Peter T Young

August 15, 2018 by Peter T Young Leave a Comment

Panama Canal

When US independence closed the colonial trade routes within the British empire, the merchantmen and whalers of New England swarmed around the Horn, in search of new markets and sources of supply.

As trade grew, European and East Coast continental commerce continued to round Cape Horn of South America to get to the Pacific (although the Arctic northern route was shorter and sometimes used, it could mean passage in cold and stormy seas, and in many cases the shorter distance might take longer and cost more than the southern route.)

As trade and commerce expanded across the Pacific, numerous countries were looking for faster passage and many looked to Nicaragua and Panama in Central America for possible dredging of a canal as a shorter, safer passage between the two Oceans.

In 1881, France started construction of a canal through the Panama isthmus. By 1899, after thousands of deaths (primarily due to yellow fever) and millions of dollars, they abandoned the project and sold their interest to the United States.

After Panamanian independence from Columbia in 1903, President Theodore Roosevelt announced that the US would complete a canal across the Isthmus of Panama, begun years earlier by a French company.

For a while, starting in 1907, some ships took their freight via the Tehuantepee route, where ships called at Coatzacoalcos in the southern area of the Gulf of Mexico, where their cargo was taken across this narrow part of Mexico via rail to Salina Cruz on the Pacific.

“It is interesting in this connection to compare the gradual movement of freight from the Atlantic to the Pacific Coast, across the Isthmus of Panama and the Isthmus of Tehuantepec in the six years previous to the opening of the canal.”

“In this period coast to coast tonnage increased 446 per cent. In 1907 the American-Hawaiian Steamship Company inaugurated its coast to coast service via the Isthmus of Tehuantepec.”

“In 1911 the California Atlantic Steamship Company inaugurated a line via Panama. Though the distance from San Francisco to New York by the Isthmus routes is over 2,000 miles longer than by rail, the shipments have steadily increased with the advance of each new steamship line.” (Bennet)

Before the Panama Canal was ‘officially’ opened for commerce, “The first commercial business handled by the canal was a shipload of sugar from Hawaii.”

“The American-Hawaiian steam ship Alaskan could not use the Tehuantepec route for the transfer of its cargo, on account of the war in Mexico, so it went to Balboa instead.”

“There it was met by the tug Mariner, with several barges in tow. The tug and its tow left Cristobal at 6 am on May 19th (1914), reaching Balboa at 6:40 that evening.”

“This was the first continuous ocean-to-ocean trip through the Panama Canal by any vessel. The entire 12,300-ton cargo of the Alaskan was thereupon lightered through the canal by the Mariner.”

“On August 15, 1914, the canal officially opened for commerce. On that day at 7:10 am, according to a prearranged schedule, the Ancon, one of the big cement-carrying steamers of construction days, left her berth at Cristobal with about 200 distinguished guests aboard, and in nine hours and forty minutes completed the passage from sea to sea.” (Bennett)

“The first cargo ship passing westward through the Panama Canal to call at Honolulu was the American Hawaiian Steamship Company’s SS Missourian commanded by Captain Wm. Lyons, on September 16, 1914.” (Schmitt)

The Panama Canal is a 51-mile ship canal in Panama that connects the Atlantic Ocean (via the Caribbean Sea) to the Pacific Ocean.

The canal cuts across the Isthmus of Panama and is a key conduit for international maritime trade. The American Society of Civil Engineers named the Panama Canal one of the seven wonders of the modern world.

The canal would cut 8,000 miles off the distance ships had to travel from the east coast to the west. No canal of this scale had been built before, and many said it could not be done.

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August 12, 2018 by Peter T Young Leave a Comment

Wai‘ahukini

Cooks’ journal entry for January 5, 1779; reported his ship had rounded the south point of the island …

“On this point stands apritty large village, the inhabitants of which thronged off to the Ship with hogs and women … As we had now got a quantity of salt I purchased no hogs but what were fit, for salting, refuseing all that were under size …”

“… in general they being no other at first, but when they found we took none but the large ones, several went a shore and returned with some, however we could seldom get one about 50 or 60 Ib weight.”

