii ?

4 04 HAWAIIAN ROMANCE OF LAIEIKAWAI Imm u n e

Sa id Aiwoh ikupua,“ This is the first I knew about your coming

from the White Mountain ,but we found out your name readily from

that fisherman yonder.

”

“As to what the chief desires of me, said Poliahu,“ I will take

Vou for my husband ; and now let me ask you, are you not the chiefwho stood up and vowed in the name o f your gods not to take any

woman o f these islands from Hawai i to Kauai to wife— only a

woman who comes from'

Moaulanuiakea ? Are you not bethrothed

t o H inaikamalama,the famous princess of Hana ? After this trip

a round Hawai i,then are you not returning for your marriage ? And

a s to your wishing our un ion, I assure you, until you have made an

end of your first vow it is'

no t my part to take you, but yours to takeme with you as you

‘ desire .

”

At Poliahu’s words Aiwoh ikupua marveled and was abashed ; and

a fter a while a little quest ion escaped h im :“ How have you ever

heard of t hese deeds of mine you tell of? It is true,Poliahu

,all that

you say ; I have done as you have described ; tell me who has told

you.

”

N0 one has told me these things, 0 chief ; I knew them for my

self,” said the princess ;

“ for I was born,like you, with godlike pow

ers,and

,like you, my knowledge comes to me from the gods o f my

fathers, who inspire me ; and through these gods I Showed you whatI have to ld you. AS you were setting out at Humuula I saw yourcanoe

,and SO knew who you were .

”

At these words Aiwoh ikupua knelt and did reverence to Poliahuand begged to become Poliahu’

s betrothed and asked her to go wit-hhim to Kauai.

“We shall not go together to Kauai, said the woman,

“ but Iwill go on board with you to Kohala, then I will return ,

while you

go on .

”

Now,the chiefs met and conversed on th e deck of the canoe .

Before setting out the woman said to Aiwoh ikupua and his companion ,

“We sail together ; let me be alone, apart from you two ,

fix bounds between us. You must not touch me,I will not touch

you unt il we reach Kohala ; let us remain under a sacred taboo ; and

this request pleased them.

AS they sailed and came to Kohala they did not touch each o ther.

406 HAWAIIAN ROMANCE OF LAIEIKAWAI [sm m maa

They reached Kohala, and on the day when Aiwoh ikupua’

s partyleft, Poliahu took her garment of snow and gave it to Aiwohikupua,saying

,

“ Here is my snow mantle,the mant le my parents strictly

forbade my giving to anyone else ; it was to be for myself alone ; butas we are betrothed, you to me and I to you, therefore I give awaythis mantle unt il the day when you remember our vows

,then you

must seek me,and you will find me above on the White Mountain ;

Show it to me there, then we Shall be un ited .

”

When Aiwoh ikupua heard these things the chief’s heart was glad

,

and his counsellor and the paddlers with him.

Then Aiwoh ikupua took out his feather cloak brought it and

threw it over Poliahu with the words,“As you have said to me

before giving me the snow mantle,so do you guard this until our

promised un ion .

”

When their talk was ended, at the approach of day, they partedfrom the woman of the mountain and

'sailed and came to Hana and

met Hinaikamalama.

Bncxwxm l TEXT AND TRANSLATION 407

Ia lakou ma Kohala, a hiki i ka la i haalele ai o Aiwohikupua ma

ia Kohala,lawe ae la 0 Po liahu i kona kapa hau, a haawi aku la ia

Aiwohikupua me ka olelo'

aku,“ O kuu kapa hau, he kapa i papa

loaia e ko ’u mau makua, ao le e lilo i kekahi mea e ae,ia

’u wale iho

no ; aka, no ko kaua lawe ana ia kaua i kane hoao oe na’u, a pela hoi

wau ia oe,nolaila, ke haawi lilo aku nei wau i keia kapa , a hiki i kou

la e manao mai ai ia ’u ma na hooh iki a kaua

,alaila

,loaa kou kuleana

e imi ae ai ia’u a loaa, iluna O Maunakea, alaila, boike ae Oe ia

’u,

alaila, hui kino kaua.

A lohe o Aiwoh ikupua i keia mau mea, alaila, he mea o lioli nui

loa ia i ko ke Alii kane naau,a me kona Kuhina, a me na kanaka

hoewaa .

Ia manawa, kii aku la 0 Aiwohikupua i kona Ahuula, lawe mai la

a hoouhi aku la ia Po liahu, me ka olelo aku,

“ E like me kau olelo

ia’u mamua o kou haawi ana mai ia’u i ke kapa hau, pela no oe e

malama ai a hiki i ko kaua hui ana e like me ke kauoha.

A pau ka laua kamailio ana i ka wanaao , hookaawale lakou i kawahine noho mauna, a holo aku la a hiki i Hana, a halawai me

Hinaikamalama.

CHAPTER VIII

When Aiwohikupua reached Hana, after parting with Poliahu at

Kohala,his boat approached the canoe landing at Haneoo , where

they had been before, where Hinaikamalama was living.

When Aiwohikupua reached the landing the canoe floated on the

water ; and as it floated there H inaikamalama saw that it was Aiwohikupua

’s canoe ; j oyful was she with the thought of their meet

ing ; but still the boat floated gently on the water.

Hinaikamalama came thither where Aiwohikupua and his men

floated . Said the woman ,

“ This is strange ! What is all this thatthe canoe is kept afloat ? Joyous was I at the sight of you, believingyou were coming to land . Not so ! Now

,tell me, shall you float

there until you leave ?”

“ Yes,”answered Aiwoh ikupua .

You can not,” said the woman

,for I will order the execut ioner

to ho ld you fast ; you became mine at konane and our vows are

Spoken , and I have l ived apart and undefiled until your return .

”

“ 0 princess, not so !” said Aiwohikupua.

“ It is not to end our

vow— that still ho lds ; but the t ime has no t c ome for its fulfillment.For I said to you,

‘When I have sailed about Hawai i then the

princess’s bet shall be paid ;’now

,I went mean ing to sai l about

Hawaii, but did not ; still at Hilo I got a message from Kauai thatthe family was in trouble at home

,so I turned back ; I have stopped

In here to tell you all this ; and therefore, live apart, and on my nextreturn our vow shall be fulfilled .

At these words of Aiwoh ikupua the princess’s faith returned.

After this they left Hana and sailed and came to Oahu,and on

the sea halfway between Oahu and Kauai he laid his command uponthe oarsmen and the steersmen

,as fo llows : “Where are you ? I

charge you, when you come to Kauai, do not say that you have been

to Hawai i to seek a wife lest I be shamed ; if this is heard about,it

will be heard through you, and the penalty to anyone who tells o f thejourney to Hawaii

,it is death, death to himself, death to his wife,

death to all his friends ; this is the debt he Shall pay.

” This was thecharge the chief laid upon the men who sailed with him to Hawaii.

408

4 1 0 HAWAIIAN ROMANCE OF LAIEIKAWAI [ ETH . ANN. 33

Aiwohikupua reached Kauai at sunset and met his sisters. Thenhe spoke thus to his S isters : Perhaps you wondered when I went onmy journey, because I did not tell you my reason

,not even the place

where I was to go ; and now I tell it to you in secret , my S isters,to

you alone. TO Hawai i I disappeared to fetch Laieikawai for mywife

,after hearing Kauakahialii

’s story the -day when his party

returned here. But when I came there I did no t get S ight of thewoman

’s face ; I did not see Laieikawai,but my eyes beheld her

house thatched with the yellow feathers of the 0 0 bird so I thoughtI could not win her and came back here unsuccessful . And as Ithought Of my failure, then I thought of you sisters,4 1 who have wonmy wishes for me in the days gone by ; therefore I came for you togo to Hawaii, the very ones to W in what I wish

, and at dawn let usrise up and go .

” Then they were pleased with their bro ther’s wordsto them.

As Aiwoh ikupua talked with his S isters, his counsellor for the

first time understood the reason for their return to Kauai.The next day Aiwoh ikupua picked out fresh paddlers

,for the

chief knew that the first were t ired out . When all was ready forsailing, that very night the chief took on board 1 4 paddlers, 2 steersmen , the 5 sisters, Mailehaiwale

,Mailekaluhea

,Mailelaulii, Maile

pakaba, and the youngest, Kahalaomapuana, the chief himself, andhis counsellor, 23 in all. That night, at the approach of day, theyleft Kauai

,came to Puuloa, and there rested at Hanauma ; the next

day they lay o ffMolokai at Kaunakakai,from there they went ashore

at Mala at Lahaina ; and they left the place, went to Keoneo io inHonuaula, and there they stayed 30 days .For it was very rough weather on the ocean ; when the roughweather was over, then there was good sailing.

Then they left Honuaula and sailed and came to Kaelehuluhulu,

at Kona, Hawaii .AS Aiwohikupua

’s party were 0 1 1 the way from Maui thither

,

Poliahu knew o f their sett ing sail and coming to Kaelehuluhulu.

Then Poliahu made herself ready to come to wed Aiwohikupua ;one month She waited for the promised meet ing, but Aiwohikupuawas at Hilo after Laieikawai.

amomum ] TEXT AND TRANSLATION 4 1 1

A hiki lakou i Kaua i, ma ka napoo ana 0 ka la, a halawai me na

kaikuah ine. Ia manawa ka h oopuka ana i Olelo i kona mau kai

kuahine, penei : Ia’u i hele

'

aku nei i ka’u buakai hele, ua haobaopaha oukou

,no ka mea, ao le wau i h ai aku ia oukou i ke kumu O ia

hele ana,ao le no hoi wau i hai aku i ka ’u wahi e hele ai ; a nolaila,

ke hai malu aku nei wau ia oukou e o’u mau kaikuah ine o kakou

wale. I Hawai i aku nei makou i nalo iho nei,i kii aku nei wau

ia LaieikaWai i wahine mare (hoao ) na’u,no ko

’u lohe ana no ia

Kauakah ialii e Olelo ana i ka la a lakou i hiki mai ai. I ka hele ana

aku nei hoi, ao le no h oi i kanamai a ke ano-e 0 ka wahine ; aole nae

au i ike aku ia Laieikawai ; aka, 0 ka hale ka’u i ike maka aku

,ua

uh iia mai i ka hulu melemele 0 na manu Oo ; nolaila, manao no au

aole e loaa,hoi okoa mai nei me ka nele . A no ia manao O

’u,aole e

loaa ia’u, manao ae au ia oukou e na kaikuahine,ka poe no e loaa

ai ko’u makemake i na la i hala

,n olaila

,kii mai nei au ia oukou e

ho lo i Hawaii, 0 oukou no ka poe e loaa ai ko’u makemake, a ma

keia wanaao,e ku kakou a e hele.

” Alaila,h e mea maikai keia olelo

a ko lakou kaikunane ia lakou.

Iloko o keia manawa a Aiwoh ikupua e Olelo ana me na kai

kuah ine,akahi no a maopopo i kona Kuh ina, Oia ka ke kumu 0 ka

hoi wikiwiki ana ia Kauai .I kekahi la ae, wae ae la 0 Aiwohikupua i mau hoewaa h ou

,no

ka mea,ua maopopo i ke Alii na luhi na hoewaa mua ; a makaukau

ka ho lo ana, ia po iho , lawe ae la ke Alii he umikumamah a hoewaa,

elua hookele, 0 na kaikuahine elima,O Mailehaiwale

, o Mailekaluhea,

o Mailelaulii,o Mailepakah a, a me kO lakou muli loa O Kah alaoma

puana,o ke Al i i a me kona Kubina , he iwakalua-kumakolu ko lakounui. I ka wanaao oia pO, haalele lakou ia Kauai

,hiki ma Puuloa,

a mailaila aku a kau ma Hanauma, i kekah i la ae kau i Moloka i

, ma

Kaunakakai ; mailaila aka a pae i Mala,ma Lahaina ; a haalele lakou

ia wahi, hiki lakou i Keoneo io , ma Honuaula ; a malaila i noho loih iai ekolu anahulu.

NO ka mea,ua nui ka in o ma ka moana

, a pau na la in o,alaila

, na

ikeia mai ka ma ikai 0 ka moana.

Ia manawa kO lakou haalele ana ia Honuaula , a hOlo aku la a hikima Kaelehuluhulu,ma Kona

,Hawaii .

Ia Aiwohikupua ma 1 ho lo aku ai mai Maui film a hiki i kelawahi

,ua ike mua mai O Poliahu i ko lakou holo ana a me ka hiki

ana i Kaelehuluhulu.

Nolaila, h oomakaukau mua O Poliahu ia ia no ka hiki aku o

Aiwohikupua, alaila hoao ; h ookahi malama ke kali ano O P oliahuno ko laua hoao e l ike me ka laua h ooh iki ana ; aka, ii a hala 0 Aiwohikupua ma Hilo

,no ke kii no ia Laieikawai.

4 1 2 HAWAIIAN ROMANCE OF LAIEIKAWAI

Then was revealed to Poliahu the knowledge o f Aiwohikupua’s

do ings ; through her supernatural power She saw it all ; so the woman

la id it up in her mind unti l they should meet, then she showed whatshe saw Aiwoh ikupua do ing.

From Kaelehuluhulu, Aiwoh ikupua went direct to Keaau, butmany days and n ights the voyage lasted.

At noon one day they came to Keaau, and after putt ing to rightsthe canoe and the baggage, the chief at once began urging his S istersand his counsellor to go up to Paliuli ; and they readily assented tothe chief ’s wish.

Before go ing up to Paliuli, Aiwohikupua told the steersmen and

the paddlers,“ While we go on our way to seek her whom I have so

longed to see face to face,do you remain here quietly, do ing nothing

but guard the canoes. If you wa it unt il this n ight becomes day and

day becomes night, then we pro sper ; but if we come back to -morrowearly in the morning

,then my wishes have failed, then face about

and turn the course to Kauai ; so the chief ordered.

After the chief’s orders to the men they ascended half the n ight,reaching Paliuli. Said Aiwohikupua to the sisters :

“ This is Paliuliwhere Laieikawai is, your sister-in-law. S ee what you are worth .

”

Then Aiwoh ikupua took Mailehaiwale,the first born ; she stood

right at the door Of Laieikawai’s house, and as she stood there she

sent forth a fragrance which filled the house ; and within was Laieikawai with her nurse fast asleep ; but they could no longer S leep,because they were wakened by the scent of Mailehaiwale.

And start ing out of sleep,they two marveled what this wonderful

fragrance could be,and because of this marvel Laieikawai cried out

in a vo ice of delight to her grandmotherLAIE IKAWAI : O Waka ! O Waka— C !WAKA : Heigh-yo ! why waken in the middle of the n ight ?”

LAIEIKAWAI :“ A fragrance is here, a strange fragrance

,a coo l

fragrance, a chilling fragrance ; it goes to my heart.”

WAKA : That is no strange fragrance ; it is certa inly Mailehaiwale,

the sweet-smelling sister of Aiwoh ikupua, who has come to get you

for his wife, you for the wife and he fo r the husband ; here is theman for you to marry.

”

LAIEIKAWAI : B ah ! I will no t marry h im .

When Aiwoh ikupua heard Laieikawai’s refusal to take Aiwohi

kupua for her husband, then he was abashed,for they heard her

refusal quite plainly.

CHAPTER IX

After this refusal,then Aiwoh ikupua said to his counsellor,

“ You

and I will go home and let my sisters stay up here ; as for them,let

them live as they can, for they are worthless ; they have failed togain my wish .

”

Said the counsellor,

“ This is very strange ! I thought before weleft Kaua i you to ld me that your sisters were the only ones to getyour wish, and you have seen now what one of them can do ; you

have orderedMailehaiwale to do her part,and we have heard

, too , the

refusal o f Laieikawai. Is this your sisters’ fault, that we should go

and leave them ? But without her you have four sisters left ; it may

be one o f them will succeed.

”

Said Aiwoh ikupua,“ If the firstborn fails

,the others perhaps will

be worthless .His counsellor spoke again

,

“ My lord, have patience ; let Mailekaluhea try her luck, and if She fa ils then we will go .

”

Now,this saying pleased the chief ; said Aiwohikupua,

“ Suppose

you try your luck,.

and if you fail, all is over.

”

Mailekaluhea went and stoo d at the do or of the chief-house and

gave out a perfume ; the fragrance entered and touched the raftersw ithin the house

,from the rafters it reached Laieikawai and her

compan ion ; then they were startled from sleep .

Said Laieikawai to her nurse,

“ This is a different perfume not

like the first , it is better than that ; perhaps it comes from a man .

The nurse said,“ Call out to your grandmother to tell you the

meaning o f the fragrance.

”

Laieikawai called ;LAIE IKAWAI : O Waka ! O Waka— OWAKA : Heigh-yo ! why waken in the middle of the n ight ?LAIE IKAWAI :

“ Here is a fragrance , a strange fragrance, a coo l fra

grance, a chilling fragrance ; it goes to my heart.”

WAK A . “ That is no strange fragrance, it is Mailekaluhea,the

sweet-smelling S ister of Aiwoh ikupua, wh o has come to make youhis wife to marry him .

”

LAIEIKAWAI :“ Bah ! I will not marry him !”

Sa id Aiwohikupua to his counsellor,“ S ee ! did you hear the

princess’s refusal ?”

41 4

MOKUNA IX

Mahope iho 0 ka manawa i hooleia ai ko ke A11 1 kane makemake ;

alaila,olelo aku la 0 Aiwohikupua i kona Kuhina,

“ E hoi kaua, a e

noho na kaikuahine o’u iuka nei

,a na lakou no e imi ae ko lakou

wahi e noho ai, no ka mea, ao le a lakou waiwai, na nele ae la no ka

mea i manao ia ai e loaa ia lakou.

”

I mai la kona Kub ina,“ He mea kupanaha loa ia oe , kainoa, na

olelo oe ia’u mamua 0 ko kakou la i h aalele ai ia Kaua i ; 0 na kai

kuahine wale no ou ka mea nana e kii kou makemake,a ua ike no hoi

oe i ke ko ana 0 ka lakou mau hana ; ua kena ae nei oe ia Maileh aiwale

i kana loaa, a na loh‘

e aku la no h oi kakou i ka hoo le ana mai a

Laieikawai, aole paha no ko kaikuahine ia hewa, e hiki ai ia kauake haalele ia lakou. Nolaila

,hele ae la ia ia, eh a ou mau kaikuah ine

i koe,malia paha o loaa i kekah i O lakou.

”

I aku la 0 Aiwohikupua, Nele ae la ka i ka hanau mua Okiloa aku

paha lakou.

”

I hou aku kona Kub ina, E kuu Haku, e hoomanawanui hou kaua,e hoao ae O Mailekaluhea i kana loaa, a i nele, alaila, hoi kakou .

”

Alaila,ua maikai iki ia olelo i ke Alii, Olelo aku la 0 Aiwoh ikupua,

E hoao aku ho i oe i kau loaa,a i nele o ia iho la. no .

”

Hele aku 1a 0 Mailekaluhea, a ma ka puka 0 ka Halealii, ku iho la

kuu aku la i ke ala, o ia hele no 0 ke ala a pa i kaupoku maloko 0 ka

hale ,mai kaupoku ka hoi ana ih o loaa ia Laieikawai ma,ia manawa,

h ikilele hou ae laua mai ka h iamoe ae.

I aku la 0 Laieikawai i kahi kahu, He ala okoa h oi keia,aole h oi e

l ike me ke ala mua iho nei,he o i nae hoi keia mamua o kela iho nei,

he kane paha ka mea nona keia ala.

”

Olelo aku kahi kahu,“Kaheaia ko kupunawah ine, e hai mai i ke

ano o keia ala.

”

Kahea aku la 0 Laieikawai.

LAIEIKAWAI : E Waka,e Waka— e .

WAKA : E— o,beaba kau 0 ka pO e ala nei ?

”

LAIEIKAWAI : E ia la he ala,he ala e wale no keia

,he ala anuanu

he ala huihui, eia la i ka houpo 1 ka manawa O maua.

”

WAKA : Aole na he ala e,o Mailekaluhea aku la

, 0 kekah i kai

kuahine aala o Aiwohikupua, i kii mai la ia oe i wahine oe i kaneia

,o ke kane ia moeia.

”

LAIEIKAWAI : Ka l aole au e moe ia ia .

I aku la 0 Aiwoh ikupua i ua wahi Kub ina nei ona,

“ E ! ke lohepono aku la oe 1 ka hoo le ana ae la a ke Alii wahine.

”

4 1 6 HAWAIIAN ROMANCE OF LAIEIKAWAI rum m a ge

Yes,‘ I heard it ; what of her refusing ! it is only their scent she

does no t l ike ; perhaps She will yield to Mailelaulii.“ You are persistent ,

”Said Aiwoh ikupua .

“ Did I not tell you Iwanted to go back, but you refused— you would not consent !

”

“We have not tried all the S isters ; two are out ; three remain,

said his counsellor.

“ Let all your sisters take a chance ; this will bebest ; perhaps you are too hasty in go ing home ; when you reachKeaau and say you have not succeeded

,your o ther S isters will say :

‘If you had let us try , Laieikawai would have consented ;’so

,then

,

they get something to talk about ; let them all try.

”

Where are you, my coun sellor !” sa id Aiwoh ikupua. It is not

you who bears the shame ; I am the one . If the grandchild thoughtas Waka does all would be well .”

“ Let us bear the shame,” said his counsellor. You know we men

must expect such rebuffs ; a canoe will break on a coral reef ; and

if she should refuse, who will tell of it ? We are the only ones tohear it . Let us try what Mailelaulii can do .

And because the counsellor urged so strongly the chief gave hisconsent .Mailelaulii went right to the door of the chief-house ; she gave out

her perfume as the o thers had done ; again Laieikawai was startledfrom S leep and said .to her nurse

,This is an entirely different fra

granee— not like those before.

”

Said the nurse,“ Call out to Waka.

LAIEIKAWAI : O Waka ! O Waka— OWAKA : Heigh-yo ! Why waken in the middle of the night ?

”

LAIEIKAWAI : Here is a fragrance,a strange fragrance

,a coo l fra

grance, a chilling fragrance ; it goes to my heart .”

WAKA : That is no strange fragrance ; it is Mailelauln,one of the

sweet-smelling S isters of Aiwohikupua, who has come to get you forhis wife ; he is the husband , the husband for you to marry.

”

LAIEIKAWAI :“ Bah ! I will not marry h im !”

One refusal is enough,” said Aiwohikupua , without getting four

more ! You have brought this shame upon us both, my comrade .

”

“ Let us endure the Shame,

” said his counsellor,

“and i f our sisters

do not succeed,then I will go and enter the house and tell her to take

y ou for her husband as you desire.

”

Then the chief ’s heart rejo iced,for Kauakahialii had to ld him

how this same man had go t Laieikawai to come down to Keaau,so

Aiwoh ikupua readily assented to his servant’s plea.

4 1 8 HAWAI IAN ROMANCE OF LAIEIKAWAI (mm . ANN. as

nolaila i hooholo koke ai o Aiwoh ikupua i o lelo ae mamuli o ke koi

a na wahi kanaka nei.

Then Aiwoh ikupua quickly ordered Mailepakaha to go and standat the door of the chief-house ; she gave forth h er perfume, and

Laieikawai was startled from sleep , and again smelled the fragrance.

She said to her nurse, Here is this fragrance again,sweeter than

before.

”

Said the nurse again,Call Waka.

LAIEIKAWAI } O Waka ! O Waka— OWAKA : Heigh-yo ! Why waken in the middle of the night ?”

LAIE IKAWAI : Here is a fragrance,a strange fragrance

,not like the

o thers,a sweet fragrance

,a pleasant fragrance ; it goes to my heart .

”

WAKA : “ That is no strange fragrance ; it is Mailepakaha, the

sweet-smelling sister of Aiwohikupua, who has come to get you for

a wife to marry him.

”

LAIE IKAWAI :“ Bah ! I will no t marry him ! NO matter who comes

I will not sleep with h im . Do no t force Aiwohikupua on me again .

”

When Aiwoh ikupua heard this fresh refusal from Laieikawai,

his Counsellor said, My lord,it is useless ! There is nothing more to

be done except one thing ; better put off trying the youngest sisterand

,if she is refused

,my go ing myself, since we have heard her

vehement refusal and the Sharp chiding she gave her grandmother.

And now I have only one thing to advise ; it is for me to speak and

for you to decide.

”

“Advise away,

” said Aiwoh ikupua,“ If it seems good, I will con

sent ; but if not, I will refuse.

”

“ Let us go to'

the grandmother,said his counsellor, and ask

her ; maybe we can get the consent from her.

”

Sa id Aiwohikupua, There is no thing left to be done ; it is over ;only one word more— our sisters

, let them stay here in the jungle, forthey are worthless.”

Then Aiwohikupua said to his S isters,“ You are to stay here ; my

cherished hope has failed in bringing you here ; the forest is yourdwelling hereafter.

” It was then pretty near dawn .

At Aiwoh ikupua’s words all the sisters bowed their heads and

wa iled .

When Aiwohikupua and his companion started to go , Kahalao

mapuana, the youngest sister, called out, 0 you two there ! Wait !Had weknown in Kauai that you were bringing us to leave us in thisplace

,we would never have come . It i s on ly fair that I, too , Should

have had a chance to win Laieikawai,and had I failed then you

would‘ have a right to leave me ; we are all together,the guilty with

the guiltless ; you know me well,I have gained all y our wishes.”

BECKWITH ] TEXT AND TRANSLATION

Ia manawa, kena koke ae la O Aiwoh ikupua i a Mailepakaha, hele

aku la a ku ma ka puka 0 ka Halealii ; kuu aku la i kona aala, a

hikilele mai la ko Laieikawai h iamoe, hon i hou ana no i ke ala . Ihou aku keia i kahi kahu, E ia hou no keia ala, he wahi ala nohea

hoi keia.

Olelo h ou aku kahi kahu, Kaheaia O Waka.

LAIEIKAWAI : E Waka,e Waka— e .

”

WAKA : E— O,beaba kau 0 ka po e ala nei ?

”

LAIEIKAWAI : E ia la he ala,he ala okoa hoi keia, ao le ho i i like

me na ala mua iho nei,he ala ma ikai keia, he ala nohea, eia la i ka

houpo 1 ka manawa O maua .

”

VVAKA :“ Ao le na he ala e

,o Mailepakah a aku la 0 ke kaikuah ine

aala O Aiwoh ikupua, i kii mai la ia oe i wahine oe i kane ia , O kekane ia moeia .

”

LAIE IKAWAI : Ka ! ao le au e moe ia ia,ina i kii mai kekah i mea

e ia’u,ao le no wau e ae ana ! Mai h oomoe hou oe ia

’u ia Aiwoh i

kupua.

”

A .lohe o Aiwohikupua , a me kona Kuh ina i keia hoole hou ana O

Laieikawai, i aku ua Kub ina nei ona,“ E kuu Haku, pale ka pono !

aohe pono i koe, hookah i no pono 0 ka hoi wale no koe o kakoukankai aku nei hoi ka pono i ko kaikuah ine muli la ho i, i ole ae hoi

ia lakou,ia

’u aku la ho i

,i lohe aku nei ka hana, e hoole loa ae ana

no kela, me ka nuku mao li ae la no i ke kupunawah ine ; a eia nae

hoi ka’u wahi o lelo i koe ia oe

,0 ka o lelo no auanei ka ’u

,0 ka ae no

kau.

“ Oleloia ana, wahi a Aiwoh ikupua, a i ike aku au h e kupono

i ka ae,alaila ae aku

,i na he kupono Ole, ao le no au e ae aku.

E kii kaua ma 0 ke kupunawahine la,” wahi a ua Kuhina nei,

e noi aku ia ia, malia 0 ae mai kela .

”

Olelo aku O Aiwohikupua,“Ao le a kakou hana i koe, ua pau, eia

wale no ka olelo i koe, 0 na kaikuah ine O kaua e noho lakou 1 kanahelehele nei, no ka mea, aobe a lakou wa iwai .Alaila

,huli aku la 0 Aiwoh ikupua a olelo aku la i na kaikuahine,

E noho oukou, ua nele ae la no ka’u mea i makemake ai e lawe mai

ia oukou, 0 ka nabeleno nei noho iho .

” Ke hele aku nei e maamaama.

A pau ka Aiwohikupua olelo ana i na kaikuah ine ; kulou like ihola ke poo 0 na kaikuahine i kahi hookahi, e uwe ana.

Kaha aku la 0 Aiwohikupua ma iho , kabea aku la 0 Kah alao

mapuana, ke kaikuahine muli loa , i aku la, E laua la ! ku iho,e lohe

mua makou i Kauai , e lawe ana oe a haalele ia makou i keia wahi,

i’

na ao le makou e hiki mai. Pono no la hoi ia . ina owau kekahi

i kii aku nei ia Laieikawai, a nele ana la hoi, alaila, pono kau haaleleana ia

’u, pau pu no 0 ka mea i hewa

,a me ka mea hewa Ole . Ao le oe

he malihin i ia’u, ia’u wale no e ko ai kau mau mea a pau.

”

420 HAWAIIAN ROMANCE OF LAIEIKAWAI lem m a s;

I'Vhen Aiwoh ikupua heard h is youngest sister h e felt himself toblame.

Aiwoh ikupua called to his sister, You shall come with me‘

; yourOlder sisters must stay here .

”

“ I will not go ,”answered the youngest sister

,unless we all go

together, on ly then will I go home.

”

CHAPTER X

At these words of hi s youngest sister 4 3 Aiwohikupua said,“ Stay

here,then

,with your sisters and go .with them wherever you wish,

but I am go ing home .

”

Aiwohikupua turned to go , and as the two were still on the way,rang the song of Maileh aiwale. as fo llows

My d iv ine brother,My heart ’s h ighest,Go and lookInto the eyes of our parents , say

We abide here ,Fed upon the fruit of sin.

“

Is constancy perhaps a s in?

Aiwohikupua turned and looked back at his younger sisters andsaid, Constancy is not a sin ; haven

’t I to ld you that I leave you.

because you are worthless ? If you had gained for me my desireyou would not have to stay here ; that was what you were broughthere for.

” The two turned and went on and did not listen to thesisters any longer.

When Aiwoh ikupua and his compan ion had departed,the sisters

conferred together and agreed to fo llow h im,thinking he could be

pacified.

They descended and came to the coast at Keaau,where the canoe

was making ready for sailing. At the landing the sist ers sat wa itingto be called ; all had gone aboard the canoe, there was no summons atall, the party began to move o ff ; then rang out the song of Mailekaluhea, as fo llows

My d ivine brother,My heart ’s high est— turn h ither,Look upon your little sisters,

Those who have followed you over th e way ,

Over the h igh way , over th e low way ,

In th e rain with a pack on its back ,Like one carry ing a ch ild,In the rain t hat roars in th e hala trees,That roars in the hala trees of Hanalei.

How is it wit h us ?Why d id you not leave us,

Leave us at home,When you went on th e journey ?You will look ,Look into the eyes,

Th e eyes of our parents,

Fare you well !

MOKUNA X

A no keia Olelo a kona kaikauh ine opIOpIO, alaila i aku o Aiwoh i

kupna,O noho mamuli ou mau kaikuaana

,a nau no e hul i ae me ko

mau kaikuaana i ka oukou wahi e hele ai,eia wau ke hoi nei.

”

Huli aku la 0 Aiwohikupua ma e hoi,ia laua e hele ana ma-ke ala

kan i aku la ke 0 11 a Mailehaiwale,penei :

Kuu kaikunane kapu,

Laniih ikapu 0 ka manawa— e, e h o i— e ;

E h oi oe a ike aku

I ka maka 0 na makua , h ai aku,

E ia makou ianei,

E malu ana i ka hala nui,

He hooumau hala paha ?

Huli mai la 0 Aiwohikupua nana hope aku la 1 na kaikuahine,me

ka i aku,

“Ao le he hala hoomau, kainoa ua hai mua iho nei no wau

ia oukou,no ka oukou waiwai ole

,o ia kuu mea i haalele ai ia oukou

,

ina i loaa iho nei kuu makemake ia oukou,alaila, ao le oukou e noho

,

o ia iho la no ko oukou mea i laweia mai ai.” Hul i aku la no laua ho i,pau ka ike ana i na kaikuah ine.

A hala aku la 0 Aiwoh ikupua ma, kuka iho la na kaikuahine i kolakou manao

,a hooho lo iho la lakou, e ukal i mahope O ke kaikuane,

me ka manao e maliu mai.

Iho aku la lakou a hiki i kai o Keaau, e hoomakaukau ana na waa ;

noho iho la na kaikuah ine ma ke awa,e kali ana no ke kaheaia mai

, a

pau lakou i-ke kau maluma 0 na waa, ao le nae kaheaia mai, ia lakou ihoomaka ai e holo

,kani aku la ke Oli a Mailekaluhea

,penei

Kuu kaikunane kapu,

Laniih ikapu 0 ka manawa , e huliE nana mai i ou mau pok ii,

I na h oa ukali o ke ala ,

O ke ala nui, ala iki,

0 ka ua h aawe kua,

Me he keiki 1a ;0 ka na h ookamumu hala,

Hookamumu hala o H analei— e .

Febea makou— e ,

I h ea no la hoi kau haalele,

Haalele oe i ka hale,

Hele oe i kau huekai.

Ike aku— e ,

Ike aku 1 ka maka,

I ka maka 0 ma makua ,

Aloha wale— e.

”

424 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a m ua

While Mailekaluhea was singing no t once did their bro ther com

passionately look toward them, and the canoe having departed, the

S isters sat conferring, then one Of them,Kahalaomapuana, the young

est,began to speak.

These were her words : “ It is clear that our bro ther chief is notpacified by the entreat ies of Mailehaiwale and Mailekaluhea. Let

us,better

, go by land to their landing place, then it will be Mailelaulii’s turn to sing. It may be he will show affection for And

they did as She advised .

They left Keaau,came first to Punahoa

, to a place called Kanoakapa , and sat down there until Aiwoh ikupua

’s party arrived.

When Aiwoh ikupua and his compan ions had almo st come to landwhere the sisters were sitting, Aiwohikupua suddenly called out to

the paddlers and the steersmen,“ Let us leave this harbor.; those

women have chased us all this way ; we had better look for anotherlanding place.

”

As they left the sisters S itting there, Mailelaulii sang a song, asfo llows :

My divine brother,My heart ’s highest ,What is our great fault ?

The eyes of our ch ief are turned away in displeasure,

The sound of chanting is forbidden,

The chant of your little ones

Of your little S isters.

Have compassion upon us,

Have compassion upon th e comrades who have followed you,

The comrades wh o climbed th e cliffs of Haena,

Crept over the cliff Where th e way was rugged ,

Th e rugged ladder-way up Nualolo

The rough cliff-way up Makana,

It is t here— return h ither,Give a kiss to your sisters,

And go on your way ,

On th e home journey— heartless .

Farewell to you, you shall lookLook , in our native land ,

Into th e eyes of our parents.

Fare you well !

As Aiwohikupua heard the S ister’s vo ice,they let the canoe float

gently ; then said Kahalaomapuana,“ That is good for us ; this is the

only time they have let the canoe float ; now we shall hear them calling to us

,and go on board the canoe

,then we shall be safe .

”

After letting th e canoe float a little while,th e whole party turned

and made off,and had not the least compassion .

When they had left, the sisters consulted afresh what they should

do . Kahalaomapuana gave her advice.

426 H AWAIIAN ROMAN CE OF LAIEIKAWAI [ma w a ena

S he said to her sisters,“ There are two of us left

,I and Maile

pakaha?’

Answered Mailepakaha, He w ill have no compassion for me, forhe had none on any o f our sisters ; it may be worse with me . I think

you had better plead with h im as you are the l itt le one,it may be he

will take pity on you.

”

But the youngest would not consent ; then they drew lots by pulling the flower stems of grass ; the one who pulled the longest

,she

was the one to plead with the brother ; now when they drew, the lotfell to Kahalaomapuana.

Wh en this was done,they left Punahoa, again followed their

brother and came to Honolii,where Aiwohikupua’s party had already

arrived. Here they “camped at some distance from Aiwoh ikupua’s

party,and Aiwohikupua

’s party from them.

At Honolii that n ight they arranged that the others should S leepand a single one keep watch,

"

and to this all consented. They keptwatch according to age and gave the morn ing watch to the youngest .This was in order to see Aiwoh ikupua

’s start

,for on their journey

from Kauai the party had always set out at dawn .

The S isters stood guard that n ight,unt il in Mailepakaha

’s watch

Aiwoh ikupua’s party made the canoes ready to start ; She awakened

the others,and all awoke together.

As the sisters crouched there Kahalaomapuana’s watch came

,and

the party boarded the canoe . The sisters followed down to the landing, and Kahalaomapuana ran and clung to the back of the canoeand called to them in song

, as follows

Our brother a nd lord ,

Div ine brother,H ighest and closest !

Where are you, oh ! where ?You and we , here and there ,

You, th e voyager,We, th e followers.

A long the cliffs , swimming ’round th e steeps,

B ath ing at Waih alau,

Wa ih alau at Wa ilua ;

No longer are we beloved.

DO you no longer love us ?

The comrades who followed you over th e ocean ,

Over th e great waves, th e little waves ,Over th e long waves , th e short waves ,Over th e long-backed waves of th e ocean,

Comrades who followed you inland,

Far through th e jungle,

aaoxwxm ] TEXT AND TRAN SLATION 42 7

I mai la Oia i kona mau kaikuaana,“ Elua maua i koe, owau a

me Mailepakaha.

Olelo mai ho i o Mailepakaha,“Ao le no e maliu mai ia

’u ; no ka

mea, ke maliu ole ae la ka ho i i ko kaua mau kaikuaana,oki loa aku

paha wau, i ko’u manao

,e aho nau e hoalohaloha

’ku na kahi mea

nuku o kakou,malia o mal iu mai ia oe.

Ao le nae he ae o kahi mul i loa, alaila , hoailona iho la lakou, ma

ka huhuki ana i na pua maun,0 ka mea loihi 0 ka maun

,o ia ka mea

nana e hoalohaloha ko lakou kaikunane ; aka, 1 ka hoailona ana,

ku ia Kahalaomapuana ka hoailona .

A pau ka lakou hana ana no keia mau mea,haalele lakou ia

Punahoa, hele ukali hou mai la lakou ma kahi e loaa ai ko lakoukaikunane, ia hele ana, hiki lakou i Honolii

,na hiki mua o Aiwo

hikupua ma i Honolii,noho mai la lakou nei ma kahi kaawale, a

pela no ho i o Aiwohikupua ma ma kahi kaawale.

Ia lakou ma Hono lii ia pO, kuka iho la lakou e moe kekahi poe,a e ala hookah i

,a ho lo ia mea ia lakou. Hoomaka ko lakou wat i e

like me ko lakou hanau ana,a i ko lakou kaikaina ka wat i wanaao

o ke ku ana . O ke kumu o ia hana ana a lakou pela, i ikeia kamanawa ho lo OAiwohikupua ma ; no ka mea , ua maa kona mau

kaikuahine 1 ka ho lo ana mai,mai Kauai mai

,ma ka wanaao e

ho lo ai.

Ku aku la na kaikuahine i ka po , a hiki 1 ko Mailepakaha wati eku ana

,hoomakaukau O Aiwohikupua ma 1 na Waa no ka holo ana,

hoala aku la ia i kekahi poe o lakou ,a ala like mai lakou a pau.

Ia lakou e okuu nui ana,0 ka Kah alaomapuana wati ia, a kau

lakou 'ma na waa,hookokoke aku la kona mau kaikuah ine ma ke

awa,a O Kahalaomapuana ka mea i hele loa aku a paa mahope 0 na

waa, a kabea aku ma ke mele,penei

KO makou kaikunane haku,

Kaikunane kapu,

Laniih ikapu O kuu piko— e !

Auh ea oe, O o —e ,

O ,Oe, o makou i o ianei hoi,

Nau ka huakai ,

Ukali aku makou,

I na pali i ka hulaana kakou,

Au aku 0 ka Waihalau,

Waih alau i Wailua —e ;

He alo ha ole— e .

He alo ha Ole paha kou ia makou,

Na h oa ukali 0 ka moana0 ka ale nui, ale iki,

0 ka ale loa , ale poko ,0 ka ale kua loloa 0 ka mo ana ,

Hoa uka li o kela uka ,

O kela nahele l iuliu,


Through th e nigh t, sacred and dreadful,

Oh , turn back !Oh , turn back and have pity,Listen to my plead ing,

Me the litt lest of your s isters.

Why will you abandon,

Abandon us

In th is desolat ion ?

You have Opened th e h ighway before us,After you we followed ,

We are known as your little S isters,

Then forsake your anger,

The wrath , th e loveless heart ,Give a kiss to your little ones ,

Fare you well !

When his youngest sister raised this lamentation to Aiwohikupua,then the brother’s heart glowed with love and longing for his Sister.

And because of his great love for his little S ister, he to ok her inhis arms, set her on his lap, and wept.When Kah alaomapuana was in her brother’s lap, Aiwoh ikupua

ordered the canoemen to paddle with all their might ; then the o therS isters were left ‘

far behind and the canoe went ahead.

As they went,Kahalaomapuana was troubled in mind for her

S isters.Then Kahalaomapuana wept for her sisters and besought Aiwoh i

kupua to restore her to her S isters ; but Aiwohikupua would not takepity on her.

“0 Aiwohikupua, sa id his

O

S ister,“ I will no t let you take me by

myself without taking my sisters with me, for you'

called me to you

before when we were at Paliuli, but I would not consent to yourtaking me alone.

”

And because of Aiwohikupua’s stubbornness in refusing to let his

sister go , then Kahalaomapuana jumped from the canoe into the

sea . Then, for the last time she spoke to her brother in a song, asfo llows

You go home and look,Look into the eyes,

Into the eyes of our parents.

Love to our native land ,

My kindred and our friends ,

I am go ing back to your little s isters,

To my older S isters I return.

CHAPTER XI

During this very last song of Kahalaomapuana’s, Aiwohikupua

’s

heart filled with love, and he called out for the canoe to back up, butKahalaomapuana had been left far behind, so swiftly were the men

paddling,and by the t ime the canoe had turned about to pick her up

she was no t to be found.

Here we must leave Aiwohikupua for a little and tell about hissisters

,then speak again about Aiwohikupua.

When Aiwohikupua’s party forsook h is sisters at Honoln and

took Kahalaomapuana with them,the girls mourned for love of their

younger sister, for they loved Kahalaomapuana better than theirparents or their nat ive land.

While they were still mourning Kahalaomapuana appeared bythe cliff then their sorrow was at an end.

They crowded about their younger S ister, and she to ld them

'

whathad happened to her and why She had returned, as has been told inthe chapter before .

After talking of all these things,they consulted together where

they might best live,and agreed to go back to Paliuli.

After their council they left Hono lii and returned to the uplandsof Paliuli, to a place near Laieikawai’s house, and l ived there insideof ho llow trees.And because they wished so much to see Laieikawai they spied

out for her from day to day, and after many days of spying theyhad not had the least S ight of her, for every day the door was fastclosed .

S o they consulted how to get sight of Laieikawai, and after seeking many days after some way to see the princess of Paliuli theyfound none .

During this debate their younger sister did not speak,so one of her

Older sisters said,Kahalaomapuana, all of us have tried to devise

a way to see Laieikawai,but we have not found one ; perhaps you

have something inmind . Speak.

430

MOKUNA XI

Iloko o keia kaukau hope loa a Kahalaomapuana , ua hoopihaia

ko Aiwoh ikupua naan i ke aloha nui ; a kahea ae la o ia e hooemi

hope na waa, aka, na hala hope 10 a 0 Kahalaomapuana i hope, noka ikaika loa 0 ka ho lo 0 na waa ; a i ka wa i huli hope ai na waa e

kii hou i kona kaikuahine, aole nae i loaa .

(Maanei e waiho iki i ke kamailio ana no Aiwohikupua, e pono kekamailio hou no kona mau kaikuah ine ; alaila, e kamailio hou no

Aiwohikupua. )Ia manawa a Aiwohikupua ma i haalele aku ai i na kaikuahine

ma Honolii,a lawe pu aku ia Kahalaomapuana ; nui loa iho la ke

aloha, a me ka uwe ana no ko lakou kaikaina,ua Oi aku ko lakou

aloha ia Kahalaomapuana, mamua 0 ko lakou aloha i ko lakou mau

makua,a me ka aina.

Ia lakou no e uwe ana,boea mai ana o Kahalaomapuana ma ka

pal i mai,alaila, ua kuuia ka naau kaumaha O kona mau kaikuaana.

A hui ae la lakou me kO lakou kaikaina,a h ai aku la o ia i kana

hana , a me ke kumu o kona hoi ana mai e like me ka mea i olelomuaia ae nei ma keia Mokuna.

A pau ka lakou kamailio ana no keia mau mea,kuka ih o la lakou

i ka pono 0 ko lakou noho ana,a hooholo ae la lakou e hoi hou

lakou i Paliuli.Mahope iho 0 ko lakou kuka ana no lakou iho

,haalele lakou ia

Honolii,hoi aku la a uka o Paliuli, ma kahi e kokoke aku ana i ka

hale o Laieikawai,noho iho la lakou maloko 0 na puha laau.

A no ko lakou makemake nui e ike ia Laieikawai,hoohalua mau

lakou i kela la keia la,a nui na la 0 lakou i hoohalua ai

,ao le lakou i

ike iki no ka lakou mea e hooh alua nei, no ka mea, ua paa mau ka

puka 0 ka hale i na la a pau.

A no ia mea,kukakuka ae la lakou i mea e ike aku ai lakou ia

Laieikawai, a nui na la 0 ko lakou imi ana i mea e ike aku ai no ke

Alii wahine O Paliuli,aole loaa.

Iloko o kela mau la kuka o lakou,ao le i pane iki ko lakou kaikaina

,

a no ia mea, Olelo aku kekahi o kona mau kaikuaana

,E Kahalaoma

puana, O makou wale no ia e h ooh oo nei i mea no kakou e ike aku ai

ia Laieikawai,ao le nae he loaa ; malia paha, aia ia oe kekah i mea e

hiki ai, e olelo ae oe .

”


Yes,sa id their younger S ister

,

“ let us burn a fire every n ight,

and let the o ldest sing, then the next , and so on until the last of us,only one o f us sing each n ight, then I will come the last n ight ; perhaps the fire burning every night will annoy the princess so She

will come to find out about us,then perhaps we shall see Laieikawai.”

Kahalaomapuana’s words pleased them.

The next n ight they lighted the fire and Mailehaiwale sang thatnight, as they h ad agreed, and the next n ight Mailekaluhea ; so

they did every night, and the fourth n ight passed ; but Laieikawaigave them no concern . The princess had

,in fact , heard the sing

ing and seen the fire burn ing constantly, but What was that to th eprincess !On the fifth night

,Kahalaomapuana

’s n ight, the last n ight of all,

they lighted the fire,and at midnight Kahalaomapuana made a

trumpet o f a ti leaf 4 5 and played on it .Then for the first t ime Laieikawai felt pleasure in the music

, but

the princess pa id no attention to it . And just before daylight Kahalaomapuana played aga in on her ti leaf trumpet as before

,then this

delighted the princess. Only two t imes Kah alaomapuana blew on itthat n ight .The second night Kah alaomapuana did the same thing again ; .

she began early in th e even ing to play, but the princess took no

not ice .

Just before daylight that n ight she played a second time. ThenLaieikawai

’s sleep was disturbed

,and this n ight She was even more

delighted .

And,her interest aroused

,she sent her attendant to see where the

musical instrument was which was played so near her.

Then the princess’s attendant went Out of the door of the chiefhouse and saw the fire which the girls had lighted, crept along unt ilShe came to the place where the fire Was, and stood at a

‘

distancewhere she was out of sight Of those about the fire.

And having seen,She returned to Laieikawai, and th e princess

inquired about it .The attendant told th e princess what She had seen .

“When Iwent outside the door of the house I saw a fire burn ing near, and Iwent and came and stood at a distance without being myself seen .

There, beho ld ! I saw five girls sitting around the fire, very beautifulgirls ; all looked alike, but one of them was very little and she 'was

the one who played the sweet music that we heard .

”

When the princess heard this She said to her attendant,GO andget

the smallest of them, tell her to come here and amuse us.

434 H AWAIIAN ROMANCE OF LAIEIKAWAI m a m a . ”

At these words of the princess, the nurse went and came to the

place where the sisters were and they saw her,and She said

,

“ I am

a messenger sent hither by my chief to fetch whichever one of you Iwant to take ; so I take the smallest of you to go and visitmy princessas she has commanded .

”

When Kahalaomapuana was carried away,the hearts of the sisters

sang for joy, for they thought to win fortune thereafter.

And their sister went into the presence of Laieikawai.When they had come to the house

,the attendant opened the door ;

then,Kahalaomapuana was terrified to see Laieikawai rest ing on the

wings o f birds as was her custom ; two scarlet iiwi birds were perchedon the Shoulders of the princess and shook the dew from red lehua

blossoms upon her head.

And when Kahalaomapuana saw this,then it seemed marvelous to

the stranger girl, and she fell to the ground with trembling heart.The princess’s attendan t came and asked

,

“What is the matter,daughter?An d twice She asked

,then the girl arose and sa id to the princess’s

attendant as fo llows : Permit me to return to my sisters, to the placefrom which you took me

,for I tremble with fear at the marvelous

nature of your princess.”

Said the princess’s attendant,

“ Do not fear,have no dread

,arise

and enter to meet my princess as she has commanded you.

”

“ I am afraid,” said th e girl.

When the princess heard their low vo ices,she arose and called to

Kahalaomapuana ; then the girl ’s distress was at an end,and the

strangerentered to visit the princess.Sa id Laieikawai

,

“ Is the merry instrument yours that soundedhere las t n ight and this ?”

Yes ; it is mine, said Kahalaomapuana.

GO on,

” said LaieikawaI,

“ play it .

”

Kahalaomapuana took her ti leaf trumpet from behind her ear,

and played before the princess ; then Laieikawai was delighted . Thiswas the first t ime the princess had seen this kind of instrument .

BECKWITH ] TEXT AND TRANSLATION

A no keia olelo a ke Alii,hele aku la kahi kahu a hiki i kahi 0 na

kaikamah ine, a ike mai la lakou i keia mea,hai aku la Oia

,

“ He

alele wau i-hoounaia mai nei e kuu Alii e kii mai i kekahi o oukou e

like me ka’u mea e manao ai e lawe,nolaila, ke lawe nei wau i kahi

mea uuku o oukou e hele e launa pu me kuu Alii e like me kanakauoha.

A laweia aku la 0 Kahalaomapuana, alaila, ua hoohauoln a ka

naau o kona mau kaikuaana,no ka manao no e loaa ana ka pomaikai

mahope.

A hiki aku la na wahi kaikaina nei o lakou imua o Laieikawai.

Ia ia nae i hiki aku ai a ka hale, wehe ae la ke kahu o ke Alii i kapuka 0 ka Halealii, ia manawa

,ua hoopuiwa kokeia ko Kabalao

mapuana lunam'

anao,no ka ike ana aku 1 a Laieikawai e kau mai

ana iluna 0 ka eheu 0 na manu e like me kona ano mau, elua hoi mau

manu Iiwipo lena e kau ana ma na pooh iwi o ke Alii, e lu ana i nawai ala lehua ma ke poo o ke Alii .A no ka ike ana aku o Kahalaomapuana i keia mau mea, a he

mea kupanaha ia imua o ke Kaikamah ine malihin i,haule aku la

o ia 1 ka honua me ka naan cebia.

Hele aku la ke kahu O ke Alii,a n ih au aku la

,Heaha keia e ke

kaikamah ine ?

A palua kana n inan ana, alaila, ala ae la ke kaikamahine,a Olelo

aku la i ke kahu o ke Alii me ka i aku,

“ E ae mai oe ia’u e hoi au

me ou kaikuaana,ma kahi i loaa ai wau ia oe

, no ka mea,na

,cebia

wau 1 ka maka ’u no ke ano e loa 0 kau Alii .”

Olelo mai la ke kahu o ke Alii,

“Mai maka’u oe, mai hopohopo ,

e ku oe a e komo aku e halawai me kuu Alii e like me kana kanohaia oe.

”

He maka’u,

” wahi a ke kaikamahine.

A lohe mai la ke Alii i ka laua haukamumu,ala ae la oia a hea

aku la ia Kahalaomapuana, alaila, ua hoopauia ko ke kaikamahine

naau kaumaha, a komo aku la ka malihini e launa me ke Alii.

I mai la 0 Laieikawai,

“Nau anei ka mea kani lealea i kani mai aii kela po , a me keia po ?

“Ae,na

’u wahi a Kahalaomapuana.

O i ana , wahi a Laieikawai, hookani ia ana.

Lalau ae la 0 Kahalaomapuana i kana pu la-i ma kona pepeiao,-hookani aku la imua O ke Alii ; alaila, na hoolealeaia o Laieikawai.

0 1 a ka makamua 0 ko ke Alii ike ana i keia mea kani .

CHAPTER XII

Now,Laieikawai became fascinated with the merry instrument

upon which the girl played, so she bade her sound it again .

Said the girl,“ I can not sound it aga in

,for it -i s now daylight ,

and this instrument is a kind that sounds only by night ; it will neversound by day.

”

Laieikawai was surprised at these words,thinking the girl was

lying. S o she snatched the trumpet out of the girl ’s hand and

played upon it,and because She was unpracticed in playing the

trumpet the thing made no sound ; then the princess believed thatthe trumpet would not sound by day.

Said Laieikawai to Kahalaomapuana,“ Let us two be friends, and

you shall l ive here in my house and become my favorite, and yourwork will be to amuse me .

Said Kahalaomapuana,“ O princess, you have spoken well ; but

it would grieve me to live with you and perhaps gain happiness formyself while my sisters m ight be suffering.

”

How many of you are there ?” asked Laieikawai, and how didyou come here ?”

Said Kahalaomapuana,“ There are six of us born Of the same

parents ; one of the S ix is a boy and five of us are his younger sisters,and the boy is the o ldest

, and I am the youngest born . And we

journeyed hither with our brother, and because we failed to ga in forh im his wish

,therefore he has abandoned us and has gone back

w ith his favorite compan ion, and we l ive here in distress.

”

Laieikawai asked,Where do you come from ?

From Kauai,

”answered Kah alaomapuana.

And what is your brother’s name ?Aiwoh ikupua,

”replied the girl .

Again Laieikawai asked,“ What are the names of each of you ?

”

.Then She told them all.

Then Laieikawai underst ood that these were the persons who camethat first night.

436

H AWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 83

Said Laieikawai,“ Your sisters and your brother I know well

,if

it was really you who came to me that n ight ; but you I did not hear.

Yes ; we were the ones,” said Kahalaomapuana .

Said Laieikawai,If you were the ones who came that n ight

,who

guided you here ? For the place is unfrequented, not a single personcomes here.

The girl said,

“We had a native of the place to guide us,the same

man who spoke to you in behalf of Kauakah ialii.” Then it was clearhe was a fellow countryman of theirs.The end of all this talk was that Laieikawai bade her grandmother

to prepare a house for the sisters of Aiwohikupua.

Then , through the supernatural power of her g randmother, IVaka,thematter was quickly dispatched, the house was made readyWhen the house was prepared Laieikawai gave orders to Kahalao

mapuana : You return,and to-n ight come here with all your sisters ;

when I have seen them then you shall play to us on

'

your merryin strument .

”

When Kahalaomapuana rejo ined her sist’ers they asked What sh ehad done— what kind of interview she had had with the princess .Answered the girl

,

“When I reached the door of the palace a

hunchback opened the door to receive me,and when I saw the prin

cess rest ing on the wings of birds, at the S ight I trembled with fearand fell down to the earth . For this reason when I was taken in totalk with the princess I did just what She wished, and she askedabout us and I to ld her everything. The result is

,fortune is ours ;

she has commanded us all to go to her to-night.”

When they heard this the sisters were joyful .At the time the princess had directed they left the ho llow tree

where they had lived as fugitives.They went and stood at the door of th e chief-house. Laieikawai’s

attendant opened the door, and they saw just what their sister haddescribed to them.

But when they actually saw Laieikawai, then they were filled withdread

,and all except Kahalaomapuana ran trembling with fear and

fell to the ground.

And at the princess’s command the strangers were brought intothe presence of the princess, and the princess was pleased with them.

And at this interview with the princess she promised them her

protection,as fo llows

RECKWITH ] TEXT AND TRANSLATION 439

I aku la 0 Laieikawai, O kou mau kaikuaana a me ke kaikunane

o oukou kai maopopo, ina nae O oukou kai hiki mai i kela po aku nei

la aka,0 oe ka ’u mea i lohe ole

O makou no,

” wahi a Kahalaomapuana.

I aku la 0 Laieikawai,

“ Ina o oukou kai hiki mai i kela po , alaila,nawa i i alakai ia oukou ma keia wahi ? NO ka mea

,h e wahi ike o leia

keia, akahi wale no poe i hele mai i keia wahi .”

I aku keia, He kamaaina no ko makou mea nana i alakai mai, o ia

ho i kela wahi kanaka nana i olelo mai ia oe no Kauakah ialii.” Alaila

,

na maopopo he kamaaina ko lakou.

A pau ka laua kamailio ana no keia mau mea,kauoha ae la o ia i

kona kupunawah ine, e hoomakaukau i hale no na‘

kaikuahine o

Aiwoh ikupua.

Alaila,ma ka mana OWaka, kona kupunawah ine, na h ikiwawe loa,

na paa ka hale.

A makaukau ka hale,kena aku la 0 Laieikawai iaKahalaomapuana,

E ho i oe,a kela po aku,piimai oeme oumau kaikuaanamai,i ike aku

wau ia lakou,alaila

,e lealea mai oe ia kakou, i kau mea kan i lealea .

”

A hala aku la 0 Kahalaomapuana, a hui me kona mau kaikuaana,n inau mai la nae kona mau kaikuaana i kana hana,a me ke ano 0 ko

laua halawai aria me ke Alii .Hai aku la kela

,Ia

’u i h iki aku ai a ma ka puka 0 ka hale o ke

Alii,wehe aku la kahi kuapuu nana i ki i mai nei ia

’u,a i kuu ike ana

aku nei i keAlii e kaumai ana iluna O kaeheu on namanu,no ia ike ana

O’u,na ceb ia wau me ka maka’u a haule aku la wau i lalo ma ka lepo .

A no ke ia mea,kiiia mai la wau a komo aku la e kamailio pu me ke

Al i i, a hana aku wau i kona lealea, e like me ko ke Alii makemake,

a. ua n inan mai'

nei kela ia kakou,ua hai pau aku au . Nolaila

,e loaa

ana ia kakou ka pomaikai,na kauoh a mai nei kela, a i keia po pii

aku kakou.

”

A lohe kona mau kaikuaana i keia mau olelo,he mea e ka olioli o

lakou.

A hiki i ka manawa a ke Alii i kauoha mai ai ia lakou, haalelelakou i na puha laau

,kahi a lakou i noho pio ai.

Hele aku la lakou a ku ma ka puka 0 ka Hale A11 1 , wehe ae la ke

kahu o Laieikawai 1 ka puka, a ike aku la lakou e like me ka Olelo a ko

lakou kaikaina.

Ia lakou nae i ike aku ai ia Laieikawai,alaila, ua puiwa koke

lakou,a holo aku la me ka haalulu eehia, a pau 10 a lakou i ka haule i

ka honua, koe nae O Kahalaomapuana.

A ma ke kauoha a ke Alii, na kii ia aku kele poe malihin i a lawel a

mai la imna O'

ke Alii, a he mea oluolu ia i ko ke Alii manao .

Ia lakou e halawai ana me. ke Alii wahine,hoopuka mai la o ia

imua 0 na malihini he olelo l a pen ei no ia

440 H AWAIIAN ROMANCE OF LAIEIKAWAI (ma m a s:

I have heard from your younger sister that you are all of the

same parentage and the same blood ; therefore I shall treat you all as

one blood with me,and we shall protect each other. Whatever one

says,the o thers Shall do . Whatever trouble comes to one

,the others

shall share ; and for this reason I have asked our grandmo ther tofurnish you a home where you may live. virgin like myself, no one

taking a husband without the o thers’ consent . SO shall it be wellwith us from this time on .

