CHAPTER XXXIII of THE LEGENDS AND MISS OF Hawaii, this is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Linda Marie Nielsen, Vancouver, B.C. THE LEGENDS AND MISS OF Hawaii, by King David Kalakaua Kiana, The Last of the Hawaiian Nights, Part 1 Among the distinguished Hawaiian chiefs connected with the final conquest and consolidation of the group by Kamehameha, the Great, and standing in the Great Dawn of the Close of the 18th Century, when the islands were rediscovered by Captain Cook, and tradition began to give place to recorded history, was Kiana Ahula. He was one of Kamehameha's greatest captains, and the events of his life, which closed with his death in the last battle of the conquest, embraced one of the most interesting periods in Hawaiian history. After giving to the conqueror his best energies for years, and faithfully assisting in cementing the foundations of his greatness, he turned against him on the very eve of final triumph, and perished in attempting to destroy, by a single blow, the power he had helped to create. What was it that caused Kiana to turn his spear in hopeless desperation against his victorious chief, to whom that gods and their prophets had promised everything, had not pale destroyed his enemies with fire and smoke, and had not Kiyolumuku, the inspired bard of Naohaku, chanted the fadeless glory of his triumphs. The war god of Lioa, the faithful Cali, led the fan of his conquering columns, and Kailapua, the poison god of Molokai, was among the deities of his household. The high priest Hiwa Hiwa, who traced his sacrodotal line back to Pau, was his mediator in the temples, and every voice from the Anu was a note of encouragement and promise of victory. The great chiefs of Hawaii were his friends, and his war canoes cruised almost unopposed through the eight Hawaiian seas. Musket and Canon had been added to his weapons of war, and white men had enlisted to some extent in his service. But with all these advantages and assurances of success, Kiana suddenly threw defiance in his face, and became his open enemy. By some deflection of Kiana has been attributed to cold-blooded and unprovoked treachery, by others to an assumption by Kiana that by blood Kamehameha was not entitled to the sovereignty of the group, and that his defeat in Oahu would dispose of his pretensions in that direction, and possibly open to himself a way to supreme power, and by still others to the jealousies of Kamehameha, which rendered the life of Kiana no longer safe in his service. By these it is claimed that Kamehameha was jealous, not only of the growing military fame of Kiana, but of a suspected regard of his favourite wife, Ka Humanu, for the handsome and distinguished chief, and this indeed is shown by native and other testimony, seems to have been the leading, if not sole, cause of the estrangement between Kamehameha and his great captain. In the council of chiefs on the island of Molokai, to which Kiana was not invited, and which he had reason to believe had decreed his death, ambition was the crime which Kamehameha imputed to him, which in truth the real and unmentioned offence was his suspected intimacy with Ka Humanu, and so it will appear that women's eyes in Hawaii, as elsewhere, have in all ages swayed the hearts and nerve the arms of the greatest, and not unfrequently changed the current of vital political events. But before bringing Kiana full into the light, it is proper that some reference should be made to the great chief under whose banners he so stubbornly fought, and against whose authority he finally rebelled, and in doing so it will be interesting, perhaps, to glance briefly at certain prominent events connected with the rediscovery of the islands by Captain Cook, the assumption of the sovereign authority of Hawaii by Kamehameha, and the final consolidation of the several islands of the group under one central government. Kamehameha was a man of tremendous physical and intellectual strength. In any land and in any age he would have been a leader. The impress of his mind remains with his crude and vigorous laws, and wherever he stepped is seen as imperishable track. He was so strong of limb that ordinary men were but children in his grasp, and in counsel the wisest yielded to his judgment. He seems to have been born a man, and to have had no boyhood. He was always sedate and thoughtful, and from his earliest years cared for no sport or pastime that was not manly. He had a harsh and rugged face, less given to smiles than frowns, but strongly marked with lines indicative of self-reliance and changeless purpose. He was barbarous, unforgiving, and merciless to his enemies, but just said geus and considerate in dealing with his subjects. He was more feared and admired than loved and respected, but his strength of arm and force of character well-fitted him for the supreme chiefancy of the group, and he accomplished what no one else could have done in his day. Kamehameha was born at Kohala, Hawaii, in November 1740. His father was Kiowa, half-brother of Kali Opu, and nephew of Alapiani, who was at that time king of Hawaii. His mother was Hika Pawaya, a granddaughter of Kali Kaluwaleiwi, who was a sister of Kuei, the previous Moe of the island. This sister was the mother of Alapiani, by a chief of the Mahi family of Kohala. With another husband, Lonoka Huapu, a taboo chief of Kauai, she became the mother of Kiawi Paui, who was the father of Kimoku, Kami Kimoku, and Kama Anawa, who, with Kiahu Hilu, were the principal chiefs and supporters of Kamehameha in his conquest of the group. By a Kauai wife, Loniko Hapu became the grandfather of Kaua Mai, the last independent sovereign of Kauai, and grandfather of Kappalani, the present queen of the islands. Kauai, the previous king of Hawaii, had four recognized wives and two others, whose names have not been preserved by tradition. One of them was the mother of Ahula, who was the father of Kayana. On the death of Kauai, his two elder sons lost their lives in a struggle for their mastery, and Alapaini, the son of the sisters of Kauai, and who thought his father was chief of Kohala, assumed the Moe-ship, and after a few battles, peacefully maintained his claim to it. Having secured the sovereignty of the island, he invited to court the elder sons of his two deceased half-brothers, and there maintained them until one of them died, and the other rose in rebellion against him. These two sons were Calanipu, who was king of the island at the time of the arrival of Captain Cook in 1778, and Hiowa, the father of Kamahamae. The mother of these wards of Alapaini was Kamakimuku, a chiefess of Oahu. Their fathers having been brothers, and Kamakimuku being mother of both, they bore to each other the mixed relationship of half-brother and cousin. She also became the wife of Alapaini, and by him the mother of Man-Oa, who was the grandmother of Hikala-Ani, the last distinguished champion of Idol Tree in 1819. To this record of the tangled relationships of the chiefly families of the group, at that period may be added the intimidations of tradition that Pei-li-ohan-ni, a chief of Kauai, was the actual father of Kala-ipu, and that Kali-kiliki, the Moi of Maui, was the real father of Kamakamae, and in proof of the latter the acts and emissions of Kala-li-ki are cited. But these scandals may very properly be dismissed as the offspring of the hatred and jealousies of later years. Kamehameha was born at Kohala, while Alapaini was there with his court, superintending the collection of the mighty fleet for the invasion of Maui. It was a stormy night, and the first sounds that greeted the ears of the infant chief were the howling of the winds and the din of warlike preparations. On the night of his birth the child was stolen from his mother's side, and carried away by Neol, the chief of Halawa, and for some days nothing was heard of it. The father searched and the mother wailed, but the infant could not be found. It was finally discovered, however, and Neol, instead of being punished for the theft, was allowed to keep possession of the child until it was five years old, when it was taken to the court of Alapaini and there reared