The priest was not deceived by Waahia, for the day after authentic intelligence was received from Maui to the effect that Kalaunui’s campaign had been a failure in Kauai, and the king was a prisoner in the hands of Kukona. The leading chiefs were called together in council, and several projects for the liberation of the king were advanced and discussed. Kaheka was in favor of raising a powerful army at once, and bringing her royal husband back by force; but when it was considered by cooler heads that Kukona was undoubtedly well prepared for war, and had secured the friendship, and in an emergency could command the support, of the chiefs of Maui, Oahu and Molokai, the suggestion was dismissed as dangerous and impracticable.
Under the circumstances it was finally resolved to attempt the liberation of Kalaunui through negotiation; and to this end messengers were despatched to Kauai with offers of a large number of canoes, spears and other war materials in exchange for the royal prisoner. But the surrender of Kalaunui’s fleet, and the capture of thousands of spears and other arms, had given Kukona a great abundance of both, and he declined the offer.
Failing in this, after a lapse of some months messengers were again sent to Kukona with a proffer of twenty full-sized mamos, or royal feather cloaks, a canoe-load of ivory and whalebone, and a thousand stone lipis, or axes, of a superior kind peculiar to Hawaii. The messengers were courteously received and listened to, but the offer was not accepted.
War was again urged by Kaheka, but the chiefs refused to embark in an undertaking so hazardous, and without their support she could do nothing. And so for more than two years Kalaunui remained in captivity, when a third attempt to ransom him was made. Kaheka despatched to Kauai two ambassadors of high rank, offering her daughter Kapapa in marriage either to Kukona or his son, Manokalanipo, and promising perpetual peace between the islands. This offer was also declined, and Kukona refused to name to the ambassadors the terms upon which he would treat for the liberation of their king.
It now became a question either of war or the abandonment of Kalaunui to his fate. In this dilemma the priests and kaulas were consulted, but their predictions were vague and their counsels unsatisfactory. Remembering the words of Waahia, the high-priest sought the presence of Kaheka, and advised her to send for the old prophetess, who was living with her foster-son at Kalaupapa. This, after some persuasion, she consented to do, and, despatching a chief of high rank to Molokai, with the admission that she had accused Kualu unjustly, the kaula was induced to return with the messenger to Waipio. But Kualu did not accompany her. She was suspicious of Kaheka, and advised him to remain at Kalaupapa.
Arriving at Waipio, the kaula, feeling that the game was now in her own hands, informed the high-priest that she would communicate with the leading chiefs of the kingdom convened in council. The chiefs were accordingly assembled, and Waahia appeared before them. Kaheka was present, as the kaula desired.
With a staff in her hand, capped with the head of an owl, and her long, white hair falling to her waist, there was something weird and awe-inspiring in the appearance of the venerable prophetess as she entered the council-room and bowed low before Kaheka and the assembled chiefs. It was not her privilege to break the silence without permission, and when it had been formally accorded she raised her eyes, and, without especially addressing any one, said:
“Why have I been sent for?”
No one could answer, not even Kaheka.
At length an old chief, after conferring with those around him, replied: