For a while the charms of the pretty girl who had become his wife seem to have been sufficient to prevent him from trying to eat human beings, but after a while, when the novelty of his position as a husband had worn off, and the desire for human flesh had again become very strong, he resumed the old practice for which he had been driven away from Hawaii.
He was eventually detected in the very act of pushing a girl into the sea, jumping in after her, then turning into a shark, and commencing to devour her, to the horror of some people who were fishing with hook and rod from some rocks where he had not observed them. These people raised the alarm, and Nanaue seeing that he was discovered, left for Molokai where he was not known.
He took up his residence on Molokai at Poniuohua, adjoining the ahupuaa of Kainalu, and it was not very long before he was at his old practice of observing and accosting people, giving them his peculiar warning, following them to the sea in his human shape, then seizing one of them as a shark and pulling the unfortunate one to the bottom, where he would devour his victim. In the excitement of such an occurrence, people would fail to notice his absence until he would reappear at some distant point far away from the throng, as if engaged in shrimping or crabbing.
This went on for some time, till the frightened and harassed people in desperation went to consult a shark kahuna, as the ravages of the man-eating shark had put a practical taboo on all kinds of fishing. It was not safe to be anywhere near the sea, even in the shallowest water.
The kahuna told them to lie in wait for Nanaue, and the next time he prophesied that a person would be eaten head and tail, to have some strong men seize him and pull off his kapa mantle, when a shark mouth would be found on his back. This was done, and the mouth seen, but the shark-man was so strong when they seized him and attempted to bind him, that he broke away from them several times. He was finally overpowered near the seashore and tightly bound. All the people then turned their attention to gathering brush and firewood to burn him, for it was well known that it is only by being totally consumed by fire that a man-shark can be thoroughly destroyed, and prevented from taking possession of the body of some harmless fish shark, who would then be incited to do all the pernicious acts of a man-shark.
While he lay there on the low sandy beach, the tide was coming in, and as most of the people were returning with fagots and brush, Nanaue made a supreme effort and rolled over so that his feet touched the water, when he was enabled at once to change into a monster shark. Those who were near him saw it, but were not disposed to let him off so easily, and they ran several rows of netting makai, the water being very shallow for quite a distance out. The shark's flippers were all bound by the ropes with which the man Nanaue had been bound, and this with the shallowness of the water prevented him from exerting his great strength to advantage. He did succeed in struggling to the breakers, though momentarily growing weaker from loss of blood, as the people were striking at him with clubs, spears, stone adzes and anything that would hurt or wound, so as to prevent his escape.
With all that, he would have got clear, if the people had not called to their aid the demigod Unauna, who lived in the mountains of upper Kainalu. It was then a case of Akua vs. Akua, but Unauna was only a young demigod, and not supposed to have acquired his full strength and supernatural powers, while Nanaue was a full-grown man and shark. If it had not been for the latter's being hampered by the cords with which he was bound, the nets in his way, as well as the loss of blood, it is fully believed that he would have got the better of the young local presiding deity; but he was finally conquered and hauled up on the hill slopes of Kainalu to be burnt.
The shallow ravine left by the passage of his immense body over the light yielding soil of the Kainalu Hill slope can be seen to this day, as also a ring or deep groove completely around the top of a tall insulated rock very near the top of Kainalu Hill, around which Unauna had thrown the rope, to assist him in hauling the big shark uphill. The place was ever afterwards called Puumano (Shark Hill), and is so known to this day.
Nanaue was so large, that in the attempt to burn him, the blood and water oozing out of his burning body put out the fire several times. Not to be outwitted in that way by the shark son of Kamohoalii, Unauna ordered the people to cut and bring for the purpose of splitting into knives, bamboos from the sacred grove of Kainalu. The shark flesh was then cut into strips, partly dried, and then burnt, but the whole bamboo grove had to be used before the big shark was all cut. The god Mohoalii (another form of the name of the god Kamohoalii), father of Unauna, was so angered by the desecration of the grove, or more likely on account of the use to which it was put, that he took away all the edge and sharpness from the bamboos of this grove forever, and to this day they are different from the bamboos of any other place or grove on the islands, in this particular, that a piece of them cannot cut any more than any piece of common wood.
