 CHAPTER 17 OF THE LEGENDS AND MISTS OF HUAWaii. THE LEGENDS AND MISTS OF HUAWaii by King David Kala Kawa. Umi, the peasant prince of Hawaii, Part 4. True to the answer, returned to Kaolei Oku by his messenger, Nunu and Kakohi reached Waipuna Lei the following night, and when they saw the warlight preparations and learned that Umi was present, and that the acclaim of revolt was to be raised in his name, they wept for joy. It was past midnight, and their limbs were weary, but they could not sleep. At their request the door of Umi's room was pointed out to them, and they went and sat down beside it. For an hour or more they did not speak. Then when all was still within the walls, in a low tone they began the legendary chant of the kings of Hawaii. As they proceeded with a record which few on the islands beside themselves could correctly repeat, their voices rose with their enthusiasm, and in a few minutes hundreds of half-naked men crapped from their barrack, lodgings, and stood listening to the metric sentences of the learned historians. As they reached the name of Keha, Umi stepped without the door. The priests recognized him and rose to their feet. Then continuing the mele, they chanted the name of Keha, of Leola, of Haku, and finally of Umi, represented as having rest the scepter from his unworthy brother, who was hated by his subjects and abandoned by the gods. With this they dropped on their knees before him and boldly saluted him as Moi of Hawaii. This acquainted many of the warriors present for the first time of Umi's rank, and the wildest enthusiasm seized them. They asked to be led at once to Waipio, and were only quieted when Kailo Leiku appeared, and assured them that their patriotic wishes would soon be gratified. At first Kailo Leiku deemed this early development of the purposes of the movement untimely. If not indeed unfortunate, many preparations remained to be made. It had been a suggestion of Umi that a part of the rebel forces should be sent to Waipio by water, but the canoes necessary for the expedition had not been secured, and not more than a thousand warriors had reported. Umi could no longer be maintained, and immediate and open action appeared to now be unavoidable. Yet it was through Nunu and Kaikouhi that his plans had been thwarted, and while he felt annoyed at what they had done, he retired, hoping they had acted advisedly in this matter. The conduct of the priests was explained and approved in the morning. They urged immediate action, Kaikouhi was not prepared for a sudden attack. For many years they had been no wars of consequence, and such of his supporters as the king could hastily summon to his assistance would be improperly armed and without discipline. Their advice was for Umi to raise a standard of revolt at once. This news they would take to Waipio, with the further information that, although preparing for rebellion, Umi would not be strong enough to act for some time. Alarmed Kaikouhi would consult the high priest of Leinui, who notwithstanding their relations was secretly his enemy, and a plan could be devised to induce the king to send his household guards and immediate followers to the mountains on some religious errand, when Umi, apprised of the situation by fires kindled at intervals on the hill-tops between Waipio and Waipunale, could sweep down with a few hundred resolute warriors and seize the king and the capital, and thus, with a bold stroke, achieve a bloodless triumph. When the priests had developed this plan of action, Kaikouhi rose to his feet and exclaimed with excitement, The gods have instructed you. You have spoken truly. The gods have indeed instructed our friends, said Umi, impressively, for was it not said in your dreams that the victory would be bloodless if the spears of Haqqou were sent beyond the call of the Qiyapu? The meaning is now plain, returned the priests reverently. The gods are with us, and we will be directed by them. All the details were then carefully arranged, and the two priests returned to Waipio. It was soon rumored that they brought news of Umi and Haqqou sent for them, as had been expected. Fear had somewhat humbled him, and he greeted them with what seemed to be the greatest friendship and cordiality. He even chided them for absenting themselves so long from the raw mansion, where their visits, he assured them, would always be welcome. They assumed to be greatly gratified at his protestations of good will, but secretly despised him for his shallow hypocrisy. In question by the king, the priests frankly informed him that he had left Umi and Qiyo-le Qou together no longer than the day before, and advised him to lose no time in dispatching to the mountains all the men he could summon, to gather fresh feathers of rare birds, with which to redecorate his god of war. Haqqou was startled by this advice, for the ceremony of Qiyo-le Qoua was never performed except in times of war or other imminent peril. What, he exclaimed, with assumed astonishment, shall this be done because Umi lives, and you have seen him with the high priest of Manini? No, not because Umi lives, replied Nunu quietly, but because he is preparing for rebellion. Rebellion, repeated Haqqou angrily, does he expect to be able to maintain himself in Hilo? He aims to reach beyond Hilo, ventured the priest, to Puna, beyond Puna, to Qou, beyond Qou. Then he must aim at the whole island, exclaimed Haqqou savagely, at the whole island, repeated the priest maliciously. He shall have land enough to bury him, and no more, hest the king, but you are croakers, both of you. Before considering your advice, I shall consult Liannui and the seers of Paqqaleni, and hear what the gods say of this widespread conspiracy, as your fears and cowardice tell the story. Haqqou abruptly dismissed the priest, and dispatched a messenger for the high priest Liannui, but it was late in the afternoon before he could be found. He was old and venerable in appearance, and his hair, white as a snows of Manike, fell to his knees, covering his shoulders like a veil. They had met but rarely since the death of Liloa, for the old priest Seldom left the temple grounds, and Haqqou as Seldom visited them, as the bearded and white-haired prophet entered the raw mansion, all bent respectively before him, and a feel of awe crept over the king as the priest stood silently, and with folded arms before him. My greeting to you, venerable servant of the gods, said the king. The priest bowed, but remained silent, and Haqqou resumed abruptly. I have learned that Umi and a priest named Kaolei Oku are plotting treason together in Hilo, near the borders of Hamakua. What know you of Kaolei Oku? A man to be feared if he is an earnest, replied the priest curtly, have auguries of the movement been in vote, inquired