“As to fruit and roots we did not want and it was well we did not for it was very little of either they brought with them, indeed the Country did not seem capable of producing many of either having been destroyed by a Volcano.” (Cook’s Journal)

“Some of the canoes that greeted Cook’s ship may have come not only from the South Point village, but also from those at Wai‘ahukini and Ka‘iliki‘i to the west and Keana and Kaalualu to the east.” (Kelly)

Wai‘ahukini was the last convenient landing place for canoes bringing people from the west side of Hawaii bound for the windward side, but proceeding on foot. (Emory, Bonk & Sinoto) This was a Royal Center used by Keōua and Kamehameha.

Royal Centers were selected for their abundance of resources and recreation opportunities, with good surfing and canoe-landing sites being favored.

The Hawaiian court was mobile within the districts the aliʻi controlled. A Chief’s attendants might consist of as many as 700 to 1000-followers, made of kahuna and political advisors; servants which included craftsmen, guards, stewards; relatives and others. (NPS)

Aliʻi often moved between several residences throughout the year. There was no regular schedule for movement between Royal Centers. In part, periodic moves served to ensure that district chiefs did not remain isolated, or unsupervised long enough to gather support for a revolt. (NPS)

“Wherever a ruling ali‘i had his establishment there was a large aggregation of domiciles. On Hawai‘i, the high chief of Kona lived at Kailua, in Ka‘ū he lived at Waiohinu or at Waio‘Ahukini below South Point (a favored fishing place). (Handy)

“In the lee of the great cliff (which was caused by a geologic fault) named Pali-o-Mamalu (Cliff-of-Protection) is Wai-o-‘Ahu-kini. The trade winds pass a thousand or more feet above it, which gives it a scorching desert climate in the daytime; but when the sun goes down it cools rapidly and the nights are cool.”

“Southerly cyclonic storms sweep in over the low shore, inundating the whole area. That is why there is, and has been, no permanent habitation here.”

“(T)he population settled in the two western ahupua‘a of Ka‘ū. Wai-o-‘Ahu-kini (Water of Ahukini) close by, with its spring, pond, and canoe haven, and the best fishing ground in all Hawaii …”

“… was awarded in the ancient land allotment to Pakini, then one of the most verdant of the plains areas of cultivation. “Doubtless it was Pakini’s numerous population, which gave its ali‘i power, that was responsible for this award.” (Handy)

“From the cliff above Wai-o-‘Ahu-kini and from the trail going down can be seen a stagnant pool close to the shore; this was evidently the ‘water’ of ‘Ahu-kini.”

“A broken lava formation offshore, which is called Ka-wa‘a-Iua (The-double-canoe) or Wa‘a-ka‘uhi (Canoe-resting-upon-shelter) is in line with the two heaps of stones. This formation was said to be the remains of a great double canoe which came from Kahiki.”

“West of this is a small outcropping rock, shaped like a turtle, which is called Honu-nui (Big-sea turtle). About a hundred yards west of the talus at the base of the cliff is a pond (loko) just below a swampy place with stagnant water in it; this shows evidence of having been encased with stone.”

“Formerly this loko was larger. It may have been a fishpond. Its name was Wai-Kalehune or Pelehune. A rough stone wall runs across the middle of this. There are various walls nearby, and an enclosure about 30 feet square whose walls are built of lava and coral chunks; inside the enclosure is a shallow pit surrounded by stones.”

“Mrs. Kelly concluded that it was in the pond described above that Keōua, high chief of Ka‘ū, and, after his death, Kamehameha, are said to have kept their canoes.” (Handy & Pukui) up

“One of the earliest foreigners to visit Ka‘ū was Archibald Menzies, the surgeon and naturalist on Vancouver’s voyage. Menzies had been in the Hawaiian Islands previously as surgeon on the furtrader Prince of Wales under Captain Colnett in the years 1787 and 1788, but he had not kept a journal of that visit.”

“Vancouver’s ships were in the Islands three times – 1792, 1793, and 1794. “On the 1794 trip Menzies was able to get to the top of Hualalai and of Mauna Loa. His successful ascent of Mauna Loa was on a trail that leads up from Kapāpala.”

“The approach to this trail from Kona. where Vancouver’s ships were anchored. Was by canoe to Ka‘iliki‘i, or Wai‘ahukini in Pi‘ikini, Kalli, and then overland on foot to Kapapala.”

