134 Pomander Collection oj Hawaiian Folk-lore. 



point of the cliff of Maluo, and a few moments later they disappeared altogether. 

 Kila therefore remained on the sand of Waipio. 



Kila was spared through the intervention of Kaialea, Kekaihawewe and Lauka- 

 palala, who also insisted that he be left at Waipio, as it was Umalehu's intention to 

 kill him while the}^ were on mid-ocean ; but Kaialea and Laukapalala prevailed on 

 their brother to take Kila to Waipio and leave him there. 



After the brothers had gone, Kila remained the rest of the night in meditation, 

 trying to comprehend the object of his brothers' actions. Toward morning he fell into 

 a deep sleep after sitting up most of the night. While he was asleep and the sun was 

 rising higher and higher, he was seen by the people, who came to admire this hand- 

 some young man who was fast asleep on the sand. At last the people woke him up 

 and asked him where he had come from and the circumstances of his arrival at this 

 place. He then told them the whole history of his treatment by his brothers. He 

 was then taken to the home of one of the men. 



During the first part of Kila's life in Waipio he lived under the people as a 

 servant, doing everything he was told to do. His constant labors consisted of farming 

 and the cooking and the preparation of the food for his masters. He lived in this 

 lowly life for a period of about three years. At times he was told by the people with 

 whom he was living to bring firewood from the top of the cliff, when he would climb 

 to the top of Puaahuku. During one of his climbs to the top of this cliff, he was seen 

 by a priest who was living in the temple of Pakaalana, by means of the constant 

 appearance of a rainbow' that hung over this cliff. Upon seeing this sign, the priest 

 determined to find out if this sign was indeed the sign of a high chief. But he was 

 not able to see the sign every day, however, as Kila did not alwa3'S go to the top of the 

 cliff, only doing this at certain times, when he was in quest of firewood. 



Shortly after this Kila was accused by his masters of breaking certain kapus. 

 It was reported to his masters that he had eaten certain food that was kapued, being 

 reserved for the gods. But Kila was entirely innocent of the charge, so in order to 

 save himself he ran and entered the place of refuge within the temple of Pakaalana," 

 a place where the violators of any kapu could be saved from punishment. As he 

 entered the temple the priest again noticed the sign he saw on the cliff of Puaahuku. 

 Upon seeing this the priest spoke to Kunaka, who was king of Waipio at this time 

 and who had reigned ever since Olopana sailed for Tahiti, saying: "You must take 

 that boy as our son. That boy is no commoner, he is a high chief." In accordance 

 with the words of the priest, the king obeyed and he took Kila to be his son, and gave 

 him the name of Lena. 



After he had become Kunaka's son he was given charge of the whole of Waipio, 

 both as to the regulations of land matters and the people, whereupon he issued a pro- 

 clamation ordering the people to be engaged in farming. (It was he who started the 



' One of the signs of royalty's presence. Honaunau, Kona, were the most famous throughout the 



"This is the first reference to a "place of refuge" group. The latter is still in existence in a fair state of 



among the temples of Hawaii, of which this one of Paa- preser\ation. 



kalana, at Waipio, Hamakua, and the city of refuge at 