FISH STORIES AND SUPERSTITIONS
Translated by M. K. Nakuina
The following narration of the different fishes here given is told and largely believed in by native fishermen. All may not agree as to particulars in this version, but the main features are well known and vary but little. Some of these stories are termed mythical, in others the truth is never questioned, and together they have a deep hold on the Hawaiian mind. Further and confirmatory information may be obtained from fishermen and others, and by visiting the market the varieties here mentioned may be seen almost daily.
In the olden time certain varieties of fish were tabooed and could not be caught at all times, being subject to the kapu of Ku-ula, the fish god, who propagated the finny tribes of Hawaiian waters. While deep sea fishing was more general, that in the shallow sea, or along shore, was subject to the restrictions of the konohiki of the land, and aliis, both as to certain kinds and periods. The sign of the shallow sea kapu was the placing of branches of the hau tree all along the shore. The people seeing this token of the kapu respected it, and any violation thereof in ancient times was said to be punishable by death. While this kapu prevailed the people resorted to the deep sea stations for their food supply. With the removal of the hau branches, indicating that the kapu was lifted, the people fished as they desired, subject only to the makahiki taboo days of the priest or alii, when no canoes were allowed to go out upon the water.
The first fish caught by a fisherman, or any one else, was marked and dedicated to Ku-ula. After this offering was made, Ku-ula's right therein being thus recognized, they were free from further oblations so far as that particular variety of fish was concerned. All fishermen, from Hawaii to Niihau, observed this custom religiously. When the fishermen caught a large supply, whether by the net, hook, or shell, but one of a kind, as just stated, was reserved as an offering to Ku-ula; the remainder was then free to the people.
DEIFIED FISH SUPERSTITION
Some of the varieties of fish we now eat were deified and prayed to by the people of the olden time, and even some Hawaiians of to-day labor under like superstition with regard to sharks, eels, oopus, and some others. They are afraid to eat or touch these lest they suffer in consequence; and this belief has been perpetuated, handed down from parents to children, even to the present day. The writer was one of those brought up to this belief, and only lately has eaten the kapu fish of his ancestors without fearing a penalty therefor.
STORY OF THE ANAE-HOLO
The anae-holo is a species of mullet unlike the shallow water, or pond, variety; and the following story of its habit is well known to any kupa (native born) of Oahu.
The home of the anae-holo is at Honouliuli, Pearl Harbor, at a place called Ihuopalaai. They make periodical journeys around to the opposite side of the island, starting from Puuloa and going to windward, passing successively Kumumanu, Kalihi, Kou, Kalia, Waikiki, Kaalawai and so on, around to the Koolau side, ending at Laie, and then returning by the same course to their starting-point. This fish is not caught at Waianae, Kaena, Waialua, Waimea, or Kahuku because it does not run that way, though these places are well supplied with other kinds. The reason given for this is as follows:
Ihuopalaai had a Ku-ula, and this fish god supplied anaes. Ihuopalaai's sister took a husband and went and lived with him at Laie, Koolauloa. In course of time a day came when there was no fish to be had. In her distress and desire for some she bethought herself of her brother, so she sent her husband to Honouliuli to ask Ihuopalaai for a supply, saying: "Go to Ihuopalaai, my brother, and ask him for fish. If he offers you dried fish, refuse it by all means;—do not take it, because the distance is so long that you would not be able to carry enough to last us for any length of time."
When her husband arrived at Honouliuli he went to Ihuopalaai and asked him for fish. His brother-in-law gave him several large bundles of dried fish, one of which he could not very well lift, let alone carry a distance. This offer was refused and reply given according to instruction. Ihuopalaai sat thinking for some time and then told him to return home, saying: "You take the road on the Kona side of the island; do not sit, stay, nor sleep on the way till you reach your own house."
The man started as directed, and Ihuopalaai asked Ku-ula to send fish for his sister, and while the man was journeying homeward as directed a school of fish was following in the sea, within the breakers. He did not obey fully the words of Ihuopalaai, for he became so tired that he sat down on the way; but he noticed that whenever he did so the fish rested too. The people seeing the school of fish went and caught some of them. Of course, not knowing that this was his supply, he did not realize that the people were taking his fish. Reaching home, he met his wife and told her he had brought no fish, but had seen many all the way, and pointed out to her the school of anae-holo which was then resting abreast of their house. She told him it was their supply, sent by Ihuopalaai, his brother-in-law. They fished, and got all they desired, whereupon the remainder returned by the same way till they reached Honouliuli where Ihuopalaai was living. Ever afterward this variety of fish has come and gone the same way every year to this day, commencing some time in October and ending in March or April.