the king, with a gesture the priest replied in the negative, and why not, continued Haqqou, impetuously, why are priests and temples for, if not to guard the kingdom against coming dangers? If it so, please them, the gods answer when they are asked through sacrifice, replied the priest, and then, with rising anger, he continued, your father respected the gods, and came to the temple when he would consult them, and his son must do the same. Well then, said Haqqou, discovering that the priest neither loved nor feared him, I will be at the temple tonight, some time after sunset, and have you there the best of your diviners. I shall await your coming, replied Lea Nui, briefly, as he bowed low, and retired. Though he gave me his daughter, muttered Haqqou, as Lea Nui left the room, he has no love for me and I as little for him, but no matter, I must not quarrel with him now, wait until I have dealt with Umi and his confederates, and then. But he did not finish the sentence, for he suddenly recollected that the high priesthood was an inherited position, like his own, and its bestowal was not a royal prerogative, there were bloody means of creating vacancies, however, and these flashed through the wicked brain of Haqqou. The night that followed was dark, with a steady wind from the northwest and occasional showers. It was some time after sunset before the king entered the outer gate of the Hiyu of Panakaleni. He was accompanied by four attendants, two of whom bore a muzzled pig and two fowls, the others were trusty friends, a kooky torch was kept burning in front of the house of the high priest. Near between the altar and inner court, and a third near the entrance of the royal retreat, with which the Hiyu, like many others, was provided, toward the latter Haqqou and his party proceeded, and were soon joined by Liannui and a number of officiating priests and keyloes. Between the royal hally, a few words passed between the king and Liannui, when the attendants of Haqqou were relieved of their burdens, and sent without the enclosure, the Kaikaa, or large sacrificial drum, was then sounded with three measured strokes, and in a few minutes six officiating priests, three of them with knives in their hands and the others bearing torches made their appearance. To them the pig and fowls were entrusted, and, preceded by the torchbearers, the king and high priest, followed by the attendants of the temple, with measured pace moved toward the altar. Between the place of sacrifice the high priest uttered a prayer to the godhead, and separate supplications to Kaikou and Lono, entoned by the assisting priests, when the fowls were decapitated and their headless bodies placed upon the altar. The priests watched them until they were motionless, and then opened them and carefully examined the heart, liver, and entrails of each. The king glanced anxiously at the priest, but the latter made no response. The pig was then ordered to be slain, the throat of the animal was cut, and its bleeding body was also placed upon the altar. The flow of the blood was struptuously noted, and, after the respirations had been counted and the animal ceased to breathe, the body was hastily opened, the spleen was removed and held above the head of the priest, while another prayer was spoken, and then the other organs were separately examined. Seeing the inspection, Lianoui stepped back from the altar. Well, said the king impatiently, what say the gods? The gods are angry, and the portents are evil, replied the priest. Then promised them a hundred human sacrifices, exclaimed Haakou, if their favor is to be purchased with blood, I will drown the Hiyu with an ocean of it, but, he continued, I am not satisfied with their auguries. Let me hear from the Anu. Immediately behind the altar was the entrance to the inner court of the temple, within and above three paces back from the door, which was covered with a wide breadth of kappa, was placed the Anu, a wicker enclosure four or five feet in diameter in which stood the oracle. On each side of the entrance were carved images of cane, koo, lono, and other Hawaiian deities, while at intervals of three or four feet along the walls a score or more of gods of lesser potency stood guard above the sacred spot. To the last request of Haakou, the priest replied, the king shall hear from the Anu. The lights were then extinguished, and all except the king and high priest retired some distance from the altar, that no whisper of the oracle might reach them. Haakou was nervous as he stepped with the priest in front of the entrance to the inner temple. A prayer was uttered by the priest. The kappa screen was drawn aside by hands unseen, and the king stood looking into the intense darkness of the sanctum sanctorium of the temple. Speak, said the priest, withdrawing behind the altar and leaving the king alone before the Anu. Speak, repeated a hollow voice from within the sacred enclosure. For some minutes Haakou remained odd and silent, then in a voice which scarcely seemed to be his own, he said, Great power, I hear that dangers threaten. Dangers threaten came like an echo from within. How may they be averted, inquired the king. For a time there was no answer, finally a voice from the Anu replied. Do homage to Cain, make glad the war god of Liloa. So do I promise, answered the king, but will that give me victory? Victory was repeated from the Anu. Alated at what he had heard, Haakou continued. Now tell me, mighty spirit, whether Umi, nothing more, interrupted the voice from within, as the kappa suddenly dropped before the entrance. Well, thanks for so much, said Haakou, turning and joining the priest at the altar, and repeating to him with some favorable additions the words that he had heard, darkness hid the smile upon the lips of Lia Nui. The day after tomorrow we will hold here a festival to Cain, and the altar shall be heaped with offerings, said the king. Tomorrow I will send my people to the mountains to gather feathers of sacred and royal colors, and Cali, the neglected war god of Liloa, shall be made glorious in new plumage and glad with abundant sacrifice. It is well, replied the priest. Now let the conspirators marshal their spears, confirmed Haakou confidently, and we will make short work of them. They cannot be punished in the hills of Hilo. With a showing of weakness we will lure them to Waipio, and not one of them shall escape. We will cut off their retreat, and close in their faces the gates of the Pu'anui. As already mentioned, of the two Pu'i Nui's, or places of refuge on Hawaii at that time, one was an adjunct of the Hiyu of Pak Kaleni at Waipio. In times of war their gates, with white flags to mark them, were always open, and those who succeeded in passing into the enclosure were safe