Kii: Kuialuaopuna
THE LEGENDS AND MYTHS of HAWAII.
THE FABLES AND TOLK-LOKE OF A STRANGE PEOPLE.
BY ^^HIS HAWAIIAN MAJESTY KALAKAUA.
New York : CHARLES L. WEBSTER & COMPANY. 1888.
Pgs. 155-173
Kii: Kuialuaopuna
THE LEGEND OF THE GREAT FAMINE OF THE TWELFTH CENTURY.
WITH the reign of Hua, an ancient king of Hana, or eastern Maui, is connected a legendary recital of one of the most terrible visitations of the wrath of the gods anywhere brought down by Hawaiian tradition. It is more than probable that the extent of the calamities following Hua's defiant and barbarous treatment of his high-priest and prophet was greatly colored and exaggerated in turn by the pious historians who received and passed the moooelo down the centuries ; but the details of the story have been preserved with harrowing conciseness, and for more than six hundred years were recited as a solemn warning against wanton trespass upon the prerogatives of the priesthood or disregard of the power and sanctity of the gods.
In some of the genealogies Hua is represented as having been the great-grandfather of Paumakua, of Maui. This record, if accepted, would remove him altogether from the Hawaiian group, since Paumakua himself was undoubtedly an immigrant from Tahiti or some other of the southern islands. As he was contemporaneous with the distinguished priest and prophet Naula, who is said to have accompanied Laa-mai-kahiki from Raiatea, he must have appeared two or three generations later than Paumakua, and probably belonged to a collateral branch of the great Hua family from which Paumakua drew his strain.
It may therefore be assumed that as early as a.d. 1170 Hua was the alii-tiui, or virtual sovereign, of eastern Maui. He is referred to as the king of Maui, but it is hardly probable that his sway extended over the western division of the island, as it was not until the reign of Piilani, nearly three centuries later, that the people of Maui became finally united under one government. Previous to that time, except at intervals of temporary conquest or occupation, eastern and western Maui were ruled by distinct and frequently hostile lines of kings. Hence the sovereignty of Hua could scarcely have reached beyond the districts of Koolau, Hana, Kipahulu and Kaupo, while the remainder of the island must have recognized the authority either of Palena, the grandson of Paumakua, or of Hanalaa, the distinguished son and successor of Palena, since the later mois of Maui traced their genealogies uninterruptedly through this branch of the Paumakua family.
But, from whatever source Hua may have derived his rank and authority, he was a reckless, independent and warlike chief. Having access to the largest and finest timber in the group, his war-canoes were abundant and formidable, and when not engaged in harassing his neighboring frontiers he was employed in plundering expeditions to the coasts of Hawaii and Molokai. Tradition makes him the aggressor in the earliest remembered war between Maui and Hawaii. Although the name of the war {Kanuioohio) has been preserved, it probably did not reach beyond the limit of a powerful marauding excursion to the coast of Hilo, Hawaii, resulting in the defeat of the chiefs of that district by Hua, but in nothing more than a temporary seizure and occupation of their lands ; for at that time Kanipahu was the moi of Hawaii, and would scarcely have permitted a permanent hostile lodgment in Hilo, whose chiefs acknowledged his suzerainty and were therefore entitled to his protection.
The high-priest of Hua was Luahoomoe. He claimed to be an iku-pau — that is, a direct descendant from Kane — and as such was strict in claiming respect for his person and sacred prerogatives. He did not approve of many of Hua's marauding acts, advising him instead to lead his people in happier and more peaceful pursuits, and not provoke either the retaliation of his enemies or the anger of the gods. This opposition to his aggressive methods exasperated Hua, and a feeling of suspicion and illwill gradually grew up between him and the priesthood. He began to attribute his occasional failures in arms to deliberatelyneglected prayers and sacrifices by Luahoomoe, and on one occasion, after having returned from an unsuccessful expedition to Molokai, he placed his tabu on a spring of water set apart for the use of the heiau, and on another wantonly speared a puaa-hiwa, or black tabued hog, sacred to sacrifice. When expostulated with for thus inviting the wrath of the gods, he threatened the highpriest with similar treatment. Hua resided principally at Hana, where he constructed one of the largest royal mansions in the group, and all the leisure spared from his warlike pastimes was given to revelry. He had a hundred hula dancers, exclusive of musicians and drummers, and his monthly feasts were prolonged into days and nights of debauchery and unbridled license. Drunk with awa, an intoxicating drink made from a plant of that name, he kept the whole of Hana in an uproar during his frequent seasons of pleasure, and the attractive wives and daughters of his subjects were not unfrequently seized and given to his favorite companions.