Expectant mothers are not allowed to eat of the anae-holo, nor the aholehole, fearing dire consequences to the child, hence they never touch them till after the eventful day. Nor are these fish ever given to children till they are able to pick and eat them of their own accord.
MYTH OF THE HILU
The hilu is said to have once possessed a human form, but by some strange event its body was changed to that of a fish. No knowledge of its ancestry or place of origin is given, but the story is as follows:
Hilu-ula and Hilu-uli were born twins, one a male and the other a female. They had human form, but with power to assume that of the fish now known as hilu. The two children grew up together and in due time when Hilu-uli, the sister, was grown up, she left her brother and parents without saying a word and went into the sea, and, assuming her fish form, set out on a journey, eventually reaching Heeia, Koolaupoko. During the time of her journey she increased the numbers of the hilu so that by the time they came close to Heeia there was so large a school that the sea was red with them. When the people of Heeia and Kaneohe saw this, they paddled out in their canoes to discover that it was a fish they had never seen nor heard of before. Returning to the shore for nets, they surrounded the school and drew in so many that they were not able to care for them in their canoes. The fishes multiplied so rapidly that when the first school was surrounded and dragged ashore, another one appeared, and so on, till the people were surfeited. Yet the fish stayed in the locality, circling around. The people ate of them in all styles known to Hawaiians; raw, lawalued, salted, and broiled over a fire of coals.
While the Koolau people were thus fishing and feasting, Hilu-ula, the brother, arrived among them in his human form; and when he saw the hilu-uli broiling over the coal fire he recognized the fish form of his sister. This so angered him that he assumed the form of a whirlwind and entered every house where they had hilu and blew the fish all back into the sea. Since then the hilu-uli has dark scales, and is well known all over the islands.
THE HOU, OR SNORING FISH
The hou lives in shallow water. When fishing with torches on a quiet, still night, if one gets close to where it is sleeping it will be heard to snore as if it were a human being. This is a small, beautifully colored fish. Certain sharks also, sleeping in shallow water, can be heard at times indulging in the same habit.
There are many kinds of fish known to these islands, and other stories connected with them, which, if gathered together, would make an interesting collection of yarns as "fishy" as any country can produce.
GLOSSARY OF HAWAIIAN WORDS
aaho, p. 142.
ahaaina, feast, p. 150.
aheahea, p. 135.
aholehole, a species of fish.
ahos, small sticks used in thatching, p. 245.
Ahu o Kakaalaneo, the name given to the original feather cloak, p. 155.
ahupuaa, a small division of a country under the care of a head man.
ahuula, a feather cloak, p. 155.
Ai Kanaka, man eater, p. 191.
aikane, an intimate friend of the same sex, p. 264.
Aina-i ka-kaupo-o-Kane (the land in the heart of Kane), the primeval home of mankind, p. 17.
Aina kumupuaa a Kane, see Kan-aka-maoli.
Aina lauena a Kane, p. 24.
Aina-wai-akua-a-Kane (the land of the divine water of Kane), the primeval home of mankind, p. 17.
aipunpuu, chief cook or steward, p. 141.
akaaka laughter, p. 118.
aku, a species of fish, the bonito.
akua, a deity, p. 184.
akule, a species of fish.
ala, a smooth, round stone.
alae, mud-hens, p. 33.
alaea, red earth, of which the body of the first man was made, p. 16.
Alehe-ka-la, sun snarer, p. 32.
Alii aimoku, sovereign of the land.
aloha, a word betokening greeting or farewell.
Aloha ino oe, eia ihonei paha oe e make ai, he ai mainei Pele, Compassion great to you! Close here, perhaps, is your death; Pele comes devouring, p. 40.
Aloha oe! Alas for you! p. 41.
anae-holo, p. 270.
anahulu, a period of ten days.
Ana puhi, eel's cave, p. 188.
ano akua nae, p. 51.
Aole! no! p. 40.
ao poko, short cloud, p. 207.
apapani (or apapane), a scarlet bird, p. 182.
a-pe, a plant having broad leaves of an acrid taste, like kalo, but stronger.
auki, the ki leaf (Dracaena terminalis), p. 119.
Aumakua, ancestral shades, p. 93; god, p. 220.
aupehu, p. 220.
auwai, watercourse, p. 110.
Auwe ka make! alas, he is dead! p. 176.
awa, the name of a plant of a bitter, acrid taste, from which an intoxicating drink is made; also the name of the liquor itself, expressed from the root of the plant.
aweoweo, a species of reddish fish.