“The canoe trip from Kona ended, Menzies wrote, at a ‘small village called Pakini (Pakini Village was probably Wai‘ahukini in Pikini Nui) near the south point of the island.’”

“He said the village belonged to Nāmāhāna, Ke‘eaumoku’s wife, and that he stayed in a house belonging to Keaweaheulu.”

“The overland journey began on February 10, 1794, as the party headed inland where they passed close by a ‘fine plantation belonging to Kamehameha, called Kahuku.’”

“Their inland journey turned northeastward about 5 or 6 miles from the shore. The path was narrow, winding, and in some places very rugged, seldom allowing passage of ‘more than one person at a time …. Towards evening we descended into a fine fertile valley and put up for the night at a village called Ki‘oloku, on a rich plantation belonging to Keaweaheulu’”. (Kelly)

“Rev. William Ellis, the second on-site visitor to leave a record, wrote at considerable length about the Ka‘ū portion of his tour around Hawaii. He was impressed, as were the historians of Cook’ s voyage, by the barrenness of the part of Ka‘ū that adjoins the Kona district.”

“Just before daybreak on July 27, 1823, Ellis arrived by canoe at the small fishing village and canoe landing of Ka‘iliki‘i. It is located about a mile west of Wai‘ahukini, where Menzies landed. Ellis wrote that they were ‘obliged to keep off the shore until day-light enabled them to steer between the rocks to the landing place’” (Kelly)

“At 10 am Mr. Thurston preached to the people of Tairitii (Ka‘iliki‘i), and the neighbouring village of Patini, all of whom are fishermen. They behaved with propriety, and appeared interested. We had sent out Makoa, our guide, soon after our arrival, to inform the people, that there would be a religious meeting, and invite their attendance.”

“He had gone much farther than we expected he would; and, just as Mr. Thurston had finished his sermon, he returned, followed by a considerable company from an inland settlement … They seemed disappointed at finding the service over.”

“As they said they could not wait till the evening, they and the people of the village assembled in a large canoehouse, and Mr Thurston preached again … After they had spent an hour or two in conversation with us, they returned, …. In the afternoon, Mr Thurston preached a third time. Between 70 and 80 were present … (Ellis)

“Undoubtedly the ‘neighbouring village of Patini’ was the village of Pakini mentioned by Menzies by Menzies and now called Wai‘ahukini.” (Kelly)

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August 11, 2018 by Peter T Young Leave a Comment

‘Door to the Heart of the People’

“One turns from the study of old genealogies, myths, and traditions of the Hawaiians with a hungry despair at finding in them means so small for picturing the people themselves, their human interests and passions …”

“… but when it comes to the hula and the whole train of feelings and sentiments that made their entrances and exits in the halau (the hall of the hula) one perceives that in this he has found the door to the heart of the people.”

“So intimate and of so simple confidence are the revelations the people make of themselves in their songs and prattlings that when one undertakes to report what he has heard and to translate into the terms of modern speech what he has received in confidence, as it were, he almost blushes, as if he had been guilty of spying on Adam and Eve in their nuptial bower.”

“Alas, if one could but muffle his speech with the unconscious lisp of infancy, or veil and tone his picture to correspond to the perspective of antiquity, he might feel at least that, like Watteau, he had dealt worthily, if not truly, with that ideal age which we ever think of as the world’s garden period.”

“For an account of the first hula we may look to the story of Pele. On one occasion that goddess begged her sisters to dance and sing before her, but they all excused themselves, saying they did not know the art.”

“At that moment in came little Hiiaka, the youngest and the favorite. Unknown to her sisters, the little maiden had practised the dance under the tuition of her friend, the beautiful but ill-fated Hopoe.”

“When banteringly invited to dance, to the surprise of all, Hiiaka modestly complied. The wave-beaten sand-beach was her floor, the open air her hall; Feet and hands and swaying form kept time to her improvisation:”

“Look, Puna is a dance in the wind;
The palm groves of Kea-au shaken.
Haena and the woman Hopoe dance and sing
On the beach Nana-huki,
A dance of purest delight,
Down by the sea Nana-huki.”

“The most telling record of a people’s intimate life is the record which it unconsciously makes in its songs. This record which the Hawaiian people have left of themselves is full and specific.”