” 4 6

To these condit ions the stranger girls agreed ; the younger sisteranswered the princess for them all

O princess,we are happy that you receive us ; happy, too ,

that you take 11 3 to be your sisters as you have said ; and so we obey.

Only one thing we ask o f you : All of us S isters have been set apartby our parents to take no delight in men ; and it is their wish that weremain virgin until the end of our days ; and so we

,your servants

,

beseech you not to defile us with any man,according to the princess’s

pleasure,but to allow us to live virgin according to our parents’ vow.

”

And this request of the strangers seemed good to the princess.After talking with the princess concerning all these things

,they

were dismissed to the house prepared for them.

As soon as the girls went to l ive in the house they consulted howthey should Obey the princess’s commands, and they appo inted theiryounger sister to speak to the princess about what they had agreedupon .

One afternoon, just as the princess woke from S leep , came Ka

halaomapuana to amuse the princess by playing on the trumpetuntil the princess wished it no longer.

Then She to ld Laieikawai what the sisters had agreed upon and

said,O prin cess

,we have consulted together how to protect you,

and all five of uS have agreed to become the bodyguard for yourhouse ; ours Shall be the consent , ours the refusal . If anyone wishesto see you, be he a man

,or maybe a woman

,or even a chief

,he shall

not see you without our approval . Therefore I pray the princessto consent to what we have agreed.

’

Said Laieikawai,“ I consent to your agreement, and yours shall

be the guardianship over all the land of Paliuli.”

442 HAWAIIAN ROMANCE or LAIEIKAWAI [ETH . ANN. 33

Now the girls’ main purpose in becoming guardians o f Paliuli was,i f Aiwohikupua should again enter Paliuli

,to have power to bar

their enemy.

Thus they dwelt in Paliuli, and while they dwel t there never didthey weary o f l ife . Never did they even see the person who prepared them food, nor the food itself, save when , at mealtimes, thebirds brought them food and cleared away the remnants when theyhad done. S o Paliuli became to them a land beloved, and therethey dwelt until the trouble came upon them which was wrought byHalaaniani.

Here,0 reader

,we leave speaking of the sisters o f Aiwoh ikupua,

and in Chapter XIII o f this tale will Speak again of Aiwoh ikupua

and his coming to Kauai.

oooawma ] TEXT AND TRAN SLATION 443

Eia nae ka manao nui O kela poe kaikamahine e l ilo i kia i no keAlii

,no ko lakou manao e puka hou ana o AiWohikupua i Paliuli,

alaila,he mana ko lakou e kipaku 1 ko lakou enemi.

Noho iho la lakou ma Paliuli,iloko nae 0 ko lakou noho ana

,aole

lakou i ike i kO lakou luhi ma ia noho ana ; ao le hoi lakou i ike ikii ka mea nana e hana mai ka lakou ai. E ia wale no ko lakou manawaike i ka lakou mau mea ai, i ka manawa makaukau O lakou e pa ina

,

ia manawa e lawe mai ai na manu i na mea ai a lakou a na na manu

no e ho iho i aku i na ukana ke pau ka lakou paina ana, a no keia mea,

ua lilo o Paliuli i aina aloha loa na lakou,a malaila lakou i noho

ai a hiki 1 ka haunaele ana ia Halaaniani.

(Maanei e ka mea heluhelu e waiho i ke kamailio ana no na kai

kuah ine o Aiwoh ikupua, a ma ka Mokuna XIII O keia Kaao e kama

ilio hou no Aiwohikupua no kona hoi ana i Kauai. )

CHAPTER XIII

At the t ime when Kahalaomapuana leaped from the canoe into thesea it was go ing very swift ly, SO Sh e fell far behind . The canoeturned back to recover Kahalaomapuana , but the party did not findher ; then Aiwoh ikupua abandoned his young sister and sailedstraight for Kauai .As Aiwohikupua sailed away from Hawaii , between Oahu and

Kauai he spoke to his paddlers as fo llows : “Wh en we get back toKauai let no one tell that we have been to Hawai i after Laieikawai,lest shame come to me and I be spoken of jeeringly ; and therefore Ilay my commands upon you. Whoever speaks of this journey of

ours and I hear of it,his penalty is death

,his and all his offspring,

as I vowed to those paddlers of mine before.

They returned to 'Kaua i . A few days afterwards Aiwoh ikupuathe chief, wished to make a feast for the chiefs and for all his friendson Kauai .While the feast was being made

'

ready the chief gave word to fetchthe feasters ; with all the male chiefs, only one woman of rank was

allowed to come to the celebrat ion ; this was Kailiokalauokekoa .

47

On the day of the feast all the guests assembled,the food was

ready spread, and the drink at the feast was the awa .

Before eating, all the guests together took up their cups of arm

and drank. During the feasting,the awa had not the least effect

upon them.

And because the awa h ad no effect, the chief hastily urged his awachewers to chew the awa a second t ime . When the

.

chief’s commandwas carried out

,the guests and the chief himself took up their cups

of awa all together and drank. When this cup Of aw'a was drained

the effect of the awa, overcame them. But the one wh o felt the effectsmost was the chief who gave the feast.Now

,while the chief was drunk,the oath which he ' swore at sea

to the rowers was not forgotten ; no t from one of his own men wasthe forbidden story told, but from the mouth of Aiwoh ikupua h im

self was the chief’s secret heard.

444

446 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m ua

While under the influence of the awa, Aiwohikupua turned rightaround upon Kauakah ialii,wh o was S itt ing near, and said : O Kauakahialii

,when you were talking to us about Laieikawai, straightway

there entered into me desire after that woman ; then sleepless weremy nights with the wish to see her ; so I sailed and came to Hawaii

,

two of us went up, unt il at daylight we reached the uplands of

Paliuli ; when I went t o see the chief’s house, it was very beautiful,I was ashamed ; therefore I returned here. I returned

,in fact

,think

ing that the little sisters were the ones to get my wish ; I fetchedthem

,made the journey with the girl s to the house of the princess

,

let them do their best ; when , as it happened, they were all refused,

all four sisters except the youngest ; for shame I returned. Surelythat woman is the most stubborn of all, she has no equal.”-While Aiwohikupua talked of Laieikawai

’s stubbornness

,Hauailiki

was sitting at the feast,the young singer of Mana

,a chief of high

rank on the father’s S ide and of unrivaled beauty.

He arose and said to Aiwohikupua,“ You managed the affair

awkwardly. I do no t believe her to be a stubborn woman ; give mea chance to stand before her eyes ; I should not have to speak

,she

would come of her own free will to meet me,then you would see

us together.

Said Aiwoh ikupua, Hauailiki, I wish you would go to Hawaii ;if you get Laieikawai, you are a lucky fellow

, and I will send men

W i th you and a double canoe ; and Should you lose in this journeythen your lands become m ine

, and if you return with Laieikawai thenall my lands are yours.

”

After Aiwoh ikupua had finished speaking, that very n ight , Hauail iki boarded the double canoe and set sail, but many days passed onthe journey.

As they sailed they stood Off Makah analoa, and, looking out,saw

the rainbow arching above the beach of Keaau. Said Aiwoh ikupua’s

chief counsel lor to Hauailiki,

“ Look well at that rainbow archingthe beach there at Keaau. There is Laieikawai watching the surfriding.

”

Said Hauailiki,

“ I thought Paliuli was where She lived .

And on the next day, in the afternoon,when they reached Keaau,

Laieikawai h ad just returned with Aiwoh ikupua’s sisters to Paliuli.

When Hauailiki’s party arrived, beho ld many persons came to see

this youth who rivaled Kauakahialii and Aiwoh ikupua in beauty,and all the people of Keaau praised him exceedingly.

m oawma ] TEXT AND TRAN S LATION 447

A ona iho la 0 Aiwoh ikupua, alaila, h aliu pono aku'

la Oia ma

kahi a Kauakah ialii e noho mai ana, o lelo aku la,“ E Kauakahialii

e,ia oe no e kamailio ana ia makou no Laieikawai

,komo koke iho la

iloko o’u ka makemake no kela wahine ; nolaila, moe ino ko

’u mau

po e ake e ike ; nolaila, holo aku nei wau a hiki i Hawai i,pii aku nei

maua a malamalama,puka i uka O Paliuli, i nana aku ka hana i ka

hale o ke Alii , ao le i kana mai, o ko

’u hilahila ; no ia mea

,ho i mai nei.

Ho i mai nei ho i wau,a manao mai 0 na kaikuah ine hoi ka mea e

loaa’i,kii mai nei, i hele aku nei ka hana me na kaikuah ine a hiki 1

ka hale O ke Alii,kuu aku hoi 1 ka na kaikuah ine loaa ; i hana aku ka

hana,1 ka hoo le waleia no a pau na kaikuahine eha

,koe O kahi muli

loa O’u,O ko

’u hilahila no ia hoi mai nei, he oi no h oi kela 0 ka

wahine kupaa nui wale,ao le 1 ka lua .

”

Iloko o kela manawa a Aiwoh ikupua e kama ilio ana no ka paakiki

o Laieikawai. ~Ia manawa e noho ana O Hauailiki,ke keiki puukani

O Mana iloko 0 ka Ahaaina,he keiki kaukaualii no hoi, Oia ka Oi 0

ka maika i.Ku ae la Oia ilun a

, a Olelo aku la ia Aiwohikupua“ He hawawa

aku la no kau hele ana,aole wau i manao h e wahine paakiki ia , ina

e ku au imua o kona mau maka,ao le

,au e Olelo aku

,nana no e hele

wale mai a hui maua ; alaila , e ike oukou e noho aku ana maua .

I aku la 0 Aiwoh ikupua, E Hauailiki e,ke makemake nei au e ,

hele oe 1 Hawaii, ina e l ilo mai O Laieikawai,he o i oe

,a na

’u no e

hoouna me oe i mau kanaka,a ia ’u na waa, a i nele oe ma keia hele

ana au,alaila

,l ilo kou mau aina ia ’u ; a ina i hoi mai oe me

Laieikawai alaila, nou ko’u mau aina.

”

A pau ka Aiwoh ikupua ma Olelo ana no keia mau mea,ia pO iho ,

kau O Hauailiki ma maluna 0 na waa a ho lo aku la ; aka, ua nui no

na la 1 hala ma ia ho lo ana .

Ia ho lo ana, hiki aku lakou iwaho o Makah analoa i nana aku ka

hana o lakou nei, e pio ana ke anuenue i kai o Keaau. Olelo aku la

ke Kub ina o Aiwoh ikupua ia Hauailiki,E nana Oe i kela anuenue

e pio mai la 1 kai, o Keaau no ia ; a aia ilaila O Laieikawai, ua iho ae

la i ka nana heenalu.

”

I mai la 0 Hauailiki,Kaino a aia O Paliuli kona wahi noho mau.

A i kekah i la ae,ma ka auina la, hiki aku la lakou i Keaau, na

ho i aku nae o Laieikawai me na kaikuahine o Aiwoh ikupua i. uka o

Paliuli.

Ia Hauailiki ma i hiki aku ai, aia hoi na nui na mea i hele mai e

nana no keia keiki Oi kelakela 0 ka maikai mamua O Kauakah ialii a

me Aiwoh ikupua, a he mea mahalo nui loa ia na na kamaaina o

Keaau.

448 H AWAIIAN ROMANCE OF LAIEIKAWAI Ima . .m n. sa

Next day at sunrise the mist and fog covered all Keaau,and when

it cleared,beho ld ! seven girls were sitting at the landing place Of

Keaau,one o f whom was more beautiful than the rest. This was the

very first t ime that the S isters o f Aiwohikupua had come down withLaieikawai, according to their compact.As Laieikawai and her compan ions were S itting there that morn

ing, Hauailiki stood up and walked about before them,showing Off

his good looks to gain the no t ice of the princess of Paliuli. But

what was Hauailiki to Laieikawai ? Mere chaffFour days Laieikawai came to Keaau after Hauailiki’s entering

the harbor ; and four days Hauailiki Showed himself Off beforeLaieikawai, and she took no notice at all of him.

On the fifth day Of her coming, Hauailiki thought to displaybefore the beloved one his Skill with the surf board ; 48 the truth isHauailiki surpassed any one else on Kauai as an expert in surfriding

,he surpassed all others in his day, and he was famous for

this skill as well as for his good looks.That day, at daybreak, the natives of the place

,men and women ,

were out in the breakers.While the people were gathering for surfing, Hauailiki undid hisgarment, go t his surf board , o f the kind made out of a thick pieceof wiliwili wood, went directly to the place where Laieikawai

’s party

sat,and stood there for some minutes ; then it was that the S isters of

Aiwohikupua took a liking to Hauailiki.

Sa id Mailehaiwale to Laieikawai,“ If we h ad no t been set apart by

our paren ts,I would take Hauailiki for my husband .

”

Sa id Laieikawai,“ I like h im,

too ; but I, too , have been set apartby my grandmother

, so that my liking is useless .“We are all alike

,

” sa id Mailehaiwale .

When Hauailiki had showed himself off for some minutes, Hauailiki leaped with his surf board into the sea and swam out into thebreakers.When Hauailiki was out in the surf, one of the girls called out

,

Land now !Land away !” answered Hauailiki, for he did not wish to ride

in on the same breaker with the crowd. He wished to make himselfconspicuous on a separate breaker, in order that Laieikawai shouldsee his skill in surf riding and maybe take a liking to him. Not so !


Wh en the others had gone in , a little wave budded and Swelled,then Hauailiki rode the wave. AS he rode, the natives cheered and

the sisters of Aiwohikupua also . What was that to Laieikawai?When Hauailiki heard the cheering, then he thought surely Laicikawa i ’s vo ice would jo in the shout ing. Not so ! He kept on surfingun til the fifth wave had passed, it was the same ; he got no call whatever ; then Hauailiki first felt discouragement, with the proof of

Aiwohikupua’s saying about the “ stubbornness of Laieikawai.”

m omm a ] TEXT AND TRAN SLATION 45 1

A hala aku Ia na kamaaina, ohu mai la he wahi nalu opun, ia ma

nawa ka Hauailik i hee ana i kona nalu. Ia Hauailiki e hee 1a i kanalu

, uwa ka pihe a na kamaaina,a me na kaikuah ine o Aiwohikupua :

Heaha. la ia ia Laieikawai ?

A no ka lohe ana aku o Hauailiki i keia pihe uwa, alaila, manao

iho ia na huipu me Laieikawai i keia leo uwa, ao le ka ! hoomau aku

la oia 1 ka heenalu a hala elima nalu, o ia mau no . Aole nae i loaa kaheahea ia mai

,nolaila, hoomaka mai la ia Hauailiki ke kaumaha, me

ka hooiaio iki i kela o lelo a Aiwoh ikupua no ka paakiki o

Laieikawai.”

CHAPTER XIV

When Hauailiki saw that Laieikawai stil l paid no attention to

h im he made up his mind to come in on the surf without the board .

He left it and swam out to the breakers. AS he was swimmingLaieikawai said, Hauailiki must be crazy.

”

Her companion s said,“ Perhaps he will ride in on the surf without

a board .

”

When Hauailiki got to the breakers,just as the crest rose and

broke at his back,he stood on its edge, the foam rose on each side

o f his neck like boars’ tusks. Then all on Shore shouted and for

the first t ime Laieikawai smiled ; the feat was new to her eyes andto her guardians also .

When Hauailiki saw Laieikawai smiling to herself he thought Shehad taken a liking to him because of this feat

,so he kept on re

peating it unt il five breakers had come in ; no summons came to him

from Laieikawai.

Then Hauailiki was heavy-hearted because Laieikawai took no

not ice of him,and he felt ashamed because of his boast to Aiwohi

kupna,as we have seen in the last chapter.

S o he floated gently on the waves, and as he floated the time drewnear for Laieikaw

'

ai’s party to return to Paliuli. Then Laieikawai

beckoned to Hauailiki.

When Hauailiki saw the signal the burden was lifted from hismind ; Hauailiki boasted to himself,

“ You wanted me all the time ;y ou just delayed .

And at the signal of the princess of Paliuli he lay upon the

b reaker and landed right where Laieikawai and her compan ionswere sitting ; then Laieikawai threw a lehua wreath around Haua

iliki’s neck, as she always did for those who Showed skill in surf

'

riding . And soon after the mist and fog covered the land, and whenit passed away nothing was to be seen of Laieikawai and her party ;they were at Paliuli.

This was the last time that Laieikawai’s party came to Keaau whileHauailiki was there ; after Hauailiki

’s return to Kauai, then Laiei

kawai came again to Keaau.

452

454 H AWAIIAN ROMANCE OF LAIEIKAWAI .IETH . ANN. 33

After Laieikawai’s party were gone to the uplands Of Paliuli,Hauailiki left o ff surf riding and joined his guide, the chief counseller of Aiwohikupua. Said he

,I think sh e is the only one who

is impregnable ; what Aiwoh ikupua sa id is true. There is no luckin my beauty or my skill in surf riding ; on ly one way is left, forus to foot it to Paliuli to-n ight .” To this proposa l of H auailiki hiscomrade assented .

In the afternoon, after dinner, the two went up inland and enteredthe forest where it was densely overgrown w ith underbrush. As theywent on

,they met Maileha iwale

,the princess’s first guardian . When

She saw them approaching from a distance,She cried, O Hauailiki

,

you two go back from there, you two have no business to come up

here,for

.

I am the outpost of the prin cess’s guards and it is my business to drive back all wh o come here ; so turn back, you two ,Withoutdelay.

”

Said Hauailiki,

“ Just let us go take a look at the princess’s house .

Said Mailehaiwale,I will not let you ; for I am put here to drive

Off everybody wh o comes up here like you two .

But because they urged her with such persuasive words,she did '

consent .

As they went on, after Mailehaiwale let them pass,they soon eh

countered Mailekaluhea,the seco nd of the princess’s guardians.

SaidMailekaluhea, Here ! you two go back, you two haVe no rightto come up here . How did you get permission to pa ss here ?

”

Said they,

“We came to see the princess.”

You two have no such right,” sa id Mail ekaluh ea

,

“ for we guardsare stat ioned here to drive off everybody wh o comes to this place '

so, you two go back .

”

But to Mailekaluhea’s command they answered so craftily with

flattering wo rds that they were allowed to pass.As the two wen t on they met Mailelaulii and with the same words

they had used to the first,so they addressed Mailelaulii.

And because of their great craft in persuasion ,the two were

allowed to pass Mailelaulii’s front. And they went on, and metMailepakaha, th e fourth guardian .

When they came before Mailepakaha this guardian was not at allpleased at their having been let slip by the first guards

, but so craftywas their speech that they were allowed to pass .

momm a ] TEXT AND TRANSLATION 455

Ia Laieikawai ma i hala ai i uka o Paliuli, hoi aku la 0 Hauailiki

mai ka heenalu aku,a halawai me ke Kub ina o Aiwohikupua, o

kona alakai'

hoi. I aku la,“ Ka inoa o kahi paa ao nei a paa, he

o iaio no ka ka Aiwoh ikupua e olelo nei. Nolaila, ua pau ka loaa'

a

kuu kanaka maikai, a me kuu akamai 1 ka heenalu, hookah i wale no

mea i koe ia kaua, o ke koele wawae no i Paliuli i neia po .

” A no

keia o lelo a Hauailiki, hooholo ae la kona hoa 1 ka ae.

Ma ka auina la mahope 0 ka aina awakea, pii aku la laua iuka,komo aku la iloko 0 na ululaau

,i ka h ihia paa 0 ka nahele. Ia laua

i pii ai,halawai mua laua me Mailehaiwale

,o ia ke kiai makamua

o ke Alii wahine. Ike mai la oia ia laua nei e kokoke aku ana iO ia

nei la, i mai la,

“ E Hauailiki, me laila o lua hoi aku

,ao le o o lua

kuleana e pii mai ai ianei ; no ka mea, ua hoonoho ia mai wau maanei,

he kiai makamua no ke Al ii, a na’u no e hookuke aku i na mea a

pau i hiki mai maanei, me ke kuleana Ole ; nolaila, e ho i olua me ke

kali ole.

I aku la 0 Hauailiki,“ E ae mai oe ia maua

,e pii aku e ike i ka

hale O ke Alii.”

I mai la 0 Mailehaiwale,“Ao le wau e ae aku i ko o lua manao ;

no ka mea,o ko

’u kuleana no ia i hoonohoia ai ma keia wahi, e kipaku

aku i ka poe hele mai iuka nei e l ike me o lua.

”

Aka,no ka Oi aku 0 ko laua nei ko i ana me ka Olelo ikaika imua

Oiala, nolaila, na ae aku la keia.

Ia Hauailiki ma i hala aku ai mahope iho 0 ko Mailehaiwale

hookuu ana aku ia laua, halawai koke aku la laua me Mailekaluhea,

ka lua 0 ko ke Alii wahine kiai.I mai la 0 Mailekaluhea

,

“ E ! e hoi Olua ano, aole he pono no o lua

e pi i mai ianei, pehea la i aeia mai ai e hookuu mai ia o lua ?I aku la laua,

“ I helemai nei maua e ike i ke Alii wahine .

”

Ao le Olua e pono pela,” wahi a Mailekaluhea,

“no ka mea

,na

hoonohoia mai makou he mau kia i e kipaku aku i na mea a pau ihele mai i keia wahi

,nolaila, e hoi o lua.

”

Aka,ma kela olelo a Mailekaluhea, ua oi aku ka maalea 0 ka

laua nei Olelo malimali imua Oiala, nolaila, ua hookuuia’ku laua.

Ia laua i hala aku ai, be lawai aku la laua me Mailelaulii

, a e likeno me ka

’

Olele a laua nei imua 0 na mea mua, pela no laua i hana ai

imua 0 Mailelaulii.

A no ka maalea 10 a 0 laua i na olelo malimali,nolaila

,na hookuuia

laua mai ko Mailelaulii alo aku.

'

A hala aku la laua,halawai aku

la me Mailepakaha , ka ha 0 na kiai.Ia laua i hiki aku ai imua

'

o Mailepakaha, ao le he o luolu iki okeia kiai i ko laua hookuuia ana mai e na kiai mua ; aka, no ka pakela0 ka maalea ma ke kamailio ana

, na hookuuia aku la laua .

456 HAWAIIAN ROMANCE OF LAIEIKAWAI Ima m . ”

And they went on, and beho ld ! they came upon Kahalaomapuana,

the guardian at the door of the chief house, who was resting on the

Wings of birds, and when they saw how Strange was the workman

ship Of the chief house, then Hauailiki fell to the earth with trembling heart .When Kahalaomapuana saw them She was angry

,and She called

out to them authoritat ively,as the princess ’s war chief, O Hana

iliki ! haste and go back, for you two have no business here ; if youpersist, then I will call hither the birds Of Paliuli to eat your flesh ;only your spirits will return to Kauai .”

At these terrible words of Kahalaomapuana, Hauailiki’s courage

.

ent irely left h im ; he arose and ran swiftly unt il he reached Keaau inthe early morning.

For weariness of the journey up to Paliuli,they fell down and

slept .While Hauailiki slept, Laieikawai came to h im in a dream,

and

they met together ; and on Hauailiki’s start ing from sleep,beho ld !

it was a dream.

Hauailiki S lept again ; aga in he had the dream as at first ; fourn ights and four days the dream was repeated to Hauailiki, and hismind was troubled.

On the fifth night after the dream had come to Hauailiki so

repeatedly, after dark,he aro se and ascended to the uplands of

Paliuli without his comrade ’s knowledge .

In go ing up , he did not fo llow the road the two had taken before,

but close to Mailehaiwale he took a new path and escaped the eyeso f the princess’s guardians.When he got outside the chief-house Kahalaomapuana was fast

asleep, so he tiptoed up secretly, un fastened the covering at the

entrance to the house,which was wrought with feather work, and

beho ld ! he saw Laieikawai rest ing on the wings of birds, fast asleepalso .

When he had entered and stood where the princess was sleeping,he caught ho ld of the princess’s head and Shook her. Then Laieikawai started up from S leep, and beho ld ! Hauailiki standing at her

head, and her mind was troubled .

Then Laieikawai spoke softly to Hauailiki,

“ Go away now,for

death and life have been left with my guardians, and therefore Ipity you ; arise and go ; do not wait.

”

458 HAWAIIAN ROMANCE OF LAIEIKAWAI m a m a s:

Hauailiki said,0 Princess, let us kiss one another, for a few

n ights ago I came up and got here without see ing you ; we weredriven away by the power of your guards

,and on our reaching the

coast, exhausted, I'fell asleep ; while I slept we two met together in

a dream and we were un ited,and many days and n ights the same

dream came ; therefore I have come up here again to fulfill what wasdone in th e dream .

”

Laieikawai said,

“ Return ; what you say is no concern of mine ;for the same thing has come to me in a dream and it happened to meas it happened to you, and what is that to me ? GO ! return !”

As Kah alaomapuana S lept,she heard low talking in the house,

and she started up from sleep and called out , O Laieikawai,who is

the confidant who is whispering to you ?When sh e heard the quest ioner, Laieikawai ceased speaking.

Soon Kahalaomapuana arose and entered the house, and beho ld !

Hauailiki was in the house with Laieikawai.Kahalaomapuana said, O Hauailiki

,arise and go ; you have no

right to enter here ; I to ld you before that you had no business inthis place

,and I say the same thing to-n ight as on that first n ight

,

so arise and return to the coast .”

And at \ these words of Kahalaomapuana Hauailiki aro se withShame in his heart , and returned to the beach at Keaau and told hiscomrades about his j ourney to Paliuli.When Hauailiki saw that he had no further chance to win Laieika

wai,then he made the canoe ready to go back to Kauai,and with the

dawn left Keaau and sailed thither.

When Hauailiki’s party returned to Kauai and Came to Wa ilua,

he saw a great company of the high chiefs and low chiefs o f the

court,and Kauakah ialii and Kailiokalauokekoa with them.

As Hauailiki and his party were nearing the mouth of the riverat Wailua, he saw Aiwohikupua and called out

,I have lost .”

When Hauailiki landed and to ld Aiwoh ikupua the sto ry of hisj ourney and how his sisters had become the princess’s guardians, thenAiwohikupua rejo iced .

He declared to Hauailiki,“ There ’s an end to our bet, for it was

made while we were drunk with awa .

”

While Hauailiki was telling how Aiwoh ikupua’s S isters had become

guardians to Laieikawai, then Aiwoh ikupua conceived afresh the

hope of sailing to Hawaii to get Laieikawai, as he had before desired.

m oawma ] TEXT AND TRAN SLATION 459

I aku la 0 Hauailiki,“ E ke Alii

,e hon i kaua, no ke mea

, ia’u i

pii mai ai iuka nei i keia mau po aku nei la, na hiki mai wau iukanei me ko ike Ole ; aka, ma ka mana o kou mau kiai, ua kipakuiawau

,a ia maua i hiki ai i kai, a no ka maluhiluhi

, haule aku la wau

hiamoe. Ia’u e h iamoe ana

,halawai pu iho la kaua ma ka moeuhane,

a kahaule iho la kaua, a ua mui na la a me na pO 0 ka hoomau ana

ia’u o keia mea ; nolaila wau i pii mai nei e h ooko 1 ka hana i ka

moeuhane.

”

I aku la 0 Laieikawai,“ E hoe oe, ao le O

’u manao i kau mea e

Olelo mai nei ; no ka mea,ua loaa no ia mea ia

’u ma ka moeuhane,

ua hana no e like me ka hana ia oe,a heaha la ia mea ia

’u ; nolaila,

e hoi oe .

”

Iloko 0 ko Kahalaomapuana manawa hiamoe,lohe aku la Oia

i ka haukamumu 0 ka Halealii,a puoho ae la Oia mai ka hiamoe ao,

kabea aku la me ka h inau aku,

“ E Laieikawai ! Owa i kou h oa

kamailio e haukamumu mai nei ?

A lohe laua i keia leo ninau,h oomah a iho la ke Ali i aole i pane aku .

A mahope, ala ae la 0 Kah alaomapuana, a komo aku la i kaHalealii

, aia h oi e noho mai ana o Hauailiki me Laieikawai iloko 0

ka Halealii.

I aku la 0 Kahalaomapuana,“ E ! e Hauailiki

,e ku oe a e hele

,

ao le i kupono kou komo ana mai nei, na olelo aku wau ia oe i kelapo mamua

,ao le ou kuleana ma keia wahi

,ua like no ka

’u olelo i

keia po me ka po mua, nolaila, e ku oe a hoi aku.

”

A no keia o lelo a Kahalaomapuana, ku ae la 0 Hauailiki me ka

naau hilahila, a hoi aku la i kai o Keaau, a hai aku la 1 kona hoano keia pii ana i Paliuli.A ike iho la 0 Hauailiki, aole he kuleana hou e lo aa ai O Laieika

wai,alaila, h oomakaukau ae la na waa no ka h oi i Kaua i

, a ma ka

wa,

naao h aalele lakou 1 a Keaau,a h oi aku la.

Ia Hauailiki mar i h oi aku a i i Kauai, a hiki lakou ma Wailua

,ike

aku la oia e akoakoa mai ana na’lii

,a me na kaukaualii

,a Kauaka

hialii, a me Kailiokalauokekoa kekahi 1 kela manawa .

Ia Hauailiki ma e h ookokoke aku ana ma ka nuku 0 ka muliwai

o Wa ilua, ike aku la o ia ia Aiwohikupua, kabea aku la,“ Ua eo

wau ia oe .

A hiki aku la 0 Hauailiki, a hai aku la i ke ano o kana hele ana

ia Aiwoh ikupua, me ka hai aku nae 1 ka lilo ana o kona mau kai

kuah ine i mau kia i no ke Alii, alaila , he mea o lioli ia ia Aiwoh ikupua .

I aku nae o ia ia Hauailiki, Ua pau ka pili a kaua, no ka manawa

ona awa aku la no ia .

”

I loko nae 0 ko Hauailiki manawa e kamailio ana no ka lilo ana 0

na kaikuah ine o Aiwohikupua i mau koa kiai no Laieikawai,alaila,

na manaolana hou ao la 0 Aiwoh ikupua'

e ho lo i Hawai i, no ke kiino ia Laieikawai e like no me kona manao mua.

CHAPTER XV

Said Aiwohikupua, How fortunate I am to have left my S isterson Hawaii

,and so I shall attain my desire, for I have heard that

my sisters are guardians to the one on whom I have set my heart.”

Now,while all the chiefs were gathered at Wailua, then Aiwohi

kupna stood up and declared his intent ion in presence of the .chiefsWhere are you ! I shall go again to Hawai i

,I shall not fail o f my

desire ; for my S isters are new guardians of her on whom I haveset my heart .

”

At these words Of Aiwohikupua, Hauailiki said,You will not

succeed, for I saw that the princess was taboo,and your sisters also

put on reserved airs ; one of them, indeed, was furious, the smallestof them ; so my be lief is you w ill not succeed, and if you ge near

you will get paid for it.”

TO Hauailiki’s words Aiwohikupua paid no attent ion,for he was

hopeful because o f what he had heard of his sisters’ guarding theprincess.After this he summoned the bravest of his fighting men

,his body

guard, all his chiefly array,and the chief arranged for paddlers ;

then he commanded the counsellor to make the canoes ready.

The counsellor chose the proper canoes for the trip , twenty doublecanoes

,and twice forty S ingle canoes, these for the chiefs and the

bodyguard, and forty provision canoes for the chief’s supplies ; and

as for the chief himself and his counsellor, they were on board of a

triple canoe .

When everything was ready for such a journ ey they set out .Many days they sailed . When they came to Kohala

,for the first

t ime the Kohala people recognized Aiwoh ikupua, ,

a magician re

nowned all over the islands. And because the chief came in disguiseto Kohala when he fought with Co ld-nose, this was why they hadnot recognized h im.

They left Kohala and went to Keaau. Just as they reached there,Laieikawai and the S isters of Aiwoh ikupua returned to Paliuli.When Laieikawai and h er compan ions returned, on the day when

Aiwoh ikupua’s party arrived, their grandmother had already fore

seen Aiwohikupua’s arrival at Keaau.

460

462 H AWAIIAN ROMAN CE OF LAIEIKAWAI [ETH . ANN. 33

Said Waka,

“Aiwoh ikupua has come again to Keaau,so let the

guard be watchful , look out for yourselves do not go down to the sea,stay here on the mountain unt il Aiwohikupua returns to Kaua i .”

When the princess’s head guard heard the grandmother’s words,

then Kahalaomapuana immediately orderedKihanuilulumoku,

50 theirgod, to come near the home of the chief and prepare for battle.

As the princess ’s chief guard, She ordered her S isters to consultwhat would be the best way to act in behalf of the princess.t en they met and consulted what was best to ’ be done

,all agreed

to what Kahalaomapuana, the princess’s chief guard

,proposed

,as

fo llows : You,Mailehaiwale, if Aiwoh ikupua should come hither,

and you two meet,drive him away

,for you are the first guard ; and

if he should plead his cause force h im away : and if he is ve per

sistent, because he 1 s a brother,resist h im st ill more forcibly ; and if

he st ill insists then despatch one of the guardian birds to me, thenwe will all meet at the same place

,and I myself will drive him away .

If he threatens to harm us,then I will command our god, Kihanui

lulumoku,who will destroy him.

”

After all the council h ad assented they stat ioned themselves at a

distance from 'e ach o ther to guard the princess as before.

At dawn that n ight arrived Aiwohikupua with his counsellor.

When theysaw the taboo sign— the ho llow post covered with whitetapa

— then they knew that the road to the princess ’s dwelling wastaboo . But Aiwohikupua would not believe it taboo because of h av

ing heard that his sisters had the guardian power.

S o they went right on and found another taboo sign like the firstwhich they had found, for one S ign was set up for each Of the sisters.After passing the fourth taboo S ign

,they approached at a distance

the fifth sign ; this was Kahalaomapuana’s . This was the mo st ter

rible Of all, and then it began to be light ; but they could not See inthe dark how terrible it was.

They left the sign ,.went a l ittle way and met Mailehaiwale ; overjoyed was Aiwoh ikupua to see h IS s 1ster. At that instant Mailehaiwale cried,

“ Back, you two , this place is taboo .

mom ma ] TEXT AND TRAN SLATION 463

I mai la 0 Waka, Ua hiki hou mai la 0 Aiwohikupua ma. Keaaui keia la ; nolaila, e kia i oukou me ka makaukau

,e makaala ia oukou

iho,mai iho oukou maika i, e noho oukou mauka nei a hiki 1 ka h oi

ana O Aiwohikupua i Kauai.”

A lohe ke koa kia i Nui o ke A11 1 wahine i keia olelo a ko lakoukupunawahine, ia manawa

,kauoha koke ae la 0 Kahalaomapuana

ia Kihanuilulumoku kO lakou Akua , e hookokoke mai ma ka Halealii,

e hoomakaukau no ka hoouka kaua .

Ma ko Kahalaomapuana ano kia i nui no ke A11 1,kauoha ao la o ia

i kona mau kaikuaana, e kukakuka lakou ma na mea e pono ai ke

Alii.Ia lakou i akoakoa ai

,kukakuka iho la lakou ma na mea kupono

ia lakou. A eia ka lakou mau olelo hooholo , ma 0 ka noonoo la 0

Kahalaomapuana, ke koa kia i nui o ke Alii, O oe e Mailehaiwale,

ina e hiki mai O Aiwohikupua a halawai o lua, e kipakuaku oe ia ia ;

no ka mea, o oe no ke kia i mua loa , a ina e hai mai i kona makemake,

e hookuke aku no, a ina i paakiki loa mai ma kona ano keikikane

ana, e hookuke ikaika aku ia ia,a ina i nui mai ka paakiki, alaila,

l

e

hoouna ae oe i kekah i manu kiai ou i o ’u la,alaila, e hele mai an

e hoohui ia kakou ma kahi hookahi, a na’u pono i e kipaku aku ia ia .

Ina he hele mai kana me ka inoino , alaila, e kauoha no wau i kokakou Akua ia Kihanuilulumoku

,nana no e luku aku ia ia.

”

A pau aela ka lakou kuka ana no keia mau mea, hookaawale lakouia lakou iho e like me mamua

,o iai e kiai ana lakou i ke Alii.

Ma ka wanaao o ia po iho , hiki ana o Aiwohikupua me konaKuh ina. Ia laua i ike mai ai e ku ana ka pahu kapu

,na uh iia 1 ka

o loa, alaila,manao ao la laua na kapu ke alanui e hiki aku ai i kahi o keAlii . Aka

, aole‘

nae O Aiwohikupua manao ia kapu ; no ka mea, nalohe mua no ia, o kona mau kaikuah ine ka mana kiai ; nolaila,hoomau

aku la laua i ka hele ana,a loaa hou he pahu kapu e l ike no me ka

mea mua i loaa’i ia laua. Ua like no ko Aiwohikupua manao ma

keia pahu kapu me kona manao mua .

Hoomau aku la no laua i ka hele ana a loaa hou ke ko lu 0 ka pahukapu e like me na mea mua ; no ka mea, ua kukuluia no na pahu kapue like me ka nui O kona mau kaikuahine .

A loaa ia laua ka ha 0 na pahu kapu, alaila, kokoke laua e hiki ika lima 0 ka pahu kapu, oia no hoi ko Kahalaomapuana pahu kapu.

Oia no hoi ka pahu kapu wel iwel i loa,ke hoomaka aela e malamalama

loa. Aka, ao le nae laua i ike i ka wel iweli Oia pahu kapu, no ka mea,

e molehulehu ana no .

Haalele laua i kela pahu, . ao le i liul iu ko laua hele ana aku,

halawai mua no laua me ke kiai mua me Mailehaiwale,mahamaha

aku la 0 Aiwoh ikupua, no ka ike ana aku i ke kaikuahine ; ia xva kokeno , pane aku la 0 Mailehaiwale.

“ E hoi o lua ano,he kapu keia

wahi .”

464 H AWAIIAN ROMANCE OF LAIEIKAWAI (m a m a s:

Aiwoh ikupua supposed this was in sport ; both again began to

approach Mailehaiwale ; again the guardian told them to go . Backat once

, you two ! What business have you up here and who willbefriend you ?

What is this,my S ister? asked Aiwohikupua. Are you not my

friends here,and through you shall I not get my desire ?

Then Mailehaiwale sent one of her guardian birds to Kahalao

mapuana ; in less than no t ime the four met at the place guarded byMailekaluhea, where they expected to meet Aiwohikupua .

CHAPTER XVI

And they were ready and were sent for and came. When Aiwohikupua saw Kahalaomapuana rest ing on the wings of birds, as com

mander in chief, this was a great surprise to Aiwoh ikupua and his

companion . Sa id the head guard,“ Return at once

,linger not, delay

not your go ing, for the princess is taboo , you have not the least business in this place ; and never let the idea come to you that we are

your sisters ; that time haspassed.

” Kahalaomapuana arose and disappeared.

Then’

the hot wrath of Aiwoh ikupua was kindled and his angergrew . He decided at that time to go back to the sea to Keaau

,then

send his warriors to destroy the younger sisters.When they turned back and came to Kahalaomapuana

’s taboo S ign

,

beho ld ! the tail of the great l izard protruded above the taboo S ign,

which was covered w ith white tapa wound with the ieie'

vine and the

sweet-scented fern,

5 1and it was a terrible thing to see.

As soon as Aiwohikupua and his companion reached the sea at

Keaau,Aiwohikupua

’s counsellor dispatched th e chief’s picked fight

ing men to go up and destroy the sisters, according to the chief’scommand.

That very day Waka foresaw what Aiwohikupua’s intention was.

S o Waka went and met Kahalaomapuana, the princess’s commander

in chief,and said : Kahalaomapuana, I have seen what your brother

intends to do . He is preparing ten strong men to come up here and

destroy you, for your brother i s wrathful because you drove himaway this morn ing ; so let us be ready in the name of our god.

”

Then she sent for Kihanuilulumoku, the great lizard of Paliuli,

their god. And the lizard came and she commanded h im :“ 0 our

god, Kihanuilulumoku, see to this lawless one, this mischief-maker,this rogue of the sea ; i f they send a force here

,slaughter them all,

let no messenger escape, keep on until the last one is taken , and be

ware of Kalahumoku,Aiwoh ikupua

’s great strong dog ;

5 2 if youblunder, there is an end Of us

,we shall no t escape ; exert your

strength, all your godlike might over Aiwohikupua. Amen,it is

finished, flown away.

” This was Kahalaomapuana’s charge to

their god.

That n ight the ten men chosen by the chief went up to destroy thesisters of Aiwohikupua, and the assistant counsellor made the elevcuth in place of the chief coun sellor.

466

MOKUNA XVI

A makaukau lakou, kii ia’ku la lakou a hiki mai la. Ia Aiwohi

kupua i ike aku ai ia Kahalaomapuana e kau mai ana kela iluna o

ke eheu 0 na manu,me he Alih ikaua Nui la, a he mea hou loa ia ia

Aiwohikupua ma. Pane mai la ka kiai Nui,“ E hoi Olua ano , mai

lohi, a ao le ho i e kali,no ka mea

,ua kapu ke A11 1 , ao le no on

kuleana ma keia wahi, a ao le no hoi e hiki ia oe ke manao mai h e

mau kaikuahine makou nou,na hala ia manawa .

” O ke ku aku la

no ia O Kahalaomapuana ho i, pau ka ike ana.

I kela manawa, ua ho ~ aia ka inaina wela o Aiwohikupua a ma

huahua . Ma ia manawa,manao iho la o ia e hoi a kai o Keaau,

alaila,hoouna mai i kona mau puali koa e luku i

'

na kaikuah ine.

Ia laua i kaha aku e ho i a hiki i ka pahu kapu o Kahalaomapuana,

aia ho i ilaila , ua h oopiiia ka huelo O ua moo nui nei iluna 0 ka pahukapu

,na uhiia i ka oloa, ka ieie, a me ka pala i, a he mea weliwel i

loa ia laua ka nana ana aku.

A hiki o Aiwohikupua ma 1 kai o Keaau, ia manawa,hoolale ae la

ke Kub ina O Aiwohikupua i na pual i koa o ke Alii e pii e luku i nakaikuah ine, ma ke kanoha a ke Alii .

“

Ia la no,ike mua mai la no 0 Waka i ko Aiwoh ikupua manao ,

a me kana mau hana . A no ia mea,hele mai la 0 Waka a h alawai me

Kahalaomapuana, ko ke Alii wahine Alih ikaua, olelo mai la,

“ EKahalaomapuana, ua ike wau i ka manao 0 ko oukou kaikunane

,a me

kana mau hana, ke hoomakaukau la Oia i umi mau kanaka ikaika,

nana e kii mai e luku ia oukou, no ka mea

,na inaina ko oukou

kaikunane,no ko oukou kipaku ana i kakah iaka nei ; nolaila , e noho

makaukau oukou ma ka inoa 0 ko kakou Akua .

”

Ia manawa, kauoha ae la oia ia Kihanuilulumoku,ka moo nui o

Paliuli, ke akua O lakou nei. A hiki mai la ua moo nei, kanohaaku la Oia ,

“ E ko makou Akua,e Kihanuilulumoku

,nanaia ke

kupu, ka eu,ke kalohe o kai

,ina e hele mai me ko lakou ikaika

, pe

pehiia a pau, aohe ahailono,e noke oe a ho lo ke i olohelohe, e ao nae

oe ia Kalahumoku, 1 ka ilio nui ikaika a Aiwoh ikupua, hemahema

no oe, pau loa kakou, ao le e pakele

,kulia ko ikaika

,ko mana a pau

iluna o Aiwohikupua, Amama,na noa

,lele wale la .

”Oia ka pule

kauoha a Kahalaomapuana 1 ko lakou Akua.

Ma ka pO ana iho,pii aku la na kanaka he umi a ke Alii i wae ae e

luku i na kaikuahine o Aiwohikupua, a 0 ka hope Kuh ina ka umi

kumamakah i,mamuli 0 ka hookohu a ke Kuh ina Nui i hope none .

467


At the first dawn they approached Paliuli: Then they heard thehumming of the wind in the thicket from the tongue of that greatl izard, Kihanuilulumoku, coming for them,

but they did not see the

creature, so they went on ; soon they saw the upper jaw of the lizardhanging right over them ; they were just between the lizard’s jaws ;then the assistant counsellor leaped quickly back, could not make thedistance

,it snapped them up ; not a messenger was left.

Two days passed , there was no one to tell of the disaster toAiwoh ikupua

’s party, and because he wondered why they did not

return the chief was angry .

S o the chief again chose a party of warriors, twenty of them,from

the strongest of his men,to go up and destroy the sisters ; and the

counsellor appo inted an assistant counsellor to go for h im withthe men .

Again they went up unt il they came clear to the place where thefirst band had disappeared ; these also disappeared in the lizard ;no t a messenger was left.Again the chief waited ; they came not back. The chief againsent a band of forty ; all were killed . S O it went on unt il eight t imesforty warriors had disappeared

.

Then Aiwohikupua consulted wi th his counsellor as to the reasonfor none of the men who had been sent returning.

Said Aiwoh ikupua to his counsellor, How is it that these warriors who are sent do not return ?’

Said his coun sellor, It may be when they get to the uplands andsee the beauty of the place they remain ,

'

and if not,they have all

been killed by your S isters.”

How can‘

they be killed by tho se helpless girls, whom I intendedto kill ?” S o said Aiwohikupua .

And because Of the chief’s anxiety to know why his warriors didnot come back he agreed with his counsellor to send messengers tosee what the men were do ing.

At the chief’s command the counsellor sent the Snipe and the

Turnstone, Aiwohikupua’s swiftest messengers, to go up and find

out the truth about his men .

Not long after they had left they met another man , a bird catcherfrom the uplands of Olaa ; 5 3 he asked , Wh ere are you two go ing ?

”

The runners said,

“We are go ing up to find out the truth aboutour people wh o are living at Paliuli ; eight times forty men have beensent— not one returned .

”

“ They are done for,” said the bird catcher, in the great lizard,

Kihanuilulumoku ; they have not been spared .

”

HAWAIIAN ROMANCE OF LAIEIKAWAI [Erm anmn

When they heard this they kept on go ing up ; no t long after theyheard the sighing of the wind and the humming of the trees bendingback and forth ; then they remembered the bird catcher’s words, Ifthe wind bums

,that is from the l izard.

”

They knew then this must be th e lizard ; they flew in their'birdbodies. They flew high and looked about. There right above themwas the upper jaw shutt ing down upon them, and only by quicknesso f fl ight in their bird bodies did they escape.

momm a ] TEXT AND TRAN SLATION 471

A lohe laua i keia mea, hoomau aku la laua i ka p1 1 ana, ao le iupuupu, lohe aku . la laua i ka hu a ka makani, a me ke kamumu 0

na laau e hina ana ma-o a ma-O, alaila hoomanao laua i ka Olelo a ke

kia manu, ina e hu ana ka makani, O ua moo la ia.

”

Maopopo iho la ia laua O ua moo nei keia, e lele ao ana laua ma ko

laua kino manu. Ia lele ana a kiekie laua nei, i alawa ae ka hanaaia me luna pono o laua kea luna e poi iho ana ia laua nei, a no ko

olaua nei mama 10 a 0 ka lele ana ma ko laua ano kino manu,na

pakele laua.

CHAPTER XVII

AS they flew far upward and Were lost to sight on high,Snipe and

h is compan ion looked down at the lower jaw o f the lizard plowingthe earth like a Shovel

,and it was a fearful thing to see. It was plain

their fellows must all be dead, and they returned and to ld Aiwoh ikupua what they had seen.

Then Kalahumoku,Aiwoh ikupua

’s great man-eating dog, was

fetched to go and kill the lizard,then to destroy the sisters Of

Aiwoh ikupua.

When Kalahumoku,the man-eating dog from Tahit i, came into the

presence of his grandchild (Aiwohikupua ) Go up this very dayand destroy my sisters,

” said Aiwoh ikupua, and bring Laieikawai.Befo re the dog went up to destroy Aiwoh ikupua

’s sisters the dog

first instructed the chief, and the chiefs under h im,and all the men ,

‘

as fo llows : Where are you ? While I am away, you watch the uplands. When the clouds rise straight up, if they turn leeward then Ihave met Kihanuilulumoku and you will know that we have madefriends. But if the clouds turn to the windward, there is trouble ;I have fought with that l izard . Then pray to your god, to Lanipipili ;if you see the clouds turn seaward

,the lizard is the,

victor ; but whenthe clouds ascend and turn toward the mountain top , then the l izardhas melted away ; we have prevailed.

54 Th'

en keep on praying un t ilI return .

” 55

After giving his instruct ions, the dog set out up the mountain

,and

Aiwohikupua sent with him Snip‘

e and .Turnstone as messengers toreport the deeds of the dog and the lizard .

When the dog h ad come close to Paliuli,Kihanuilulumoku was

asleep at the t ime ; he was sudden ly startled from sleep ; he wasawakened by th e scent of a dog. By that t ime th e lizard was toolate for the dog, who went on until he reached the princess’s firstguardian .

Then the l izard took a sn iff, th e guardian god of Paliuli,and

recognized Kalahumoku, the marvel of Tahit i ; then the lizard liftedhis upper jaw to begin the fight with Kalahumoku.

Instantly the dog showed his teeth at the lizard, and the fightbegan ; then the l izard was victor over Kalahumoku and the dog justescaped without ears or tail.

474 HAWAIIAN ROMAN CE OF LAIEIKAVVAI

At the beginning Of the fight the messengers returned to tellAiwohikupua Of this terrible battle.

When they heard from Sn ipe and his compan ion of this‘

battlebetween the lizard and the dog, Aiwohikupua looked toward themountain .

As they looked the clouds ro se straight up, and no short time afterturned seaward

,then Aiwoh ikupua knew that the l izard h ad pre

vailed and Aiwohikupua regretted the defeat o f their side.

In the evening o f the day of the fight between the two marvelouscreatures Kalahumoku came limping back exhausted ; when the chieflooked him over

,gone were the ears and tai l inside the lizard.

S o Aiwohikupua reso lved to depart,since they were vanquished.

They departed and came to Kauai and to ld the story Of the journeyand of the

'

victory of the lizard over them. (This was the third timethat Aiwohikupua had been to Paliuli after Laieikawai without fulfilling his mission . )Having returned to Kaua i without Laieikawai

,Aiwoh ikupua

gave up thinking about Laieikawai and reso lved to carry out the

commands of Poliahu.

At this time Aiwohikupua, with his underchiefs and the womenof his househo ld

,clapped hands in prayer before Lanipipili, his god,

to annul his vow.

And he Obtained favor in the presence o f,h is god, and was released

from his sinful vow “no t to take any woman o f these islands to wife,

as has been shown in the former chapters of this story .

After the ceremon ies at Kaua i,he sent his messengers

,the Sn ipe

and the Turnstone, to go and announce before Poliahu the demandso f the chief.In their bird bodies they flew swiftly to Hinaikamalama

’s home at

Hana and came and asked the people Of the place,“Where is the

woman who is betrothed to the chief of Kaua i ?”

She is here,”answered the nat ives of the place .

They went to meet the princess of Hana .

The messengers said to the princess,“We have been sent hither

to tell you the command of your betrothed husband . You have threemonths to prepare for the marriage

,and in February

,on the n ight

of the seventeenth, the n ight of Kulu,he will come to meet you,

according to the oath between you.

Wh en the princess had heard these words the messengers returnedand came to Aiwohikupua .

Asked the chief, Did you two meet PoliahuYes,

” said the messengers,

“ we to ld her,as you commanded

,to

prepare herself ; Poliahu inquired, Does he still remember the gameof konane between us ?’

m om ma ] TEXT AND TRAN SLATION 475

I ka hoomaka ana nae 0 ko laua hakaka,ho i aku la na elele a hai akula ia Aiwoh ikupua ma 1 keia kaua weliweli .A lohe aku la lakou ia Ulili ma i keia kaua a ka moo me ka ilio,

a he mea mau nae ia Aiwohikupua ma ka nana ia uka .

Ia lakou no enana ana,pii ae la ka ohu a kupololei i luna ao le i

upuupu, hina ana ka ohu i kai,alaila

,manao ae la 0 Aiwoh ikupua

na lanakila ka moo , alaila , he mea kaumaha ia Aiwoh ikupua no ke

pio ana 0 ko lakou aoao .

Ma ke ahiah i o ua la h oouka kaua nei 0 na kupueu, hoi mai ana O

Kalahumoku me ka nawaliwali,ua pau ke ah o

,i nana aku ka hana 0

he Alii i kana ilio,ua pau na

'

pepeiao , a me ka huelo i ka moo .

A no keia mea,manao ae la 0 Aiwohikupua e ho i

,no ka mea

,ua

pio lakou. Ho i aku la lakou a hiki i Kauai,a hai aku la 1 ke ano o

kana hele ana, a me ka lanakila 0 ka moo maluna o lakou. (O ke

ko lu keia 0 ko Aiwoh ikupua hiki ana i Paliuli no Laieikawai, ao lehe ko iki O kona makemake. )Ma keia ho i ana o Aiwoh ikupua i ~Kauai

, mai ke kn hope ana ia

Laieikawaii, alaila, hoopau loa O Aiwoh ikupua i kona manao ana no

Laieikawai. Ia manawa ka hooko ana a Aiwoh ikupua e hoo ko i kaolelo Kauohu a Po liahu.

I kela wa , papaiawa ao la 0 Aiwohikupua me kona mau kau

kaualii,a me na haiawahine ona e hoopau i kana o lelo hoohiki imua

o Lanipipili kona Akua.

A loaa kona hoomaikaiia imna o kona Akua,me ke kalaia o kona

hala hooh iki,

“Ao le e lawe i kekahi 0 na wahin e o keia mau mokupuni

i wahine hoao, e like me na mea i h oikeia ma kekah i 0 na Mokuna

mua o keia Kaao .

A pau na la 0 ka papaiawa ma Kaua i,hoouna aku la ia i kona mau

elele ia Ulili laua me Akikeeh iale,e ho lo aku e hai i ka Olelo kanoha

a ke Alii imua o Po liahu.

Ma ko laua ano kino manu,ua lele koke laua a hiki H inaikamalama

la ma Hana,a hiki laua

,n inan aku i na ka maaina,

“Auhea la ka

wahine hoopalau a ke Alii o Kauai .”“ E i ae no

,

” wahi a ma kamaaina.

Hele aku la laua a halawai me ke A11 1 wahine 0 Hana .

Olelo aku la na elele i ke Alii wahine,

“ I h oounai a ma l neI maua

e h ai aku ia oe,ma ke kauoha a ko kane h oopalau. Ekolu malama

ou e hoomakaukau ai no ka hoao O o lua , a ma ka h a 0 ka malama

i ka po i O Kulu e hiki mai ai oia a h alawai o lua e like me ka Oluahoohiki ana.

”

A lohe ke A11 1 wahine i keia mau Olelo,hoi aku la na elele a hiki

i o Aiwoh ikupua .

Nih au mai la ke A11 1,Ua halawai Olua me Poliahu ?”

“Ae,

” wahi ana elele,

“ hai aku nei maua e

.

like me ke kanoha,

ke hoomakaukau la paha kela,i mai nei nae O na Po liahu ia maua

,

ke hoomanao la no nae paha ia i ke konane ana a maua ?”

476 HAWAIIAN ROMANCE or LAIEIKAWAI [m a m u a

Perhaps so , answered the messengers.When Aiwoh ikupua heard the messengers’ words he suspected thatthey had no t gone to Po liahu ; then Aiwoh ikupua asked to make sure

,

How did you two fly ?”

Said they,

“We flew past an island,flew on to some long islands

a large island like the one we first passed, ,two little islands like one

long island, and a very little island ; we flew along the east coast ofthat island and came to a house below the hills covered with Shade ;there we found Poliahu ; that was how it was.

Said Aiwoh ikupua, You did not find Poliahu ; this was H inaikamalama .

”

Now for this mistake of the messengers the rage of Aiwohikupua

was stirred against his messengers, and they ceased to be among his

favorites.At this

, Sn 1pe and,his compan ion decided to tell the secrets pro

hibited to the two by their master. Now how they carried out theirintrigue

, you will see in ChapterXVIII.

CHAPTER XVIII.

After the dismissal of Sn ipe and his fellow, the chief dispatched

Frigate-bird, one Of his n imble messengers,with the same errand as

before.

Frigate-bird went to Poliahu ; when they met,Frigate-bird gave

the chief ’s command, according to the words Spoken in ChapterXVII of this story. Having given his message

, the messenger re

turned and reported aright ; then his lord was pleased .

Aiwoh ikupua waited until the end of the third month ; the chieftook his underch iefs and his favorites and the women of his household and o ther compan ions su itable to go with their renowned lordin all his royal splendor on an expedition for the marriage o f chiefs.On the twenty-fourth day of the month Aiwoh ikupua left Kaua i,sailed with 40 double canoes

,twice 40 S ingle canoes

,and 20 provision

boats.Some nights before that set for the marriage

,th e eleventh night

of the month,the night o f Huna

,they came to Kawaihae ; then he

sent h is 'messenger, Frigate-bird, to get Poliahu to come thither to

meet Aiwohikupua on the day set for the marriage.

When the messenger returned from Poliahu,he told Poliahu ’

s

reply : “ Your wife commands that the marriage take place at

Waiulaula. Wh en you look out early in the morn ing of the seventeenth

,the day of Kulu

,and the snow clothes the summit of Mauna

kea,Maunaloa

,and Hualalai

,

5 6c lear to Waiulaula

,then

_they have

reached the place where you are to wed ; then set out, so She says.”

Then Aiwoh ikupua got ready to present himself with the splendorOf a chief.Aiwohikupua clothed the chiefs and chiefesses and his two favo rites in feather capes and the women of his household in bra ided matsof Kauai. Aiwohikupua clothed himself in his snow mantle thatPoliahu had given h im

, put on the helmet of ia vine wrought withfeathers of the red iiwi bird. . He clothed his oarsmen and steersmen

in red and white tapa as attendants of a chief ; so were all his bodyguard arrayed.

On the high seat of the double canoe in which the chief sailed wasset up a canopied couch covered with feather capes

,and right above

the couch the taboo signs o f a chief, and below the sacred symbo ls satAiwoh ikupua.

478

MOKUNA XVIII

Mahope iho 0 ka hoopauia ana O Ulili ma ; hoouna hou aku la o ia

ia Koae, kekahi o kana mau elele mama e like me ka olelo kauoha

i na elele mua.

A hiki o Koae i o Poliahu la,halawai aku la laua

,hai aku la 0

Koae i ke kauoha a ke Alii e like me ka mea i haiia ma na pankuhope 0 ka Mokuna XVII o keia Kaao ; a pau na olelo a ke Alii i kahaiia

,ho i aku la ko ke Alii elele, a hai aku la ma ka pololei, alaila, he

mea maikai ia i kona Haku.

Noho iho la 0 Aiwohikupua, a i na la hope 0 ke kolu 0 ka malama ;

lawe ae la ke Alii i kona mau kaukaualii,a me na punahele, i na

haiawahine hoi, na hoa kupono ke hele pu ma ke kah iko ana i kahanohano Alii ke hele ma kana buakai no ka hoao 0 na Alii .I na la i o Kaloa kukah i, haalele O Aiwohikupua ia Kauai , ho lo

aku oia he kanaha kanlua,elua kanaha kaukahi, he iwahalua peleleu.

Mamua 0 ka po hoao 0 na Alii, i ka po i O Huna,hiki lakou i

Kawaihae,ia manawa

,.hoouna aku la Oia ia koae

,kona elele e kii ia

Po liahu e iho mai e halawai me Aiwoh ikupua, i ka la i kauohaia’i

e hoao .