Eia o Hana la he aina aupehu; o Hana keia i ka ia iki; ka ia o Kama; ka ia o Lanakila, p. 220.
Elepaio, a small green bird (Chasiempis sandwichensis), p. 125.
ha, the lower stem of leaves when cut from the root, p. 114.
haawe, back-load, p. 126.
haka, a medium devoted to the cult of a god, p. 263.
hala tree (Pandanus odoratissimus), p. 121.
halau, shed, p. 113.
hau, a forest tree—a species of hibiscus; also, the bark of this tree from which ropes are made.
he ekolu ula o ka la, the third brightness of the sun, p. 204.
hee kupua, wonderful octopus, p. 234.
he keehina honua a Kane, p. 15.
he 'lii kahuli, p. 19.
He Lualoa no Na 'lii, a deep pit for the chiefs, p. 241.
he mau anahulu, about thirty days.
He po hookahi, a ao ua pau, in one night, and by dawn it is finished, p. 109.
He waa halau Alii o ka Moku, the royal vessel, the ark, p. 20.
hiaku, name of a place in the sea beyond the kaiuli, and inside the kohola, p. 242.
Hi-ka-po-loa, Most Excellent, p. 15
Hilo, the first day (of the new moon), p. 75.
hilu, a species of fish, spotted with various colors, p. 273.
hinahina, leaves of a gray or withered appearance, p. 98.
hinalea, a species of small fish.
hokeo, a fisherman's gourd.
hoku kaolele, a meteor, p. 253.
honu, sea turtle, p. 183.
hou, a species of fish, p. 274.
ieie, the leaves of the ie, a decorative vine.
iiwi, a small red bird.
i ka muli o Hea, p. 24.
Ikiki, a summer month—July or August, p. 74.
i kini akua, spirits, angels.
Ikua, a winter month—December or January, p. 74.
i kuhaia, the spittle of the gods, p. 18.
ilalo loa i ka po, p. 18.
ili hau, the bark of the hau tree from which ropes are made, p. 218.
i mea ole, nothing.
iwi kuamoo, the backbone.
ka aina i ka haupo a Kane, p. 24.
ka aina momona a Kane, p. 24.
kaao, legend-bearer, p. 108.
ka holua ana o Kahawali, Kahawali's sliding-place, p. 39.
kahu, keeper, p. 188.
kahuna lapaau, medical priest, p. 53.
Kaiakahinalii, the Flood, p. 20.
Kai a Kahinalii, Sea of Kahinalaa, p. 37.
kai-ula-a-Kane, the Red Sea of Kane, p. 24.
kaiuli, the deep sea.
kai waena, middle post (of a house), p. 223.
Kakelekele, hydropathic cure, p. 126.
kala, a species of fish.
Ka lae o ka ilio, the dog's forehead, p. 240.
Ka lae o ka laau, p. 240.
Kalana-i hau-ola (Kalana with the life-giving dew), the primeval home of mankind, p. 17.
kalo, the well-known vegetable of Hawaii, a species of Arum esculentum; Colocasia antiquorum, p. 131.
kamaainas, original inhabitants, p. 140.
kamani tree, Calophyllum inophyllum, p. 72.
kanaka, a man; the general name of men, women, and children of all classes, in distinction from animals.
Kanaka-maoli, the people living on the mainland of Kane (Aina kumupuaa a Kane), p. 22.
Kane, sunlight, p. 15.
kanekoa, a deity, p. 184.
Kane-laa-uli, the fallen chief, he who fell on account of the tree, p. 17.
Kanikau, lamentation, p. 181.
ka one lauena a Kane, p. 24.
kapa, the cloth beaten from the bark of the paper mulberry, also from the bark of several other trees; hence, cloth of any kind; clothing generally.
Kapapahanaumoku, the island bearing rock or stratum, p. 49.
ka poe keo keo maoli, p. 22.
kapu-hoano, sacred or holy days, p. 24.
kapuku, the restoration to life of the dead, p. 151.
Ka Punahou, the new spring, p. 37.
Kauakiowao, Mountain Mist, p. 133.
Kauawaahila, Waahila Rain, p. 133.
kau i ka lele, p. 209.
ki-wai-ola-loa-a-Kane, p. 23.
kawelewele, guiding-ropes, p. 115.
