Part 13

The tattooed body and bristly hair and beard of Kamapuaa imparted to his otherwise handsome person a strangely ferocious and forbidding appearance, and at the mention of his name and place of nativity Moho at once recognized in him, from report, the monster of Oahu, who had ravaged the estates of Olopana and finally assassinated that chief in the heiau of Kawaewae. His presence, therefore, in that part of Puna, was considerably less welcome than the words of Moho implied; but no act of the latter indicated a suspicion that the ulterior purposes of his visitors were possibly otherwise than peaceful, and when they took their departure for the beach it was with mutual assurances of friendship.

But Kamapuaa did not take his leave that morning until he saw Pele. He found a pretext for prolonging his visit until she finally appeared, and when Moho made them known to each other Kamapuaa comported himself with a grace and gallantry never before observed in him by his companions. He admitted to himself that the reports of Pele's beauty had not been exaggerated, and wondered how it happened that she had remained for years unmarried.

The thought then came to Kamapuaa--perhaps not for the first time--that he would marry Pele himself and settle permanently in Puna. The idea of marriage had seldom occurred to him, but after he saw Pele he could think of little else. He greatly admired her appearance, and could see no reason why she should not be equally well pleased with his. No mirror, save the uncertain reflection of the waters, had ever shown him his hideously-tattooed face and bristly hair and beard, and the hog-skin still worn over his stained shoulders was regarded by him as a manly and warlike covering, well calculated to impress with favor a woman of Pele's courage and accomplishments.

But Kamapuaa did not urge his suit at once. He visited Moho almost every day for half a month or more, and endeavored to render himself agreeable to Pele by sending her baskets of choice wild fruits, fish from the sea which women were allowed to eat, and strings of beautiful and curious shells gathered from the shores and caverns of the coast. He saw her occasionally, and observed that she avoided him; but he attributed her seeming repugnance to him to a coyishness common to her sex, and drew from it no augury unfavorable to his suit.

The companions of Kamapuaa soon discovered the attraction that was keeping him so long in the neighborhood of Keauhou, where food was becoming the reverse of abundant, and urged him to return to Honuapo; but he silenced their clamors with promises of good lands and lives of ease in the valleys back of them, and they hopefully struggled on with their unsatisfactory fare.

Kamapuaa finally made a proposal of marriage to Pele; but she refused to entertain it, and was promptly and heartily sustained by her brothers. But a simple refusal did not satisfy Kamapuaa. He urged that his blood was noble, and that the proposed union was in every way fitting and proper, and would prove mutually beneficial. Enraged at his presumption and persistency, Pele boldly expressed her contempt for him and aversion to his presence. In return Kamapuaa threatened to seize her by force and desolate the colony. Tradition asserts that she thereupon defied his power, and denounced him to his face as "a hog and the son of a hog."

But, whatever may have been the precise language used on the occasion by Pele, it was sufficiently definite and insulting not only to destroy the last hope of Kamapuaa, but to arouse in his heart the bitterest feelings of revenge, and he retired in wrath to the beach to plan and speedily execute a terrible scheme of retaliation.

Without referring to his final interview with Pele and her brothers, Kamapuaa informed his companions that he was at last ready to move--not to Honuapo, however, but to the cultivated valleys immediately back of them, occupied by a family of foreign interlopers and their adherents, who recognized the authority neither of Kalapana nor the governing chief of Puna, and might therefore be dispossessed without incurring the reproach or hostility of any power competent to punish. The project pleased them, but they doubted their ability to drive from their lands so large a number, the most of whom were doubtless skilled in the use of arms.

But Kamapuaa promised to make the way clear to an easy victory. He said he had carefully noted the number of the settlers, and observed the places where the most of them lodged. His plan was to suddenly fall upon them in the night and massacre all the male adherents of the family. This done, they would be masters of the situation, and able to treat on their own terms with the few who remained. It was proposed to include the governing family in the slaughter, but Kamapuaa opposed the suggestion, declaring that one of the brothers of Pele was a priest of great sanctity, whose death by violence would kindle the wrath of the gods; and his counsel prevailed.

Several days elapsed without any movement being made. Kamapuaa was waiting, not only for a relaxation of the vigilance which his incautious threats may have inspired, but for the dark of the waning moon. Finally the blow was struck. Under the favoring cover of darkness Kamapuaa and his companions left the beach and secreted themselves near the scattered huts of the settlers, and at a signal, some time past midnight, rose and massacred every man within reach of their weapons. But few escaped. The screams of the women, who had been spared, rang through the valleys as they fled toward the mansion of Pele and her brothers for protection, and the band of murderers returned satisfied to the beach.

It was the purpose of Kamapuaa to surround the home of the surviving family the next day, and capture Pele by force, as he had threatened, or otherwise bring her and her haughty relatives to terms. But, after what had occurred, Moho readily understood the plans of the assassins, and early next morning abandoned the family cluster of houses, which could not be successfully defended, and sought refuge in a cavern in the hills, about three miles up the valley, accompanied by the entire family and the few others who had escaped the massacre of the night before. There was water in the cavern, and as the fugitives took with them a considerable quantity of provisions, and the opening to the retreat was small and easily defended, they hoped to be able, even if discovered and besieged, to protect themselves until the arrival of relief or the abandonment of the siege as hopeless by their enemies.