as become a prince. Tradition assigns no reason for the theft of the child or for the retention of it for five years by the kidnapper, but whatever may have been the reason, it is manifest that Neol's offense was considered neither fragrant nor unusual. When Kamehameha reached the age of twelve or fourteen years, his father, Kyoho, suddenly died, and a suspicion became current that he had been either poisoned or prayed to death through the instrumentalty of Alapaini. This suspicion seemed to have been shared by Kyoho P'u and believing, or assuming to believe, that his own life was in danger he withdrew from the court and attempted to take with him Kamehameha, but in this he was frustrated. A fight occurred at P'u P'u, while the body of Kyoho was lying there in state, and Kala P'u was driven to his war canoe, in which he escaped. This act placed him in open revolt against his royal uncle, and he prepared to sustain it. Forces were hastily gathered on both sides, and after a few battles in which Kala P'u was generally unsuccessful, he retired to the district of Khao, and declared himself the independent sovereign of the southern portion of the island. For some reason Alapaini did not disturb his rebellious nephew father, but spent the two remaining years of his life in Hilo and Waipu, the residents of many of the ancient Mois. When Alapainu'i died, he was succeeded by his son Kya'uipala, dissatisfied with his allotment of lands. Kya'uipu, a nephew of the dead king, rebelled against the new Moi, but was defeated and compelled to seek safety with Kala'ipu, whom he found already in the field, intent upon contesting the sovereignty of the island with Kya'uipala. The two joined forces and met and defeated the royal army in Kona. Kya'uipala was slain in battle, and Kala P'u was declared Moi of Hawaii. Young Kamehameha was taken to the court of his royal uncle, and educated in all the princely accomplishments of the period. Although it is probable that Kamehameha took part in some of the early awards of Kale'uipu, he makes his first prominent appearance in tradition as a military leader in about 1775 in a battle on Maui, between Kale'uipu and Kale'iliki, the Moi of that island, or of the greater portion of it. Kale'uipu was defeated, but the conduct of Kamehameha was notably cool and said jesus. It is reasonable to believe that he also took part in the disastrous campaign of the following year, when the army of Kale'uipu was almost annihilated on the lowlands near Waaluku. This battle was one of the most secondary spoken of in the Hawaiian tradition. Kale'uipu invaded the island with six heavy divisions of warriors of all arms. The members of the royal family were formed into a lifeguard called Kewa'i, while the nobles entitled to the privilege of eating at the same table with the king composed two different brigades, known as Alapa and Pipi. A landing was affected on the southern side of the island. The headquarters of Kale'i were at Waaluku, between which and the coast stretched a slightly elevated sandy plain. The Alapa took the advance, and without waiting for support, pushed boldly on towards Waaluku. This brigade was the flower of the Hawaiian army. It was composed of 800 men, each one of whom was of noble blood. They were all large men of nearly equal stature, and their spears were of equal length, marching shoulder to shoulder with feather capes and plumed helmets. Tradition describes their advance as a spectacle, such as had never before been witnessed, but Kahal'kiki was not appalled at the site. He permitted them to approach within a mile or more of Waaluku, when he suddenly precipitated upon them a force of four or five thousand spears. The battle was a slaughter. The Alapa refused to yield or retreat, and of the eight hundred helmeted chiefs, but too escaped to tell the tale of the slaughter of their comrades. But a single prisoner was taken, and he died of his wounds, before he could be dispatched in form and offered in sacrifice. It was historic ground. On the sandy plain many battles had before been fought, and near and above it was the sacred burial place of Ayo, where had been deposited the bones of many of the ancestors of the battling chiefs. The next day a general battle was fought on the same ground, and Kaniyopu was defeated, but he was not crushed. The loss of life had been great on both sides, and a temporary peace was established on the condition that the Hawaiian army should at once be withdrawn from Maui. The suspension of hostilities was secured partly through the instrumentality of the wife of Kaliopu, Kaloa, who was the full sister of Karekii, but this peace was of short duration. Scarce a year elapsed before Kaliopu again invaded Maui, where he continued to hold a fortified possession in Hana, and began to ravage its coasts, without decisive results. The campaign extended into months. Kali Kampu maintaining a foothold in Hama-ku, Loa, but being unable to extend his conquest greatly beyond it. 2. It was during the indecisive campaign just referred to that Captain Cook, having a few months before touched Kauai and Ni Hao, returned to the Hawaiian group from the Arctic Ocean, and anchored off the coast of Maui, where he freely communicated with the Wondering Natives, and exchanged courtesies with Kaliopu and his principal chiefs, including Kamehameha. It is now admitted that the Hawaiian group was first discovered by Juan Getano, a Spanish navigator in 1555, while on a voyage from the western coast of Mexico to the Molocas, or Spice Islands, but the secret was kept from the world and the first European to touch the islands to communicate with the natives and make his discovery known was Captain Cook. In the Hydrographic Bureau of the Naval Department of the Spanish Government, exists an old manuscript chart, pretty correctly locating the group and crediting Getano with the discovery. He named the islands Aila de Mesa, or Table Islands. It is probable that he made a landing on one of the islands, with a few of his crew, since addition refers to the sudden appearance of white men about that period. But if he did land, he left no record of the circumstance, and it is not shown that he ever returned to the group, or that any of his countrymen profited by the discovery. It has been claimed that Captain Cook was directed to the islands by an old Spanish chart of which he had, in some matter, become possessed, but his own evidence, as well as that of his officers, favors the assumption that the rediscovery of the islands by him was accidental. Early in December 1777, Captain Cook, with the British National Ships Resolution and Discovery, left the society group for the northwest coast of America. On Inquiry, the natives of Bolabala Island informed him that they knew of no lands or northwest of them, and it was not probable that he expected to meet with any. But after a voyage of sixteen days, he discovered Christmas Island, and on the 18th of January 1778 cited Oahu of the Hawaiian Group, and to the northward of it, Kauai. He first landed at the latter island, where he was well received by the natives. He was believed to be their god, Lono, whose return to the group had been promised, and divine honors were accorded to him. His ships were provided with everything they required, and the fairest women of the island, including the daughter of the queen, were sent to greet and welcome him. He next visited Ni Hao, where he was received in the same hospitable manner, and on the 2nd of February, without visiting the other islands of the group, proceeded on his voyage toward Bering Strait in search of a northwest passage to the Atlantic. The approach of winter putting an end to further explorations in the north, he returned to the islands, and on the 26th of November 1778 cited Maui, and the next day his ships were visited by hundreds of natives. The news of his previous visit to Kauai and Ni Hao had spread throughout the group, and he was treated with the greatest friendship and hospitality. Three days later, when off the northwest coast of Maui, he was ceremoniously visited by Kaleopu, and six or eight chiefs Kamehameha among them, accompanied him almost