our days as the Paepae-a-Liloa. The tabued Nioi, a Liloa, or pepper tree, was also uprooted at the same time by this sacrilegious Kaeokulani. Liloa's first wife was Pinea or Piena, a Maui chiefess, with whom he had a son, Hakau, and a daughter, Kapukini. Later in life, while travelling near the borders of the Hamakua and Hilo districts,1 he spied a young woman, of whom he became deeply enamoured, and whom he seduced, and the fruit of which liaison was a son, whom the mother named Umi, and who afterwards played so great a rôle in the annals of Hawaii. The mother of Umi was named Akahiakuleana, and though in humble life, she was a lineal descendant in the sixth generation from Kalahuimoku, the son of Kanipahu, with Hualani of the NanauluMaweke line, and half-brother to Kalapana, the direct ancestor of Liloa. When parting from Akahiakuleana, Liloa gave her the ivory clasp (Palaoa) of his necklace, his feather wreath (Lei-hulu), and his Malo or waist-cloth,2 and told her that when the child was grown up, if it was a boy, to send him with these tokens to Waipio, and he would acknowledge him. The boy grew up with his mother and her husband, a fine, hearty, well-developed lad, foremost in all sports and athletic games of the time, but too idle and lazy in works of husbandry to suit his plodding stepfather. When Umi was nearly a full-grown young man, his stepfather once threatened to strike him as punishment for his continued idleness, when the mother averted the blow and told her husband, "Do not strike him; he is not your son; he is your chief;" and she then revealed the secret of his birth, and produced from their hiding-place the keepsakes which Liloa had left with her. The astonished stepfather stepped back in dismay, and

1 The legend says that he had been to Koholalele in Hamakua to consecrate the Heiau called Manini, and that, passing from there, he stopped at Kaawikiwiki, and at the

gulch of Hoea, near Kealakaha, he fell in with Akahiakuleana.

2 One legend has it that, instead of the Lei, Liloa gave her his Laaupalau, a short instrument for cutting taro tops, a dagger.

the mother furnished her son with means and instruction for the journey to Waipio. Two young men accompanied him on the journey, Omaukamau and Piimaiwaa, who became his constant and most trusted attendants ever after. Arrived in Waipio valley, they crossed the Wailoa stream, and Umi proceeded alone to the royal mansion, not far distant. According to his mother's instructions, though contrary to the rules of etiquette observed by strangers or inferior visitors, instead of entering the courtyard by the gate, he leaped over the stockade, and instead of entering the mansion by the front door, he entered by the back door, and went straight up to where Liloa was reclining and set himself down in Liloa's lap. Surprised at the sudden action, Liloa threw the young man on the ground, and, as he fell, discovered his Malo and his ivory clasp on the body of Umi. Explanations followed, and Liloa publicly acknowledged Umi as his son, and even caused him to undergo, pro forma, the public ceremony of Oki ka piko in token of his recognition and adoption.1

Ümi's position was now established at the court of Liloa, and, with the exception of his older brother Hakau, whose ill-will and jealousy his recognition by Liloa had kindled, he soon became the favourite of all. When Liloa was near dying, he called the two sons before him, and publicly gave the charge of the government of Hawaii, the position of Moi, to Hakau, and the charge of his Godthat is, the maintenance of the Heiaus and the observance of the religious rites-to Umi, telling the former, "You are the ruler of Hawaii, and Umi is your man," equivalent to next in authority.

The legends make no mention of any wars or contentions having occurred during Liloa's long reign to disturb the tranquillity of Hawaii.

Hakau.

Г.

Liloa's high-priest was Laeanuikaumanamana, greatgrandson of Kuaiwa through his son Ehu, and he received as a gift in perpetuity from Liloa the land in Kona district called Kekaha, which, through all subsequent vicissitudes of wars and revolutions, remained undisturbed in Laeanui's family until the time of Kamehameha I.