The annual festival of Lono was approaching — an event marking the winter solstice, and which was always celebrated impressively on every island of the group. It was an occasion not only for manifesting respect for the nearest and most popular deity of the godhead, but for celebrating, as well, the ending of the old year and the beginning of the new. The ancient Hawaiians divided the year into twelve months of thirty days each. Each month and day of the month was named. They had two modes of measuring time — the lunar and sidereal. The lunar month began on the first day that the new moon appeared in the west, and regulated their monthly feasts and tabu days. Their sidereal month of thirty days marked one of the twelve divisions of the year ; but as their two seasons of the year — the Hooilo (rainy) and Kau (dry) — were measured by the Pleiades, and their twelve months of thirty days each did not complete the sidereal year, they intercalated five days at the end of the year measured by months, in order to square that method of reckoning with the movements of the stars. This annual intercalation was made about the 20th of their month of Welehu (December), at the expiration of which the first day of the first month {Makalii) of the new year commenced. This was their Makahiki, or new-year day. The five intercalated days were a season of tabu, and dedicated to a grand yearly festival to Lono.
In preparation for this festival Hua had called for unusually large contributions from the people, and, in anticipation of another hostile expedition to Hawaii, had ordered quotas of warriors, canoes and provisions from his subject chiefs, to be reported at Hana immediately after the beginning of the new year. These exactions caused very general dissatisfaction, and the priesthood assisted in promoting rather than allaying the popular discontent. All this was reported to Hua, and he resolved to liberate himself at once and for the future from what he conceived to be an officious and unwarranted intermeddling of the priesthood with the affairs of state, by deposing or taking the life of Luahoomoe. In this desperate resolution he was sustained by Luuana, a priest who had charge of the heiau or chapel of the royal mansion, and who expected to succeed Luahoomoe as high-priest.
Hua sought in every way for a pretext for deposing or slaying Luahoomoe ; but the priest was old in years, exemplary in his conduct, and moved among the people without reproach. Fin;illy, at the instigation of Luuana, who assumed that the advice was a divine inspiration, Hua created a bungling and absurd pretence for an assault upon Luahoomoe. The dishonesty of the scheme was exposed, but it resulted, nevertheless, in the death of the unoffending priest.
As tradition tells the story, Hua found occasion in a public manner to order some uwau, or uau, to be brought to him from the mountains. The uau is a water bird, and seldom found in the uplands. As neither its flesh for eating nor its feathers for decorating could have reasonably been required, the object of despatching snarers in quest of it must have been a subject of comment ; but kings then, as later, did not always deign to give reasons for their acts, and preparations were at once made by the household servants and retainers of the king to proceed upon the hunt.
" Be careful that the birds come from the mountains," said Hua, addressing the trusted hoalii in charge of the hunting party — " only from the mountains," he repeated ; " I will have none from the sea."
" But can they be found in the mountains ? " ventured the hoalii, looking inquiringly toward Luahoomoe, who was standing near and watching a flight of birds which seemed to be strangely confused and ominous of evil.
" Do you inquire of me ? " said the priest, after a pause, and finding that the king did not answer.
" I inquire of any one who thinks he knows," returned the hoalii.
" Then the birds you seek will not be found in the mountains at this season of the year," returned the priest, " and you must set your snares by the sea-shore." " Is it so that you would attempt to countermand my orders ? " exclaimed Hua, in apparent anger. " I order my servants to go to the mountains for the uau, and you tell them to set their snares by the sea-shore ! "
" I humbly ask the king to remember that I have given no orders," calmly replied the priest.