A hiki ka elele imna o Aiwoh ikupua mai ke kii ana ia Poliahu,a

hai mai la i kana Olelo mai a Poliahu mai,

“ E ia ke kauoha a ko

wahine, ma Waiulaula o lua e hoao ai,ina e ike aku kakou ma ke

kakah iaka nui 0 ka la 0 Kulu,e balii ana ka h au mai ka piko o

Maunakea,Maunaloa

,a me Hualalai

, a hiki i Waiulaula,alaila

,na

hiki lakou i kahi o o lua e hoao ai. alaila, hele aku kakou,pela mai

nei.”

Alaila,hoomakaukau ae la 0 Aiwohikupua i kona hanohano Alii .

Kahiko aku la 0 Aiwoh ikupua i kona mau kaukaualii kane,a me

na kaukaualii wahine, a me na punahele, i ka Ahuula, a 0 na ha iawahine kekahi i kah ikoia 1 ka Ahuoeno . A kahiko iho la 0 Aiwohi

kupna i kona kapa hau a P oliahu i h aawi aku ai,kau iho la i ka

mahiole ie i hakuia i ka hulu 0 na Iiwi . Kahiko aku la o ia i konamau h oewaa , a me na hookele i na kihei paiula, e l ike me ke kah ikoana i na hoewaa o ke Alii , pela no na hoewaa O kona puali alii a pau.

Ma na waa o ke Alii i kau ai a ho lo aku,na kukuluia maluna 0 na

po la 0 na waa he anuu,he wahi e noho ai ke Alii ; na hakuia ka anuu

O ke Alii i na Ahuula,a maluma pono 0 ka anuu

,he mau puloulou

kapu Alii, amaloko 0 ka puloulou, noho iho la 0 Aiwoh ikupua .

479

480 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a m a m

Following the chief and surrounding his canoe came ten doublecanoes filled with expert dancers. S o was Aiwoh ikupua arrayed tomeet Po liahu .

On the seventeenth day, the day of Kulu, in the early mornIng, alittle later than sunrise, Ai h ikupua and his party saw the snowbegin to hide the summi ts o f the mountain clear to the place of

meeting.

Already had P oliahu, Lilinoe,Waiaie,and Kahoupokane arrived

for the chief ’s marriage.

Then Aiwoh ikupua set out to j oin the woman of the mountain .

He went in the state described above.

As Aiwoh ikupua was sailing from Kawaihae, Lilinoe rejo iced tosee the unrivaled splendor of th e ch ef.When they came to Waiulaula they were shivering with co ld

,so

Aiwoh ikupua sent his messenger to tell Poliahu,“ They can not come

for the cold .

”

Then Poliahu laid off her mantle of snow and the mountaindwellers put on their sun mantles

,and the snow retreated to its usual

place.

When Aiwoh ikupua and his party reached Poliahu ’s party the

princess was more than delighted with the music from the dancersaccompanying the chief ’s canoe and she praised his splendid appearance ; it was beautiful .When they met both showed the robes given them before in token

of their vow.

Then the chiefs were united and became One flesh; and they re

turned and lived in Kaua i,in the uplands of Honopuwai.

Now Aiwohikupua’s messengers, Sn ipe and Turnstone, went to

tell H inaikamalama of the un ion of Aiwohikupua with Poliahu.

When Hinaikamalama heard about it,then she asked h er parents

to let her go on a visit to Kauai, and the request pleased h er parents.The parents hastened the preparation of canoes for Hinaikama

lama’s voyage to Kauai, and selected a suitable cortege for the

princess ’s journey, as is customary on the j ourney of a chief.Wh en all was ready H inaikamalama went on board the doublecanoe and saIled and came to Kauai .When she arrived Aiwoh ikupua was with Poliahu and others at

Mana,where all the chiefs were gathered for the sport between

Hauailiki and Makawel i .That n ight was a fest ival night

,the game of kiln and the dance

kaeke being the sports of the n ight .

5 7

During the rejo icings in the middle of the night came Hinaikamalama and

,

sat in the m idst of the festive gathering, and all mar

veled at this strange girl.

482 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m maa

IVhen she came into their midst Aiwoh ikupua did not see her,for

his attention was taken by the dance.

As H inaikamalama sat there, behold ! Hauailiki conceived a pas

sion for her.

Then Hauailiki went and said to the master of ceremonies,

“ Go

and tell Aiwohikupua to stop the dance and play at spin-the ~

gourd ;when the game begins

,then you go up and draw the stranger for my

partner to -night .”

At the request of the one for whom the sports were given the dancewas ended.

Then Hauailiki played at spin-the-gourd with Poliahu until thegourd had been spun ten times. Then the master o f ceremonies aro seand made the circuit of the assembly

,returned and touched Hauai

liki with his maile wand and sang a song, and Hauailiki arose .

Then the master of ceremon ies took the wand back and touchedH inaikamalama

’s head and she arose.

As she stood there she requested the master of the sports to let herspeak

,and he nodded.

H inaikamalama asked for whom the sports were given,and they

to ld her for Hauailiki and Makaweli .And Hinaikamalama turned right around and said to Hauailiki

,

O chief of this festal gathering (since I have heard this is all inyour honor) , your sport master has matched us two , 0 chief, tobring us together for a litt le ; new I put off the match whichthe master of ceremon ies has chosen . But let me explain my objectin coming so far as Kauai . That fellow there

,Aiwohikupua, is my

reason for coming to this land, because I heard that he was marriedto Poliahu ; therefore I came here to see how he had lied to me. For

that man there came to Hana on Maui whilewe were surf riding. The

two Of them were the last to surf,and when they were through, they

came home to play konane with me. He wanted to play konane.

We set up the board again ; I asked what h e would bet ; he po inted tohis double canoe

,I said I did not likehis bet ; then I to ld the bet I

liked,our persons ; if he beat me at kanane

,then I would become his

and do everything that he told me to do,and the same i f he lost to me,

then he was to do forme as I to him ; and wemade this bargaina Andin the game in a little while my piece blo cked the game, and he wasbeaten . I sa id to him,

‘You have lo st ; you ought to stay with meas we have wagered.

’ Said that fellow,

‘I will wait to carry out the

m omm a ] TEXT AND TRAN SLATION 483

Ia manawa aianei i komo aku ai iloko 0 ka aha lealea, ao le nae OAiwohikupua i ike maopopo mai ia manawa, no ka mea, na 11 10 1 ka

hula kaeke .

Ia H inaikamalama e noho ana i loko O ka ah a lealea, aIa h o 1 , na

komo iloko o Hauailiki ka iini nui.

Ia manawa , hele aku 1a 0_

Hauailiki a 1 ka mea ume i aku la, Ehele oe a o lelo aku ia Aiwohikupua e hoopau ka hula kacke , i kiluka lealea i koe, aia a kiln, alaila , kii aku oe a ume mai 1 ka wahinemalihin i, o ko

’u pili ia o keia po .

”

Ma ke kanoha a ka mea nona ka po lealea e kilu, na hoopauia kekaeke .

Ia Hauailiki e kilu ana me Poliahu, a i ka umi 0 na hauna kilua laua . Ia manawa

,ku mai la ka mea ume a kaapuni ae la a pun i

ka aha,hoi mai la a kau aku la i ka maile ia Hauailiki me ke o li ana

,

a ku mai la 0 Hauailiki.

Ia manawa, ka ili mai la kamea ume 1 ka maile a kau aku la maluna

o Hinaikamalama,a ku mai la.

Ia manawa,a Hinaikamalama i ku mai ai

,nono i aku la Oia i ka

méa ume e olelo ae, a kunon mai la ka mea ume .

Nmau aku la 0 H inaikamalama 1 ka mea nona ka aha lealea,haiia

mai la no Hauailiki me Makeweli.

Iloko o kela manawa, hul i pono aku la 0 Hinaikamalama a olelo

aku ia Hauailiki, E ke Alii nona keia aha lealea , na lohe ae la wau

keia aha, na umeia ae nei kaua e ka mea ume 0 ka aha lealea an,e

ke Alii, no ka hoohui -ana ia kaua no ka manawa poko le,alia nae

wau e hooko 1 ka ume a ka mea nana i ume ia kaua e l ike me konamakemake. Aka, a hoakaka ae wau i ko ’u kuleana i hiki mai ai ia

Kauai nei, mai kahi loih i mai. Oiala, o Aiwohikupua ko

’u kuleana

i hiki ai i keia aina,no kuu lohe ana ae nei na hoao Oiala me Poliahu,

no laila i hele mai nei wau e ike i ko iala hoopunipuni nui ia’u. NO

ka mea,hiki ae kela 1 Hana ma Maui

,e heenalu ana makou, .na laua

la nae ka heenalu hope loa,a pau ka laua la heenalu ana , hoi laua

la e kouane ana makou,makemake no Oiala i ke konane

,kau hou ka

papa konane a paa , ninau aku wau i kona kumu pili,kuh ikuh i kela

i na kanlua. Olelo aku wau,ao le o

’u makemake i kona kumu pili,

alaila,hai aku wau i ka ’u kumu pili makemake, 0 na kino no 0 maua

,

ina e make wau ia iala ma ke konane ana,alaila

,lilo wau na iala,

ma kana mau hana a pan e o lelo ai ia’u,malaila wau

,ma na mea

kupono nae, a pela no ho i wau ina e make kela ia ’u,alaila

, e like me

kana hana ia ’u, pela no ka’u ia ia ; a ho lo like ia maua keia o lelo

paa. I ke konane ana nae,ao le i liuliu

, paa mua ia’u na luna 0 ka

papa konane a maua,o ko iala make iho la no ia. I aku wau ia iala,

na eo oe, pono oe ke noho me a’u e like me ka kaua pil i ana. I mai

kela, ‘Alia wau e hooko i kau kumu pili a ho i mai wau mai kuu

484 HAWAIIAN ROMANCE OF LAIEIKAWAI [ma l am a

bet unt il I return from a touring trip . Then I will fulfill the bet, 0princess .’ And because of his fine Speeches we agreed upon this

,and

for this-reason , I have lived apart under a taboo until now. And

when I heard that he had a wife,I came to Kauai and entered the

festal gathering. O chief, that is how it was.Then the men at the gathering all around the kiln Shelter were

roused and blamed Aiwohikupua . Then at Hinaikamalama’s story

,

Poliahu was filled with hot anger ; and She went back to White Moun

tain and is there to this day.

Soon after Hinaikamalama’s speech the games began again ; the

game was between Aiwohikupua and Makawel i.Then the master of ceremon ies stood up and touched Hauailiki

and Hinaikamalama with the wand, and Hauailiki arose and Hinaikamalama also . This time Hinaikamalama said to Hauailiki

,

“ Ochief

,we have been matched by the sport master as i s usual in this

game. But I must delay my consent ; when Aiwoh ikupua has -consented to carry out our vow

, after that, at the chief’s next festival

night,this n ight’s match shall be fulfilled.

” Then Hauailiki was verywell pleased.

And because of Hinaikamalama’s words

,Aiwoh ikupua took Hinai

kamalama to carry out their vow.

That very n ight as they rested comfortably In the fulfillment oftheir bargain

,Hinaikamalama grew numb w ith Co ld, for Poliahu

had spread her co ld snow mantle over her enemy.

Then Hinaikamalama raised a short chant

Cold , ah ! cold,

A very strange cold,

My heart is afraid.

Perhaps sin dwells with in th e house ,My heart begins to fear,Perhaps th e house dweller has sinned.

O my comrade, it is cold.

CHAPTER XIX

When H inaikamalama ceased chanting, she said to Aiwohikupua,Where are you ? Embrace me close to make me warm ; I am co ld

all over ; no warmth at all.”

Then Aiwohikupua obeyed her,and she grew as warm as before.

AS they began to take their ease in fulfillment of their vow at the

betrothal,then the cold came a second time upon Hinaikamalama .

Then she raised a chant, as follows0 my comrade, it is cold ;

Cold as th e snow on the mountain top,

Th e cold l ies a t th e soles of my feet,

It presses upon my heart ,Th e cold wakens meIn my night of S leep .

This t ime H inaikamalama said to Aiwohikupua, DO you not knowany reason for our being co ld ? If you know the reason , then tellme ; do not hide it.”

Sa id Aiwoh ikupua, This co ld comes from your rival ; She is perhaps angry with us

, _SO She wears her snow mantle ; therefore we are

co ld .

”

H inaikamalama answered,

“We must part,for we have met and

our vow is fulfilled .

”

Said Aiwoh ikupua, We will break o ff this time ; let us separate ;to-morrow at noon

,then we will carry out the vow.

”

Yes,

” said Hinaikamalama.

After they had parted then H inaikamalama S lept pleasantly therest of th e n ight unt il morn ing.

At noon Aiwoh ikupua again took her in fulfillment of the agreement of the n ight before .

As tho se two reposed accordingly,Poliahu was displeased .

Then P oliahu took her sun mant le and covered herself ; this timeit was the heat Poliahu sent to H inaikamalama. Then She raised a

short song,as fo llows :

The heat , ah ! th e heat ,Th e heat Of my love st ifles me,It burns my body,

It draws swea t from my heart,Perhaps th is heat is my lover’

s— ah !

MOKUNA XIX

A pau ke Oli ana i Hinaikamalama, Olelo aku‘

la Oia ia Aiwoh ikupua,

Auhea oe,e apo mai oe ia

’u a paa i mehana iho wau, hele mai nei

kuu anu a anu, aohe wahi anu o le .

”

Alaila booko mai la 0 Aiwohikupua 1 ka ka wahine olelo , alaila,loaa mai la ka mahana e like me mamua .

A hoomakaukau iho la laua e hooluolu no ka hooko i ka lauahoohiki

~

ma ka hoopalau ana,alaila

,hiki hou mai la ke anu ia

Hinaikamalama, 0 ka lua ia O kona loaa ana i ke anu.

Ia manawa, hapai hou ae la Oia he wahi mele,penei

E ke h oa e , h e a— nu,

Me h e anu hau kuah iwi la keia,

Ke anu mai nei ma na kapua i,

Ke komi nei i kuu manawa,Kuu manawa h iamoe— h oi,

Ke hoala mai nei ke anu ia’

u,

I kuu po h iamom h oi.”

I keia manawa, Olelo aku la 0 Hinaikamalama ia Aiwoh ikupua,Ao le anei oe i ike i ke kumu o keia anu o kaua ? Ina na ike oe i kekumu o keia anu, alaila e hai mai ; mai huna oe.

”

I aku O Aiwoh ikupua,“No ko punalua keia anu

,na huhu paha ia

kaua, nolaila, aahu ae la ia i ke kapa hau ona,nolaila na anu .

”

Pane aku la 0 Hinaikamalama, Ua pau kaua, no ka mea, na pili

ae la no na kino o -kaua, a na ko ae la no ka hoohiki a kaua no ka

hoopalau ana.

”

I mai o Aiwohikupua, Ua oki kaua i keia man awa, e -hookaawalekaua, apopo ma ke awakea

,alaila, oia ka hooko ana O ka h ooh iki a

kanaf ’“Ao ,

” wahi a H inaikamalama.

A kaawale aku la laua, alaila, loaa iho la ia Hinaikamalama ka

moe oluolu ana ia koena po a hiki i ke ao ana.

Ma ke awakea, lawe hou ae la 0 Aiwoh ikupua e hooko i ka lauamea i Olelo ai ia po ih o mamua.

Iloko 0 ko lauamanawa i hoomaka ai no ka hooko ana i ka hooh iki,

alaila,ua pono Ole iamea 1 ko P oliahu manao .

Ia manawa, lawe ae la 0 Poliahu i kona kapa la a aahu iho la, ia

manawa ka hookuu ana’ku O Po liahu i ka wela maluna o Hinaikama

lama. Ia manawa, hapai ae la oia h e wahi mele, peneiHe wela— e, h e wela,

Ke po i mai nei ka wela a kuu ipo ia’

u,

Ke h oohahana nei i kuu kino ,

Ke h oonakulu nei h o i i kuu manawa,

No kuu ipo paha keia wela— e .

"

488 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m u a

Said Aiwohikupua,“ It is not my do ing ; perhaps Poliahu causes

this heat ; perhaps she is angry with us .

”

Said H inaikamalama,

“ Let uS st ill have pat ience and if the heatcomes over us again, then leave me .

’

After this,they again met in fulfillment of their vow.

Then again the heat settled over them,then she raised again the

chant :

The heat , ah ! the heat ,The heat of my love stifles me.

Its quivering touch scorches my heart,The S ick old h eat of th e winter,The fiery heat of summer,The dripping heat of th e summer season,

The heat compels me to go,I must go .

Then Hinaikamalama arose to go .

Said Aiwoh ikupua,“ You might give me a kiss before you go .

Said Hinaikamalama,I will not give you a kiss ; the heat from

that wife o f yours will come again, it will never do . Fare you well !”

Let us leave off here telling about Aiwohikupua. It is well tospeak briefly of Hinaikamalama.

After leaving Aiwohikupua, she came and stayed at the house of

a native of the place .

This very n ight there was again a festivity for Hauailiki and the

chiefs at Puuopapai.T his n ight Hinaikamalama remembered her promise to Hauailiki

after the game of Spin-the-gourd, before she met Aiwohikupua .

This was the second n ight of the fest ival ; then Hinaikamalama

went and sat out side the group .

Now,the first game o f spin-th -e gourd was between Kauakah ialii

and Kailiokalauokekoa. Afterward Kailiokalauokekoa and Makaweli h ad the second game.

During the game Poliahu entered the assembly. To Hauailiki and

Poliahu went the last. game of the n ight .And as the master of ceremonies had not seen Hinaikamalama

early that n ight, he had not done his duty. For on the former n ightthe first game this night had been promised to Hauailiki and Hinaikamalama

,but not seeing her he gave the, first game to others.

Close on morning the sport master searched the gathering forHinaikamalama and found her.

490 H AWAIIAN ROMANCE OF LAIEIKAWAI Im a . .mn: ss

Then the sport master stood up in the midst of the assembly, whileHauailiki and Poliahu were playing

,then he sang a song while flut

tering the. end of the wand over Hauailiki and took away the wandand Hauailiki stood up . The sport master went over to Hinaikamalama

,touched her with the wand and withdrew it . Then Hinai

kamalama stood in the midst o f the circle o f players.When Po liahu saw H inaikamalama

,she frowned at sight of her

rival.And Hauailiki and Hinaikamalama withdrew where they could

take their pleasure.

When they met, said Hinaikamalama to Hauailiki, If you take

me only for a litt le while, then there is an‘

end of it,for my parents

do not wish me to give up my virgin ity thus . But if you intend totake me as your wife

,then I will give myself altogether to you as

my parents desire.

”

To the woman’s words Hauailiki answered

,Your idea is a good

one ; you think as I do ; but let us first meet according to the cho iceof the sport master

,then afterwards we will marry.

”

“ Not so,said Hinaikamalama

,

” let me be virgin until you are

ready to come and get me at Hana .

On the third n ight of Hauailiki’s festivit ies

,when the chiefs and

o thers were assembled, that night Lilinoe and Poliahu,Waiaie and

Kahoupokane met, for the three had come to find Poliahu,thinking

that Aiwohikupua was living with her.

This night, while Aiwohikupua and Makawel i were playing spinthe-gourd

,in the midst of the sport

,the women of the mountain

entered the place of assembly.

As Poliahu and the others stood in their mantles of snow,Spark

ling in the light,the group of players were in an uproar because

o f these women,because of the strange garments they were ; at the

same time cold penetrated the whole kilu shelter,and lasted unt il

morn ing, when Poliahu and her companions left Kauai. At the sametime H inaikamalama left Kauai.Wh en we get to Laieikawai

’s coming to Kauai after Kekalukaluo

kewa’s marriage with Laieikawai, then we will begin again the

story of H inaikamalama ; at this place let us tell°

of Kauakah ialii’s

command to his friend,and so on until he meets Laieikawai.

After their return from HawaII, Kauakah ialii l ived with Kailio

kalauokekoa at Pihanakalani.5 8 Now the end Of their days was near.

m omm a ] TEXT AND TRAN SLATION 49 1

Ia manawa, ku mai la ka mea ume a waenakonu 0 ka aha , ia

Hauailiki me Poliahu e kilu ana,ia manawa, kani aku la ke 0 11 a

ka mea ume, e hookolili ana i ka welau 0 ka maile i luna o Hauailiki,

a kaili mai la ka mea ume i ka ma ile, alaila, ku mai la 0 Hauailiki.

Hele aku la ua mea ume nei a loaa o H inaikamalama , kau aku la 1

ka maile a kaili mai la. l a manawa, kn mai la 0 H inaikamalama

mawaho 0 ka aha imua O ke anaina .

-A ike mai la 0 Poliahu ia H inaikamalama, kokoe aku la na maka,

i ka ike i kona enemi.A hala aku la 0 Hauailiki me H inaikamalama ma kahi kupono ialaua e hooluolu ai.

Ia laua e hui ana, i aku la 0 H inaikamalama ia Hauailiki. Ina

he lawe kou ia ’u no ka manawa poko le a pan ae, alaila, na pau kaua,no ka mea

,ao le pela ka makemake o ko

’u mau makua

,alaila

,e waiho

puupaa ia’u pela. Aka, ina i manao oe e lawe ia’u i wahine hoao

nau, alaila, e haawi wau ia’u nau mau loa, e like me ka makemake o

ko’u mau makua.

”

A no kela Olelo a ka wahine,hai aku O Hauailiki i kona manao ,

Ua pono kou manao,na like no kou manao me ko

’u ; aka, e hoohui

mua kaua ia kaua iho e like me kamakemake 0 ka mea ume, a mahope

loa aku,alaila hoao loa kaua.

”

“Ao le pela ,” wahi a H inaikamalama

,e waiho puupaa ia

’u pela,

a hiki i kou manawa e kii ae ai ia’u,a loaa wau 1 Hana.

”

I ke ko lu 0 ka po lealea o Hauailiki, i na’lii e akoakoa ana

,a me

na mea e ae,oia ka po i hui ai o Lilinoe, me Poliahu

,O Waiau

,a me

Kahoupokane, no ka mea, ua imi mai lakou ia Poliahu,me ka manao

ke pono nei ko “

Aiwohikupua ma noho ana me Poliahu.

Ia po , ia Aiwohikupua me Makaweli e kilu ana, a i ka waenakonu

0 ko laua manawa lealea,komo ana na wahine noho mauna iloko 0

ka aha lealea.

Ia Poliahu ma eha e ku ana me na kapa hau O lakou,he mea e ka

bulali, ia manawa,nei aku la ka -aha lealea no keia poe . wahine,

no ke ano e 0 ko lakou kapa . Ia manawa,popo i mai la ke anu i ka

aha lealea a pun i ka papai kilu,a kau mai la maluna 0 ka ah a ka

pilikia a hiki i ka wanaao,haalele o Po liahu ma ia Kauai . O keia

manawa pu no ho i ka haalele ana o H inaikamalama ia Kauai .(Aia a hiki aku i ka hiki ana aku o Laieikawai i Kauai

,mahope

iho 0 ko Kekalukaluokewa hoao ana me Laieikawai,alaila

,e hoomaka

hou ke kamailio no H inaikamalama . Ma keia wahi e kamailio no

ke kanoha a Kauakahialii i kana aikane,pela aku a hiki 1 ka hui ana

me Laieikawai. )Ia Kauakah ialii me Kailiokalauokekoa ma P ihanakalani

,mahope

iho 0 ko laua hoi ana mai Haawii mai. Oiai na kokoke mai ko lauamau la hope.


Then Kauakahiali i laid a blessing upon his friend, Kekalukaluokewa

,and this it was

“Ah ! my friend, greatly beloved, I give you my blessing, for theend of my days is near, and I am go ing back to the o ther side of

the earth .

Only one thing fOr you to guard, our wife.

59 When I fall dead ,there where sight of you and our wife comes not back

,then do you

rule over the island, you above, and our wife below ; as we two ruledover the island

,so will you and our wife do .

It may be when I am dead you will think of taking a wife ; donot take our wife ; by no means think of her as your wife, for She

belongs to us two .

“ The woman for you to take i s the wife left on Hawaii, Laieikawai. If you take her for your wife it will be well with you,youwill be renowned. Would you get her, guard one thing, our flute,guard well the flute,6 0 then the woman is yours

,this is my charge to

you.

”

Kauakahialn’s charge pleased his friend.

In the end Kauakah ialii died ; the chief, his friend, took the rule,and their wife was the counsellor.

Afterwards,when Kailiokalauokekoa

’s last days drew near

,she

prayed her husband to guard Kanikawi,their sacred flute, accord

ing to Kauakahialii’s command :

My husband, here is the flute ; guard it ; it is a wonderful flute ;whatever things you desire it can do ; if you go to get the wife yourfriend charged you to , this will be the means of your meeting. You

must guard it forever ; wherever you go to dwell, never leave theflute at all, for you well know what your friend did when you twocame to get me when I was almost dead for love of your friend . Itwas this flute that saved me from the other side of the grave ; therefore, listen and guard well my sayings.

”

CHAPTER XX

After Kailiokalauokekoa’s death

,the chief ’s house and all things

else became Kekalukaluokewa’s,and he portioned out the land 6 1 and

set up his court .After apportioning the land and setting up his court,Kekalukaluokewa bethought h im o f his friend ’s charge concerning Laieikawai.Then he commanded his counsellor to make ready canoes for

the journey to Hawaii after a wife,according to the custom of a

chief.When the chief ’s command was carried out , the chief took twofavorites

,a Suitable retinue of chiefs

, and all the embalmed bodies o fhis ancestors.In the month called “

the first twin,” when the sea was calm,

theyleft Kauai and came to Hawa ii . Many days passed on the voyage.

AS they sailed,they arrived in the early morn ing at Makahanaloa

in Hilo . Then said the man who had seen Laieikawai before to thechief

,

“ S ee that rainbow arching over the uplands ; that is Paliuli,where I found her.

” Now the rain was sweeping Hilo at the t imewhen they came to Makahanaloa .

At the man’s words

,the chief answered

,

“ I.

will wait'

before helieving that a S ign for Laieikawai ; for the rainbow is common in

rainy weather ; so ,my proposal is, let uS'

anchor the canoes and wai tunt il the rain has cleared

,then if the rainbow remains when there IS

no rain,it must be a S ign for Laieikawai.” The chief’s proposal was

the same as Aiwohikupua’s.

S o they remained there as the chie f desired . In ten days and twoit cleared over Hilo , and the country was plainly visible .

In the early morn ing of the twelfth day the chief went out of thehouse

,and lo ! the rainbow persisted as before ; a little later inthe

day the rainbow was at the seacoast of Keaau ; Laieikawai had goneto the coast (as in the narrat ive before of Aiwoh ikupua

’s story) .

That day there was no longer any doubt o f the S ign,and they

sailed and came to Keaau. When they arrived,Laieikawai had gone

Up to Paliuli.

494

MOKUNA XX

A make aku la 0 Kailiokalauokekoa, lilo ae la ka noho A11 1 a pauloa ia Kekalukaluokewa

,a ho oponopono aku la Oia i ka aina

,a me na

kanaka a pan malalo O kona noho Alii .Mahope iho 0 ka pau ana o kana hooponopono ana 1 ka aina, a mekona noho Alii ana . Ia manawa

,h oomanao ae la 0 Kekalukaluokewa

i ke kanoha a kana. aikane no Laieikawai.Ia Kekalukaluokewa i manao ai e booko-i ke kauoha a kana aikane,

kauoh a ae la Oia i kona Kuhina, e hoomakaukau i na waa hookah imano

,no ka huakai kii wahine a ke Alii i Hawai i, e like me ke aoao

man 0 ke Alii .A makaukau ka ke Alii kanoha , lawe ae la ke Alii elua mau punahele

,a lawe ae la i na kaukaualii ka poe kupono ke hele pu me ke

Alii,a lawe ae la Oia i kona mau ialoa a pau.

I ka malama i oleloia 0 ka Mahoe mua,i na malama maikai 0 ka

moana, haalele lakou ia Kauai,a ho lo aku i Hawaii . Ua nui na la i

hala ia lakou ma ia hele ana.

Ma keia ho lo ana a lakou,hiki aku la ma Makahanaloa i Hilo , ma

ke kakahiaka nui. Ia manawa,Olelo aku kahi kanaka nana i ike

mua ia Laieikawai i ke Alii,E nana oe i kela anuenue e pio la iuka,

o Paliuli no ia,oia no ua wahi la

,malaila no kahi i loaa’i ia ’u .

” Enee ana nae ka na o Hilo ia mau la a lakou i hiki aku ai maMakahanaloa .

A no ke ia Olelo a kahi kanaka,i aku ke A11 1

,

“Alia wau e manao io

i kau no Laieikawai kela h oailona, no ka mea,he mea mau iloko 0

ka wa na ka pio o ke anuenue, no laila, i kuu manao, e hekan na waa,

a e kal i kakou a malie ka na,alaila

,i pio mai ke anuenue iloko 0 ka

wa na ole,alaila maopOpo no Laieikawai ka hoailona .

”Ua l ike ko ke

Alii manao ana ma keia mea me ko Aiwoh ikupua.

A no keia mea , 'noho iho la lakou malaila e l ike me ko ke Aliimakemake . Hookah i anahulu me elua la keu

,haalele ka malie o

Hilo,ike maikaiia aku la ka aina.

I ke kakah iaka nui 0 ka la umikumamalua,puka aku la ke Alii

iwaho mai ka hale ae . Aia ho i e h oomau ana ke anuenue e like me

mamua,ma ke kiekie iki ana’e 0 ka la, aia e pio ana ke anuenue i kai

O Keaau,na hala ae la 0 Laieikawai i kai. (E l ike me ka kakou

kamailio ana mamua ma ko Aiwohikupua moolelo . )Ma kela la

, pau ko ke Ali i kanalua ana no kela hoailona,a holo

aku la a hiki i Keaau . Ia lakou i hiki aku ai ma Keaau, na ho iaku O Laieikawai iuka O Paliuli.

4 96 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m u a

When they arrived the people crowded to see Kekalukaluokewa

and exclaimed,

“ Kauai for handsome men !

On the day when Kekalukaluokewa sailed and came to Keaau,

Waka foresaw this Kekalukaluokewa .

Said Waka to her grandchild,DO not go again to the coast

,for

Kekalukaluokewa has come to Keaau to get you for his wife.

Kauakahialii is dead , and has charged his favorite to take you to

wife ; therefore this is your husband . If you accept this man you

will rule the island,surely preserve these bones. Therefore wait

up here four days, then go down, and if you l ike h im,then return

and tell me your pleasure.

”

S O Laieikawai waited four days as h er grandmother commanded.

In the early morning of the fourth day o f retirement, she arose

and went down with her hun chbacked attendant to Keaau .

When She arrived close to the village,lo ! Kekalukaluokewa was

already out surf riding ; three youths ro se in the surf, the chief andhis favorites.As Laieikawai and her compan ion spied out for Kekalukaluokewa,

they did not know which man the grandmother wanted .

Said Laieikawai to her nurse,“ How are we to know the man whom

my grandmother said was here ?”

Her nurse said,

“ Better wait until they are through surfing,and

the one who comes back without a board,he is the chief.”

So they sat and wa ited .

Then,the surf riding ended and the surfers came back to shore .

Then they saw some men carrying the boards of the favorites ,but the chief’s board the favorites bore on their Shoulders, and

Kekalukaluokewa came without anything. SO Laieikawai lookedupon her husband .

When they had seen what they had come for, they returned toPaliuli and told their grandmother what they had seen .

Asked the grandmother,

“Were you pleased with the man ?”

“ Yes,

”answered Laieikawai.

498 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m a ss

Said Waka,To-morrow at daybreak Kekalukaluokewa goes surf

ing alone ; at that t ime I will cover all the land of Puna with a mist ,and in this mist I will send you on the wings o f birds to meetKekalukaluokewa without your being seen . When the mist clears,then all shall see you riding on the wave with Kekalukaluokewa ; thatis the t ime to give a kiss to the Kauai youth . S o when you go out of

the house,speak no word to anyone

,man or woman

,unt il you have

given a kiss to Kekalukaluokewa,then you may speak to the others.

After the surf riding,then I will send the birds and a mist over the

land ; that is the t ime for you to return with your husband toyourhouse

,become one flesh according to your wish .

”

When all this had been to ld Laieikawai,she returned to the chief

house with her nurse.

Afterward“

,when they were in the house, she sen t her nurse to

bring Mailehaiwale,Mailekaluhea

,Mailelaulii

,Mailepakaha, and

Kahalaomapuana, her counsellors, as they had agreed .

Wh en the counsellors came,her body guard

,Laieikawai said

,

Where are you, my comrades ? I have taken counsel with our

grandmother about my marriage,so I sent my! nurse to bring you, as

we agreed when we met here. My grandmo ther wishes Kekalukaluo

kewa to be my husband . Whatd o you say ? What you all agree,I

will do . If you consent, well ; if not, it Shall be just as you think.

”

Kahalaomapuana said,“ It is well ; marry him as your grand

mother wishes ; not a word from us. On ly when you marry a hus

band do not forsake us, as we have agreed ; where you go , let us gowith you ; if you are in trouble, we will Share it .

”

I will not forsake you,” said Laieikawai.

Now we have seen in former chapters, in the story Of Hauailiki

and the story of Aiwoh ikupua’s second trip to Hawa ii, that

’

it was

customary for Laieikawai to go down to Keaau, and it was the same

when Kekalukaluokewa came to Hawaii.Every time Laieikawai came to Keaau the youth Halaaniani saw

her without knowing Where she came from ; from that t ime the

wicked purpose never left his mind to win Laieikawai, but he wasashamed to approach her and never Spoke to her.

BECKWITII ] TEXT AND TRAN SLATION 499

I mai o iVaka,“Apopo

,ma ka puka ana 0 ka la

,Oia ka wa e a-u

ai O Kekalukaluokewa i ka heenalu o ia wale, ia manawa, e hoouhiaku ai wau i ka noe maluna 0 ka aina a pun i o Puna nei, a malokoo ia noe

, e hoouna aku no wau ia oe maluna 0 ii a manu a hui o lua me

Kekalukaluokewa me ka ike oleia, aia a pau ka uhI ana 0 ka noe

maluna 0 ka aina,ia manawa e ike aku ai na mea a pau, o oe kekah i

me Kekalukaluokewa e hee mai ana i ka nalu hookah i,o ia ka manawa

e loaa’i ko ihu i ke keiki Kauai . Nolaila

,i kou puka ana mailoko

aku nei o kou hale,ao le o e e kamailio iki aku i kekahi mea e ae

,

ao le i kekah i kane,ao le ho i i kekahi wahine

,aia a laa ko ihu ia

Kekalukaluokewa,o ia kou manawa e kamailio ai me na mea e ae.

Aia a pan ka Olua heenalu ana,alaila

,e hoouna aku wau i na manu

,

a me ka noe maluna 0 ka aina,O kou manawa ia e hoi mai ai me ko

kane a loko 0 ko o lua hale, alaila , e hoo laaia ko kino e like me ko’u

makemake.

”

A pau keia mau mea i ka haiia ia Laieikawai, hoi aku la oia ma

kona Halealii,o ia a me kona kahu.

Ia Laieikawai me kona kahu ma ka hale, mahope iho O ke kauoha.ana a kona kupunawahine. Hoouna ae Ia o ia i kona kahu e kii akuia Mailehaiwale

,Mailekaluhea,Mailelaulii,Mailepakaha, a me Kaha

laomapuana, kona mau hoa kuka e like me ka lakou hooh iki ana.

A hiki mai la kona mau hoa kuka,kona mau kia i kino hoi

,Olelo

aku la 0 Laieikawai,

“Auhea oukou e o’u mau hoa

,na kuka ae nei

au me ke kupunawah ine o kakou, e hoao wau i kane na’u, nolaila wau

i honna aku nei i ko kakou kahu e kii aku ia oukou e like me kakakou hoohiki ana, mahope iho 0 ko kakou hui ana maanei. 0 ka

makemake 0 ko kakou kupunawah ine, o Kekalukaluokewa kuu kane,

a pehea ? Aia i ka kakou hooholo like ana,ina i ae mai oukou

,ua

pono no,ina e hoo le mai

,aia no ia i ko kakoumanao .

”

Olelo aku o Kahalaomapuana, Ua pono,na hoomoe ae la no ko

kakou kupunawahine e like me kona makemake,aohe a makou o lelo .

E ia nae,a i hoao oe i ke kane

,mai haalele oe ia makou e l ike me ka

kakou hoohiki ana ; ma kau wahi e hele ai,malaila pu kakou, O oe i

ka pilikia,O kakou pu ilaila .

”

“Ao le wau e haalele ia oukou,

” wahi a Laieikawai.Eia hoi

,ua ike mua ae nei kakou ma na Mokuna mua

,he mea

mau no ia Laieikawai ka iho i kai o Keaau, ma ka moolelo O

Hauailiki, a me ka moolelo 0 ka hele alua ana o Aiwoh ikupua i

Hawaii, a o ia mau no a h iki 1 ko Kekalukaluokewa hiki ana iHawa ii .I na manawa a pan 0 ko Laieikawai hele ana ma Keaau, he mea

man i keia keiki ia Halaaniani ka ike ia Laieikawai ma Keaau, me

ha ike Ole nae o Halaaniani i kahi e hele mai ai O Laiekawai ; maiia manawa mai ka hoomaka ana 0 ka manao ino e ake e loaa o

Laieikawai,ao le nae e hiki

,no ka mea

,ua alaiia mai e ka hilahila

, a

hiki o le ke pane aku.

.500 H AWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 83

As to this Halaaniani, he was Malio’s brother, a youth famous

t hroughout Puna for his good looks, but a profligate fellow.

During the four days o f Laieikawai’s ret irement Halaaniani

b rooded jealously over her absence . S he came no more to Keaau.

In the village he heard that Laieikawai was to be Kekalukaluo

kewa’s.

Then quickly he went to consult his S ister, to Malio .

Said her brother,Malio

,I have come to you to gain my desire.

All those days Iwas absent I was at Keaau to beho ld a certain beautiful woman

,for my passion forced me to go again and again to see

this woman . TO-day I heard that to-morrow she is to be the chief ’so f Kauai ; therefore let us exert all our arts over her to win hert o me .

”

Said his sister,She Is no o ther than Waka ’s grandchild

,Laieika

wai, whom the grandmother has given to the great chief o f Kauai ;

t o—morrow is the marriage . Therefore,as you desire, go home, and

in the dark Of evening return, and we will S leep here on the moun

tain ; that is the t ime for us to determine whether you lose or win .

”

According'

to Malio’s directions to her brother

,Halaaniani re

turned to h is house at Kula.

He came at the t ime his S ister had commanded .

Before they slept, Malio sa id to Halaaniani,“ If you get a dream

when you sleep, tell it to me,and I will do the same.

They slept until toward morning. Halaaniani awoke,he could

not sleep , and Malio awoke at the same time.

CHAPTER XXI

Malio asked Halaaniani,What did you dream?”

Said Halaaniani,“ I dreamed nothing

, as I S lept I knew nothing,had not the least dream until I awoke just now.

”

Halaaniani asked his sister, How was it With you ?”

Said his Sister,“ I h ad a dream ; as

’

we slept we went into thethicket ; you slept in your ho llow tree and I in mine ; my Spirit saw a

little bird building its nest ; when it was completed the bird whosethe nest was flew away out Of sight. And by—and-by another birdflew hither and sat upon the nest, but I saw not that bird come againwhose the nest was.

”

Asked Halaaniani Of '

the dream,

“ Wh at is the meaning of thisdream ?”

His sister told h im the true meaning of the dream.

“ You willprosper ; for the first bird who se the nest was

,that is Kekalukaluo

kewa, and the nest , that is Laieikawai, and the last bird who sat in

the nest,that is you. Therefore this very morn ing the woman shall

be yours. When Waka sends Laieikawai on the wings of the birdsfor the marriage with Kekalukaluokewa

,mist and fog will cover th e

land ; when it clears, then you three will appear riding on the cresto f the wave

,then you shall see that I have power to veil Waka’s face

from seeing what I am do ing for you ; so let us arise and get near to

the place where Laieikawai weds.After Malio

’s explanation of the dream was ended they went right

to the place where the o thers were.

Now Mal io had power to do supernatural deeds ; it was to securethis power that sh e lived apart .When they came to Keaau they saw Kekalukaluokewa swimming

out for surf riding.

502

MOKUNA XXI

Ninan aku o Malio ia Halaaniani,Heaha kau moe ?

I aku la 0 Halaanian i,

“Ao le a’u wahi moe, i ka h iamoe aha no

,0

ke oki no ia,aole wau i loaa wahi moe iki a puoh o wale ae la .

”

Ninau aku la hoi O Halaaniani i kona kai kuahine,“ Pehea 11 0 i

oe ?

Hai mai la kona kaikuahine,“ Owau ka mea moe ; ia kaua no i

moe iho nei,hele aku nei no kaua a ma nah elehele

,moe oe i kou

puhalaau, a owan no hoi ma ko’u puhalaau ; nana aku nei kO’u nhane

i kekahi wahi manu e hana ana i kona punana , a pan, lele aku nei

no na manu nei ana i kona punana a pau, lele aku nei no ua manu

nei nana ka punana a nalowale. A mahope, he manu okoa ka manu

nana i lele mai a hoomoe i na punana nei,ao le nae wau i ike i ka

lele ana’ku 0 ka manu hope nana i hoomoe na punana nei

, a puoho

wale ae la wau,ao le no hoi i ikeia ka hoi h ou ana mai 0 ka manu

nana ka punana .

”

A no keia moe,n inan aku la 0 Halaaniani

,

“A heaha iho la ke

arm0 ia moe ?

Hai aku la kona kaikuahine i ke ano o iaio o na moe la ,“ E pomai

kai io ana no oe,no ka mea

,0 ka manu mua nona ka punana

,o

Kekalukaluokewa no ia, a 0 ka punana,o Laieikawai no ia, a 0

ka manu hope nana i hoomoe ka punana, o oe no ia. Nolaila, ma

keia kakah iaka,e lilo ana ka wahine a olua ia oe. Ia Waka e

hoouna ae ai ia Laieikawai maluna 0 ka eheu 0 na manu,no ka

hoao me Kekalukaluokewa ; uhi mai auanei ka noe a me ke awa, a

mao ae,alaila

,ikeia ’ku ekolu oukou e ku mai ana ma kuanalu

, alaila,e ike auanei oe he mana ko

’u e uh i aku maluna O Waka, a ike

o le oia i ka’u mea e hana aku ai nou ; nolaila, e ku kaua a hele aku

ma kahi e kokoke aku ana i kahi e hoao ai O Laieikawai.”

A pau ka bo ike ana a Mal io i ke ano o ke ia mau mea,iho aku la

laua a ma kahi kUpono ia laua e noho ai.

O malio nae,he hiki ia ia ke hana i na hana mana ; a Oia wale no

kona kumu i hoano ai.

Ia laua i h iki aku ai ma Keaau,ike aku la laua ia Kekaluka

luokewa e an ac ana i ka heenalu.

504 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a mmaa

Malio said to Halaaniani,“ You listen to me ! When you get on

the back of the wave and glide along with the breaker, do no t ridelose the wave ; this for four waves ; and the fifth wave, this is theirlast . Maybe they will wonder at your not riding ashore and ask

the reason, then you answer you are not accustomed to surfing on

the short waves, and when they ask you what long waves you surf onsay

'

on the Ha ifa“! If they pay no attent ion to you, and prepare toride in on their last wave, as they ride you must seize hold of Laicikawai ’s feet while Kekalukaluokewa rides in alone. When you havethe woman, carry her far out to sea ; look over to the coast whereKumukah i 6 4 swims in the billows, then this is the place for surfing ;then pray in my name and I will send a wave over you ; th is is th ewave you want ; it is yours.While they were talking Waka covered the land with a mist. Then

the thunder pealed and there was Laieikawai on the crest of the

wave. This was Waka ’s work. Again the thunder pealed a secondpeal. This was Malio ’s work. When the mist cleared three persons floated on the crest of the wave

,and this was a surprise to the

on lookers.As Waka had commanded her grandchild,

“ speak to no one until

you have kissed Kekalukaluokewa, then Speak to others,

”the grand

child obeyed her command.

While they rode the surf not one word was heard between them.

AS they stood on the first wave Kekalukaluokewa said,

“ Let us

ride .

” Then they lay resting upon their boards ; Halaaniani let hisdrop back, the other two rode in ; then it was that Laieikawai andKekalukaluokewa kissed as the grandmother had directed .

Three waves they rode,three times they went ashore, and three

t imes Halaan iani dropped back.

At the fourth wave,for the first t ime Laieikawai quest ioned Hala

aniani : “ Why do you no t ride ? This is the fourth wave you havenot ridden ; what is your reason for not riding ?Because I am not used to the Short waves, said Halaaniani, the

long wave is mine.

”

.He spoke as his S ister had directed .

The fifth wave,this was the last for Laieikawai and Kekalukalu

Okewa .

AS Kekalukaluokewa and Laieikawai lay rest ing on the wave,Hala

aniani caught Laieikawai by the so les of her feet and got his armaround her

,and Laieikawai

’s surf board was lost. Kekalukaluokewa

rode in alone and landed on the dry beach .

506 HAWAIIAN ROMANCE or LAIEIKAWAI [ETB . ANN. 38

When Laieikawai was in Halaaniani’s arms She said,

“ This isstrange ! my board is gone.

”

Said Halaaniani, Your board is all right , woman ; a man willbring it back.

”

While they were speaking Laieikawai’s surf board floated to wherethey were.

Said Laieikawai to Halaaniani,

“Where is your wave that youhave kept me back here for ?”

At this quest ion of the princess they swam,and while they swam

Halaaniani bade the princess,“ AS we swim do not look back

,face

ahead ; when my crest is here, then I will tell you.

”

They swam,and after a long t ime Laieikawai began to wonder ;

then She said, This is a strange wave, man'

We are swimming out

where there are no waves at all ; we are in the deep ocean ; a wavehere would be strange ; there are only swells out here.

”

Sa id Halaaniani,“ You listen well ; at my first word to you there

will be s omething for us.

”

Laieikawai listened for the word of her surfing comrade.

They swam unt il Halaaniani thought they could get the crest, thenHalaaniani said to his surfing comrade, Look toward .the coast .

”

Laieikawai replied,“ The land has van ished

,Kumukahi com

'

es bobbing on the wave.

”

“This is our crest,

” said Halaaniani. “ I warn you when the firstwave breaks, do not ride that wave

,or the second ; the third wave is

ours. When the wave breaks and scatters, keep on,do not leave the

board which keeps you floating ; if you leave the board, then you willnot see me again .

”

At the close of this speech Halaaniani prayed to their god in thename of his S ister, as Malio had directed.

Halaaniani was half through his prayer ; a crest arose ; he finishedthe prayer to the amen ; again a crest aro se, the second this ; no t. longafter another wave swelled .

This time Halaaniani called out ,“ Let us ride.

Then Laieikawai quickly lay down on the board and with Halaaniani

’s help rode toward the shore.

m omm a ] TEXT AND TRAN SLATION 507

I kela manawa i lilo aku ai O Laieikawai ma ka lima o Halaan iani,

Olelo aku la ia Halaan iani,“ He mea kupanah a, ia oe no ka pae o le

ana wau, a lilo aku la ko’u papa.

”

I aku O Halaanian i,“ He 1110 no ka papa on 0 ka wahine maikai,

'

ne kanaka ka mea nana e lawe mai. ’

Ia laua no e o lelo ana no keia mau mea,laweia mai la ka papa

heenalu o Laieikawai a hiki i kahi O laua e ku ana .

I aku o Laieikawai ia H alaaniani,“Auhea kau nalu o kau aua ana

iho nei ia’u ?

A no ka ninau a ke Alii wahine, au aku la laua,ia manawa a laua

e eu ana,hai aku la 0 Halaaniani i kana Olelo imna O ke Alii wahine

,

“Ma keia an ana a kaua,mai alawa oe i hope, imua no na maka

,aia

no ia’u kulana nalu

, alaila h ai aku an ia oe.

”

Au aku la laua a liuliu loa komo mai la iloko O Laieikawai kahaohao ; ia manawa

,pane aku o ia

,H aohao ka nalu an e ke kane, ke

au aku nei kaua i kahi 0 ka nalu Ole,eia kaua 1 ka moana lewa loa

,

ke hai ka nalu i keia wahi,he mea kupanah a, he ale ka mea loaa 1 ka

moana loa .

”

I aku o Halaaniani,

“ E hoolohe pono loa oe,ma ka ’u olelo mua

ia oe malaila wale no kaua .

Hoolohe aku la no 0 Laieikawai ma na olelo a kona hoa heenalu.

Ia au ana . a laua a hiki i kahi a H alaaniani e manao ai o k ulananalu ia

,alaila, o lelo aku la 0 Halaanian i i kona hoa heenalu

,

“ Nanaia o uka .

”

Pane aku O Laieikawai, Ua nalo ka aina

,na hele mai nei o Kumu

kahi a onion i i ka ale .

”

0 kulana nalu keia, wahi a Halaaniani,

“ Ke olelo aku nei au

ia oe, ina i haki ka nalu mua, ao le kaua e pae ia nalu, a 1 ka lua 0 ka

nalu ao le no e pae, a i ke ko lu 0 ka nalu, 0 ka nalu ia o kaua e pae

ai. I haki ka nalu, a i kakala, a i o ia oe,mai haalele oe 1 ka papa 0

ka mea no ia nana e hoo lana ; ina e h aalele oe i ka papa, alaila ao le oe

e ike ia’u.

”

A pau ka laua kamailio ana no keia mau olelo,pule aku la 0

Halaaniani 1 ko laua akua ma ka inoa o kona kaikuahine e like me ka

Malio kauoha mua .

Pule aku la O Halaaniani a hiki i ka hapalua 0 ka manawa ; ku ana

na nalu, hoomau aku la o ia i ka pule a hiki i ka Amama ana. Kuhou ana ua nalu, 0 ka lua ia , aole i upuupu iho , opun ana kahi nalu.

Ia wa kahea mai o Halaaniani i kona hoa,Pae kaua.

”

Ia manawa, hoomoe koke O Laieikawai i ka papa, 0 ka pae aku la

no ia,ma ke kokua aku O Halaaniani.

508 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma mmas

Now,when Laieikawai was deep under the wave

,the crest broke

finely ; Laieikawai glanced about to see how things were ; Halaaniani

was not with her. Laieikawai looked again ; Halaaniani with greatdext erity was rest ing on the very tip of the wave . That was whenLaieikawai began to give way to Halaaniani.

Waka saw them returning from surf riding and supposed Laieikawai ’s companion was Kekalukaluokewa.

Malio,the sister of Halaaniani

, as is seen in the story of her life,can do many marvelous things, and in Chapters XXII and XXIIIyou will see what great deeds She had power to perform.

CHAPTER XXII

While Laieikawai was surfing ashore with Halaaniani, Waka ’ssupernatural gift was overshadowed by Malio

’s superior skill , and

She did not see what was being done to her grandchild.

Just as Laieikawai came to land, Waka sent the birds in the mistand when the mist passed o ff only the surf boards remained ; Laieikawai was with Halaaniani in her house up at Paliuli. There HalaanI

ani took Laieikawai to wife.

The night passed, day came, and it was midday ; Waka thought

this strange, for before sending her grandchild to meet Kekalukaluo

kewa She had sa id to her :“ Go , to

-day, and meet Kekalukaluokewa,then return to the up

lands, you two , and after your flesh has become defiled come to me ; I

will take care of you unt il the po llut ion IS Now,this was the

custom with a favorite daughter.

‘ Because Waka was surprised , at midday Of the second day afterLaieikawai jo ined Halaaniani

,the grandmother went to look after

her grandchild .

When the grandmother came to them,they were both fast asleep,

l ike new lovers, as if the n ights were the t ime for waking.

As Laieikawai lay asleep,h er grandmother looked and saw that

the man sleeping with her‘

grandchild was not the one she had

chosen for her.

Then Waka wakened the grandchild,and when She awoke the

grandmother asked,“W ho i s this ?”

Answered the grandchild, Kekalukaluokewa,o f course .

Said the grandmother in a rage,

“ This is no Kekalukaluokewa ;

this is Halaaniani,the bro ther o f Malio . Therefore

,I give you my

oath never to see your face again,my grandchild, from this time

until I die, for you have disobeyed me. I thought to hide you awayunt il you could care for me . But now,

l ive with your husband forthe future ; keep your beauty, your supernatural power is yours—n olonger ; that you must look for from your husband ; work with yourown hands ; let your husband be your fortune and your pride.

51 0

MOKUNA XXII

I kela manawa a Laieikawai me Halaanian i e heenalu ana mai ka

moana mai,na uhi ia ko Waka mana e ka mana nui O Malio , a nolaila,

ua ike Ole O iVaka i na mea a pan e hanaia ana O kana moopuna.

I kela manawa,i ke kokoke ana aku o Laieikawai ma e pae i ka

honna,Oia ka manawa a Waka i hoouna mai ai i na manu maloko 0

ka noe,a i ka mao ana ae

,0 na papa heenalu wale no ke waiho ana

,

aia aku la 0 Laieikawai me Halaaniani iuka o Paliuli ma kO

Laieikawai hale, malaila o Halaaniani i lawe ai ia Laieikawai iwahine hoao nana.

Ia la a po , mai ka po a ao,a awakea, he mea haohao loa ia Waka

no kana moopuna, no ka mea, na Olelo mua aku Oia i kana moopuna

mamua o kona hoouna ana aku e launa me Kekalukaluokewa. E ia ke

kauoha

Iho oe i keia la, a hui oe me Kekalukaluokewa, hoi mai o lua a

uka nei,a laa ko kino

,alaila

,kii ae oe ia

’u, na

’u no e malama i kou

pau no ka hoohaumia ana ia oe.

” E like me ka mea man 0 na

kaikamahine punahele .

A no keia haohao o Waka,ma ke awakea 0 ka lua 0 ka la 0 ko

Laieikawai la hui me Halaaniani,hele aku la ke kupunawah ine e

ike 1 ka pono o kana moopuna .

I ke kupunawahine i hiki aku ai ; aia nae na pauhia laua .e ka

hiamoe nui, me he mea la na lilo ka po i manawa makaala na laua e

l ike me ka mea man i na mea hou.

Ia manawa,iloko 0 ka Wa hiamoe o Laieikawai

,i nana iho ka

h ana o ke kupunawahine, he kane e keia a ka mOOpuna e moe pu ana,

ka mea a ke kupunawah ine i ae ole ai.

A no keia mea, h oala ae la 0 Waka i ka moopuna, a ala ae la,ninau iho la ke kupunawah ine, Owai keia ?”

Olelo ae la ka moopuna, O Kekalukaluokewa no hoi.

I mai la ke kupunawahine me ka inaina,

“Ao le keia o Kekaluka

luokewa, O Halaaniani keia O ke kaikunane o Malio . Nolaila,ke hai

aku nei wau i kuu manao paa ia oe,aole wau e ike hou i kou maka.

e kuu moopuna ma keia hope aku a hiki i kuu la make,no ka mea ,

na pale oe i ka ’u mau Olelo,kainoa wau e ahai nei ia oe ma kah i

nalo,e nana mai ana oe ia’u

,nolaila

,e noho oe me ko kane mamuli

0 ko wahine maikai,0 ko mana

,ao le ia me oe, he nan i ia na imi aku

la no i ke kane, hana pono iho na lima,i kau kane na pono a me kou

hanohanof ’

5 1 2 H AWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 88

After this Waka made ready to build another house like that Shehad built for Laieikawai. And by Waka’s art the house was speedilyc ompleted.

When the house was ready, Waka went herself to meet Kekalu

kaluokewa in person , for her heart yearned with love for Kakalu

kaluokewa .

When Waka reached Kekalukaluokewa’s place, she clasped his feet'

and said, with sorrowful heart : Great is my grief and my love foryou, O chief, for I desired you for my grandchild as the man to savethese bones. I thought my grandchild was a good girl, not so ! Isaw her sleeping with Halaaniani, not the man I had chosen for her.

Therefore, I come to beseech you to giveme a canoe and men al so,and

I will go and get the foster child of Kapukaihaoa, Laielohelohe,6 5

who is like Laieikawai, for they are twins.”

And for this journey “Kekalukaluokewa gave a double canoe withmen and all the equipment.Before Waka went after Laielohelohe She commanded Kekalu

kaluokewa as follows : “ I shall be gone three t imes ten days and

three days over, then I Shall return . Keep watch,and if the mist

rises on the ocean, then you will know that I am return ing with yourwife, then purify yourself for two days before the marriage.

”

According to her determination , Waka sailed to Oahu, where thecanoes landed at Honouliuli and Waka saw the rainbow arching upat Wahiawa.

She took a little pig to sacrifice before Kapukaihaoa, the priestwho took care of Laielohelohe

,and went up thither.

Waka went up and reached Kukaniloko ; she drew near the placewhere Laielohelohe was hidden

,held the pig out to the priest and

prayed, and came to the amen

,then she let the pig go .

The priest asked,

“Why do you bring me the pig ? What can Ido for you?

”

Said Waka,“ My foster child has sinned, She is not a good girl ; I

wished to have the chief of Kauai for her husband,but she would not

list en to me, she became Halaaniani’s ; therefore, I come to take yourfoster child to be the wife of Kekalukaluokewa

,the chief of Kauai .

We two shall be provided for, he will preserve our bones in the dayso f our Old age until we die, and when that. chief is ours my fosterchild will be supplanted , and she will realize how she has sinned .

”

Said Kapukaihaoa,“ The pig is well

,therefore I give you my

foster child to care for, and if you succeed well, and I hear of yourprosperity

, then I will come to seek you.

”

5 1 4 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma l am a

Then Waka entered with Kapukaihaoa the taboo place whereLaielohelohe was hidden ; Waka waited and the priest went stillfarther into the place and brought her to Waka

,then Waka knelt

before Laieloh eloh e and did her reverence.

On the day when Laielohelohe went on board the canoe, then the

priest took his foster child ’s umbilical cord “6and wore it about his

neck. But he did not Sorrow for Laielohelohe,thinking how goodfortune had come to her.

From the t ime Laielohelohe was taken on board,not one o f the

paddlers had the least glimpse of her unt il they came to Hawai i.Kekalukaluokewa waited during the time appo inted .

The next day, in the early morn ing,when the chief awoke from

sleep,he saw the S ign which Waka had promised, for there was the

colored cloud on the ocean .

Kekalukaluokewa prepared for Laielohelohe ’s arrival, expecting tosee her first at that time. Not so !

In the afternoon,when the double canoes came in sight

,all the

people crowded to the landing place to see the chief,think ing she

would come ashore and meet her husband.

When the canoe approached the Shore,then fog and mi st covered

the land from Paliuli to the sea .

Then Laielohelohe and Waka were borne under Cover of the miston the birds to P aliuli, and Laielohelohe was placed in the houseprepared for her and stayed there unt il Halaaniani took her.

Three days was Waka at Paliuli after returning from Oahu. ThenShe came down with Kekalukaluokewa for the marriage of the chiefs.Then Waka came to Kekalukaluokewa and said

,Your wife has

come,so prepare yourself in forty days ; summon all the people to

assemble at the place where you two shall meet ; make a kiln shelter ;there disgrace Laieikawai

,that she may see what wrong she has done.

At the t ime when Waka took away her supernatural protect ionfrom Laieikawai, Aiwohikupua

’s sisters took counsel as to what they

had better do ; and they agreed upon what they Should say to

Laieikawai.

m om ma ] TEXT AND TRAN SLATION 5 1 5

Ia manawa,komo aku la 0 Kapukaihaoa me Waka ma kahi kapu,

kahi hoi i hunaia ’i o Laielohelohe, hoonohoia iho la 0 Waka, a komo

aku la ke ka’huna ma kahi i hunaia ’

i. A laweia mai la a mua OWaka,ia manawa, kulou aku la 0 Waka imna o Laielohelohe, a hoomaikai

aku la .

I ka la i laweia ’i O Laielohelohe a kau iluna 0 na waa, ia manawa,lawe ae la ke kahuna i ka piko o kana hanai a lei iho la ma kona ai.