Keakeomilu, the liver of Milu, p. 56.
keawemanhili, a deity, p. 184,
Keinohoomanawanui, a sloven, one persistently unclean, p. 88.
Ke po-lua ahi, the pit of fire, inferno, p. 18.
Ke ue nei au ia olua, I grieve for you two, p. 41.
ki, a plant having a saccharine root, the leaves of which are used for wrapping up bundles of food; the leaves are also used as food for cattle and for thatching.
kihei, a mantle worn over the shoulders.
kilu, play, or game, p. 127.
koa tree, Acacia koa.
ko'a aina aumakua, fishing-station, p. 229.
ko'a ia, fishing-station.
ko'a ku-ula, p. 227.
ko'a lawaia, fishing-station, p. 222.
koali, same as kowali.
koas, fighting men, p. 157.
koele, a small division of land; hence, a field planted by the tenants for a landlord; a garden belonging to the chief, but cultivated by his people, p. 260.
kohola, a reef.
kolea, plover, p. 71.
kona, a severe storm that comes up from the equator, p. 183.
konane, a game like checkers.
Konohiki, feudal lord, a head man with others under him.
konohili, wife of a feudal lord, p. 87.
kou, a large shade tree growing mostly near the sea, p. 161.
kowali, convolvulus vine, a swing made of these vines, p. 46.
ku, arose, p. 24.
kuaha, a stone-paved platform, p. 156.
Ku-Kaua-Kahi, a triad—the Fundamental Supreme Unity, p. 15.
kukini, trained runner.
kuko, to wish, to lust, p. 89.
kukui tree, Aleurites molluccana, p. 88.
Kulu-ipo, the fallen chief, he who fell on account of the tree, p. 17.
kumukahi, east wind, p. 41.
Kumu-uli, the fallen tree, he who fell on account of the tree, p. 17.
kupa, native born person, p. 271.
Kupapau o Puupehe, Tomb of Puupehe, p. 181.
kupua, demigod, p. 43.
Lae, cape (of land), p. 148.
la-i leaves, dracaena leaves.
laka loa, p. 216.
lalo puhaka, p. 16.
lama, a forest tree (Maba sandwicensis) which has very hard wood, p. 258.
lana, floating, p. 20.
lanai, arbor, p. 150.
lau, four hundred, p. 190.
lauele, a species of turnip.
lawalu, to cook meat on the coals wrapped in ki leaves, p. 147.
leho, kauri shell.
lehoula, a species of leho of a red color, a red shell-fish.
lehua tree, Metrosideros polymorpha.
leiomano, shark's tooth weapon, p. 203.
lele, p. 150.
lelekawa, to jump from the rocks into deep water, p. 256.
lele kowali, p. 46.
Lelepua, arrow flight, p. 88.
lepo ula, red earth, of which the body of the first man was made, p. 16.
lilo ai kona ola a make iho la, p. 55.
limu, sea-moss, p. 242.
Lo Aikanaka, the last of the man-eating chiefs.
lomilomi, to rub or chafe the body.
lua, killing by breaking the bones, p. 142.
Lua o Milu, the nether world, p. 46.
luau, the kalo leaf; boiled herbs; young kalo leaves gathered and cooked for food.
ma, a syllable signifying accompanying, together, etc., p. 54.
maika, the name of a popular game; also, the stone used for rolling in that game, p. 157.
mai ka po mia, from the time of night, darkness, chaos, p. 15.
mai, komo mai, p. 78.
maile, Alyxia olivaeformis, p. 120; fine-leaved variety, Maile laulii, p. 95.
makaha, floodgates, p. 142.
makahelei, drawn eyes, p. 120.
makahiki, the name of the first day of the year, p. 270.
makai, seaward, p. 217.
Makakehau, Misty Eyes, p. 182.
malailua, goats without horns, such as were found on Mauna Loa, p. 24.
malau, a place in the sea where the water is still and quiet; a place where the bait for the aku or bonito is found, p. 246.
malos, girdles worn by the males.
mamani, p. 173.
manaiaakalani, p. 218.
mana kupua, miraculous power, p. 215.
manawa ole, in no time, p. 110; in a short time, p. 113.
manienie-akiaki, a medicinal grass of the olden time, p. 135.
manini, a species of fish caught by diving, p. 250.
mano, dam, p. 110.
manohae, a ravenous shark, p. 259.
maoli, a species of banana; the long, dark-colored plantain, p. 150.