" But you have dared to interfere with mine ! " retorted the king. " Now listen. My men shall go to the mountains in search of the birds I require. If they find them there I will have you slain as a false prophet and misleader of the people ! "
With this savage threat the king walked away with his koalii, while the priest stood in silence with his face bowed to the earth. He knew the import of Hua's words. They meant death to him and the destruction of his family. The bloody purpose of the king had been told to him at the sacrificial altar, had been seen by him in the clouds, had been whispered to him from the anu of the sanctuary.
" Since the gods so will it, I must submit to the sacrifice," was the pious resolution of the priest ; " but woe to the hand that strikes, to the eyes that witness the blow, to the land that drinks the blood of the son of Laamakua ! "
Luahoomoe had two sons, Kaakakai and Kaanahua. Both were connected with the priesthood, and Kaakakai had been instructed in all the mysteries of the order in anticipation of his succession, on the death of his father, to the position of highpriest. They were young men of intelligence, and their lives had been blameless. Knowing that they would not be spared, Luahoomoe advised them to leave Hana at once and secrete themselves in the mountains, and suggested Hanaula, an elevated spur of the mighty crater of Haleakala, as the place where they would be most likely to escape observation.
But a few weeks before Kaakakai had become the husband of the beautiful Oluolu, the daughter of a distinguished chief who had lost his life in Hua's first expedition against Hilo. Twice had she sought the heiau for protection against the emissaries of Hua, who had been ordered to seize and bring her to the royal mansion, and in both instances Luahoomoe had given her the shelter of the sacred enclosure. It was there that Kaakakai first met her, and, charmed no less by her beauty than her abhorrence of the lascivious intents of the king, he soon persuaded her to become his wife. But, even as his wife, Kaakakai did not deem her secure from the evil designs of the king, and had found an asylum for her in the humble home of a distant relative in a secluded valley four or five miles back of Hana, where he frequently visited her and cheered her with assurances of his love.
As the danger was imminent, Luahoomoe urged his sons to leave Hana without delay, promising Kaakakai that he would visit Oluolu the next day, and apprise her of her husband's flight and the place to which he had fled for concealment. But the old priest did not live to fulfil his promise, and Oluolu was left in ignorance of the fate of her husband.
Early next morning the bird-hunters returned, bringing with them a large number of birds, including the uau and ulili, all of which, they averred, had been caught in the mountains, when in reality they had been snared on the sea-shore.
Hua summoned the high-priest, and, pointing to the birds,, said : " All these birds were snared in the mountains. You are therefore condemned to die as a false prophet who has been abandoned by his gods, and a deceiver of the people, who are entitled to the protection of their king."
Taking one of the birds in his hand, the priest calmly replied : " These birds did not come from the mountains; they are rank with the odor of the sea."
But the hoalii of the king steadfastly maintained that the birds had been snared in the mountains, and Hua declared the assurance of the hunters to be sufficient to outweigh the flimsy testimony of the priest.
Luahoomoe saw that he was doomed, and that the hunters had been schooled to sustain the lying assertion of the hoalii ; yet he resolved to disconcert them all and make good his position, no matter what might be the result. He therefore asked permission to open a few of the birds, and the king sullenly granted it.
" Select them yourself," said the priest to the hoalii, and the latter took from the heap and handed to him three birds. The priest opened them, and the crops of all were found to be filled with small fish and bits of sea-weed.
" Behold my witness ! " exclaimed the priest, pointing to the eviscerated birds, and turning toward the hoalii with a look of triumph. Confounded and enraged at the development, Hua seized a javelin, and without a word savagely drove it into the breast of Luahoomoe, killing him on the spot. A shudder ran through the witnesses as the venerable victim fell to the earth, for violence to a high-priest was a crime almost beyond comprehension ; but the king coolly handed the bloody weapon to an attendant, and, with a remorseless glance at the dying priest, leisurely walked away.