to Hawaii, when they left in their canoes, which had been taken in tow, and returned to Maui, to the great relief of their friends. Beating around the coast of Hawaii, it was not until the 17th of January 1779 that the vessels came to anchor in Kila Kula Bay on the western side of the island. They were at once crowded with natives, and the high priest came aboard, recognized Cook as the god Lono, and threw over his shoulders the sacred mantle of red. In the afternoon Cook went ashore, and in a neighboring temple permitted himself to be publicly and ceremoniously worshiped. Meantime, the vessels were abundantly and gratuitously supplied with pigs, poultry, fruits, and vegetables, and the officers and crews were treated with the greatest kindness. On the 24th of January, Kaleopu returned from Maui, and on the 26th paid the ships a formal visit. The visit was returned, and Cook, as before, was received on shore with divine honors, against which he offered no protest. He was placed among the gods in the temple, and sacrifices were offered to him as one of the Hawaiian Trinity. How were the devotion and kindness of the simple natives requited by eating out the substance of the people, violating the taboos of the priests, and trampling upon the edicts of the king? Cook became exacting, dictatorial, and greedy, and from his conduct it almost seemed that he began to consider himself in reality the god for whom he was mistaken by the superstitious natives. Under the circumstances, his departure for the levered islands of the group, on the 4th of February, was regarded with satisfaction by the natives. But the vessels encountered a storm, and on the 11th returned to Kila Kaluwa Bay for repairs. The reception was much less jubilant than before, and not a canoe went off to greet the return. However, Kale Kampu visited the ship the next day, and permitted the natives to resume intercourse with them. But it was plain that the feelings of the people had undergone a change. They found that the white strangers had appetites like themselves, and were just as subject to bodily ills. They also discovered that they were selfish, unjust, and overbearing, and were not entitled to the consideration with which they had been treated. Petty bickering began to occur, and finally a young chief named Pala was knocked down with a paddle by an English sailor while attempting to save his canoe from wanton damage. In retaliation, Pala stole a boat from one of the ships. Cook demanded its restoration, but as it had been hastily broken up for its iron nails and fastenings, Kale Kampu could not, of course, return it. Thereupon Cook ordered a blockade of the harbour, resulting in the killing of a prominent chief who attempted to enter it, and then landed with an armed boat's crew with the view of seizing and holding the king as security for the return of the missing boat. Kale Kampu was in the act of peacefully accompanying Cook to one of his vessels in the harbour, and had reached a point not far from the landing when the brother of the chief who had been killed in attempting to enter the harbour angrily approached to demand an explanation. By this time a large crowd of natives had surrounded the king, and believing, no doubt, that the intentions of the chief were hostile, Cook drew a pestle and fired upon him, and the next moment shot and killed a native who had just assaulted him with a stone. He also struck with his sword a chief named Kanna. The latter seized and held him, believing Cook to be a god. It was not thought he could be killed. Struggling to free himself, he must have received a wound from some quarter, for he sank to the earth with a groan. The groan was fatal to him. He is not a god. He groans, exclaimed the people, and without hesitation they slew him at once. Fire was immediately opened upon the natives from the boat, and shortly after with cannon from the vessels in the harbour, consternation seized the people huddled on the beach. Many were killed, and the most of the remainder fled to the hills, taking with them the body of Cook. A party of carpenters and sailmakers, at work some distance away, became involved in the struggle, but the most of them escaped to the ships through the kind offices of friendly chiefs. The bones of this unfortunate captain were stripped of their flesh, as was then the custom, and divided among a few prominent chiefs. Kamehameha, it is said, received the hair. A few days after, in response to the request of Captain King, such of the bones as could be recovered, were brought on board the resolution, by order of Kani'opu, and committed to the deep with military honours. The ships then left Kiyakelua Bay, after touching at Oahu, Hawaii, and Nihu, finally sailed northward, on the 15th of March, leaving behind them a train of evils, which a full century of time has failed to eradicate. Three, abandoning his campaign in Maui, Kale'opu, who was nearly 80 years of age, and quite feeble, removed his court to Kohala, after the death of Captain Cook, and subsequently to Waipo, where he remained for some months, desiring to settle the succession while he lived. He called his high chiefs together, and proclaimed his son Kiyohalu, as his heir and successor, in the government and the supervision of the taboos, and Kamehameha as the custodian of his war god Kali, to which the duty, the hayu, of Mauala in Waipo was formally dedicated after extensive repairs. A temple was also consecrated to the same god in Hilo. Shortly after Imakakalua, who had raised the standard of revolt in Puna, was captured after a stubborn war and condemned to be sacrificed at the temple of Pakeni. In the absence of Kale'ipua, the performance of the ceremonies devolved upon Kiyohalu. First, in order came the offerings of pigs and fruits to be followed by the body of the rebel chief, but while Kiyohala was making the first of the offerings, Kamehameha seized the body of the chief, offering in sacrifice and then dismissed the assembly. As the sacrifice was to the war god Kali, of which he was the custodian, Kamehameha did doubtless claim and boldly assumed the right to conduct the ceremonies himself. But the daring act of insubordination created an intense excitement at the royal court, many regarding it as little less than rebellion, and Kali advised Kamehameha to retire to Kuhala for a season, as he could not answer for his safety in Waipu. He accepted the advice of his uncle, and taking with him his wife Kaloa, his brother Kali Kama'u and the war god Kali, removed to his pre-trimonial estates at Haliwa in Kuhala, where he remained until the death of Kali'upu, which shortly occurred. Early in 1782, Kali'upu died, and his body was brought to Hana'u'lau for interment in the sacred burial place of Hali'a Kawi, fearful that the division of the lands which usually followed the installation of a new moi would not be satisfactory. Several prominent chiefs, among them Kamehameha, repaired to Hana'u'lau to assist in the interment of the dead king, and listened to the proclamation of Kiwala. After the body had been deposited, Kiwala ascended a platform and informed the assembled chiefs that, by the will of his royal father, the sovereignty of Hawaii had been bequeathed to him, and the custody of the war god Kali to Kamehameha, no other chief was mentioned as having been provided for, and profound dissatisfaction followed. At an Awa party in the evening, Kilawao declined to drink of the Awa, prepared by Kamehameha, as custom rendered it proper that he should do. By Kiko Hupau, an age counselor of Kamehameha, the bull was struck from the hand of another to whom it had been passed, untasted by Kiwala, and Kamehameha and his friend abruptly left the house. An open rupture followed, the division of lands soon after made, and Kamehameha was forced to take up arms against Kiwala, by the disaffected chiefs. He was made their leader, and around them rallied the chiefs of Kona, Kohala, and Hama Kao, while Kiwala was generally sustained by the chiefs of Hilo, Puna, and Kao. After heasty preparations on both sides, a battle was fought at Haikui, in which Kiwala was slain, the royal army was rooted, and Kewa, the