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Location of the Lua o Milu

In the myth of Hiku and Kawelu, the entrance to the Lua o Milu is placed out to sea opposite Holualoa and a few miles south of Kailua. But the more usual account of the natives is, that it was situated at the mouth of the great valley of Waipio, in a place called Keoni, where the sands have long since covered up and concealed from view this passage from the upper to the nether world.

Every year, so it is told, the procession of ghosts called by the natives Oio, marches in solemn state down the Mahiki road, and at this point enters the Lua o Milu. A man, recently living in Waimea, of the best reputation for veracity, stated that about thirty or more years ago, he actually saw this ghostly company. He was walking up this road in the evening, when he saw at a distance the Oio appear, and knowing that should they encounter him his death would be inevitable, he discreetly hid himself behind a tree and, trembling with fear, gazed in silence at the dread spectacle. There was Kamehameha, the conqueror, with all his chiefs and warriors in military array, thousands of heroes who had won renown in the olden time. Though all were silent as the grave, they kept perfect step as they marched along, and passing through the woods down to Waipio, disappeared from his view.

In connection with the foregoing, Professor W. D. Alexander kindly contributes the following:

“The valley of Waipio is a place frequently celebrated in the songs and traditions of Hawaii, as having been the abode of Akea and Milu, the first kings of the island....

“Some said that the souls of the departed went to the Po (place of night), and were annihilated or eaten by the gods there. Others said that some went to the regions of Akea and Milu. Akea (Wakea), they said, was the first king of Hawaii. At the expiration of his reign, which terminated with his life at Waipio, where we then were, he descended to a region far below, called Kapapahanaumoku (the island bearing rock or stratum), and founded a kingdom there. Milu, who was his successor, and reigned in Hamakua, descended, when he died, to Akea and shared the government of the place with him. Their land is a place of darkness; their food lizards and butterflies. There are several streams of water, of which they drink, and some said that there were large kahilis and wide-spreading kou trees, beneath which they reclined.”⁴

“They had some very indistinct notion of a future state of happiness and of misery. They said that, after death, the ghost went first to the region of Wakea, the name of their first reputed progenitor, and if it had observed the religious rites and ceremonies, was entertained and allowed to remain there. That was a place of houses, comforts, and pleasures. If the soul had failed to be religious, it found no one there to entertain it, and was forced to take a desperate leap into a place of misery below, called Milu.

“There were several precipices, from the verge of which the unhappy ghosts were supposed to take the leap into the region of woe; three in particular, one at the northern extremity of Hawaii, one at the western termination of Maui, and the third at the northern point of Oahu.”⁵

Near the northwest point of Oahu is a rock called Leina Kauhane, where the souls of the dead descended into Hades. In New Zealand the same term, “Reinga” (the leaping place), is applied to the North Cape. The Marquesans have a similar belief in regard to the northermost island of their group, and apply the same term, “Reinga,” to their Avernus.

VI
Lonopuha; Or, Origin of the Art of Healing in Hawaii

Translated by Thos. G. Thrum

During the time that Milu was residing at Waipio, Hawaii, the year of which is unknown, there came to these shores a number of people, with their wives, from that vague foreign land, Kahiki. But they were all of godly kind (ano akua nae), it is said, and drew attention as they journeyed from place to place. They arrived first at Niihau, and from there they travelled through all the islands. At Hawaii they landed at the south side, thence to Puna, Hilo, and settled at Kukuihaele, Hamakua, just above Waipio.

On every island they visited there appeared various diseases, and many deaths resulted, so that it was said this was their doings, among the chiefs and people. The diseases that followed in their train were chills, fevers, headache, pani, and so on.

These are the names of some of these people: Kaalaenuiahina, Kahuilaokalani, Kaneikaulanaula, besides others. They brought death, but one Kamakanuiahailono followed after them with healing powers. This was perhaps the origin of sickness and the art of healing with medicines in Hawaii.

As has been said, diseases settled on the different islands like an epidemic, and the practice of medicine ensued, for Kamakanuiahailono followed them in their journeyings. He arrived at Kau, stopping at Kiolakaa, on the west side of Waiohinu, where a great multitude of people were residing, and Lono was their chief. The stranger sat on a certain hill, where many of the people visited him, for the reason that he was a newcomer, a custom that is continued to this day. While there he noticed the redness of skin of a certain one of them, and remarked, “Oh, the redness of skin of that man!”

