HIIAKA LOOPS BACK IN HER JOURNEY
Project Gutenberg EPUB3 edition
Emerson, Nathaniel Bright
Hiiaka, having thus far, as it would seem, journeyed along the western coast of Hawaii, now loops back in her course and travels in the direction of Hilo by the way of Hamakua, for the seeming purpose of completing her work of extermination. Like a wise general, she would leave no enemies in her rear.
When they came into the neighborhood of Wahine-oma’o’s home, that girl spoke up and said, “I think we had better take another road. If we keep to this one, which passes by my door, my parents, who will be watching for me, will see me and will want me to remain with them.” This she said by reason of her great desire to continue in Hiiaka’s company. True enough, when they caught sight of her old home, there sat her mother Puna-hoa and her father Kai-pala-oa.
“There they sit,” said the girl. “If they recognize me they will want to keep me.”
Hiiaka bade Wahine-oma’o fall in behind her, hunch her shoulders, bend forward her head and walk with short infirm steps in imitation of an old woman. Hiiaka, on coming close to the old people, using the language of song, asked directions as to the road:
E Puna-hoa i Kai-pala-oa,
I na maka o Nana-kilo ma
E nonoho mai la, e.
Auhea ka ala, e?
TRANSLATION
O Puna-hoa and Kai-pala-oa,
You with the clear-scanning eyes,
Sitting at rest before me,
Point me out now the road.
“The road is plain enough; you are taking the right way.… We are looking at that young woman of your party—she has such a strong resemblance to our missing daughter, save her way of shuffling and holding her head.”
On reaching the outskirts of the village of Hilo, Hiiaka found a rickety foot-bridge, consisting of a single narrow and wobbly plank, liable to turn at every step and precipitate the passenger into the tumbling waters below—and this was the only passage across the rocky chasm of the Wai-luku1 river. This precarious crossing was the work of two sorcerers, degenerate nondescripts, who had the audacity to levy toll for the use of their bridge, in default of which the traveler suddenly found himself precipitated into the raging water. By virtue of their necromantic powers, they had the presumption to claim spiritual kinship with Hiiaka, a bond the woman could not absolutely repudiate.
“Here comes our mo’o-puna,”2 called out Pili-a-mo’o to his companion.
“Well, what of it? She will have to pay her fare the same as anyone else,” replied Noho-a-mo’o. “Only on that condition shall she cross by our bridge.”
On Hiiaka’s attempting to cross without paying toll, the two sorcerers would, following their own practice, have disarranged the treacherous plank and precipitated her and her party into the raging stream.
“Well said,” Noho-a-mo’o replied; “provided she will consent to it.”
Hiiaka now called to them in the language of song:
Kahuli-huli,3 e-e,
Ka papa o Wai-luku!
Kahuli o Apua,
Ha’a mai o Mau-kele:
He ole ke kaha kuai ai, e-e!
Homai ka ai,
Homai ho’i ka ai, e-e!
I ai’na aku ho’i, e-e!
TRANSLATION
Cranky, cranky the bridge,
Bridge across the Wai-luku!
Upset is Apua;
Maukele declares that
The barter of food is naught.
Give us then of your food;
Give us something to eat;
Let us partake of your meat.
To this unusual demand they replied, “Indeed, do you imagine we will do any such thing as that? It is not for us to give to you; you must give us the fare before you cross on our bridge. We don’t give away things for nothing.”
Hiiaka replied by repeating her request in nearly the same words:
Ka-huli-huli, e-e,