II.

While the abolition of the tabu system received the universal approval of the masses, the destruction of the gods and temples met with very considerable remonstrance and opposition. It was believed by many that the priesthood might be preserved without the tabu, and that the king had transcended his sovereign power in striking down both at a single blow. Hence many gods were saved from the burning temples, and thousands refused to relinquish the faith in which they had been reared. Deprived of their occupations, the priests denounced the destruction of the heiaus, and it was not long before a formidable conspiracy against the government was organized on Hawaii, under the leadership of Kekuaokalani, a chief of rare accomplishments and a cousin of the king. Defection appeared at the court, and several chiefs of distinction gave their support to the revolutionary movement.

However it may be regarded in the light of its results, on the part of Kekuaokalani the rebellion was a brave and conscientious defence of the religion of his fathers. He raised the standard of revolt within a day's march of Kailua, and invited to its support all who condemned the action of Liholiho in decreeing the destruction of the national religion. He scorned all compromises and concessions, and but for the firearms of the whites would doubtless have wrested the sceptre from his royal cousin.

It has been asserted that Kekuaokalani was ambitious and availed himself of the discontent created by the anti-religious decrees of Liholiho as a possible means of seizing the reins of government. This assumption is not sustained either by the words or acts of the unfortunate chief. The ambassadors sent to him after the first skirmish of the conflict reported that he declined all terms of peaceful settlement. This, however, was not the case. What he demanded was that Liholiho should withdraw his edicts against the priesthood, permit the rebuilding of the temples, and dismiss Kalaimoku as prime minister and Kaahumanu as chief counselor of the government. These conditions were declined, and the ambassadors returned with the story that they had offered to leave the question of religion entirely with the people, but that Kekuaokalani would have nothing but war. A correct statement of what occurred at the interview would doubtless have weakened the royal cause, and was therefore withheld. After the resignation of Hewahewa as high-priest the position devolved upon Kekuaokalani by right of precedence, and, believing in the sanctity of his gods, as a brave man he could not do less than take up arms in their defence.

No characters in Hawaiian history stand forth with a sadder prominence, or add a richer tint to the vanishing chivalry of the race, than Kekuaokalani and his courageous and devoted wife, Manono, the last defenders in arms of the Hawaiian gods. They saw all that the light around them presented, but the only gods known to them were those of their fathers, and they died in a futile effort to protect them. They were brave, noble and conscientious, and the cause in which they perished cannot detract from the grandeur or dim the glory of the sacrifice.

In the veins of Kekuaokalani ran the best blood both of Hawaii and Oahu. He was a nephew of Kamehameha I., and his strain was even superior in rank to that of his distinguished uncle. His great-grandmother was Kamakaimoku, a princess of Oahu, who became the wife of Kalaninuiamamao, one of the sons of Keawe, king of Hawaii, and the mother of Kalaniopuu, grandfather of Keopuolani, mother of Liholiho. One of the full sisters of Kalaniopuu was Manona, the grandmother of Kekuaokalani.

One of the early wives of Kamehameha I. was Kalola, a chiefess of Hawaii. She subsequently became the wife of Kekuamanoha, a younger brother of Kahekili, king of Maui, and the mother of Manono, wife of Kekuaokalani. As the mother of Manono was a daughter of Kumukoa, one of the sons of Keawe, king of Hawaii, and her father was a prince of Maui, she was not only of high rank, but was related in blood both to her husband and the reigning family.

Kekuaokalani is referred to by tradition as one of the most imposing chiefs of his day. He was more than six and a half feet in height, perfect in form, handsome in feature and noble in bearing. Brave, sagacious and magnetic, he possessed the requirements of a successful military leader; but as war had practically ceased with the conquest of the group by Kamehameha I., and he had little taste for the frivolities of the court, where he might have worn out his life in honored idleness, he turned his attention to the priesthood. Beginning at the bottom, with patient application he passed through the intervening degrees until he stood beside the high-priest, fully his equal in learning, and more than his peer in devotion to his calling. He mastered the chronological meles of the higher priesthood and the esoteric lore and secret symbols of the temple, and with the death of Hewahewa it was the universal expectation that the duties of the high-priesthood would devolve upon him. In disposition he was humane, charitable and unselfish, and, appreciating the nobility of his character, his wife worshipped him almost as a god. In return he bestowed upon her the full measure of his affection, and the waters of their lives flowed peacefully on together until the grave engulfed them both.