Sending for Luuana, he immediately elevated him to the dignity of high-priest, and ordered the body of Luahoomoe to be laid upon the altar of the heiau. The house of the dead priest was then burned, in accordance with ancient custom, and the king's executioners were despatched with attendants in search of the sons of Luahoomoe.
Proud of his newly-acquired honors, Luuana made preparations for extensive sacrifices, and then proceeded to the heiau with the body of Luahoomoe. As he approached the gate of the outer enclosure, the tall pea, or wooden cross indicative of the sanctity of the place, fell to the ground, and on reaching the inner court the earth began to quake, groans issued from the carved images of the gods, and the altar sank into the earth, leaving an opening from which issued fire and smoke. The attendants ■dropped the body of the priest and fled from the heiau in dismay, followed by the no less frightened Luuana.
The priests of the temple, who knew nothing of the death of Luahoomoe until they beheld his body about to be offered in sacrifice, stood for a moment awe-stricken at what was transpiring around them. They had been taught that the heiau was the only place of safety for them in a time of danger, and after the flight of Luuana and his attendants they tenderly conveyed the body of the high-priest to a hut within the enclosure to prepare it for burial.
Luuana repaired in haste to the halealii to report to the king what had occurred at the heiau. But his story excited but little surprise in Hua, for events quite as overwhelming were occurring all around them. The earth was affected with a slight but ' continuous tremor ; a hot and almost suffocating wind had set in from the southward ; strange murmurs were heard in the air ; the skies were crimson, and drops of blood fell from the clouds ; and finally reports came from all parts of Hana that the streams, wells and springs were no longer yielding water, and a general flight of the people to the mountains had commenced. Such chiefs as could be found were hastily called together iii council. Hua was completely subdued, and admitted that he had angered the gods by killing Luahoomoe. But what was to be done ? Perhaps the sons of the martyred priest might be appealed to. But where were they ? No one knew. It was suggested that a hundred human sacrifices be offered, but Luuana declined to appear again at the heiau, and resigned his office of high-priest. Another was appointed, and the sacrifices were ceremoniously offered. The mu had no difficulty in obtaining victims, for the people were desperate and offered themselves by scores. But the drought continued, and the general suffering increased from day to day. All other signs of the displeasure of the gods had passed away.
Other sacrifices were offered in great profusion, and an imu~ loa was constructed, where human bodies were baked and in that form presented to the gods. But the springs and streams, remained dry, and the clouds dropped no rain.
The gods were redecorated, and the erection of a new heiau was commenced, but the people remaining in the district were too few and too weak to complete it ; and a strict tabu was declared for a season of ten days, but the people were too desperate to observe it, and no attempt was made to punish those who disregarded it. Many drowned themselves, insane from thirst, and such as could procure the poisonous mixture died from the: effects of koheoheo administered by their own hands.
The drought extended to the mountains, and the people fled beyond ; but wherever they went the streams became dry and the rains ceased. The pestilence became known in western Maui, and the famishing refugees were driven back in attempting to enter that district.
After vainly attempting to stay the dreadful scourge, and seeing his kingdom nearly depopulated, Hua secretly embarked with a few of his attendants for Hawaii. He landed in the district of Kona ; but the drought followed him. Wherever he went the fresh waters sank into the earth and the clouds yielded no rain. And so he journeyed on from place to place, carrying famine and misery with him, until in the course of his wanderings, occupying more than three years, he rendered almost onehalf of the island of Hawaii a desolation. Finally he died, as the gods had decreed, of thirst and starvation — one legend says in a temple of Kohala — and his bones were left to dry in the sun ; and the saying of " rattling are the bones of Hua in the sun," or " dry are the bones of Hua in the sun," has come down to the present as a significant reference to the fate of one high in power who defied the gods and persecuted the priesthood.