half-brother of Kiwala, fled to Kao, where he declared himself king of Hawaii, while Kia wa Mahiri, the uncle of the dead king, who was allowed to escape owing to his extreme high rank, retired to Hilo, and set up an independent government of his own. After the death of Kiwala, Kio Polanyi, his infant daughter, whose mother had fled with her to Kahili, Mui of Maui, was the only one whom Kio Mahili was willing to recognize, and three distinct fractions began to struggle for the mastery of the island. While a desultory warfare was being carried on by the three rival chiefs of Hawaii, during which Kamehameha was steadily growing in strength, a new element of military and naval power made its appearance in the group, and became an important factor in the political changes that speedily followed. In 1786, the first foreign vessels, after the departure of the resolution and discovery, touched the islands, and during the year following American, English, French, Spanish, and Portuguese merchant men in considerable numbers visited the group, and the people began to supply themselves with knives, axes, clothes, cloths, beads, and other articles of foreign manufacture, and the chiefs with swords, guns, powder, and lead, and other war-like materials. Payment for these articles was made to some extent in pigs, fowls, fruits, and vegetables, but principally in sandalwood in which the mountainous districts of the islands abounded, and which found a ready market in China. Many deserting sailors entered the service of the chiefs of Oahu and Hawaii, and to a less extent of the other islands, and became the instructors of the natives in the use of firearms, and Kamehameha was especially fortunate in securing the services of Isaac Davies and John Young, who took an active part in the campaigning of the final conquest. Young married into a native family of consequence, and became the grandfather of the late queen Dowager Emma, widow of Kamehameha the fourth. In 1790, Kamehameha, during a temporary cessation of hostilities of Hawaii, invaded Maui with a large force. To the expedition, Hiawama Hili had been in some manner induced to contribute a battalion of warriors. In retaliation for this showing a friendship for Kamehameha, Hiolo invaded Hilo, defended and killed Hiawama Hili, and assumed the sovereignty of that district. Nor did he stop there. During the absence of Kamehameha, he overran the districts of Hamakua and Kohala, and was in the act of possessing himself of the whole island when Kamehameha abruptly left Maui, which he had completely subjugated, and returned to Hawaii. Kiana had been left to guard the district of Kona during the absence of Kamehameha, and that was the only division left unoccupied by Kiowa. Kamehameha landed with his forces at Kawahi, and Hiola fell back with his army to Paohu. There, and Hiopapa, a two-days battle was fought when Hiola retreated to Hilo, and Kamehameha retired to Waipio to recruit his losses. Stopping for a few days to divide the lands of the district among his chiefs, Hiola started on his return to Kaoh. His path led by the crater of Kilauea. His army, marching in three divisions, encamped on the mountains, the central division finding quarters not far from the crater. Before morning an eruption occurred, and 400 warriors were suffocated. This was considered a special visitation of the wrath of Pili, the goddess of the volcano, and she was thereafter deemed to be a friend of Kamehameha. For a year or more continuous efforts to crush the power of Kilauea were made by Kamehameha. Kiana operated against him in Kaoh and Kiyomoko in Hilo, but he stubbornly and successfully resisted. Aveiling himself of this condition of affairs, Kihakili Moe of Maui, assisted by Kiao King of Kauai, invaded Hawaii, probably for the purpose of creating a diversion in favor of Kiyo, but the combined armies were driven from the island by Kamehameha. Kiyo however remained unsubdued, and Kamehameha resolved at every sacrifice to crush him as a preliminary step toward the conquest of the entire group, which at that time he began to mediate. Sometime before he had sent their grandmother of Kala Humanu to Kauai to consult the prophets of that island, and word was brought back to him from the renown Kaupau Hihei that if he would rebuild the Hiyu of Pu Kōhola and dedicate it to his war god, he would become the master of Hawaii. Some work had been done on the temple, and Kamehameha determined to complete it at once. He therefore ordered large relays of people from the surrounding districts to repair to Kawahi and assist in the building of the Hiyu. Many thousands responded, with the exception of Kī Lī Maki, a brother of Kamehameha, who was left uncontaminated for the consecration. Every chief took part in the labor, and the temple was soon completed, with sacrifices embracing a large number of human beings as the work progressed. Thus was the temple of Pu Kōhola completed, but pending its formal consecration, Hiyua Hīlu and Kama Anawa, two of the principal counselors of Kamehameha, were dispatched to Kau under a flag of truth, to invite Hiyua to visit Kamehameha with the view of arranging terms of peace. Hiyua received the ambassadors kindly and consented to the conference. His actions showed that he suspected the motives of Kamehameha, but he resultantly accepted the hazard of placing himself at the mercy of his enemies. Proceeding in state, in a double canoe, Hiyua arrived at the landing in Maiikinini in Kauahi. Observing Kamehameha on the beach, Hiyua called to him, and was invited to land. Several canoes were around him, and as he leaped ashore, Hiyomuku from one of them treacherously drove a spear through his body, killing him at once. An attack was then made upon his attendants, and all but two of them were slain. As this, and many other events noted in this chapter, are briefly referred to in the legends of the prophecies of Hiyomuku, it will be sufficient to mention that the body of Hiyua was taken to the temple of Pukahua, and their sacrifice to Kaili with ample pomp and ceremony. The possessions of the unfortunate chief passed into the hands of Kamehameha, who at once became the acknowledged sovereign of the entire land. This was 1792. In Kamehameha's previous campaign against Maui, from which he had been recalled by the success of Kiyua at home, that island, as already stated, had been completely subjugated. At the time of the invasion, Maui, O'ahu, Molokai, and Lanai were all in the possession of Kahakiri, who had taken up his residence in O'ahu, leaving his son, Kaleiku Puli, in charge of Maui, in a single mighty battle on the plains just between East and West Maui. Kamehameha had destroyed the army of Kalei Puli, who had escaped to O'ahu and joined his father, while the most of the chiefs of Maui had sought refuge on the other islands. After this victory, Kamehameha dispatched a messenger to Kalei, informing him of his intention to evade O'ahu, and the old king returned to him this answer. Tell Kamehameha to return to Maui, and when the Black Kappa covers the body of Kahalili, the whole group shall be his. This answer seems to have been hardly honest. However, for soon after Kamehameha returned to Hawaii, Kahakiri entered into a combination with Kyo, king of Hawaii, and made war upon Kamehameha in his own home, with the disastrous results to the Confederates already mentioned. In 1794, Kalaliki died, leaving Kaleiku Puli as his successor, and a claimant to the sovereignty of O'ahu, Maui, Molokai, and the Nai. Kyo, the younger brother and ally of Kalaliki, and who had become the king of Kauai, by marrying Queen Kamakaliki and had shared in the government of Maui after the withdrawal of the forces of Kamehameha, concluded to return temporarily to Kauai after the death of Kalaliki. Taking with him a portion of his army, he first touched at Molokai to collect tribute, and then landed on O'ahu for further supplies. Although his visit was friendly, he met with opposition from Kaleiku Puli, and a battle followed in which Kyo was slain. The O'ahu king was assisted by the seamen of two English vessels, lying in the harbor of Honolulu, the Jackal and Prince Libu, after the victory of Feast, was given on board the vessels to which the king and a number of his chiefs were invited. Some of the boats of the vessels returned from the shore with their crews, grounded on the reef. Proceeding this, Kaleiku Puli and his chief seized the vessels, killing their captains and a number of others. Elated with this possession of these vessels and their ornaments, the king resolved to invade Hawaii. Embarking his army and canoes, he took passage in one of the vessels on board of which had been stored the most of his guns and bore materials. The crews of the vessels had been retained to manage them, and Kaleiku Puli sailed out of the harbor in high glee, but he did not proceed far. After reaching deep water, the foreigners set him and his attendants back to Waikiki in a boat, and then sailed for Hawaii, where they delivered Kaleiku Puli's war supplies to Kamehameha, who was even then preparing for a descent upon O'ahu and the final conquest and consolidation of the group. This was in the latter part of 1794. The amount of war material delivered to Kamehameha was not large, but all of it proved of service to him. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Linda Marie Nielsen, Vancouver, B.C. The Legends and Miss of Hawaii by King David Kaleikuah. Kayana, The Last of the Hawaiian Knights, Part II Kamehameha, Ka-Humanu, Captain Cook, and the Final Conquest, Part IV With this somewhat extended reference to Kamehameha and the prominent chiefs of his time, which brings the tracings of public events down to the eve of the concluding struggle of the conquest, we will now return to Kayana, through whose relations with Kamehameha some curious glimpses of the domestic life of the latter are brought to view. We have thus far seen him as a warrior. We will now observe him as a husband, whose peace was disturbed by jealousies and whose heart, stern in all things else, was not proof against the tender influences of love. At the close of his unsuccessful campaign against the chiefs of Hilo and Kau, in 1785, Kamehameha took up his residence at Kahula, where he devoted himself for a time to more peaceful pursuits. To stimulate his people to industry, he gave his personal attention to agriculture, and the peace of ground cultivated with his own hands is still pointed out. Continuous wars had impoverished his possessions, and he was anxious to restore to productiveness his neglected lands. Up to this time, Kamehameha had two recognized wives, Kaloa and Pelui. This Kaloa was not the widow of Kali and Ipu. Although bearing a similar name, she was a granddaughter of Kawi, king of Hawaii. Pelui was the daughter of Kamaanawa, brother of Kiamoku, and one of his staunchest supporters. For some months Kamehameha lived quietly at Kahula, the inspired song of Kilamo'uku, who had died the year before, predicting that he would become the sovereign of the group still rang in his ears, and in the midst of their labors his people were encouraged in the practice of the manly games and pastimes which added to their strength, skill, and endurance in war. Sham fights on land and sea and swimming, diving, wrestling, running, and leaping contests, were frequent, and during the annual feast of Lono, beginning with the winter solstice and continuing for five days, a tournament was given which brought to Kahula, the leading chiefs of Hamakua, Kohala, and Kona. Among them was the famous Kimo'uku, who had charge of the district of Kona. He was accompanied by his family, of which his daughter, Kahumanu, was the most attractive feature.  Kiyomuku, whose fortunes were desperate, succeeded in captivating and marrying Namahana, the widow of the deceased king, very much to the chagrin and disappointment of Kahiliki, whose claim to the dowager was sustained by the royal custom of the time. A difficulty followed, and Kiyomuku and his wife took up their residence on the northern side of the island, but they were not permitted to remain there in peace. Through the hostility of Kahiliki, they were driven to Molokai, and thence to the district of Hana, in eastern Maui, which was then held by the king of Hawaii, and there, through the mercy of Kale and Opu, they were allowed for some years to reside, and there, in 1768, Kahumanu was born. On the death of Kale and Opu in 1782, Kiyomuku returned to Hawaii, and in the war for the succession, exposed the cause of Kamehameha, and became one of his chief counselors and captains. Kahamunu was one of the most attractive women of her time, and inherited something of the restless and independent spirit of her warlike father. She was in her 18th year when she made her appearance at the court of Kamehameha during the festival of Lono in 1785. The wives of Kamehameha were well along in years, Peiluni being the mother of a full grown son, and Kahumanu charmed the great chief with her freshness and independence. His warlike soul yielded to the fascination, and to win her smile he took part in the contests of the festival and overcame all competitors. He then proposed to make her his wife. Kiyomuku readily consented, but Kahumanu could only be won by the promise that her children should become the political heirs of Kamehameha. This promise was given, and Kahumanu became the wife of Kamehameha. It is probable that he intended to observe the compact at his time, but as Kahumanu died childless, he was in the end left to dispose of the succession through other and more distinguished channels. Kahumanu became the wife of Kamehameha's heart. He loved her as well as he was capable of loving any woman, and she was the only one whose indiscretions were regarded by him with feelings of jealousy. His other wives were not restricted by him to his soul attentions, and even the blue-blooded Kiyopuleni, whom he subsequently married, and who became the mother of his heirs to the throne, had a joint husband in Hoapili. But the affections of Kahumanu, Kamehameha, would broke no joint occupant or rival. She doubtless sought to avail herself of the privileges of the times, but Kamehameha objected with a frown which would have meant death to another, and for years their relations were the reverse of harmonious.  The mother of Kiana was Kaupu Kamo'u, a granddaughter of Ahia, of the family of Hilo, from whom the present sovereign of the islands draws his strain. The birthplace of Kiana is not recorded, but he was probably reared in the neighborhood of Hilo, and thoroughly instructed in all the chiefly accomplishments of the period. He grew to a splendid manhood. He was nearly six and a half feet in height, very well proportioned and possessed a striking handsome face. This is a testimony of Captain Mears, with whom he made a voyage to China in 1787. Kiana was of high rank and boundless ambition, and in early manhood cast his fortunes with Kahiliki, the warlike Moi of Maui, to whom he was related. He was among the prominent chiefs who assisted Kahiliki in his conquest of Oahu in 1783, and took a distinguished part in the decisive battle of Kahiliki. Kahana Ana, the unfortunate king of Oahu, escaped to the hills, where he remained secreted for nearly two years, when he was betrayed by the brother of his wife and slain by order of Kahiliki. This cruel treatment of Kahana, together with the rapacity of the invaders, created a revulsion of feeling among the Oahu chiefs, and a widespread conspiracy was organized by the father of Kahana and others against Kahiliki, and the Maui chiefs to whom had been assigned lands in the several districts of the island. The plan was to rise in concert and kill them all in one night, including Kahiliki. But the murderous project miscarried. By some means it became known to Kahiliki, and he dispatched messengers to the threatened chiefs, warning them of their danger. All but one of them were notified. The messenger failed to reach Hugh, who was at Wailoa, and he was killed, but fearfully was his death avenged. Kahiliki collected his forces for a war, for blood. Men, women, and children were birchard without mercy, and the native Oahu chiefs were almost extirpated. So great was a slaughter that one of the Maui chiefs built a house at Lapike, the