Aka, aole i kaumaha kona manao no Laielohelohe, no ka mea

,na

manao no ke kahuna he pomaikai e 111 mai ana maluna ona.

I ka manawa i laweia ’i o Laielohelohe, ao le kekah i 0 na kanaka

hoewaa i ike aku ia ia a hiki wale i Hawaii.Noho mai 1a 0 Kekalukaluokewa me ke kal i iloko ka manawa i

kauohaia .

I kekah i la ma ke kakahiaka, iloko 0 ko ke A11 1 manawa i ala mai

ai mai ka h iamoe mai,ike ae la o ia 1 ka h oailona a Waka i kanoha

ai. No ka mea,aia ka punOhu i ka moana .

Hoomakaukau ae la 0 Kekalukaluokewa ia ia iho no ka hikiaku O Laielohelohe, me ka manao e ike mua ana laua i ka la e pukaaku ai, aole ka !Ma ka auina la

,ike maOpopo ia aku la na waa, akoakoa ae la na

kanaka a pan ma ke awa pae waa e ike i ke Alii, 1 ka manao e

puka aku ana a halawai me ke kane.

I ka hookokoke ana aku 0 na waa ma ke awa, ia manawa ka uhi

ana mai O ke Ohu,a me ka noe mai Paliuli mai.

Ia manawa, kailiia’ku la 0 Laielohelohe me Waka maloko 0 ka

Ohu,maluna 0 na manu a hiki i Paliuli

,a hoonoho ia Laielohelohe

ma ka hale i hoomakaukauia nona,malaila Oia i noho ai a loaa hou

ia Halaaniani.

Eke ln mau la 0 Waka ma Paliuli,mai ka ho i ana mai Oahu aku

nei. Iho mai la o ia e halawai me Kekalukaluokewa,no ka hoao O

na’lii.

Ia Waka i hiki aku ai ma ko -Kekalukaluokewa wahi,olelo aku la,

Ua hiki mai ko wahine, no laila, e hoomakaukau oe i kanaba la,e

kuahaua aku i na mea a pau, e akoakoa mai ma ko Olua wahi e huiai, e hana i papai kilu, malaila e hoohilahila aku ai ia Laieikawai

,i

ike ai o ia 1 ka ino o kana hana .

”

Ia ka manawa nae i lawe aku ai o Waka 1 ka mana maluna O

Laieikawai, alaila, kukakuka ae la na kaikuah ine o Aiwoh ikupua ikamea e pono ai kO lakou noho ana ; a hooholo ae la na mau kaikama

hine nei i ka lakou Olelo e pane aku ai ia Laieikawai.

5 1 6 HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 33

Kahalaomapuana came to Laieikawai, and she said : “We becameyour bodyguard while Waka still protected you ; now She has re

moved her guardianship and left you. Therefore,as we agreed in

former days ‘Adversity to one is adversity to all now that you are

in trouble, we will share your trouble. AS we will not forsake you,SO do not you forsake us until our death ; this is what we haveagreed.

”

When Laieikawai heard these words her tears fell for love of her

comrades,and she said, I supposed you would forsake me when for

tune was taken from me ; not so ! What does it matter ! Should fortune come to me hereafter, then I will place you far above myself .”

Halaaniani and Laieikawai l ived as man and wife and Aiwoh i

kupua’s S isters acted as her servants.

Perhaps the fourth month of their un ion,one day at noon when

Halaaniani opened the door and went outside the house, he saw

Laielohelohe go ing out of her taboo house. Then once more longingseized Halaaniani.

He returned with his mind fixed upon do ing a mischief to the girl,determined to get her and po llute her.

AS h e was at that t ime l iving on good terms with Laieikawai,Halaaniani sought some pretext for parting from Laieikawai in order tocarry out his purpose .

That n ight Halaaniani deceived Laieikawai,saying

,

“ Ever sincewe have lived up here, my delight in surf riding has never ceasedat noon the longing seizes me ; it is the same every day ; so I proposeto-morrow we go down to Keaau surf riding, and return here.

”

The wife agreed .

Early in the morn ing Laieikawai sought her counsellors, the sisterso f Aiwoh ikupua, and told them what the husband had proposed thatn ight

,and this pleased her counsellors.

Laieikawai said to them,

“We two are go ing to the sea,as our husband wishes . You

'wait ; do not be anxious if ten days pass and our

husband h as not had enough of the sport Of surf riding ; but if morethan ten days pass, some evil has befallen us ; then come to my help .

”

5 1 8 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m u a

They departed and came to a place just above Keaau ; then Halaaniani began to make trouble for Laieikawai

,saying

,

“ You go aheadto the coast and I will go up and see your sister-in-law, Malio

, and

return. And i f you wait for me until day fo llows night , and nightaga in that day, and again the day succeeds the n ight

,then you will

know that I am dead ; then marry ano ther husband.

This proposal of her husband ’s did not please the wife, and She

proposed their go ing up together, but the slippery fellow used all

his cunning,and she was deceived.

Halaaniani left her. Laieikawai went on to Keaau,and at a place

no t close to Kekalukaluokewa, there she remained ; and n ight felland the husband did not return ; day came, and he did not return .

She waited that day until n ight ; it was no better ; then she thoughther husband was dead

,and She began to pour out her grief.

moawxma ] TEXT AND TRAN SLATION 5 1 9

A hala aku la laua, a hiki i kahi e kokoke aku ana i Keaau,ia

manawa, hoomaka o Halaaniani e hana i ke kalobe ia Laieikawai,me ka olelo aku

,E iho mua aku c c 0 kaua , a hiki i kai e pii as an

e ike i ko kaikoeke (Malio ) a hoi mai wau . A ina i kal i oe ia ’u a i pokeia la

,a ao ka po , a i po hou na la

,alaila

,manao ae oe na make

wau,alaila

,moe hou aku oe i kane hou.

”

A no keia Olelo a kana kane, aua aku ka wahine

, a i Ole, e p1 1 puno laua

, a no ka pakela 10 a 0 Halaaniani i he akamai i ka hoopukai na olelo pahee, ua puni kana wahine maikai ia ia.

Hala aku la 0 Halaaniani, iho aku la no hoi o Laieikawai a hikii Keaau

,ma kahi kaawale ao i pil i ole aku ia Kekalukaluokewa

,noho

iho la oia malaila ; a po ia la, ao le i ho i mai kana kane, mai ia po a

ao,aole i hoi mai. Kali hou aku la ia la a po , pale ka pono , alaila

manao‘

ae la 0 Laieikawai ua make kana kane, alaila, ia manawa,

hoomaka aku la ia i ka uwe paiauma no kana kane.

CHAPTER XXIII

Very heavy hearted was Laieikawai at her husband’s death, so she

mourned ten days and two (twelve days ) for love of him.

While Laieikawai mourned, h er counsellors wondered, for Laicikawai had given them her charge before go ing to Keaau.

Wait for me ten days,and Should I not return,

”she had bidden

them as to ld in Chapter XXII ; so clearly she was in trouble.

And the t ime having passed which Laieikawai charged her com

pan ions to wait,Aiwohikupua

’s sisters awoke early in the morn ing

of the twelfth day and went to look after their comrade.

They went to Keaau,and as they approached and Laieikawai SpIed

her counsellors She poured out her grief with wail ing.

Now her counsellors marveled at her wailing and rememberedher saying “ some evil has befallen at her wailing and at her

gestures Of distress,for Laieikawai was kneeling on the ground with

one hand clapped acro ss her back and the other,at her forehead

, and

she wailed aloud as follows :

0 you who come to me— alas !

Here I am,

My h eart is trembling,There is a rush ing at my heart for love .

B ecause the man is gone—my close companion !

He h as departed.

He h as departed,my lehua blossom, spicy kookoolau,

With h is soft pant ings,Tremulous, t h ick gaspings,Proud flower of my heart ,Behold— alas

Behold me desolateThe first fa int fear branches and grows— I can not bear it !My heart is darkenedWith love .

Alas, my husband !

When her compan ions heard Laieikawai wailing, they all wailedwith her.

520

522 H AWAIIAN ROMANCE OF LAIEIKAWAI Im a m a az

After their lament,said Kahalaomapuana ,

“ This is astrange wayto cry ; you Open your mouth wide

,but no tears run ; you seem to be

dried up, as if the tears were shut off.Said the sisters

,

“What do you mean ?

Kahalaomapuana replied,“As if there were nothing the matter

with our husband .

”

Sa id Laieikawai,

“ He is dead,for on th e way down, just

above here , he said,‘You go ahead and I will go up and

.

see

your sister-in-law, and if you wait for me until day fo llows nightand night day and day aga in that night

, then I am dead,

’so he

charged me. I waited here ; the appo inted t ime passed ; I thoughthe was dead ; here I stayed unt il you came and found me wailing.

”

Said Kahalaomapuana,“ He is no t dead ; wait a day ; stop wail

ing !”

Because of Kahalaomapuana’s words they waited four days

,but

no thing happened . Then Laieikawai began to wail again unt il even ing of the third day, and this n ight , at dawn, for the first time She

fell asleep .

Just as sleep came to her Halaaniani stood before her with an

other woman,and Laieikawai started up, and it was

'

only a dreamAt the same t ime Mailehaiwale had a vision . She awoke and to ld

her dream to Mailelaulii and Mailekaluhea .

AS they were talking about it Laieikawai awoke and to ld herdream.

Said Mailelaulii,“We are just talking of Mailehaiwale

’s dream.

As they discussed the dreams Kahalaomapuana awoke from sleepand asked what they were talking about.Mailehaiwale to ld the dream that had come to her :

“ It was up at

Paliuli,Halaaniani came and took you, Kahalaomapuana, and you

two went away somewhere ; my spirit stood and watched you, andthe excitement awoke me .

”

Laieikawai also told her dream,and Kahalaomapuana said,

“Ha

laaniani is not dead ; we will wait ; do not weep ; waste no tears.Then Laieikawai stopped wailing

,and they returned to Paliuli.

At this place we shall tell of Halaan iani,and here we shall see his

clever trickery.

Bacxwmn l TEXT AND TRAN SLATION 523

A pau ka lakou pihe uwe,olelo mai la 0 Kahalaomapuana,

“ He

mea kupanaha, ia kakou e uwe nei,0 ka hamama wale iho no ka

ko’u waha , ao le a kahe mai 0 ka waimaka

,o ke kaea pu wale ao la

no ia,me he mea la i pan ia mai ka waimaka .

”

I mai la na kaikuaana , Heaha la ?

I aku la 0 Kahalaomapuana,“Me he mea la aole i po ino ka kakou

kane.

Olelo mai la 0 Laieikawai,

“ Ua make,no ka mea

,1 a maua no i

iho mai ai a mauka ae nei la, 0 ka hiki mai no hoi ia i kai nei

,olelo

mai no kela ia’u, e iho e oe mamua,e pii ae an e ike i ko kaikoeke

,

e kali nae oe ia’u a i po keia la, a ao ka po , a po hou na la

,alaila,

na make au,’ pela kana kauoha ia ’u. Kal i iho nei wau a hala kona

manawa i kauoha ai, manao ae nei au na make, 0 1 a wau i noho ihonei a hiki wale mai nei oukou la e uwe aku ana wau .

I mai la 0 Kah alaomapuana ,“Ao le i make

,nanaia aku i keia la,

na oki ka uwe.

”

A no keia o lelo a Kah alaomapuana, kakali aku la lakou a halana la eha

,aole lakou i ike i ke ko 0 ka Kah alaomapuana mea i o lelo

ai. Nolaila, hoomau hou aku la 0 Laieikawai i ka uwe i ke ah iah i o

ke kolu 0 ka la a po , mai ia po a wanaao,akahi no a loaa ia ia ka

hiamoe.

Ia Laieikawai i hoomaka iho ai e hookau h iamoe,ku ana no 0

Halaaniani me ka wahine hou, a hikilele ae la 0 Laieikawai, h e

moeuhane ka‘.

Ia manawa no , na loaa ia Mailehaiwale he moeuhane,ala ae la

oia a kamailio aku la ia Mailelaulii a me Mailekaluhea i keia moe.

E kamailio ana no lakou no kela moe, ia manawa, puoho mai la

0 Laieikawai, a hai mai la i kana moe .

I aku la 0 Mailelaulii, 0 ka makou no hoi ia e kamailio nei, he

moe no Mailehaiwale.

”

E haba i ana no lakou i na moeuh ane, puoho mai la 0 Kabalao

mapuana mai ka hiamoe mai, a ninau mai i ka lakou mea e kamailio

ana .

Hai mai la 0 Mailehaiwale i ka moe i loaa ia ia,“ I uka no i

Paliuli, hele ae la no 0 Halaaniani a lawe ao ana no ia oe, (Kaha

laomapuana,) a hele aku nei no o lua ma kahi e aku ku aku nei ko’u

nhane nana ia olua,hikilele wale ae nei no ho i au.

Hai ae la no hoi o Laieikawai i kana moe,i mai la 0 Kahalaoma

puana,

“Aole i make 0 Halaaniani,kali aku kakou

,mai uwe, hoopau

waimaka .

”

A no keia mea, booki loa ae la 0 Laieikawai i kana uwe ana,ho i

aku la lakou iuka o Paliuli.

(Ma keia wahi , e kamailio kakou no Halaanian i, a maanei kakou

e ike ai i kona kalobe launa o le.)


When Halaaniani to ld Laieikawai he was go ing up to see Malio,

this was in order to get away from her after giving her his commands.The fellow went up and met Malio . His sister asked .

“What haveyou come up here f or?Said Halaaniani

,I have come up here to you once more to show

you what I desire, for I have again seen a beaut iful woman with a

face like Laieikawai’s.

“ Yesterday morning when I went outs ide my house I saw thisyoung girl with the lovely face ; then a great longing took possessionof me.

“ And because I remembered that you were the one who fulfilledmy wishes, therefore I have come up here again .

”

Said Malio to h er brother, That is Laielohelohe,another of

Waka ’s grandchildren ; she is betrothed to Kekalukaluokewa,to be

his wife. Therefore go and watch the girl ’s house without beingseen for four days, and see what she does ; then come back and tellme ; then I will send you to seduce the girl. I can not do it by mypower

,for they are two .

”

At these words of Malio , Halaaniani went to spy outside of Laielohelohe

’s house without being seen ; almo st twice ten days he lay in

wait ; then he saw Laielohelohe stringing lehua blossoms. He camerepeatedly many days ; there she was stringing lehua blo ssoms.Halaaniani returned to his sister as he had been directed. and to ld

her what he had seen of Laielohelohe.

When Malio heard the story she to ld her brother what to do towin Laielohelohe, and said to Halaaniani

,Go now

,and in the mid

dle of the n ight come up here to me, and we two will go to Laielohelohe

’s place.

Halaaniani went away,and close to the appo inted time, then he

arose and jo ined his sister. His sister took a ti—leaf trumpet andwent with her brother, and came clo se to the place where Laielohelohewas wont to string lehua blossoms.Then Malio said to Halaaniani

,

“ You climb up in the lehua treewhere you can see Laielohelohe

,and there you stay. Listen to me

play on the ti-leaf trumpet ; when I have blown five times, if yousee her turn her eyes to the place where the sound comes from,

thenwe shal l surely win ,

but i f she does not look toward where I am

playing,then we shall not win to-day.

”

As they were speaking there was a crackling in the bushes at theplace where Laielohelohe strung lehua blossoms, and when theylooked

,there was Laielohelohe breaking lehua blossoms.


Then Halaaniani climbed up the trunk o f a tree and kept watch.

When he was up the tree,Malio’s trumpet sounded, again it sounded

a second t ime,so on unt il the fifth time

,but Halaaniani did not

see the girl turn her eyes or listen to the sound.

Malio waited for Halaaniani to return and tell what he h ad seen,but as he did not return,Malio again blew on the trumpet five times ;st ill Halaaniani did no t see Laieloh eloh e pay th e least attentionunt il she went away altogether.

Halaaniani came back and to ld his sister, and his sister said,“We

have not won her with the trumpet ; shall we try my no se flute ?The two returned home

,and very early in the morn ing

,they came

again to the same place where they had lain in ambush before .

No sooner were they arrived than Laielohelohe arrived also at h er

customary stat ion . Malio had already instructed her brother, as

fo llows :Take lehua; flowers

,bind them into a cluster

,when you hear me

playing the nose flute, then drop the bunch of flowers right over her ;maybe she will be curious about this.”

Halaaniani climbed the tree right over where Laielohelohe waswont to sit. Just as Malio ’s nose flute sounded, Halaaniani droppedthe bunch of lehua flowers down from the tree

,and it fell directly

in front of Laielohelohe . Then Laielohelohe turned her eyes rightupward, saying,

“ If you are a man who h as sent me this gift and thismusic of the flute

,then you are mine : if you are a woman

,then you

shall be my int imate friend .

”

When Halaaniani heard this speech,he wa ited not a moment to

descend and j o in his sister.

To Malio’s quest ion he told h er what he had seen .

Said Malio to Halaaniani,

“We will go home and early in the

morn ing come here aga in,then we shall find out her intentions.”

They went home and returned early inthe morning. When theyh ad taken their stat ions

,Laielohelohe came as usual to string lehua

blossoms .Then Mal io sounded the flute

,as Laielohelohe began to sn ip the

Zekua blo ssoms,and she stopped

,for her attent ion was attracted to

the music .Three t imes Mal io sounded the nose flute .

Then said Laieloheloh e,

“ If you are a woman wh o sounds the flute,

“

then let us two kiss.”

as cxwxm ] TEXT AND TRAN SLATION 527

Ia manawa, pi i ae la 0 Halaaniani ma kekah i kumu laau a nana

aku la . Ia ianei maluna 0 ka laau,kan i ana ka pu la-i a Malio , kan i

hou aku la 0 ka lua ia, pela a hiki i ka l ima o ke kan i ana 0 ka pu la-i,

ao le o Halaaniani i ike ik i ua hul i ae ka maka a hoolohe i keia mea

kaniKali mai la 0 Malio 0 ka hoi aku O Halaaniani e

_

hai aku i kanamea i ike ai

,ao le nae i ho i aku

,nolaila

,hoomau hou aku la 0 Malio i

ke puhi i ka pu la-i elima hookani ana, aole no i ike iki O 'Halaaniani

i ka nana O Laielohelohe i keia mea,a h oi wale no .

Hoi aku la 0 Halaaniani a kamailio aku i kona kaikuah ine, i mai la

kona kaikuah ine,Loaa ole ao la ia kaua i ka pu la-i, i kuu hano aku

ia loaa ?

Hoi aku la laua ma kO laua wahi,a ma kekah i kakah iaka ae

,hiki

hou no laua i kahi mua a laua i hooh alua ai.

Ia laua nei a hiki iho,hiki ana no 0 Laieloh eloh ema kona wahimau.

Mamua nae 0 ko laua hiki ana aku, na hai mua aku O Mal io i kanaolelo i kona kaikunane penei

“ E haku oe i lehua, e huihui a lilo i mea hookah i,aia lohe oe i kuu

hookani aku i ka hano,Oia kou wa e h ookuu iho ai i kela popo lehua

iluna pono ona,malia 0 hoohuoi kela ia mea .

”

Pii ae la 0 Halaaniani iluna O kekahi laau ma kahi kupono iaLaielohelohe. Ia wa no , kan i aku la ka hano a Malio

,ia wa no hoi

ko Halaaniani hoolei ana iho i ka popo lehua mai luna iho 0 ka

laau, a haule pololei iho la ma ke alo pono i O Laielohelohe. Ia

manawa,alawa pono ao la na maka o Laielohelohe iluna

,me ka

olelo ae,

“ Ina he kane oe ka mea nana keia makana,a me keia hano

e kan i nei, alaila, na’u oe

,ina he wahine oe, alaila i aikane oe na

’u.

”

A lohe O Halaaniani i keia o lelo,he mea manawa ole 1 a noho ana

ilalo e hui me kona kaikuahine.

Ninau mai O Malio,hai aku la o ia i kana mea i ike ai no Laielo

helohe.

I aku o Malio ia Halaanian i,

“ E ho i kaua a kakahiaka hiki houmai kaua ianei, ia manawa e lohe maopOpo aku ai kaua i konamanao .

”

Hoi aku la laua,a ma kekahi kakahiaka ana ae

,pii hou aku la

,

Ia laua i hiki aku ai'

a noho iho,hiki mai la 0 Laielohelohe ma kona

wahi mau e kui lehua ai.0

Ia manawa, hookani aku la 0 Malio i ka hano ia Laielohelohe e

hoomaka aku ana e ako lehua, ao le nae e hiki,no ka mea

,ua lilo 10 a

0 Laielohelohe i ka hoolohe i ka mea kan i .Ekolu-hookani ana a Mal io i ka hano .

Ia manawa no, pane mai o Laielohelohe

,

“ Ina h e wahine oe ka

mea nana kela hano,alaila, e honi no kaua .

”

528 HAWAIIAN ROMANCE OF LAIEIKAWAI [Em m a sa

At Laielohelohe’s words, Malio appro ched Laielohelohe and the

girl saw her, and she was a stranger to Laielohelohe’s eyes .

Then she started to kiss her.

And as the girl was about to give the promised kiss,Malio said

,

Let our kiss wait, first give my brother a kiss ; when you two havedone

,then we will kiss.”

Then said Laielohelohe,You and your brother may go away

,do

no t bring him into my presence ; you both go back to your own placeand do no t come here again . For it was on ly you I promised togreet with a kiss, no one else ; should I do as you desire, I should disobey my good guardian

’s command.

”

When Malio heard this she returned to her brother and said, We

have failed to-day, but I will try my supernatural arts to fulfill yourdesire.

”

They went back to the house,then she directed Halaaniani to go

and spy upon Laieikawai.When Halaaniani

.

came to Keaau as his sister directed, be neithersaw nor heard o f Laieikawai.

CHAPTER XXIV

On his arrival th ere , Halaaniani heard there was to be a great dayfor Kakalukaluokewa

,a day o f celebrat ion for the marriage of

Laielohelohe with Kekalukaluokewa. And when he had carefullynoted the day for the chief

’s wedding feast he returned and to ld hissister this thing.

When Malio heard it she said to her brother,

“On the marriageday of Kekalukaluokewa with Laielohelohe, on that day Laieloheloheshall be y ours. 0

Now Aiwoh ikupua’s sisters were wont to go down to the sea at

Keaau to' keep watch for their husband, to make sure if he were

dead or not .As Aiwohikupua

’s sisters were on the way to Keaau, they heard

o f the fest ival for Kekalukaluokewa and Laielohelohe .

When the great day drew near,Waka went down from Paliuli

to meet Kekalukaluokewa,and Waka said to Kekalukaluokewa : “To

morrow at sunrise call together all the people and the chiefs of th ehouseho ld to the place prepared for the celebrat ion ; there let all beassembled . Then go and show yourself first among them and near

midday return to your house unt il day declines, then I will senda mist to cover the land, and the place where the people are as

sembled .

“When the mist begins to close down over the land,then wait

unt il you hear the birds singing and they cease ; wait again until

you hear the birds singing and they cease.

“And after that I will lift the mist over the land . Then you willsee up to Paliuli where the cloud rises and covers the mountain top,

then the mist will fall again as before .

“ Wait this t ime until you hear the cry of the alae bird,and th e

ewaewailcz‘ calling ; then come out of the house and stand before the

assembly.

“Wait , and when the 0 0 birds call and cease, then I am prepared tosend Laieloh et e.

“When the vo ice of the uwipo lena sounds, your wife is on the leftside of the place of meeting. Soon aft er this, you will hear the landsnails 6 7 singing

,then do you two meet apart from the assembly.

530

MOKUNA XXIV

Ia manawa nae ana i hiki aku ai,lohe iho la 0 Halaaniani, he la

nui no Kekalukaluokewa, he la hookahakaha , no ka hoao O Laielo

helohe me na Kekalukaluokewa nei. A maopopo iho la ia H alaaniani

ka la hookahakaha o na’lii

,ho i aku la oia a hai aku i kona kaikuahine

no keia mea .

Ia Malio i lohe ai,o lelo ae la o ia i kona kaikunane

,

“A hiki i ka lahookahakaha o Kekalukaluokewa me Laielohelohe, oia ka la e lilo ai o

Laielohelohe ia oe .

”

A h e mea mau hoi i na kaikuah ine O Aiwoh ikupua ka iho i kai oKeaau e hoohalua ai no ka lakou kane, no ka make a make o le paha .

I ua mau kaikuahine nei o Aiwohikupua e iho ana i Keaau,lohe

lakou h e la nui no Kekalukaluokewa me Laielohelohe .

I ke kokoke ana aku i ua la nui nei,iho aku la 0 Waka mai Paliuli

aku e halawaime Kekalukaluokewa aOlelo aku la 0 Waka iaKekaluka

luokeWa : “Apopo , i ka puka ana 0 ka la,e kuahaua oe i na kanaka a

pau, a me kou alo ali i e hele aku ma kahi '

an i hoomakaukau ai no

ka hookahakaha, malaila e akoakoa ai na mea a pau. Ia manawa e

hele aku oe e bo ike mua ia oe,a kokoke aku i ke awakea

,alaila

, e hoi

oe i kou hale ; aia a hiki aku mah ope iho 0 ka auina la, ia manawa,

e hoouh i aku wau i ka noe maluna 0 ka a ina,a maluna hoi o kahi e

akoakoa ai na kanaka.

“Aia a hoomaka mai ke po i ana 0 ka noe ma ka aina,alaila

,e kal i

oe ia wa,a lohe oe i ka leo ikuwa a na manu a haalele wale ; kali hou

aku oe ia wa,a lohe h ou oe i ka leo ikuwa h ou 0 na manu a haalele

wale .

“A mahope Oia manawa,e hoopau aku no wau i ka noe malana 0

ka aina . Alaila, e nana oe ia uka O Paliuli,i pii ka Ohu a uh i iluna

0 na kuah iwi, ia manawa e uh i hou ana ka noe e l ike me mamua .

“ E kali oe ia manawa, ina e lohe oe i ke keu a ka Alae,a me ka leo

0 ka Ewaewaiki e hoonene ana . Ia manawa,e puka oe mai ka hale nei

aku,a ku mawaho o ke amaina .

‘Hoolohe oe a e kupinai ana ka leo 0 na manu 0 0 a haalele, alaila,na makaukau wau e hoouna mai ia Laielohelohe .

“Aia kupinai mai ka leo 0 na Iiwipolena , alaila , aia ko wahine make kihi hema 0 ka ah a . A ma ia hope koke iho oia manawa

,e lohe

auanei oe i ka leo 0 na Kabul i e ikuwa ana,ia manawa e hui ai olua

ma ke kaawale.

532 H AWAIIAN ROMANCE OF LAIEIKAWAI [ gra m m es

And when you two meet,a single peal Of thunder will crash

, the

earth tremble,the whole place o f assembly shall shake: Then I will

send you two on the birds,the clouds and mist shall rise, and there

will be you two rest ing upon the birds in all your splendor. Thencomes Laieikawai’s disgrace

,when She sees her shame and goes o ff

afoo t like a captive slave .

”

After all this was arranged,Waka returned to Paliuli.

Already has Halaaniani’s expedition been described to look after

h is wife Laieikawai at Keaau,and already has it been to ld how

,he

h eard of the marriage celebration of Kekalukaluokewa and Laielohelohe.

On the day When Waka went to Keaau to meet Kekalukaluokewa,

as we have seen above,On that very day , Mal io told Halaaniani to get ready to go down

t o the fest ival, saying : To-morrow,at the marriage celebrat ion of

Kekalukaluokewa and Laielohelohe,then Laielohelohe shal l be yours.

For them shall crash the thunder,but when the clouds and mist clear

away,then all present at the place of meet ing shall beho ld you and

Laielohelohe rest ing together upon the wings of birds.”

Early in the morning of the next day, the day of the chief ’s mar

riage celebration, Kihanuilulumoku was summoned into the presenceo f Aiwohikupua

’s sisters

,the servants who guarded Laieikawai.

When the lizard came,Kahalaomapuana said,

“ You have beensummoned to take us down to the sea at Keaau to see Kekalukaluoke

wa’s wedding feast . B e ready to take us down soon after the sun

beg ins to decline .

”

Kihanuilulumoku went away until the time appo inted,then he

came to them.

An d as the lizard started to come into his mistress ’s presence, lo !the land was veiled thick with mist up there at Paliuli, and all

around , but Kihanuilulumoku did not hurry to his mistresses,for he

knew when the chiefs’ meet ing was to take place.

When Kekalukaluokewa saw this mist begin to descend over theland

,then he remembered Waka’s charge.

He waited for the remaining signs. After hearing the vo ices ofthe ewaewaz

’

ki and the land shells,then Kekalukaluokewa came out

o f his house and stood apart from the assembly.

Just at that moment,Kihanuilulumoku stuck out his tongue as a

seat for Laieikawai and Aiwohikupua’s sisters .

And when the vo ice Of the thunder crashed, clouds and mistcovered the land, and when it cleared, the place of meeting was tobe seen ; and there were Laielohelohe and Halaaniani resting uponthe b irds.

534 H AWAIIAN ROMAN CE OF LAIEIKAWAI (m a m a s:

Then also were seen Laieikawai and Aiwoh ikupua’s sisters seated

upon the tongue o fKihanuilulumoku,the great l izard of Paliuli.

Now they arrived at the same instant as those for whom the daywas celebrated ; lo ! Laieikawai saw that Halaaniani was not dead

,and

she remembered Kahalaomapuana’s prediction .

When Kekalukaluokewa saw Halaaniani and Laielohelohe rest ingon the birds, he thought he h ad lost Laielohelohe.

S O Kekalukaluokewa went up , to P aliuli to tel l Waka.

And Kekalukaluokewa told Waka all these things,saying

Halaaniani got Laielohelohe ; there she was at the t ime set,she and

Halaaniani seated together !Said Waka , He shall never get her ; but let us go down and I will

get close to the place of meeting ; i f she has given Halaaniani a kiss,the thing which I forbade her to grant, for to you alone is mygrandchild’s kiss devoted— if sh e has defiled herself with h im thenwe lose the wife

,then take me to my grave without pity. But if she

has harkened to my command not to trust anyone else,no t even to

open her lips to Halaaniani, then she is your wife, i f my grandchild has h arkened to my command.

”

As they approached, Waka sent the clouds and mist over the

assembly, and they could not distinguish one from another.

Then 'Waka sent Kekalukaluokewa upon the birds,and when the

c louds cleared, lo ! Laielohelohe and Kekalukaluokewa sat togetherupon the birds. Then the congregation shouted all about the place ofa ssembly : “ The marriage of the chiefs ! The marriage of the

chiefs ! 6 8

Wh en Waka heard the sound of shouting, then Waka came intoth e presence of the assembly and stood in the midst of the congregation and taunted Laieikawai.When Laieikawai heard Waka’s taunts, her heart smarted and

the hearts of every one of Aiwoh ikupua’s sisters with her ; then

Kihanuilulumoku bore them back on his tongue to dwell in the up

lands Of Q laa ; thus did Laieikawai begin to burn with shame at

Waka ’s words, and sh e and her companions went away together.

On that day, Kekalukaluokewa wedded Laielohelohe, and theywent up to the uplands of Paliuli until their return to Kauai. And

Halaaniani became a vagabond ; nothing more remains to be saidabout h im.

And when the chief resolved to return to Kauai,he took his wife

and their grandmother to Kauai, and the men together with them.

smcxwxm ] TEXT AND TRAN SLATION 535

Ia manawa no ho i, ikeia mai la 0 Laieikawai me na kaikuah ine o

Aiwohikupua e kau mai ana iluna o ke alelo O Kihanuilulumoku ka

moo nui o Paliuli.Ia lakou i hiki ai i kela manawa hookah i me na mea nona ka la

hookahakaha ; aia ho i na ike aku la 0 Laieikawai ia Halaaniani aolei make

,alaila

,hoomanao ae la oia i ka Olelo wanana a Kahalaoma

puana .

I kela manawa a Kekalukaluokewa i ike aku ai e kau mai ana o

Halaaniani me Laielohelohe iluna 0 na manu,alaila

,manao ae la 0

Kekalukaloukewa i kona nele ia Laielohelohe .

Ia manawa,pii aku la 0 Kekalukaluokewa iuka O Paliuli

,e hai

aku i keia mea ia Waka.

A hai aku la 0 Kakalukaloukewa ia Waka i keia mau mea,“ Ua

lilo o Laielohelohe ia Halaaniani,aia o ia ke kau pu la me Halaaniani

i keia manawa .

”

I mai la 0 Waka,

“Ao le e l ilo ia ia,aka

,e iho aku kaua a kokoke

aku wau i ka aha,ina ua haawi aku o ia i kona ihu e hon i aku ia.

Halaaniani, ka mea a’u i kauoha aku ai ao le e lilo i ka mea e ae

,a

ia oe wale no e laa ’i ka ihu O kuu moopuna, a laa pu no hoi me konakino , alaila, ua nele kaua i ka wahine ole

,alaila, e lawe aku oe ia ’

u

i ka lua me ko minamina Ole. Aka h o i,ua hoolohe aku la ia i ka ’u

kauoha,ao le e lilo i kakahi mea e ae

,aole no hoi e lilo ka leo ma

kona pane Ole aku ia H alaaniani, alaila, ua wahine no oe

,ua hoolohe

no kuu moopuna .i ka

’

u Olelo .

”

Ia laua i kokoke e hiki aku,hoouna aku la 0 Waka i ka noe a me

ka Ohu maluna 0 ka aha,a ike ole kekahi i kekah i.

Ia manawa i hoouna ak u ai o Waka ia Kekalukaluokewa maluna

0 na manu,a i ka mao ana ae 0 ka noe

,aia ho i e kau pu mai ana O

Laielohelohe me Kekalukaluokewa iluna 0 na manu,alaila

, uwa ae

la ke anaina kanaka a pun i ka ha,Hoao na

’lii e ! hoao na

’lii e !

A lohe o Waka i keia pihe uwa,alaila

,hiki mai la 0 Waka imua 0

ka aha, a ku mai la iwaenakonu o ke anaina

,a hoopuka mai la i

o lelo hoohilah ila no Laieikawai.

A lohe O Laieikawai i keia leo hooh ilahila a Waka ia ia,walania

iho la kona naau,a me na kaikuahine pu kekahi O Aiwoh ikupua, ia

manawa , lawe aku la ke alelo O Kihanuilulumoku ia lakou a nohoiuka O Olaa , Oia ka hoomaka ana o Laieikawai e h oaaia i kona hilahila nui no ka Olelo a Waka , a hele pu no hoi me kona mau hoa .

I kela la, hoao ae la 0 Kekalukaluokewa me Laielohelohe,a ho i

aku la iuka O Paliuli a hiki i kO lakou hoi ana i Kauai . A lilo iho laa Halaaniani i mea nele loa

,ao le ona kamailio i koe.

A ma ko ke Alii kane manaopaa, e hoi no i Kauai,lawe ae la o ia

i kana wahine, a me ko laua kupunawah ine i Kauai, 0 na kanaka pume lakou.

536 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a u a ss

IVhen they were ready to return,they left Keaau went first to

Honouliuli on Oahu and there took Kapukaihaoa with them to

Kaua i ; and they went to Kauai, to Pihanakalani, and turned overthe rule over the land and its divisions toKapukaihaoa, and Wakawas made the third heir to the chief ’s seat .

At this place let us tell o f Laieikawai and her meeting with theprophet, Hulumaniani.

Laieikawai was at Olaa as beautiful as ever, but the art of restingon the wings of birds was taken away from her

,nevertheless some of

her former power rema ined and the signs of her chiefly rank,accord

ing to the authority the sisters of Aiwoh ikupua had over the lizard .

CHAPTER XXV

When Laieikawai returned from Keaau after Waka had disgracedher

,and dwelt at Olaa.

Then Aiwohikupua’s sisters consulted how to comfort the heavy

heart of the princess, Laieikawai, for her shame at IVaka’s re

proaches.

They went and to ld Laieikawai their decision, saying0 princess of peace, we have agreed upon something to relieve

your burden o f shame,for not you alone bear the burden ; all of us

share your trouble.

“ Therefore,princess, we beseech you, best ease your heart of

sorrow ; good fortune shall be yours hereafter.

We have agreed here to share your fortune ; our younger sisterhas consented to go and get Kaonoh iokala for your husband

,the

boy chief who dwells in the taboo house at the borders of Tahit i,a

bro ther of ours,through whom Aiwoh ikupua gained the rank of

ch ief.“ If you will consent to your brother being fetched, then we shall

win greater honor than was ours before,and you will become a sacred

person Of great dign ity so that you can not associate with us ; now

this is what we have thought of ; you consent, then your reproach islifted

,Waka is put to shame.

”

Sa id Laieikawai,

“ Indeed I would consent to ease my burden of

shame,only one thing I will not consent to— my becoming yourbroth

er’s wife ; for you say he is a taboo chief, and if we should be united, I

should not see you aga in,so high a chief is he

,and this I should re

gret exceedingly,our friendship together.

”

Said her companions,DO not think of us ; consider your grand

mother’s taunts ; when her reproach is lifted,then we are happy,

for we think first of you .

”

And for this reason Laieikawai gave her consent .

Then Kahalaomapuana le ft directions with Laieikawai and her

sisters,saying : I go to get our bro ther as husband for the princess ;

your duty is to take good care o f our mistress ; wherever she goes,there you go , whatever she wishes

,that is yours to fulfill ; but let her

body be kept pure unt il I return with our brother.

538

MOKUNA XXV

Ia Laieikawai ma i hoi aku ai mai Keaau aku, mahope Ih o o konahoohilahila ana e Waka, a noho ma Q laa.

Ia manawa,kukakuka ae la na kaikuahine o Aiwoh ikupua i ka

mea hiki ke hooluolu aku i ka naau kaumaha o ke ali i (Laieikawai)no kona hilahila i ka olelo kumakaia a Waka .

Hele aku la lakou a hai aku la i ka lakou Olelo hooholo i kuka ai

imua o Laieikawai me ka i aku :“ E ke Alii wahine 0 ka lai ; ua kukakuka ae nei makou i mea

e hoopau ai i kou naau kaumaha no kou hooh ilahilaia,aka, ao le O

oe wale kai kaumaha,o kakou like no a pau, no ka mea

,ua komo

like kakou a pau no ia pilikia hookahi.NOlaila, e ke Alii e, ke noi aku nei makou ia oe

,e pono no e

hoopauia kou naau kaumaha,no ka mea

,e hiki mai ana ia oe ka

pomaikai ma keia manawa aku.

“ Ua hooholo ae nei makou i pomaikai like no kakou,ua ae ae

nei ko kakou kaikaina e kii aku ia Kaonohi okala i kane nau,he

keiki Alii e noho la i Kealoh ilani na hoonoh oia ma ka pea kapu O

kukulu O Tahiti, hek aikunane no no kakou, ko Aiwohikupua meanana i hoalii mai ia ia .

“ Ina e ae oe e kiiia ko kakou kaikunane, alaila, e loaa ia kakou

ka hanohano nui i o i aku mamua O keia,a e l ilo auanei oe i mea

kapu ihiihi loa, Ine ko launa ole mai ia makou,a oia ka makou i

noonoo iho nei, a ae oe, alaila , ku kou makaia, hilahila o Waka.

I mai la 0 Laieikawai,

“ Ua ae no wau e hoopau i ko’u kaumaha

hilahila,a hookahi a

’u mea ae ole

,o kuu lilo ana i wahine na kO

kakou kaikunane ; no ka mea,ke Olelo mai nei oukou

,h e Alii kapu

kela a ina paha e hoao maua, pehea la wau e ike hou ai ia oukou,no ka mea, he Alii kapu kela, a Oia ka

’u mea minamina loa

,0 ko

kakou launa pu ana.

I aku la kona mau hoa,

“Mai manao mal oe 1 a makou, e nana

oe i ka olelo hooh ilah ila a kO kupunawah ine, aia ku kona makaia,

alaila pono makou,no ka mea

,O oe no ka makou mea manao nui.

”

A no keia mea,hooholo ae la 0 Laieikawai i kona ae.

Ia manawa , hai mai la 0 Kahalaomapuana i kana‘

olelo kauoha

ia Laieikawai,a me kona mau kaikuaana, Ke kii nei au i ko kakou

kaikunane i kane na ke Alli,e pono ia oukou kc malama pono i ko

kakou Haku,ma kana wahi e hele ai

,malaila oukou, na mea ana

a pau e makemake ai, o ia ka oukou e booko aku ; aka koe nae ka

maluhia O kona kino a hiki mai maua me ke kaikunane o kakou.

”

539


After saying all this,Kahalaomapuana left her sisters and was

borne on the back o f the big lizard Kihanuilulumoku and went tofetch Kaonohiokala .

At this place we will leave off speaking of this j ourney ; we musttell about Laieikawai and her meet ing with the prophet who followed her from Kauai hither, as related in the first two chapters ofthis story.

After Kahalaomapuana left h er sisters, the desire grew withinLaieikawai

’s m ind to travel around Hawai i.

S O her compan ions carried out the chief ’s wish and they set out totravel around about Hawaii .On the princess ’s journey around Hawaii they went first to Kau,

then Kona, unt il they reached Kaiopae in Kohala, on the right-handside of Kawaihae

,about five miles distant ; there they stayed several

days for the princess to rest .During the days they were there the seer saw the rainbow arching

over the sea as if right at Kawaihae. The uplands of Oul i at Waimeawas the place the seer looked from.

For in former chapters it has been to ld how the seer came to Hilo,

to Kaiwilahilah i, and l ived there some years waiting for the sign hewas seeking.

But when it did not come to the seer as he waited for the S ign hewas seeking

,then he waited and sought no longer for the sign he

had fo llowed from Kaua i to this place.

S o he left Hilo , intending to go all the way back to Kauai, and heset out . On his return ,

he did not leave the offerings which h e hadbrought from Kauai thither

,the pig and the cock.

When he reached Waimea, at Ouli, there he saw the rainbow arching over the sea at Kawaihae .

And the seer was so weary he was not quick to recognize the rainbow

,but he stayed there

,and on the next day he did not see the sign

again .

Next day the seer left the place, the very day when Laieikawai’s

party'

left Kaiopae, and came back above Kahuwa and stopped at

Moolau.

When the seer reached Puuloa from Waimea,,he saw the rainbow

arching over Moolau ; then the seer began to wonder,“ Can that be

the sign I came to seek ?”

The seer kept right on up to the summit of Palalahuaku . Therehe saw .the rainbow plainly and recognized it

,and knew it was the

S ign he was seeking.

542 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a mmaz

Then he prayed to his god to interpret the rainbow to him,but his

god did not answer his prayer.

The seer left that place,went to Waika and stayed there, for it was

then dark.

In the early morn ing, 10 ! the ra inbow arched over the sea at

Kaiopae, for Laieikawai had gone back there.

Then the seer went away to the place where h e h ad seen the rainbow

,and

,approaching , he saw Laieikawai plainly

,stro lling

,along

the sea beach . A strange sight the beaut iful woman was,and there

,

directly above the girl,the rainbow bent .

Then the seer prayed to his god to show him whether this woman

was the one he was seeking o r not , but he got no answer that day.

Therefore, the seer did not lay down his o ffering_before Laieikawai.

The seer returned and stayed above Waika.

The next day the seer left the place, went to Lamaloloa and re

mained there . Then he went repeatedly into the temple of Pahauna

and there prayed unceasingly to his god. After a number of days atMoolau

,Laieikawai and h er compan ions left that place .

They came and stayed at Puakea and, because the people of the

place were surf riding,gladly remained .

The next day at noon,when the sun shone clear over the land

,the

prophet went outside the temple after his prayer.

Lo ! he saw the rainbow bending over the sea at Puakea, and he

went away thither, and saw the same girl whom he had seen beforeat KaiOpae.

S O he fell back to a distance to pray again to his god to Show himif this was the one he was seeking, but he got no answer that day ;and, because his god did not answer his pet ition, he almo st swore at

his god, but still h e persevered.

He approached the place where Laieikawai and her sisters weresitt ing.

The seer was greatly disturbed at seeing Laieikawai,and when he

h ad reached the spo t, he asked Laieikawai and her companions,

Why do you sit here ? Why do you not go surfing with the nativeso f the place ?”

The princess answered,“We can not go ; it is better to watch the

others.The seer asked again

,

“What are you do ing here ?”


Ia manawa, pule aku la oia i kona akua,e hai mai i ke ano O kela

anuenue ana e ike nei ; aka , ao le i loaa i kona akua ka hookoia o kanapule.

Haalele ka Makaula ia wahi,hiki aku la oia ma Waika. a malaila

oia i noho ai,no ka mea

,na poeleele iho la.

Ma ke kakahiaka ana ae, aia h oi, e pio ana ke anuenue i kai O

Kaiopae, no ka mea,ua iho aku O Laieikawai ilaila.

Ia manawa,iho aku la ka Makanla a hiki i kahi ana e ike nei i ke

anuenue,a i ka ho okokoke ana aku o ua Makanla nei

,ike maopopo

aku la oia ia Laieikawai,e kono mau ana i ka lae kahakai. He mea

e ka wahine maikai,aia iluna pono O ua kaikamah ine nei e pio ana

ke anuenue .

Ia manawa,pule aku la ka Makaula i kona akua

,e bo ike mai ia ia

i keia wahine,O kana.mea paha e imi nei, aole paha . Aka

, aole i lo aaka ho ike ana ma ona la

,nolaila

, ao le ka Makanla i waiho i kana mau

mohai imna o Laieikawai, hoi aku la ka Makaula a noho mauka O

Waika.

I kekah i la ae,h aalele ka Makaula ia wahi

,hiki aku la keia ma

Lamalolo a,a noho iho la malaila. Ia manawa

,komo pinepine ae la

oia iloko 0 ka Heiau i Pahauna, malaila o ia i pule h oomau ai i konaakua . Ua lo ihi na la mahope iho 0 ka noho ana o Laieikawai ma

Moolau, h aalele lakou ia wahi .Hele aku la lakou a noho ma Puakea

,a no kahi heenalu malaila

noloila, ia lakou malaila e makaikai ana i ka heenalu ana a na

kamaaina,na namea loa lakou malaila .

Ma kekah i la ae,ma ke awakea

,i ka wa e lailai ana ka la maluna

0 ka a ina . Ia wa ka Makaula i puka ae ai mailoko ae 0 ka Heiau,

mahope ih o 0 ka pau ana O kana pule .

Aia h oi, ike aku la oia e pio ana ke anuenue i kai o Puakea , ih oaku la na Makaula nei a hiki ilaila, ike aku la Oia

,ke kaikamahine

no ana. i ike mua ai i Kaiopae.

A no keia mea, emi hope mai la o ia a ma ke kaawale,pule h ou aku

la i kona akua e bo ike mai i kana mea e imi nei ; aka, ao le no i loaaka boike ana ma ona la . A no ka booko Ole ia O kana mea e no i nei

i kona akua, aneane o ia e h oohiki ino aku i kona akua ; aka, hoomana

wanui no Oia.

HOOpuka loa aku la. a ma kahi o Laieikawai ma e noho ana .

He mea pilikia loa i ka Makaula ka ike ana aku ia Laieikawai,

ia lakou ma kahi hookah i, minau aku 1a ka Makaula ia Laieikawai

ma,“ Heaha ka oukou mea e noho nei maanei, aole h e an pu me na

kamaaina heenalu mai“ He mea hiki o le ia makou ke hele aku

,

” wahi a Laieikawai,

“ he

pono e nana aku i ka na kamaaina heenalu ana .

”

Ninau hou aku ka Makaula ,“ Heah a ka oukou hana maane i?

544 HAWAIIAN ROMAN CE OF LAIEIKAWAI tam . ANN. 33

We are s itt ing here,waiting for a canoe to carry us to Maui

,

Mo lokai,Oahu

,and to Kauai , then we shall set sail,

”so they an ~

swered.

To this the seer replied,

“ If you are go ing to Kauai,then here is

my canoe, a canoe without pay”

Said Laieikawai,“ If we go on board your canoe

,do you require

anything o f us ?”

The seer answered,Wh ere are you ? DO not suppose I have asked

you on board my canoe in order to defile you ; but my wish is to take

you all as my daughters ; such daughters as you‘

can make my name

famous,for my name will l ive in the saying

,

‘The daughters of

Hulumaniani,’so my name shall l ive ; is not this enough to desire ?

”

Then the seer sought a canoe and found a double canoe with mento man it.Early in the morning of the next day they went on board thecanoe and sailed and rested at Honuaula on Maui

, and from thereto Lahaina, and the next day to Mo lokai ; they left Mo lokai , went toLaie

,Koolauloa , and stayed there some days.

On the day of their arrival at Laie,that n ight

,Laieikawai sa id to

her compan ions and to her foster father“ I have heard from my grandmother that this is my birthplace ;

we were twins, and because our father had killed the first childrenour mother bore, because they were girls, when we also were borngirls

,then I was hidden within a poo l of water ; there I was brought

up bymy grandmother.

“ And my twin ,the priest guarded h er

,and because the priest who

guarded my companion saw the prophet who had come here fromKauai to see us, therefore the priest commanded my grandmother toflee far away ; and this was why I was carried away to Paliuli andwhy we met there.

”

C HAPTER XXVI

When the seer heard this story the seer saw plainly that thiswas the very one he sought. But in order to make sure

,the seer

withdrew to a distance and prayed to his god to confirm the girl ’sstory.

After praying he came back and wen t to sleep, and as he slept

the seer received the assurance in a vision from h is god, saying,“ The

t ime has come to fulfill your wishes, to free you from the wearinessof your long search . S he is here— the one who told you her story ;this is the one you are seeking.

“ Therefore arise and take the offering you have prepared and layit before her

,having blessed her in the name of your god.

This done,l inger not ; carry them at once to Kauai

,this very

n ight,and let them dwell on the clifl

'

s of Haena in the uplands of

Honopuwaiakua.

”

At this the seer awoke from his dream ; he aro se and brought thepig and the co ck and held them out to Laieikawai, saying, Blessedam I

,my mistress, that my god has shown you to me

,for long have

I fo llowed you to win a blessing from you.

And therefore I beseech you to guard these bones under your special favor, my mistress, and to leave this trust to your descendantsunto the last generation .

”

Laieikawai answered,

“ Father,the t ime of my pro sperity has

passed,for Waka has taken her favor from me ; but hereafter I shall

win honor beyond my former honor and glory ; then you shall alsorise to prosperity with us.

”

And after these things the prophet did as his god commandedsailed that n ight and dwelt in the place commanded.

Many days the seer lived here with his daughter above H onopui

waiakua. At one time the seer made one of his customary journeys.As he traveled in his character as seer he came to Wailua. LO !

all the virgin daughters of Kaua i were gathered together, all of therank of chief with the girls of well-to-do families, at the command o fAiwoh ikupua to bring the virgins before the chief

,the one who

pleased the chief to become the wife of Aiwohikupua.

546

MOKUNA XXVI

A lohe ka Makaula i keia mea, alaila, hoomaopopo lea ae la ka

Makanla, 0 ka mea no ke ia ana e imi nei. Aka hoi, i mea e maopOpO

lea ai,naue aku la ka Makaula ma kahi kaawale

, a pule aku la ikona akua e hooiaio mai i ka Olelo a ke kaikamahine.

A pau kana pule ana, hOi mai la a hiamoe iho la, a iloko a konamanawa hiamoe

,hiki mai la ma 0 ua Makanla nei

,ke kuh ikuh i ma

ka b ib io,mai kona akua mai

, me , ka Olelo mai,

“ Ua hiki mai ka

manawa e hookoia’i kou makemake

,a. e kuu ai ho i ka luhi O kou

imi ana i ka loa . Ano hoi,0 ka mea nona ke kamailio ana nona iho

ia oukou, Oia no na mea la au i imi ai.Nolaila

,e ala ae oe

,a e lawe i kau mea i hoomakaukau ai nona

,e

waiho aku i kau moha i imua ona,me ka hoomaikai mua me ka inoao kou akua

“ A pau kau hana, alaila , mai kali , e lawe koke aku ia lakou ma

keia po no i Kauai,a hoonoh o i na pali O Haena

,iuka o Honopu

waiakua .

”

Ma keia mea, puoho ae la ka Makaula mai kona h iamoe ana, ala

ae la oia a lalau aku la i ka puaa a me ka moa, a bahau aku la imua

O Laieikawai,me ka o lelo aku

,

“ Pomaikai wau e kuu Haku,i ka

bo ike ana mai a kuu akua ia oe,no ka mea

,he nui ko

’u manawa i

ukal i aku ai ia oe,me ka manao e loaa ka pomaikai mai a oe mai.

“A nolaila,ke noi aku nei au ia oe e ae mai

,e malamaia keia mau

iwi ma kou-lokomaikai e kuu Haku,a e waiho pu ia ka pomaikai me

ka’u mau mamo a hiki i ka’u hanauna hOpe.

I aku o Laieikawai, E ka makua,ua hala ke kau O ko

’u pomaikai

nui,no ka mea

,ua lawe aku o Waka i ka hoopomaikaiia mai o

’u aku

nei ; aka , ma keia hope aku,e kali oe a loaa ia

’u h e pomaikai o i aku

mamua 0 ka pomaikai a me ka hanohano i loaa mua ia’u, alaila, o o e

pu kekahi me makou ia hoopomaikaiia .

A pau keia mau mea, lawe ae la ka Makaula e like me ke kauoha a

kona akua,ho lo aku la ia po a hoonoho i kahi i kauohaia .

I uaMakaula nei me kanamau kaikamah ine mauka o Honopuwaia

kua,a he mau la ko lakou malaila. He mea mau i na Makaula nei ke

kaahele i kekah i manawa .

Iloko o kona la e hele ana ma kona ano Makaula,ia ia hoi i hiki aku

ai i Wailua. Aia hoi,ua hoakoakoaia na kaikamahine puupaa a

pau o Kauai,ma 0 ka poe kaukaualii me na kaikamah ine ko iko i,

mamuli nae 0 ka olelo kuahaua a Aiwoh ikupua , e laweia mai na

kaikamahine puupaa imua o ke Alii,0 ka mea a ke Alii e lealea ai

,

o ia ka wahine a ke Alii (Aiwoh ikupua ) .

548 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a w a as

When the seer came within the crowd,lo ! the maidens were as

sembled in one place before the chief.The seer asked some one in the crowd

, What is this assembly for,and why are all these maidens standing in a circle before the chief ?”

He was to ld, All the virgins have been summoned by the chief’scommand

,and the two who please Aiwohikupua, these he will take

for his wives in place of Po liahu and H inaikamalama,and their

parents are to be clo thed in feather cloaks.

Then the seer stood before the chiefs and all the assembly and criedin a loud vo iceO chiefs

,it is a wise and good thing for the chief to take which

ever one o f these virgins pleases h im,but not one o f these can fil l the

loss of Poliahu and H inaikamalama .

If any one of these virgins here could compare in beauty‘ withthe left leg of my daughters, then she would be worth it . Theseare pretty enough

,but no t like my daughters.

Said Aiwohikupua in an angry vo ice,“Wh en did we ever know

that you had daughters !And those who had brought their daughters

'

before the chieflooked upon the seer as an enemy.

And to the chief ’s angry words the seer replied,“ Did I not seek

diligently and alone for a ruler over all these islands ? And thislord o f the land, she is my daughter, and my other daughters

,they

are my lord’s sisters.

“ Should my daughter come hither and stand upon the sea,the

o cean ,would be in tumult ; if on land, the wind would blow, the sun

be darkened,the ra in fall

, the thunder crash, the lightn ing flash, the

mountain tremble,the land would be flooded

,the ocean reddened, at

the coming of my daughter and lord .

And the seer’s words spread fear through the assembly. But

those whose virgin daughters were present were not pleased.

They strongly urged the chief, therefore, to bind him within thehouse of detention ,

the prison house, where the chief’s enemies were

wont to be imprisoned.

Through the persistence of his enemies,it was decided to make

the seer fast within that place and let him stay there until he died .

On the day of his imprisonment,that night at dawn, he prayed

to his god. And at early daybreak the door of the house wasopened for h im and he went out without being seen.

550 H AWAIIAN ROMANCE OF LAIEIKAWAI Ism mmm

In the morning the chief sent the execut ioner to go and see how

the prophet fared in prison .

IVhen the executioner came to the outside of the prison, he called

with a loud vo ice“ 0 Hulumanian i ! O Hulumanian i ! Prophet of God ! . How

are you? Are you dead ?” Three t imes the execut ioner called

,

but heard no t a sound from within .

The executioner returned to the chief and said,

“ The prophetis dead.

”

Then the chief commanded the head man of the temple to make“

ready for th e day of sacrifice and flay the prophet on the placeo f sacrifice before the altar.

Now the seer heard this command from some distance away,and

in the n ight he took a banana plant co vered with tapa like a human

figure and put it inside the place where h e had been imprisoned.and went back and jo ined his daughters and to ld them all abouthis troubles.And near the day of sacrifice at the temple

,the seer took

Laieikawai and h er companions on board of the double canoe .

In the very early morning o f the day of sacrifice at the templethe man was to be brought for sacrifice

,and when the head men

o f the temple entered the prison,lo ! the body was tightly wrapped

up, and it was brought and laid within the temple.

And close to the hour when the man was to be laid upon the altarall the people assembled and the chief with them ; and the chief wentup on the high place, the banana plant was brought and laid directlyunder the altar.

S aid the chief to his head men,Unwrap th e tapa from the body

and place it upon the altar prepared for it .

When it was unwrapped there was a banana plant inside, not theprophet, as was expected.

“ This is a banana plant ! Where is theprophet ?” exclaimed the chief.Great was the chief’s anger aga inst the keeper o f the prison where

the prophet was confined.

Then all the keepers were called to trial . While the chief ’s keeperswere being examined, the seer arrived with h is daughters in a double

'

canoe and flo ated outside the mouth of the inlet.The seer stood on one canoe and Aiwohikupua

’s sisters on the other.

and Laieikawai stood on the high seat between , under the symbo ls ofa taboo chief.As they stood there with Laieikawai, the wind blew ,

the sun was

darkened,the sea grew rough , the ocean was reddened the streams

went back and sto pped at their sources, no water flowed into the

sea .

6 9 After this the seer took Laieikawai’s skirt 7 ° and laid it downon the land ; then the thunder crashed, the temple fell , the altarcrumbled .

amomum ] TEXT AND TRAN SLATION 551

Ia kakah iaka, hoouna aku la ke Alii i kona Ilamuku e hele aku e

ike i ka pono o ua Makaula nei maloko O kahi paa O ke Alii .A hiki aku la ka Ilamuku mawaho 0 ka hale

,kahi i hoopaaia

’i ka

Makaula,a kabea aku la Oia me ka leo nui.

“ E Hulumaniani e ! E Hulumaniani e ! ! E ka Makaula O ke

akua ! Pehea oe ? Ua make anei oe ? Ekolu hea ana 0 ka Ila

muku i keia olelo,ao le nae o ia i lohe i kekah i leo no loko mai .

Hoi aku la ka Ilamuku, a hai aku la i ke Alii,

“ Ua make kaMakaula.

”

E h oomakaukau no ka la e Kauwila ai ka Heiau,a

‘

kau aku . Ia

manawa,kauoha ae la ke Alii i na Luna 0 ka He iau

,a kau aku i ka

Makaula ma ka lele irhua O ke kuahu.

A lohe ka Makaula i keia mea ma kahi.

kaawale aku, a ma ia po

iho,lawe aku la o ia hookah i pumaia , na wahiia i ke kapa me he

kupapau la, a hookomoia iloko o kahi i hoopaaia’i ua Makaula nei,

a hoi aku la a hui me kana mau kaikamah ine, ahai aku la i keia mau

mea,a me kona pilikia ana.

A kokoke i ka la kauwila 0 ka Heiau, lawe ae la ka Makaula ia

Laieikawai,a me kona mau hoa pu maluna 0 na waa .