This was the character of the sturdy chief around whom the friends of the dethroned gods of Hawaii began to rally. He counseled peace and submission so long as he could find listeners among the disaffected, but in the end he was forced into the revolt and became the leader of the movement.

He was present at the royal feast at Kailua when Liholiho publicly violated the tabu and decreed the destruction of the temples. He saw Hewahewa, the venerable high-priest, who had been to an extent his religious guide and instructor, cast the first brand upon the heiau where they had so often worshipped together and sought the counsels of the gods. At first all this seemed to be a horrible dream, but the burning temples and frantic rejoicings of the populace soon convinced him that it was a bewildering reality, and he threw himself to the earth and prayed that his sight might be blasted, that he might witness no farther the sacrilegious acts of the people.

"Liholiho's brain is on fire with strong drink, and he may be urged to do anything," thought Kekuaokalani; "but Hewahewa--it must be that he is insane, and it is my duty to speak with him."

He sought and found the high-priest, and learned to his great grief that Hewahewa was not only sound in mind, but was in thorough accord with the king in his determination to destroy the temples and repudiate the priesthood.

"And you, a high-priest of the blood of Paao, advise this!" said Kekuaokalani, bitterly.

"I advise it," was the calm reply of Hewahewa; "but I am no longer the high-priest of Hawaii; the king has been so notified."

"Then here and now do I assume the vacant place," returned Kekuaokalani, promptly.

"By whose appointment?" inquired Hewahewa.

"By the will of the outraged gods whose temples are turning to ashes around us!" replied Kekuaokalani, with energy. "They will teach me my duty, even should they fail to visit vengeance upon their betrayers!"

With these words Kekuaokalani turned and walked away. His heart was filled with anguish, and the shouts of the people drove him almost to despair. Reaching the pavilion, he lifted and placed upon his shoulder the prostrate and mutilated image of Lono that had stood beside the entrance, and with the precious burden strode gloomily and defiantly past the palace and disappeared.

For a month or more nothing was heard of Kekuaokalani at the court. Meantime, the work of destruction continued, and the smoke of burning temples rose everywhere throughout the group. At length word reached Kailua that some of the priesthood, sustained by a number of influential chiefs, were inciting a revolt in South Kono. Little attention was paid to the report until it was learned that Kekuaokalani had accepted the leadership of the movement. This alarmed the court, and a council of chiefs was called. Discussion developed the prevailing opinion that the threatened uprising was merely a local disturbance that could be quelled without difficulty, and Liholiho's apprehensions were further relieved by the assurance of one of the chiefs that, with the assistance of forty warriors, he would undertake to bring Kekuaokalani a prisoner to Kailua within three days.

"Not with forty times forty!" said Hewahewa, earnestly. Better than any one else he understood and appreciated the lofty courage of Kekuaokalani, and was too generous to listen to its disparagement without protest. "No, not with forty times forty!" he continued. "Without Kekuaokalani the revolt will amount to nothing; with him, it means war."

"Then war let it be, since he invites it!" exclaimed Kalaimoku.

"But may he not be persuaded to peace?" inquired the king, addressing the question, apparently, to Hewahewa.

"Undoubtedly," replied the latter, "if we are prepared to accept his conditions."

"What, think you, would be the conditions?" returned the king.

"The restoration of the tabu and the rebuilding of the temples," was the deliberate answer of Hewahewa.

The king was silent; but before the council dissolved it was understood that a force would be sent against the rebels at once, and for a week or more preparations for the campaign were in progress, under the supervision of Kalaimoku. Everything at length being in readiness, the royal army, numbering, it is presumed, not less than fifteen hundred warriors, some of them bearing firearms, moved southward from Kailua in the direction of Kaawaloa, where had been established the rebel headquarters.

Having accepted the leadership of the rebellion, and regarding himself as a champion selected by the gods for their defence, Kekuaokalani vitalized the movement with an energy and enthusiasm which soon brought the people to its support in large numbers, and the winter solstice found him in command of an army large enough to inspire him with a reasonable hope of success.

The five intercalated days between the winter solstice and the beginning of the new year had from time immemorial been set apart as a season of tabu, dedicated to festivities in honor of Lono, one of the Hawaiian trinity. In the midst of the general religious demoralization Kekuaokalani devoted to the season its customary observances--the last yearly festival ever authoritatively given to Lono in the group.