from assault, even though pursued by the king himself. This savage proposal to close the gates of the Pu'anui was promptly resented by Lea Nui. He would as soon as thought of tumbling the gods from their pedestals and consigning them to the flames. You suggest what is impossible, said the priest, since the days of Waipio the Pu'anui has been sacred. Its gates cannot be closed to the defenseless, and the gods have said that he who shuts them against the weak shall seek in vain their shelter from the arm of the strong. While then keep them open, retorted the king sharply, they will run swiftly who enter them. Tortures were relighted, and the king and his attendants left the Hiyu. They had not passed beyond the outer wall before Nunu emerged from the inner court. This was the voice that had answered the king from the Anu. Thus in the temple of Pa Kalleni was shaped the destruction of Haqqu, and the priest whom he had insulted and defied opened broadly and surely the way to his death. The next morning an unusual commotion was observed in and around the raw mansion, and as party after party left the enclosure, some proceeding toward the sea coast, and others up the valley and into the mountains beyond. The villagers wondered at the proceeding, and predicted that a strict taboo would soon follow, whatever might be the occasion. But when they learned that the war god was to be redecorated, and an imposing religious festival was to follow the day after, they knew that trouble of some kind was anticipated by the king, and soon found a correct explanation of the movement in the rumors which they too had heard concerning Umi and his friends in Hilo and eastern Hamakua. The possibility of an uprising against Haqqu gave them no uneasiness, however for his cruelties had secured for him their hatred, while the name of Umi was to all classes a cinnamon of strength and gentleness. The king was not indifferent to the danger with which he was about to be confronted, he promptly dispatched Luna Pei to the district chiefs of Kohala, Kona, and Hamakua, ordering them to report without delay at Waipio with two thousand warriors each, while the governor of Hilo was commanded by a special Luna Pei to march at once with a body of warriors to Waipunale, with the view of precipitating the movement of Umi upon Waipio, where it was not doubted he would be overwhelmed and crushed. All these were proper precautions, but they were taken too late, for at the time the feather hunters and Luna Pei were leaving on their respective missions, Umi at the head of over two thousand well armed and resolute warriors had reached a point within a two hours march of Waipio, and were awaiting a signal to swoop down upon the valley. And now let us return to Waipunale, and note what had been occurring there during the preceding forty-eight hours, as soon as the priests left for Waipio two days before, trusty and intelligent sentinels followed and took their respective stations, designated by Mau Ca Leo Leo, on the summits of seven different hilltops, discernible from each other, from Waipunale to Waipio. The first, coming eastward from Waipio, was three miles, perhaps from the temple of Pakalani, the last was a rocky pinnacle about four miles from Waipunale. This was the station of Mau Ca Leo Leo. The sentinels were instructed to gather large heaps of dry grass and bark, and to keep small fires smoldering and ready for use, to diligently watch the peaks in the direction of Waipio, to apply the torch the instant a single fire was seen, and keep the pile burning until it was plainly answered by the next station towards Waipunale. All that day, and through the following night, our men were arriving at the rendezvous at Kowalee Coase, until something more than 2,000 warriors had reported, and every spare moment the next day was devoted to forming them into companies and battalions, giving them leaders and preparing them for a rapid march. Many of the warriors were accompanied by their wives, daughters, or sisters, for in those days and latter, women not unfrequently followed their fathers, brothers, and husbands to battle, generally keeping in the rear to furnish them with food and water, but sometimes in a close and desperate conflict, mingling bravely in the fight. In such cases they gave and received blows, and expected and were accorded no consideration because of their sex. Instances are given in Hawaii tradition of the tide of battle being turned, on more than one occasion by desperate women transformed from camp followers into warriors, and as late as 1819 we behold Manoa, wife of Kikula Nani, the last sturdy champion of the gods of his fathers, falling lifeless in a battle upon the body of her dead husband at Kua Mu, while Kahu Manu and Kala Kau, widows of the great Kamehameha, commanded the fleet of canoes operating with the land forces under Kale Muah. After the visit of the priest from Waipio, the purpose of the revolt was no longer disguised, and whenever Umi made his appearance among the assembled and assembling warriors, he was greeted with the wildest enthusiasm. His romantic history was known to them, and being made the theme of song, his many triumphs at the festive given by Leola in honor of his formal recognition were recited by those who had witnessed them, and his grand proportions and noble bearing stamped him as of chiefly blood, and when his friends Pimaewa and Omao Kamanu spoke of the great learning displayed by him when questioned by the priest, and imitated that he had been instructed by the gods, and was under their care every doubt of success vanished, and the order for and advance upon Waipio was awaited with impatience. Maokalilil mysteriously came and went, but always at night, and seldom remaining longer than a few minutes. He was known to all within the enclosure, and allowed to pass unchallenged, as he could be mistaken for no one else. As he strode through the gateway, bearing a spear scarcely less than thirty feet in length, the sentinels regarded him with awe, and when they saw him converse with Umi, and then silently depart, they shook their heads and said, perhaps he is Lono. The temple of Mani-ini, dedicated by Leola just before his meeting with the mother of Umi, and of which Kaoli-Oku was the high priest, was a reconstruction and enlargement of an old hyu, which was in existence certainly as early as the time of the warlike Kala-ua-nohu, who reigned between the years 1260 and 1300. With a large army and proportionate fleet of Kanus, he invaded Maui, Molokai, and Awaku, and taking their captured sovereigns with him, made a descent upon Kauai, but his triumphs ended there. After an obstinate battle, he was defeated and taken prisoner, but was subsequently released and permitted to return to his own