After Liloa's death Hakau became the Moi and chief ruler of Hawaii. He appears to have been thoroughly wicked, cruel, and capricious. I have found no legend in which he is mentioned that has a single good word to say in his behalf. No doubt much allowance must be made from the fact that nearly all the legends relating to him emanated from and were handed down by his opponents, the family of Umi and their descendants. Yet making allowance for the exaggeration of his faults, enough remains to load his memory with odium. He was rapacious and extortionate beyond endurance of either chiefs or people. He had the silly vanity of fancying himself the handsomest man on the island of Hawaii, and could brook no rival in that matter. If he even heard a man praised for his good looks, he would send for him and have him killed. He dismissed, disrated, and impoverished all the old and faithful counsellors and servants of his father, chiefs, priests, or commoners, and surrounded himself with a crew of sycophants and time-servers as cruel and as treacherous as himself. He missed no opportunity to thwart his brother Umi, and openly reviled him for his low birth, insisting that his mother was a woman of low degree. Umi, unable to bear the taunts of his brother, and not prepared to come to an open rupture with the tyrant, absented himself from the court of Hakau, and quietly left Waipio with his two friends, Omaukamau and Piimaiwaa. On the road he was joined by Koi, and these four travelled through Hamakua without stopping at Kealahaka, where Umi's mother lived, but proceeded at once to Waipunalei, near Laupahoehoe in the Hilo district, where, being unknown to the people, they concluded to

stop, and being kindly received by the farmers' families, they lived there for some time, associating themselves with the farmers, assisting them in their labours on the land or at fishing or bird-catching. After a while Umi was recognised by Kaoleioku, a priest of much influence and power in that part of the country. Umi and his friends now removed to Kaoleioku's estate, and active preparations were entered into for the overthrow of Hakau. Men were collected from the villages around, and measures taken to ensure a successful revolt. The plot, doubtless, spread into Waipio, for under the gloss of the legend the fact shines out that two of the principal priests and former counsellors of Liloa, named Nunu and Kakohe, disgusted with the tyranny of Hakau, and under pretext of a journey to Hilo, secretly went to Kaoleioku's residence to confer with him and Umi and ascertain the strength of the conspirators. Deeming Umi's forces inadequate to cope with those of Hakau in open combat, they advised a stratagem and promised to aid it. Returned to Waipio, the priests attended on Hakau, who asked them if they had seen Umi on their journey to Hilo. They frankly told him that they had seen Umi at Kaoleioku's place, and advised Hakau to lose no time to send his men to the mountain to get fresh feathers where with to dress his tutelar god (Kauila i ke Akua). Hakau, somewhat surprised, reminded the old priests that the Kauila Akua was only done when war was imminent or on some other public emergencies. The priests then told him that Umi was collecting men and preparing to rebel at no distant time. Somewhat shaken by this recital, Hakau concluded to follow the priests' advice, and the day after the approaching festival of Kane was fixed upon, when Hakau was to send all his available household men and retainers to the mountain to hunt the birds from which the proper feathers were to be obtained.. That was the very day which had been previously agreed upon between the two priests and Kaoleioku and Umi

for an attack upon Hakau. The plot succeeded.

Umi and his followers descended into the Waipio valley, found Hakau nearly alone and killed him, and Umi was proclaimed and installed as Moi or sovereign of Hawaii. No other blood was shed but that of Hakau, and the lives of his wife and daughter were spared; in fact, in after life Hakau's granddaughter Haukanuinonakapuakea became one of the wives of Umi's son Keawenui-a-Umi. Hakau's wife was Kukukalani-o-pae1 and his daughter's name was Pinea.

MAUI.

Among the Maui chiefs from the close of the migratory period—say Laamaikahiki to Piilani, the contemporary of Umi and his father Liloa-not many names arrest the attention of the antiquarian student. The position of Moi" of Maui appears to have descended in the line of Haho, the son of Paumakua-a-Huanuikalalailai, though, judging from the tenor of the legends, East Maui, comprising the districts of Koolau, Hana, Kipahulu, and Kaupo, was at times under independent Mois. The legends mention six by name, from Eleio to Hoolae,2 the latter of whom was contemporary with Piilani, and whose daughter married Piilani's son, Kiha-a-Piilani. Their allegiance to the West Maui Mois was always precarious, even in later times. The island of Molokai does not appear to have acknowledged the sway of the

1 Probably a daughter, at least belonging to the family of Pae, a famous priest and high chief in the time of Liloa. It is reported that after Liloa's death Pae took the bones of the defunct chief, and, sailing round the south point of Hawaii, stood up along the Kona shore, and sunk the bones in deep water off Kekaha. Pae had another daughter named Hoe-a-Pae, who was the mother of Piimauilani(w), whose descendants still survive.

2 These names were Eleio, Kalaehacha, Lei, Kamohohalii, Kalachina, and Hoolae, each one succeeding the other. They generally resided at Hana, where the fortified hill of Kauiki was considered an impregnable fortress. I have a legend which mentions some transactions between Eleio and Kakaalaneo, the son of Kaulahea I., but, if the legend may be trusted, Eleio must have been very old at the time. Whether this Eleio of Hana family descended from