200 Fornander Collection of Hawaiian Folk-lore. 



At the close of the remarks made by Nunu and Kakohe, Kaoleiokii felt assured 

 of the fiiture of his ward, the chief Umi, and that Hawaii indeed would be theirs with- 

 out bruising the skin in battle. 



The old men lived on with Kaoleioku for forty-five days, when they decided to 

 return to the bottom of the Waipio Valley. As they were about readj' to make their 

 return, they said to Kaoleioku and Umi: "We are going home this day and will spend 

 the night along the road. We will be five days on the way and on the sixth day we 

 will arrive at Waipio. You must, therefore, remain until the nights of Ole and Kaloa, 

 when you must come down, because there are three Oles and three Kaloas,' giving 

 you six days on the way. On the day of Kane you must remain on the cliff overlook- 

 ing Waipio until the next day, the day of Lono, the day when the sacred ceremonies 

 of placing new feathers on the gods are observed ; that will be the day when Hakau 

 shall be killed." These arrangements were then accepted by them all as being final. 



The old men then began their homeward journey, and on the sixth day they 

 arrived at Waipio and proceeded to make a call on Hakau. When Hakaii saw them, 

 he said: "The Hilo travelers have returned." The old men replied: "Yes," and they 

 then paid their respects to the king, greeting him. After a while Hakau asked the 

 old men: "Have you two seen Umi?" They replied: "Yes, we have seen him." 

 Hakau again asked : "How is he getting along?" "He is still living with his guardian, 

 Kaoleioku." The old men then continued: "That is the reason of our return; a kapu 

 for your god must be declared and feathers procured."' Hakau then said: "Why so? 

 Isn't such a thing done only when war is expected? I see no prospects of a coming 

 conflict, so why declare a kapu for the god?" The old men replied: "We have seen 

 your younger brother's men ; they are too many for your comfort. He is likely to 

 come some day and fight you while our eyes are weak; therefore, this is the proper 

 time, while his men are yet few." 



By these remarks from the old men, the king was greatly pleased. Their 

 straightforward replies to his questions dispelled all doubts in his mind, for he believed 

 they were telling the truth. However, they were not. 



On the day of Ole^ that was followed by Kaloa, Kaoleioku and Umi and all 

 their men took up their journey; no one was allowed to remain behind. After six 

 days had been consumed on the way they at last arrived at Kemamo, a place directly 

 above Waipio. That day being the day of Kane, the day agreed by them as the daj' to 

 be declared as kapued for the god of Hakau. Upon their arrival at this place they 

 proceeded to gather stones to carry with them down to Waipio. The stones were 

 bundled up into ti-leaf [wrappers], and made to resemble bundles of potatoes. The 

 people were then all put to do this work ; no one was allowed to be idle. When the 

 bundles were all ready the downward journey was resumed. Those allowed to go 

 without any bundle of stones in their hands were the chief Umi, the priest Kaoleioku, 



'Waning days of the moon, twenty-first to twenty-sixth; Kane followed, the twenty-seventh, then Lono; nights 

 of special temple services. 



^ E kauila ko akua implies a temple ceremony in which the principal god is readorned with feathers; in this 

 case Hakau's deity. 



'The twenty-third of the lunar month. 