But rainless skies and drought did not mark alone the footsteps of Hua and his attendants. Wherever the despairing people of the district went the same affliction followed. Some of them sailed to Hawaii, others to Molokai and Oahu, and a few to Kauai ; but nowhere could they find relief. Everywhere the drought kept pace with them, and famine and suffering were the result throughout the entire group. The diviners had discovered the cause of the scourge, but neither prayers nor sacrifices could avert or ameliorate it. And so it continued for nearly three and a half years.
During all the long years of famine and death what had befallen Oluolu, the young wife of Kaakakai, left in the secluded valley back of Hana ? She saw the blight that suddenly fell upon the land ; saw the springs and streams go dry around her humble home ; saw the leaves of the banana wither and the grass turn yellow in the valley ; saw famishing men, women and children madly searching for water, and tearing down cocoanuts for the little milk they afforded ; and then by degrees she learned of all that had transpired and was still transpiring in Hana, including the sad story of the death of Luahoomoe and the flight of Kaakakai. But whither had he fled ? No one could tell her ; but, wherever he might be, she knew that, if alive, he would some day return to her, and therefore struggled on as best she could to live.
Her home was with Kaakao, whose wife was Mamulu. They had been blessed with three sons, all of whom had perished in Hua's useless wars, and now in their old age they were occupying a little kiileana, so far up the narrow valley winding into the hills that no land for cultivation was found above them. They had small patches of taro and potatoes, a score or two of cocoanut-trees of old growth, and plantains and bananas enough for their use. In the hills back of them were ohias and other wild fruits, and, with pigs and fowls in abundance, there was never any lack of food in the house of Kaakao.
But when the drought came, accompanied by the scorching south wind, Kaakao shared the fate of his neighbors. His pigs and fowls scattered in search of water, and did not return. The ripening plantains and bananas, together with a few bulbs of tm-o, were hastily gathered, and the food supply stored in the house M'as adequate to the wants of the occupants for some weeks to come ; but fresh water was nowhere to be found, and the cocoanuts were stripped from the trees and laid away to meet, as far as possible, the terrible emergency.
Thus passed nearly half a month, during which time harrowing reports from the valleys below reached the kuleana through parties vainly searching everywhere among the hills for water. Then Kaakao saw that his supply of cocoanut-milk was nearly exhausted, and resolved to visit the sea-shore, where he knew of a spring in times past dripping from the rocks almost on a level with the waves. "Surely," he thought, "that spring cannot be dry, with all the water around it." And, swinging two water-calabashes over his shoulders, he started for the sea-shore. But he never returned. In passing to the coast he was seized, among others, and offered as a sacrifice in the heiau.
For two days his return was awaited at the kuleana. Then Mamulu solemnly said : " Kaakao is dead. We have no more water and but little food. Why suffer longer ? Let us drink koheoheo and die. "
" Not to-day, my good friend Mamulu," replied Oluolu, soothingly. "We will talk of it to-morrow. Last night in my dreams a whisper told me not to despair. Let us wait."
The next morning Oluolu rose at daylight. The last of the cocoanut-milk was gone, and the mouths of both were dry and feverish. There was a strangely cheerful light in Oluolu's eyes as she bent over the suffering but patient Mamulu, and, holding up a calabash, said : " I shall soon return with this filled with water ! — think of it, Mamulu ! — filled with pure, fresh water ! "
" Poor child ! " replied Mamulu, not doubting that her mind was Avandering. " But where will you go for it ? "
" Only a short walk — right up the valley ! " returned Oluolu. "You know the Httle cavern among the rocks. The mouth is almost closed, but I can find it. The water is in the back part of the ana. It is running water, but it disappears in the darkness. Perhaps it comes from Po ; but no matter — it is sweet and good. Luahoomoe came to me last night, with his long, white hair smeared with blood, and told me he had sent the water there. It is for us alone. If others know of it or taste it, it will disappear. So we must be careful, Mamulu, very careful."