The movements of the government were regularly and rapidly reported to Kekuaokalani, and when the royal troops left Kailua he was prepared to meet them. Through his efforts a heiau near Kaawaloa had escaped destruction. Thither he repaired, and, offering sacrifices to the gods, prayed that they would manifest their power by giving him victory.

He did not await the assault of the royal forces. Leaving Kaawaloa, he attacked and defeated their advance not far north of that place, throwing the entire army into confusion. Satisfied with the success, he returned to Kaawaloa.

News of the repulse reaching Kailua, a consultation was called by the king, and Kalaimoku urged the prompt advance of reinforcements by land and sea, and an immediate and overwhelming attack upon the rebels at Kaawaloa, rightly claiming that every day would add to the strength of the insurgents under the inspiration of the slight victory they had achieved.

This advice was accepted, and every available force was immediately sent to the front, including a squadron of double canoes under the command of Kaahumanu and Kalakua, one of them carrying a mounted swivel in charge of a foreigner.

Uncertain as to the strength of the rebels, and by no means confident of the results of a struggle which had opened in favor of his enemies, Liholiho advised a resort to peaceful negotiations before staking everything on the chances of battle. Hoapili, who stood in the capacity of husband to the queen-mother, and Naihe, hereditary national counselor and orator, were selected as ambassadors to confer with Kekuaokalani, and Keopuolani volunteered to accompany them.

Reaching the camp of the insurgents, the ambassadors were graciously received by Kekuaokalani, and used every means to effect an amicable settlement of the difficulties that had brought two hostile armies face to face; but nothing satisfactory could be accomplished. They were not authorized to offer such terms as Kekuaokalani felt that he could consistently accept, inasmuch as they failed to embrace either the restoration of the tabu or the rebuilding of the temples. Naihe offered to leave the question of religion optional with the insurgents. To this proposal Kekuaokalani bitterly replied:

"You offer the scales of the fish after you have picked the bones. As they are without temples, where would they worship? As they are without altars, where would they sacrifice? As they are without the tabu, what to them would be sacred and acceptable to the gods?"

"Then must we take back the word that Kekuaokalani will have nothing but war?" said Keopuolani, sadly.

"No, honored mother of princes," replied Kekuaokalani, in a tone so solemn and impressive that his listeners stood awed in his presence. "Say, rather, that Kekuaokalani, the last high-priest, it may be, of Hawaii, is prepared to die in defence of the gods to whose service he has devoted his life. If they are omnipotent, as he believes them to be, their temples will rise again; if not, he is more than willing to hide his disappointment in the grave!"

Naihe was his uncle; Kamakaimoku was the great-grandmother both of Keopuolani and himself, and the king was his cousin. As a condition of peace he demanded the recall of the edicts against the tabu and the temples. As this could not be conceded, the ambassadors appealed to his relationship with themselves and the royal family; but he could not be moved. "We are proud of our blood," he said to Keopuolani, "but who but the gods made kings of our ancestors?"

Finding that nothing could be effected, the ambassadors withdrew with tokens of mutual regret, and were safely and respectfully escorted beyond the rebel lines. The reports they allowed to be circulated on their return, that Kekuaokalani had refused to consider any terms of peace, and that they had narrowly escaped with their lives, were inventions employed to mislead and exasperate the royal army.

With the departure of the ambassadors Manono sought her husband to learn the results of the conference. The information that no agreement had been reached did not surprise her. For weeks past all the auguries had indicated blood, and the night before the alae had screamed in the palms behind her hut.

"Thank the gods for the omen!" said Kekuaokalani.

"But the voice of the alae is a presage of evil," suggested Manono.

"Only to those who do evil," replied the chief. "The fate of the gods, whose battles we fight, is shaped by themselves."

"Have you no fear of the result?" inquired Manono.

"I fear nothing," was the reply; "but the thought has sometimes come to me of late that the gods are reserving for Liholiho and his advisers a punishment greater than I may be able to inflict. Should that be so, I am obstructing with spears the path of their vengeance, and will be sacrificed."

"The will of the gods be done!" said Manono, devoutly. "But, whatever may be the fate of Kekuaokalani, Manono will share it."

"Brave Manono!" exclaimed the husband, with emotion. "If the gods so will it we will die together!"

That night Kekuaokalani took up his line of march for Kailua, determined to give battle to the royal forces wherever he might encounter them. He moved near the coast, and the next morning the hostile armies met at Kuamoo. Arranging his forces in order of battle, Kekuaokalani sent to the front a number of newly-decorated gods in the charge of priests, and, in turn addressing the several divisions, conjured them in impassioned language to defend the gods of their fathers.