I ke kakah iaka nui h oi 0 ka la e kauwila ai ka Heiau, kiiia aku

la ke kanaka 0 ka Heiau, a i ke komo ana aku O na Luna 0 ke Alii ,aia hoi

,ua paa i ka wah iia, laweia aku la a waiho maloko 0 ka Heiau.

A kokoke i ka hora e h auia’i ke kanaka ma ka lele, akoakoa ae

la na mea a pau, a me ke Alii pu ; a hiki ke Alii iluna 0 ka anuu,

laweia mai la ua pumaia la i wahiia a kupono malalo 0 ka lele.

I aku ke Al i i i kona mau Luna ,“ E wehe i ke kapa O ke kupapau,

a. kau aku iluna 0 ka lele i hoomakaukauia nona.

I ka wehe ana ae, aia he pumaia ko loko , ao le ka Makaula ka mea

i manao ia .

“He pumaia keia ! Auhea ho i ka Makaula,

” wahi a keAlii .Nui loa iho la ka huhu O ke Ali i i na Lun a 0 ka Halepaahao , kahii hoopaaia

’i ka Makaula.

I kela manawa,hookolokoloia iho la kona mau Luna . Ia manawa

hoi e hookolokoloia ana na Luna 0 ke Alii , hiki mai la ua Makanla

nei me kana mau kaikamahine maluna O ke kaulua,a lana mawaho O

ka nuku 0 ka muliwai.Ku mai la ka Makaula ma kekah i waa, a 0 na kaikuah ine O Aiwoh i

kupna ma kekah i waa,a o Laieikawai hoi iluna 0 ka po la 0 na waa

kahi i ku mai ai,iloko h o i O kona puloulou Alii kapu .

Ia wa a lakou e ku la me Laieikawai,lulu ka makan i

,malu ka la

,

kaikoo ke kai, pualena ka moana , hoi ka waikah e 0 na kahawai a paai na kumu wai, aole he puka wai i kai. A pau ia, lawe ka Makaula ika pa

-u o Laieikawai a waiho iuka,ia wa

,kui ka bekili

,h iolo ka

Heiau , haihai ka lele.


After all these signs had been displayed, Aiwohikupua and the

others saw Laieikawai standing above the canoes under the symbolof a taboo chief. Then the assembly shouted aloud, O the beaut ifulwoman ! 0 the beautiful woman ! How stately she stands !Then the men ran in flocks from the land down to the sea beach ;

one trampled on another in order to see.

Then the seer called out to Aiwohikupua, Your keepers are not

guilty ; not by their means was I freed from prison , but by my god,who has saved me from many perils ; and this is my lord.

“ I spoke truly ; this is my daughter,my lord, whom I went to seekmy preserver.

”

And when Aiwohikupua looked upon Laieikawai his heart trembled

,and he fell to the ground as if dead .

When the chief recovered he commanded his head man to ,bring

the seer and his daughter to fill the place of Poliahu .and H inaika

malama .

The head man went and called out to the seer on the canoe and toldh im the chief’s word.

When the seer heard it he said to the head man,Return and tell

the chief,my lord indeed, that my lordly daughter Shall never be

come his wife ; she is chief over all the islands.”

The head man went away ; the seer, too , went away with hisdaughters, nor was he seen again after that at Wailua ; they re

turned and dwelt at Honopuwaiakua.

CHAPTER XXVII

In this chapter we will tell how Kahalaomapuana went to getKaonohiokala, the Eyeball-of—the-Sun , the betrothed husband o f

Laieikawai,and of her return .

After Kahalaomapuana had laid her commands upon her sistersand made preparat ion for the journey

,

At the rising of the sun Kahalaomapuana entered inside Kihanuilulumoku and swam through the ocean and came to The Shin ingHeavens ; in four months and ten days they reached Kealoh ilani.

When they arrived they did not see Mokukelekah iki,th e guard

who watches over Kaonoh iokala’s wealth, his chief counsellor in The

Shining Heavens ; twice ten days they waited for Mokukelekah iki

to return from his garden patch .

Mokukelekahiki returned while the lizard was asleep inside thehouse ; the head alone filled that great house of Mokukelekahiki

’s,

the body and tai l of the lizard were still in the sea.

A terrible sight to Mokukelekah iki to see that lizard ; he flew awayup to Nuumealani, the Raised Place in theHeavens ; therewasKaeloi

kamalama,the magician who clo ses the door o f the taboo house on

the borders of Tahit i,where Kaonoh iokala was hidden .

Mokukelekah iki to ld Kaeloikamalama h ow he had seen the lizard .

Then Kaelo ikamalama flew'down ' w ith Mokukelekah iki from the

heights of Nuumealani, the land in the air.

AsMokukelekahiki and his compan ion approached the house wherethe lizard was sleeping

,then said Kih anuilulumoku to Kaha

laomapuana,“When tho se men get here wh o are flying toward us

,

then I will throw you out and land you on Kaeloikamalama’s neck.

and when he questions you, then tell h im you are a child of theirs,and when he asks what our journey is for, then tell him.

”

Not long after,Mokukelekahiki and Kaeloikamalama thundered

at the doo r of the house.

When the lizard looked,there stood Kaelo ikamalama with the

digging spade called Kapahaelih onua, The Knife-that-cuts~ the

earth, twenty fathoms its length, four men to span it . Thought thelizard , A slaughterer this .

” There was Kaelo ikamalama swingingthe digging spade in h is fingers .

554

MOKUNA XXVII

Ma keia Mokuna,e kamailio kakou no ke kii ana O Kah alao

mapuana ia Kaonoh iokala i kane hoopalau na Laieikawai,a me kona

h oi ana mai.

A pau ke kauoha a Kahalaomapuana i kona mau kaikuaana, a

makaukau h oi kona hele ana .

Ma ka puka ana 0 ka la,komo ae la O Kahalaomapuana iloko o

Kihanuilulumoku,a au aku la ma ka mo ana a hiki i Kealohilani

,eh a

malama me ke anahulu, hiki keia iloko o Kealohilani.

Ia laua i hiki aku ai,ao le laua i ike ia Mokukelekah iki ke kiai

nana e malama kO Kaonohiokala waiwai,kona Kub ina Nui hoi iloko

o Kealohilani, elua anahulu ko laua kal i ana,h oi mai O Mokukele

kab iki mai ka mahina mai.

Hoi mai la 0 Mokukelekah iki,e moe ana keia moo iloko ka hale,

i ke poo no piha O loko o ua hale nui nei O Mokukelekah iki, o ke kina

no a me ka huelo o ua moo nei,iloko no 0 ke kai.

He mea weliwel i Ia Mokukelekah iki ka ike ana i ua moo nei,lele

aku la Oia a hiki iluna o Nuumealani,ilaila o Kaelo ikamalama ke

kupua nui nana e pani ka puka 0 ka pea kapu o kukulu o Tahiti,kahi i hunaia ’i o Kaonohiokala .

Hai aku la 0 Mokukelekah iki ia Kaelo ikamalama i kona ike ana

i ka moo . Ia manawa,lele aku la O Kaelo ikamalama me Mokukele

kabiki,mai luna mai o Nuumealani,he aina aia i ka lewa .

Ia hiki ana mai O Mokukelekah ikima ma ka hale e moe nei ka moo .

Ia manawa, o lelo aku la 0 Kihanuilulumoku (ka moo ) ia. Kabalaomapuana,

“ I hiki mai auanei keia mau kanaka e lele mai nei i okaua nei, alaila , e luai aku wau ia oe a kau ma ka a-i O Kaeloikama

lama,a i n inau ae ia oe

,alaila

,h ai aku oe, he kama oe na laua

, a ininau mai i ka kaua hana i hiki mai ai

,alaila, hai aku oe.

”

Aole i upuupu iho mahope iho 0 ka laua kamailio ana,balulu ana

o Mokukelekahiki laua me Kaelo ikamalama ma ka puka 0 ka hale .

I nana aku ka hana o ua moo nei,e ku mai ana O Kaelo ikamalama

me ka. laau palau, O Kapahielz‘

konua ka inoa, he iwakalua anana ka

loa,eha kanaka nana e , apo puni . Manao iho la ka moo he luku

keia , aia nae e onin ana O Kaeloikamalama i ka laau palau i kawelau O kona lima .

556 HAWAIIAN ROMANCE OF LAIEIKAWAI

Then Kihanuilulumoku lifted his ta il out of the water,the sea

swelled , the waves overwhelmed the cliffs from their foundat ion sas high waves sweep the coast in February ; the spume of the sea

rose high, the sun was darkened,white sand was flung on the sh ore.

Then fear fell upon Kaelo ikamalama and his compan ion , and

they started to run away from before the face of the lizard.

Then Kihanuilulumoku threw out Kah alaomapuana, and she fellupon Kaelo ikamalama

’s neck.

7 1

Kaelo ikamalama asked,Whose child are you ?

”

Said Kahalaomapuana , The child ofMokuekelekahiki,of Kaelo i

kamalama, of the magicians who guard the taboo house on the bor

ders of Tahit i.” 7 2

The two asked,On what journey

,my child, do you come hither?

Kahalaomapuana answered,“A journey to seek one from the

heavens.”

Aga in they asked,To seek what one from the heaven s?

“ Kaonoh iokala,

”replied Kahalaomapuana,

“the high taboo one

of Kaeloikamalama and Mokukelekahiki.”

Again they asked,Kaonohiokala found

,what is he to do ?”

Said Kahalaomapuana, To be husband to the princess o f broadHawaii

,to Laieikawai, our mistress.

”

Aga in they asked, IVho are you ?”

She to ld them,Kahalaomapuana, the youngest daughter o f

Moanalihaikawaokele and Laukieleula.

” 7 3

‘Vhen Mokukelekahiki and Kaeloikamalama heard she was theirown child, then they released her from Kaeloikamalama

’s neck and

kissed their daughter.

For Mokukelekah iki and Kaeloikamalama were brothers o f Laukieleula

,Aiwoh ikupua

’s mother.

Said Kaeloikamalama,

“I’Ve will show you the road

,then you

shall ascend .

”

For ten days they j ourneyed before they reached the place to goup ; Kaelo ikamalama called out

,

“0 Lanalananuiaimakua ! Greatancestral spider. Let down the road here for me to go up ! Thereis troubleNot long after

,Great ancestral spider let down a spider-web

that made a network in the air.

Then Kaeloikamalama instructed her,saying,

“ Here is your way,ascend to the top, and you will see a house standing alone in a

garden patch ; there. is Moanalihaikawaokele ; the country is Kahaka

ekaea .

“When you see an old man with long gray hair, that is Moana

lihaikawaokele ; i f he is sitting up, don’t be hasty ; should he spy you

first, you will die, he w ill no t l isten to you, he will take you foranother .

558 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a n a ge

Wait until he is asleep ; should be turn his face down he is notasleep, but when you see him with the face turned up, he is reallyasleep ; then approach not the windward

, go to the leeward, and sit

upon his breast,ho lding t ight to his beard

,then call out :

O Moanaliha ikawaokele— O

Here am I— your ch ild ,

Ch ild of Lauk ieleula ,

Ch ild of Mokukelekah iki,

Ch ild of Kaeloikamalama ,

Th e brothers of my mo ther,Mother, mother,Of me and my older sisters

And my brot her, Aiwoh ikupua,

Grant me th e sigh t , th e long sigh t , th e deep s ight ,Release th e one in th e heavens,My brother and lord ,

Awake ! Arise !

S o you must call to h im, and if he quest ions you, then tell himabout your journev here.

“On the way up , if fine ra in covers you, that is your mother’sdo ings ; if cold comes

,do no t be afraid . Keep on up ; and if you smell

a fragrance,that too is your mo ther’s

,it is h er fragrance, then all

is well, you are almo st to the top ; keep on up, and i f the sun

’s rayspierce and the heat strikes you, do not fear when you feel the sun

’shot breath ; try to bear it and you will enter the shadow of the moon ;

then you will not die, you have entered Kahakaekaea .

”

When they had fin ished talking,Kahalaomapuana. climbed up, and

in the even ing she was covered with fine rain ; this she thought washer father’s do ings ; at n ight unt il dawn she smelled the fragrance Of

the icicle plant ; this she thought was her mo ther’s art ; from dawnunt il the sun was high she was in the heat of the sun , she thought thiswas her brother’s do ing.

Then She longed to reach the Shadow of the moon,and at even ing

she came into the Shadow o f the moon ; she knew then that she hadentered the land called Kahakaekaea .

She saw the big house standing,it was then n ight. She ap

proached to the leeward ; lo ! Moanalihaikawaokele was still awake ;she waited at a distance for him to go to sleep, as Kaeloikamalama

had instructed h er. Still Moanalihaikawaokele did no t sleep.

Wh en at dawn she went,Moanalihaikawaokele

’s face was turned

upwards,she knew he was asleep ; she ran quickly and seized her

father’s beard and called to him in the words taught her by Kaeloi

kamalama,as shown above .

momm a ] TEXT AND TRAN SLATION 559

Kali aku oe a moe,

‘

e huli ana ke alo i lalo , ao le i moe, aka, i nanaaku oe, a i huli ke alo iluna, na moe ka ho i

,alaila

, hele aku oe,mai

hele oe ma ka makani , hele oe ma ka lulu, a noho ilun a 0 ka umauma ,

paa oe a paa i ka umiumi, alaila , kahea iho oe

E Moanaliha ikawaokele— e !

E ia wau h e kama nau,

He kama na Laukieleula ,

He kama na Mokukelekah iki

He kama na Kaelo ikamalama ,

Na ka ikunane o kuu makuah ine ;

Makuakane, makuakane h o i,O o

’

u me o’

u ka ikuaana ,

Me kuu ka ikunane o Aiwoh ikupua h o i.

Homa i h e ike, h e ike nui, h e ike loa ,

Kuuia mai kuu Lan i,Kuu ka ikunane Haku— e .

E ala ! E ala mai o

Pela auanei oe e hea iho ai,a ina e ninau mai kela ia oe

,alaila

,

hai aku oe i kau buaka i i hele mai ai.

I pii auanei oe, a i uh i ke awa,na ko makuakane ia hana

,i hiki

mai ke anu ma ou la,mai maka’u oe. Alaile

,pii no oe

,a i hon i oe i

ke ala,0 ko makuahine no ia, nona ke ala

,alaila

, palekana, kokokooe e puka iluna, pii no oe

,a i 0 mai auanei ka kukuna 0 ka la

,a i

kechi ka wela ia oe mai maka ’u oe,i ike auanei oe i ka o i 0 ka nohi 0

ka la ,alaila

,hoomanafvanui aku no oe a komo i ka malu 0 ka mahina

,

alaila, pau ka make

,0 ko komo no ia iloko O Kahakaekaea.

”

A pau ka laua kamailio ana no keia mau mea ; pii aku la 0 Kahalaomapuana, a ahiahi

, paa o ia i ke awa, manao ae la keia 0 ka ka

makuakane hana ia,mai ia po a wanaao , hon i Oia i ke ala o ke kiele

,

manao ao la keia 0 ka makuah ine ia,mai ia wanaao a kiekie ka la

,

loaa oia i ka wela 0 ka la,manao ae la oia, 0 ka hana keia a kona

kaikunane.

Ia manawa, ake aku la keia e komo i ka malu 0 ka mahina,a ma

ke ah iahi,hiki aku la Oia i ka malu 0 ka mahina

,manao ae la keia

,ua

komo i ka aina i kapaia O Kahakaekaea .

Ike aku la Oia i keia hale nui e ku ana,ua po iho la, hele aku la o ia

ma ka lulu,aia no e ala mai ana o Moanalihaikawaokele, ho i mai la

Oia a ma kahi kaawale,e kal i ana 0 ka moe iho

,e like me ke

kuh ikuhi a Kaelo ikamalama. Aoale nae i loaa ka h iamoe ia

Moanalihaikawaokele.

A ma ka wanaao , hele aku la keia,iluna ke alo O Moanalihaika

waokele, manao ao la keia ua hiamoe, holokiki aku la keia a paa ma

ka umiumi 0 ka makuakane, kabea iho la e like me ke aoao arma

Kaelo ikamalama. i ho ikeia maluna .

560 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m ua

Moanalihaikawaokele awoke ; his beard, the place where hisstrength lay, was held fast ; he struggled to free himself ; Kahalaomapuana held the beard t ight ; he kept on twist ing here and thereun ti l his breath was exhausted.

He asked,

“Who se child are you?”

Said she,“Yours .”

Again he asked,

“Mine by whom ?”

She answered,

“Yours by Laukieleula.

Again he asked,

“Who are you ?”

“It is Kahalaomapuana.

”

Said the father,

“Let go my beard ; you are indeed my child.

She let go , and the father aro se and set her upon his lap and wailed,

and when he had ended wa iling, the father asked , On what journey

do you come hither?”

“A journey to seek one from the heavens,

answered Kabalaomapuana.

“To seek what one from the heaven s ?”

Kaonohiokala,”the girl answered.

The high one found,what is he to do ?”

Said Kahalaomapuana,“I have come to get my brother and lord

to be the husband to the princess o f broad Hawai i,to Laieikawa i

,

our royal friend, the one wh o protects us.

”

She related all that her brother had done,and their friend.

Sa id Moanalihaikawaokele,“The consent is not mine to give

,your

mother is the only one to grant it,the one who has charge of the

chief ; she lives there in the taboo place prohibited to me. Whenyour inother is unclean , she returns to me

,and when her days of

uncleanness are over,then she leaves me, she goes back to the chief.

“Therefore,wait unti l the t ime comes when your mother returns

,

then tell her on what journey you have come hither.

”

They waited seven days ; it was Laukieleula’s time of un cleanness.

Said Moanalihaikawaokele,

“It is almost t ime for your mother tocome, so to-n ight, get to the taboo house first and sleep there ; inthe early morning when she comes, you will be sleeping in the house ;there is no place for her to go to get away from you, because she isunclean . If she quest ions you, tell her exactly what you have to ldme.

”

That n ight Moanalihaikawaokele Sent Kahalaomapuana into the

house set apart for women .

CHAPTER XXVIII

Very early in the morn ing came Laukieleula ; when she saw someone sleeping there, she could not go away because s he was uncleanand that house was the only one open to her.

“Who are you, lawlessone

,mischief-maker

,who have entered my taboo house, the place ,

prohibited to any other? S o spoke the mistress Of the house.

Said the stranger,“ I am Kahalaomapuana, the last fruit of your

womb .

”

Sa id the mother,

“Alas ! my ruler,return to your father. I can

not see you, for my days of uncleanness have come ; when they are

ended,we will visit together a little

,then go .

”

S o Kah alaomapuana'went back to Moanalihaikawaokele ; the

father asked, How was it ?

The daughter said, She to ld me to return to you until her days ofuncleanness

'

were ended,then She would come to see me.

”

Three days the two stayed there ; close to the t ime when Laukieleula

’s uncleanness would end

,Moanalihaikawaokele Said to his

daughter,

“ Come ! for your mother’s days are almost ended ; .

to

morrow,early in the morn ing before daylight, go and sit by the

water ho le where She washes herself ; do not show yourself, and

when sh e jumps into the poo l and dives under the water,then run

and bring hither h er skirt and her po lluted clo thes ; when she h as

bathed and returns for the clothes,they will be gone ; then she will

think that I have taken them ; when she comes“ to the house, then

you can get what you wish .

“ If you two weep and cease weeping and she asks you if I havetaken her clothes

,then tell her you have them,

and she will beashamed and shrink from you because she h as defiled you ; then she

will have nothing great enough to recompense you for your defilement

,only one thing will be great enough

,to get you the high one ;

then when she asks you what you desire, tell her ; then you Shall seeyour brother ; we shall both see him

,for I see h im only once a year ;

he peeps out and.

disappears. ’

At the time the father h ad said, the daughter arose very early inthe morning before daylight, and went as her father had directed .

Wh en she arrived,she hid clo se to the water hole ; not long after,

the mo ther came, took Off her polluted clothes and sprang into thewater.

562

MOKUNA XXVIII

Ma ke kakahiaka nui,hiki ana o Laukieleula, 1 nana mai ka hana

e moe ana keiamea,ao le nae e hiki 1 ua o Laukieleula ke hookaawale

ia ia , no ka mea,na haumia

,O kela hale wale no kahi 1 aeia nona,

Owa i oe e keia kupu,e keia kalobe, nana i komo kuu wahi kapu,

kahi hiki Ole i na mea e ae ke komo ma keia-wahi Pela aku ka mea

hale.

Hai aku ka malihin i, O Kah alaomapuana au , ka hua hope loaa kou opu.

I aku ka makuahine,“Auwe ! e kuu Haku, e h oi oe m

‘

e ko makuakaue

,ao le e hik i ia’u e ike ia oe

,no ka mea

,ua hiki mai kuu mau la

haumia,aia a pau kuu haumia ana

,e launa no kaua no ka manawa

poko le a hele aku.

A no keia mea,hoi aku la 0 Kahalaomapuana me Moanalih ai

kawaokele,n ih au mai la ka makuakane

,P eh ea mai la ?”

I aku ke kaikamahine,Olelo mai nei ia

’u e ho i mai me oe, a pau

ka manawa h aumia , alaila hele mai e ike ia’u.

”

Noho iho la laua ekolu la, kokoke i ka wa e pau ai ka haumia o

Laukieleula,o lelo aka 0 Moanalihaikawaokele i ke kaikamahine

, O

hele,no ka mea

,na kokoke mai ka wa mau 0 ko makuah ine

,hele no oe

i kakah iaka nui poeleele 0 ka la apopo , anoho ma ka luawai,kahi ana

e hoomaemae ai ia ia ,mai h oike oe, aia a lele kela iloko 0 ke kiowai, a iluu ilalo 0 ka wai, alaila, ho lo aku oe a lawe mai i ka pa-u, a me kekapa ona i haumia i kona mai

,i auau kela a h oi mai ma kapa

, ao leke kapa

,alaila manao mai ua kii aku au, i hoi mai ai kela i ka hale

nei,alaila ki kou makemake.

“Ina i uwe Olua a i pau ka uwe ana, a i ninau mai ia ’u i ke kapa

ona au i lawe mai ai,alaila

,hai aku oe

,aia ia oe ; a e hilahila kela

me ka menemene ia o e i ko haumia ana, o ia hoi, ao le ana mea nui e

ae e uku mai ai no kou haumia i kona kapa i hoohaumiaia i konamai, hookah i wale no mea nui ana 0 ka Lan i au i kii mai nei

,aia a

ninau kela i kou makemake, alaila, hai aku oe, 0 ko ike ka hoi ia i kokaikunane

,ike pu me a

’u,no ka mea, hookah i wale no a

’u ike ana i

ka makahikih ookahi, he kiei mai ka , 0 ka nalo aku la no ia .

”

A hiki i ka manawa a ka makuakane i olelo ai,ala ao la ke

kaikamah ine i kakah iaka nui poeleele, a hele aku la e like me kekauoha a kona makuakane .

Ia ia i hiki aku ai, pee iho la ma kahi kokoke i ke ko iwai, ao le i

upuupu iho , hiki ana ka makuahine,a wehe i ke kapa i hoohaumiaia

,

a lele aku la iloko 0 ka wai.

564 HAWAIIAN ROMANCE OF LAIEIKAWAI [ma m ua

Then the girl took the things as directed and returned to her father.

S he h ad no t been there long ; the mother came in a rage ; Moana

lihaikawaokele absented himself and only the daughter remained inthe house.

O Moanalihaikawaokele,give me back my polluted clothes, let

me take them to wash in the water.

” No answer ; three times she“

called , not once an answer ; she peeped into the houSe where Kahalaomapuana lay sleeping, her head covered with a clean piece of tapa .

She called,

“ 0 Moanalihaikawaokele,give me back my po lluted

skirt ; let me take it to wash in the wat er.

Then Kahalaomapuana started up as if she had been asleep and

said to her mother,

“ My mother and ruler, he has gone ; on ly I

am in the house ; that polluted skirt of yours, here it is.”

“Alas ! my ruler. I shrink with fear of evil for you, because youhave guarded my skirt that was po lluted ; what recompense is therefor the evil I fear for you,my ruler?S he embraced the girl and wailed out the words in the l ine above.

When she had ceased wailing, the mother asked, On what j ourney

do you come hither to us ?“ I come to

\get my Older brother for a husband for our friend,

the princess of the great broad land of Hawaii,Laieikawai

,our

pro tector when we were lovelessly deserted by our o lder brother ;therefore we are ashamed ; we have no way to repay the princessfor her protection ; and for this reason permit me and my princelybrother to go down below and bring Laieikawai up here .

” Thesewere Kahalaomapuana

’s words to her mother.

The mo ther said,“ I grant it in recompense for your guarding my

po lluted garment .“ If anyone else h ad come to get him,

I would not have consented ;since you come in person

,I will not keep him back.

“ Indeed,your brother has said that you are the one he loves

best and thinks the mo st of ; so let us go up and see your brother.

“ Now you wait here ; let me call the bird guardian of you two,

who will bear us to the taboo house at the borders of Tahiti.”

566 HAWAIIAN ROMAN CE OF LAIEIKAWAI [m a n a ge

Then the mother called

0 B alulu at th e edge of th e ligh t,Th e bird who covers the sun,

The hea t returns to Kea loh ilani.Th e bird wh o stops up the rain,

The stream-heads are dry of Nuumealani.

The bird wh o holds back th e clouds above,Th e painted clouds move across th e ocean,

Th e islands are flooded,Kah akaekaea trembles,Th e heavens flood not th e earth .0 the lawless ones, the misc h ief makers !

O Mokukelekah ik i !

O Kaelo ikama lama !

Th e lawless ones wh o close th e taboo house at th e borders o f Ta h it i,Here is one from th e h eavens , a ch ild o f yours,

Come and receive h er, take h er above to Awakea , the noonday .

Then that bird 7 4 drooped its wings down and its body remainedalo ft

,then Laukieleula and Kahalaomapuana rested upon the bird ’s

wings and it flew and came to Awakea , the Noonday, the one who

opens the door of the sun where Kaonoh iokala lived.

At the t ime they arrived, the entrance to the chief ’s house wasblocked by thunderclouds.Then Laukieleula ordered Noonday, Open the way to the chief

’splace !”

Then Noonday put forth her heat and the clouds melted beforeh er ; 10 ! the chief appeared sleeping right in the eye of the sun in

the fire of its intensest heat, so he was named after this customThe Eye o f the Sun .

Then Laukieleula seized hold of one o f th e sun ’s rays and held it .

Then the chief awoke .

When Kohalaomapuana looked upon her bro ther his eyes Werel ike lightn ing and his skin all over his body was l ike the heat of thefurnace where iron is melted.

Laukieleula cried out,O my heavenly one

,here is your sister,

Kahalaomapuana, the one you love best, here she is come to seek you.

”

When Kaonohiokala heard h e awoke from sleep and signed withhis eyes to Laukieleula to call the guards of the shade . She called

0 b ig’ bright moon,

0 moving cloud of Ka ialea,

Guards of th e shadows, present yourselves before th e ch ief.

Then the guards of the Shade came and stood before the chief. Lo !

the heat of the sun left the chief.When the shadows came over the place where the chief lay, then

he called his sister, and went to her, and wept over her, for his heart

fainted with love for his youngest sister, and long had been the dayso f their separat ion .

BECKWITH ] TEXT AND TRAN SLATION 567

Ia manawa, hea aku la ka makuahine

E Haluluikek ih iokamalama— e ,

Ka manu nana e pani ka la ,

Hoi ka wela i Kealoh ilani,

Ka manu nana e ala i ka na ,

Maloo na kumuwai o Nuumea lani.Ka manu nana i kaoh i na ao luna,

Nee na opua i ka moana,

Huliamah i na moku,

Naueue Kah akaekaea,

Palikaulu o le ka lan i,

0 na kupu, na en,

0 Mokukelekah iki,

O Kaelo ikama lama ,

Na kupu nana e pani ka pea kapu o kukulu o Tah iti,E ia la he Lani h ou h e kana nau,

Kiiia mai, lawe aku i luna i O Awakea .

Ia wa, kuu iho la na manu nei i na eheu i lalo , a o ke kino aia no iluna. Ma ia wa, kau aku la 0 Laukieleula me Kahalaomapuana iluna 0 ka eheu O ua manu nei, 0 ka lele aku la no ia a hiki i o Awakea

,

ka mea nana e wehe ke pan i 0 ka la,kahi i noho ai o Kaonohiokala .

Ia manawa a laua i hiki aku ai, na paniia aku la ko ke Alii wahe na ao hekili.

Alaila,kena ae la 0 Laukieleula ia Awakea, Weheia mai ke pan .

0 kahi o ke A11 1 .”

Ia manawa, ke ao la 0 Awakea me kona wela nui, a auhee aku la na

ao bekili imua ona . Aia ho i ikeia aku la_

ke Alii e moe mai ana ika onohi pono 0 ka la, i ka puokooko hoi 0 ka wela loa, no laila ikapaia

’i ka inoa o ke Alii, mamuli o ia ano (Kaonoh iokala ) .Ia manawa

,lalau iho la 0 Laukieleula i kekah i kukuna 0 ka la

a kaoh i iho la . Ia manawa,ala mai la ke Alii .

Ia Kahalaomapuana i ike aku ai i kona kaikunane, na like na makame ka uwila

,a O kona i li a me kona kino a puni

,ua like me ka okooko

o ke kapuah i hooheehee hao .

Kabea aku la 0 Laukieleula,“E kuu Lan i

, eia ko kuahine o Kahalaomapuana, ka mea au e aloha nui nei

,eia la ua imi mai nei ia kaua .

”

A lohe o Kaonoh iokala,ala mai la mai kona h iamoe ana, alawa

a-e la kela ia Laukieleula,e hea aku i na kiai 0 ka malu. Kabea ae la.

E ka Mah inanuikonane ,

E Kaohuko loka ialea,

Na kiai 0 ka malumalu, kulia imua o ke Alii .

Ia manawa, hele mai la na kiai 0 ka malu a ku iho la Imua 0 ko

Alii. Aia hoi,na ho lo ka wela 0 ka la mai ke Alii aku.

A loaa ka malumalu imua 0 ko ke Alii wahi moe,alaila

,kahea

mai la i ke kaikuah ine, a hele aku la a uwe iho la,no ka mea, ua

maeele kona puuwai i ke aloha no kona kaikuahine opiopio . A he

nui no hoi na la 0 ke kaawale ana .

568 H AWAIIAN ROMANCE OF LAIEIKAWAI [m u am ss

When their wailing was ended he asked,“Whose child are you ?

Said the sister, Mokukelekahiki’s,Kaeloikamalama

’s,Moanalihai

kawaokele’s through Laukie leula.

”

Again the brother asked,

“What is your j ourney for?Then she to ld h im the same thing she had to ld the mother.

When the chief heard these things,he turned to their mother and

asked,“ Laukieleula, do you consent to my go ing to get the one

whom she speaks o f for my wife ?“ I have already given you, as she requested me ; if anyone else had

brought her to get you, if she had not come to us two , she might havestayed below ; grant your little sister

’s request, for you first Opened

the pathway, she closed it : no one came before, none after her.

Thus the mother.

After this answer Kaonoh iokala asked further about her sistersand her bro ther.

Then said Kahalaomapuana, My bro ther has not done right ; hehas opposed our living with this woman whom I am come to get youfor. When he first wen t to woo this woman he came back again after11 s ; we went with h im and came to the woman

’s house, the princess ofwhom I speak. That n ight we went to the uplands ; in the midstof the forest there she dwelt with her grandmother. We stood out

side and looked at the workmanship of Laieikawai’s house,inwrought

with the yellow feathers of the 0 0 bird.

“Mailehaiwale went to woo her, gained nothing,the woman re

fused ; Mailekaluhea went, gained nothing at all ; Mailelaulii went,

gained no thing at all ; Mailepakaha went, gained nothing at all ; she

refused them all ; I remained,I never went to woo her ; he went away

in a rage leaving us in the jungle.

When he left us, we fo llowed ; our brother’s rage waxed as if we

h ad denied his wish.

“Then it was we returned to where he left us, and the princesspro tected us

,until I left to come hither ; that is how we l ive .

When Kaonohiokala heard this story,he was angry. Then

“

he

said to Kahalaomapuana,“ Return to your sisters and to your friend

,

the princess ; my wife she shall be ; wait, and when the rain fallsand floods the land, I am still here.

“Wh en the ocean billows swell and the surf throws white sandon the shore, I am st ill here ; when the wind whips the air and for

ten days lies calm,when thunder peals w ithout rain, then I am at

Kahakaekaea.

“When the dry thunder peals again , then ceases, I have left thetaboo house

"

at the borders of Tahiti. I am at Kealohilani, mydivine body is laid aside

, only the nature of a taboo chief remains,and I am become a human being like you.


After this, hearken, and when the thunder ro lls, the ra in poursdown , the ocean swells, the land is flooded, the lightning flashes, amist overhangs

,a rainbow arches

,a co lored cloud rises on the ocean ,

for one month bad weather closes down,when the storm clears

,

there I am behind the mountain in the shadow of the dawn .

“Wait here and at daybreak,when I leave the summi t of the

moun tain , then you shal l see me sitting within the sun in the centerof its ring of light

,encircled by the rainbow Of a chief.

St ill we shall not yet meet ; our meeting shall be in the dusk o f

even ing,when the moon rises on the n ight of full moon ; then I will

meet my wife.

“ After our marriage,then I will bring destruction over the earth

upon tho se who have done you wrong.

“ Therefore, take a S ign for Laieikawai, a rainbow ; thus shall Iknow my wife.

’

These words ended, She returned by the same way that she hadclimbed up, and within one month found Kihanuilulumoku and

to ld all briefly,“We are all right ; we have prospered .

”

She entered into Kihanuilulumoku and swam over the ocean ; asmany days as they were in go ing, so many were they in return ing.

They came to Olaa . Laieikawai and her compan ions were gonethe l izard smelled all about Hawa i i ; nothing. They went to Maui ;the lizard smelled about ; not a trace.

He sniffed about Kahoo lawe,Lanai

,Molokai . Just the same .

They came to Kauai ; the lizard sn iffed about the coast, found no thing ; sniffed inland ; there they were, living at Honopuwaiakua, and

Kihanuilulumoku.

threw forth Kahalaomapuana.

The p rincess and her sisters saw h er and rejo iced, but a strangerto the seer was this younger sister, and he was terrified at S ight ofthe l izard ; but because h e was a prophet, he stilled his fear.

Eleven month s,ten days

,and four days over it was since Kahala

omapuana left Laieikawai and her compan ions until their return

from The-shin ing—heavens.

m oawma ] TEXT AND TRAN SLATION 57 1

Ma ia hope iho,hoolohe mai oukou a i hui ka bekili, ua ka na

,

kaikoo ka moana,heWaikahe ma ka aina

,o lapa ka uwila , uhi ka noe,

pio ke anuenue,ku ka pun ohu i ka mo ana

,hokah i malama e poi ai

ka ino a mao ae, aia wau ma ke kua 0 na mauna 1 ka wa molehulehu

O ke kakahiaka.

Kal i mai oukou a

'

i puka aku ka la,a haalele iho i ka piko 0 na

mauna ; ia manawa, e ike ae ai oukou ia ’u e noho ana wau iloko 0 ka

la, iwaena 0 ka Luakalai,i hoopuniia i na onoh i Alii.

“Aole nae kakou e halawai ia manawa ; aia ko kakou h alawai ika ehu ah iahi ; ma ka puka ana mai 0 ka mahina i ka pO i 0 Ma

healani,alaila e hui ai au me kuu wahine.

Aia a hoao maua,alaila

, e hoomaka wau i ka luku maluna 0 ka

a ina no ka poe i hana ino mai ia oukou.

Nolaila, e lawe aku oe i ka hoailona o Laieikawai, he anuenue

O kuu wahine ia .

”

A pau keia mau mea,hoi iho la Oia ma ke ala ana i p1 1 aku ai,

hookahi malama, a h alawai iho la me Kihanuilulumoku,hai aku la 1

ka hua olelo , Ua pono kaua, ua waiwai no hoi.”

Komo ae la Oia iloko o Kihanuilulumoku,au aku la ma ka

moana,e like me na la 0 ka hele ana aku

, pela no ka loih i 0 ka

hoi ana mai.

Hiki laua i Olaa, aole a Laieikawai ma,hanu ae la na moo nei

a pun i 0 Hawaii, ao le. Hiki laua i Maui,hanu ae la ka moo

, ao le no .

Hanu aku la ia Kahoo lawe, Lanai, a me Mo loka i, Oia ole like no .

Hiki laua i Kauai,hanu ae la a pun i ao le i loaa, hanu ae la 1 na

Inauna,aia ho i

,e noho ana i HonopuuWaiakua, lua i aku la ua O

Kihanuilulumoku ia Kahalaomapuana .

Ike mai la ke Alii a me kona mau kaikuaana,he mea e ka olioli.

Aka,he mea mal ihin i nae 1 ka Makaula keia kaikamah ine opiopio ,

a he mea weliwel i no ho i i ua Makaula nei ka ike ana i ka moo

aka, ma kona ano Makaula,ua hoopauia kona maka ’u.

He umikumamakah i malama,me ke anahulu

,me eha la keu, oia

ka loihi o ke kaawale ana O Kahalaomapuana mai ka la i haalele ai ia,

Laieikawai ma, a hiki 1 ko laua hoi ana mai mai Kealohilan i mai.

CHAPTER XXIX

W hen Kah alaomapuana returned from Keat ilani,from her jour

ney in search Of a chief, she related the story of her trip,of its wind

ings and twist ings,and all the things she had seen while She was

away.

When she recited the charge given her by Kaonohiokala, Laieika

wai sa id to her companions,O comrades

,as Kahalaomapuana tells

me the messag e of your brother and my husband, a strange foreboding weighs upon me, and I am amazed ; I suppo sed him to be a man

,

a mighty god that ! When I think of seeing him,however I may de

sire it, I am ready to die with fear before he has even come to us .

Her companions answered,He is no god ; he is a man like us

, yetin his nature and appearance godlike. He was the firstborn of us ;

he was greatly beloved by our parents ; to h im was given superhuman

powers which we have not,except Kah alaomapuana ; only they two

were given this power ; his taboo rank st ill remains ; therefore, donot fear ; when he comes,you will see he is only a man like us.

”

Now,before Kahalaomapuana

’s return from Kealoh ilani, the seer

foresaw what was to take place, one month before her return . Thenthe seer prophesied

,in these words : A blessing descends upon us

from the heavens when the n ights of full moon come.

“ When we hear the thunder peal in dry weather and in wet, thenwe shall see over the earth ra in and lightn ing, billows swell on theocean, freshets on the land, land and sea covered thick with fog,fine mist and rain

,and the beating o f the ocean rain .

“When this passes,on the day of full moon , in the dusk of the

early morning, at the t ime when the sun’s rays strike the mountain

tops,then the earth shall beho ld a youth sitting within the eye of the

sun,one like the taboo child of my god. Afterwards th e earth shall

behold a great destruction and shall see all the haughty snatchedaway out of the land ; then we shall be blessed, and our seed .

”

Wh en his daughters heard the seer’s prophecy,they wondered

within themselves that he should prophesy at this distance,without

knowing anything about their sister’s mission for which they waited .

As a prophet it was his privilege to proclaim about Kauai thosethings which he saw would come to pass.

572

574: H AWAIIAN ROBIANCE OF LAIEIKAWAI [ETH . ANN. 83

S O,before leaving h is

'

daughters,he . commanded them and said,

My daughters, I am giving you my instruct ions before leaving you,not , indeed, for long ; but I go to announce tho se things which I haveto ld you, and shall return hither. Therefore

,dwell here in this place

,

which my god has po inted out to me,and keep yourselves pure unt il

my prophecy is fulfilled .

”

The prophet went away,as he had determined

,and he went into

the presence Of the chiefs and men of posit ion , at the place where thechiefs were assembled ; there he proclaimed what h e h ad Seen .

And first he came to Aiwohikupua and sa id,From this day, erect

flag signals around your dwelling,and bring inside all whom you

love.

“ For there comes shortly a destruct ion over the earth ; never hasany destruct ion been seen before like this which is to come ; neverwill any come hereafter when this destruction of which I tell isended.

Before the coming of the wonder-worker he will give you a S igno f destruction

,not over all the people of the land

,but over you

yourself and your people ,then the high ones of earth shall lie down

before h im and your pride shall be taken from you.

“ If you listen to my word, then you will be spared from th e de

struct ion that is verily to come ; therefore, prepare yourse lves at

once.”

And because of the seer’s words,he was driven away from before

the face of the chief.Thus h e procla imed to all the chiefs on Kauai

,and the chiefs who

listened to the seer, they were spared .

He went to Kekalukaluokewa, with his wife and all in their com

pany.

And as he said to Aiwoh ikupua, so h e said to Kekalukaluokewa,

and he believed h im.

But Waka would not listen,and aswered

,

“ If a god is the one to

bring destruct ion,then I have ano ther god to save me and my chiefs.”

And at Waka’s words th e seer turned to the chiefs and said,Do

not listen to your grandmother, for a great destruct ion is comingover the chiefs. Plant flag signals at once around you, and bring all

dear to you inside the signals you have set up , and whoever will notbelieve me

,let them fall in the great day of destruction .

“When that day comes,the old women will lie down before the

soles of the feet of that mighty youth , and plead for l ife, and not

get it , because they have disbelieved the words of the prophet .

”

And because Kekalukaluokewa knew that his former prophecieshad been fulfilled, therefore he rejected the o ld woman

’s counsel.

moawma ] TEXT AND TRAN SL ATION 575

A no keia mea, kauoha iho la Oia i kana mau kaikamah ine , mamua

o kona haalele ana ia lakou,me ka olelo aku,

“ E a’u mau kaikama

hine,ke hele nei au ma kuu aoao mau

,e haalele ana wau ia oukou ,

ao le nae e hele loa ana,aka

,e hele ana wau e hai aku i keia mea a

’u e

kamailio nei ia oukou,a ho i mai wau ; nolaila, e noho oukou ma kahi

a kuu Akua i kuh ikuh i ai ia’u,e waiho oukou ia oukou maloko o ka

maluhia a hiki i ka hooko ia ’na o kuu wanana.

”

Hele aku la ua Makanla nei e like me kona manaopaa, a hele aku la

Oia imua a na’lii a me ka poe ko iko i, ma kahi e akoakoa ai na

’lii,

malaila Oia i kukala aku ai e like me kona ike .

A hiki mua o ia i o Aiwoh ikupua, me ka i aku,

“Mai ke ia la aku,

e kukulu mua oe i mau lepa a pun i kou wahi,a e h ookomo i kau poe

aloha a pau maloko .

No ka mea,ma ke ia hope koke iho

,e hiki mai ana ka luku maluna

0 ka aina, ao le e ikeia kekahi luku mamua aku,e like me ka luku e

hiki mai ana,ao le ho i mahope iho 0 ka pau ana ae o keia luku a

’u e

olelo nei.

Mamua 0 ka hiki ana mai 0 ka mea maria,e h o ike mai no o ia i

hoailona no ka luku ana,ao le maluna 0 na makaainana

,maluna pono

iho no on,a O kou poe, ia manawa

,e moe ai na mea kiekie 0 ka aina

nei imua ona,a e kailiia aku ka hanohano mai a oe aku .

Ina e hoolohe oe i ka’u o lelo,alaila, e pakele c c 1 ka luku e hiki

mai ana,a oiaio ; ano e hoomakaukau oe ia oe .

”

A no keia Olelo a ka Makanla,kipakuia mai la ka Makaula mai ke

alo mai o ke Alii.Pela Oia i kukula hele ai imua O na

’lii a pun i O Kauai

,0 ka poe ali i

i lohe i ka ka Makaula,o lakou no kai pakele.

Hele aku oia imua O Kekalukaluokewa,kana wahine

,a me ko laua

alo a pau.

E l ike me ka o lolo no Aiwohikupua , pela kana olelo ia Kekalu

kaluokewa,a manaoio mai la o ia.

Aka, o Waka,ao le oia i booko , me ka olelo mai

,Ina h e A kua ka

mea nana e luku mai,alaila

,he A kua no ko

’u e hiki ai ke hoopakele

ia ’u, a me ka

’u mau Alii .”

A no keia Olelo a Waka , baliu aku la ka Makaula i ke A11 1,a olelo

aku la ,“Mai hoolohe 1 ka ko kupunawah ine, no ka mea

,e hiki mai

anaka luku nui maluna o na’lii. Ano e kukulu i lepa a pun i o

_

e,a e

hookomo i kau mea aloha maloko 0 no lepa i kukuluia,a 0 ka mea e

manaoio Ole i ka’u,e haule no lakou iloko 0 ka luku nui.

“A hiki i ua la la,e moe ana na luah ine ma na kapua i o ke keiki

mana,me ke noi aku i Ola

,ao le e loaa

,no ka mea

,na hoole i ka Olelo

a ka Makaula nei.”

A no ka mea,ua ike o Kekalukaluokewa i ke kO mau O kaua mau

wanana mamua aku, nolaila, na pale kela i ka Olelo a ka luah ine .

576 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m a ss

When the seer left the chief planted flag signals all around thepalace and stayed within the protected place as the prophet hadcommanded .

At the end o f his circuit,the seer returned and dwelt with his

daughters.For no other reason than love did the seer go to tell those thingswhich he saw. He had been back one day with his daughters at

Honopuwaiakua when Kahalaomapuana arrived,as described in the

chapter before .

CHAPTER XXX

Ten days after Kahalaomapuana’s return from Kealohilani came

the first of their brother’s promised signs.S o the signs began little by little during five days, and on the S ixth

day the thunder cracked,the ra in poured down

,the ocean billows

swelled,the land was flooded

,the l ightn ing flashed

, the mist clo seddown

,the rainbow arched

,the colored cloud rose over the ocean .

Then the seer said,“ My daughters

,the time is come when my

prophecy is fulfilled as I declared it to you.

”

The daughters answered,This is what we have been whispering

about,for first you to ld us these things while Kahalaomapuana had

no t yet returned, and S ince her return she has to ld us the same thingagain .

”

Said Laieikawai,I tremble and am aston ished

,and how can my

fear be stilled ?“ Fear not ; be no t aston ished ; we shall prosper and become mighty

ones among the islands round about ; none shall be above us ; and youshall rule over the land, and tho se who have done evil against youshall flee from you and be chiefs no more .

For this have I followed you persistently through danger and

co st and through hard weariness,and I see

'

prosperity for me and

for my seed to be mine through you.

”

One month of bad weather over the land as the last sign ; in the

early morning when the rays of the sun ro se above the mountainKaonohiokala was seen sitting within the smoking heat Of the sun

,

right in the middle of the sun ’s ring,encircled with rainbows and a

red mist.Then the sound of shout ing was heard all over KauaI at the sight

of the beloved child of Moanalihaikawaokele and Laukieleula, the

great high chief of Kahakaekaea and Nuumealani.

Beho ld ! a vo ice shouting,

“ The beloved of Hulumaniani ! the

wonderful prophet ! Hulumaniani ! Give us life ! ”

From morning unt il evening the shout ing lasted, until they werehoarse and could only po int with their hands and nod their heads,for they were hoarse with shouting for Kaonohiokala.

Now,as Kaonohiokala looked down upon the earth

,lo ! Laieikawai

was clothed in the rainbow garment his sister, Kah alaomapuana, had

brought her ; then through this sign he recognized Laieikawai as hisbetrothed wife

578

MOKUNA XXX

Hookahi anahulu mahope iho 0 ko Kahalaomapuana hoi ana ina ini ai Kealohilani mai, ia manawa

,hiki mai la ka hoailona mua a

ko lakou kaikunane,e like me ke kauoha i kona kaikuah ine .

Pela i hoao liilii ai na hoailona iloko 0 na la elima,a i ke 0 11 0 0

ka la, kui ka bekili, ua ka na,kaikoo ka moana

,waikahe ka a ina

,

olapa ka uwila,uhi ka noe

, pio ke anuenue, ku ka punohu i ka

moana .

Ia manawa,Olelo aku ka Makaula

,

“ E a’u mau kaikamah ine

,na

h iki mai ka hoohoia’na O kuu wanana e like me ka

’u olelo mua ia

oukou.

”

I aku la na kaikamah ine,Oia ho i ka makou i hamumu iho nei,

no ka mea,na lohe mua no makou i keia mea ia oe

,o iai aole keia

(Kahalaomapuana ) i hiki mai,a ma ka ianei h oi ana mai nei

,lohe

hope makou ia ianei.Olelo mai la 0 Laieikawai, He haalulu nui ko

’u,a me ka weliweli,

a pehea la e pau ai kuu maka ’u“Mai maka ’u oe, ao le ho i e weliweli, e hiki mai ana ,ka pomaikai ia

kakou,a e lilo auanei kakou i mea nui nana e ai na moku a pun i,

ao le kekah i mea e ae, a e noho Alii auanei oukou maluna 0 ka aina,a e holo aku ka poe hana ino mai ia oukou marka noho Al i i aku.

“ Nolaila wau i ukal i ai me ka hoomanawanui iloko 0 ka luhi,a

me ka inea,iloko 0 na pilikia he nui

,a ke ike nei wau, no

’u ka

pomaikai a no ka’u mau pua,mai ia oukou mai.

”

Hookahi malama 0 ka ino ma ka aina no ka h oailona hope, ma

ke kakah iaka , i na kukun a 0 kala i haalele iho ai i na mauna . Ikeia

aku la 0 Kaonoh iokala e noho ana iloko o a wela kukanono 0 ka

la,mawaena pono 0 ka Luakalai

,i hoopuniia i na anuenue, a me ka

na koko .

I kela. wa no , loheia aku la ka pihe uwa a pun i o Kauai,i ka ike

ana aku i ka H iwah iwa Kamakah i a Moanalihaikawaokele laua o

Laukieleula,ke Alii nui O Kahakaekaea

,a me Nuumealani.

Aia hoi he leo uwa,“ Ka Hiwahiwa a Hulumaniani— e ! Ka

Makanla nui mana ! E Hulumaniani— e ! Homai he Ola

Mai ke kakah iaka a ahiah i ka uwa ana , na paa ka leo , o ke

kuhikuh i wale iho no a ka lima aohe leo , me ke kunon ana o ke poo ,

no ka mea,ua paa ka leo i ka uwa ia Kaonohiokala.

Ia manawa a Kaonoh iokala e nana mai ana i ka h onua nei, aia

ho i,e aahu mai ana o Laieikawai i ke kapa anuenue a kona

kaikuah ine (Kahalaomapuana ) i lawe mai ai, alaila , maopopo ao la

ia ia o Laieikawai no keia, ka wahine hoopalau ana.

580 HAWAIIAN ROMANCE OF LAIEIKAWAI Im a m a as

In the dusk of the even ing,at the rising of the bright full moon,

he entered the prophet ’s inclosure.

When he came, all his sisters bowed down before h im,and the

prophet before the Beloved.

And Laieikawai was about to do the same ; when the Beloved sawLaieikawai about to kneel he cried out

“0 my wife and ruler ! OLaieikawai ! do no t kneel, we are equals.

“ My lord,I am amazed and tremble

,and i f you desire to take my

life,it is well ; for never have I met before with anyone so terrible

as this ! answered Laieikawai.I have not come to take your life

,but on my sister

’s visit to me

I gave her a sign for me to know you by and recogn ize you as mybetrothed wife ; and therefore have I come to fulfill her mission,

”so

said Kaonohiokala

When his S isters and the seer heard,then they shouted with joyful

vo ices,“ Amen ! Amen ! Amen ! it is finished

,flown beyond ! ” They

rose up with j oy in their eyes .Then h e called to his sisters,

“ I take my wife and at this time of

the n ight will come again hither.

” Then his wife was caught awayout o f sight of her compan ions, but the

‘prophet had a glimpse of

her being carried on the rainbow to dwell within the moon ; therethey took in pledge their moments of bliss.And the next n ight when the moon shone bright

,at the time when

its light decreased, a rainbow was let down , fastened to the moonand reaching to the earth ; when the moon was directly over Honopu

waiakua,then the chiefs appeared above in the sky

.in their majesty

and stood before the prophet, saying : Go and summon all the peoplefor ten days to gather together in one place ; then I will declare mywrath against those .who have done youwrong.

“At the end of ten days, then we shall meet again, and I will tellyou what is well for you to do , and my sisters with you.

”

When these words were ended the seer went away, and when hehad departed the five sisters were taken up to dwell with the wifein the shelter Of the moon .

On the seer’s circuit, according to the command Of the Beloved,he

did not encounter a single person,for all had gone up to Pihanaka

lani,the place where it had been predicted that victory should be

accomplished.

582 H AWAIIAN ROMANCE OF LAIEIKAWAI Im a . ANN. 33

After ten days the seer returned to Honopuwaiakua ; 10 ! it was de

serted.

Then Kaonohiokala met h im, and the seer to ld h im about the cir

cuit he had made at the Beloved ’s command.

Then the prophet was taken up also to dwell in the moon .

And in the morn ing o f the next day, at sunrise, when the hot rayso f the sun rose over the mountains

,

Then the Beloved began to punish Aiwohikupua and Waka.

To Waka he meted out deat h,and Aiwoh ikupua was pun ished by

being deprived Of all his wealth, to wander like a vagrant over theearth unt il the end of his days.At the request of Laieikawai to spare Laielohelohe and her hus

band,the danger passed them by, and they became rulers over the

land thereafter.

Now in the early morn ing of the day o f Aiwoh ikupua’s and

Waka’s downfall,Lo ! the mult itude assembled at Pihanakalani saw a rainbow let

down from the moon to earth,trembling in the hot rays of the sun .

Then,as they all crowded together, the seer and the five girls stood

on the ladder way, and Kaonohiokala and Laieikawai apart,and the

so les of their feet were l ike fire. This was the t ime when Aiwohikupua and Waka fell to the ground

,and the seer’s prophecy was ful

filled.

When the chief had avenged them upon their enemies, the chiefplaced Kahalaomapuana as ruler over them and stat ioned his othersisters over separate islands. And Kekalukaluokewa was chief counsellor under Laieloheloh e

,and the seer was their compan ion in coun

ci l,with the power of chief counsellor.

After all these things were put in order and well established ,Laieikawai and her husband were taken on the ra inbow to th e landwithin the clouds and dwelt in th e husband ’s home .

In case her sisterS'

should do wrong then it was Kahalaomapuana’s

duty to bring word to th e chief.But there was no fault to be found with his S isters unt il they left

this world.


A pau na la he umi, hiki aku ka Makanla i H onopuwaiakua, aia

ho i ua mehameha .

Ia manawa,halawai mai la me ia O Kaonoh iokala

, a hai aku la ikana Olelo bo ike no kana Oihana kaapuni e l ike me ke kauoha a ka

Hiwahiwa .

Ia manawa kail i puia aku la ka Makanla a noho 1 ka mahina .

A i ke kakahiaka O kekahi la ae,ma ka puka ana mai 0 ka la

,i ka

wa i haalele iho ai na kukuna wela 0 ka la 1 na mauna .

Ia manawa ka h oomaka mm0 ka H iwah iwa e hoopai ia Aiwohiku

pua a me Waka pu.

Haawiia ka make no Waka,a o Aiwohikupua , hoopan a aku la ia

e lilo i kanaka ilihune,e aea haukae ana maluna 0 ka a ina a hiki i

kona mau la hope.

Ma ke noi a Laieikawai,e hoopakele ia Laielohelohe a me kana

kane,nolaila

,na maalo ae ka pilikia mai o laua ae

,a no laua kekah i

kuleana ma ka aina ma ia hope iho .

I ke kakahiaka nae,i ka h oomaka -ana 0 ka luku ia Aiwoh ikupua a

me Waka .

Aia hoi, O ke anaina i akoakoa ma P ihanakalani,ike aku la lakou

i ke anuenue i kuuia mai ma ka mahina mai,i uliliia i na kukuna

wela 0 ka la.

Alaila,ia manawa akoakoa lakou a pau, ka Makaula

, a me na

kaikamah ine elima e kau mai ana ma ke ala i uliliia, a o Kaonoh i

okala me Laieikawai ma ke kaawale,a he mau kapuai ko laua me he

ahi la . Oia ka manawa a Aiwohikupua a me Waka i haula ai i kabouna

,me ka apono i ka Olelo a ka Makaula.

A pau ka hoopai a ke Alii no na enemi,hoonoho ae la ke A11 1 Oluna

ia Kahalaomapuana i Mo i,a hoonoho pakahi aku la i na kaikuahine

ona ma na mokupui. A o Kekalukaluokewa no ke Kuhina Nui,a me

Laielohelohe, a 0 ka Makanla no ko lakou mau hoa kuka ma ke ano

Kub ina Nui.A pau ka hooponopono ana no keia mau mea a pono ka noho ana

,

kai li puia aku la 0 Laieikawai e kana kane ma ke anuenue iloko 0 na

ao kaalelewa a noho ma kahi man 0 kana kane.

Ina e hewa kona mau kaikuahine,alaila na Kahalaomapuana e

lawe ka Olelo hoopii imna o ke Alii .Aka , aole i loaa ka hewa O kona mau kaikuahine In a ia hope ih o a

hiki i ka haalele ana i keia ao .

CHAPTER XXXI

After the marriage o f Laieikawai and Kaonohiokala,when his

sisters and the seer and Kekalukaluokewa and his wife were wellestablished

,after all this had been Set in order, they returned to

the country in the heavens called Kahakaekaea and dwelt in the

taboo house on the borders o f Tahit i.And when she became wife under the marriage bond, all power

was given her as a god except that to see hidden things and thoseobscure deeds which were done at a distance ; only her husband hadthis power.

Before they left Kaua i to return to the heavens,a certain agree

ment was made in their assembly at the government council.Lo ! on that day, the rainbow pathway was let down from

Nuumealani and Kaonohiokala and Laieikawai mounted upon thatway, and she la id her last commands upon her sisters

,the seer

,and

Laieloh elohe ; these were her words :“ My compan ions and our father the prophet

,my sister born

with me in the womb and your husband,I return according to our

agreement ; I leave you and return to that place where you will notsoon come to see me ; therefore, l ive in peace, for each alike hasprospered, not one of you lacks fortune. But Kaonohiokala willvisit you to look after your welfare .

”

After these words they were ~ borne away out of sight. And as

to her saying Kaonohiokala would come to look after the welfare ofher compan ions

,this was the so le source o f disturbance in Laieika

wa i ’s life with her husband .

While Laieikawai lived at home with her husband it was Kaono

h iokala’s custom to come down from time to t ime to look after his

sisters’ welfare and that Of his young wife three times every year.

They had lived perhaps five years under the marriage contract,and about the sixth year o f Laieikawai

’s happy life with her hus

band,Kaonohiokala fell into sin with Laielohelohe w ithout anyone

knowing Of his falling into sin.

584

586 H AWAIIAN ROMANCE or LAIEIKAWAI

After Laieikawai had lived three months abo ve,Kaonohiokala

went down to look after his sister’s welfare, and returned to

Laieikawai ; so he did until the third year,and after three years

of go ing below to see after his sisters,lo ! Laielohelohe was full

grown and her beauty had increased and surpassed that of her sister.

Laieikawai’s.

Not at this t ime,however

,did Kaonoh iokala fall into sin

, but hissinful longing had its beginn ing.

On every trip Kaonoh iokala took to do his work below, for four

years, 10 ! Laielohelohe’s lo veliness grew beyond what he had seen

before, and his S inful lust increased mightily,but by his nature

as a child of god he persisted in checking his lust ; for perhaps aminute the lust flew from h im

,then it clung to h im once more.

In the fifth year,at the end of the first quarter

,Kaonoh iokala

went away to do his work below .

At that time virtue departed far from the mind of Kaonoh iokala

and he fell into sin .

Now at this t ime,when he met his sisters

,the prophet and his

punalua and their wife (Laielohelohe ) Kaonoh iokala began to redistribute the land

,so he called a fresh council .

And to carry out his evil purpose, he transferred his sisters to beguards over the land called Kealoh ilani

, and arranged that theyshould live with Mokukelekah iki and have charge of the land withh im.

When some Of his sisters saw how much greater the honor was tobecome chiefs in a land they had never visited

,and serve with Moku

kelekah iki there,they agreed to consent to their brother’s plan .

But Kahalaomapuana would not consent to return to Kealohilani,

for she cared more for her former post of honor than to return to

Kealoh ilani.

And in refusing, she spoke to her brother as fo llows : My highone

,as to your sending us to Kealoh ilani, let them go and I will

remain here,living as you first placed me ; for I love the land and

the people and am accustomed to the life ; and i f I stay below hereand you above and they between, then all will be well, just as we werebo rn of our mother ; for you broke the way, your little sisters followed you, and I stopped it up ; that was the end

,and so it was.

”

BECXW ITH ] TEXT AND TRAN SLATION 587

I ka ekolu malama O Laieikawai ma iluna,iho mai la 0 Kaono

h iokala e ike i ka pono o kona mau kaikuah ine,a h o i aku la me

Laieikawai, pela i kela a me keia hapakolu 0 ka makahiki , a i kaeko la makahiki 0 ko Kaonoh iokala buaka i makai i ka pono o konamau kaikuahine ; aia ho i, ua hookanaka makua loa ae la kana wahineopio (Laielohelohe ) , alaila, ua pii mai a mahuahua ka wahine mai

kai,a o i ae mamua o kona kaikuaana o Laieikawai.

Ao le nae i haula o Kaonoh iokala ia manawa i ka hewa,aka

,ua

hoomaka ae kona kuko ino e hana i ka mea pono o le .

I kela hele ana keia hele ana a Kaonoh iokala i kana hana mau ilalonei

,a hiki i ka eha makahiki ; aia hoi, na hoomahuahuaia mai ka

nan i o Laielohelohe mamua O kana ike mua ana,a mahuahua loa

ae la ka manao ino 0 Kaonoh iokala ; aka , ma kona ano keiki Akua,hoomanawanui aku la no Oia e pale ae i kona kuko , hookah i pahaminute e lele aku ai ke kuko mai ona aku

,alaila

,pili mai la no .

I ka lima 0 ka makahiki,ma ka pau ana 0 ka h apah a mua o ua

makahiki la, iho hou mai la 0 Kaonoh iokala i kana hana mau ilalonei.

I kela manawa,ua kailiia aku kO Kaonohiokala manao ma ikai mai

ona aku a kaawale loa,a haule iho la o ia i ka hewa .

I kela manawa no ho i,ia ia e halawai la me kona mau kaikuah ine

,

a me ka Makanla hoi,ka punalua a me ka laua wahine h oi (Laielo

helohe ) , hoomaka ae la 0 Kaonohiokala e hooponopono hou no ke

aupuni, a no laila,na hoomaka hou ka ahaolelo .

A i mea e pono ai kO ke Alii manao kolohe,hoolilo ae la Oia i kona

mau kaikuahine i poe kiai no ka aina i o leloia o Kealohilani,a na

lakou e hooponopono pu me Mokukelekah iki i ,ka noho ana

,a me na

hana a pau e pili ana i ka aina .

A ike ae la kekah i O kona mau kaikuah ine,ua oi aku ka hanohano

mamua o keia noho ana,no

’

ka mea,ua h oolilo ia i mau ali i no kahi

hiki ole ia lakou kc noho e lawelawe pu me Mokukelekahiki,no laila

,

hooho lo ao la lakou i ka ae mamuli 0 ka o lelo a ko lakou kaikunane.

Aka , o Kahalaomapuana , ao le oia i ae aku e ho i i loko O Kealohi

lani ; no ka mea,ua Oi aku kona minamina i ka hanohano mau i loaa

ia ia mamua 0 ka hoi ana i Kealoh ilan i.

A no ko Kahalaomapuana ae Ole,hoopuka aku la o ia i kana o lelo

imua O kona kaikunane,“ E k uu Lan i

,ma kou hoo lilo ana ae nei ia

makou e ho i i Kealoh ilani, a O lakou no ke ho i

,a owau nei la

,e

noho ae no wau ilalo nei, e like me kau hoonoho mua ana ; no ka mea,ke aloha nei wau i ka a ina a me na makaainana , a na maa ae nei no

ho i ka noho ana ; a ina owau no malalo nei,O oe no maluna mai

,a . O

lakou nei ho i iwaena ae nei, alaila, pono iho no kakou,like loa me ka

hanau ana mai a ko kakou makuahine,no ka mea

, nau i wahi kcalanui

,a o kou mau pokii ho i

,hele aku mahope on

, a na’u ho i i pan i

aku. o ke oki no ia,a o ia Ia .

”

588 HAWAIIAN ROMANCE OF LAIEIKAWAI (m a . ANN. 83

Now he knew that his youngest sister had spoken well ; but because of Kaonoh iokala

’s great desire to get her away so that she

would not detect his mischievous do ings, therefore he cast lots uponhis sisters, and the one upon whom the lot rested must go back toKealoh ilani.

Said Kaonoh iokala to his sisters,Go and pull a grass flower ; do

no t go together, every one by herself,then the o ldest return and

give it to me, in the order of your birth, and the one who has the

longest grass stem,she shall go to Kealoh ilani.”

Every one went separately and returned as they had been told.

The first one went and pulled one about two inches in length, andthe second one pulled and broke her flower perhaps three inches anda half ; and the third, she pulled

.

her grass stem about two incheslong ; and the fourth Of them, hers was about one inch long ; andKahalaomapuana did not pull the tall flowers, she pulled a very shortone

,

“

about three feet long hers was, and she cut off half and cameback

,thinking her grass stem was the shortest.

But in comparing them, the oldest laid hers down before herbro ther. Kahalaomapuana saw it and was much surprised

,so she

secretly broke hers inside her clothing ; but h er brother saw her

do ing it and said. Kahalaomapuana, no foo ling ! leave your grassstem as it is.”

The others laid down theirs,but Kahalaomapuana did not show

hers ; said he, The lot rests upon you.

”

Then She begged her brother to draw the lot again ; again theydrew lots, again the lot rested upon Kahalaomapuana ; Kahalao

mapuana had nothing left to say, for the lot rested upon her.

Lo ! sh e was sorrowful at separat ing herself from her own chiefhouse and the people of the land ; darkened was the princess

’s heartby the unwelcome lot that sent her back to Kealoh ilani.And on the day when Kahalaomapuana was to depart for Ke

aloh ilani,the rainbow was let down “from above the earth .

Then she said to her brother,“ Let the pathway of my high one

wait ten days, and let the chiefs be gathered together and all the

people of the land, that I may Show them my great love before youtake me away.

”

When Kaonoh iokala saw that his sister’s words were well , h e granted her wish ; then the pathway was taken up again with her brother.

590 HAWAIIAN ROMANCE OF LAIEIKAWAI [ma /1m m

And on thetenth day, the pathway was let down aga in before theassembly

,and Kahalaomapuana mounted upon the ladder way pre

pared for her and turned with heavy heart, her eyes filled with a

flood of tears,the water drops of Kulanihako i, and said : O chiefsand people

,I am leaving you to return to a land unknown to you ;

on ly I and my Older sisters have visited it ; it was not my wish to goback to this land, but my hand decided my leaving you accordingto the lo t la id by my divine brother. But I know that every one of

us has a god, no one i s without ; now,therefore, do you pray to your

god and I will pray to’

my god, and if our prayer has might, thenshall we meet again hereafter. Love to you all

,love to the land

,we

cease and disappear.

Then she caught ho ld of her garment and held it up to her eyesbefore the assembly to hide her feeling for the people and the land .

And she was borne by the rainbow to the land above the clouds, toLanikuakaa

,the heavens higher up.

The great reason why Kaonohiokala wished to separate Kahalao

mapuana in Kealoh ilani was to hide his evil do ings with Laielohelohe,for Kahalaomapuana was the on ly one who could see things done insecret ; and she was a reso lute girl, not one to give in . Kaonoh iokala

thought she might disclose to Moanalih aikawaokele this evil do ing ;so he got his sister away

,and by his supernatural arts he made the

lot fall to Kahalaomapuana.

When his sister had gone,about the end of the second quarter of

the fifth year, he went away below to carry out his lustful design

upon Laielohelohe .

Not just at that time, but he made things right with Kekaluka

luokewa by putting him in Kahalaomapuana’s place and the seer as

his chief counsellor.

Mailehaiwale was made governor on Kauai ,Mailekaluhea on Oahu,Mailelaulii on -Maui and the other islands, Mailepakaha on Hawai i.

m oawma ] TEXT AND TRAN SLATION 59 1

A i ka umi 0 ka la,kuuia mai la ua alanui nei imna o ke anaina,

a kau aku la 0 Kahalaomapuana iluna O ke alanui ulili i hooma

kaukauia nona, a hul i mai la me ka naan kaumaha,i hoopihaia kona

mau maka i na kulu wai O Kulanihakoi, me ka i mai, E . na

’lii,na

makaainana,ke haalele nei wau ia oukou, ,

ke ho i nei wau i ka ainaa oukou i ike ole ai

,owau a me o

’u mau kaikuaana wale no kai ike ;

ao le nae no ko’u makemake e ho i ia aina

,aka

,na ko

’u lima no i ae

ia’u e haalele ia oukou mamuli 0 ka hailona a kuu kaikunane Lani

nei. Aka ho i, ua ike no wau he mau Akua l ike ko kakou a pan , ao lemea nele, nolaila, e pule oukou i ke Akua

, a e pule no hoi wau i ko ’uAkua

, a ina i mana na pule a kakou,alaila

,e halawai hou ana no

kakou ma keia hope aku. Aloha oukou a pau, aloha no hoi ka aina,

oki kakou la nalo .

Alaila,lalau ae la Oia i kona aahu

,a palulu ae la i kona mau maka

imua O ke anaina,i mea e huna ai i kona manaonao i na makaainana

a me ka aina . A laweia’ku la ma ma ke anuenue iloko 0 na ao

kalelewa ma ka Lanikuakaa .

O ke kumu nui 0 ko Kaonohiokala manao nui e hookawale ia

Kahalaomapuana i Kealohilani, i mea e nalo ai kona kalobe iaLaielo

helohe ; no ka mea,o Kahalaomapuana, aia kekah i

-

ike ia ia, he ike

hiki ke hanaia kekahi hana ma kahi malu ; a he kaikamah ine manao

paa no,ao le e hoopilimeai. O manao auanei O Kaonohiokala O haiia

kana hana kalobe ana imua o Moanalihaikawaokele,nolaila Oia i

hookaawale ai i kona kaikuah ine, a ma ke ano Akua o Kaonoh iokala,

na lilo ka ba ilona ia Kahalaomapuana.

A kaawale aku la kona kaikuah ine, a i ka pau ana paha o a

hapaha .elua 0 ka l ima 0 ka makahiki,iho hou mai la Oia ilalo nei e

hocko i kona manao kuko ia Laielohelohe.

Ao le nae oia i hooko koke ia manawa ; aka, i mea e pono ai o ia

imua O K ekalukaluokewa nolaila,waiho aku la o ia imua O ~Kekalu

kaluokewa e pan i ma ka hakahaka O Kahalaomapuana, a 0 ka Ma

kaula no kona Kuh ina Nui.A hoonohoia aku la 0 Mailehaiwale i Kiaaina paha no Kauai °

ia Mailekaluhea no Oahu ; 0 Mailelaulii no Maui a me na moku e ae ;

ia Mailepakaha no Hawai i.

CHAPTER XXXII

When Kekalukaluokewa became head over the group, then Kaono

hiokala sent him to make a tour of the islands and perform the funct ions o f a ruler

,and he put Laielohelohe in Kekalukaluokewa

’s place

as his substitute.

And for this reason Kekalukaluokewa took his chief counsellor(the prophet ) with h im on the circuit.S o KekalukaluokeWa left Pihanakalani and S t arted on the business

o f visit ing the group ; the same day Kaonohiokala left tho se below .

When Kaonohiokala started to return he did not go all the way up,

but just watched that day t he sailing of Kekalukaluokewa’s canoesover the ocean .

ThenKaonoh iokala came back down and sought the companionship Of Laielohelohe

, but not just then was the sin committed.

When the two met,

‘

Kaonoh iokala asked Laielohelohe to separateherself from the rest

,and at the high chief’s command the princess’s

retainers withdrew .

When Laielohelohe and Kaonoh iokala were alone he said,

“ Thisis the third year that I have desired you, for your beauty has grownand overshadowed your sister’s

,Laieikawai

’s. Now at last my

pat ience no longer avails to turn away my passion from you.

”

O my high one,

” said Laielohelohe,“ how can you rid yourself of

your passion ? And what does my high one see fit to do ?

Let us know one another,

” said Kaonohiokala,

“ this is the onlything to be done for me.

”

Sa id Laielohelohe, we can not touch one another,my high one,

for the one who brough t‘

me up from the t ime I was born unt il Ifound my husband, he has strictly bound me not to defile my fleshwith anyone ; and, therefore, my high one, it is his to grant yourwish .

”

When Kaonoh iokala heard this,then he had some check to his

passion , then he returned to the heavens to his wife, Laieikawai. He

had not been ten days there when he was again thick-pressed by thethunders of his evil lust , and he could not ho ld out against it.To ease this passion he was again forced down below to meet

I.aielohelohe.

592

H AWAIIAN ROMANCE OF LAIEIKA\VAI [ETH . ANN. 33

And having heard that her guardian who bound her must give hisconsent

,he first sought Kapukaihaoa and asked his consent to the

chief ’s purpose .

S o h e went first and said to Kapukaihaoa :“ I wish to unite myself

with Laielohelohe for a time,no t to take her away altogether, but to

ease my heavy heart of its lust after your foster child ; for I firstbegged my boon o f her, but sh e sent me for your consent, and so Ihave come to you.

”

Said Kapukaihaoa :“ High one of the highest, I grant your re

quest,my high one ; it is well for you to go in to my foster child ;

for no good h as come to me from my charge . It was our strongdesire

,mine and hers who took care of your wife Laieikawai,

that Kekalukaluokewa should be our foster child ’s husband ; verygood

,but in settling the rule over the islands, the gain has gone

to o thers and I have nothing. For he has given all the islands toyour sisters

,and I have nothing

,the one who provided h im with his

wife ; so it will be well, in order to avo id a second misfortune,that

you have the wife for the two o f you.

”

At the end of their secret conference, Kapukaihaoa went with thechief to Laielohelohe.

Said he . My ward,here is the husband

,be ruled by h im ; heavens

above . earth beneath ; a so lid fortune, no thing can shake its foundat ion ; and look

.

to the one who bore the burden .

”

Then Laielohelohe dismissed her doubts ; and Kaonohiokala tookLaielohelohe and they took their pleasure together.

Three days after,Kaonoh iokala returned to Kahakaekaea .

And after h e had been some day s absent, the pangs of love caughth im fast

,and changed his usual appearance .

Then on the fourth day of their separation ,he to ld a lie to Laieika

wai and said,

“ This was a strange n ight for me, I never slept , therewas a drumming all n ight long.

”

Said Laieikawai,“What was it ?”

Said Kaonohiokala,

“ Perhaps the people below are in trouble.

Perhaps so ,” said Laieikawai. “ Why not go down and see ?”

And at his wife’s mere suggest ion,in less than no time Kaono

hiokala was below in the compan ionship of Laielohelohe. But Laielohelohe never thought of harm ; what was that to her mind !t cn they met at the chief’s wish . Laielohelohe did not love

Kaonoh iokala,for the princess did no t wish to commit sin with the

great chief from the heavens, but to satisfy her guardian ’s greed .

BECKWITH ] TEXT AND TRAN SLATION 595

A no ka lohe mua ana o Kaonoh iokala na ka mea nana imalama ia ia ka

“ hoohiki paa e ae aku.

” No laila, kii mua aku la

oia ma 0 Kapukaihaoa la, e noi aku e ae mai i ko ke A11 1 makemake.

A nolaila ho i, hele mua aku la Oia a Olelo aku ia Kapukaihaoa ,

Ua makemake wau e lawe ia Laielohelohe e pili me a’u i keia

manawa,aole nae no ke kaili loa mai

,aka, i mea e hoomama ae ai i

ko’u naan kaumaha i ke kuko i kau milimili , no ka mea

,ua noi mua

aku wau i ua milimili la au i kuu makemake ; aka, ua kuh ikuh i mai

kela nau e ae aku,a no laila

,kii mai nei wau ma ou la .

”

I aku o Kapukaihaoa , E ka lani 0 na lani,ke ae aku nei wau

ma kau no i e kuu Lan i , he mea pono nou

'

e komo aku oe me ka’u

mil imili ; no ka mea, ua ike au i ko ’u pomaikai ole no ka’u mea

luhi ai,na upu aku hoi ko maua manao me ka mea nana i malama

kau wahine (Laieikawai) , O Kekalukaluokewa ke kane a ka’u hanai ,

na pono no, aka, i keia noho aupuni ana, na lilo ka pomaikai i na

mea e ac,no laila, ua nele wau. NO ka mea ho i, ua h aawi ae nei kela

i na moku a pau i ou kaikuahine, koe hoi wau ka mea nana kanawahine i wahine ai, a nolaila e aho hoi ke ka i ka nele lua, a nau ka

wahine a Olua.

”

A pau keia mau kamailio a laua ma ke kaawale, hele aku la 0

Kapukaihaoa me ke Alii pu a hiki O Laielohelohe la.

I aku la,“ E kuu luhi

,eia ke kane

,noho ia, he lan i iluna he honua

ilalo,keehi

’a kulana a paa, a nana mai i ka mea nana i luhi .”

Alaila he mea kaualua ole ia ia Laielohelohe ; a lawe ae la 0

Kaonohiokala ia Laielohelohe,a hui oluolu iho la laua.

Ekolu mau la 0 laua ma ka laua mau hana,hoi aku la 0

Kaonoh iokala i Kahakaekaea.

A mahope iho oia mau la kaawale, ua aaki paaia ke aloha wela iiuna o Kaonohiokala, a ano e kona mau helehelena.

Ia manawa,hoopuka aku la 0 Kaonoh iokala i olelo hoopunipuni i

mua o Laieikawai, Oia ka ha 0 na la kaawale o laua,me ka i aku,

Haobao 11 0 i keia po o’u, ao le wau i moe iki, i ka hoopahupahu

waleia no a ao wale.

I aku O Laieikawai, Heaha la ?”

I aku o Kaonoh iokala,

“ Ua pono Ole paha ka noho ana o lakoula 0 lalo .

”

“Ae paha,” wahi a Laieikawai

,aole no la hoi e iho .

’

A no keia hua kena a kana wahine,he mea manawa ole noho ana

i lalo nei o Kaonohiokala, a launa no me Laielohelohe . Aka,o

Laielohelohe ao le i loaa ia ia kona pilikia ma ka manao,heaha la ia

mea i kona manao ana.

Ia laua e hui ana ma ka makemake o ke A11 1 kane,ia manawa

,na

Ike o le o LaIelohelohe 1 kona aloha 1a Kaonoh iokala, no ka mea, ao le

no 0 ke Alii wahine makemake iki e hana i ka hewa me ke Alii nuio luna ; aa hoi, mamuli 0 ka oh ou a kona mea nana i malama waleno ka hooko ana.

596 H AWAIIAN ROMANCE OF LAIEIKAWAI (m a . ANN. 83

After perhaps ten days of these evil do ings,Kaonoh iokala returnedabove .

Then Laielohelohe’s love forKekalukaluokewa waxed and grew because she had fallen into sin with Kaonohiokala.

One day in the evening Laielohelohe said to Kapukaihaoa,“My

good guard and protector, I am sorry for my sin with Kaonohio

kala, and love grows within me for Kekalukaluokewa,my husband ;

good and happy has been our l ife together, and I sinned not by myown wish, but through your wish alone. What harm had you

refused ? I referred the matter to you because of your binding me

not to keep compan ionship with anyone : I thought you would keepyour oath ; not soSaid Kapukaihaoa,

“I allowed you to be another’s because yourhusband gave me no gifts ; for in my very face your husband

’s gift swere given to o thers ; there I sto od, then you were gone . Little hethought of me from whom he go t his wife.

Said Laielohelohe to her foster father,“If that is why you have

given me over to sin with Kaonoh iokala,then you have done very

wrong,for you know the rulers over the islands were not appo inted

by Kekalukaluokewa,but by Kaonoh iokala ; and therefore to-morrow

I will go on board a double canoe and set sail to seek my husband .

”

That very evening she commanded her retainers,those who

guarded the chief’s canoe, to get the canoe ready to set sail to seekthe husband.

And not wishing to meet Kaonohiokala, she hid inside the coun trypeople ’s houses where he would

'

no t come,lest Kaonoh iokala should

come again and sin with her against her wish ; so she fled to the

country people ’s houses, but he did not come until that n igh t wh enshe had left and was out at sea .

When sh e sailed, she came to Oahu and stayed in the countrypeople’s houses . S o she journeyed until her meet ing with Kekalu

kaluokewa.

About the time that Laielohelohe was come to Oahu, that nextday Kaonohiokala came again to visit Laielohelohe ; but on hisarrival, no Laielohelohe at the chief ’s house ; he did not question theguard for fear of his suspect ing his sin with Laielohelohe. Now

Laielohelohe had secretly to ld the guard of the chief ’s house why shewas go ing. And fai ling in his desires he returned above.

598 HAWAIIAN ROMAN CE OF LAIEIKAWAI [m a m u a

The report o f his lord ’s falling into sin had reach ed the ears ofthe chief through some of his reta iners and he

'

had heard also of

Laielohelohe’s displeasure .

Now the vagabond, Aiwohikupua, was one Of the chief ’s retainers,he was the onewho heard these th ings. And when he heard Laielohelohe

’s reason fo r setting sai l to seek her husband, then he said

to the palace guard, “If KaOnoh iOkala returns again,and asks for

Laielohelohe, tell h im she is ill, then h e will not come back, for she

would po llute Kaonohiokala and our parents ; when the uncleannessis over

,then the deeds of Venus may be done.

”

When Kaonohiokala came again and questioned the guard then hewas to ld as Aiwoh ikupua had said, and he went back up again .


O keia haula ana nae a na’lii i ka hewa, ua nakulu aku la keia

lohe i ke alo Alii,ma 0 na aialo wale no nae

,a ua lohe puia no hoi

kO Laielohelohe makemake Ole.

Ia Aiwohikupa e kuewa ana ma ke alo Alii,Oia nae kekahi i lohe

i keia mau mea . A no ka lohe ana O Aiwoh ikupua i ko Laielohelohekumu i ho lo ai e imi i ke kane ; alaila i aku oia i ke kiai hale AliiIna i hoi hou mai o Kaonoh iokala

,a i ninau mai ia Laielohelohe,

i aku oe ua mai ia,alaila ao le e hoi h ou mai ; no ka mea

,he mea

haumia loa ia ia Kaonoh iokala, a me na makua o makou,aia no a

pau ka haumia, alaila hana aku ma ka hana 0 ka hoku Venuka .

”

l a iho hou ana mai O Kaonohiokala, ninau i ke kiai hale Alii ,alaila haiia aku la e like me ka Aiwohikupua Olelo , alaila hoi aku

la Oia i luna.

CHAPTER XXXIII

In Chapter XXXII of this story the reason was to ld why Laielohelohe went in search of her husband.

Now, she fo llowed him from Kauai to Oahu and to Maui ; shecame to Lahaina, heard Kekalukaluokewa was in Hana, havi ng re

turned from Hawaii .S he sailed by canoe and came to Honuaula ; there they heard that

Hinaikamalama was Kekalukaluokewa’s wife ; the Honuaula people

did not know that this was his wife .

When Laielohelohe heard this news,they hurried forward at once

and came to Kaupo and Kipahulu. There was substantiated thenews they heard first at Honuaula

,and there they beached the canoe

at Kapohue, left it, went to Waiohonu and heard that Kekalukaluokewa and Hinaikamalama had gone to Kauwiki

,and they came to

Kauwiki ; Kekalukaluokewa and his compan ion had gone on to

Honokalani ; many days they had been on the way.

On their arrival at Kauwiki,that afternoon, Laielohelohe asked

a nat ive of the place how much farther it was to Honokalani,where

Kekalukaluokewa and Hinaikamalama were staying.

Said the native, You can arrive by sundown .

”

They went on,accompan ied by the natives, and at dusk reached

Honokalani ; there Laielohelohe sent the natives to see where thechiefs were staying.

The natives went and saw the chiefs drinking awa, and returnedand to ld them.

Then Laielohelohe sent the natives again to go and see the chiefs,saying

,

“ You go and find out where the chiefs sleep,then return

to us.

”

And at her command,the natives went and found out where the

chiefs slept, and returned and told Laielohelohe .

Then for the first time she to ld the natives that she was Kekalu

kaluokewa’s married wife.

Before Laielohelohe ’s meeting with Kekalukaluokewa he had heardo f her falling into sin w ith Kaonoh iokala ; he heard it from one of

Kauakahialii’s men,the one who became Aiwohikupua

’s chief coun

sellor ; and, because o f that man’s hearing about Laielohelohe

,he

came there to tell Kekalukaluokewa.

When Laielohelohe and her compan ions came to the house whereKekalukaluokewa was staying

,10 ! they lay sleeping in the same

place under one covering, drunk with awa .

600

602 HAWAIIAN ROMANCE OF LAIEIKAWAI [ma m a m

Laielohelohe entered and sat down at their heads,kissed him and

wept quietly over him ; but the fountain of her tears overflowed whenshe saw another woman sleeping by her husband

,nor did they know

this ; for they were drunk with awa.

Then Laielohelohe did not stay her anger against H inaikamalama.

so she got between them,pushed H inaikamalama away

,took Kekalu

kaluokewa and embraced h im,and wakened him.

Then Kekalukaluokewa started from his sleep and saw his wif e :just then

,H inaikamalama waked suddenly from sleep and saw this

strange woman with them ; She ran away from them in a rage, notknowing this was Kekalukaluokewa ’s wife.

When Kekalukaluokewa saw the anger in H inaikamalama’s eyesas she went , then he said,

“ O H inaikamalama,will you run to people

with angry eyes ? DO not take this woman for a stranger, she is my

wedded wife .

” Then her rage left her and shame and fear took theplace of rage.

When Kekalukaluokewa awoke from his drunken sleep and saw

his wife Laielohelohe, they kissed as strangers meet .

Then he said to his wife, Laieloh elohe, I have heard about yourfalling into sin with our lord, Kaonohiokala

,and now this is well

for you and h im,and well for me to rule under you two ; for from

h im this honor comes,and life and death. are with him ; if I should

object,he would kill me ; therefore, whatever our lord wishes it is

best for us to obey ; it was not for my pleasure that I gave you up,

but for fear of death .

”

Then Laielohelohe said to hery

husband,“Where are you, husband

o f my childhood ? What you have heard is true, and it i s true thatI have fallen into sin with the lord of the land

,no t many times

,on ly

twice have we sinned ; but , my husband, it was not I who con sentedto defile my body with our lord

,but it was my guardian who per

mitted the Sin ; for on the day when you went away,‘

th at very dayour lord asked me to defile myself ; but I did not wish it, therefore Ireferred my refusal to h im ; but on his return from above he askedKapukaihaoa, and so we met twice ; and because I did not like it

,I

hid myself in the country people ’s houses,and for the same reason

have I left the seat appo inted me,and have sought you ; and when I

arrived,I found you with that woman . Therefore we are square ; I

have nothing to complain of you, you have nothing to complain of

me ; therefore, leave this woman this very n ight.”


A komo aku la O Laielohelohe,a noho iho la ma ke poo O laua

(Kekalukaluokewa ma ) , hon i iho la i ka ihu, a uwe malu iho la ilokoona ; aka, na hoohaniniia na mapuna waimaka o Laielohelohe no ka

ike ana ih o he wahine e ka kana kane, ao le nae e hiki ia laua keike ae i keia

,no ka mea

,na lumilumiia laua e ka ona a ka awa.

Oia ho i, ao le e hiki ia Laieloh elohe ke hoomanawanui i kona ukiukiia H inaikamalama ; nolaila, komo aku la Oia mawaena o laua

, a paleaku la ia H inaikamalama

,hoohuli Inai la ia Kekalukaluokewa

,a apo

aku la i kana kane . a ho ala aku la .

Ia manawa, puoho ae la 0 Kekalukaluokewa a ike ih o la 0 kana

wahine ; ia wa, h ikilele mai la 0 H inaikamalama mai ka h iamoe mai,a ike iho la he wahine e keia me laua

,ho lo aku la o ia mai o laua. nei

aku,me ka huhu nui

,me ka. manao ho i ao le keia O ka Kekalukaluo

kewa wahine.

A ike aku la 0 Kekalukaluokewa ia H inaikamalama e hele ana me

ka maka kukona,alaila

,i aku la,

“ E H inaikamalama, e ho lo ana oe ike aha

,me kou maka inaina

,mai kuhi oe i keia wahine h e wahine e

,

o ka’u wahine mare (hoao ) no keia .

” Ia manawa,h ookaawaleia ae

la kona huhu mai ona aku,a paniia iho la ka hilahila a me ka maka ’u

ma ka hakahaka 0 ka huhu.

I ka wa nae i ala ae ai o Kekalukaluokewa mai ka h iamoe ona awa

ae,a ike mai la i ka wahine

,ia Laielohelohe

,hon i iho la ma ke ano

mau‘

o ka h iki 'malihini ana.

Alaila,1 mai la o ia i kana wahine

,

“ E Laielohelohe,ua lohe iho

nei wau nou, ua haule oe 1 ka hewa me ka Haku o kaua (Kaonohiokala ) , a nolaila, ua pono aku la no oe me ia

,a ua pono no ho i wau ke

noho aku malalo O Olua, no ka mea

,nona mai keia noho hanohano ana

a aia no hoi ia ia ka make a me ke Ola ; Kamailio aku paha auanei

wau,0

'

ka make mai kai ala ; no laila , ma kahi a ka Haku o kaua e

manao ai,pono no ke booko aku, ao le nae no ko

’u makemake ka

haawi aku ia oe, aka, no ka maka ’u i ka make .

”

Alaila,i aku la 0 Laielohelahe i kana kane,

“Auhea oe,kuu kane 0

ka wa heu o lc,na pOlOle l kou lohe, a he o iaio , ua haule wau 1 ka hewa

me ua Haku la 0 ka aina,ao le nae i mahuahua elua wale no a maua

hana ana 1 ka hewa ; aka, e kuu kane, ao le na u i ae e haawi ia’u e

hoohaumia i kuu kino me na Haku la 0 kaua ; aka , na kuu mea nana

i malama ia’u i ao e hana wau i ka hewa ; no ka mea

,i ka la a oukou

i hele mai ai,Oia no ka la a ua Haku la 0 kaua i noe mai ai ia’u e

hoohaumia ’ ia maua ; aka, no ko’u makemake Ole. nolaila, na kuhikuh i

aku wau i ko ’u ae ole ia ia ; aka , i ka ho i ana iluna a ho i hou mai,

nonoi ao la kela ia Kapukaihao a, a no laila,ua launa kino maua elua

manawa,a no ko

’u makemake ole

,na huna wau ia ’u iho ma na hale

kuaaina,a no ia mea no ho i

,ua haalele wau i kahi au i hoonoho ai

,a

ma lml mai ne1 wau ia oe ; a i ko’u hiki aua mai nei ho i, loaa iho nei

oe ia’u me kela wah ine. A no laila

,na pai wale kaua , ao le an hana

no’u,aole hoi a ’u hana aku ia oe ; nolaila , ma ke ia po e hookaawale

oe i kela wahine .

HAWAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 88

Now his wife's words seemed right to her husband ; but at Laie

lohelohe’s last request to separate them from their sinful companion

ship,then was kindled the fire of Hinaikamalama

’s hot love for

Kekalukaluokewa.

Hinaikamalama returned home to Haneoo to live ; every day thatHinaikamalama stayed at her chief-house, she was wont to sit at the

door of the house and turn her face to Kauwiki, for the hot lovethat wrapped her about.One day, as the princess sought to ease the love she bore to Kekalu

kaluokewa,she climbed Kaiwiopele with her attendants

,and sat

there with her face turned toward Kauwiki,facing Kahalaoaka, and

as the clouds rested there right above Honokalani then the heart ofthe princess was benumbed w ith love for her lover ; then she chanteda little song

,as follows

Like a gathering cloud love settles upon me,Th ick darkness wraps my heart.A stranger perh aps a t. the door of th e h ouse,

My eyes dance.

It may be they weep, alas !I shall be weeping for you.

As flies the sea spray of Hanualele,

Righ t over th e h eigh ts of Honokalani.

My h igh one ! S o it is I feel.

After this song she wept,and seeing her weep

, her attendant swept with her.

They sat there until even ing,then they returned to the house ; her

parents and her attendants commanded her to eat,but she had no

appetite for food because of her love.

It was the same with Kekalukaluokewa, for when Hinaikamalama

left Kekalukaluokewa that night, when Laielohelohe came, the chief

was not happy,but he endured it for some days after their separat ion .

And on the day when H inaikamalama went up on Kaiwiopele, thatsame night

,he went to H inaikamalama without Laielohelohe’s knowl

edge,for she was asleep .

IVh ile H inaikamalama lay awake,sleepless for love

, entered Ke

kalukaluokewa, without the kn owledge of anyone in the chief’shouse.

When Kekalukaluokewa came,he went right to the place where

the princess slept,took the woman by the head and wakened her.

Then H inaikamalama’s heart leaped with the hope it was her

lover ; now when she seized him it was in truth the one she had hopedfor. Then she called out to the attendants to light the lamps

,and at

dawn Kekalukaluokewa returned to h is true wife, Laielohelohe.

606 H AWAIIAN ROMANCE OF LAIEIKAWAI Im a . ANNA-13

After that, Kekalukaluokewa went to Hinaikamalama every n ightwithout being seen ; ten who le days passed that the two did eviltogether without the wife knowing it ; for in order to carry out her

husband ’s desire Laielohelohe ’s senses were darkened hy‘

the effects o fawa.

One day one of the native-born women of the place felt pity forLaielohelohe, therefore the woman went to visit the princess.While Kekalukaluokewa was in the fiber-combing house with

the men, the woman visited with Laielohelohe, and she said mysteriously,

“ How i s your husband ? Does he not struggle and groansomet imes for the woman ?

Said Laielohelohe, No ; all is well with us.

Said the woman again,

“ It may be he is deceiving you.

Perhaps so ,”answered Laielohelohe,

“ but so far as I see '

we are

l iving very happily .

”

Then the woman to ld her plainly,

“Where are you? Our gardenpatch is right 0 11 the edge of the road ; my husband gets up to digin our garden . As he was digging,Kekalukaluokewa came along fromHaneoo ; my husband thought at once he had been with H inaikamalama ; my husband returned and told me

,but I was not sure.

On the next n ight , at moonrise, I got up with my husband, and wewent to fish for red fish in the sea at Haneoo ; as we came to the edgeof the gulch, we saw some one appear above the rise we had justleft ; then we turned aside and hid ; it was Kekalukaluokewa coming ;then we followed his foo tsteps until we came close to H inaika

malama’s house ; here Kekalukaluokewa entered. After we had fished

and returned to the place where we met him first,we met h im go ing

back,and we did not speak to h im nor he to us ; that is all, and this

day H inaikamalama’s own guard told me— my husband

’s sister she

is - 4ten days the chiefs have been together ; that i s my secret ; andtherefore my husband and I took pity on you and I came to tell you.

m omvma ] TEXT AND TRAN SLATION 60 7

Ma ia manawa mai,he mea mau ia Kekalukaluokewa ka hel

pinepine i O H inaikamalama i kela po keia po me kona ike o leia ; ahala he anahulu okoa 0 ko Kekalukaluokewa hoomau ana e hanahewa me H inaikamalama me ka ike o le o kana wahine ; no ka mea

,na

uhi paapuia ko Laieloh elohe ike e ka ona awa mau,mamuli 0 ka

makemake o kana kane .

I kekahi la,kupu ka manao aloha i kekahi wahine kamaa ina no

Laielohelohe ; noalila . hele mai la na kamaaina wahine nei e launame ke Alii wahine.

Ia Kekalukaluokewa me na kanaka ma ka hale kahi-o lona,ia

manawa i launa a i ka wahine kamaaina me Laielohelohe, me ka iaku ma kana Olelo h oohuahualau, Pehea ko Alii kane ? Ao le aneihe uilani

,a kan i uhu mai i kekah i manawa no ka wahine ?

I aku la 0 Laielohelohe,“Aole

,he maikai lo a maua e noho nei.

Olelo hou ke kamaaina,

“ Malia paha he hookamani.”

“Ae paha,

” wahi a Laielohelohe,

“aka

,i ka’u ike aku a maua e

noho nei,he o luolu ko maua noho ana.

”

Ia manawa,olelo maopopo aku la ke kamaaina me ka i aku

,

“Auhea

oe ? 0 ka maua mah inaai aia ma kapa alanui pono i ; i ka wanaao ,ala aku la ka

’u kane i ka mahiai ma ua mahinaai nei a maua

,i kuu

kane nae e mahiai ana,hoi mai ana no 0 Kekalukaluokewa mai

Haneoo mai,manao koke ae la no kuu kane me Hinaikamalama no

,

ho i ae kuu kane a o lelo ia ’u,ao le nae wau i h oomaopOpo . A ma ia

po mai,1 ka puka

’na mahina

,ala ae la wau me ka’u kane

,a iho aku

la i ka paeaea aweoweo ma ke kai o Haneoo ; ia maua e hele ana,

a hiki i ke alu kahawa i,nana aku la maua e boea mai ana keia mea

maluna O ke ahua i hala hope ia maua ; ia manawa,alu ae la maua e

pee ana, aia nae o Kekalukaluokewa keia e hele nei,alalla

,ukal i

aku la maua ma kO iala mau kapuai, a hiki maua ma kahi kokoke i kahale O H inaikamalama

,aia nae ua komo aku no 0 Kekalukaluokewa ;

ia maua i ka lawai-a, a ho imai maua a ma kahi no a makou i halawaimua ai

,loaa iho la maua ia Kekalukaluokewa e hele ana, ao le ana

o lelo ia ao le ho i a maua o lelo ia ia . Pau ia ; i keia la hoi, olelo pono imal la ke kahu o Hinaikamalama ia

’u,he kaikuah ine no kuu kane .

anahulu ae nei ka launa ana o na’lii

,na

’u nae i h o ohuahualau aku ;

a no laila,hu mai ko ’u aloha me ka’u kane ia oe

,hele mai nei wau e

hai aku ia oe.

”

CHAPTER XXXIV

And at the woman’s words

,the princess’s mind was moved ; no t

at once did She Show her rage ; but she waited but to make sure.

She said to the woman,No wonder my husband forces me to drink

awa so that when I am asleep under the influence of the'

awa, he

can go ; but to-night I will fo llow h im.

”

That night Kekalukaluokewa again gave her the awa, then she

obeyed him,but after she had drun k it all

,she went outside the

house immediately and threw it up ; and afterwards her husbanddid not know of his wife’s guile, and she returned to the house

,and

Laielohelohe lay down and pretended to sleep.

When Kekalukaluokewa thought that his wife was fast asleepunder the effects of the awa

,then he started to make his usual visit

to H in aikamalama.

When Laielohelohe saw that he had left her, she arose and fol

lowed Kekalukaluokewa without being seen .

Thus following,10 ! she foun d her husband with Hinaikamalama.

Then Laielohelohe said to Kekalukaluokewa,when she came to

Hinaikamalama’s house where they were sleeping

,

“

’

My husband,you have deceived me ; no wonder you compelled me to drink awa

,

you had something to do ; now I have found you two,I tell you

it is not right to endure this any longer. We had best return to

Kauai ; we must go at once.

Her husband saw that the princess was right ; they aro se and

returned to Honokalani and next day the canoes were hastily prepared to fulfill Laielohelohe’s demand

,thinking to sail that n ight ;

but they did not,for Kekalukaluokewa pretended to be ill , and they

postponed go ing that n ight. The next day he did the same thingagain

,so Laielohelohe gave up her love for her husband and re

turned to Kauai with her canoe,without thinking again of Keka

lukaluokewa.

The next day after Laielohelohe reached Kauai after leaving herhusband

,Kaonoh iokala arrived again from Kahakaekaea

,and met

with Laielohelohe.

608

HA\VAIIAN ROMANCE OF LAIEIKAWAI [ETH . ANN. 83

Four months passed Of their amorous meet ings ; this long absenceo f Kaonohiokala

’s seemed strange to Laieikawai

,he had been away

four months ; and as Laieikawai wondered at the long absence,

Kaonohiokala returned .

Laieikawai asked,“Why were you gone four months ? You have

not done so before.

’

Said Kaonoh iokala,“ Laielohelohe has had trouble with her hus

band ; Kekalukaluokewa has taken a stranger to wife,and this is

why I was so long away.

Then Laieikawai said to h er husband,

“ Get your wifeand bringher up here and let us live together.

Therefore,Kaonohiokala left Laieikawai and went away, as Laici

kawai thought , to carry out her command. Not so !

On this journey Kaonohiokala stayed away a year ; now Laiei

kawai did not think her husband ’s long stay strange,she laid it to

Laielohelohe’s troubles with Kekalukaluokewa.

Then she longed to see how it was with her sister, so Laieikawaiwent to her father-in—law and asked

,How can I see how it is with

my sister, for I have heard from my husband and high one thatLaielohelohe is having trouble with Kekalukaluokewa, and so I havesent Kaonohiokala to fetch the woman and return hither ; but he hasnot come back

,and it is a year since h e went, so give me power to

see to that distant place to know how it is with my relatives.”

Then said Moanalih aikawaokele,her father-in-law

, GO home and

look for your mo ther-ih -law ; if she is asleep , then go into the tabootemple ; if you see a gourd plaited with straw and feathers mountedon the edge of the cover, that is the gourd. Do not be afraid of the

great birds that stand on either side of the gourd, they are not realbirds

, only wooden birds ; they areplaited with straw and inwroughtwith feathers. And when you come to where the gourd is standingtake o ff the cover

,then put your head into the mouth Of the gourd

and call out the name Of the gourd,

‘Laukapalili, Trembling Leaf,give me wisdom.

’ Then you shall see your sister and all that is happening below . Only when you cal l do not call in a loud vo ice ;it might resound ; your mother-in-law

,Laukieleula, might hear, the

one who guards the gourd o f wisdom.

”

Laukieleula was won t to watch the gourd of wisdom at n ight, andby day she slept.

m om ma ] TEXT AND TRAN SLATION 6 1 1

A hala eha malama 0 ko laua hui kalohe ana ; he mea haohao nae

ia Laieikawai keia hele lo ihi o Kaonoh iokala, no ka mea , eha malama

ka loihi 0 ka nalo ana . A mahope Oia manawa haohao o Laieikawai,

ho i aku la 0 Kaonohiokala iluna .

Ninan mai la nae o Laieikawai,“ Febea keia hele loihi ou aha

malama,no kam ea ao le oe pela e hele nei.”

I mai la 0 Kaonoh iokala, Ua hewa ko Laielohelohe ma noho ana

me kana kane, na l ilo O Kekalukaluokewa i ka wahine e,a o ia ka

’u

mea i noho lo ihi ai.”

A no keia mea, olelo aku O Laieikawai i kana kane, E kii oe i kowahine a ho iho i mai e

'

noho pu kakou.

”

Ia manawa no a laua e kamailio ana no keia mau mea,h aalele aku

la 0 Kaonoh iokala ia Laieikawai, a iho mai la

,me ka manao o

Laieikawai e kii ana mamuli o kana kauoha,ao le ka !

I keia hele ana o Kaonoh iokala,hookahi makahiki ; ia manawa

,

ao le o kanamai 0 ka haohao O Laieikawai no ka hele lo ih i o kanakane . Ua manao ae o Laieikawai i ke kumu o keia hele loihi

,na

pono o le la 0 Laieloh elohe me Kekalukaluokewa.

A no keia mea, ake nui ae la Oia e ike 1 ka pono O kona kaikaina,ia wa, hele aku la 0 Laieikawai imua o kona makuahonowaikane

,

me ka n inan aku, Pehea la wau e ike ai i ka pono o ko’u kaikaina ?

NO ka mea, ua o lelo mai nei kuu kane Lan i,ua hewa ka noho ana o

Laielohelohe me Kekalukaluokewa, a no ia mea,na hoouna aku nei

wau ia Kaonohiokala e kii aku i ka wahine a hoi mai ; aka, i ka heleana aku nei

,ao le i ho i mai ; 0 ka pau keia 0 ka makeh iki 0 ka hele

ana,ao le i ho i mai, no laila, e haawi mai oe i ike no

’u,i ike hiki ke

ike aku ma kahi mamao,i ike au 1 ka pono o ko

’u hoah anau .

”

A no keia mea,Olelo mai o Moanalihaikawaokele

,kona makua

honowaikane,“ E hoi oe a ma ko Olua wahi

,e nana aku oe i ko

makuahonowaiwahine, ina ua h iamoe,alaila

,e hele aku oe a komo

iloko 0 ka heiau kapu, ina e ike aku oe i ka ipu ua ulanaia i ke ie, a na

hakuia ka hulu‘

ma ka lih ilih i o ke poi o ia ua ipu la . 0 na manu

nui e ku ana ma na aoao o ua ipu la,mai maka’u oe,ao le ia h e manu

mao li,he mau manu laau ia

,ua ulanaia i ke i-e a hanaia 1 ka hulu.

A i kou hiki ana i kahi o na ipu la e ku ana,wehe ae oe i ke poi,

alaila,hookomo iho oe 1 ko poo i ka waha o ua ipu la, alaila, kabea iho

oe ma ka inoa o na ipu la,

‘E Laukapalili— e

,Homa i i he ike .

’

Alaila. loaa ia oe ka ike,e hiki ia oe ke ike aku i kou kaikaina a me na

mea a pau o lalo . E ia nae,i kou kabea ana

,mai kahea oe me ka leo

nui, o kani auanei, lohe mai ko makuahonowaiwah ine o Laukieleula

,

ka mea nana e malama i ua. ipu ike la .

”

He mea mau nae ia Laukeileula, ma ka pO Oia e ala ai o malama i

ua ipu la 0 ka ike, a ma ke ao , he h iamoe .

6 1 2 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m a sa

Very early next morn ing,at the time when the sun ’s warmth began

to spread over the earth, she went to spy out Laukieleula ; she was

just asleep .

When she saw she was asleep Laieikawai did as Moanalihaika

waokele had directed, and she went as he had instructed her.

When she came to the gourd, the one called“the gourd of wisdom

,

she lifted the cover from the gourd and bent her head to the mouth ofthe gourd

,and She called the name o f the gourd

,then she began to

see all that was happen ing at a distance.

At noon Laieikawai’s eyes glanced downward

, lo ! Kaonoh iokala

s inned with Laielohelohe.

Then Laieikawai went and to ld Moanalihaikawaokele about it, say

ing,“ I have employed the power you gave me

, but while I waslooking my high lord sinned ; he did evil with my sister ; for thefirst time I understand why h is business takes him so long downbelow .

”

Then Moanalihaikawaokele’s wrath was kindled, and Laukieleula

heard it also , and her parents-in-law went to the gourd— lo ! theyplainly saw the S in committed as Laieikawai had sa id.

That day they all came together,Laieikawai and her parents-in

law,to see what to do about Kaonoh iokala

,and they came to their

decision .

Then the pathway was let down from Kahakaekaea and droppedbefore Kaonoh iokala ; then Kaonoh iokala

’s heart beat with fear, be

cause the road dropped before him ; not for long was Kaonoh iokala

left to wonder.

Then the air was darkened and it was filled with the cry Of wailingspirits and the vo ice of lamentation The divine one has fallen !Th e divine one has fallen ! And when the darkness was over, 10 !Moanalihaikawaokele and Laukieleula and Laieikawai sat above therainbow pathway .

And Moanalihaikawaokele said to Kaonoh iokala,“ You have

sinned, O Kaonoh iokala , for you have defiled yourself and,there

fore, you shall no longer have a place to dwell within Kahakaekaea.

and the penalty you shall pay, to become a fearsome thing on the

highway and at the doors of h ouses. and your name is Lapu, Van ity,and for your food you shall eat moths ; and thus shall you l ive and

your posterity .

”

Then was the pathway taken from him through his father’s supernatural migh t. Then they returned to Kahakaekaea .

In this story it is to ld how Kaonoh iokala was the first ghost onthese islands, and from his day to this, th e gho sts wander from placeto place, and they resemble evil spirits in their nature.

7 6

'6 1 4 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a mu a

On the way back after Kaonoh iokala’s punishment

,they encoun

tered Kahalaomapuana in Kealoh ilani, and for the first time discovered she was there.

And at this discovery, Kah alaomapuana told the story of her dismissal, as we saw in Chapter XXVII o f this story

,and at the end

Kahalaomapuana was taken to fill Kaonohiokala’s place.

At Kahakaekaea, sometimes Laieikawai longed for Laielohelohe,

but she could do nothing ; often she wept for her sister,and her par

ents-in-law thought it strange to see Laieikawai’s eyes looking as if

she had wept .Moanalihaikawaokele asked the reason for this ; then she to ld h im

she wept for her sister.

Said Moanalihaikawaokele, Your sister can not live here withus

,for she is defiled with Kaonoh iokala ; but if you want your sister,

then you go and fil l Kekalukaluokewa’s place.

” Now Laieikawai

readily assented to this plan .

And on the day when Laieikawai was let down, Moanalihaika

waokele sa id,

“ Return to your sister and live virgin until your death,

and from this time forth your name shall be no longer called Laieikawa i, but your name Shall be ‘The Woman of the Twilight

,

’and

by this name shall all your kin bow down to you and you shall belike a god to them.

”

And after this command,Moanalihaikawaokele took her, and both

together mounted upon the pathway and returned below.

Then,Moanalihaikawaokele sa id all these things to ld above, and

when h e had ended he returned to the heavens and dwelt in the taboohouse on the borders of Tahiti .Then

,TheWoman o f the Twilight placed the government upon the

seer ; so did Laieikawai, the one called The Woman of the Twilight ,and she lived as a god, and to h er the seer bowed down and h er kin

dred,according to Moanalihaikawaokele

’s word to her. And so

Laieikawai l ived until her death .

And from that time to this she is st ill worshiped as The Woman

of the Twilight.

(TH E END)

m omm a ] TEXT AND TRAN SLATION 6 1 5

Ia lakou i hoi ai iluna,mahope iho 0 ka pau ana 0 ko Kaonohiokala

Ola,halawai aku la lakou me Kahalaomapuana iloko O Kealohilani,

akahi no a lohe lakou aia oia malaila.

A ma keia halawai ana O lakou, h ai aku la 0 Kahalaomapuana

i ka moolelo O kona ho iho iia ’na e like me ka kakou ike ana ma ka

Mokuna XXVII O keia kaao , a pau keia mau mea, laweia’ku la 0

Kahalaomapuana e pan i ma ka hakahaka O Kaonoh iokala .

Ia lakou ma Kahakaekaea,i kekahi manawa , nui mai la ke aloha o

Laiekawai ia Laielohelohe,aka, ao le e hiki ma kona manao , he mea

mau nae ia Laieikawai ka uwe pinepine no kona kaikaina, a he mea

bachao no ho i i kona mau makuahonowai ka ike aku i ko Laieikawaimau maka, ua ano maka uwe.

Ninau aku nae o Moanalihaikawaokele i ke kumu o keia mea,

alaila, hai aku la Oia,he maka uwe kona no kona kaikaina .

I mai nae O Moanalihaikawaokele,

“Aole e aeia kou kaikaina e

noho pu me kakou,no ka mea

, na haumia o ia ia Kaonohiokala ; aka,

ina he manao kou i ko kaikaina, alaila, e hoi oe a e pan i ma ka

hakahaka o Kekalukaluokewa.

” Aka,ua ae koke ae la 0 Laieikawai

i keia mau mea .

A ma ka la 0 Laieikawai i hookuuia mai ai, Olelo mai la 0

Moanalihaikawaokele,“ E hoi oe a me kou kaikaina

,e noho malu

oe a hiki i kou manawa e make ai, a mai keia la aku, ao le e kapaiakouinoa O Laieikawai ; aka, 0 kou inoa mau o KAWAH INEOKALIULA,

a ma ia inoa ou e kukuli aku ai kou hanauna ia oe, a o oe no ke akuao kou mau hanauna .

A pau keia kauoha, lawe ao la 0 Moanalih aikawaokele a kau aku

la iluna 0 ke alanui, a kau pu aku la me Moanalihaikawaokele, a

kunia mai la ilalo nei.

Ia manawa , hai aku la 0 Moanalihaikawaokele i na mea a pan e

l ike me ka mea i olelo ia maluna, a pau ia, ho i aku la 0 Moanali

haikawaokele iluna, a noho ma ka pea kapu o kukulu o Tahiti .Ia manawa, hoo ili aku la 0 Kawah ineokaliula i ke aupunu i ka

Makaula, o Laieikawai hoi ka mea i kapaia o Kawah ineokaliula, na

noho oia ma kona ano akua, a ma ona la i kukul i aku ai ka Makaula,

a me kona hanauna e like me ka olelo a Moanalihaikawaokele ia ia .

A ma ia ano no o Laieikawai i noho ai a hiki i kona make ana.

A mai ia manawa mai a hiki i keia mau la, ke hoomanaia nei no e

kekahi poe ma ka inoa O Kawahineokaliula (Laieikawai) .

(HOPENA )

NOTES ON THE TEXT

CH APTER I

’ Haleole uses the foreign form for wife, wah ine mare, literally “ married

woman,

”a rela tion wh ich in Hawaiian is represented by the verb hoao. A

temporary affair of the kind is expressed in Waka ’

s advice to h er grand

daugh ter, 0 Ice kane ia. moem,

” literally ,“th e man th is to be slept with ”

(p .

2The ch ief ’s vow, olelo paa , or fixed word , to slay all h is daugh ters, would

no t be regarded as savage by a Polynesian audience , among whom infanticide

was commonly practiced . In th e early years of the mission on Hawaii, D ibbleestimated tha t two-th irds of th e ch ildren born perished at the hands of theirparents . They were at the sligh test provocation strangled or burned alive, .

often within th e house. The powerful Areois society of Tah iti bound its members to S lay every ch ild born to t hem. The ch ief ’s preference for a son, how

ever, is not so common, girls being prized as th e means to alliances of rank .It is an interest ing fact that in the last census th e proportion of male and

female full-blooded Hawa iians was about equal .“The phrase na lo no h oi no wah i huna , which means literally “

conceal the

secret parts ,”h as a significance akin to the H ebrew rendering to cover h is

nakedness,” and probably refers to th e duty of a favorite to see t hat no enemyafter death does insult to h is patron

’

s body . S o th e bod ies of ancient ch iefsare sewed into a k ind of bag of fine woven coconut work, preserving th e shapeo f th e head and bust

,or embalmed and wrapped in many folds of native cloth

and h idden away in natural tombs, th e secret of whose entrance is intrusted

to only one or two followers, whose superstitious dread prevents t heir re

vealing th e secret , even when Offered large bribes . These bodies, if worsh iped,

may be repossessed by th e spirit and act as supernatural guard ians of th e

h ouse. S ee page 494, where the Kauai chief sets out on his wedding embassywith “

the embalmed bodies of h is ancestors.

” Compare, for th e service it

self, Waka ’

s wish that th e Kauai chief might be th e one to h ide h er bones(p . th e prayer of Aiwohikupua

’

s seer (p. 396 ) th at h is master migh t, in

return for h is lifelong service, “ bury h is bones — e kalua keai mau iwi,”and

h is request of Laieikawai (p. that sh e would “leave t his trust to your

descendants unto th e last generat ion.

‘Prenatal infanticide, omilomilo, was pract iced in various forms t hroughout Po lynes ia even in such communities as rejected infant icide after birth .The skeleton of a woman,who evidently died during th e operation , is pre

served in th e B ishop Museum to attest th e practice, were not testimony of

language and authority conclusive.

5Th e manini (Tenth is sandvicensis, S treet ) is a flat-shaped striped fish com

mon in H awaiian waters. Th e Spawn, called ohua, float in a jellylike masson th e surface of the water. It is considered a great delicacy and must

be fished for in th e early morning before th e sun touches th e water and releases

the spawn , wh ich instantly begin to feed and lose their rare transparency .

“The month Ikuwa, is variously placed in th e calendar year. According to

Malo , on H awaii it corresponds to our October ; on Molokai and Maui, to January ; on Oahu, to August ; on Kaua i, to April .

61 6

6 1 8 HAWAIIAN ROMANCE OF LAIEIKAWAI [m a k an a

journey from Ka ilua to Kea lakekua h e passed a t least one h eiau to every halfmile . The c lass ic instance in Hawa iian h istory is th e -building of the great

temple of Puukohala at Kawaihae by Kameh amaha , in order to propitiate h is

war god , and the tolling thither of h is rival, Keoua , to present as th e firstv ict im upon the altar, a treachery wh ich pract ica lly concluded th e conquestof Hawaii. Malo (p. 21 0 ) describes the “

days of consecration of th e temple.

”

’4Th e nigh ts of Kane and of Lono follow eaclr other on the 27th and 28th

of th e month and constitute the days of taboo for the god Kane . Four suchtaboo seasons occur during the month , each last ing from two to t hree days

and ded icated to the gods Ku, Kanaloa , and Kane, and to Hua at th e t ime of

full moon. Th e nigh t Kukah i names th e first night of the taboo for Ku, the

h ighest god of Hawaii .‘5By kakoaka the Hawaiians designate the Spirit or soul of a person still

living,

”in d ist inct ion from the uhane, which may be th e spirit of th e dead .

Aka means shadow, likeness ; akaka , that kind o f reflection in the mists wh ichwe call the

“specter in the brocken. H oakaku means “

to have a v ision,

”

a power wh ich seers possess . S ince -th e spirit may go abroad independently

of th e body, such romant ic sh ifts as th e v ision of a dream lover, so magicallyintroduced into more soph istica ted romance , are attended wit h no d ifficul

ties of plausibility to a Po lynesian mind . It is in a dream that Halemano

first sees the beauty of Puna. In a S amoan story (Taylor, I, 98 ) th e sisters

catch th e image of t heir brother in a bottle and throw it upon th e princess’

s

bath ing pool. When th e youth turns over at home, th e image turns in th e

water.

‘6The fea thers of th e 0 0 bird (Moho nobilis ) , with which th e princess ’s house

is thatched , are the precious yellow feathers used for th e manufacture of

cloaks for c h iefs of rank . Th e mamo (Drepam‘

s pacifica ) y ields feathers of a

richer color, but so d istributed that t hey can no t be plucked from th e livingbird . Th is bird is therefore a lmost ex t inct in Hawaiian forests, wh ileth e 0 0 is fast recovering itself under the present strict hunting laws. Amongall th e royal capes preserved in th e B ishop Museum, only one is made of th e

mama feathers .

‘7The reference to the temple of Pahauna is one of a number of passages

wh ich concern themselves with antiquarian interest . In th ese and the transi

t ion passages the hand o f the writer is d irect ly v is ible.

mThe whole treatment of the Kauakah ialii episode suggests an inthrust.

Th e flute, whose playing won for th e ch ief h is first bride, plays no part at all

in th e wooing of Laieikawai and hence is inconsistently emphasized (p .

Given a widely sung hero like Kauakah ialii,wh ose flute play ing is so popu

larly connected with h is love making, and a celebra ted hero ine like the beautywho dwelt among the birds of Paliuli, and th e story

-tellers are almost certain

to couple their names in a tale, confused as regards th e flute, to be sure, but

whose classic character is perhaps attested by the. grace of t h e descript ion.