kingdom. It was during the reign of this sovereign that the prophetess, Waihiya, lived. She accompanied him in his expeditions as far as Awaku, but refused to proceed with him to Kauai. She declared that the gods would bring calamity upon him if he invaded that island, and sought to persuade him to consolidate his conquest and return to Hawaii. But the warrior king cared but little for priests or temples, and was in the habit of destroying both when they failed to observe his purpose. Enraged at the unfavorable auguries of Waihiya, and fearful that they might come to the ears of and demoralize his warriors, the king induced her to return to Hawaii. One tradition says she voluntarily abandoned Kalamunu Ahua, while another relates that she consented to return only on condition that the war god of the king be sent back with her. This god had been in the reigning family of Hawaii since the days of Pao, and had been sanctified by that father of the priesthood. To distinguish it from other war gods, it was known as Awakapao, and was held in great veneration. When asked for an explanation of the strange request, the prophetess boldly declared that if the god was taken to Hawaii, it would never return except at the head of a conquering army that would make of Hawaii a tributary kingdom. Then take it with you, exclaimed the king savagely, and if I return to Hawaii alive, I will burn you both together. You will burn neither, said Waihiya. When you return to Hawaii, you will think better of the gods and their servants, and in generations to come, when angry spears shall be crossed in the howl of the kings of Hawaii, the hand will be stronger that places the fresh lay upon the shoulders of Awakapao. The prophetess prepared to embark. The god wrapped in a fold of kapa so that it might not be recognized was brought to the beach and delivered to the departing Cirrus. The canoe, which was large enough to accommodate thirty persons, was shoved into the surf. It was provided with food and a cowabash of water. Declining all assistance or companionship in her journey, Waihuah stepped onto the canoe with the image in her arms, and after carefully depositing it in the bow of the boat, returned and seated herself near the stern, half a dozen men were waiting for the word to launch the canoe from the sands upon which the stern was lightly resting. But the Cirrus raised no sail, touching no oar. For some minutes she sat, silent and motionless, with bent head and clasped hands. As if in prayer, while hundreds of curious eyes watched her in amazement, wondering what would become of her, even should the unmanned craft be successful in passing the breakers, then she slowly rose to her feet, and the canoe began to glide toward the reef. Faster and faster it moved until mounting a retreating wave, it was born swiftly out into the calmer waters. Then, slightly turning in its course, it dashed southward with the speed of the wind, and was soon lost to the view of the awe-strucken beholders. Waihuah looked beneath the waves and smiled, for who can appeal the shark god with scores of assistance, was bearing her onward, and then from his ipu, La Mano, the Hawaiian e Olas, let loose the imprisoned winds, and refreshing zephyrs, cooled the face of the prophetess, and accelerated the speed of the canoe until it seemed to leap from wave to wave, and great sea birds screamed with fright as it dashed past and awoke them from their billowy slumbers, leaving behind it a long trail of troubled waters. Passing to the southward of the intervening islands, the canoe was born with undiminished speed through the channel of Alihuhana to the northeastern coast of Hawaii, and before sunset was beached at Koholili, the prophetess knew the meaning of this. Nearby was the old hue of Manahimi, and thither, as she felt instructed, was taken and deposited the war god Alokupau with the solemn injunction to the high priest in charge that it was never to be removed from the inner court unless the life of the moi was in peril or the kingdom was invaded by a foreign foe. The old hue had given place to a more imposing structure during the reign of Liloa. Its outer walls had been enlarged, raised and repaired, and its inner belongings improved and redecorated, but its sacred relics had not been distributed and its many gods remained where they had been for generations. Among the most sacred idols of the temple, even after the death of Liloa, was the Akkuapau. Its name indicated alike its age and sanctity, and while the legends connected with it had become vague and distorted in their transmission through a long line of priests, the prophecy of why Hia still clung to it, and it was especially reverenced by the few to whom was entrusted the secret of its functions. Haikau had learned of this god from his royal father, and the same morning that his retainers were sent to the hills for feathers, two priests were dispatched to Koholaleli, with orders to bring to Waipio in the king's name and without delay, the war god Alapupeo, should the priests of the temple refuse to surrender the idol, then the messengers were instructed to call upon the district chiefs for assistance and take it by force, no matter at what cost of life. But the king was too late, for at early daylight of the morning of the day before his messengers left Waipio, Maokalilio strode into the rebel headquarters with the Akkuapau in his arms. Kaolioku had, of course, instructed the giant where and how to secure the image, for in years past he had been its custodian, and his orders continued to be obeyed by the priests of Manii. The idol, completely wrapped in kupa, was deposited in the private hyu of the high priest, and Maokalilio left the enclosure as quietly as he had entered it a few minutes before. The sentinels wondered, as usual, but bowed in silence as he came and went. The priests rose with the sun and learned that Maokalilio had already been a visitor that morning. He hastened to the hyu, and there found the Akkuapau. He was overjoyed. He removed the kappa covering from the idol, placed it upon a pedestal between the image of Hyu and Lono, and then found Umi and brought him to the hyu. Entering, Kaolioku closed the door and pointed to the Akkuapau. Umi bowed reverently before it. Listen, O Umi, said the priest. Listen, O son of Lyola. Behold the war god of your fathers. It was sanctioned by the touch of Pau, and for generations in the inner chamber of Manii has awaited your coming. From Waihiya the prophetess have come down through the chief praise of the hyu, these words. When angry spears shall be crossed in the hail of the kings of Hawaii, the hand will be the stronger that places the fresh lei upon the shoulders of Akkuapau. The spears are about to be crossed. The god is here. Let