The people replied, “Oh, that is Lono, the chief of this land, and he is a farmer.”

He again spoke, asserting that his sickness was very great; for through the redness of the skin he knew him to be a sick man.

They again replied that he was a healthy man, “but you consider him very sick.” He then left the residents and set out on his journey.

Some of those who heard his remarks ran and told the chief the strange words, “that he was a very sick man.” On hearing this, Lono raised up his oo (digger) and said, “Here I am, without any sign of disease, and yet I am sick.” And as he brought down his oo with considerable force, it struck his foot and pierced it through, causing the blood to flow freely, so that he fell and fainted away. At this, one of the men seized a pig and ran after the stranger, who, hearing the pig squealing, looked behind him and saw the man running with it; and as he neared him he dropped it before him, and told him of Lono’s misfortune, Kamakanuiahailono then returned, gathering on the way the young popolo seeds and its tender leaves in his garment (kihei). When he arrived at the place where the wounded man was lying he asked for some salt, which he took and pounded together with the popolo and placed it with a cocoanut covering on the wound. From then till night the flowing of the blood ceased. After two or three weeks had elapsed he again took his departure.

While he was leisurely journeying, some one breathing heavily approached him in the rear, and, turning around, there was the chief, and he asked him: “What is it, Lono, and where are you going?”

Lono replied, “You healed me; therefore, as soon as you had departed I immediately consulted with my successors, and have resigned my offices to them, so that they will have control over all. As for myself, I followed after you, that you might teach me the art of healing.”

The kahuna lapaau (medical priest) then said, “Open your mouth.” When Lono opened his mouth, the kahuna spat into it,⁶ by which he would become proficient in the calling he had chosen, and in which he eventually became, in fact, very skilful.

As they travelled, he instructed Lono (on account of the accident to his foot he was called Lonopuha) in the various diseases, and the different medicines for the proper treatment of each. They journeyed through Kau, Puna, and Hilo, thence onward to Hamakua as far as Kukuihaele. Prior to their arrival there, Kamakanuiahailono said to Lonopuha, “It is better that we reside apart, lest your healing practice do not succeed; but you settle elsewhere, so as to gain recognition from your own skill.”

For this reason, Lonopuha went on farther and located in Waimanu, and there practised the art of healing. On account of his labors here, he became famous as a skilful healer, which fame Kamakanuiahailono and others heard of at Kukuihaele; but he never revealed to Kaalaenuiahina ma (company) of his teaching of Lonopuha, through which he became celebrated. It so happened that Kaalaenuiahina ma were seeking an occasion to cause Milu’s death, and he was becoming sickly through their evil efforts.

When Milu heard of the fame of Lonopuha as a skilful healer, because of those who were afflicted with disease and would have died but for his treatment, he sent his messenger after him. On arriving at Milu’s house, Lonopuha examined and felt of him, and then said, “You will have no sickness, provided you be obedient to my teachings.” He then exercised his art, and under his medical treatment Milu recovered.

Lonopuha then said to him: “I have treated you, and you are well of the internal ailments you suffered under, and only that from without remains. Now, you must build a house of leaves and dwell therein in quietness for a few weeks, to recuperate.” These houses are called pipipi, such being the place to which invalids are moved for convalescent treatment unless something unforeseen should occur.

Upon Milu’s removal thereto, Lonopuha advised him as follows: “O King! you are to dwell in this house according to the length of time directed, in perfect quietness; and should the excitement of sports with attendant loud cheering prevail here, I warn you against these as omens of evil for your death; and I advise you not to loosen the ti leaves of your house to peep out to see the cause, for on the very day you do so, that day you will perish.”

Some two weeks had scarcely passed since the King had been confined in accordance with the kahuna’s instructions, when noises from various directions in proximity to the King’s dwelling were heard, but he regarded the advice of the priest all that day. The cause of the commotion was the appearance of two birds playing in the air, which so excited the people that they kept cheering them all that day.

Three weeks had almost passed when loud cheering was again heard in Waipio, caused by a large bird decorated with very beautiful feathers, which flew out from the clouds and soared proudly over the palis (precipices) of Koaekea and Kaholokuaiwa, and poised gracefully over the people; therefore, they cheered as they pursued it here and there. Milu was much worried thereby, and became so impatient that he could no longer regard the priest’s caution; so he lifted some of the ti leaves of his house to look out at the bird, when instantly it made a thrust at him, striking him under the armpit, whereby his life was taken and he was dead (lilo ai kona ola a make iho la).