walls of which were laid up with the bones of the slain. In this rebellion a number of Kahiliki's own chiefs turned against him, among were Kiana and Kan'i'o new, the latter being the first husband of Kama Kahilili, queen of Kauai. What incited the defection of Kiana is not known, but he was probably dissatisfied with the lands apportioned to him by Kahiliki, and hoped to profit from the restoration of the island to native rule. Kan'i'o new was killed, but Kiana managed to escape to Kauai. Kan'i'o new was of the royal line of Kauai, and as already stated, the first husband of the queen of that island. How he came to be a supporter of Kahiliki in his conquest of Oahu, or what prompted his subsequent espousal of the cause of the Oahu chiefs are matters which tradition has left to conjecture. Kama Kahilili's second husband, whom she had selected some years before while her first was living, as was then the custom, was the gallant Kayo, or Kayo Lulani, the younger brother of Kahiliki. He was commended to her not more though his princely blood than many accomplishments and graces of person, and she appears to have been greatly attached to him. She had two daughters with Kan'i'o, both of whom were of marriageable age when she became the wife of Kayo. She was the granddaughter, it may be mentioned, of Lonokahopu, a prince of Kauai, who in his younger years visited Hawaii, was accepted as a temporary husband of Kalani, the sister of Kauai, and through her became the grandfather of Kiyomoku and his two distinguished brothers. The daughters of the queen were Le'i Ma'ho Lani and Kapa Mo'hu, the latter of whom in marriage with Ka'mo Lai, the last independent king of Kauai, became the grandmother of the present queen, Kapa Lani. Kayo took no part in the conquest of O'ahu by his brother, but remained at Kauai, assisting the queen in her government. While Kan'o Nio found occupation first in aiding and then in opposing Kahiliki, escaping from O'ahu after the defeat of the rebellious chiefs and death of Kan'o Nio, Kayana presented himself before the queen of Kauai who was a distant relative and Kayo who was of closer kinship and related to them the story of Kahiliki's merciless operations on O'ahu. He sought to create an act of sympathy in favor of the unfortunate O'ahuans, but Kayo was too suggestious to place himself in hostility to his warlike brother who had extended his sway over all the islands between Kauai and Hawaii. However, Kayana was kindly received at the court of Kauai and given lands for his proper maintenance, but he could not remain quiet. While the clash of arms was heard on the other islands, he chafed under the restraints of his exile and attempted to organize a force of warriors for a dissent upon O'ahu. Kayo prevented the departure of the expedition, however, and a mutual feeling of suspicion and agonism was soon developed between him and his reckless and restless cousin. As the avenues to advancement through the chances of war seemed to be temporarily closed to him, Kayana donned his best attire, gave entertainments, and began vigorously to play the courtier. He first sought to supplant Kayo in the affections of the queen, feeling in that he next paid court to her daughter, Kapomuhu. The latter was disposed to regard his suit with favor, but Kayo, through the pretended service of Akalua, objected to the alliance, and in a spirit of recklessness Kayana embarked in the ship Nuka for China late in 1787. That vessel, in the course of trade, touched at Kauai just as the fortunes of Kayana seemed to be the most desperate, and Captain Mears was easily prevailed upon to permit the handsome Hawaiian to accompany him to the Asiatic coast. Arriving in Canton, Kayana spent some months in studying the arts of war and mingling with the people of strange races, and in the latter part of 1788 returned in the Efeginia to Kauai, bringing with him a very considerable supply of muskets, powder, lead, and other munitions of war. As the manner in which he secured the supplies is not stated, we are constrained to believe that he must have taken with him to China a quantity of sandalwood which was readily marketable in that country. But Kayo would not permit him to land on Kauai. The clouds had indicated approaching danger the day before, and Kayana was told that he would be slain and sacrificed if his foot touched the shore. The vessel therefore sailed for Hawaii, where Kayana landed, and offered his services to Kameamea. They were promptly accepted. His supply of arms and knowledge of other lands rendered him a valuable ally at the time, and Kameamea gave him an important command and took him into his fullest confidence. This was early in 1789, and in the succeeding wars with Kyoa, Kayana became an active leader. As already mentioned, the knives, hatchets, axes, and swords brought by him from China were found to be useful, but the firearms were generally of old patterns, and the most of them were soon rendered entirely unserviceable through the inability of the natives to keep them in repair. 5. Very soon after her marriage, Kahumanu was detected in flagrant flirtations with a certain chiefs whose business brought them to the court of her husband, and Kameamea set a close watch upon her actions. This led to bitter words between them, and in time it became a matter of gossip that Kameamea was jealous of his young wife. The arrival of Kayana added another to the list of Kamanu's admirers, and in time another wrinkle to the stern face of her warrior husband. Kayana was one of the handsomest chiefs of his day, and Kahumanu could not disguise her infatuation for him, but whatever may have been the temptation, he was too discreet to awaken the jealousy of Kameamea, and was not displeased when he was dispatched with an army against Kyoa in the distant district of Kao. After the death of Kaliopu in 1782, and the defeat and death of Kyoa-lao, the widow of the former, whose name was Kaloa, left for Maui, taking with her the widow and infant daughter of Kyoa-lao, Kahilili, brother of Kaloa, provided for the family and gave them his protection. After the conquest of Oahu by Kahilili, he removed his court to that island, taking with him his sister and her family. In 1785 they returned to Maui with Kallakapulili, the son of Kallahilili, who had been appointed Viceroy of the island, and there remained principally at Oluwalu until 1790, when Kallanupuli was driven from Maui by Kameamea, and they sought refuge at Kallamalala on the island of Molokai. Seeing his way clear out to the conquest of the group, and anxious to alley himself to the superior blood, which came through Kaloa and Kiwalao, Kameamea dispatched a messenger to Molokai, requesting Kaloa not return to Oahu, but to place herself and family under his protection. Following the messenger to Molokai, and learning that Kaloa was ill and not expected to recover, Kameamea paid her a visit in person, and received the assurance of the dying dowager that, when she passed away, her daughter and granddaughter should be his. The granddaughter was Kyo Pulani, then a girl of fourteen. She subsequently became the wife of Kameamea, and the mother of the ruling princess of his dynasty. In recognition of her superior rank, Kameamea always approached her on his knees, even after she had become his wife, and the undisputed sovereign of the group. Such was the deference invariably paid to rank at that time and earlier. Kaloa did not live but a few days after her meeting with Kameamea. At her death he manifested his sorrow by knocking out two of his front teeth, and then formally took charge of and removed to Hawaii her daughter and granddaughter, not only as a sacred legacy from Kaloa, but as a token of reconciliation and alliance between himself and the elder branch of the Kauai dynasty. Kahumanu well understood the meaning of this reconciliation, and it was with little pleasure that she welcomed Lee Hila and her daughter to Hawaii. She knew it was the purpose of Kameamea to marry Kyo Pulani as soon as she reached a proper age, but she was childless and could urge no valid objection to the union. The thought of it, however, did not sweeten her temper