yours be the hand, and not haiku's, to place the lei upon the shoulders of Akkuapau. The words of the prophecy came to Umi as a dream. Overwhelmed with their significance, he fell upon his knees and exclaimed, God of my fathers, be you my guide until I prove unworthy of your protection. Your realm is yet small, said the priest, and is enclosed within these walls. Let us pay respect to the gods, that his boundaries may be enlarged. Thereupon a strict taboo was ordered to all within the walls. To begin at midday and continue until the setting of the sun. The time was brief, but events were pressing, and it could not safely be extended. The taboo, or kapu, as it is sometimes written, was strictly a prerogative of the high chiefs and priests of older Hawaii. There were fixed taboos, or custom, and declared taboos of limited duration by the temporal and spiritual rulers. The penalty for the violation of all taboos was death. It was taboo of custom, for men and women to eat together, or for women to eat of the flesh of swine, fowls, turtle, and many kinds of fish. Everything belonging to the kings, priests, and temples was taboo, or sacred, and springs, paths, fishing, grounds, water courses, etc., were frequently thus kept from the use of the people. Declared general taboos for the propitiation of the gods, or the amelioration of the public evil, were either strict or common, according to the emergency. During the time of common taboo, the people were required to abstain from their usual avocations and attend at the heeew, where morning and evening prayers were offered. A strict taboo was more sacred. While it continued, generally one or two days, all, with the exception of the alley newie and priests, were compelled to remain within doors. Every fire and every light was extinguished. No canoe was launched. All noises ceased, the pigs and dogs were muzzled, and fowls were placed under calabashes. These taboos were proclaimed by heralds, and their wanton violation was an unpardonable offense. In preparation for the taboo to be declared by uni, flowers and feathers were brought, and lays of both were worn. Everyone being in readiness, heralds proclaimed the taboo and its duration, with the further announcement that the occasion was the arrival of the almighty war god Awakapao and its coming decoration by Umi. As the sun touched the mark of meridian, the gates of the enclosure was barred and guarded by the religious attendants of the priests. The fires were everywhere extinguished. The few animals within the walls were either muzzled or hidden. Men, women, and children suddenly disappeared within their dwellings quarters, and mats were hung at the openings. Umi and the priests retired alone to the Hiyu, and closed the door, and silence, disturbed only by the low whispers and the muffled footfalls of the watching priests, reigned over the 2,500 persons gathered within the enclosure. In the Hiyu, or apartment of the gods to which Umi and the high priests retired, were a number of images and sacred relics. Near the center of the room was a small altar, upon which had been deposited the lays provided for the decoration of Awakapao. They sat down beside it, and for an hour or more nothing was heard, but the whispered prayers of the priests addressed in turn to the several gods before him. Then, rising and leading Umi by the hand to the Awakapao in a low voice, he formally presented him to the god as the son of Liloa and rightful ruler of the Hawaiian people. Another prayer was uttered, and then Umi, with the words, except this Awakapao, with the homage of Umi, proceeded reverently to place around the head and neck of the image a number of fragrant lays of flowers and reeds of brilliant feathers. The priests watched the act intently. As the last wreath of feathers resembling a crown in appearance, the Lei Hula Ali was placed upon the head of the image. A sunbeam flashed through what seemed to be a small rent in the fast roof, and for a moment haloed the heads of Umi and the god. The priests read the answer and smiled. He felt as assured of the favor of the gods, as if it had been pledged in a voice and thunder, and Umi bent low in acknowledgement of the joyful revelation. The sun dropped behind the hills, twilight turned to bronze the gold of the valleys, and the taboo was at an end. It was proclaimed that the auguries were highly favorable, and the silence of the taboo was broken by wild strains of music and shouts of rejoicing. End of Chapter 17, Recording by Linda Marie Nielsen Vancouver, B.C. Chapter number 18 of the Legends and Myths of Hawaii. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Linda Marie Nielsen Vancouver, B.C. The Legends and Myths of Hawaii by King David Kalakawa. Umi, The Peasant Prince of Hawaii, Part 5 As darkness settled upon the camp of the insurgents, Umi felt that the hour for action was closely at hand. He therefore gave orders that preparations for instant departure be maintained throughout the night. The moon was waiting with a promise of rising sometime before morning, and the night sat in dark and cloudy with occasional showers. About two hours before midnight, Mo Kalio Leo suddenly and silently strode past the sentinels. Seeking Umi, he found him in council with his friends Oma Kamau, Pimei Wa, and the High Priest. They were arranging the order of march by the four narrow paths at that time leading to Waipio. The giant stoop low and looked in upon the council through the doorway. He could scarcely distinguish the faces within by the light of the flambeau kept burning near the entrance. He did not attempt to enter, but stood silent and motionless, with his hands upon his knees peering into the room as if to attract attention. Umi smiled as he recognized the huge object and stepped to the door. The giant rose until his head was above the ridge pole, and then bowed like the bending of a tree before the wind. Well, my good friend, said Umi, after thanking you for your last night's work, let me ask what word you bring. None, replied the giant. There is no light yet, but I am impressed that it will be seen before morning. And so am I, good Mo Kalio Leo, returned the chief, and your signal will find us prepared. That is what I came to learn, answered the giant, bowing and turning to depart. But do not mistake for a signal the rising moon, which will soon set its torch upon the hill tops, suggested Umi pleasantly. Unless the moon should rise in the west, which it has not done since the days of Maui, the mistake would scarcely be possible, replied Mo Kalio Leo, with a smile upon his great face, and then, with a few long strides disappearing in the darkness. It must have been at about the time of this interview that Haku was leaving the hue at Waipio, after having