The priest saw the bird flying with the liver of Milu; therefore, he followed after it. When it saw that it was pursued, it immediately entered into a sunken rock just above the base of the precipice of Koaekea. As he reached the place, the blood was spattered around where the bird had entered. Taking a piece of garment (pahoola), he soaked it with the blood and returned and placed it in the opening in the body of the dead King and poured healing medicine on the wound, whereby Milu recovered. And the place where the bird entered with Milu’s liver has ever since been called Keakeomilu (the liver of Milu).

A long while afterward, when this death of the King was as nothing (i mea ole), and he recovered as formerly, the priest refrained not from warning him, saying: “You have escaped from this death; there remains for you one other.”

After Milu became convalescent from his recent serious experience, a few months perhaps had elapsed, when the surf at Waipio became very high and was breaking heavily on the beach. This naturally caused much commotion and excitement among the people, as the numerous surf-riders, participating in the sport, would land upon the beach on their surf-boards. Continuous cheering prevailed, and the hilarity rendered Milu so impatient at the restraint put upon him by the priest that he forsook his wise counsel and joined in the exhilarating sport.

Seizing a surf-board he swam out some distance to the selected spot for suitable surfs. Here he let the first and second combers pass him; but watching his opportunity he started with the momentum of the heavier third comber, catching the crest just right. Quartering on the rear of his board, he rode in with majestic swiftness, and landed nicely on the beach amid the cheers and shouts of the people. He then repeated the venture and was riding in as successfully, when, in a moment of careless abandon, at the place where the surfs finish as they break on the beach, he was thrust under and suddenly disappeared, while the surf-board flew from under and was thrown violently upon the shore. The people in amazement beheld the event, and wildly exclaimed: “Alas! Milu is dead! Milu is dead!” With sad wonderment they searched and watched in vain for his body. Thus was seen the result of repeated disobedience.

VII
A Visit to the Spirit Land; Or, The Strange Experience of a Woman in Kona, Hawaii

Mrs. E. N. Haley

Kalima had been sick for many weeks, and at last died. Her friends gathered around her with loud cries of grief, and with many expressions of affection and sorrow at their loss they prepared her body for its burial.

The grave was dug, and when everything was ready for the last rites and sad act, husband and friends came to take a final look at the rigid form and ashen face before it was laid away forever in the ground. The old mother sat on the mat-covered ground beside her child, brushing away the intrusive flies with a piece of cocoanut-leaf, and wiping away the tears that slowly rolled down her cheeks. Now and then she would break into a low, heart-rending wail, and tell in a sob-choked, broken voice, how good this her child had always been to her, how her husband loved her, and how her children would never have any one to take her place. “Oh, why,” she cried, “did the gods leave me? I am old and heavy with years; my back is bent and my eyes are getting dark. I cannot work, and am too old and weak to enjoy fishing in the sea, or dancing and feasting under the trees. But this my child loved all these things, and was so happy. Why is she taken and I, so useless, left?” And again that mournful, sob-choked wail broke on the still air, and was borne out to the friends gathered under the trees before the door, and was taken up and repeated until the hardest heart would have softened and melted at the sound. As they sat around on the mats looking at their dead and listening to the old mother, suddenly Kalima moved, took a long breath, and opened her eyes. They were frightened at the miracle, but so happy to have her back again among them.

The old mother raised her hands and eyes to heaven and, with rapt faith on her brown, wrinkled face, exclaimed: “The gods have let her come back! How they must love her!”

Mother, husband, and friends gathered around and rubbed her hands and feet, and did what they could for her comfort. In a few minutes she revived enough to say, “I have something strange to tell you.”

Several days passed before she was strong enough to say more; then calling her relatives and friends about her, she told them the following weird and strange story:

“I died, as you know. I seemed to leave my body and stand beside it, looking down on what was me. The me that was standing there looked like the form I was looking at, only, I was alive and the other was dead. I gazed at my body for a few minutes, then turned and walked away. I left the house and village, and walked on and on to the next village, and there I found crowds of people,—Oh, so many people! The place which I knew as a small village of a few houses was a very large place, with hundreds of houses and thousands of men, women, and children. Some of them I knew and they spoke to me,—although that seemed strange, for I knew they were dead,—but nearly all were strangers. They were all so happy! They seemed not to have a care; nothing to trouble them. Joy was in every face, and happy laughter and bright, loving words were on every tongue.

“I left that village and walked on to the next. I was not tired, for it seemed no trouble to walk. It was the same there; thousands of people, and every one so joyous and happy. Some of these I knew. I spoke to a few people, then went on again. I seemed to be on my way to the volcano,—to Pele’s pit,—and could not stop, much as I wanted to do so.

“All along the road were houses and people, where I had never known any one to live. Every bit of good ground had many houses, and many, many happy people on it. I felt so full of joy, too, that my heart sang within me, and I was glad to be dead.

“In time I came to South Point, and there, too, was a great crowd of people. The barren point was a great village, I was greeted with happy alohas, then passed on. All through Kau it was the same, and I felt happier every minute. At last I reached the volcano. There were some people there, but not so many as at other places. They, too, were happy like the others, but they said, ‘You must go back to your body. You are not to die yet.’

“I did not want to go back. I begged and prayed to be allowed to stay with them, but they said, ‘No, you must go back; and if you do not go willingly, we will make you go.’

“I cried and tried to stay, but they drove me back, even beating me when I stopped and would not go on. So I was driven over the road I had come, back through all those happy people. They were still joyous and happy, but when they saw that I was not allowed to stay, they turned on me and helped drive me, too.

“Over the sixty miles I went, weeping, followed by those cruel people, till I reached my home and stood by my body again. I looked at it and hated it. Was that my body? What a horrid, loathsome thing it was to me now, since I had seen so many beautiful, happy creatures! Must I go and live in that thing again? No, I would not go into it; I rebelled and cried for mercy.

“‘You must go into it; we will make you!’ said my tormentors. They took me and pushed me head foremost into the big toe.

“I struggled and fought, but could not help myself. They pushed and beat me again, when I tried for the last time to escape. When I passed the waist, I seemed to know it was of no use to struggle any more, so went the rest of the way myself. Then my body came to life again, and I opened my eyes.

“But I wish I could have stayed with those happy people. It was cruel to make me come back. My other body was so beautiful, and I was so happy, so happy!”

VIII
Kapeepeekauila; Or, The Rocks of Kana

Rev. A. O. Forbes

On the northern side of the island of Molokai, commencing at the eastern end and stretching along a distance of about twenty miles, the coast is a sheer precipice of black rock varying in height from eight hundred to two thousand feet. The only interruptions to the continuity of this vast sea wall are formed by the four romantic valleys of Pelekunu, Puaahaunui, Wailau, and Waikolu. Between the valleys of Pelekunu and Waikolu, juts out the bold, sharp headland of Haupu, forming the dividing ridge between them, and reminding one somewhat of an axe-head turned edge upward. Directly in a line with this headland, thirty or forty rods out in the ocean, arise abruptly from the deep blue waters the rocks of Haupu, three or four sharp, needle-like points of rock varying from twenty to one hundred feet in height. This is the spot associated with the legend of Kapeepeekauila, and these rocks stand like grim sentinels on duty at the eastern limit of what is now known as the settlement of Kalawao. The legend runs as follows:

Keahole was the father, Hiiaka-noholae was the mother, and Kapeepeekauila was the son. This Kapeepeekauila was a hairy man, and dwelt on the ridge of Haupu.

Once on a time Hakalanileo and his wife Hina, the mother of Kana, came and dwelt in the valley of Pelekunu, on the eastern side of the ridge of Haupu.

Kapeepeekauila, hearing of the arrival of Hina, the beautiful daughter of Kalahiki, sent his children to fetch her. They went and said to Hina, “Our royal father desires you as his wife, and we have come for you.”

“Desires me for what?” said she.

“Desires you for a wife,” said they.

This announcement pleased the beautiful daughter of Kalahiki, and she replied, “Return to your royal father and tell him he shall be the husband and I will be the wife.”

When this message was delivered to Kapeepeekauila, he immediately sent a messenger to the other side of the island to summon all the people from Keonekuina to Kalamaula; for we have already seen that he was a hairy man, and it was necessary that this blemish should be removed. Accordingly, when the people had all arrived, Kapeepeekauila laid himself down and they fell to work until the hairs were all plucked out. He then took Hina to wife, and they two dwelt together on the top of Haupu.