The H ebraic form in wh ich the story of the approach of th e d iv ine beauty is

couched (p . 370 ) can not escape th e reader, and may be compared with the

advent of the Sun god later in th e story (p. There is noth ing in th e

content o f th is story to just ify the idea t hat th e ch ief h ad lost h is first wife,Kailiokalauokekoa

, unless it be th e fact th at he is searching Hawaii for

ano ther beauty. Perhaps, like the heroine of H alemano ,

~

th e truant wife re

turns to h er husband through jealousy of h er rival ’s attract ions. A special

BEcxwrrn ] N OTES ON THE TEXT 6 1 9

rela tion seems to ex ist in Hawa iian s tory between Kauai and the d istant Punaon Hawaii, at the two e x tremes of the island group : it is here that H a lemano

from Kaua i weds the beauty of h is dream, and it is a Kauai boy wh o runs th e

sled race with Pe le in the famous myth of Ka lewa lo . W ith th e Kauakah ia lii tale( found in H awaiian Annual, 1 907 , and Paradise of th e Pac ific , 1 9 1 1 ) compare

Grey’

s New Zealand story (p . 235 ) of Tu Taneka i and Tiki playing the hornand th e p ipe to at tract H inemoa , th e ma iden of Ro torua . In Malo , p . 1 1 7 , one

of the popular stories of th is ch ief is recorded , a tale tha t resembles G ill ’s o f

the Spirit meet ing of Watea and Papa.

1”These are all wood birds , in wh ich form Gill tells us (Myths and S ongs ,

p. 35 ) th e gods spoke to man in former t imes . Henshaw tells us th at the 0 0

(Moho nobilis ) has a long shaking note with ventriloquial powers . Th e a lala

is the Hawa iian crow (Corvus h awaiiensz‘

s ) , whose note is h igher than in our

species . If, as Henshaw says, its range is limited to th e dry Kona and Kau

sections, the ch ief could hardly h ear its note in th e ra iny uplands of Puna .

But among th e forest trees of Puna th e crimson apapane (H ima tione sanguinea )

st ill sounds its“sweet mono tonous no te ;

”

th e brigh t vermillion iiwipo lena

( Vectiam’

a coccinea ) hunts insects and trills its sweet cont inual song ;”th e

“

four liquid notes of the little rufous-pa tc hed elepaio (E opsa ltm’

a sandmcensis ) , beloved of th e canoe builder, is commonly to be h eard . Of th e birdsdescribed in th e Laieloh eloh e series (p . 530 ) the cluck of the alae (Ga llinula

sandwicensis ) I have heard only in low marshes by th e sea, and th e ewaewaiki

I am unable to ident ify . Andrews calls it the cry of a Spirit .

2"lil oaulanuiakca means literally Great-broad-red-cock,” and is the name of

Mo ikeka ’

s house in Tah it i, where he built the temple Lanikeh a near a mountain

Kapaahu. H is son Kila journeys th ither to fetch h is older brother, and finds it'

grand , majest ic , lofty , t hatched with th e feat hers of birds , battened with birdbones, t imbered with kauila wood . ( S ee Fornander

’

s Kila . )

CH APTER IV

” Compare Gill’

s story of th e first god, Watea, who dreams of a lovelywoman and finds t hat she is Papa , of the underworld, wh o v is its h im in dreams

to win h im as her lover. (Myths and S ongs, p .

22In the Song the girl is likened to the lovely lehua blossom, so common to

th e Puna forests , and the lover’s longing to t he fiery crater, Kilauea , th at lies

upon their edge. The wind is th e carrier of the v ision as it blows over the

blossoming forest and scorches its wing across the flaming pit . In the Ha le

mano story th e ch ief describes h is v ision as follows “S he is very beaut iful .

Her eyes and form are perfect . S he h as long, straight, black hair and sh e seems

to be of h igh rank, like a princess. Her garment seems scented with th e pele

and mahuna of Kaua i, h er skirt is made of some very ligh t material dyed red .

S he wears a ha la wreath on h er head and a lehua wreath around her neck .

”

”No other intoxicating liquor save awa was known to the early Hawaiians ,

and th is was sacred to the use of ch iefs . S o h igh is the percentage of free

alcoho l in th is roo t t hat it h as become an article of export to Germany for use

in drug making. Vancouver, describ ing the famous Maui ch ief, Kah ekil i, says“ H is age I suppose must have exceeded 60 . He was grea tly debilitated and

emac iated , and from the color of h is Sk in I judged h is feebleness to have beenbrough t on by excessive use of awa .

”

2"In the Hawaiian form of checkers, called konane, the board, papamu, is

a flat surface of stone or wood, of irregular shape , marked with depressionsit of stone. often by bone set in if of wood ; these depress ions of no definitenumber, but arranged ordinarily at right angles. The pieces are beach pebbles ,


coral'

for wh ite, lava for black. Th e smallest board in th e museum collection

holds 96 , the largest , of wood , 1 80 men. The board is set up, leav ing one space

empty , and th e game is played by jumping, the color rema ining longest on th e

board winning th e game . Konana was considered a pastime for ch iefs and was

accompanied by reckless betting. An old n ative conduct ing me up a valley inKau district, Hawaii, pointed out a series of such evenly set depressions on th e

flat rock floor of th e valley and assured me that th is must once have beena ch ief

’

s dwelling place .

2"Th e ma lo is a lo in cloth 3 or 4 yards long and a foot wide, one end of

wh ich passes between th e legs and fastens in front . Th e red malo is th e ch ief ’sbadge , and h is bodyguard , says Malo , wear the girdle h igh er th an common and

belted tigh t as if ready for instant serv ice. Aiwoh ikupua evidently travels ind isguise as the mere follower of a ch ief.

26In Hawa iian warfare , th e biggest boaster was th e best man , and to shame

an antagonist by taunts was to score success . In th e ceremonial bo x ing con

test at th e Makah iki festivit ies for Lono , god of th e boxers, as described by

Malo , th e reviling rec itative is part of the program. In th e story of Kawela,when h is antagonist , punning on h is grandfather’s name of

“cock,” calls h im

a“ mere ch icken that scratch es after roaches,” Kawelo ’

s sense of ~ disgrace is

so keen th at he rolls down the h ill for S hame , but luckily beth inking h imself

th at th e cock roosts h igh er t han th e ch ief ( compare th e Arab et iquette th at

allows none higher than th e king ) , and that out of its feath ers, brushes are

made wh ich sweep th e chief ’s back, '

h e returns to the charge with a handsomeretort which sends h is antagon ist in

‘

ignominious retreat . In the story of Lono ,

wh en th e nephews of th e rival c h iefs meet, a sparring contest of wit is set up,

depend ing on the fact that one is short and fat , th e o ther long and lanky ,

“A little S helf for th e rats, jeers th e tall one . Little like the smooth quo itthat runs the full course,

”responds th e sh ort one , and retorts

“ Long and

lanky, h e will go down in th e gale like a banana tree.

” Like th e ea bananathat takes long to ripen,

”is th e quick reply . Compare also th e derisive chants

with wh ich Kuapakaa drives home th e ch iefs of the Six d istricts of Hawaii

who h ave go t h is fath er out of favor, and Lono ’s taunts against the revolt ing

ch iefs of Hawaii.”The idiomat ic passages aohe pa loo momona o Koha la , etc ., and ( on page

387 ) e huna oukou i ko oukou mau maka i he aouli are of doubtful interpretation.

28Th is boast of downing an antagonist with a single blow is illustra ted in

the story of Kawelo . H is adversary , Kahapaloa , h as struck h im down and is

leav ing h im for dead .

“S trike again , h e may rev ive ,” urge h is supporters.

‘

Kah apaloa’

s refusal is couch ed in these wordsHe is dead ; for it is a blow from th e Young,

The young must kill with a blowE lse will the fellow go down to MiluAnd say Kah apaloa struck h im twice,

Thus was th e figh ter slain.

All Hawaiian stories of demigods emph asize the ease of achievement as a

S ign of d ivine rather than human capac ity .

CH APTER V

S haking h ands was of foreign introduct ion and marks one of th e severalinconsistencies in Haleole

’

s local coloring , of wh ic h “the deeds of Venus ”

is

the most glaring. He no t only uses such foreign co ined words as wati,

622 HAWAl IAN ROMANCE OF LAIEIKAWAI

whom the ch ief sprang, but it may s imply be a way of saying I am a very h ighch ief .

” Kamah ele is a term applied to a favorite and pet ted ch ild , as, in la ter

religious apostrophe, to Christ h imself.

CHAPTER VI

The puloulou is said to have been introduced by Paao some five hundredyears ago , together with the ceremonial taboo of wh ich it is th e symbol . S ince

for a person of low rank to approach a sacred place or person was death to th eintruder, it was necessary to guard against accidenta l Offences by th e use

of a S ign. The puloulou consisted of a bal l-shaped bundle of white bark cloth

a ttached to th e end of a stafi . Th is symbol is to be seen represented upon th e

Hawai ian coat of arms ; and Kalakaua’

s puloulou, a gilded wooden bal l on

th e end .of a long staff, is preserved in th e B ishop Museum.

38 Long life was th e Polynesian idea o f d ivine blessing. Of Kualii th e chanter

boasts that h e “lived to be carried to battle in a net . The word is kaikoko ,

to carry on the back in a net ,”as in the case of old and feeble persons. Poly

ues ian d ialects conta in a full vocabulary of age terms from infancy to old age.

3“ Chickens were a valuable part of a ch ief's wealth , since from their featherswere formed the beaut iful fly brush es, kah ili, used to wave over ch iefs of rankand carried in ceremonial process ions . The entrance to th e rock cave is still

shown, a t the mouth of Kal iuwaa va lley , where Kamapuaa’

s grandmothershut up her ch ickens a t night , and it was for robbing h is uncle ’

s henroost t hatth is rascally p ig

-god was chased away from Oahu. Th is reference is therefore

one of many indications t hat th e Laieikawa i tale belongs with those of the

anc ient demigods.

Mr. Meheula suggested to me t h is translation of the idiomatic allusions

to th e canoe and the coral reef.

CHAPTER VIII

“A peculiarly close fa mily relation between brother and sister is reflected in

Po lynesian tales, as in t hose of Celt ic , Finnish , and S candinavian countries.

E ach serves as messenger or go-between for th e o t her in ma tters of love or

revenge, and guards th e other’

s safety by magic arts. Such a condit ion repre

sents a soc iety'

in wh ich the family group is c losely bound together. For suchillustrations compare the Fornander stories of H a lemano, H inaikamalama ,

Ka lan imanuia , Nih oalaki, Kaulanapokii, Pamano . The character of aecom

plish ed sorceress belongs especially to th e helpful sister, a woman of

the Malio or Kahalaomapuana type, whose art depends upon a life

of so litary v irginity . S h e knows spells, sh e can see what is go ing on at

a d istance , and she can restore the dead to l ife . In the older stories

she generally appears in bird form. In more human tales she wins h er

bro ther’s wishes by strategy . Th is is part icularly true of th e ch aracters in thisstory , wh o win t heir way by wit rather t han magic . In th is respect th e

youngest s ister of Aiwoh ikupua should be compared with h er prototype, Kaulanapokii, who weaves Spells over p lants and brings h er sla in brothers back to life.

Kahalaomapuana never performs any such tasks, but she is pictured as invin

cible in persuasion ; sh e never fails in sagacity, and is always righ t and always

successful. S h e is, in fact , th e most a ttractive character in th e story. It is

ra ther odd , since modern folk belief is firmly conv inced of the power of lovespells , t hat none appear in the recorded stories. All is a ccomplished by

strategy .

BECKW l TH ] N OTES ON TH E TEXT 623

For th e translation of th is d ia logue I am indebted to th e late Dr. Alexander, to whose abstract of the story I was fortunate enough to have access.

CH APTER X

“To express th e interrela tion between brothers and sisters two pairs of

k insh ip terms are used , depend ing upon th e age and sex. S isters speak of

brothers as kaikunane, and brothers of sisters as ka ikuah ine, but with in the

same sex kaikuaana for the Older and kaikaina for th e younger is used . S o

on page 43 1 Aiwoh ikupua deserts h is sisters— It al ianah ima— and th e girls lament

for their younger sister— kaikaina . After their reunion h er older s isters

kaikuaana— ask h er counsel . No tice, too , t hat when, on page 42 3 , the broth erbids h is youngest sister— kaikuah ine OpiOpio

— stay with “h er s isters

”h e

uses th e word ka ikuaana , because h e is th inking of her relation to them, no t of

h is own. The word pokil little S ister — is an endearing term used to good

effect where the younger sister s ings

I am go ing back to your little s isters (me o’

u pokii )

To my older sisters ( kaikuaana ) I return.

”

“The line translated

“Fed upon th e fruit of sin contains one of those

poetic plays upon words so frequent in Polynesian song, so d ifficult to repro

duce in transla tion. Literally it might read“

S heltering under th e grea t !la la

tree.

”But ha la also means sin.

”Th is meaning is t herefore caught up and

employed in the next line is constancy t hen a sin? — a repet ition wh ich islost in translat ion. Mala , shade, is a doubtful word , wh ich may , accord ing toAndrews , mean “

pro tected ,

”or may stand for

“ wet and uncomfortable, a

doubt ev idently depend ing upon th e nature of the case, wh ich adds to the

riddling character of th e message . In their songs the sisters call up th e

natural scenery, place names, and ch ildhood experiences of the ir nat ive home on

Kaua i. The images used attempt actual description . The slant of the rain, the

actual ladder of wood wh ich helps scale th e steep foo tpath up Nualolo Valley( compare S ong of Kualii, line 269 , Lyons ’ version ) , th e rugged cliffs wh ichare more easily rounded by sea swimming

’round th e steeps

—picture

ac tual condit ions on th e island . Not ice espec ially how the song of th e youngest

sister reiterates th e constant theme of th e“follow your leader relation be

tween the brother and h is younger sisters. Thus far they have unhesitatinglyfollowed h is lead ; h ow, then, can he leave them leaderless ? is th e plea : first

,

in their sports at home ; nex t, in th is adventure over sea and through theforest ; last, in tha t div ine mystery Of b irth when he first opened the roadwayand they, h is little sisters, followed after.

CH APTER XI

“Th is ti—leaf trumpet is constructed from the thin, dry , lilylike leaf of the

wild t i much as ch ildren make wh istles out of grass. It must be recalled thatmusical instruments were a ttributed to god s and awakened wonder and awe in

Polynesian minds.

CH APTER XII

In the story of Kapuao lcaohcloai we read that the daughter of the kingof Kuaihelani, th e younger bro ther of H ina , h as a daugh ter wh o l ives apart

under a sacred taboo,with a bath ing pool in wh ich only v irgins can sa fely ba the,

and“ ministered to by birds. S amoan accounts say that the ch iefs kept

624 H AWAIIAN ROMANCE OF LAIEIKAWAI mu m s . ”

tame birds in the ir houses as pets , wh ich fluttered freely about the rafters. A

s tranger unaccustomed to such a S ight might find in it someth ing wonderfuland hence supernatural.

CH APTER XIII

A strict taboo between man and woman forbade eat ing together on ordi

nary occas ions . S uc h were th e taboo restrictions t hat a well-regulated household must set up at least six separate h ouses : a temple for the household gods,h e iau ; an eat ing house for th e men, ha le mua , wh ich was taboo to the women ;and four houses especially for th e women— th e l iv ing house, ha le noa , wh ich th ehusband might enter ; th e eating h ouse, hale aina ; the house of retirement at

certain periods , wh ich was taboo for the husband, ha le pea ; and the kua ,where

sh e beat out tapa . Th e food also must be cooked in two separate ovens and

prepared separately in different food vessels.

The place of surf riding in Hawa iian song and story reflects its popularityas a sport . It inspires chants to charm th e sea into good surfing

— an end also

attained by lash ing th e water with th e convo lvulus v ine of th e sea beach ; formsth e background for many an amorous or competitive adventure ; and leaves a

number of words in th e language descriptive of th e surfing technique or of th e

surf itself at particular localit ies famous for th e sport, as , for example , th e“ Maka iwa crest

”in Moikeh a

’

s chant , or th e Huia”

of th is story . Threekinds of surfing are indulged in

— riding th e crest in a canoe, called pa lea waa ;standing or lying flat upon a board , which is cut long, rounded at th e front end

and square at the back, with slightly convex surfaces, and h ighly polished ;and ,

most difficult feat of a ll, riding th e wave without support, body submergedand h ead and S houlders erect . Th e sport begins out where th e h igh wavesform. The foundation of th e wave , h onua, th e crest S ide , muku, and th e rear,

la la , are all d istinguished. The art of th e surfer l ies in catch ing th e crest by

active paddling and t hen allowing it to bear h im in swift as a race horse to th ehua,wh ere th e wave breaks near th e beach . All swimmers know t hat t hree

or four h igh waves fo llow in succession. As the first of these, called the

kulana ,is generally a h igh crest wh ich rolls in from end to end of th e beach

and falls over bod ily , th e surfer seldom takes it , but waits for th e ohu or Opun ,

wh ich is “low, smooth and strong.

”F or other details , see th e article by a

H awaiian from Kona, published in th e H awaiian Annual, 1 896 , page 1 06 .

CH APTER XIV

“H oni, to kiss, means to touch or smell, and describes th e Polynesian

embrace , wh ich is performed by rubbing noses. Williams ( I, 1 52 ) describesit as one smelling th e o ther with a strong sniff.

CHAPTER XV

“The abrupt entrance of the great moo, as of its disappearance later in th e

story , is ev idently due to th e humaniz ed and patched-together form in which weget the old romance. Th e moo is the animal form wh ich th e god takes whoserves A iwoh ikupua

’

s s isters , and represents the helpful beast of Polyne

s ian folk tale, whose appearance is a natural result of the transforma

t ion power ascribed to th e true demigod , or kupua , in the wilder mythical tales .

The myths of th e coming of th e moo to Hawaii in th e days of the gods, and of

t heir subject ion by H iiaka, sister of Pele , are recounted in Westervelt’

s Legendsof Honolulu

”and in Emerson

’

s“ Pele and H iiaka .

” Malo (p . 1 1 4 ) places

Waka also among the lizard gods. These gods seem to have been connected

626 HAWAIIAN ROMANCE OF LAIEIKAWAI [mm /ma u

l a Ku-huluhulumanu i ka Po ,

Ia pale i ka Po ,

A puka i ke Ao ,

Owau, o E leele, ka mea iaia ka mana ,

Homai h e iki,Homai h e loaa nui,

P ii oukou a ke kuah iwi,

A ke kualono ,

Ho’

a mai oukou i ka manu a pau,

Hoo ili oukou ilana o ke kepau kah i epili ai,

Amama ! Ua noa , Amen. it is finished.

CH APTER XVII

For th e cloud S ign compare th e story of Kualii’

s ba ttles and in Westervelt’

s

Lepcamoa (Legends o f Honolulu, p. th e figh t with th e wa ter monster.

“5Of Hawaiians at prayer Dibble says

“Th e people were in th e habi t

of pray ing every morning to th e gods, c lapp ing their hands as they muttered a

set form of words in a singsong vo ice.

”

CH APTER XVIII

The t hree mounta in domes of Hawaii rise from to feet aboveth e sea, and th e two h ighest are in th e wintertime often capped with snow.

Th e games of kilu and ume, wh ich furnished th e popular evening enter

ta inment of ch iefs, were in form much like our Spin th e plate and For

feits .

”Ifflu was played with “

a funnel-shaped toy fash ioned from the upper

portion of a drinking gourd , adorned with th e paweh e ornamentation characteristic of Niihau ca labashes.” Th e player must spin the gourd in such a way

as to h it th e stake set up for h is side. Each h it counted 5, 40 scoring a game.

E ach player sang a song before trying h is h and , and th e forfeit of a hula

dance was exacted for a miss, the successful spinner c la iming for h is forfeit

th e favor of one of th e women on th e o ther side . Ume was merely a meth od

of choosing partners by the master of ceremonies touch ing with a wand , called

the maile, th e couple selected for th e forfeit , wh ile h e sang a jesting song.

The sudden personal turn at th e close of many of the all may perhaps beaccounted for by the ir composition for th is game . Th e kaelce dance is t hatform o f hula in wh ich the beat is made on a kaekeeke instrument , a hollowbamboo cylinder struck upon th e ground with a c lear hollow sound , said to h avebeen introduced by Laamaikah iki, the son of Moikeha , from Tah iti.

CH APTER XIX

In the story of Kauakah ialii , h is home a t P ihanakalani is located in th e

mounta ins of Kaua i back o f the ridge Kuamoo , wh ere , in spite of its inland

posit ion, h e possesses a fish -pond well s tocked with fish .

”Th e Hawai ian custom of group marriages between brothers or sisters is

clearly brough t out in th is and o ther passages in th e s tory .

“Guard our

wife — Ka wahine a kaua— says th e Kauai ch ief to h is comrade,“sh e be

longs to us two —fla ia kaua . The s isters of Aiwoh ikupua call their mistress

‘

s husband our husband — ka kakou kane. S o Laieikawai’

s younger

s is ter is called the young wife — wahine opio— of La ieikawai

’

s husband , and

her husband is called h is punalua ,wh ich is a term used between friends who

have wives in common, or women who have common husbands .

To Kuhuluhulumanu, th e eternal .

That you may ban ish th e darkness .

That we may enter th e l igh t.To me, E leele, give divine power.

G ive intelligence.

Give great success.

Climb to th e wooded mountains.

To th e mounta in ridges.

Gather a ll th e b irds.

B ring t hem to my gum to be held fast .

na cxwxm ] N OTE S ON TH E TEXT 627

”The Hawaiian flute is believed to be of ancient origin. It is made of a

bamboo‘

jo int pierced with ho les and blown through th e nose wh ile th e righthand plays th e stops . The range is sa id to comprise five notes . The name

Kanikawi means changing sound and is th e same as that given to Kaponohu’

s

supernatural spear.

CHAPTER XX“At the accession of a new ch ief in H awa i i t h e land is redistributed among

h is followers .

“The names of Malio and Halaan iani are st ill to be found in Puna . E llis

( 1 825 ) notes th e name Mal io as one of three hills ( ev ident ly transformed

demigods ) , wh ich , accord ing to tradit ion, jo ined a t the base to block an immenseflow of lava a t Pua laa , Puna . Off th e coast between Kalapana and Kah awalea

lies a rock S haped like a headless human form and called H alaaniani, althoughits legend reta ins no trace of th e Puna rascal.

CH APTER XXI

“The huia is a specially h igh wave formed by th e meet ing of two crests, and

is said to be characterist ic of the surf at Kaipalaoa,H awa ii.

“ Kumukah i is a bold cape of black lava on the ex treme east erly point of‘

the

group . B eyond th is cape stretches th e limitless, landless Pacific . Against itsfissured S ides seethes and booms the swell from th e ocean,

in a dash of foamingspray . Piles of rocks mark th e v isits of chiefs to t h is sacred spot , and tombsof th e dead abut upon its level heigh ts . A v isitor to this spot sees a magnificenthorizon circling the wide heavens, hears th e constant boom of th e tides pulling

across th e measureless waters . It is one of th e noteworthy places of Puna ,

often sung in ancient lays.

CHAPTER XXII“5The name of Laieikawai occurs in no old chants with wh ich I am familiar.

But in the story of Umi, th e mother of h is wife, Piikea , is called La ieloh eloh e.

S he is wife of P iilani and h as four ch ildren wh o have possess ion on th e edge

of the tabu, of whom P iikea is th e first-born, and th e famous rival chiefs of

Maui, Lonopili, and Kihapiilani, are th e next two ; th e last is Kalanilonoakea,wh o is described in th e chant quoted by Fornander as wh ite—skinned and

wearing a wh ite loin cloth . Umi’

s wife is trad it ionally descended from th e

Spaniards wrecked on th e coast of Hawaii ( see Lesson ) . The S ong of

Crea t ion repeats the same genealogy and calls Laieloheloh e the daughter of

Keleanuinoh oonaapiapi. In the“ninth era

”of the same song Loh elohe is

“the last one born of Lailai and is

“a woman of dark skin,

” wh o lived in

Nuumealan i.GeTo preserve the umbilical cord in order to lengthen th e life of a ch ild was

one of th e first dut ies of a guardian. .T. S . Emerson says that th e piko was

saved in a bo ttle or salted and wrapped in tapa until a suitable t ime came

to depos it it in some sacred place . Such a depository was to be found on

Oahu, according to Westervelt , in two rocks in the Nuuanu valley , the trans

formed moo women , H auo la and Haupuu. In Hawaii, in Puna d istrict , on

the north and south boundaries Of Apuk i, l ie two smoo th lava mounds whosesurfaces are marked with cup ho llows curiously ringed . P ictograph s co vero ther surfaces . These are named Puuloa and Puumanawalea , or

“ H ill of long

life and“ H ill that brings together with rejo icing,

”and the na tives tell me

that with in their own l ife time pilgrimages have been made to th is spo t to depos it

the piko with in some ho llow, cover it with a s tone, and thus insure long life

to the newborn infant.

'628 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m m s

CH APTER XXIV

“ More -than 470 spec ies of land snails of a single genus , Acha tinella, are to

be found in th e mounta ins of H awa ii, a fact of marked interest to science in

observ ing environmental effect upon th e differentiation of species. One of

these th e nat ives ca ll pupu kani oi or“shrill vo iced snail , averring that a

certa in cricketlike ch irp t hat rings through the stillness of th e almost insect

less valleys is th e vo ice of t h is part icular species. Emerson says that th e name

kakuli is applied to the land sna il to describe th e peculiar t ilt ing mo t ion as the

sna il crawls first to one S ide and t hen to th e o ther o f th e leaf.,He quotes a

little song that runs :

Kabuli aku,kahuli mai, Tilting th is way and that.

Kabul i lei ula ,lei akolea Tilts th e red fern—plume.

Kolea , ko lea, e kii ka wa i , Plover, plover, bring me dew.

Wai akolea. Dew from th e fern-plume.

6sTh is incident is unsatisfactorily treated . We never know how Waka cir

cumvented Malio and restored her grandch ild to the husband designed for h er.

The whole t h ing sounds like a dramatic innovat ion wit h farcical import , wh ichappeared in th e tale without mot ivation for th e reason that it h ad none in its

inception . Th e oral narrator is rat her an actor than a composer ; he may haveintroduced t h is episode as a surprise, and its success as farce perpetuated it as

romance .

CHAPTER XXVI

This episode of the storm is another inconsistency in the story. The storm

signs belong to the gods of Aiwoh ikupua and h is brother, the Sun god , no t to

La ieikawa i, and were certainly not h ers when Waka deserted h er. If t heywere given her for protect ion by Kah alaomapuana or through th e influenceof th e seer with th e Kauai family , th e story-teller does no t inform us of th e fact .

Th e pa—u is a woman ’

s main garment , and consists of five th icknesses of

bark cloth 4 yards long and 3 or 4 feet wide , the outer printed in colors , and

worn wrapped about the loins, reach ing th e knees.

CHAPTER XXVII

In myth ical quest stories the h ero or heroine seeks, by proving h is rela

t ionsh ip , general ly on th e mother’

s side , to gain th e favor of th e supernatural

guardian of wha tever treasure he seeks . By breaking down th e'

taboo he

procla ims h is rank , and by forcing th e attent ion of th e relative before'

th e

a ngry god (or chief ) h as a chance to kill h im ( compare th e story of Kalania

manula where th e father recognizes too late th e son whom he h as slain ) , he

ga ins time to reveal h imself. In th is ep isode th e father’

s beard is, l ike th e

locks of Dionysus in E uripides’

line , dedicated to th e god , hence to seize it

was a supreme act of lawlessness7“According to the old Polynesian system of age groups, th e moth er’s

bro ther ” bears th e relat ion to th e ch ild of makua equally with h is real parents .

Kahalaomapuana says to h er father :

I am your ch ild ( Icama ) ,Th e ch ild of Laukieleula ,

Th e ch ild of Mokukelekah iki ,

The ch ild of Kaeloikamalama.

630 H AWAIIAN ROMANCE or LAIEIKAWAI [m a ns-x.

wife of Makal i i comes out of her house h er beauty overshadows th e rays of

th e sun, darkness covered th e land , th e red rain , fog, and fine rain followed

each other, then freshet s flowed and ligh tning played in th e heavens ; after

th is th e form of th e woman was seen coming along over the t ips of th e fingerso f h er servants, in all h er beauty, the sun shone at h er back and the ra inbowwas as t hough i t were h er footstoo l.” In th e prayer to th e god Lono , quo tedby Fornander, II, 352, we read

These are th e sacred signs of the assembly ;Bursting forth is th e vo ice of th e thunder ;S triking are th e rays of th e lightning ;S haking th e earth is th e earthquake ;Coming is th e dark cloud and th e rainbow ;Wild ly comes th e rain and th e wind ;Wh irlwinds sweep over th e earth ;Rolling down are th e rocks of th e rav inesThe red mountain streams are rush ing to th e sea ;

Here th e waterspouts ;Tumbled about are the clustering clouds of heaven ;Gush ing forth are th e springs of th e mountains.

”

CH APTER XXXIV

Kaonoh iokala ,Mr. Emerson tells me, is th e name of one of the evil spirits

invoked by th e priest in th e art of po’iuhane or

“soul-catch ing. The spirit

is sent by th e priest to ent ice th e soul of an enemy wh ile its owner sleeps, in

order that h e may catch it in a coconut gourd and crush it to death betweenh is hands.

“Lapu lapuwa le

” is th e Hawaiian rendering of S olomon’s ejacu

lat ion“ Vanity of vanities !

”

HAWAIIAN sTORIEs

I. SONG OF CREATION , as trans

la ted by Liliuokalani "

II. C‘

H A N T S R E L A T I N G TH E

ORIGIN OF TH E GROUP

From th e F o r n a n d e r

manuscript

A. Kah akuikamoana

B . Pakui

C. Kamah ualele

D . Opukah onua

E . Kukailani

F . Kua lii

III. H AWAIIAN FOLKTALE S , Ro

MANOE S , OR M O OL E L O

From the F o rn a n d e r

manuscript

A. Hero tales primarily of

Oahu and Kaua i

1 . Aukelenu iaiku

2 . H inaa ikamalama

3 . Kaulu

4. PalilaAiaiPuniaiki

P ikoiakaalala

Kawelo

Kual ii

1 0 . Opelemoemoe

1 1 . Kalelealuaka

B . Hero tales primarily of

Hawa ii1 . Wah anui

2 . Kamapuaa

3 . Kana

Kapunohu

Kepaka iliula

Ka ipalaoa

Moikeha

Kila

Umi

1 0 . Kih apiilani ( Of

1 1 . Pakaa and Kuapakaa

1 2 . Kalaepuni

1 3 . Kalaeh ina

1 4. Lono ikamakah iki

1 5 . Keawe ikekah ia lii a n

incident )

g

a

s

e

s

III. HAWAIIAN FoLKTALEs— C on .

B . Hero tales— Con .

1 6 . Kekuhaupio (an inci

dent )C . Love stories

1 . Ha lemano9 Uweuwelekehau

3 . Laukiamanu ikah ik i

4 . Hoamakeikekula

5 . Kapuaokaoheloa i

D . Ghost stories and tales of

men brought to life

1 . Oahu stories

Kah alaopuna

Kalanimanuia

Puma laNih oalaki

2 . Maui storiesB leio

Pamano

3 . H awaii stories

Kaulanapokii

Pupuhuluena

H iku and. Kawelu

E . Trickster stories

1 . Thefts

Maninih olokuaua

Pupualenalena

2 . Contests with spiritsKaululaau ( s e e E l

eio )LepeHanaaumoe

PuniaWaka ina

3 . S tories of modern cun

ning

Kulepe

Kawaunuiaola

M a i a uh aalenalenau

pena

Waawaaikinaaupo and

Waawaa ik inaanao

Kuauamoa

634 H AWAIIAN ROMANCE OF LAIEIKAWAI (m a m a s ;

I . SONG or CRE ATION (HEKUMULIPO)

The “account of thecreation o f the world according to Hawai i an

tradition ” is said to celebrate'

Lonoikamakah iki,also c alled Kaii

mamao,who was the father o f Kalaniopuu, king of Hawai i at

the t ime of Cook ’s visit. The song was “ composed by Keaulumoku

in 1 700”and handed down by the chanters of the royal line since that

day. It was translated by “ Liliuokalan i of Hawaii ” in 1 895—1 897,

and published in Boston,1 897 .

From the S ea-bottom (the male ) and Darkness (the fe

male ) are born the coral insect, the starfish, sea urchin,and the

shellfish. Next seaweed and grasses are born . Meanwhile land hasarisen

,and in the next era fishes o f the sea and plants of the for

est appear. Next are born the generat ions of insects and birds ;after these the rept iles— all the ro lling

,clinging ” creatures.

In the fifth era is born a creature half pig, half man ; the races ofmen also appear In the sixth come the rats ; in the seventh,dogs and bats ; in the eighth is born the woman La ila i (calmness ) ,the man Kii

,and the gods Kane and “

the great o ctopus ” Kanaloa.

Lailai fl ies to heaven , rests upon “the boughs of the aoa tree in

Nuumealani,”and bears the earth . She weds Kii and beget s a gen

crat ion of gods and demigods.In the course of these appearWakea and his three W ives

,Haumea,

Papa,and Hoohokukalani. Wakea

,becoming unfaithful to Papa ,

changes the feast days and establishes the taboo . Later the starsare hung in the heavens. Wakea seeks in the sea for “ seeds fromHina ,

” with which to strew the heavens. Hina floats up from the

bo ttom of the sea and bears sea creatures and vo lcanic rocks. Hau

mea,a stranger of high rank from Kuaihelani at Paliuli,marries her

own sons and grandsons . To her line belong Waolena and his wifeMafuie

,who se grandchild, Maui

,i s born in the Shape of a fowl .

The bro thers o f his mother,Hina

,are angry and fight Maui

,but are

thrown . They send him to fetch a branch from the sacred awa

bush ; this, too , he achieves. He desires to learn the art of fishingand his mo ther gives him a hook and line with which he catches “ th eroyal fish P imoe .

” He“ scratches the eight eyes ” of the bat who

abducts Hina . He nooses the sun and so W ins summer. He con

quers Hawaii,Maui

,Kauai

,and Oahu. From him descends “ the

only high chief of t he island .

”

II . CH ANTS RELATING THE ORIGIN OF TH E GROUP

A. KAH AKUIKAMOANA

This famous priest chants the history of the row of islandsfromNuumea ; the group of islands from the entrance to Kahiki.

” FirstHawaii i s born .

“out of darlm ess,

”then Maui, then Mo lokai “

of

636 HAWAIIAN ROMANCE OF LAIEIKAWAI [mm i m ss

bottom of the sea,and the fetching o f the gods Kane and Kanaloa

,

Kauakahi and Mal iu, to these islands.

III. HAWAIIAN FOLK TALES,ROM ANCE S

,OR MOOLELO

A. H ERO TALE S PRIM ARILY OF OAH U AND KAU AI

1 . AUKELENUIAIKU1

The eleventh child of Iku and Kapapaiakea _

ih Kuaihelani is hisfather’s favorite

, and to h im Iku wills his rank and his kingdom.

The bro thers are jealous and seek t o kill him. They go through theHawai ian group to compete in boxing and wrestling, defeat Kealoh i

kikaupea, the strong man of Kauai ; Kaikipaananea, Kupukupuke

haikalani,and Kupukupukehaiaiku, three strong men of Oahu, and

King Kakaalaneo of Maui ; but are afraid when they hear of Kepakailiula

’

,the strong man of Hawaii

,and return to Kuaihelani.

Aukelenuiaiku has grown straight and faultless. “ His Skin islike the ripe banana and his eyeballs like the blood of the banana as

it first appears.” He wants to jo in his brothers in a wrestling match,

but is forbidden by the father,wh o fears their jealousy. He steals

away and shoots an arrow into the ir m idst ; it is a twisted arrow,

the irs are jo inted . The brothers are angry, but when one of themstrikes the lad

,his own arm is broken . The younger brother takes

up each one in turn and throws him into the sea . The brothers pretend friendship and invite h im into the house, but only to throwh im into the pit Kamoo inanea

,where lives the lizard grandmother

who devours men . She saves her grandchild and instructs him how

to reach the queen , Namakaokahai. For the journey she furn isheshim with a box for his god, Lonoikoualii ; a leaf, laulcahi, to sat isfyhis hunger ; an

'

ax and a kn ife ; her own tail,in which lies the

strength o f her body ; and her feather skirt and kali/ili,by shaking

which he can reduce his enemies to ashes .When his brothers see him return safe from the pit they determine

to flee to foreign lands. They make one more attempt to kill him byshutt ing h im into a water ho le, but one so ft-hearted brother lets h imout . The hero then persuades the brothers to let h im accompanythem. On the way h e feeds them with food and meat ” from h is

club,Kaiwakaapu, They sail eight months

,touch at Holaniku .

where they get awa, sugar cane, bananas, and coconuts, and arrive infour months more at Lalakeenuiakane, the land of Queen Namakao

kahai . The queen is guarded by four brothers in bird form,Kane

moe,Kaneapua, Leapua , and Kahaumana

,by two maid serv’ants in

an imal form,and by a dog, Moela . The who le party is reduced to

Compare Westervelt'

s Gods and Ghosts , p. 66.

BECKWITH ] APPENDIX

ashes at the shaking Of the queen ’s skirt,except the hero , who escapes

and by his good looks and quick wit wins the friendship of the queen ’smaids and her bro thers. When he approaches the queen he must

encounter certain tests. The dog he turns into ashes ; to befriendh im the maids run away and the bird brothers transform themselvesinto a rock

,a log, a coral rock, and a hard blue rock, in order to hide

themselves. He escapes po isoned food set before him. Then he

worships each one by name,and they are astounded at his knowl

edge. The queen therefore takes h im as her husband. She is parthuman

,part divine ; the moon is her grandfather, the thunder-and

l ightn ing—bo lt is her uncle . Aukelanuiaiku must know her taboos,eat where she bids him

,no t come to h er unless she leads h im in .

The bird Halulu with feathers on her forehead,called H inawai

kolii,who is the queen ’s cousin, carries the hero away to her nest

in the cliff, but he kills her with his ax, and her mate,Kiwah a

,lets

him down on a rainbow .

The two live happily . Their first child is to be called Kauwila

nuimakehaikalani,“the l ightn ing seen in a rainstorm,

”and for him

sugar cane,potato

,banana and taro are tabooed. The queen can

return to life if out to pieces ; can turn herself into a cliff,a roaring

fire,and a great ocean ; and has the power Of fl ight . All h er tricks

the queen and her brothers teach to the hero . Then'

sh e sends himwith her bro thers to meet her relat ives . He goes ahead of hisguides

,encounters Kuwahailo

,who sends against h im two bo lts of

fire,Kukuena and Mabuia, and two thunder rocks

,Ikuwa and

VVelehu, all o f which he wards off like a puff of wind . Next theymeet Makalii and his wife, the beaut iful Malanaikuaheah ea.

The next adventure is after the water of life with which to re

store the brothers to l ife. The first trip is unsuccessful . InsteadOf flying in a straight line between the sky (lewa ) and space

(nenela— literally, mud ) the hero falls into space and is obligedto cling to the moon for support. Meanwhile his wife thinks himdead and has summoned Night

,Day, S un, Stars, Thunder, Rainbow ,

Lightning, Water-spout,Fog, Fine rain

, etc .

,to mourn for him.

Then,through her sli pernatural knowledge she hears him declare

to the moon ,h er grandfather

,Kaukihikamalama

,his birth and an

cestry, and learns for the first time that they are related . On the

next trip he reaches a deep pit, at the bottom of which is the wellOf everlast ing life, the property o f Kamohoalii. It is guarded bytwo maternal uncles of the hero , Kanenaiau and Hawewe and a

maternal aunt , Luah inekaikapu, the sister of the lizard grandmother

,who is blind . The hero steals the bananas she is roasting

,

dodges her anger, and restores her sight . She paints up his handsto look like Kamohoalii’s and the guards at the well hand h im the

638 H AWAIIAN ROMANCE OF LAIEIKAWAI Imm u ne. ”

gourd Huawaiakaula with its string network called Paleaikaahalanalana. The rustling o f the lam trees

,the Zoulou palms and the

bamboo , as Aukelenuiaiku retreats,wakens Kamoh oalii

,who pur

sues ; but with a start of one year and six months,the hero can no t

be overtaken .

Thebro thers are restored to life and the hero hands over to themhis wife and kingdom and l ives humbly. When he woo s Pele and

H iiaka, his wife drives them over seas until they come to Maunaloa,Hawai i . Then the brothers leave for Kuaihelani, and Aukelenuiaikudesires also to see his nat ive land again . There h e finds the lizardgrandmother overgrown with coral and his parents gone to Kauai.

2 . HINAAIKAMALAMA

Kaiuli and Kaikea are gods who change into Paoo fish and l ive inthe bottom of the sea in Kahikihonuakele. They have two children,the girl H inaluaikoa and the boy Kukeapua. These two have 1 0children

,H inaakeahi

,Hinaaimalama

,Hinapaleaoana, Hinaluaimoa,

all girls, _

Iheihe,a boy, Moahelehaku ,

Kiimaluhaku,and Kanikaea

,

girls,and the boys Kipapalaula and Luaehu. As H inaaikamalama is

the most beaut iful she is placed under strict taboo under guard of herbrother Kipapalaula. He is ban ished for neglect of duty, crawlsthrough a crack at Kawaluna at the edge of the great Ocean . The

king treats h im kindly,hence he returns and gets his sister to be the

king’s wife. In her calabash,called Kipapalaulu, she carries the

moon for food and the stars for fish .

King Konikonia and H inaaikamalama have 1 0 children,the young

est Of whom, the boy Maikoha,i s found to be guilty of sacrilege and

ban ished. He goes to Kaupo and changes into the wauke plant . Hissisters coming in search Of him

,land at Oahu and turn into fish

ponds— Kaihuopalaai into Kapapaapuh i pond at Ewa ; Kaihukoa

into Kaena at Waianae ; Kawailoa into Ihukoko at Waialua,and

Ihukuuna into Laniloa at Laie. Kaneaukai,their brother

,comes to

look for them in the form Of a log. It dri fts ashore at Kealia,

Waialua,changes into a man

, and becomes fish god for two Old men at

Kapaeloa.

1

3 . KAULU

Kukaohialaka and Hinauluohia l ive in Kailua, Oahu, with theirtwo sons

,Kaeha and Kamano . A third

,Kaulu

,remains five years

unborn because he has heard Kamano threaten to kill h im. Then heis born in the shape of a rope

,and Kaeho puts h im on an upper

1 Th e rock called Kaneauka i,“ Man-float ing-ou-the-sea , on th e shore below Waimea ,

Oahu, is s t ill worsh iped with offerings . Th e local story tells h ow two Old men fish up

t he same rock three t imes . Then they say , It is a god ,

"and , in spite o f th e weight

o f t h e rock , carry i t inshore and p lace it where it now stands and make i t their fish god.

Thrum tells this s tory , p . 2 50 .


for paddle and fishhook, then , with his club to aid h im,springs to

Molokai,Lanai

,Maui , and thence to Kaula, Hawai i .

'

Hima’s sisterLupea becomes his attendant. She is a hau tree, and where Palila ’smale is hung no hau tree grows to this day, through the power o f

Ku,Palila ’s god. The kings of Hilo and Hamakua districts

,

Kulukulua and Wanua , are at war. Pal ila fights secretly,known

only by a voice which at each victim calls “ slain by me,Palila

,

by the Offspring of Walewale, by the word Of Lupea, by the

0 0 bird that sings in the forest, by the mighty god Ku .

” Finally hemakes himself known and kills Moananuikalehua

,whose war club

,

Koho lalele, takes 700 men to carry ; Kumunuiaiake, whose spear of

mamcme wood from Kawaihae can be thrown farther than one

ahupuaa ; and Puupuukaamai, Whose spear o f hard kpaz’

e wood c an

kill at a stroke. The jaw bones of these heroes h e hangs on thetree Kah akaauhae . Kulukulua is made ruler ; finally Palila becomesking o f Hilo .

5 . AIAI

Kuula and Hina live at Niolopa , Nuuanu. They possess a pearlfish hook called Kano i

,guarded by the bird Kamanuwai

,who lives

upon the aim fish caught by the magic hook. When Kipapalauluking Of Hono lulu, steals the hoo k, the bird sleeps from hunger, hencethe name of the locality, Kaumakapili, perching with closed eyes.”

Hina bears an abort ive child which she throws into the water. It

drifts to a rock below the Hoolilimanu bridge and float s there. Thischild is Aiai . The king’s daughter discovers it , brings up the child,and when he becomes a handsome youth

,she marries h im.

'One dayshe craves the ai mfish .

-Her husband,Aiai

,persuades her to beg the

sto len hook of her father. Thus he secures the hook and returns itto its bird guardian .

1

6 . PUNIAIKI

The handsome son of Nuupia and Of Halekou of Kaneohe, Oahu,who nurses Uhumakaikai

,the parent of all the fishes

,is furnished

with whatever fish he wants . He marries Kaalaea, a handsome and

well-behaved woman of the district, who brings him no dowry, but

to whom he and his father make gifts according to custom. Withhis mo ther’s permission he goes to l ive in h er home, but th e auntinsults h im because he does nothing but sleep . The family Offer tokill her

,but he broods over his wrong

,leaves for Kauai

,and, on a

wager, bids his mother use her influence to send the fish thither.

1 Compare t h e fish h ook Pahuhu in Nih oalaki ; th e Zeh o shells in Iwa, and th e

pearl fish h ook Of'

Kona in Kaulanapokii . In Thrum’

s story from Moke Manu (p. 2 30 )A iai is th e son o f t h e fish god,

Kuula , and , like h is father, ac ts as a culture hero wh olo cates th e fish ing grounds and t eaches th e art o f making fish nets for various kinds of

fishes . The hero of this story is A iai ’s son. Punia iki.

m om ma ] APPENDIX 641

They come just in time to save his life and to Win for h im the islandof Kauai. But his pet fish laments his unfaithfulness to h is home,he takes it up and kisses it and return s to Oahu.

7 . PIKOIAKAALALA

Raven is the father, Koukou the mother, Rat and Bat the

sisters, and P ikoiakaalala the brother o f the rat family Of Wa ilua ,

Kauai,who change into human beings. The sisters marry men of

note . Pikoiakaalala wins in his first attempt to float the koieieboard

,then fo llows it down the rapids and swims to Oahu. Here

he beats Mainele, the champion rat shooter

,by summon ing the rats

in a chant and then shoot ing ten rats and one bat at once . Then hedefeats him in a riddling contest in which the play turns upon th eword rat . On Hawai i the king

,Keawenuiaumi

,wants the birds

shot because they deceive his canoe builders and prevent any treesfrom being felled. Pikoiakaalala succeeds in shooting them bywatching their reflection in a basin o f water.

8 . KAWELO

When Kawelo is born to'

Ma ihuna and Malaiakalani in Hanamaulu

,Kauai

,the fourth of five children , the maternal grandparents

foresee that he is to be a wonder,and they offer to bring h im up

at Wailua,where Ai kanaka, the king

’s son , and Kauahoa Of Hanaleiare his compan ions. Later the parent s take him to Oahu, whereKakuhewa is king, and live at Waikiki

,where Kawelo marries

Kanewah ineikiaoha,daughter of a famous warrior

,Kalonaika

hailaau,from whom he learns the art of war. Fishing he learns

from Maakuakeke . On his paren ts ’ return to Kauai they are abusedo f their property

,and summon Kawelo to redress their wrongs. He

sends his wife to fetch the stroke Wah ieloa from his father-in-law,

who heaps abuse upon the son-in-law,not aware that Kawelo hears

all his derisive comments through his god Kalanikilo . A fightfo llows in which the son-ih -law knocks out the Old man and proveshis competence as a pupil. The Oahu king furn ishes a canoe inwhich Kawelo sets out for Kauai with his wife

,his brother

,Kama

lama,and o ther followers

, of whom Kalaumeki and‘

Kaeleha are

chief. On Kauai he and his brother defeat all the champions of

Aikanaka, with their fo llowers, one after the o ther, finally slaying

his Old playmate Kauahoa, this with the aid of his wife,who tangles

her 392700 13ball in the end Of his opponent’s war club .

In the division of land that follows this victory Kona falls tohis brother and Koo lau and Puna to his two chief warriors. But

Kaelehu visits Aikanaka at Hanapepe,falls in love with his daugh

ter, and persuades himself that he could do better by taking up the

7493G°— 1 9— 33 ETH— 4 1

642 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m m s

cause of the defeated chief. Knowing that Kawelo has never learnedthe art of dodging stones, they bury him in a shower of rocks

,beat

him with a club,and leave h im for dead. He revives when carried to

the temple for sacrifice, rises, and slays them all ; not one escapes.

9 . KUAu t

KualII’s first battle happens before he is a man

,when he and his

father dedicate the temple on Kawaluna, Oahu, as an act of rebell ion .

The chiefs of Oahu come again st h im with three armies, but Kualii,

with his warriors,Maheleana and Malanaihaehae, and his war club ,

Manaiakalani,slays the enemy chiefs and beats back men at

Kalena. Later he conducts a successful campaign in Hawaii, establishes Paepae against the rebel fact ion of Molokai

,and pacifies

Haloalena, who is rebelling against the king of Maui. In this campaign he secure s the bo ld and mischievous Kauhi as his follower

,

who is in t ime his chief warrior. As Kuali i grows stronger, hegoes in disguise to battle, kills the bravest chief, secures his feathercloak, and runs home with it. A lad who sees h im pass each dayruns after and cuts a finger from the dead enemy, after the battleo f Kalakoa, and reveals the true hero of the day.

1 The chant toKuali i is compo sed by two bro thers, Kapaahulani and Kamakaau

lan i,who are in search of a new lord. On the day of battle at

Kaahumoa one j o ins each army ; one brother leads Kualii’s forces to

an appo inted spot and the other attempts to pacify the chief with theprearranged chant, in which he is successful ; the brothers are raisedto honor and peace is declared . Kuali i l ives to old age, when he iscarried to battle in a net of strings.” His genealogical tree carrieshis ancestry back to Kane, and Kualii himself has the knowledge and

attributes of a god.

1 0. OPELEMOEMOE

A man of Kalauao,Ewa

,Oahu

,has a habit of fallinginto a super

natural sleep for a month at a time. In such a sleep he is taken to besacrificed at the temple of Polomauna, Kauai, but waking at the

sound of thunder,he goes to Wa imea

,where he marries, and culti

vates land. When the time comes for his sleep,he warns h is wife

,but

she and her bro thers and servants decide to drop h im into the sea.

When the month is up, it thunders, he wakens, finds himself tied inthe bottom o f the sea, breaks loose and comes back to his wife. B e

fore their son is born he leaves her and returns to Oahu. The childis born

,is abused by his stepfather

,and finding he h as a different

father,fo llows Opelemoemoe to Oahu. The rest of his story is to ld

under Kalelealuaka.

Compare Kalelea luaka.


2. KAMAPUAA

This demigod, half man,half hog, lives in Kaliuwaa valley

,Oahu

,

in the reign Of Olopana.

1 His father is Kah ikiula,his mother

,Hina

,

his brother, Kahikihonuakele. He robs Olopana’s chicken roosts

,is

captured, swung on a st ick, and carried In triumph unt il his grandmother sings a chan t which g ives him supernatural strength to slayhis enemies . Four times h e i s captured and four t imes escapes

,

killing all o f Olopana’s men but Makalii. Then he flees up the val

ley Kaliuwaa and lets his fo llowers climb up over his back to the topOf the cliff

,except his grandmother

,who insists upon climbing up

his front. He flees to Wahiawa,lo ses his st rength by eat ing food

spelled with the letters Zau, but eventually becomes lord of Oahu.

In Kab iki, his father-in-law,Kowea

,has a rival

,Lonokaeho , who in

his supernatural form has eight foreheads as sharp as an ax. Kam

apuaa chants to his gods, and the weeds Puaakukui, Puaauhaloa, andPuaamaumau grow over the foreheads. Thus snared

,Lonokaeho

is slain ; Kamapuaa also defeats Kuilioloa,who has the form of a

dog.

The story next describes the struggle between Pele and the piggod. Kamapuaa goes to Kilauea on Hawai i and stands on a po into f land overlooking the pit called Akanikolea. Below sit Pele and

her sisters stringing wreaths. Kamapuaa derides Pele’s red eyes and

she in revenge tells h im he i s a hog, his nose p ierced with a cord,his

face turned to the ground and a tail that wags behind. When heretaliates

‘

she is so angry that she calls out to her brothers to startthe fires. Kamapuaa

’s love-making god, Lono ikiaweawealoha, de

coys the brothers to the lowlands. Then Pele bids her sisters and

uncles to keep up the fire, but Kamapuaa’s sister

,Keliiomakahanaloa

,

protects h im with cloud and rain . Kamapuaa takes his hog form,

and hogs o verrun the place ; Pele is almost dead. Then the lovemaking god restores her

,she fills up the pit again with fire ; but

Kamapuaa calls for the same plants as before, which are his supernatural bodies

, to choke out the flames . At length peace i s declaredand Pele takes Puna, Kau

,and Kona districts, while Kamapuaa

takes Hilo,Hamakua

,and Kohala . (Hence the former districts are

overrun with lava flows ; the latter escape. )Next Kamapuaa gets Kahikikolo for a war club . Makalii

,king

Of Kauai , is fighting Kaneiki. After Kamapuaa h as killed two warriors and driven away two spear throwers, he reveals himself toMakalii

,who pro strates himself. Kamapuaa recount s the names Of

over fifty heroes whom h e has slain and boasts Of his amours. He

spares Makalii on condit ion that he chant the name song in hishonor

,and spares his own father, brother, and mother. Later he

1 Th is is no t th e Olopana of Hawa i i .

ancxwxm l APPENDIX 645

pays a visit to his parents at Kalalau,but has to chant his name song

to gain recogn it ion . This angers him so much that he can be pacifiedonly when Hina , his mother

,chants all the songs in honor o f his

name. By and by h e goes away to Kab iki with Kowea.

1

3 . KANA

The firstborn of Hakalanileo and Hina is born in the form of a

rope at Hamakualoa, Maui,in the house Halauoloo lo

, and broughtup by his grandmo ther, Uli, at Piihonua, Hilo . He grows so longthat ~ the house has to be lengthened from: moun tain to sea to holdhim. When the bo ld Kapepeekauila, who lives on the strong fortressOf Haupu, Mo lokai

,carries away Hina on his floating hill, Haka

lanileo seeks first his younger son,Niheu

,the trickster

,then his ter

rible son Kana,to beseech their aid in recovering her. From Uli,

Kana secures the canoe Kaumaielieli,which is buried at Paliuli, and

the expedit ion sets forth,bearing Kana stretched in the canoe l ike

a long package to conceal his presence,Niheu with his war club

Wawaikalani, and the father Hakalanileo , with their equipment of

paddlers. The Mo lokai chief has been warn ed by his priest Mo i ’sdream of defeat

,but

,refusing to believe him

,sends Ko lea and Ulili

to act as scouts . As the canoe approaches, he sends the scoutfish

Keauleinakahi to stop it, but Niheu kills the warrior with his club .

When a rock is ro lled down the cliff to swamp it, Kana stops it withhis hand and slips a small stone under to ho ld it up. Niheu mean

while climbs the clifl'

, enters the house Halehuki,seizes Hina and

makes off with h er. But Hina has to ld h er new lover that Niheu’s

strength lies in his hair,so Kolea and Ulili fly after and lay holdof the intruder’s hair. Niheu releases Hina and returns unsuccessful. Kana next tries his skill . He stretches upward, but the hillrises also unt il he is spun out into a mere cobweb and is famishingwith hunger. Niheu advises him to lean over to Hawa ii that hisgrandmother may feed h im. After three days, this advice reacheshis ear and he bends over Haleakala mountain on Maui, where thegroo ve remains to this day, and puts

'

his head in at the door of hisgrandmother’s house in Hawaii, where he is fed until he is fat again .

Niheu, left behind in the boat, sees his brother’s feet growing fat

,and

finally cuts o ff one to remind Kana of the business in hand . Now the

hill Haupu is really a turtle . Uli tells Kana that if he breaks theturtle ’s flippers it can no longer grow higher. Thus Kana succeedsin destroying the hill Haupu and winning Hina back to his father.

2

1 This is only a fragmen t of the very popular story of th e pig god. For Pele, see

E ll is , IV. For bo th P ele and Kamapuaa , Emerson , Unwri tten Li terature, pp . 25 , 85 , 1 80 .228 ; and P ele and H iiaka, ; Thrum, pp. 36 , 1 93 ; and Dagget t , who places th e beginn ing o f

th e Pele worsh ip in th e twelfth c entury.

2 Rev. A. O. Forbes's versio n of th is story is printed in Thrum, p. 6 3 . S ee also Dag

get t . They diff er only in minor deta il . Uli‘s chant of th e canoe is used by sorcerers to

exorcise th e sp irits , and Uli is th e spec ial god o f th e pries ts wh o use so rcery .

646 H AWAIIAN ROMANCE OF LAIEIKAWAI [m u m s-t a

4. KAPUNOHU

Kukuipahu and Niuli i are chiefs o f Kohala when Kapunohu, the

great warrior, is born in Kukuipahu. Kanikaa is his god, and Kanikawi his spear. Insulted by Kukuipahu, he goes to the uplands totest his strength

,and sends his spear through 800 wilt-wilt treesat

once. Two men he meets on the way are offered as much land as

they can run over in a certain time ; thus the upland districts of

Pioholowai and Kukuikiikii are formed . Kapunohu makes a con

quest Of a number o f women , before jo in ing Niulii against Kukuipahu. In the battle that follows at Kapaau men are killed and

trophies taken , and Kukuipahu falls. Kapunohu, armed withKanikawi

,kills Paopele at Lamakee, whose huge war club

men carry. After this feat he goes to Oahu,where his sister has

married Olopana,who is at war with Kakuhihewa. Kapunohu pullseight patches Of taro at one t ime for food, then j o ins his brotherin-law and slays Kakuhihewa. Next he wins against Kemano

,chief

of Kauai,in a throwing contest

,spear against sling stone

,and be

comes ruler Over Kauai . His skill in riddles brings h im wealth ina tour about Hawai i

,but two young men of Kau finally outdo him

in a contest Of wit .

5 . KEPAKAILIULA

When this son of Ku and Hina is born in Keaau, Puna, in the

form of an egg, the maternal uncles, Kiinoho and Kiikele, who are

chiefs of high rank, steal him away and carry h im to l ive in Paliuli,where in 1 0 days’ time he becomes a beaut iful child ; in 40 days hehas eyes and skin as red as the feather cape in which he is wrapped

,

and eats nothing but bananas, a bunch at a meal. The fo ster parentstravel about Hawai i to find a bride of matchless beauty for theirfavorite, and finally choose Makolea

,the daughter Of Keauhou and

Kahaluu,wh o l ive in Kona . Thither they take the boy, leaving

Paliuli forever, and this place has never since been seen by man .

The girl is,however, betrothed to Kakaalaneo , king of Maui

,and

when her parents discover her amour with Kepakailiula they sendher Off to her husband

,who is a famous spearsman . Kepakailiula

now moves to Kohala and marries the pretty daughter of its king.

Two successive n ights he slips ov’

er to Maui, foo ls the drunkenking, and enjoys his bride . Then he persuades his father-ih -law,

Kukuipahu to send a friendly expedit ion to Maui, which he turnsinto a war venture, and slays the chief Kakaalaneo and so many menthat his father—ih -law is obliged to put a stop to the . slaughter byrunn ing in front Of h im with his wife in his arms. He then makesKukuipahu king over Maui and goes on to Oahu

,where Kakuhihewa

hastens to make peace . One day when Makolea is out surf riding,

648 H AWAIIAN ROMANCE OF LAIEIKAWAI [mu am ss

munolea and his fellow— he reaches Wailua,Kaua i

,at the beach

Kamakaiwa . He has dark reddish ha ir and a commanding figure,

and the king o f Kauai ’s two daughters fall in love with and marryhim . He becomes

‘king OfKauaLand by them has five sons,Umalehu,

Kaialea,Kila

,Kekaihawewe

,Laukapalala . How his bones are

buried first in the cliff of Haena and later removed to Tahit i is to ldin the s tory Of Kila .