invoked the auguries of sacrifice and listened to the voice of Nunu from the darkness of the inner temple. The king had scarcely passed the gate of the temple, leading to the sacred pavement of Leola, which connected the hue with the raw mansion, and which privileged feet alone could tread when Nunu, after exchanging a few words with the high priest, also left the enclosure, but neither over the sacred pavement nor toward the palace, taking a path which did not seem to be new to him, from the facility with which he traveled it, by the light of the stars he crossed the valley and mounted the high ridge of hills enclosing it on the southeast. Ascending the ridge for some distance and until the lights of the valley could no longer be seen, he proceeded slowly upward at intervals striking together two stones and listening for a response. At length it came like an echo of his own signal, and a few minutes' walk brought him to a large heap of dried leaves and limbs from behind which Kako-ki rose and greeted him. Fire it at once, said Nunu. I will explain all when the signal is answered. Behind a rock a few paces away a small fire was smoldering. Kako-ki sprang and seized a burning brand which he applied to the heap, and in a moment the red flames reached heavenward, throwing a lurid light upon the surrounding hills. With their backs to the fire the two priests looked anxiously toward the south and east, and in a few minutes far in the distance gleamed an answering fire, satisfied that their signal had been seen and responded to, they permitted the fire to die out and then returned to the valley to await the important events of the morrow. Leaving the rendezvous of the rebels, Maokalio Leo slowly returned to his station, for even his mighty limbs at times grew weary, and the path leading up the mountain was obscure and narrow. Reaching the summit he examined a small fire hidden among the rocks, and was about to stretch himself upon the ground, with his face turned eastward when he discerned a strange star-like speck upon the horizon. For a moment it paled and then grew brighter and brighter. He stepped to a tree near a huge pile of combustibles, and glancing along a horizontal limb that had been previously trimmed for the purpose, discovered that it pointed directly toward the light. All doubt at once disappeared. He knew it was the signal. Springing for a brand the heap was lighted, and by its wild glare in the darkness, Maokalio Leo rapidly descended to the valley. His fatigue had vanished, for the signal of Haiko's death had been lighted by his own hands, and his great heart was in arms. The signal was at once discerned by the watchmen at Umi's quarters, and in a few minutes all was quiet commotion within the walls. Tortures were lighted, armed warriors sprang with alcarity into line, and half an hour after Umi, in feather mantle and helmet, plumed with royal colors and preceded by the war god Akupau, born upon a manne, or palakwin, resting upon the shoulders of Kuhannu's, with Kaili Oku, as high priest, marched out of the enclosure, followed by two thousand well-armed and devoted supporters. His address to his warriors was brief. The moments are precious, said Umi, and must not be wasted in words. Let our spears speak, and at sunset tomorrow we will eat meat in peace in Waipio. As a measure of precaution, in case of disaster, a force sufficient to hold the premises of the high priest was left within the walls, the advancing army was formed into three divisions. The right commanded by Oma Kao Mao, and the left by Pi Ma Wa, while Umi remained with the center. Their orders were to move rapidly, but as quietly as possible, by three different routes, and form a junction at their intersection with the Alanui, or Great Path, leading from the coast to the inland village of Waimia. This junction, it was expected, the left division traveling a difficult mountain path, would be able to reach two or three hours after sunrise. It was perhaps an hour short of midnight when the last of the little army left the enclosure, followed by two or three hundred women bearing food, water, extra weapons, and a variety of camp necessaries. The warriors were full of enthusiasm, and when Mao Ka Leo Leo stepped in among them from the mountains like a protecting deity, their shouts could scarcely be restrained. His appearance was most welcome to Umi, who thanked him warmly for what he had done, and expressed a desire that he would remain near him during the march, as his familiarity with the mountains and their paths would render his advice valuable. But I see another mighty friend has opportunely reported, said Umi pleasantly, as he pointed toward the east. As the moon is about to look over the hills, the torches may soon be extinguished, for the paths will be planer without them. The divisions separated, and dispensing with their torches, soon swarmed the several paths leading to Waipio. Each division was preceded some distance in its march by a party of scouts, with instructions to let no one pass to their front, lest he might be a messenger of warning. The paths were rough, and in places almost choked with undergrowth, and the advance was exceedingly laborious, but no word of complaint was heard, and about the middle of the forenoon the left division and the last to arrive reached the Waimea trail at a point leaving the entire force, but a short march to Waipio. A brief halt was ordered, and the food and water brought by the women were served to the relatives and to others if any remained. Taking no thought of himself, Umi advised his attendants to eat if they could find food, declaring that he required nothing, and then threw himself under the shade of a tree, for a few minutes of much needed rest. A cool breeze fanned his heated face, on which the beard had as yet grown but lightly, and his heavy eyelids closed, drooping him gently into the land of shadows, where he bathed in cool waters and barred took of food that was delicious. More delicious it seemed, because it was served by Kulamia. Something awoke him, he scarcely knew what, and his eyes caught the form of a woman as it vanished behind the tree under which he was lying. He smiled and partially rising, discovered on the ground beside him a calabash of poi, reduced with water to the consistency of thick gruel. His mouth and throat were parched, and, without stopping to learn who had provided it, he raised the vessel to his lips, and drained it to the bottom. It was a goodly dropped, and refreshed him greatly. Holding the empty calabash in his hand, he began to examine it, at first carelessly, and then with greater interest, for it was not a common vessel, nor was it the first time he had seen it. It was the calabash he had carved with images of birds and