“When, therefore, we ask what emotions stirred the heart of the old-time Hawaiian as he approached the great themes of life and death, of ambition and jealousy, of sexual passion, of romantic love, of conjugal love, and parental love …”

“… what his attitude toward nature and the dread forces of earthquake and storm, and the mysteries of spirit and the hereafter, we shall find our answer in the songs and prayers and recitations of the hula.”

“The hula, it is true, has been unfortunate in the mode and manner of its introduction to us moderns.”

“An institution of divine, that is, religious, origin, the hula in modern times has wandered so far and fallen so low that foreign and critical esteem has come to associate it with the riotous and passionate ebullitions of Polynesian kings and the amorous posturing of their voluptuaries.”

“We must make a just distinction, however, between the gestures and bodily contortions presented by the men and women, the actors in the hula, and their uttered words. ‘The voice is Jacob’s voice, but the hands are the hands of Esau.’”

“In truth, the actors in the hula no longer suit the action to the word.”

“The utterance harks back to the golden age; the gesture is trumped up by the passion of the hour, or dictated by the master of the hula, to whom the real meaning of the old bards is ofttimes a sealed casket.”

“Whatever indelicacy attaches in modern times to some of the gestures and contortions of the hula dancers, the old-time hula songs in large measure were untainted with grossness.”

“If there ever were a Polynesian Arcadia, and if it were possible for true reports of the doings and sayings of the Polynesians to reach us from that happy land …”

“… reports of their joys and sorrows, their love-makings and their jealousies, their family spats and reconciliations, their worship of beauty and of the gods and goddesses who walked in the garden of beauty …”

“… we may say, I think, that such a report would be in substantial agreement with the report that is here offered; but, if one’s virtue will not endure the love-making of Arcadia, let him banish the myth from his imagination and hue to a convent or a nunnery.” (All here is from Nathaniel Bright Emerson, a son of missionaries.)

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Jean_Augustin_Franquelin_(after_Louis_Choris),_Danse_des_femmes_dans_les_iles_Sandwich_(1822)

August 10, 2018 by Peter T Young Leave a Comment

George Washington’s Mahiole

“The little ship ‘Columbia’ of Boston, only eighty-three feet long, was the first American vessel to circumnavigate the globe, and a few years later was also the first to visit our Northwest Coast.”

“This last voyage was perhaps the most famous one ever undertaken by an American merchant ship, and its consequences were everlasting. A young American seaman first called attention to the importance of the fur trade of the Northwest.”

“He endeavored to influence English and New York merchants, but with no success until he reached Boston, where he succeeded in interesting six men …”

“… Joseph Boswell, a recent graduate of Harvard; Bulfinch, the architect; Captain John Derby of Salem; Samuel Brown; Captain Crowell Hatch of Cambridge; and J. W. Pintard of New York. These six enterprising merchants subscribed $50,000, which was a very large sum in those days.”

“The little ‘Columbia,’ which was built on the North River in Scituate, where over a thousand seagoing ships have been launched, was selected for the long voyage, and as her consort an even smaller craft, a ship of ninety tons, called the ‘Lady Washington,’ was chosen.”

“The commander of the ‘Columbia’ was John Kendrick of Wareham, the captain of the other vessel being Robert Gray of Boston. To the latter was really due the success of the expedition.”

“The State and Federal Governments were especially interested in the undertaking, and many special medals were struck off and distributed at the ports where the vessels touched.”

“Hundreds of these medals were later found among the Spaniards in South America, throughout the Sandwich Islands, and Oregon.”

“The two vessels sailed from Boston on September 30, 1787, amid a tremendous demonstration. They encountered heavy gales off Cape Horn, and only the determination of Kendrick and Gray enabled them to reach their destination.”

“The smaller of the two, the ‘Lady Washington,’ arrived first, and while waiting, Captain Gray and his brave crew were attacked by the Indians, and some of his men killed. This place was therefore named ‘Murderers’ Harbour.’”