1

8 . KILA

Mo ikeha,wishing to send a messenger to fetch h is o ldest son from

Tahiti, summons his five sons and tests them to kn ow by a signwhich boy to send. The lot falls upon Kila

,the youngest. On his

journey Kila encounters dangers and calls upon hi s supernatural relat ives. The monsters Keaumiki and Keauka draw him down to the

coral beds,but Kakakauhanui saves h im. His rat aunt

,Kanepoh ih i,

befriends h im,and when he goes to his uncle Makalii

,

2 who has all

the food fastened up in his net , she n ibbles the net and the food fallsout . At Tahiti he first kills Mua

,who caused his father’s exile .

Then his warriors are matched with the Tahiti champions and hehimself faces Makalii

,whose club is Naulukohelewalewa. Kila,

with the club Kahikikolo stuns his uncle “ long enough to cook twoovens of food.

” The spirits ofMoikeha’s slain followers appear and

jo in their pra ises to those o f the crowd assembled, together with ants,

birds,pebbles

,shells

,grass

,smoke

,and thunder. Kila goes to his

father’s house,Moaulanuiakea

,thatched with birds’ feathers

,and

bui lt of kam’

la wood. All is desolate . The man whom he seeks,

Laamaikahiki, is hidden in the temple of Kapaahu. On a stricttaboo n ight Kila conceals himself and

,when the brother comes to

beat the drum,del ivers his message. Kila succeeds in bringing his

brother to Hawaii,who later returns to Kabiki from Kahoo lawe,

hence th e name“ The road to Tahit i ” for the ocean west of that

island . Wh en Laamaikahiki revisits Hawai i to get the bones of hisfather

,he brings the hula drum and kaeke flute. Meanwhile Kila

has become king, after his father’s death . The jealous brothers eu

t ice him to Waipio,Hawa i i

,where they abandon h im to slavery.

The priest Of the temple adopts h im. He gains influence and in

troduces the tenant system of working a number Of days for thelandlord

,and is beloved for his industry. At the time Of famine in

the days of Hua,

3one of his brothers comes to Waipo to get food.

Kila has h im thrown into prison , but each time he is taken out to be

1 S ee Dagget t’

s account , wh o places Moikeh a’s rule in th e eleventh century.

2 Kaulu meets th e wizard Makalii in rat form and kills h im by carrying h im up,

in

th e air and let ting h im drop. Makalii means“lit tle eyes and refers to a certain mesh

o f fish net . One form o f cat’

s cradle h as this name. It also names th e six summer

months , th e P leiades , and t h e trees of plenty planted in Paliuli. P lenty of fish seemsto be the roo t idea of th e symbol .

3 Dagget t tells th e story of Hua, priest of Maui.

ancxwxm i APPENDIX 649

ki lled,Kila imitates the call of a mud hen and the sacrifice is post

poned . Finally the mo ther and o ther brothers are summoned, Kilamakes himself known

,and the mo ther demands the bro thers ’ death .

Kila Offers himself as the first to be killed, and reconciliat ion follows .Later he goes with Laamaikahiki back to Tahit i to carry theirfather’s bones.

9 . UM I

The great chief Of Hawai i,Liloa

,h as a son by Piena, named Hakau.

On a journey to dedicate the temple of Man ini at Kohalalele,Liloa

sees Akahiakuleana bathing in the Hoea stream at Kaawikiwiki and

falls in love with her. Some authorit ies claim she was of low birth ,others make her a relative. of Lilo a. He leaves with her the customary tokens by which to recognize his child. When their boy Umiis grown

,having quarreled with his supposed father

,he takes the

tokens and,by his mo ther’s direct ion

,goes to seek Liloa in Waipio

valley. Two boys,Omaokamao and P iimaiwaa, Whom he meets on

the way, accompany h im, Umi enters the sacred inclosure of the

chief and sits in his father’s lap, who , recogn izing the trophies,pardons the sacrilege and sending for his gods

,performs certain

ceremon ies. At his death he wills his lands and men to Hakau,but

his gods and temples to Umi.Hakau is of a cruel and jealous disposition . Umi is obliged to

leave him and go to farming with his two companions and a third,Koi

,whom he meets on the way. He marries two girls

,but their

parents complain that he is lazy and gets no fish . Racing withPaiea at Laupahoehoe, he gets crowded against the rocks. This is abreach of et iquette and he nurses his revenge . Finally

,by a rainbow

sign and by the fact that a pig Offered in sacrifice walks toward Umi,his chiefly blood is proved to the priest Kaoleioku. The priest considers how Umi may win the kingdom away from the unpopularHakau. Umi studies animal raising and farming. He builds fourlarge houses

,ho lding 1 60 men each

,and these are filled inno t ime

with men training in the arts Of war. A couple of disaffected Old

men, Nunu and Kakobe, are won over to Umi’s cause, and they ad

vise Hakau to prepare for war with Umi. While all the king’s men

are gone to the forests to get feathers for the war god, Umi and hisfo llowers start , on the day of Olekulna, and on the day of Lonothey surpri se and kill Hakan and his few attendants

,who thought

they were men from the outdistricts come with their taxes . S o Umi

becomes king. Kao leioku is chief priest,and Nunu and Kakohe are

high in auth ority . The land he divides among h is followers, givingKau to Omaokamau

,Hilo to Kaoleioku

,Hamakua to P iimaiwaa

,

Kahala to Koi, Kona to Ehu,and Puna to another friend . To

prove how long Umi will hold his kingdom,he is placed 8 fathoms

650 H AWAIIAN ROMANCE OF LAIEIKAWAI [ma m u a

away from a warrior who hurls his spear at the king’s middle,using

the thrust known as Wabie . Umi wards it Off,catches it by the

handle and ho lds it . This is a sign that he will ho ld his kingdomsuccessful ly your son

,your grandson, your issue, your Offspring

until the verv last Of your blood .

”

Umi now makes a tour Of the island for two years . He slaysPaiea. He sends Omaokamau to P iilani Of Maui to arrange a mar

riage with P iikea. After 20 days,Piikea sets sail for Hawa ii with

a fleet of 400 canoes, and a rainbow “ like a feather helmet ” standsout at sea signal ing her approach . The rest Of the story has to dowith the adventures Of Umi’s three warriors

, Omaokamau who isright-handed

,Koi wh o is left-handed

,and Piimaiwae

,who is ambi

dextrous, during the campaign on Maui,undertaken at P iikea

’s

plea to gain for her bro ther,Kihapiilani, the rule over Maui . The

son and successor o f Umi is Keawenuiaumi, father of Lono ikamaka

hiki .1 0 . KIH APIILANI

Lonoapii, king of Maui,has two sisters, P i ikea, the wife of Umi,

and Kihawahine, named for the lizard god, and a younger brother,Kihapiilani, with whom he quarrels. Kihapiilani nurses his revengeas he plants po tatoes in Kula . Later he escapes to

’

Umi in Hawaii,

and his sister P iikea persuades her husband to aid his Cause with a

fleet of war canoes that make a bridge from Kohala to Kauwiki.

Hoolae defends the fort at Kauwiki. Umi’s greatest warriors,P iimaiwae

,Omaokamau

,and Koi

,attack in vain by day. At night

a g iant appears and frightens away intruders. One night Piimaiwaa

discovers that the giant i s on ly a wooden image called Kawalakii,and knocks it over with his club . Lonoapii is slain and Kihapii lani

becomes king. He builds a paved road from Kawaipapa to Kahalaoaka and a shel l road on Molokai .

1 1 . PAKAA AND KUAPAKAA1

Pakaa,the favorite of Keawenuiaumi, king of Hawai i

,regulates

the distribution Of land,has charge of the king’s househo ld

,

keeps his personal effects,and is sailing master for his double

canoe. The king gives him land in the six districts of Hawai i . He

owns the paddle, Lapakahoe, and the wooden calabash with nettedcover in which are the bones of his mother, Laamaomao , who se vo icethe winds Obey.

Two men,Hookeleiholo and Hookeleipuna, ruin him with the king.

S O, taking the king’s effects, his paddle and calabash , he sails away

1 Th is s t ory Fo rnander calls th e most famous in Hawaiian history .

652 H AWAIIAN ROMANCE OF LAIEIKAWAI [m a m ua

1 3 . KALAEH INA

The younger brother Of Kalaepuni can throw a canoe into the

sea as if it were a spear, and split wood with his head. He proveshis worth by getting six canoes for his brother out of a place wherethey were stuck, in the uplands of Kapua

,South Kona

,Hawaii. He

makes a conquest. Of the island of Maui ; its king, Kamalalawalu,

flees and hides himself when Kalaeh ina defies his taboo . There h erules unt il Kapakohana, the strong usurper of Kauai, wrestles withhim and pushes him over the cliff Kaihalulu and kills him.

1

1 4. LONOIKAMAKAH IKE

Lonoikamakah ike was king Of Hawai i after Keawenuiaumi,his

father, 64 generat ions from Wakes . According to the story,he is

born and brought up at Napoopo , Hawaii,by the priests Lol i and

Hauna . He learns spear throwing from Kanaloakuaana ; at the testhe dodges 3 times 40 spears at one time. He discards sports

, but

becomes expert in the use Of the spear and the sling,in wrestling

,

and in the art of riddling disputat ion, the hoopapa. He also pro

mo tes the worship Of the gods. Wh ile yet a boy he marries his cousinKaikilani

,a woman of high rank who has been Kanaloakuaana

’s

wife,and gives her rule over the island unt il he comes of age. Then

they rule together, and so wisely that everything prospers.Kaikilani has a lover

,Heakekoa, who fo llows them as they set

out on a tour of the islands. While detained on Mo loka i by theweather

,Lono ikamakah ike and his wife are playing checkers when

the lover sings a chant from the cliff above Kalaupapa. Lonoika

makahike suspects treacherv and strikes his wife to the ground withthe board . Fearful of the revenge of her friends he travels on to

Kailua on Oahu to Kekuh ihewa’s court

,which he visits incognito .

Reproached because he has no name song,he secures from a visit ing

chiefess Of Kaua i the chant called The Mirage of Mana .

” In the

series of bets which fo llow,Lono ikamakahike win s from Kakuhihewa

all Oahu and is about to win his daughter for a wife whenKaikilani

arrives, and a reconciliat ion fo llows. The bett ing cont inues,con

c luded by a riddling match, in all Of which Lonoikamakahike is

successful .

1 One of th e most popular h eroes of th e Puna ,Kan, and Kona coast of Hawaii to-day

is th e kupua or“ magic ian, Kalaekin i. H is power, maua, works through a rod o f

Aauila, wood , and h is objec t seems to be to change the established order o f things, some

say fo r good , o thers for th e worse. Th e stories tell of h is efforts to overturn th e rock

ca lled Pohaku o Lekia (ro ck of Lekia ) , o f th e bubbling spring o f Punaluu, whoseflow h e stops , and th e blowhole called Kapuh iokalaekini, which h e chokes withcross-s t icks of kam

’

la wood . Th e double character of this magician , whom one nat ivepaints as a benevolent god, ano ther, not 1 0 miles distant , as a boaster and mischiefmaker, is an instructive example o f th e effect o f loca l co loring upon th e interpretat ion

of fo lklore . Dagget t describes this hero . He seems to be ident ical with th e Kalaeh inaof F ornander.

BECKWITH ] APPENDIX

But his wife brings word that the chiefs of Hawai i, enraged byhis insult to her person

,have rebelled against h im

,only the distric t

Of Kau remaining faithful. In a series Of battles at Puuanahulu,called Kaheawai ; at Kaunooa ; at Puupea ; at Puukohola

, calledKawaluna because undertaken at n ight and achieved by the strategyo f light ing torches to make. the appearance of numbers ; at Kahua,called Kaiopae ; at Halelua

,called Kaiopih i from a warrior slain in

the battle ; finally at Puumaneo,his success is complete

,and Hawai i

becomes his.Lonoikamakahike sails to Maui with his younger brother and

chief counsellor, Pupuakea, to visit King Kamalalawalu,who se

younger bro ther is Makakuikalani. In the contest of wit,Lono i

kamakahike is successful . The king of Maui wishes to make war on

Hawaii and sends his son to spy out the land,who gains false intel

ligence. At the same t ime Lonoikamakah ike sends to the king twochiefs who pretend disaffection and egg h im on to ruin . In spite Of

Lanikaula’

s prophecy Of disaster,Kamalalawalu sails to Hawaii

with a fleet that reaches from Hamoa,Hana

,to Puakea

,Kohala ; he

and his bro ther are killed at Puuoaoaka,and their bodies offered in

sacrifice.

1

Lono ikamakah ike,desiring to view “

the trunkless tree KahihikOlO

,

” puts his kingdom in charge of his wife and sails for Kauai .Such are the hardships Of th e j ourney that his followers desert h im

,

only one stranger,Kapaihiahilani, accompanying him and serving

him in his wanderings. This man therefore on his return is made.chief counsellor and favorite . But he becomes the queen ’s lover, andafter an absence on Kauai

,finds himself disgraced at court . Stand

ing without the king’s door

,he chants a song recalling their wander

ings together ; the king relents,the informers are put to death, and

he remains the first man in the kingdom until his death . Nor are

there any further wars on Hawai i unt il the “ day s Of Keoua .

1 5 . KEAWEIKEKAHIALII

This chief,born in Kailua

,Kona

,has a faithful servant

,Mao

,who

studies how his master may usurp the chiefship of Hawaii. One daywhile Keaweikekah ialii plays at checkers with King Keliiokaloa

,Mao

approaches,and while speaking apparently about the moves of the

game, conveys to h im the intelligence that now is the t ime to strike.

Mao kills the king by a blow on the neck,and they further slay all

the 800 chiefs of Hawai i save Kalapanakuioiomoa,who se daughter

Keaweikekahialii marries, thus handing down the high chief bloodof

“Hawaii to this day.

e . S tokes found on th e rocks at Kahaluu, near th e h eiau of Keeku, a petroglyphwhich the natives point to as th e beheaded figure of Kama la lawalu.


1 6 . KEKUH AUPIO

One Of the mo st famous warriors and chiefs in the'

days of Kalaniopuu and of Kamehameha

,kings Of Hawa ii

,was Kekuhaupio ,who

taught the latter the art o f war. He could face a whole army of men

and ward Off 400 to spears at once. In the battle at Waikapubetween Kalaniopuu of Hawai i and Kahekili of Maui

,the Hawai i

men are put to fl ight . As they flee over Kamoamoa,Kekuhaupio

faces the Maui warriors alone. Weapons lie about him in heaps,st ill

he is not wounded . The Maui hero,Oulu

, encounters him with hissling ; the first stone misses, the god Lono

'

in answer to prayer avertsthe next. Kekuhaupio then demands with the third a hand-to-handconfl ict

,in which he kills Oulu.

0 . LOVE STORIES

1 . HALEMANO

The son of Wahiawa and Kukaniloko i s born in Halemano

Waianae,and brought up in Kaau by his grandmother, Kauk

'

aalii.

Dreaming one day o f Kamalalawalu,the beauty of Puna

, he diesfor love of her, but his sister Laenih i, who has supernatural power,restores h im to life and wins the beauty for her brother. First shegoes to visit her and fetches back her wreath and skirt to Halemano .

Then she shows him h ow to to ll the girl on board his red canoe bymeans of wooden ido ls, kites, and other toys made to please herfavorite brother.

The king of Oahu,Aikanaka, desires Halemano

’s death in order

to enjoy the beauty of Puna. They flee and l ive as castaways,first on

Mo lokai,then Maui

,then Hawai i, at Waiakea

,Hilo . Here th e two

are estranged : The chief o f Puna seduces her, then, after a reconciliat ion

,the Kohala chief

,Kumoho

,wins her affect ion. Halemano

dies Of grief, and his spirit appears to his sister as she is surfing inthe Makaiwi surf at IVailua,Kauai . She restores h im to life with a

chant .In order to win back h is bride, Halemano makes himself an adept

in the art of singing and dancing (the hula ) . His fame travelsabout Kohala and the young chiefess Kikekaala falls in ,

love withhim. Meanwhile the seduced wife has overheard his wonderfulsinging and her love is restored . When his new mistress gives a kilusinging match

,she is present , and when Halemano

,after singing

eight chants commemorat ing their life Of love together, goes off withthe new enchantress

,she tries in vain to win h im back by chant ing

songs which in turn deride the girl and recall herself to her lover.

He soon wearies of the girl and escapes from her to Kauai,where his

Old love fo llows him. But they do not agree . Kamalalawalu leaves

656 H AWAIIAN ROMANCE OF LAIEIKAWAI [muse u m s

ipalaoa and Pili. As she is in the form o f an ala stone, she is castout upon the trash ; but her aunt has a dream, rescues her through a

rainbow which guides her to the place, and wraps her in red tapa

clo th . In 20 days she is a beaut iful child. Unt il she is 20 she l ivesunder a strict taboo ; then , as she strings lehua. blossoms in the woods,the elepaz

'

o bird comes in the form of a handsome man and carriesher away in a fog to be the bride of Kalamaula

,chief ’s son of Kawa i

hae. S he asks for 30 days to consider it,and dreams each n ight of

a handsome man,with whom she falls in love. She runs away and

,

accompan ied by a rainbow , wanders in the uplands of Pahulumoauntil Puuhue fin ds her and carries h er home to his lord, the king o f

Kohala,Puuonale

,wh o turns out to be the man of her dream . Her

first child is the image Alelekinakina .

5 . KAPUAOKAOH ELOAI

When Ku and Hina are living at Waiakea, Hilo , they have twochildren

,a bOy called Hookaaka

'

aikapakaakaua and a lovely girlnamed Kapuaokaoheloai. They are brought up apart and virgin

,

without being permitted to see each other,unt il one day the sister

discovers the bro ther by the bright light that shines from his house,and outwits the attendants. The two are discovered and ban ished.

Attendants of the king o f Kuaihelani find the girl and,because she

i s so beautiful,carry her b ack with them to be the king’s wife. Her

virgin ity is tested and she slips on the platform,i s wounded in the

V irgin ’s bathing poo l,and slips on the bank gett ing out. Her guilt

thus proved, she i s about to be slain when a soothsayer reveals herhigh rank as the child Of Hina, o lder sister to the king, and the kingforgives and marries her. His daughter

,Kapuaokaohelo , who is

min istered to by birds, hearing Kapuaokaoheloai tell Of h er brotheron Hawaii

,fall s in love with him and determines to go in search Of

him. When she reachesI'

Punah oa harbor iat Kumukahi, Hawaii

,

where she has been directed, sh e finds no handsome youth,for the boy

has grown ill pin ing for h is sister. In two days,however, he regains

his youth and good looks,and the two are married .

D. GHOST STORIES AND TALE S OF MEN BROUGHT TO LIFE

1 . OAHU STORIE S

KAH ALAOPUNA

During the days of Kakuh ihewa,king Of Oahu, there is born in

Manoa,Oahu

,a beautiful girl named Kah alaomapuana. Kauakua

hine is her father, Kahioamano her mother. Her house stands atKah oiwai. Kauhi

,her husband

,hears her slandered, and believing

h er guilty,takes her to Pohakea on the Kaala mountain, and

,in

BECKWITH ] APPENDIX 657

sp ite of her chant Of innocence, beats her to death under a greatlehua tree

,covers the body with leaves

,and returns. Her spirit flies

to the top Of the tree and chants th e news Of her death . Thus she isfound and restored to life, but she will have no thing more to do

with Kauhi . 1KALANIMANUIA

The son of Ku,king of Lihue, through a secret amour with Kau

noa,is brought up at Kukan iloko

,where he incurs the anger of his

supposed father by giving food away recklessly . He therefore runsaway to his real father, carrying the king

’s spear and malo ; but Ku,no t recognizing them,

throws h im into the sea at Kualoa po int . The

spirit comes n ight after night to the temple, where the priests worship it unt il it becomes strong

‘

enough to appear in human form. In

this shape Ku recognizes his son and snares the spirit in a net . At

first it takes the shape o f a rat,then almo st assumes human form.

Kalanimanuia’s sister, Ihiawaawa, has three lovers, Hala

,Kumu

niaiake,andAholenuimakaukai. Kalanimanuia sings a derisive chant ,

and they determine upon a test o f beauty. A cord is arranged tofall of itself at the appearance Of the most handsome contestant. The

n ight before the match, Kalanimanuia hears a knocking at the doorand there enter his so les, knees, thighs , ha ir, and eyes. Now he i s ahandsome fellow . Wind

,ra in

,thunder

,and lightn ing attend his ad

vent,and the cord falls o f itself.

PUMAIA

King Kualii of Oahu demands from the hog ra iser,Pumaia

,Of

Pukoula, one h og after another in sacrifice . At last Pumaia has but

one favorite hog left. This he refuses to give up , since he has vowedit shall die a natural death , and he kills all Kualii

’s men

,sparing only

the king and his god. The king prays to his god, and Pumaia i scaught

,bound

,and sacrificed in the temple Kapua . Pumaia

’s spirit

directs his wife to co llect the bones out of the bone pit in the templeand flee with her daughter to a cave overlooking Nuuanu pal i . Here

the spiri t brings them food and riches robbed from Kualii’s men .

In order to stop these deprivations, Kuali i is advised by his priestto build three houses at Waikiki , one for the wife, one for the daughter

,and one for the bones of Pumaia . (In one version

,Pumaia is

then brought back to life . )N IHOALAKI

Niho alaki is this man’s spirit name. He i s born at Keauhou

,Kona

,

Hawaii, and goes to Waianae,Oahu

,where he marries and becomes

1 Th is s tory is much amplified by Mrs . Nakuina in Thrum, p . 1 1 8 . Here my th icaldeta ils are added to th e girl

‘

s parentage, and th e ghos t fabric related in full , in connec t io n

with h er restorat ion to life and revenge upon Kauh i. The Fornander vers ion is, on th e

who le, very bare. S ee also Daggett .

74936°— 1 9— 33 ETH —42

H AWAIIAN ROMAN CE OF LAIEIKAVVAI [ETH . ANN. 83

chief, under the name Of Kaehaikiaholeha,because Of his famous

(eku-catching hook called’

Pahuhu (see Aia i ) . He goes on to

Wa imea, Kauai, and becomes ruler of that island

,dies

,and his body

is brought back to Wa ianae . The parents place the body in a smallhouse built o f po les in the shape of a

'

pyramid and worship it untilit is strong enough to become a man again. Then he goes back toWaimea under the new name o f Nihoalaki. Here his supernaturalsister

,in the shape Of a small black bird

,No io

,has guarded the

fishhook. Wh en Nihoalaki is reproached for his indo lence,he takes

the hook and his Old canoe and, go ing out, secures an enormous haul

of calm fish . As all eat , the“ person with dropsy living at Waia

hulu,

” Kamapuaa, who is a friend of Nihoalaki’s,comes to have his

share and the two go off together,diving under the sea to Wa ianae .

A Kauai chief,who fo llows them

,is turned into the rock Poha

kuokauai outside Waianae . Nihoalaki goes into his burial house at

Waianae and disappears. Kamapuaa marries the sister.

2 . MAUI S TORIE S

ELEIO

Elc io runs so swiftly that he can make.three circuits Of Maui ina day . When King Kakaalaneo of Lahaina is almost ready for a

meal,B leio sets out for Hana to fetch fish for the king, and always

returns before the king sits down to eat. Three times a spirit chasesh im for the fish

,so he takes a new route. Passing Kanpo

,he sees a

beautiful spirit,brings her to life

,and finds that sh e is a woman

of rank from ano ther island, named Kanikaniaula. She gives hima feather cape

,unt il then unknown on Maui . The king, angry at

his runner’s delay, has prepared an oven to cook him in at his return ,

but at sight of the feather cape he is mollified,and marries

the restored chiefess. Their child is Kaululaau. (S ee under Trickster stories.)

PAMANO

In Kahikinui,Maui

,in the village of Kaipolohua, in the days of

King Kaiuli,is born Pamano

,child Of Lono and Kenia. His uncle

is Waipu, his sisters are spirits named Nakinowailua and Hokiolele.

Pamano studies the art Of the hula , and becomes a famous dancer,then comes to the uplands of Mokulau in Kaupo , where the kingadopts h im,

but places a taboo between h im and his daughter,Keaka .

Keaka, however, entices Pamano into her house. Now Pamano and

his friend,Hoolau, have agreed not to make love to Keaka without

the other’s consent . Koolau, not knowing it is the girl’s do ing, re

HAWAIIAN ROMANCE OF LAIEIKAWAI [ ETH . ANN. 33

when he goes ashore, one prompts h im with the names of the foodplants which are new to him. Then he stands the spirits on theirheads, so shaming them that they give h im the plants to take toKohala .

H IKU AND KAWELU 1

The son‘

Of Keaauolu and Lanihau,wh o l ive in Kaumalumalu

,

Kona, once sends his arrow,called Pname

,into the hut Of '

Kawelu,

a chiefess Of Kona . S he falls vio lently in love with the strangerwho fo llows to seek it , and will no t let h im depart . He escapes

,and

she dies Of grief for h im,her spirit descending to Milu. Hiku

,hear

ing Of her death, determines to fetch her thence. He goes out intomid-ocean

,lets down a koali vine

,smears himself with rancid

kulouz’ Oil to cover the smell of a live person

,and lowers himself on

another vine. Arrived in the lower world,he tempts the spirits to

swing on his vines. At last he catches Kawelu,signals to his friends

above, and brings her back with him to the upper world . Arrived atthe house where the body lies, he crowds the spirit in from the feetup . After sOme days the spirit gets clear in . Kawelu crows like a

roo ster and is taken up, warmed,and restored .

E . TRICK STER STORIE S

1 . THEFTS

I‘VA

At Keaau Puna,l ives Keaau

,wh o catches squid bymeans of two

famous Zeho shells,Kalokuna, which th e squid follow into the canoe.

Umi, the king, hears about them and demands them. Keaau,mourn

ing their loss, seeks some one clever enough to steal them back fromUmi. He is directed to a grove o f kukuz

’

trees between Mokapu

Po int and Bird Island, on Oahu, where l ives Kukui and his thieving

son Iwa . This child,

“ while yet in his mother’s womb used to goout stealing.

” He was the greatest thief o f his day. Keaau engageshis services and they start out . With one dip Of Iwa

’s paddle,

Kapahi,they are at the next island . S O they go unt il they find Umi

fishing Ofl Kailua,Hawaii . Iwa swims 3 miles under water, steals

the Shells,and fastens the hooks to the coral at the bo ttom of the

sea 400 fathoms below . Later,Iwa steals back the shells from Keaau

for Umi.

Iwa’s next feat is the stealing Of Umi

’s ax

,Waipu

,which is kept

under strict taboo in the temple of Pakaalana, in Waipio , on Hawaii .It hangs on a rope’ whose ends are fastened to the necks of two Old

women . A crier runs back and forth without the temple to proclaimthe taboo . Iwa takes the place Of the crier, persuades th e old womento let h im touch the ax

,and escapes with it.

1 S ee Thrum, p . 43 .

BECKWITH ] APPENDIX 66 1

Umi arranges a contest to prove-who is the champion thief. Iwa

is pitted against the six champions from each of the six districts OfHawaii . The test is to see which can fill a house fullest in a singlen ight . The six thieves go to work, but Iwa sleeps unt il cockcrow,when he rises and steals all the things out of the o ther thieves’ house.

He also steals sleeping men,women

,and children from the king’s

own house to fill his own . The championship is his, and the othersix thieves are killed .

MANINIH OLOKUAUA

This skillful thief lives at Kaunakahakai on Mo loka i,where he is

noted for strength and fleetness. In a cave at Kalamaula,in the

uplands,his lizard guardian keeps all the valuables that he steals from

strangers who land on his shore . This cave opens and shuts at hiscall . Maniniholokuaua steals the canoe o f the

_famous Oah u runner,

Keliimalolo , who can make three circuits of Oahu in a day, and this:man secures the help of two supernatural runners from Niihau,Kamaakauluohia (or Kaneuloh ia ) , and Kamaakamikioi (or Kan

eikamikioi) , sons of Halulu, who can make ten circuits of Kauai in

a day. In spite Of his grandmother’s warn ing, Maniniholokuaua .

steals from them also,and they pursue him to his cave, Where he is;

caught between the jaws in his haste .

PUPUALENALENA

Th is_

marvelous dog named Pupualenalena fetches mm. from Ha

kau’s food patches in Waip io,Hawaii

,to his master in Puako .

Hakau has the dog tracked, and is about to kill bo th dog and masterwhen he bethinks himself. He has been troubled by the blowingOf

’

a conch shell, Kuana, by the spirits above Waipio , and he now

promises l ife if the dog will bring him'

the shell. This the dogeffects in the n ight , though breaking a piece in his flight

,and the

king, delighted, rewards the master with land in Waipio .

2 . CONTES TS WITH S PIRITS

KAULULAAU

The son Of Kakaalaneo, king o f Maui and Kanikaniaula, uproots

all the breadfruit trees o f Laha ina to get the fruit that is out o f

reach, and does so much mischief with the other children born on the

same day With him,who are brought to court for his companions

,

that they are sent home, and he is abandoned on the island Of Lana i

to be eaten by the spirits . His god shows h im a secret cave to hide in .

Each n ight the spirits run about trying to find h im,but every t ime

he tricks them unti l they get so overworked that all die except

662 H AWAIIAN ROMANCE or LAIEIKAWAI (mm . xxx. 83

Pahulu and a few o thers. Finally his parents, seeing his light stillburn ing

,send a double canoe to fetch him home with honor. This is

how Lanai was cleared Of Spirits.1

LEPE

A trickster named Lepe l ives at Hilo,Hawai i

,call s up the spirits

by means of an incantat ion,and then fools them in every po ssible

way.

H ANAAUMOE

Halalii is the king of the spirits on Oahu. The ghost of Hawaii i sKanikaa ; that of Maui

,Kaahualii ; of Lana i , Pahulu ; of Mo lokai

,

Kahiole. The great flatterer o f the gho sts,Hanaaumoe, persuades

the Kauai chief,Kahaookamoku

,and his men to land with the

promise Of lodging,food, and wives. Wh en they are well asleep

,

the ghost come and eat them up they made but one smack and themen disappearec But one man

,Kaneopa, has suspected mischief

and hidden under the doorsill where the king o f the spirits sat , sono one found him. He returns and tells the Kauai king

,who makes

wooden images,brings them with h im to Oahu

,puts them in place of

h is men in the house,while they hide without, and while the ghosts

are trying to eat these fresh vict ims,burns down the house and con

sumes all but the flatterer,who manages tO .escape.

PUNIA

The artful son o f Hina in Kohala goes to the cave of lobsters andby lying speech tricks the shark wh o guard it under their king,Kaialeale. He pretends to dive, throws in a stone, and dives inano ther place. Then he accuses one shark after another as his aecom

plice, and its companions kill it, unt il only the king is left. The kingis tricked into swallowing h im who le instead of cutting h im into bits .There he remains unt il he is bald serves him right

,the rascal !

but finally he persuades the shark to bring him to land, and the sharkis caught and Pun ia escapes. Next he kills a parcel of gho sts by pretending that this is ah Old fishing ground o f h is and ent icing themout to sea two by two

,when he puts them to death , all but one.

VVAKAINA

A cunn ing ghost OfWaiapuka, North Kohala, disguises himself asa dancer and approaches a party o f people. He shows off his skill,then calls for feather clo ak, helmet. bamboo flute, skirt , and variouso ther valuable things with which to display his art . Wh en he hasthem secti re, he flies Off with them,

and the audience never see h im or

their property again .

2

1 Daggett t ells th is s tory .

2 Gill tells this same s tory from th e Hervey group . My ths and S ongs , p . 88 .

INDEX TO REFERENCES

ALEXANDER, W. D. S hort synapsis of th e most essential points of H awaiian

Grammar. By William Dewitt Alexander, LL.D . (Yale ) , Honolulu, 1 908 .

B rief H is tory of the H awaiian P eop le ( school edition ) , Honolulu, 1 908.

H awaiian Geographic Names. Compiled by W. D . Alexander. Report of

Coast and Geodetic Survey for 1 902 . Appendix No . 7 , Wash ington , 1 903.

ANDREW S , L. Dict ionary of .the H awaiian Language. By Lorrin Andrews,

H onolulu, 1 865. Haui ha Lani, a prophetic song foretelling th e deeds

of Kamehameha I, chanted by Keaulumoku eight years before th e defeatof Keoua . Translated by Judge Lorrin Andrews and revised by S anfordB . Dole, Islander, Honolulu,

1 875.

B AE S S LER,A. S iidsee-B ilder. B y Arthur B aessler, B erlin, 1 895. Neue S udsee

B ilder, Berlin, 1 900 .

BAS TIAN , A. D ie h ei lige S age der P olynesier : Kosmogonie und Theogonie. By

Adolf B a stian. Leipz ig, 1 881 . Zur Kenntniss H awai i’s. B erl in, 1 883.

E iniges iiber S amoa und andere Inseln dcs S ildsee. 1 889. Inselgriippen

in Oceanien. 1 889 . Die S amoanis ch e S chO’

pfungssage. B erlin , 1 894.

BRIGH AM , W. T . Con tributions of a Venerable S avage to the Anc ient H istory

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Islands of the P acific, 1 900 . S tone Implements and S tone Work of th e

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H awaiians, 1 906 . Old Hawaiian Carving, 1 906 . Ancient Ha/waiian

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'

W . VON . S amoanische S agen. By W ilhelm von B iilow. Globus, 1 895,1 896, 1 897 . Internationales Archiv fiir E thnograph ic , 1 898, 1 899, 1 908 .

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and Adventure in th e years 1 772 , 1 773 , 1 774, and 1 775 by Capt . JamesCook. In which is included Capt . Furneaux’

s narrat ive of h is proceed

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s

sh ips the Resolution and D iscovery, in the years 1 776, 1 777 , 1 778, 1 779 ,

and 1 780. 3 volumes . Vols. I and II by Capt . James Cook , F . R. S .

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664

BECKWITH ] INDEX TO REFERENCES 605

E LLIS , W. Journa l of a Tour Round H awaii . B y th e Rev. W illiam E llis .

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EMERS ON , N. B . Unwritten Literature Of H awa ii : The S acred S ongs of th e

Hula. By Nathaniel B right Emerson , A. M ., M . D . Bureau Of AmericanE thnology, Bullet in 38 . Wash ington, 1 909 . P ele and H iiaka , a mythfrom Hawaii. Hono lulu,

1 91 5. H awaiian An tiqui ties of David Ma lo .

Translated and ed ited . Honolulu,1 898.

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FRAS ER, J. F o lksongs and Myth s from S amoa . By John Fraser (with Powelland Pra tt ) , Royal S ociety of New S outh Wales

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'

ast and

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XX

TURNER, G. Nine teen Years in Po lynesia . By Rev. George Turner, LL. D .

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668

B ITTER-S WEET

B LACKB LACK RATTLEPODBLACK WALNUTBLAZING S TARBLOODROOT

BUE COHOS H

BLUE FLAGBOAS , DR. FRANZ

ed itorial work bylinguist ic research by

BOEBERA

BOGORAS , WALDEMAR,Chukchee

grammar by 29

BOIS D’ ARC 76

BORAGINACEAE 1 1 1

BOVISTA PLUMBEA 62

BOXELDER 1 0 1

B OXING 620 , 621 , 636 , 641 , 647

BRACKE T FUNGI _ _ 62

BRADBURY,JOH N , botanical explor

er, quotedBROOM-WEED

BUFFALO-BERRYBUFFALO «H UNT, ceremonial cleansing before

BUFFALO PEA

BUILDINGS , storage, Spring Can

Of recent introduction

BURIAL HOU S E

BURNING BRU S H

BU SH NELL, D . I. , JR.,rev ision Of

Catalogue of Preh istoric Workseast Of th e Rocky Mountains

BUTTERFLY WEED

CACTACEAECAE S ALPINIACEAECALAMU SCALLIRRHOE INVOLU CRATACALVATIA CYATHAFORM IS

CAMPANULACEAECANAIGRECANOE BIRCH

CAPRIFOLIACEAECARDINAL FLOWER

CATNIP ,introduced by wh ites

CAT-TAILCAULOPH YLLUM TH ALICTROIDE S _ _

CEANOTHU S AMERICANU S

INDEX

-o

purple“

pra irie 94

white pra irie 94

COGSWELLIA DAUCIFOLIA _ 1 07

COLOR. RED 646 ,

COMB PLANT 1 31

CEDARmystic ch aracter of

symbolism of

CELAS TRACEAECELASTRU S S CANDEN SCELTIS OCCIDENTALISCERAM IC DECORATION , rela tion to

h istoryCEREMONY OF TH E PEYOTE CULT

CH AETOPH ORACH AMAE S YCE S ERPYLLIFOLIACH ENOPODIACEAECH ENOPODIUM ALBUMCH EROKEE, E AST, investiga t ionsamong

CH IEPEAGLE,OTTO, assistance ren

dered by

CH INE BERRY

CH OKECH ERRY _

CHOLERA, A S IATIC , cedar used as

remedy for

CITRULLU S CITRULLU S

CLAN , woman determines, amongPueblo

CLAN s

Asa, mentioned 266 , 267 , 273 , 279

B adger, mentioned 266 ,

B ear, earliest settlers of

Walpi 264

B ear, Flute, SnakeB ear

,ment ioned _ 265

Buli (Poli ) , mentioned 273

Butterfly , ment ioned

F lute,O

mentioned _ 265

Hano, ment ioned _ 266

H orn ,mentioned 265

Kachina, mentioned _

Kokop , or Firewood , supposed

founders of S ikyatk i 2 1 8

Snake, ment ioned 265 , 266

Tanoan, influence on t h irdceramic epoch

Tanoan, mentioned

Tobacco,ment ioned

CLOTH INGCLOVER

INDEX

COMMELINACEAE_

COM PAS S PL ANT

COMPOS ITAE

COMPOS ITION , characterizat ion Of _

CONE FLOWER, narrow-leaved pur

ple

CON IFERSCONVOLVULACEAEL

CORAL BERRY

CORNcharred, found in ruins

found in Ruin No . 6 _

probab le place Of origin

variet ies grown by IndiansCORN SMUT

CORNACEAECORNCOB S found in small buildings

CORNU S AMOMUM _ .

CORNU S AS PERIFOLIACORNU S STOLONIFERACORYLU S AM ERICANACOSMOLOGYCOTTON

,subst itute for

COTTONWOODmyst ic charac ter Of _

COW PARS NIPCRAB APPLECRATAEGU S CHRYSOCARPACREATION

song Of

story Of

CROATAN ” INDIAN SMix ture Of Indian,

negro , and

wh ite bloodname repudia ted by Indians _

CROTON TEXEN S ISCUCUMBER

, WILD

CUCURBITACEAEprobable place Of

CUCURBITA FICIFOLIACUCURBITA LAGENARIACUP -PLANTCURRANT

,WILD BLACK

CUS CUTA PARADOXACYPERACEAEDAGGER WEEDDANDELION , Of recent introduct ion 59

DAS Y S TEPH ANA PUBERULA-l 1 09

DEFLECTORS , description Of 1 72

669

DEN SMORE , MIS S FRANCE S , systematic research by

DICHROPHYLLUM MARGINATUMDIDDOCK

, MRS . WALTER T ., assist

ance rendered by 46

DIPPER GOURD 1 1 7

DIS PUTATION ( H OOPAPA ) 3 1 2, 3 1 6 , 31 9 ,

327 , 620 , 647 , 652

1 1 0

1 07

1 08

334, 356, 374, 376 , 456 , 500,502 , 522 , 6 1 8 , 651 , 654, 656

DYEING AND S TAINING, plants usedfor

bloodrootcottonwood budsdodder

Ken tucky coffee tree

lamb ’s quarterlichenspoke berrysoft maple

sumac

walnut

EAGLE NE ST HOU S E

(lescript ion Of

description Of room 1

doorway in

masonry Of

E ARTH LY PARADIS EE CH INACEA ANGU S TIFOLA

E LAEAGNACEAEE LDERBERRY

B ERIO

E QUIS ETACEAEE QUIS ETUMERICACEAEE RYTHRONIUM ALBIDUMERYTHRONIUM MES OCH OREUM

E UONYM U S ATROPURPUREAE UPH ORBIACEAEFABACEAEFAGACEAEFALCATA COMOS A

FALS E GRAPEFALS E INDIGO

FALS E LUPINE

FALE MALLOW , RED

670 INDEx

FAST HORS E AND WIFE , assistance

rendered by _ _

FEATHERSmagic power attributed to 228

S ignificance Of 227

FEATH ERWORK 334, 61 8, 622 , 642, 643

648, 649 , 658

FEWKE S , DR. J. WALTERcited 1 69 , 1 70, 1 74, 1 77 ,

1 80 , 1 96 , 200

note on accompanying paper

note on th e accompanying

papers

systema tic research by _ _

FIRE PIT in Eagle Nest House

FISH HOOK S , MAGICAL

FLAG, BLUEFLAx, WILD

FLORA, eifect on arch itectureFLOWERS , not plucked for adorn

ment

Fox-GLOVE , WILDFRACHTENBERG, DR. LEO J ., com

pletion of Coos and S iuslaw

grammars 29

FRAGARIA AMERICANA _ 84

FRAGARIA VIRGINIANA 84

FRAxINU s PENN SYLVANICA 1 08

FUZZY-WEED 1 34

GALIUM TRIFLORUM 1 1 5

human transportat ion Of 59

GENEALOGIE S 308, 309 , 31 3 , 627 ,

629 , 642, 652

GENTIAN 1 09

GENTIANACEAE 1 09

GEOPRUMNON CRAS S ICARPUM 91

GHOSTS , ORIGIN 0 F _ _

GIANT HY S S OP , fragrant 1 1 3

GILL , DE LANCEY , illustrat ion

work byGILLINGHAM ,

DAVID, assistance ren

dered by

GILMORE ,DR. MELVIN RANDOLPH ,

note on accompanying paper Of _ . 39

GIN S ENG 1 06

GLYCINE APIOS 94

GLYCYRH IZA LEPIDOTA 92

GOLDENROD 1 33

GOURD, DIPPER 1 1 7

GOURD, WILD 1 1 6—1 1 7GOURDS , probable place of origin 59

GRAPE ,WILD

GRAVE S , d iscovery o f

HANAAUMOE

HARDIN,A. B . , information given

by

HARRINGTON,J. P ., cited

HARSH BERGER, DR. J. W., uses and

correlations Of ethnobotanic

HAUIKALANI

HAZELNUT‘

HEAVEN SKah akaekaea

Kea loh ilani

Kuaih elani

Page

1 02

1 88, 1 89 , 1 94, 1 95

GRINDELIA S QUARROS A 1 33

GROS SULARIA M IS S OURIEN S IS 84

GROUND BEAN 95

GROUND CH ERRY 1 1 3

GROUND PLUM'

9 1

GUM WEED 1 32

GURLEY ,J . G . , editorial work by 33

GUTIERREZIA S AROTHRAE 1 33

GYM NOCLADU S DIOICA _ 89

H ACKBERRY 76

HAIR, S ACRED 645

HALEMANO 3 1 2, 321 , 327 , 61 8,

6 1 9 , 622 , 629 , 654

662

HEDEOMA H IS PIDAHELIANTHU S ANNUU SHELIANTHU S TUBEROSU S _

HELVELLACEAEHENDERS ON ,

PROF . JUNIU S , ac

knowledgment for use of Officeand equipment

HERACLEUM LANATUMHEWETT, DR. EDGAR L.

cooperat ive work in e xcavat ion

suggest ion by, concern ing ex

cavat ions

HEWITT,J . N . B .

custodian Of manuscripts

systema tic research by

672 INDEX

3 1 3 , 3 1 6 , 3 1 9 , 320, 339 , 635

KUAP AKAA_ 301 ,

3 1 2 , 31 6 , 324, 620 , 650

663

635

663

KUMUKAH I 627

KUPUA 300—302 , 306 , 620, 625 , 629

LACINIARIA S CARIOS A _ 1 33— 1 34

LADY ’S BOUQUET 1 1 5

LA FLE S CH E ,FRANCIS

collect ions made by 36

systemat ic research by 26

LAIELOHELOH E 332 , 627

LAMB ’S -QUARTER_ 78

LAND, DISTRIBUTION OF 31 0 ,

627 , 641 , 646 , 649 , 650

LAND S H ELLS 628

LATH YRU S ORNATU S 98

LAUKIAMANUIKAH IKI 324, 655

LAUKIELEULA 307 , 324, 629

LAVERY,J. H assistance rendered

1 61

LEAD PLANT 93

LEARY,MIS S E LLA

,work as li

brarian

LEONTODON TARAxACUM , o f recent

introduction

LEPARGYREA ARGENTEALEPELE S PEDEZA CAPITATALICHENLICORICE , WILD

LILIACEAELILIUM UMBELLATUM

LINTON , RALPH , assistance ren

dered by 1 61

LINUM LEWIS II 98

LION CANYON , locat ion Of _ 1 66

LITH OS PERMUM CANE S CEN S 1 1 1

LITTLE RATTLE-POD 9 1

LIZARD GOD

325, 624, 625, 636, 637 , 650, 656, 661

LOASACEAE 1 03

LOBELIA CARDINALIS 1 29

human transportat ion Of _ 60

LOBELIA, RED 1 29

MALIOMALLERY

, GARRICK , c ited

MALLOW, PURPLE

MALUS IOEN S IS

human transportation Of

MALVASTRUM COCCINEUM

MANINIHOLOKUAUA

E

EAE

R

L

Page

LONO 303 , 649 , 654

LONOIKAMAKAH IK I 296 ,

31 2 , 634, 650, 652

LOPH OPHORA WILLIAM S II 1 04

LOVE'

CHARM S , plan ts used in

blood roo t 83

fuzzy-weed 1 34

ginseng 1 06

lobelia , red 1 29

lo ve seed 1 07

meadow rue 80

wild co lumbine 82

LOVE S EED 1 07

LOVE VINE 1 1 0

LYCOPERDACEAE 62

LYCOPERDON GEMMATUM 62

LYGODE SM IA JUNCEA 1 36

MAIAUH OALENALENAUPENA 663

MAIZE 67 1 36

MAKALI’

I 305

31 7 , 630, 637 , 639 , 644, 648

324, 627 , 636

237

1 03

86

59

1 03

1 03

661

1 00

MAPLE , S OFT 1 00

MARIGOLD, FETID 1 32

MARRIAGE 61 6

MARRIAGE OF BROTH ER AND S IS

MEADOW RUE 80

MELIA AZEDERACH 98

MELIACEAE 98

MELILOTU S ALBA 91

MELILOTU S OFFICINALIS _ 91

MEMORIZING 3 1 2 , 3 1 3 , 3 1 6 , 328

MENIS PERMACEAE 83

MENIS PERMUM CANADEN S E 83

MENTH A CANADEN S IS 1 1 2

MENTH ACEAE 1 1 1

METAPHOR 322—325 , 326 , 328

MICH ELso‘

N,DR. TRUMAN , system

at ic research byMICRAMPELIS LOBATAMILFOILMILKWEEDMILKWEED, TALLMILKY WAY

INDEX

MILLER, GEORGE , assistance ren I

dered by 46

MILU 299 , 620 , 660

MIMOS ACEAE 89

MINT, WILD 1 1 2

MOANALIHAIKAWAOKELE 307 , 324, 629

MOAULANUIAKEA 370 , 6 1 9 . 648

MOIKEH A 6 1 9 , 656 , 647

MONARDA FISTULOS Ahuman transportat ion Of _

1 1 1

MOON 637 , 638

MOON , KARL, Osage photographs tobe furnished byMOONEY

,JAM E S

collections made by _ _

manuscript read by _

systematic research byMOON S EED _ _

MOOREH EAD,WARREN K. , coopera

t ion Of _

MORACEAEMORCHELLA E S CULENTA

MORNING-GLORY, BUSH

MORRIS E ARL H ., note on accom

pany ing paper of

MOUNDS , destruction of, by baagers 1 85,

MULLEIN , Of recent introduction

MURIE,ALFRED

,AND WIFE , a ssist

ance rendered by

MURIE , JAM E S R.,assistance ren

dered by

MUS EUM S CONTAINING COLLE CTION S

OF HOPI POTTERY

MU S HROOM S , PRAIRIEMU S ICAL IN S TRUMENTS

NAME , MAGIC IN

NAME SONG

NAMPEOCopy ing of S ikyatki mortuarydesigns

expert modern po tter

ment ioned

NANNYBERRYNEEDLE GRAS SNELUMBO LUTEANEPETA CATARIA, introduced by

wh itesNETTLE

NICOTIANA QUADRIVALVISprobable place of origin

74936°— 1 9— 33 ETH — 4 3

1 88

59

673

1 02

80

295 . 303 , 638, 644, 645

1 1 5

Page

NIH OALAK I 301 , 303 , 622 , 640, 657

NORDEN SKIOLD, G. , cited 1 64.

1 66, 1 67 , 1 70 , 1 72 , 1 74, 1 76

NU S BAUM , JE S S E L. , pho tographsand plaster casts made by

NUTTALLIA NUDANYCTAGINACEAENYMPHAEA ADVENANYMPHAEACEAEOLEACEAEOPELEMOEMOE

OPUKAHONUA 635

OPUNTIA H UMIFU S A _ 1 04

OSAGE ORANGE 76

OxALIDACEAE 98

PADU S MELANOCARPA 89

PADU S NANA 88

PAKAAPARUI 635

PALILA 639

PALIULI 304

307 634, 643 , 645, 646

PAMANO 658

PANAx QUINQUEFOLIUM 1 06

PANICUM VIRGATUM 66

PAPAVERACEAE 83

PAPER BIRCH

PARALLELISM 328

PARKER,ARTHUR C . , c0 0 pera tion Of _ 33

PARMELIA BORRERI 63

PARMELIACEAE 63

PAROS ELA AUREA 94

PAROSELA ENNEANDRAPARTH ENOCIS SUS QUINQUEFOLIAPAS QUE FLOWER

PELEPEMBINAPENISHKA, JACK , assistance ren~

dered by

PENNYROYAL, ROUGH

PEN S TEMON GRANDIFLORU SPEPO FOETIDIS S IMAPEPO MAXIMAPEPO PEPO

PERFUMES , plants used as

lady’

s bouquetmeadow rue

prickly ash

sweet grass

wild columb inePETALOSTEMUM CANDIDUMPE TALOS TEMUM P I

'

RI’ I’REUM

PETROGLYPH S

INDEX

PEYOTEPH AS EOLU S VULGARIS

probable place of origin

PHYS ALIS H ETEROPHYLLAPHYS ALIS LANCEOLATAPHYTOLACCA AMERICANAPHYTOLACCACEAEPICOTTE ,

DR. S U SAN LA FLE S CH E ,assistance rendered by 46

P ICTOGRAPH S in Ruin No . 7 _ 1 74

P IKOIKAALALA 301 , 326 , 641

PILOT WEED 1 32

PINACEAE 63

PINE, LODGEPOLE 63

PINU S MURRAYANA 63

PLACE , AFFECTION FOR_ 321

PLACE NAMES 31 4

affected by flora 57

PLANTAGINACEAE 1 1 5

PLANTAGO MAJOR 1 1 5

PLANTAIN . . 1 1 5

PLANTSbeads and pendants made n

from seeds Of _ hhuman factor in distribut ion

materials for personal ador'

n

ment R

names of. S ee Glossary of

plant names .

parts Of, used for t heir fra

grance 59

study Of, by certain persons “

'

55

various uses 55

sacr'

ed

PLEURISY ROOT 1 09

PLEUROTUS ULMAR IU S _ _ 61

P LUM , WILD 87

P LUM S , human transportat ion Of 60

POACEAE 66'POIS ON IVY”POIS ON OAK

POKEBERRY _

POLIAHU

POLYGONACEAEP OLYPORACEAE _

POLYS TICTU S VERS ICOLOR

POMME BLANCH EPOND LILY , large yellow

POPULUS S ARGENTII_ _

PORCUPINE GRAS S PULOULOU ( taboo S ign ) “

POTATO, INDIAN PULSATILLA

POTTERYclass ification by color and

form

designs more definite thancolor

feather designs onHopi, collection a t Phoen ix ,Ariz

Hopi, museums containing co llections of

S ikyatki, b ird p ictures on

S ikyatki, human figures de

picted on

S ikyatki, life-forms used in

decora tion Of_

S ikyatk i, most elaboratelydecorated in S out hwest

S ikyatki, no masks o r headdresses shown

S ikyatki,pure ly aborigina l andpreh istoric

superiority of ancient to mod

ern

Tanoan epochWattron collect ion , source nu

known, but probably from

S ikyatk i

PRAIRIE ASTERPRAIRIE-DOG

_

FOOD

PRAIRIE GROUND CHERRY

PRAYERaddressed to spirits of th e

dead 301

form Of _ 621 , 626

tex ts Of 388 . 396 , 466 , 625, 630

PRAYER WAND 87

PRICKLY AS H 98

PRICKLY PEAR _ 1 04

PRIE STHOOD 3 1 1 , 31 8

PROTOCOCCU S 61

PROTOPH YCEAE 61

PRUDDEN , T. MITCH ELL. c ited _

PRUNU S AM ERICANA 87

transportat ion of 60

PRUNU S BE S S EYI 88

PS ORALEA ES CULENTA 56 , 92

PS ORALEA TENUIFLORA 93

PUEBLO INDIAN S , preparat ion Of

annotated bibliography of

676 INDEX

S IKYATKI

abandoned before 1 540 2 1 8

excavat ion Of, in 1 895 21 8

preh istoric po ttery o f 2 1 7

probable cause Of overthrow 2 1 9

ruins Of 2 1 8

S ILPH IUM LACINIATUM 1 32

S ILPH IUM PERFOLIATUM 1 32

S IM ILES 621

S KELETON WEED 1 36

S LIPPERY ELM 76

S LOUGH GRAS S 66

S M ILAX H ERBACEA 7 1

S MUTS 62

S NAKEGRAS S 63

S NAKE LILY 71

S NOW-ON-TH E-MOUNTAIN 99

S OAPWEED 7 1

S OLANACEAE 1 1 3

S OLIDAGO sp 1 33

S OLIDAGO RIGIDA, reason for in

crease Of 6 1

S ONG OF THE W ILD ROS E 85

S ONGS , texts of 294,

31 0 , 327 , 376 , 422 , 424,426 , 428 ,

484, 486 , 488 , 520, 558, 566 , 604

S ONGS FOR RAIN 1 1 9

SORCERE S S 622

S ORREL

sheepv iolet Woodyellow wood

S OUR DOCK

S PANISH BAYONETS PANISH NEEDLE S

S PARTINA M ICH AUXIANAS PIDER-BEAN _ _

S P IDER LILY

S PIDERWORT

S PIROGYRAS PRING CANYON , ruins at

S PRING LILY

S QUAS Hprobable place of origin

S TARSS TEVEN S ON , MATILDA COKE

cited

systematic research byS TICKY H EADS TILLWELL, MIS S MARGARET B ING

H AM , copying of F rench-M iamid ict ionary

S TIPA SPARTEASTRAWBERRY , WILD

SUGAR MAKINGSUMAC , SMOOTH

S UNFLOWER

names for 31 6 , 627

personified 639

rid ing 624, 627 , 646, 654, 659

SWANTON , DR. JOH N R .

collections made bysystematic research by

SWEET CICELY

S WEET CLOVERS WEET FLAGSWEETGRAS SS WEET PEA

,W ILD

S WITCH GRAS SS YMBOLIS M

Keresan

PatkiTanoan

SYMBOLS

H ano epochintended to influence super

natural beingsKeres

pottery Of Middle Mesa and

S ikyatki almost identical

religious, discussion of

S ikyatki, imitat ions Of , in

modern pot tery 2 1 8

S ikyatk i, modern demand for_ 21 8

Tewa 270

SYMPH ORICARPOS OCCIDENTALIS 1 1 6

S YMPHORICARPOS SYMPHORICARPOS 1 1 6

TEA,INDIAN 1 02

THALICTRUM DASYCARPUM 80

TH ALICTRUM PURPURAS CEN S , hu

man transportation Of _ 59

TH ERMOP S IS RHOMBIFOLIA 91

THUNDER'

BIRD (Halulu ) 637

TILIA AMERICANA 1 02

TILIACEAE 1 02

TIP S IN 92

TOBACCO 1 1 3 , 1 36

ceremonial use Of 81

probable place Of origin 59

TOUCH-M E-NOT,WILD 1 01

TOWER ON RUIN NO. 3 1 65'l‘

OXICODENDRON TOXICODENDRON 1 00

TOXYLON POM IFERUM 76

TRADE S CANTIA VIRGINICA 70

TWIN-FLOWER

TYPH ACEAETYPH A LATIFOLIAULMACEAEULMU SULMU S AM ERICANAULMUS FULVAULMU S TH OMAS I

ULOTHRIXUMBILICAL CORD

UM I 339 , 627 , 649 ,

UNIVERS ITY OF COLORADO, coopera

t ion with S chool Of AmericanArchaeologyURTICACEAEURTICA GRACILISUS NEA BARBATAUS NEACEAEUS TILAGINACEAEUSTILAGO MAYDISUVA-URS I UVA-URS I

UWEUWELEKEH AU

VAPOR BATH SVERBAS CUM TH AP SUS , cedar used

in of recent introduction

VERBENA, WILD

VERBENA H ASTATA _ _

VERBENACEAEVERNONIA FAS CICULATA , reason forincrease Of _

VmURNUM LENTAGOVIBURNUM OPULU S

VIOA sp

VIOLACEAEVIRGINIA CREEPERVIRGIN ITYVITACEAEVITIS CINEREAVITIS VULPINAWAAWAAIKINAAUPO

INDEX

625 , 643

WAILING FOR TH E DEADWAIOPUKA

WAJAPA , assistance rendered by _

WAKAINA

WAKRA ( and Papa )

338

46

662

300 ,

WALKER,

~

AMOS , ass istance ren

WALKER, DR. J. R. , suggest ion con

cerning name Of wild rice

WALNUT, BLACK

(Y77

WALTHER, HENRY

assistant to illustrator 35

dea th of 35

WAR CLUB 62 1 , 639 , 648

WAS H INGTONIA LONGIS TYLIS 1 07

WASH TEM NA 1 1 1

WATER CH INQUAPIN 79

WATER OF LIFE 637

WATERMELON 1 20 , 1 36

probable place Of origin 59

WATER-S TRING 93

WEAVING, PLANTS U S ED IN

bulrushnettle

WEB STER,DANIEL, assistance ren

dered by

WES TERN CH OKECH ERRY

WE S TERVELT’S VERS ION

WH ITE E AGLE , CH IEF . assistance

rendered by

WH ITE ELM

WH ITE HORS E , assistance rendered

by

WILD ANIS EWILD BLACK CURRANTWILD COLUMBINE

WILD FOUR-O’CLOCK

WILD GOOS EBERRY

WILD LICORICE 92

WILD ONION 7 1

WILD PLU-M 87

WILD RIOE _ 67

WILD ROS E _ 85

WILLOW 73

myst ic character Of 57

WIND FLOWER 82

WIND 3 1 6 ,

WIN S H IP , GEORGE PARKER, ac

knowledgment to 32

WOLF BERRY 1 1 6

WOMEN , pos it ion of

WORS H IP OF TH E DEAD

XANTHOXALIS S TRICTA 98

YARROW 1 34

YELLOW LOTUS 79

YUCCA GLAUCA 7 1

ZANTHOXYLUM AMERICANUM 98

human transportation Of 59

ZEA MAYS 67

probable place Of origin

Z IZANIA AQUATICAZYGOPH YCEAE

’

EBI

.U55V. 33

U. 5 . Bureau o f Amer i can Et hno l ogy

Thi rty-Th i rd Annual Repor t o f the ii 5

Bureau o f Ame ri can Ethno l ogy t o t he

S e cre tary o f th e Smi t hs oni an Ins t i tut i on

1 91 1-1 91 2 RALPH E. Woo l lEY l lBRARY

THE CHURCH COLLEGE OF HAWAII

l ll RARY BUREAU CAT. NO. “663

Thirty-Third Annual Report of the Bureau of American Eth N Ology

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