Kalaimoku commanded the royal army in person. The battle opened in favor of the rebels, and with them would have been the victory but for the great superiority of the royalists in firearms. At a critical juncture a battalion of musketeers, some of whom were foreigners, charged the rebel centre, when the division gave way in something of a panic, and soon the entire rebel forces were in retreat. Retiring to the adjacent seaside, under cover of a stone wall they made a successful resistance for some time; but the squadron of double canoes already referred to, under the command of Kaahumanu and Kalakua, enfiladed the position with musketry and a mounted swivel, and the insurgents abandoned the unequal struggle, the most of them scattering and seeking shelter in the neighboring hills.

Although wounded early in the action, Kekuaokalani gallantly kept the field. Everywhere was his tall form seen moving throughout the conflict, rallying and cheering his followers, while at his side fought the brave Manono. He finally fell with a musket-ball through his heart. With a wild scream of despair Manono sprang to his assistance, and the next moment a bullet pierced her temple, and she fell dead across the body of her dying husband. Kalaimoku was the first to approach, and gazing long upon the noble features of Kekuaokalani, grand even in death, turned to his followers and said: "Truly, since the days of Keawe a grander Hawaiian has not lived!"

Thus died the last great defenders of the Hawaiian gods. They died as nobly as they had lived, and were buried together where they fell on the field of Kuamoo.

Small bodies of religious malcontents were subdued at Waimea and one or two other points, but the hopes and struggles of the priesthood virtually ended with the death of Kekuaokalani.

THE TOMB OF PUUPEHE.

CHARACTERS.

Makakehau, a chief of Lanai. Puupehe, daughter of a chief of Maui.

THE TOMB OF PUUPEHE.

A LEGEND OF THE ISLAND OF LANAI.

Sailing along the lee-shore or southwest coast of Lanai, a huge block of red lava, sixty feet in diameter and eighty or more feet in height, is discerned standing out in the sea, and detached from the mainland some fifty or sixty fathoms. The sides are precipitous, offering no possible means of ascent, and against it the waves dash in fury, and in the niches of its storm-worn angles the birds of ocean build their nests. Observed from the overhanging bluff of the neighboring shore, on the summit of the lonely column is seen a small enclosure formed by a low but well-defined stone wall. This is known as "The tomb of Puupehe"--the last resting-place of one of the most beautiful of the daughters of Maui, whose body was buried there by her distracted husband and lover, Makakehau, a warrior of Lanai. How the summit was reached by the lover with his precious burden is a mystery, but the wall is still there to show that the ascent was made in some manner, and tradition assumes that it was through the agency of supernatural forces.

Puupehe was the daughter of Uaua, a petty chief of Maui, and Makakehau won her, it is related without detail, as the joint prize of love and war. How this could have occurred it is difficult to imagine, since Lanai was always a dependency of Maui in the past, and no direct wars between the two islands are mentioned by tradition. It may therefore be inferred that she was the spoil of some private predatory expedition, and that the efforts of the young warrior to jealously seclude her from the gaze of men were prompted not more by the infatuations of her beauty than the fear that she might be recaptured.

However this may have been, they are described in the Kanikau, or "Lamentation of Puupehe," as mutually captive to each other in the bonds of love. The maiden was a sweet flower of Hawaiian beauty. Her glossy brown and spotless body "shone like the clear sun rising out of Heleakala." Her flowing hair, bound by wreaths of pikaki blossoms, streamed forth as she ran "like the surf-crests scudding before the wind," and the starry eyes of the daughter of Uaua so dazzled the youthful brave that he was called Makakehau, or "Misty Eyes."

Fearing that the radiant beauty of his captive might cause her to be coveted by some of the chiefs of the land, he said to her: "We love each other well. Let us go to the clear waters of Kalulu. There we will fish together for the kala and bonita, and there will I spear the turtle. I will hide you, O light of my heart! in the cave of Malauea. Or we will dwell together in the great ravine of Palawai, where we will eat the young of the uwau, and bake them in the ti leaf with the sweet pala root. The ohelo berries of the Kuahiwa will refresh us, and we will drink of the cool waters of Maunalei. I will thatch a hut in the thicket of Kaohai, and we will love on till the stars die."