Leaving the woman almost in a daze at the words thus spoken in rapid and excited sentences, Oluolu left the hut and started up the narrow valley. A walk of three or four minutes brought her to the entrance of an abrupt and chasm-like ravine gashing the hills on the right. To its almost precipitous sides clung overhanging masses of ragged volcanic rock, from the crevices of which a sturdy vegetation had taken root, and in time past gloomily shaded the narrow channel ; but the interlacing branches of the trees were almost leafless, and all around were seen the footprints of death and desolation. Not a breath of wind cooled the sultry air, and no sound of living creature broke the silence of the heated hills. The mouth of the ravine was partially choked with huge boulders washed down by the freshets of centuries, and the ground was strewn with dead leaves and broken branches.
Casting her eyes around in every direction, to be sure that she was not observed, Oluolu quickly found a way over the boulders and ascended the ravine. Proceeding upward thirty or forty yards, and climbing a rocky bench, over which in seasons of rain had poured a little cascade, she stopped in front of an overhanging mass of vitreous rock, and the next moment disappeared in a stooping posture through a low opening almost concealed by decrepitations from above. The opening led to a cavern forty or fifty feet in depth, with an irregular width almost as great. The floor descended from the entrance, and was smooth and apparently water-worn. Two or three steps forward enabled her to stand upright ; but all beyond was darkness, and for a moment she remained undecided which way to proceed. She heard a sound like that of a bare and cautious footstep on the smooth floor. She was startled, but suffering had made her .desperate, and she listened again. The same sound continued, but it was mellowed into the soft murmur of waters somewhere back in the darkness, and with a swelling heart she groped her way toward the silvery voice, sweeter to her than the strains of the ohe or the songs of birds.
Closer and closer she approached, every step making more distinct the joyful music, until at last she felt the spatter of cool water upon her bare feet. Stretching out her hand, it came in contact with a little stream gushing from the back wall of the cavern, and instantly disappearing where it fell upon a layer of loose gravel washed down from the entrance. She ha:stily drank from her palm, and found that the water was cool and sweet. Then she held the mouth of the calabash under the stream, and, after wetting her head and drinking until prudence counseled her to stop, refilled the vessel, cautiously emerged from the opening, and hastened back to the hut.
Hesitating without the door, to satisfy herself that no one had arrived during her absence, Oiuolu noiselessly entered, and, stealing to the kapa-moe upon which Mamulu was half-deliriously dreaming, poured a quantity of water upon her head, and, as she opened her eyes with a bewildered stare, dropped a swallow into her parched and open mouth.
Half-rising, Mamulu dreamily felt of her dripping hair, and then stared vacantly at Oiuolu, who stood smilingly beside her with the calabash in her hand. In a moment she recalled all that had occurred before she dropped into the troubled sleep from which she had been so strangely aroused.
" Then it is not a dream ! " she murmured, clasping her wasted hands upon her breast. " The gods have sent us water !'" And she reached for the calabash. ^
" No," said Oiuolu kindly, withdrawing the vessel. " We have plenty, but you are weak and would drink too much. Now lie down, with this roll of kapa under your head, and while I am giving you a swallow at a time I will tell you all about the water and how I found it."
And so, slowly feeding Mamulu with the precious fluid, and at the same time bathing her head and throat, Oiuolu related ta her everything that had occurred.
" But will the stream continue ? " anxiously inquired Mamuku " Would it not be well to fill all the calabashes in the house, and all we can procure, and so keep them, that we may not be left without water should the stream disappear ? "
" I think it would not be well to anger the gods by doubting them," replied Oluolu. " The water was sent, not to prolong our sufferings, but to save our lives ; and I am sure it will continue so long as we guard the secret and allow no others to use it."
OKiolu's faith was rewarded. Without any diminution in volume the little stream continued to flow and sink in the darkness of the cavern until the wrath of the gods was appeased and the rains finally came again. But Oluolu and her companion could not subsist on water alone. The parched earth produced no food ; but they did not despair. Every day they cautiously watered a little patch of mountain taro in the ravine above the cavern, and at intervals of four or five days went to the sea-shore and returned with fish, crabs, limpets and edible sea-weed.