“The ‘Columbia’ arrived a week later, her crew suffering frightfully from scurvy, the voyage having consumed one whole year.” (Old Shipping Days in Boston, 1918)

“When the expedition arrived on the northwest coast, captain Kendrick turned his back on his country—prevailed on a number of the seamen to join him, took possession of the sloop Washington, and refused to return. Capt. Robert Gray then took command of the Columbia, and continued the voyage.” (Niles National Register, November 25, 1837)

“The cargo of hardware, tools, toys, beads, etc, brought from Boston was gradually exchanged during the long winter for furs, which were taken to Canton, the two captains then exchanging commands. The proceeds of the skins were used to purchase tea, which was brought back to Boston.” (Old Shipping Days in Boston, 1918)

“On his return (Gray) called at the different clusters of islands in the South seas, and among the rest at the Sandwich, where, as well as in other places, he met with the most friendly attentions from the natives, go at Owyhee, where their king resided.” (Niles National Register, November 25, 1837)

“The ‘Columbia’ … spent three weeks at the Hawaiian Islands, laying in a store of fruits, yams, potatoes, and hogs. They were kindly received there”. (Porter)

“Such was the confidence placed in captain Gray, both by king and people, that they permitted him to bring away with him to Boston their crown prince (Attoo), fully relying on his promise to return him to them.” (Niles National Register, November 25, 1837)

“Gray’s discoveries of Gray’s Harbor and the Columbia River were witnessed by Attoo before the Hawaiian completed his circumnavigation on Columbia in 1792.” (Mockford)

“From China the ship, loaded with teas, sailed for home by way of the Cape of Good Hope. In August of 1790 she dropped anchor in Boston harbor, the first American vessel to circumnavigate the earth.”

“The ship was absent upwards of three years, and had not been heard from for a large portion of the time, when, in the summer of 1790, in a fine afternoon, we had just arrived in Boston, from Worcester, when a strange ship, bearing the stars and stripes of our country, arrived abreast of the castle, and fired a national salute, which was promptly returned by that fortress.”

“The firing was distinctly heard and seen from Boston, but no one could imagine what ship it was, bearing our country’s flag, and doing and receiving such high honor. The inhabitants were all in motion, and coining to the long wharf by thousands; in the interim, the ship was recognized, the artillery were ordered out.”

“As she came to anchor off the end of the wharf, the delighted multitudes rent the air with joyful acclamations, while salvos of artillery shook the neighboring hills, and the astonished people hurried into the city to join in the general joy.”

“The ship having returned the salute of the city, the custom house barge was manned, when the venerable general Lincoln, collector of the port, with the owners of the Columbia, repaired on board …”

“… and after bidding a hearty welcome to captain Gray and his princely passenger, they all returned to the wharf together, when the air again rang, with loud acclaim, and the artillery again poured forth its thunder.”

“The prince, who was an Apollo in personal symmetry and beauty, was dressed in a helmet of the ancient roman form, covered with small feathers of the most beautiful plumage, which glittered in the sun …”

“… while on his body he wore a close dress, not visible except the sleeve, and over it a large and flowing robe, in the form of the toga, made of cloth, covered with feathers precisely like the helmet. In this splendid costume, he took the arm of captain Gray, and a procession being formed, they marched to governor Hancock’s, who sent his adjutant general to bid them welcome.”

“After a residence of some months, the ship was refitted, and, with the same commander, returned the prince in safety to his country and friends (“The Hawaiian, Jack Attoo, went back as cabin-boy.” (Porter)) …”

“… from thence sprung all that friendly intercourse between those happy islanders and the United States, to whom they are indebted for civilization and the useful arts which are making such progress among them. (Niles National Register, November 25, 1837)

“(T)hat helmet of the ancient roman form, covered with small feathers” (Mahiole) was given to (Governor John Hancock) of Massachusetts, and it was then given to President George Washington. (Peabody Museum)

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August 9, 2018 by Peter T Young Leave a Comment

Ghosts of the Hilo Hills

One of these legends about Hina and her famous son Maui and her less widely known relates to three small hills back of Hilo toward the mountain, Halai, Opeapea and Puu Honu (not far from the Wailuku river and Rainbow Falls).

Here in a cave under the Rainbow Falls was the home of Hina, the mother of Maui. Other parts of the Pacific sometimes make Hina Maui’s wife, and sometimes a goddess from whom he descended.