The meles tell of their loves in the Pulou Ravine, where they caught the bright iwi birds and scarlet apapani. How sweet were their joys in the maia groves of Waiakeakua, where the lovers saw naught so beautiful as themselves! But the misty eyes were soon to be made dimmer by weeping, and dimmer till the drowning brine should shut out their light for ever.

Makakehau left his love one day in the cave of Malauea, while he went to the mountain to fill the huawai with sweet water. This cavern yawns at the base of the cliff overlooking the rock of Puupehe. The sea surges far within, but there is an inner space or chamber which the expert swimmer can reach, and where Puupehe had often found seclusion, and baked the honu, or sea-turtle, for her absent lover.

This was the season for the kona, the terrific storm that comes up from the equator, and hurls the billows of ocean with increased violence against the southern shores of the Hawaiian Islands.

Makakehau beheld from the rocky springs of Pulou the vanguard of an approaching kona--scuds of rain and thick mist rushing with a howling wind across the round valley of Palawai. He knew the storm would fill the cave with a wild and sudden rush of waters, and destroy the life of his beautiful Puupehe.

Every moment was precious. He flung aside his calabashes of water, and at the top of his speed started down the mountain. With mighty and rapid strides he crossed the great valley, where he met the coming storm in its fury. Over the rim he dashed with an agonized heart, and down the ragged slope of the kula to the shore, which the waves were already lashing in a voice of thunder.

The sea was up, indeed! The yeasty foam of surging, wind-rent billows whitened the cliffs, and the tempest chorussed the mad anthem of the battling waves. Oh! where should Misty Eyes seek for his love in the blinding storm?

A rushing mountain of sea fills the mouth of the cave of Malauea, and the pent air within hurls back the invading torrent with a stubborn roar, blowing outward great streams of spray. It is a savage war of the elements--a battle of the forces of nature well calculated to thrill with pleasure the hearts of strong men. But a lover looking into the seething gulf of the whirlpool--what would be to him the sublime conflict? what to see amid the boiling brine the upturned face and tender body of the idol of his heart?

Others might agonize on the brink, but Misty Eyes sprang into the dreadful caldron and snatched his lifeless love from the jaws of an ocean grave.

The next day fishermen heard the lamentation of Makakehau, and the women of the valley came down and wailed over Puupehe. They wrapped her body in bright, new kapa, and covered it with garlands of fragrant nauu. They prepared it for interment, and were about to place it in the burial ground of Manele; but Makakehau prayed that he might be left alone one night more with his lost love, and the request was not refused.

When the women returned the morning following they found neither corpse nor wailing lover. At length, looking toward the rock of Puupehe, they discovered Makakehau at work on the lofty apex of the lone sea-tower. The wondering people of the island watched him with amazement from the neighboring cliffs, but, heedless of their observation, he continued his labors. Some sailed around the base of the column in their canoes, but could discover no means of ascent. Every face of the rock was either perpendicular or overhanging.

The conviction then became general--since there seemed to be no other possible explanation--that some sympathizing akua, or spirit, had responded to the prayer of Makakehau, and assisted him in reaching the summit of the tower with the body of his dead bride; and in this form has tradition brought down the touching story.

Makakehau finished his labors. He laid his love in a grave prepared by his own hands, placed the last stone upon it, and then stretched out his arms and thus wailed for Puupehe:

"Where are you, O Puupehe? Are you in the cave of Malauea? Shall I bring you sweet water, The water of the fountain? Shall I bring the uwau, The pala and ohelo? Are you baking the honu? And the red, sweet hala? Shall I pound the kalo of Maui? Shall we dip in the gourd together? The bird and the fish are bitter, And the mountain water is sour. I shall drink it no more; I shall drink with Aipuhi, The great shark of Manele."

Ceasing his sad wail, Makakehau gazed for a moment upon the grave where were buried the light and hope of his life, and then leaped from the rock into the boiling surge at its base. His body was crushed in the breakers. The witnesses of the sacrifice secured the mangled remains of the dead lover, and interred them with respect in the kupapau of Manele.

This is the story told by the old bards of Lanai of the lonely rock of Puupehe, and the still inaccessible summit, with the marks of a grave upon it, attests with reasonable certainty that: the mele has something of a foundation in fact.

THE STORY OF LAIEIKAWAI.

CHARACTERS.