flowers for Kulamia before he went to Waipio to become the son of a king. He beckoned to Mau Ca Leo Leo, who was leaning against a tree a few paces distant, with his head among the branches. The giant smiled as he approached, as if divining the question Umi was about to ask. Did you see the person who left this calabash, inquired Umi, exhibiting the vessel? I saw her, replied the giant. Then it was left by a woman. My woman, did you observe her? As closely as I ever observe any woman. What was her appearance? Ordinary men would describe her, I presume, as being young, graceful, and attractive. And you? I would call her a plaything, as I would any other woman whose head did not touch my beard. True, said Umi, smiling, as his fancy pictured a becoming mate for the giant. You can know but little of woman. But would you recognize the plaything who left this calabash? Were you to see her again? The giant intimidated that he would probably recognize her. Then seek among the women of the camp, and, if found, say to her for Umi that if she prizes the calabash, he will return it to her, if she will claim it after the sun sets today, and show that she is the rightful owner. Makalio Leo bowed and departed on his errand, and Umi hung the calabash at his girdle. Another advance was ordered, and in an hour or less the little army lay hidden along the brow of the ragged hills overlooking the valley of Waipio, on the south and east and extending to the sea. A fleet messenger was dispatched over the hills to a waterfall, the sound of which could be heard dropping into the valley from a great height in an unbroken cataract. He returned, bringing with him a strangely marked piece of kapa, which he had found suspended from a limb near the verge of the fall. It was the final sign of Nunu, and implied that the king's attendance had been sent to the mountains and sea shore, and the palace was defenseless. Preparations were made for an immediate descent into the valley. As the paths leading down were torturous and narrow, the warriors were ordered to break ranks and make the descent as rapidly and as best as they could, and promptly reform on reaching the valley. The word was given, and the advance begun. First the summit bristled with spears, then down the hillside swept a swarm of armed men. In their rapid descent they seemed to be hopelessly scattered, but they reformed on reaching the valley, and in good order advanced toward the little stream, across which was the royal mansion, and not far from it the temple of Pa Caleni. The wildest excitement prevailed in the village. Some seized their arms, and others ran toward the hills, but no opposition was offered. At the head of the little army marched Umi, himself almost a giant, and by his side the mighty Mac Khalil-Leil, naked but for the marrow about his loins, and bearing a ponderous spear, the ivory point of which could be seen above the treetops. Plunging into and crossing the stream, detachments were dispatched at a running pace to surround the royal enclosure, and cut off all escape, especially to the Pu Honuwi, while with the main force Umi advanced to the great gate of the outer wall, which had been hastily closed and fastened, and demanded a mission, no reply being made. Although a confusion of voices could be heard from within, Umi was about to order up a force to beat down the gate, when Mac Khalil-Leil leaned his spear against the wall, and, laying hold of a rock which no other men could lift, hurled it against the gate, and it was torn from its fastenings, as if struck by a missile from Kilauea. He then seized the broken obstruction, and flung it from the entrance, as if it had been a screen, a matting, and Umi and his followers poured into the enclosure. Driving before them a score or two of hastily armed attendance of the king, they raised a wild battle shout, and rushed toward the palace. So secret had been the movement of the insurgents, and so rapid was their advance after reaching the valley, that Hakku was not made aware of their presence until they began to cross the stream near the royal mansion. The first information bewildering him. Recovering he ordered the gates to be closed and barred, and everyone to arm within the grounds. A messenger was sent to mount the walls and report the probable number of the assailants, but the most of them were in the stream at the moment of observation, and the king was relieved with the assurance that the force did not number more than one or two hundred. Then we can beat them off until assistance comes, said Hakku confidently. Hold the gates with your lives, he shouted. Then hastily entering the Mu'a, he took from the ipu, in which it was deposited the kia pu, the sacred war trumpet of the Hawaiian kings, and sprang to the front of the palace. He placed the shell to his lips to sound a blast of alarm, which, with the breath of Lee Loa, was wont to swell throughout a radius of ten or twelve miles. Filling his lungs for a mighty effort, which he doubted not would bring to his assistance the villagers and feather hunters dispatched to the hills, he wound a blast through the shell, but no such voice ever issued before from the mysterious chambers of the kia pu. Instead of a note of alarm swelling over the hills in wild and warlike cadence, they gave forth a dreadful discord of torture-wrong screams and groans, horrifying awe within the walls, but scarcely audible beyond them. Hakku dropped the shell to the earth as if his lips had been burned with his kiss, and with a feeling of desperation seized a javelin and grimly awaited the onset at the gate. His suspense was brief, the gate went down with a crash, and when he saw the handful of defenders retire before the incoming flood of warriors led by Umi, Hakku retreated to the mua with three or four of his attendants, where he resolved to defend himself to the death. The door of the mua was scarcely barred before Umi reached it. A hundred warriors pressed forward, but he waved them back. He looked at Maokalio Leo, and the next moment the door was a mass of splinters. Umi resolutely stepped within. Kawa Lee Oku, the warrior-priest, at his side. As he entered, with a hiss Hakku made a thrust at him with his javelin. Umi caught and wrenched a weapon from his grasp, and was about to strike when Kawa Lee Oku stayed every uplifted hand by exclaiming, Hold, let this be a sacrifice and not a murder. In the name of the gods I slay him. With these words the high priest drove his ihi through the heart of Hakku, and he fell dying at the feet of Umi. Hakku strove to speak, but his words were bitter and choked him. Bear him with respect to a couch, said Umi. He is the son of a king, and so let him die. His orders were obeyed, and Hakku, the tyrant king of Hawaii, breathed his