or quicken her sense of propriety. She became more reckless, and her husband more and more suspicious, until they finally separated, when Kahumanu returned to her father, where she remained for more than a year, and where, it is said, Kiana frequently visited her. Of these visits Kameamea was apprised by Kipulani, the wife of Kiana, of whom tradition makes but spare mention. She was jealous of her husband's attentions to Kahumanu, and it was through her that Kameamea became aware of their secret meetings. His spies had overlooked what the jealous eyes of the wife had discovered, and it is intimidated that they retaliated in kind upon the recrant couple, but that it may Kameamea sent for Kahumanu, and through the offices of Captain Vancouver, whose vessel was at that time anchored in Kilaakukua Bay, a reconciliation was affected between them. But Kameamea did not forgive Kiana. His thoughts were bent upon the conquest of Oahu, and he needed his assistance in that important enterprise, but he determined to crush them whenever he could do so without injury to himself. Kiana felt the coldness of his chief, and had observed unmistakable evidences of his hatred, but he neglected no duty, and resolved that, if an open rupture could not be avoided, Kameamea should not be in a position to urge a reason for that would command the respect and approval of his supporting chiefs. Summoning his district chiefs to muster their quotas of canoes and armed men, Kameamea prepared for the conquest of Oahu, and a final struggle for the mastery of the group. It is said that his army numbered sixteen thousand warriors, some of them armed with muskets, and that so great was the number of his canoes that they almost blackened the channels through which they passed. The army embarked from Hawaii early in 1795, and after touching at Lahaina for refreshments, landed for final preparation on Molokai, the fleet of canoes being distributed for miles along the coast. Kaeya had promptly responded to the call of his chief, and was there with a heavy quota of warriors and canoes. A council of war was called at Kahu-Kakai to discuss the plans of the campaign, but Kiana was not invited to participate in its proceedings. His exclusion from the council alarmed Kiana, and he suspected that he was the principal subject of discussion. He left his quarters, and calling on the house of Nahahana, the mother of Kahumanu, learned from her that the council was discussing some private matter, the nature of which she did not know. He next visited Kali Omuku after the adjournment of the council, an endeavour to ascertain what had been done, but the answers of the chief were evasive and unsatisfactory. He did not dare to tell Kiana, who was allied to him in blood, that Kamehameha had charged Kiana before the council with mediated treason, which implied his death, and that his advisors had prevailed upon him to allow the matter to rest until the conquest of Owaku. On his way back to Hamoloa, where his warriors were encamped, Kiana again passed the house of Nahahana. It was past sunset, and he was striding through the dying twilight, his thoughts of a tumult of doubt and indignation. When from behind a clump of bushes, he heard his name pronounced in a low tone. He stopped and listened, and Kiana again came to him in a soft voice. Fearful of treachery, he hesitated for a moment, then drew a knife from a scabbard hanging from his neck, and cautiously walked around the screening undergrowth. Who calls, inquired Kiana, observing a crouching figure among the bushes? Your friend was the answer, and Kahumanu rose and stood before him. What paths between them can only be conjectured, but Kahumanu must have satisfied Kiana of Kahamanameha's hostile purposes concerning him. For when he reached his quarters, he promptly informed his brother Nahihole of the danger awaiting both of them, and apprised him of his resolution to abandon Kahamaameha on the passage to Owaku and join forces with Kalaikupoli. The movement is hazardous, explained Kiana, but it will enable us, at least, to die like chiefs, with arms in our hands instead of being slain like dogs. As the several divisions were preparing to embark for Owaku the next morning, Kiana visited the squadron of Kanu set apart for the accommodation of the wives and daughters of Kameameha and his principal chiefs. A secret informed his wife of his purpose to join Kalaikupoli. She expressed surprise at the announcement, but declined to follow him, declaring that she preferred to cast her fortunes with Kameameha. But, she continued bitterly, perhaps Kahumanu will follow you. If you ask to do so, Kiana made no reply to this cutting suggestion, but waved his wife a hasty farewell and joined his embarking warriors. The other divisions of the invading army were well out to sea before Kiana's sails were set, and he found no difficulty in making his way unobserved to Kailua on the northern side of the island, while Kameameha landed with the main body of his forces in the neighborhood of Honolulu, his canoes extending along the beach from Wailea to Waikiki. Disembarking his warriors at Kailua to the number of perhaps 1500, Kiana offered his services to Kalaanakupoli, whose army was rapidly occupying positions in the valleys back of Honolulu, the moi receiving him with open arms, promising him the sovereignty of Maui should they succeed in destroying Kameameha. And the united armies climbing over Nuanu and Kalihi passes confronted the advancing lines of Kameameha. Learning of the desertion of Kiana and the warriors under his command, Kameameha exhibited but little surprise. He did not doubt his ability to defeat the combined armies of his opponents, for the auguries had been favorable and he had faith in his gods, nor did he regret that through this defection Kiana had at last placed himself in a position to be dealt with as an open enemy. With his war-guard Kali in the van, Kameameha at the head of a mighty force marched up Nuanu valley, where three miles back of Honolulu, behind a stone wall stretching from one hill to the other of the narrowing gorge, was entrenched the main body of the allied armies, and behind the wall stood Kiana, grim, silent, and desperate, with the musket in his hand awaiting the approach of Kameameha. Nearer and nearer advanced the attacking column, with shouts that were repaid by yells of defiance from behind the defenses. A few volleys of musketry were exchanged by the hundred or more of warriors in possession of firearms on each side, but Kiana took no part in the noisy conflict. He was watching for the approach of one whose life he longed for more than all the rest, and for which he was willing to exchange his own, but he watched in vain a field-piece under the direction of Zhong Yang was brought to bear upon the wall, and Kiana fell with the first shot mortally wounded. After a few more shots the Hawaiians charged up the hill, their shouts drowning the roar of the breakers against the reef below. Kiana drew himself up against the wall. His heart had been laid almost bare, and his eyes were growing dim. With an effort he raised his musket, fired it at random in the direction of the storming column, hoping the bullet might by chance find the heart of Kameameha, and then fell dead. The route of the Hawaiians and their alleys was complete, they broke and fled in all direction. Some were driven over the Pali, a precipice six or seven hundred feet in height at the head of the valley, and others escaped over the hills. Kali Ipuli found refuge for a time in the mountains, but he was finally captured, slain, and offered as a sacrifice to Kameameha's war god at Waikiki. This was the last battle of the conquest, and the victory gave to Kameameha the sovereignty of the group, for the king of Kauai, recognizing his power, soon after yielded to him his peaceful allegiance. But it brought to a close the career of one of the most noted of modern Hawaiian chiefs, Kiana Ahalua, over whose death Kameameha rejoiced, and Ka Humanu mourned in silence. Her love proved fatal to more than one, but he was the grandest and brightest of all who perished by the sweet poison of her smiles.