Laieikawai, the heroine, called also Ka wahine o ka liula, "the lady of the twilight," daughter of a chief of Oahu. Laielohelohe, twin-sister of Laieikawai. Waka, their grandmother, a powerful sorceress. Kapukaihaoa, a priest of Kukaniloko, Oahu. Hulumaniani, a prophet of Kauai. Aiwohikupua, a chief of Wailua, Kauai, of kupua or supernatural birth, and from a foreign country. Moanalihaikawaokele, Aiwohikupua's father and Laukieleula, his mother, both mysterious beings, and inhabitants of the Moon. Kaonohiokala, brother of Aiwohikupua, and a demi-god living in the Sun. Maile-haiwale, Maile-kaluhea, Maile-laulii, Maile-pakaha, and Kahalaomapuana the youngest, sisters of Aiwohikupua. Kekalukaluokewa, king of Kauai after Kauakahialii. Hauailiki, a petty chief of Mana, Kauai. Halaaniani, a petty chief of Puna, Hawaii, and Malio, his sister, a sorceress. Hinaikamalama, a chiefess of Hana, Maui. Poliahu, a goddess of Mauna Kea, Hawaii. Kihanuilulumoku, a gigantic moo, or lizard god.

THE STORY OF LAIEIKAWAI.

A SUPERNATURAL FOLK-LORE LEGEND OF THE FOURTEENTH CENTURY.

PREFATORY.

Early in the spring of 1885 a party of six or eight ladies and gentlemen--the writer being of the number--made a carriage circuit of the island of Oahu. Ample preparations for the little journey had been made by the governor of the island, and the marshal of the kingdom acted in the double capacity of guide and escort. A score of attending natives accompanied the party on horseback, and a delightful week or more was consumed in skirting the breezy beaches of Koolau, in dalliance at Waialua, in visiting historic points of interest, and in completing a journey of something less than one hundred miles.

Starting from Honolulu, the empty carriages were carefully lowered down the steep, ragged and narrow Pali road leading to the valleys below, and the first evening found us at rest by the beautiful shores of Kaneohe. Entering the district of Koolauloa the next day, and approaching the coast over a broad stretch of grassy meadow but slightly above the level of the ocean, our party was suddenly brought to a halt beside a pool of clear water, nearly round, and perhaps a hundred feet in diameter. The surface of the pool was ten or twelve feet below the level of the surrounding plain, and its even banks of solid rock dropped almost perpendicularly into water of unknown depth. The volume of the pool is affected neither by rain nor drought, and the native belief is that it is fed by springs at the bottom, and has a subterranean drainage to the ocean, some two or three miles distant.

This, we learned, was the celebrated pond of Waiapuka, around which so many strange legends have been woven. All of them speak of a cavern somewhere beyond the walls of the pool, and to be reached only by diving into the water and finding the narrow passage leading up into it.

While listening to fragments of the story of Laieikawai and of other legends connected with the mysterious cavern, and seriously doubting the existence of the secret chamber so prominently referred to in the early folk-lore of Oahu, an old native, who had joined the party at Kaneohe, quietly and without a word dismounted, divested himself of his upper garments and plunged into the pool. Swimming to the northern wall, he clung for a moment to a slight projection, and then disappeared. It was suggested for the first time that he was in search of the cavern of Laieikawai, and all eyes were turned toward the point where he was last seen above the water.

Three or four minutes elapsed, and fears for his safety began to be exchanged, when the salutation of "aloha!" greeted us from the opposite wall, and the next moment a pair of black eyes were seen glistening through a small opening into the cavern, not before observed, about four feet above the surface of the water.

The swimmer then returned to the pool by the passage through which he had left it, and we were compelled to admit that the cavern of Laieikawai was a reality, however wild and visionary may have been the stories connected with it. Not a single person present, including the governor, had ever before seen the passage to the cavern attempted, and the natives were overjoyed at what they had witnessed.

To the many questions with which he was pressed the old man returned but brief answers on his return, and when importuned to explain the method of his entrance to the cavern, that the secret might not be lost, he pointed significantly to the sea, and declared that there would be found the bodies of those who sought to solve the mystery of the passage and failed.

This rediscovery of the entrance to the cavern of Laieikawai created a renewed interest in the legends associated with it, and thenceforth during our journey many of the old stories were rehearsed. The most interesting related to Laieikawai. It is a recklessly fanciful recital, and gives expression to the extravagant conceits of the early Hawaiian bards. Following is presented a condensation of the legend of Laieikawai, as more elaborately told by Haleole.--Editor.