last as Umi turned and left the mua. The palace was now in the possession of Umi, with its gods, its sacred emblems, its royal regalia, and all the paraphernalia of supreme authority. But he appreciated that much remain to be done, and that too without delay. The feather hunters would soon return from the hills and sea shore, but they could be dealt with in detail as they arrived in small parties, and were, therefore, not greatly to be feared. The distant chiefs summoned by the Luna Pai of the dead king were the principal cause of anxiety. Sometime during the next day they would begin to arrive with their quotas of warriors, and Umi was not quite confident that they would accept the situation peacefully. To be prepared for any emergency he offered his entire force to quarters within the palace grounds, dispatched parties to procure supplies of food, received the allegiance of the attendants and guards found in and around the royal mansion, and set out heralds to proclaim the death of Hakku by the will of the gods and the assumption of sovereign authority by Umi, the son of Leola. The Kyapu was discovered near the door, where it had been dropped by Hakku. No one dared to touch it. It was recognized by a chief who had seen it before, and who guarded it until Umi appeared. The chief pointed to the sacred shell, and with an exclamation of joy Umi raised it to his lips and sounded a vigorous blast, which swept over the valleys and echoed through the hills with its old-time voice of thunder. All within the walls were startled. Kaoli Oku approached, and Umi raised the shell and repeated the sonorous blast. It is not the breath of Umi, said the priest impressively, it is the voice of the gods proclaiming their approval of the work of this day. The body of Hakku was removed to a small structure within the enclosure, where it was given in charge of his wife and mother, Kukulani and Pinia, and their attendants, to be prepared for burial, and Kappa Kini, the sister of Hakku and half-sister of Umi, mourned with them, but her grief was not great, for Hakku had been unkind even to her. Before nightfall the feather hunters began to come in, but the situation was made known to them on reaching the valley, and such of them as were not deterred by fear, proceeded to the palace and gave their adherents to Umi, thus relieving him of some slight cause of apprehension, and considerably augmenting the strength of his little army. Umi's promise to his warriors was made good, for that night they ate their meat in peace within the palace walls at Waipio. All needed rest, but not one of them more than Umi himself. The night was dark, but the air was cool without, and after his evening meal Umi strolled out and threw himself down on a fold of Kappa, under the palms in front of the mansion. He was soon joined by Kaoli Oku, his trusty lieutenants Oma Kamanu and Pi Mai Wa, and several chiefs of distinction. The events of the day were being discussed, and the possibilities of the moral, when Mao Khalil Liu loomed up in the darkness like the shadow of a palm and requested permission to approach the group. It was granted, of course, for the giant had proven himself to be one of the staunchest and most valuable of Umi's friends, but he was not alone. Behind him and almost hidden by his burly form Wat Kulamia, she wore a bow of five folds, and over her shoulders a light kihi of ornamented Kappa, her black hair fell below her waist, and a woven band of blossoms encircled her head. By your instruction, said the giant, bowing before Umi, I sought out the woman who left with you beyond the hills today, a curiously carved kalabash, and acquainted her with your wish that she should come to you and claim it, but she feared to do so because you are now the king of Hawaii. Were I the king of the eight Hawaiian seas, she should not fear, replied Umi, seek and say to her. Let Umi speak the words himself, interrupted the giant, saying which he advanced a few paces into a better light, and stepping aside Kulamia stood revealed before the group. Kulamia exclaimed Umi, rising. Kulamia repeated omakau mau in astonishment, for he did not know before that his sister was in Waipio. What evil spirit prompted you to venture here at such a time as this? Do not chide her omakau mau, said Umi, placing his hand tenderly upon the shoulder of the fair playmate of his youth. The triumph today is as much to her as it is to her brave brother, and no one could be more welcome. Omakau mau was silent, and Kulamia sank on her knees before Umi. He raised her to her feet and kissed her, then taking from his girdle and placing in her hands the kalabash she had come to claim, he said. In the presence of all here, Umi returns this kalabash to Kulamia, his wife. Then leading her to her brother, he continued, give her attendance, and see that she is provided with all else that befits her station. Omakau mau kissed his sister, and led her into the mansion. During this scene, Maukau Leo Leo stood looking down upon the group with folded arms, and an amused expression on his face. Perhaps I should have asked your consent, said Umi, smiling and looking into the face of the giant. Umi is now in a condition to take from his subjects without asking, pertently replied the monster, but in this instance there seems to be no other claimant, and the title is unquestioned. And have I your approval as well, inquired Umi, more seriously, addressing Kau Leo Leo, better than mine, replied the priest warnly. You have the approval of the gods, for in fulfilling your pledge to a simple and confiding woman, you have kept faith with them. The rest of the prominent events leading to, and connecting with, the ascension of Umi to the Moyship of Hawaii will be very briefly referred to. As the district chiefs and their warriors arrived at Waipio, in response to the call of the dead king, they accepted the changed conditions without protest, and promptly tendered their allegiance to Umi. The second day after his death, Haikou's remains were quietly and without display, taken to the hills and entombed, and the day following Umi was publicly anointed king of Hawaii in the presence of nearly ten thousand warriors. The gains and festivities of the occasion continued for ten days. The Ako Pao was placed in the temple of Paa Kalani, and at the death of the venerable Lia Nui, which occurred shortly after Kawa Lee Oku, who was of the family Pao, was created High Priest. Oma Kao Mao and Pi Ma Wa became the confidential advisors of Umi, as well as his favorite military captains, and Mao Ka Leo Leo served in his many campaigns, his strength and prowess furnishing subjects for numerous strange stories still living in Hawaiian tradition. End of Chapter 18, Recording by Linda Marie Nielsen, Vancouver, B.C.