And so they managed to live without suffering, while the valleys became almost depopulated, and all others in Hana were stricken with famine. They seldom saw a human face in their journeys to and from the sea, and never in the valley where they lived, and the few they met avoided them, fearful, no doubt, that the miserable means of subsistence to which they resorted might become known to others.
III.
It was near the end of the terrible scourge that the district of Ewa, on the island of Oahu, became its victim. It followed the appearance there of a Hana chief and a few of his retainers, who had been driven from Molokai. At that time there lived at Waimalu, in the district of Ewa, the celebrated priest and prophet Naula-a-Maihea. No one in the Hawaiian priesthood of the past was ever more feared or respected. It was thought by some that he had visited the shadowy realms of Milu, and from Faliuli had brought back the waters of life. He must have been well on in years, for, as already mentioned, he is credited with having been the priest of Laa-mai-kahiki on the romantic journey of that prince from the southern islands.
In evidence of the great sanctity of Naula, tradition relates that his canoe was upset during a journey from Waianae, Oahu, to Kauai. He was swallowed by a whale, in whose stomach he remained without inconvenience until the monster crossed the channel and vomited him up alive on the beach at Waialua, Kauai, the precise place of his destination. At another time, when crossing to Hawaii, and beset with adverse winds, two huge black sharks, sent by Mooalii, the shark-god of Molokai, towed him to Kohala so swiftly that the sea-birds could scarcely keep him company.
He built a hetau at Waimalu, the foundations of which may still be traced, and in the inner temple of the enclosure it is asserted that Lotto conversed with him freely ; and at his bidding the spirits of the living {kahaoka) as well as the shades of the dead iyunihipili) made their appearance ; for it was believed by the ancient Hawaiians that the spirits or souls of the living sometimes separated themselves from the body during slumber or while in a condition of trance, and became visible in distant places to priests of especial sanctity.
Consulting with the gods, Naula discovered the cause of the drought, and, becoming alarmed at the threatened destruction of the entire population of the group, undertook to stay the ravages of the spreading scourge. With a vision enlarged and intensified by sacrifice and prayer, he ascended the highest peak of the Waianae Mountains. Far as the eye could reach the skies were cloudless. He first looked toward Kaala, but discerned no sign of rain around its wooded summits. He turned toward Kauai, but not a cloud could be seen above the mountains of that island. Cloudless, also, were the mountains of Molokai. Finally, casting his eyes in the direction of Maui, he saw a small, dark spot like a rain-cloud hanging above the peak of Hanaula. " It may disappear," he thought; " I will wait." Midday came. He looked again, and the spot was still there. The sun grew red in the west. Again he looked and found that the cloud had neither disappeared nor moved. " Surely the sons of Luahoomoe are there," he said to himself. " I will go to them ; they will listen to me, and the waters will come again."
Naula descended from the mountain, and the same night embarked alone in a canoe for Maui. He spread no sail, used no paddle, but all night his ivaa skimmed the waves with the speed of the wind, and at sunrise the next morning he landed at Makena, above which, a few miles inland, towered the peak of Hanaula, with the dark spot still hanging over it.
There, indeed, were the sons of Luahoomoe. Nurtured by the rains that had fallen alone on the peak of Hanaula, there they had remained unseen for three and a half years, waiting for the wrath of the gods to be appeased and for a summons to descend. A strange Ught accompanied the canoe of Naula in the darkness. From their elevated retreat they noted it far out upon the ocean, and watched it growing brighter as it approached, until it went out on the beach at Makena. They knew it to be the signal of their deliverance, and hastened down the mountain to meet the messenger of the gods. One account says they met Naula at Kula ; but the meeting occurred not far from the Makena landing, where the priest, inspired with a knowledge of their coming, awaited their arrival. As they approached, the venerable kahuna, his white hair and beard falling to his waist and a tabu staff in his hand, advanced to meet them. They bowed respectfully, and, returning the salutation, Naula said :
" I know you to be the sons of Luahoomoe, whose death by the hands of Hua, King of Hana, has been avenged by the gods upon the people of all the islands of Hawaii. The earth is still parched, and thousands are seeking in vain for food and water. Hua is dead ; his bones lie unburied in the sun. Scattered or dead are the people of Hana ; their lands are yellow, and their springs and streams yield nothing but dust and ashes. Great was the crime of Hua, and great has been the punishment. I am Naula-a-Maihea, the high-priest of Oahu, and have come to ask, with you, that the gods may be merciful and no longer scourge the people."