Hina had several daughters, four of whose names are given: Hina Ke Ahi, Hina Ke Kai, Hina Mahuia, and Hina Kuluua. Each name marked the peculiar “mana” or divine gift which Hina, the mother, had bestowed upon her daughters.

Hina Ke Ahi meant the Hina who had control of fire. This name is sometimes given to Hina the mother. Hina Ke Kai was the daughter who had power over the sea. She was said to have been in a canoe with her brother Maui when he fished up Cocoanut Island, his line breaking before he could pull it up to the mainland and make it fast.

Hina Kuluua was the mistress over the forces of rain. The winds and the storms were supposed to obey her will. Hina Mahuia is peculiarly a name connected with the legends of the other island groups of the Pacific.

The legend of the Hilo hills pertains especially to Hina Ke Ahi and Hina Kuluua. Hina the mother gave the hill Halai to Hina Ke Ahi and the hill Puu Honu to Hina Kuluua for their families and dependents.

The hills were of rich soil and there was much rain. Therefore, for a long time, the two daughters had plenty of food for themselves and their people, but at last the days were like fire and the sky had no rain in it.

The taro planted on the hillsides died. The bananas and sugar cane and sweet potatoes withered and the fruit on the trees was blasted. The people were faint because of hunger, and the shadow of death was over the land. Hina Ke Ahi pitied her suffering friends and determined to provide food for them.

Slowly her people labored at her command. They went to the banks of the river course, which was only the bed of an ancient lava stream, over which no water was flowing; the famished laborers toiled, gathering and carrying back whatever wood they could find, then up the mountain side to the great koa and ohia forests, gathering their burdens of fuel according to the wishes of their chiefess.

Their sorcerers planted charms along the way and uttered incantations to ward off the danger of failure. The priests offered sacrifices and prayers for the safe and successful return of the burden-bearers. After many days the great quantity of wood desired by the goddess was piled up by the side of the Halai Hill.

Then came the days of digging out the hill and making a great imu or cooking oven and preparing it with stones and wood. Large quantities of wood were thrown into the place. Stones best fitted for retaining heat were gathered and the fires kindled.

When the stones were hot, Hina Ke Ahi directed the people to arrange the imu in its proper order for cooking the materials for a great feast. A place was made for sweet potatoes, another for taro, another for pigs and another for dogs. All the form of preparing the food for cooking was passed through, but no real food was laid on the stones.

Then Hina told them to make a place in the imu for a human sacrifice. Human sacrifices were frequently offered by the Hawaiians even after the days of the coming of Captain Cook. A dead body was supposed to be acceptable to the gods when a chief’s house was built, when a chief’s new canoe was to be made or when temple walls were to be erected or victories celebrated

Therefore it was in quiet despair that the workmen obeyed Hina Ke Ahi and prepared the place for sacrifice. It might mean their own holocaust as an offering to the gods.

At last Hina Ke Ahi bade the laborers cease their work and stand by the side of the oven ready to cover it with the dirt which had been thrown out and piled up by the side. The people stood by, not knowing upon whom, the blow might fall.

But Hina Ke Ahi was “Hina the kind,” and although she stood before them robed in royal majesty and power, still her face was full of pity and love. Her voice melted the hearts of her retainers as she bade them carefully follow her directions.

“O my people. Where are you? Will you obey and do as I command? This imu is my imu. I shall lie down on its bed of burning stones. I shall sleep under its cover. But deeply cover ine or I may perish. Quickly throw the dirt over in), body. Fear not the fire. Watch for three days. A woman will stand by the imu. Obey her will.”

Hina Ke Ahi was very beautiful, and her eyes flashed light like fire as she stepped into the great pit and lay down on the burning stones. A great smoke arose and gathered over the imu. The men toiled rapidly, placing the imu mats over their chiefess and throwing the dirt back into the oven until it was all thoroughly covered and the smoke was quenched.

Then they waited for the strange, mysterious thing which must follow the sacrifice of this divine chiefess.

Halai hill trembled and earthquakes shook the land round about. The great heat of the fire in the imu withered the little life which was still left from the famine.

Meanwhile Hina Ke Ahi was carrying out her plan for securing aid for her people. She could not be injured by the heat for she was a goddess of fire. The waves of heat raged around her as she sank down through the stones of the imu into the underground paths which belonged to the spirit world.