Moi, sovereign, p. 186.
moi, a species of fish of a white color.
moo, a general name for all lizards, a serpent.
Moo-kapu, sacred lands, p. 210.
mua, p. 258.
Na akua aumakua o ka poe kahuna kalai waa, p. 216.
nae, the farther side, p. 116.
na-u, jessamine, gardenia.
noa, pertaining to the lower class of people, p. 135.
O haehae ka manu, ke ale nei ka wai, p. 95.
ohelo, a species of small reddish berry; the Hawaiian whortleberry, p. 182.
ohia, native apple.
ohia hemolele, the sacred apple-tree, p. 17.
ohiki-makaloa, long-eyed sand-crabs, p. 70.
ohua, the name given to the young of the manini fish.
Oi-e, Most Excellent, p. 15.
Oio, p. 48.
oio, a species of fish.
oo, digger, p. 52.
oopu, a species of small fish living in fresh water rivers and ponds.
opae, a small fish; a shrimp; a crab.
opihi-koele, a species of shell-fish, p. 224.
opihis, shell-fish, p. 70.
pa, wall, p. 157.
pa, fish-hook, p. 247.
pa hi aku, fish-pearl.
pahoa, stone hatchet.
pahoehoe, smooth, shining lava.
pahonua, place of refuge, p. 156.
pahoola, a remnant, a piece, p. 56.
pahu kaeke, p. 186.
paiula, the royal red kapa of old, p 145.
pakai, an herb used for food in time of scarcity.
pakui, a house joined to a house above—that is, a tower, p. 158.
pala, ripe, soft; also, as a noun, a vegetable used as food in time of scarcity.
pale, a director, p. 115.
Pali-uli (the blue mountain), the primeval home of mankind, p. 17.
palolo, whitish clay, of which the head of the first man was made, p. 16.
pani, a stoppage, a closing up, that which stops or closes.
papa holua, a flat sled, p. 40.
pihoihoi loa, p. 206.
pili, the long, coarse grass used in thatching houses, p. 158.
pipipi, p. 54.
po, night, chaos, pp. 15, 49.
poe poi-uhane, spirit catchers, p. 129.
pohaku-ia, fish stone, p. 241.
poi, the paste or pudding which was formerly the chief food of the Hawaiians, and still is so to a great extent. It is made of kalo, sweet potatoes, or breadfruit, but mostly of kalo, by baking the above articles in an underground oven, and then peeling or pounding them, adding a little water; it is then left in a mass to ferment; after fermentation, it is again worked over with more water until it has the consistency of thick paste. It is eaten cold with the fingers.
Po-ia-milu, inferno, p. 18.
Po-kini-kini, inferno, p. 18.
Po-kua-kini, inferno, p. 18.
po o akua, p. 205.
Po-papa-ia-owa, inferno, p. 18.
Po-pau-ole, inferno, p. 18.
popolo, a plant sometimes eaten in times of scarcity, also used as a medicine.
pouhana, end post (of a house).
poumanu, corner post (of a house), p. 210.
pou o manu, corner post (of a house), p. 223.
pu, head, p. 115.
puaa, a hog, p. 16.
puhala, the hala tree, p. 233.
puhi, eel, sea snake.
puholoholo, to cook (food) by rolling with hot stones in a covered gourd, p. 135.
puloulou, sign of kapu, p. 119.
puni ka hiamoe, p. 81.
puoa, a burial tower, p. 148.
Reinga, the leaping place, p. 50.
tapa, p. 144.
Ua, rain, p. 169.
ua haki ka pule, p. 208.
ueue, bait, p. 225.
uhae ia, p. 134.
uhu, a species of fish about the size of the salmon, p. 241.
uki, a plant or shrub sometimes used in thatching; a species of grass, p. 98.
uku, a species of fish.
Ulu kapu a Kane, the breadfruit tabooed for Kane, p. 17.
uo, a part of the process of feather cloak making, p. 155.
uwau, a species of bird; a kind of waterfowl.
waa, canoe, p. 194.
waa halau, see He waa halau Alii o ka Moku.
Wai a Hiku, water of Hiku, p. 44
Waiakoloa, p. 192.
Wai nao, the spittle of the gods, p. 16.
waoke, banana, p. 79.
Wawa ka Menehune i Puukapele, ma Kauai, puohu ka manu o ka loko o Kawainui ma Koolaupoko, Oahu, the hum of the voices of the Menehunes at Puukapele, Kauai, startled the birds of the pond of Kawainui, at Koolaupoko, Oahu, p. 111.
wiliwili tree, Erythrina monosperma, p. 121.