At the mention of his name the sons of Luahoomoe bowed low before the aged prophet of whose sanctity report h^d years before apprised them, and then Kaakakai replied :
" Great priest, willingly will we add our voices to your supplication to the gods, whose vengeance has indeed been terrible. But since our retreat was revealed to you and nothing seems to be hidden from your understanding, let me ask if you know aught of the fate of Oluolu. She was my wife, and I left her in a little valley in the mountains back of Hana. I loved her greatly, and am grieved with the fear that she is dead."
Without replying the priest seated himself upon the ground, and, unbinding the kihei from his shoulders, threw it over his head, shutting the light from his face. While one hand pressed the mantle closely to his breast, the other held to his forehead what seemed to be a talisman of stone suspended by a short cord from his neck. He remained motionless in that position for some minutes ; then throwing off the kihei and rising to his feet, he turned to Kaakakai and said :
" I was not wrong in my thought. The presence here of the sons of Luahoomoe has sanctified the spot to communion with the spirits of the air. Oluolu, alone with a woman much her elder, still lives where you left her and hopefully awaits the coming of Kaakakai — for such I now know to be your name. The spirit of Luahoomoe has nourished and protected her."
" Great Naula, most favored of the gods ! " exclaimed Kaakakai, grasping the hand of the priest. " You have made my heart glad ! Now ask of me what you will ! "
On the very spot from which the priest had risen they proceeded to erect a rude altar of stones. When it was completed Naula brought from his canoe a combined image of the godhead — the Oie of the early priesthood — and a small enclosed calabash of holy water — ka-w'ai-kapn-a-Kane. Removing the kapa covering, the image was placed beside the altar, and while the priest recited the solemn kaiokopeo, or prayer of consecration, Kaakakai intoned the invocation and continued at intervals to sprinkle the altar with holy water.
The dedication ceremonies were at length concluded ; but what was there to offer as a sacrifice ? The hills were bare and parched. Far as the eye could reach the lands were deserted, and no living thing beside themselves was visible. Suddenly there appeared among the leafless shrubbery near them a large black hog sacred to sacrifice. The brothers exchanged looks of wonder, but the priest did not seem to be greatly surprised. The animal was immediately seized, killed and placed upon the altar, and sacrificial prayers were devoutly offered.
In the midst of these services a wind set in from the south. Black clouds began to gather, from which the answering voice of thunder came, and then a gentle rain began to fall upon the sere and hungry earth. Raising his face into the baptism, Naula with emotion exclaimed : " The sacrifice is accepted ! The gods are merciful, and the people are saved ! "
And the rains continued, not there alone but all over the islands, until the grass grew green again and the banana put forth its shoots. Everywhere the rejoicing was great. The people returned to their deserted lands, and the valleys of Hana, even, blossomed as before. But Hua and his family had perished from the earth, and a new dynasty came into being to claim the sovereignty of eastern Maui.
The sons of the martyred Luahoomoe returned at once to Hana, and in the arms of Kaakakai the brave and faithful Oluolu recited the story of her sufferings and deliverance. With largely-augmented possessions Kaakakai became the high-priest under the new regime, and for generations his descendants continued to be among the most influential of the families of eastern Maui. Kaanahua became the god of the husbandman.
The political events immediately following the death of Hua are but vaguely referred to by tradition, and the few particulars known doubtless owe their preservation to the care taken by the priesthood — to which class the historians of the past usually belonged— to bring down, with all its terrible details, the fate of Hua, as a warning to succeeding sovereigns who might be disposed to trespass upon the sacred domain of the spiritual rulers who, in a measure, divided the allegiance of their subjects.
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