HIIAKA RESTORES TO LIFE MANA-MANA-IA-KALU-EA
Project Gutenberg EPUB3 edition
Emerson, Nathaniel Bright
As they drew near Wailuku, they crossed a sandy plain dotted with tumuli. At once the captive spirit of Mana-mana-ia-kalu-ea became restless, as if eager to be free. “We are nearing the place where rests its body,” explained Hiiaka. Wahine-oma’o by soft words and gentle touch did her best to soothe the perturbed thing.
It might almost be said that the captive spirit of Mana-mana-ia-kalu-ea was the guide (acting like the magnetic needle to point the way) to the home where the as-yet uncorrupted body of the girl still lay, mourned over by her parents.
It was with much prayer and the use of persuasive force that Hiiaka compelled the seemingly reluctant spirit to reenter its bodily tenement and to take up its abode there. As it passed from its point of entrance at the toe up into the chest its progress was marked by a kindling warmth that gave the assurance that the spirit was resuming its empiry over the whole body.
The first request made by the girl, on regaining full consciousness, was that her parents would prepare a feast as a thank-offering to Hiiaka, her physician, her deliverer. The special articles on which she was most insistent were luau and baked aoaoa.1
When it came to the final dressing of the luau for the table, namely the stripping off of the outer leafy covering from the scalding hot mass within—an operation which the girl insisted on doing with her own newly restored hands—Hiiaka watched her critically; for the proper etiquette of the function was most punctilious. But Hiiaka could find no fault with her technique: there was no slip, no solecism, no blowing on her fingers to relieve the scalding heat, as she stripped off the wrappings of the bundles.
When the feast was set and all were gathered about the tables, at Hiiaka’s command all bowed their heads with closed eyes and she offered up her prayer to the gods of heaven. At the conclusion of her prayer, when they looked, lo, the portion of the feast set apart for the gods had vanished without leaving a trace behind. On this occasion Hiiaka was seen to eat of the food that was provided for her.2
The line of travel now chosen by Hiiaka was that along the northern or Koolau side of the island of Maui and led them at first through a barren stretch of country called a kaha, the food-supply of which came from a distance. It was here that Wahine-oma’o began to complain bitterly of hunger and exhaustion from the lack of food, and she besought Hiiaka to intercede with the people of a neighboring fishing village to give them something to eat.
“How is this, that you are a-hungered so soon after the feast of which you have partaken? This is a kaha,” said Hiiaka, “and you must know that food does not grow in this place. They have only fish from the sea. Nevertheless, I will venture the request.” This she did in the language of song:
Ke kahulihuli a ka papa o Wailuku;
He ole ke kaha kuai ai, e:
Ho-mai he ai;
Ho-mai ana ua ai, e!
TRANSLATION
As trembles the plank at Wailuku
(So trembles the fate of the king):
There’s no market where to buy meat;
Give the stranger, then, something to eat:
Give us, I pray, of your meat.
Some of the people derided them, saying, “Mahaoi!”—what impudence! Others, with kindness in their tones, explained, “This is a barren place; and all of our food comes from a great distance.” The churlish ones, however, kept up their taunts: “You won’t get any food in this place. Go up there;” and they pointed in the direction of Iao valley, where was the residence of King Ole-pau.
During the whole of the day, while tramping through this region, Hiiaka had observed from time to time a ghostly object flitting across the plain within hearing distance and in a direction parallel to their course. Though this spirit was not visible to ordinary mortal eye, Hiiaka recognized it as the second soul of Ole-pau, the very chief to whom the people of the fishing village had bid her make her appeal for food. Hiiaka, putting two and two together, very naturally came to the conclusion that this vagrant kino wailua was, in the last resort, responsible for this denial of hospitality to herself and her companion. Acting on this conclusion, Hiiaka made a captive of the vagrant soul and determined to hold it as a hostage for the satisfaction of her reasonable demands.
On coming within speaking distance of the house where lived the woman Wai-hinano, who ostentatiously played the part of kahu and chief adviser to Ole-pau, Hiiaka made known her wish, concluding her appeal with ominous threats against the life of the king, in case her demands were not met:
E Wai-hinanano, wahine a ka po’ipo’i,3 e,
Ua make ke alii,4 ka mea nona nei moku.
He pua’a kau5 ka uku no Moloka’i;
He ilio lohelohe6 Lana’i;
A pale ka A-a ka Kanaloa;7
He puo’a kai Molokini:
Huli ka ele8 o na Hono;
Haki kepakepa na moku;
Pa’iauma9 ka aina;
Uwé kamali’i, uwé ka hanehane—
Ke uwé la i ka pili,10
I ke kula o Ka-ma’o-ma’o;11
Ka’a kumakena o Maui, e!
Ia wai Maui?
TRANSLATION
O Waihinano, thou soul-grabber,
Dead is the king of this island;
Moloka’i shall offer a boar;
Lana’i’s a half-baked dog;