The legend says that Hina made her appearance in the form of a gushing stream of water which would always supply the want of her adherents.

The second day passed. Hina was still journeying underground, but this time she came to the surface as a pool named Moe Waa (canoe sleep) much nearer the sea. The third day came and Hina caused a great spring of sweet water to burst forth from the sea shore in the very path of the ocean surf. This received the name Auauwai.

Here Hina washed away all traces of her journey through the depths. This was the last of the series of earthquakes and the appearance of new water springs. The people waited, feeling that some more wonderful event must follow the remarkable experiences of the three days.

Soon a woman stood by the imu, who commanded the laborers to dig away the dirt and remove the mats. When this was done, the hungry people found a very great abundance of food, enough to supply their want until the food plants should have time to ripen and the days of the famine should be over.

The joy of the people was great when they knew that their chiefess had escaped death and would still dwell among them in comfort. Many were the songs sung and stories told about the great famine and the success of the goddess of fire.

The second sister, Hina Kuluua, the goddess of rain, was always very jealous of her beautiful sister Hina Ke Ahi, and many times sent rain to put out fires which her sister tried to kindle. Hina Ke Ahi could not stand the rain and so fled with her people to a home by the seaside.

Hina Kuluua (or Hina Kuliua) could control rain and storms, but for some reason failed to provide a food supply for her people, and the famine wrought havoc among them.

She thought of the stories told and songs sung about her sister and wished for the same honor for herself. She commanded her people to make a great imu for her in the hill Pun Honu.

She knew that a strange power belonged to her and yet, blinded by jealousy, forgot that rain and fire could not work together. She planned to furnish a great supply of food for her people in the same way in which her sister had worked.

The oven was dug. Stones and wood were collected and the same ghostly array of potatoes, taro, pig and dog prepared as had been done before by her sister.

The kahunas or priests knew that Hina Kuluua was going out of her province in trying to do as her sister had done, but there was no use in attempting to change her plans. jealousy is self-willed and obstinate and no amount of reasoning from her dependents could have any influence over her.

The ordinary incantations were observed, and Hina Kulutia gave the same directions as those her sister had given. The imu was to be well heated. The make-believe food was to be put in and a place left for her body. It was the goddess of rain making ready to lie down on a bed prepared for the goddess of fire.

When all was ready, she lay down on the heated stones and the oven mats were thrown over her and the ghostly provisions. Then the covering of dirt was thrown back upon the mats and heated stones, filling the pit which had been dug. The goddess of rain was left to prepare a feast for her people as the goddess of fire had done for her followers.

Some of the legends have introduced the demi-god Maui into this story. The natives say that Maui came to “burn” or “cook the rain” and that he made the oven very hot, but that the goddess of rain escaped and hung over the hill in the form of a cloud.

At least this is what the people saw-not a cloud of smoke over the imu, but a rain cloud. They waited and watched for such evidences of underground labor as attended the passage of Hina Ke Ahi through the earth from the hill to the sea, but the only strange appearance was the dark rain cloud.

They waited three days and looked for their chiefess to come in the form of a woman. They waited another day and still another and no signs or wonders were manifest.

Meanwhile Maui, changing himself into a white bird, flew up into the sky to catch the ghost of the goddess of rain which had escaped from the burning oven.

Having caught this spirit, he rolled it in some kapa cloth which lie kept for food to be placed in an oven and carried it to a place in the forest on the mountain side where again the attempt was made to “burn the rain,” but a great drop escaped and sped upward into the sky.

Whether this Maui legend has any real connection with the two Hinas and the famine we do not surely know. After five days had passed the retainers decided on their own responsibility to open the imu. No woman had appeared to give them directions.

Nothing but a mysterious rain cloud over the hill. In doubt and fear, the dirt was thrown off and the mats removed. Nothing was found but the ashes of Hina Kuluua.

There was no food for her followers and the goddess had lost all power of appearing as a chiefess. Her bitter and thoughtless jealousy brought destruction upon herself and her people.

The ghosts of Hina Ke Ahi and Hina Kuluua sometimes draw near to the old hills in the form of the fire of flowing lava or clouds of rain while the old men and women tell the story of the Hinas, the sisters of Maui, who were laid upon the burning stones of the imus of a famine. (Westervelt)

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