 Now the Leper Settlement.
 The hill visible from the Lahaina anchorage to the north of Lahainaluna School, and near to it.
 It is not a little remarkable that the progress of Pele, as stated in this tradition, agrees with geological observation in locating the earliest volcanic action in this group, on the island of Kauai, and the latest, on the island of Hawaii.—Translator.
 Ellis's "Polynesian Researches," pp. 365-7.
 Dibble's History, p. 99.
 An initiatory act, as in the priesthood.
 O the four thousand gods, The forty thousand gods, The four hundred thousand gods, The file of gods, The assembly of gods! O gods of these woods, Of the mountain, And the knoll, At the water-dam, Oh, come!
 A species of drum made out of a hollowed section of the trunk of a cocoanut tree and covered over one end with sharkskin. It was generally used in pairs, one larger than the other, somewhat after the idea of the bass and tenor drums of civilized nations. One of these drums was placed on either side of the performer, and the drumming was performed with both hands by tapping with the fingers. By peculiar variations of the drumming, known only to the initiated, the performer could drum out whatever he wished to express in such a way, it is alleged, as to be intelligible to initiated listeners without uttering a single syllable with the voice.
 Situated beyond Diamond Head.
 In Nuuanu Valley.
 When the moon is twenty-seven days old.
By Dr. Henry M. Lyman
"Belongs to the small and choice class of books which were written for the mere joy of calling back days that are past, and with little thought that other eyes than those of the most intimate friends of the writer would ever read the pages in which he had set down the memories of his childhood and youth. In this instance the childhood and youth were passed among the most unusual surroundings, and the memories are such as no one born of the present generation can ever hope to have. Dr. Lyman was born in Hilo in 1835, the child of missionary parents. With an artistic touch which has placed the sketches just published among 'the books which are books,' he has given an unequaled picture of a boyhood lived under tropical skies. As I read on and on through his delightful pages memories came back to me of three friends of my own childhood—'Robinson Crusoe,' 'The Swiss Family Robinson,' and 'Masterman Ready'—and I would be glad to know that all, old and young, who have enjoyed those immortal tales would take to their hearts this last idyl of an island."—Sara Andrew Shafer, in the N.Y. Times Saturday Review.
"It is a delicious addition to the pleasanter, less serious literature about Hawaii... A record of the recollections of the first eighteen years of a boy's life, in Hawaii, where that life was ushered into being. They are told after the mellowing lapse of half a century, which has been very full of satisfying labors in an ennobling profession... Pure boyhood recollections, unadulterated by later visits to the scenes in which they had their birth"—The Hawaiian Star.
"'Hawaiian Yesterdays' is a book you will like to read. Whatever else it is, every page of it is in its own way literature.... It is because of this characteristic, the perfect blending of memory and imagination, that these personal descriptive reminiscences of the childhood and early youth of the author in the Hawaiian Islands, in the times of those marvelous missionary ventures and achievements near the beginning of the last century, that this book takes its place as literature."—Chicago Evening Post.
"Keeping the more serious and sometimes tragic elements in the background, the book gives, in a most interesting way, the youthful impressions and occupations and amusements of the writer. Indeed, not a few of his pages, in their graphic account of ingenious adaptation of means to ends, are agreeably reminiscent—unintentionally reminiscent, no doubt—of that classic of our childhood, 'The Swiss Family Robinson.' Could a reviewer bestow higher praise."—The Dial.
"The author gives some delightful pictures of the islands, the people and the manner of living. There is a good deal of life and color and much interesting statement, particularly as to the life of the kings and queens who ruled like despots over the tiny kingdom."—Philadelphia Inquirer.
"Evidently the author, even in boyhood, had a boundless love and admiration for the works of nature, for some of his descriptions of that wonderfully creviced and volcano-studded land are truly marvelous in their vivid and beautiful portrayal."—Oregon Journal.
"If one desires to obtain an impression of the inside of the mission work which transformed the character of the Sandwich Islanders, as they used to be known, from heathenism to Christianity, he will find it in this interesting volume. It is a description of conditions in the Hawaiian Islands at the time when American missionaries were establishing their work."—The Standard.
"The volume is unique in that it relates to a period about which American readers have known little."—Boston Transcript.
With numerous illustrations from photographs
A. C. McClurg & Co., Publishers