Legends of Gods and Ghosts (Hawaiian Mythology) Part 7

The spirit-sisters then aided Mahana in restoring the wounded body to its old vigor and beauty. Thus many days pa.s.sed in close comrades.h.i.+p between Kahala and the young chief, and they learned to care greatly for one another.

But while Kauhi lived it was unsafe for it to be known that Kahala was alive. Mahana determined to provoke Kauhi to personal combat; therefore he sought the places which Kauhi frequented for sport and gambling.

Bitter words were spoken and fierce anger aroused until at last, by the skilful use of Kahala's story, Mahana led Kauhi to admit that he had killed the rainbow-maiden and buried her body.

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

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

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

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

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

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

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

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

Any such attempt would arouse suspicion and they would be surely seized.

The ghost-testing was a serious ordeal for Kahala and her friends.

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

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

A second form of ghost-testing was proposed by Akaaka, the mountain-G.o.d.

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

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

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

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

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

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

XII

HOW MILU BECAME THE KING OF GHOSTS

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

The people said, "Lono has never been sick." The man said, "He will be sick."

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

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

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

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

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

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

Obey me and you shall be well."

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

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

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

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

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

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

For some time Milu was living in peace and quiet after this trouble.

Then one day the surf of Waipio became very high, rus.h.i.+ng from far out even to the sand, and the people entered into the sport of surf-riding with great joy and loud shouts. This noise continued day by day, and Milu was impatient of the restraint and forgot the words of Lono. He went out to bathe in the surf.

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

The people cried: "Milu is dead! The chief is dead!" The G.o.d Kalae thought he had killed Milu, so he with the other poison-G.o.ds went on a journey to Mauna Loa. Kapo and Pua, the poison-G.o.ds, or G.o.ds of death, of the island Maui, found them as they pa.s.sed, and joined the company.

They discovered a forest on Molokai, and there as kupua spirits, or ghost bodies, entered into the trees of that forest, so the trees became the kupua bodies. They were the medicinal or poison qualities in the trees.

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

He established ghostly sports like those which his subjects had enjoyed before death. They played the game kilu with polished cocoanut sh.e.l.ls, spinning them over a smooth surface to strike a post set up in the centre. He taught konane, a game commonly called "Hawaiian checkers,"

but more like the j.a.panese game of "Go." He permitted them to gamble, betting all the kinds of property found in ghost-land. They boxed and wrestled; they leaped from precipices into ghostly swimming-pools; they feasted and fought, sometimes attempting to slay each other. Thus they lived the ghost life as they had lived on earth. Sometimes the ruler was forgotten and the ancient Hawaiians called the Under-world by his name--Milu. The New Zealanders frequently gave their Under-world the name "Miru." They also supposed that the ghosts feasted and sported as they had done while living.

XIII

A VISIT TO THE KING OF GHOSTS

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