The cavern was of volcanic formation and had never been fully explored. It embraced a number of large connecting chambers, with ragged avenues leading back into and up the hill. The only light came through the front entrance, into which, from the inside, were hastily rolled heavy boulders of lava, found here and there detached, leaving openings through which spears and javelins could be thrust. A tiny rivulet of water trickled in somewhere from the darkness, and, after filling a shallow basin in the floor of one of the chambers, ran out through the opening. As air came in from the back of the cavern, it must have been connected with the surface through some one or more of the dark avenues referred to; but not a glimmer of light, so far as the occupants had been able to penetrate the depths, indicated the possibility of an escape in that direction should the cavern be rendered untenable by assault. The party numbered, in all, seven men and eighteen women and children, and they had taken to their retreat a goodly supply of arms and provisions enough to sustain them for some weeks. Thus prepared they gloomily awaited their fate.

But they had fled to the hills not a moment too soon, for early in the day Kamapuaa and his companions appeared and surrounded the deserted habitations of the family. Discovering that his victims had escaped, Kamapuaa promptly divided his followers into small parties, and despatched them to the hills in search of the fugitives or of traces of their flight. He also joined in the search, but went unattended.

In the course of the day all returned to the deserted huts, where they had taken up their quarters, and reported that no traces of the missing colonists had been discovered, and the general opinion was that they had escaped across the mountains. Kamapuaa waited until all the rest had told the stories of their fruitless wanderings, when he announced that he had found what they had lacked the sagacity to discover. He informed them that the fugitives were secreted in a cavern some distance up one of the valleys, where they could be surrounded and captured without difficulty; but he did not mention that he had made the discovery by shrewdly following a dog into the hills, and watching the animal until it stopped in front of the entrance to the cavern. He was willing that his companions should believe that his success was due to some inspiration or prescience of his own.

A guard was immediately detailed to watch the cavern and see that no one escaped, and the next day the place was surrounded and formally besieged. Following these preparations, visible to Moho and his handful of warriors, Kamapuaa approached the entrance sufficiently near to be heard within, and demanded the surrender of the party, promising that the lives of all would be spared.

The demand was refused with words of insult and defiance, and Kamapuaa ordered an assault upon the entrance. Several attempts were made to force the protecting rocks from the opening, but their interstices bristled with spear-points, and, after a number of the assailants had been wounded, that plan of attack was abandoned as impracticable.

A large quantity of dry wood, leaves and grass was then heaped in front of the entrance and fired, in the hope of suffocating the inmates with the heat and smoke of the conflagration; but the draught of air through the cavern kept the smoke from entering, and, although the heat for a time became oppressive immediately around the opening, the connecting chambers were but slightly affected by it. The fire was allowed to die out, and Kamapuaa, on too closely approaching the entrance to note its effects, was made keenly aware of the failure of the project by receiving a sharp spear-thrust in the arm.

As fire and assault had proved unavailing, and a long siege did not accord with his purposes, Kamapuaa next endeavored to effect a breach through the top of the cavern in the rear of the entrance. As this necessitated the removal of an overlying mass of ten or fifteen feet of soil and rocks, the undertaking involved a very considerable amount of hard labor. But the plan met with general favor, and, with oos and other implements obtained from the valleys below, the besiegers entered upon the task of excavating through into the cavern.

For several days the work progressed almost uninterruptedly, and a large pit had been lowered to a depth of eight or ten feet, when the earth began to tremble violently, and a few minutes after the air was filled with sulphurous smoke and ashes. But this was not the most appalling sight beheld by Kamapuaa and his companions. Looking up the valley, which at that point was little more than a narrow gorge, they saw a flood of lava, full a hundred feet in width, bursting from the hillside and pouring down the ravine, its high-advancing crest aflame with burning timber, and sweeping before it a thundering avalanche of half-molten boulders.

With exclamations of dismay they started in full flight down the valley, closely followed by the devouring flood. On, on they sped, past the deserted huts of their victims, past the sandy foothills, past the cocoa-trees that fringed the beach. Turning at the water's edge, they beheld the awful stream spreading its mantle of death over the broadening valley, and speeding to the sea in broken volumes. Leaping into their canoes, they plunged through the surf and paddled out to sea. Setting sail for Honuapo, Kamapuaa saw, as they left the coast, that the upper part of the valley from which they had fled was filled with lava, and knew that the cavern in which Pele and her companions had sought refuge from his wrath had been deeply buried by the flood.

When the news of the eruption reached Honuapo, the people, who had heard so many strange stories of Pele and her family, did not believe that they had perished. On the contrary, they declared that the eruption had been invoked by Pele to drive Kamapuaa from the district, and that if she had permitted her lands to be destroyed it was with the view of taking up her residence in the crater of Kilauea. This opinion soon crystalized into a belief which spread throughout the island of Hawaii, and another generation saw temples erected to Pele, the goddess of fire, and priests sanctified to her service. All but three of her brothers and sisters were the creations of her early priests, and their attributes gradually grew and took form as they floated down the stream of tradition.

Many adventures are related of Kamapuaa after his flight from Keauhou, but the most or all of them are the dreams of the poets of after-generations; and further reference here to this most striking of the early heroes of the group may be properly concluded with the remark that, shortly after his experiences with the Pele family, he immigrated with a considerable following to one of the southern islands, where he married, distinguished himself in arms, and finally died without revisiting the Hawaiian archipelago.

HUA, KING OF HANA.

CHARACTERS.

Hua, king of Hana, Maui. Luuana, a priest of the king's household. Luahoomoe, the supreme high-priest. Kaakakai and Kaanahua, sons of Luahoomoe. Oluolu, wife of Kaakakai. Kaakoa, and Mamulu, his wife, friends of Oluolu. Naula-a-Maihea, a high-priest of Oahu.

HUA, KING OF HANA.

THE LEGEND OF THE GREAT FAMINE OF THE TWELFTH CENTURY.

I.

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-nui, 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 ill-will gradually grew up between him and the priesthood. He began to attribute his occasional failures in arms to deliberately-neglected 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 high-priest 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. Finally, 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 hoalii, 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.