Poor Hakalanileo, the husband of Hina, mourned the loss of his companion of the long nights of winter and the shower-sprinkled nights of summer. Neither could he regain possession of her, for the ridge of Haupu grew till it reached the heavens. He mourned and rolled himself in the dust in agony, and crossed his hands behind his back. He went from place to place in search of some powerful person who should be able to restore to him his wife. In his wanderings, the first person to whom he applied was Kamalalawalu, celebrated for strength and courage. This man, seeing his doleful plight, asked, “Why these tears, O my father?”

Hakalanileo replied, “Thy mother is lost.”

“Lost to whom?”

“Lost to Kapeepee.”

“What Kapeepee?”

“Kapeepee-kauila.”

“What Kauila?”

“Kauila, the dauntless, of Haupu.”

“Then, O father, thou wilt not recover thy wife. Our stick may strike; it will but hit the dust at his feet. His stick, when it strikes back, will hit the head. Behold, measureless is the height of Haupu.”

Now, this Kamalalawalu was celebrated for his strength in throwing stones. Of himself, one side was stone, and the other flesh. As a test he seized a large stone and threw it upwards. It rose till it hit the sky and then fell back to earth again. As it came down, he turned his stony side toward it, and the collision made his side rattle. Hakalanileo looked on and sadly said, “Not strong enough.”

On he went, beating his breast in his grief, till he came to the celebrated Niuloihiki. Question and answer passed between them, as in the former case, but Niuloihiki replied, “It is hopeless; behold, measureless is the height of Haupu.”

Again he prosecuted his search till he met the third man of fame, whose name was Kaulu. Question and answer passed, as before, and Kaulu, to show his strength, seized a river and held it fast in its course. But Hakalanileo mournfully said, “Not strong enough.”

Pursuing his way with streaming eyes, he came to the fourth hero, Lonokaeho by name. As in the former cases, so in this, he received no satisfaction. These four were all he knew of who were foremost in prowess, and all four had failed him. It was the end, and he turned sadly toward the mountain forest, to return to his home.

Meantime, the rumor had reached the ears of Niheu, surnamed “the Rogue.” Some one told him a father had passed along searching for some one able to recover him his wife.

“Where is this father of mine?” inquired Niheu.

“He has gone inland,” was the reply.

“I’ll overtake him; he won’t escape me,” said Niheu. So he went after the old man, kicking over the trees that came in his way. The old man had gone on till he was tired and faint, when Niheu overtook him and brought him back to his house. Then Niheu asked him, “What made you go on without coming to the house of Niheu?”

“What, indeed,” answered the old man; “as though I were not seeking to recover thy mother, who is lost!”

Then came question and answer, as in former cases, and Niheu said, “I fear thou wilt not recover thy wife, O my father. But let us go inland to the foster son of Uli.” So they went. But Niheu ran on ahead and told Kana, the foster son of Uli: “Behold, here comes Hakalanileo, bereft of his wife. We are all beat.”

“Where is he?” inquired Kana.

“Here he is, just arrived.”

Kana looked forth, and Hakalanileo recoiled with fear at the blazing of his eyes.

Then spoke Niheu: “Why could you not wait before looking at our father? Behold, you have frightened him, and he has run back.”

On this, Kana, remaining yet in the house, stretched forth his hand, and, grasping the old man in the distance, brought him back and sat him on his lap. Then Kana wept. And the impudent Niheu said, “Now you are crying; look out for the old man, or he will get water-soaked.”

But Kana ordered Niheu to bestir himself and light a fire, for the tears of Kana were as the big dropping rains of winter, soaking the plain. And Kana said to the old man, “Now, dry yourself by the fire, and when you are warm, tell your story.”

The old man obeyed, and when he was warm enough, told the story of his grief. Then said Kana, “Almost spent are my years; I am only waiting for death, and behold I have at last found a foeman worthy of my prowess.”

Kana immediately espoused the cause of Hakalanileo, and ordered his younger brother, Niheu, to construct a canoe for the voyage. Poor Niheu worked and toiled without success until, in despair, he exclaimed, upbraidingly, “Thy work is not work; it is slavery. There thou dwellest at thy ease in thy retreat, while with thy foot thou destroyest my canoe.”

Upon this, Kana pointed out to Niheu a bush, and said, “Can you pull up that bush?”

“Yes,” replied Niheu, for it was but a small bush, and he doubted not his ability to root it up; so he pulled and tugged away, but could not loosen it.

Kana looking on, said, tauntingly, “Your foeman will not be overcome by you.”

Then Kana stretched forth his hands, scratching among the forests, and soon had a canoe in one hand; a little more and another canoe appeared in the other hand. The twin canoes were named Kaumueli. He lifted them down to the shore, provided them with paddles, and then appointed fourteen rowers. Kana embarked with his magic rod called Waka-i-lani. Thus they set forth to wage war upon Kapeepeekauila. They went on until the canoes grounded on a hard ledge.

Niheu called out, “Behold, thou sleepest, O Kana, while we all perish.”

Kana replied, “What is there to destroy us? Are not these the reefs of Haupu? Away with the ledges, the rock points, and the yawning chasms! Smite with Waka-i-lani, thy rod.”

Niheu smote, the rocks crumbled to pieces, and the canoes were freed. They pursued their course again until Niheu, being on the watch, cried out, “Why sleepest thou, O Kana? Here we perish, again. Thy like for sleeping I never saw!”

“Wherefore perish?” said Kana.

“Behold,” replied Niheu, “the fearful wall of water. If we attempt to pass it, it will topple over and destroy us all.”

Then said Kana: “Behold, behind us the reefs of Haupu. That is the destruction passed. As for the destruction before us, smite with thy rod.”

Niheu smote, the wall of water divided, and the canoes passed safely through. Then they went on their course again, as before. After a time, Niheu again called out, “Alas, again we perish. Here comes a great monster. If he falls upon us, we are all dead men.”

And Kana said, “Look sharp, now, and when the pointed snout crosses our bow, smite with thy rod.”

And he did so, and behold, this great thing was a monster fish, and when brought on board it became food for them all. So wonderfully great was this fish that its weight brought the rim of the canoes down to the water’s edge.

They continued on their way, and next saw the open mouth of the sharp-toothed shark—another of the outer defences of Haupu—awaiting them.

“Smite with thy rod,” ordered Kana.

Niheu smote, and the shark died.

Next they came upon the great turtle, another defence of Haupu. Again the sleepy Kana is aroused by the cry of the watchful Niheu, and the turtle is slain by the stroke of the magic rod. All this was during the night. At last, just as the edge of the morning lifted itself from the deep, their mast became entangled in the branches of the trees. Niheu flung upward a stone. It struck. The branches came rattling down, and the mast was free. On they went till the canoes gently stood still. On this, Niheu cried out, “Here you are, asleep again, O Kana, and the canoes are aground!”

Kana felt beneath; there was no ground. He felt above; the mast was entangled in weeds. He pulled, and the weeds and earth came down together. The smell of the fresh-torn weeds was wafted up to Hale-huki, the house where Kapeepeekauila lived. His people, on the top of Haupu, looked down on the canoes floating at the foot. “Wondrous is the size of the canoes!” they cried. “Ah! it is a load of opihis (shell-fish) from Hawaii for Hina,” for that was a favorite dish with her.

Meantime, Kana despatched Niheu after his mother. “Go in friendly fashion,” said the former.

Niheu leaped ashore, but slipped and fell on the smooth rocks. Back he went to the canoes.

“What sort of a coming back is this?” demanded Kana.

“I slipped and fell, and just escaped with my life,” answered Niheu.

“Back with you!” thundered Kana.

Again the luckless Niheu sprang ashore, but the long-eyed sand-crabs (ohiki-makaloa) made the sand fly with their scratching till his eyes were filled. Back to the canoes again he went. “Got it all in my eyes!” said he, and he washed them out with sea-water.

“You fool!” shouted Kana; “what were you looking down for? The sand-crabs are not birds. If you had been looking up, as you ought, you would not have got the sand in your eyes. Go again!”

This time he succeeded, and climbed to the top of Haupu. Arriving at the house, Hale-huki, where Hina dwelt, he entered at once. Being asked “Why enterest thou this forbidden door?” he replied:

“Because I saw thee entering by this door. Hadst thou entered some other way, I should not have come in at the door.” And behold, Kapeepeekauila and Hina sat before him. Then Niheu seized the hand of Hina and said, “Let us two go.” And she arose and went.