Hey there, Polycasters, Rob here. Today on the show, we're gonna be looking at how to test elements that require Ajax to talk to their back-in using Web Component Tester. That made no sense. Let me back up a little. Today on the show, we're gonna be continuing our series on Web Component Tester by looking at how to test elements that require Ajax. Now, if you go check out the documentation for Web Component Tester, you'll see up there at the top, there's a list of libraries that come with Web Component Tester itself. So we've got Mocha, that is our testing framework. We've got Chai, which is our assertion library, and we'll be talking about that in a bit. We've got Async and Lodash. These are libraries, they're just sort of like utilities. They help us do things like manage callbacks and do fancy functional stuff. And lastly, we've got Synon. And Synon is a little library that lets you mock XHR request, create fake servers, do really anything you'd wanna do if you wanted to simulate an actual server. And rather than like create some brand new component or anything like that, I'm just gonna write unit test for a preexisting element. So I'm actually gonna use one of the Polymer Team's elements, IronAjax, and I'm just gonna write test against that. So that way I don't have to come up with like a weird contrived example, because I'm lazy. So what I'm gonna do in my test file is start off by importing IronAjax, and then I'm gonna write a little test fixture for it. So inside this test fixture, I'm calling IronAjax or I've got a little IronAjax tag, I should say. And it's URL is set to response to get with JSON, all right? And then after that, I'm going to create the suite that's gonna hold all of my unit tests.  And I'm gonna create some global variables in here. These are just gonna keep track of the IronAjax tag, of the requesters we're sending it out, of the Synon server we're gonna set up, nothing too fancy here. After that is created, I'm gonna call a setup function. And this is where I'm gonna go ahead and start to build my Synon server. So I'll call Synon fake server create, that's gonna return an instance of the server. And then I can call this respond with method. And what that's gonna let me do is basically set up routes that I want the fake server to respond to. So what I'm saying here is when there's a get request for the route response to get with JSON, I want it to respond with a status code 200. I want it to send back those response headers that I created up at the top. And lastly, I wanna send back this little JSON payload that says success true. So I've got that squared away. Next thing I'm gonna do is create a little teardown function. And in this teardown function, I'm going to tell the server to restore itself, which basically means like clean up after yourself. You know, if you created global variables, if there's any shared state, anything like that, just get rid of that. So when we run the next test, it'll be a nice clean slate, okay? So I've got that squared away. Now I can write the suite that's actually gonna hold my unit tests. Inside of here, I will call a setup function. I'm going to grab my test fixture and sort it in that Ajax variable that I created. And my first test here is just going to verify that the Iron Ajax request is going out and that I'm getting a response back and that the data in that response looks correct. The test message is gonna be, has seen defaults that love you because it does love you. So my request object is going to call Ajax generate request and then I can just call server.respond. And this is kind of one of the cool parts about working with Synon. Normally you would have to, if this was like a real server, you'd have to wait some amount of time, set up an event listener, do some sort of like async test thing to get that response. Here we can treat it like it's synchronous and that's really nice. It means our tests are gonna be really fast. And after that, I can use expect to inspect the response object that I got back. Now in the last video, I used assert to inspect my objects. This time we're using expect and basically because we're using Chai, we have a few different assertion types that we can use, a few different assertion libraries if you will. I can go check out the documentation for Chai, maybe I should like, clue the link to that or something. Expect just another flavor of assertion, really not too different. What we're doing here is we're first checking that the response is okay and that means that it wasn't an error, it wasn't null, we got something back. We're checking that it's an object, that's what we're expecting to see. And lastly, we're checking that the success property is set to true. This looks okay to me. Let's switch over to the terminal and we're gonna run the WCT command. Things are happening, things are happening. And we get our test back, awesome. All right, everything's green, looking good. I wanna do some more testing though. I wanna test a post request. So I'm gonna create a brand new test fixture and this time I'm again using an IronAgeX element. I'm setting the method to post and the URL is response to post with JSON. Just like we did for the get request, we will set up a route in our Synon fake server. So we're gonna say that we want it to listen for post request on the route, response to post with JSON. And when it hears that, it should send back a 200 same response headers as last time. And this time the object it sends back is gonna say, post request is true. Over here in our test, I'll write a brand new suite for making simple post requests. The first test I'm actually just going to verify that when I set that method to post that that is actually setting the XHR method. So I'm not even calling Synon here. I'm just verifying that under the hood, the element does what it expects. After that, I'm going to go ahead and actually ping the Synon server. I'm going to test that the response is okay. I'm going to test that it is an object and I'm going to test that post success is equal to true. Let's switch over to our terminal. We will run a component tester and we will wait waiting on things to happen. Great. So we've got all of our tests are passing. Everything's green. Now, what if those tests weren't passing though? What if one of them had failed? What if it was just like one browser that failed or something weird like that? What would we do? This is where I'm going to show you a little trick here. When we run the web component tester command, we can actually pass it the dash P flag. And what this is going to do is it's going to leave all the browser windows open. And this is really useful because it means we can open up the console for those different browsers. We can inspect them and if there were errors, they're going to show up there. So here I've got Firefox. I'm going to zoom in. I'm going to open the Firefox dev tools. So I'm going to enhance this and you'll see that I've got my tests listed here. But if there were any errors, they would show up there as well. So pretty, pretty helpful little feature there. All right, that covers testing with Ajax with Synon. There's actually a lot more you can do with Synon, but I've definitely given you enough to get started. There's a lot more that I want to cover with web component tester though. So if there are segments that you are interested in seeing, please leave a comment down below. That way we can try and make some of those episodes happen. Also consider clicking that like button or the subscribe button if you truly love me. And if you have some questions, you can ping us on a social network of your choosing at hashtag askpolymer. As always, thank you so much for watching and I'll see you next time.  Gotham needs me. I got a head of myself.


A study was conducted on the damage law of self-compacting concrete with the addition of Eolean sand and recycled coarse aggregate under severely cold conditions, using 12 groups of specimens with different substitution rates. The results showed that appropriate addition of AS could inhibit freeze-thaw damage of ARCC by filling large harmful pores in RCA, and the optimum substitution rates were determined to be 20-40% for AS and 25-50% for RCA. A freeze-thaw damage model for ARCC was developed based on the Weibull distribution and gray theories, which could predict ARCC damage under freeze-thaw cycles. This article was authored by Ha Yan, Qin Lu, Feng Xia Han, and others.


Did you know recent estimates suggest nearly 277,000 people or one in six South Australians participate in recreational fishing? It's important to accurately assess recreational catch so we have good information guiding the decision making that protects South Australia's fish stocks. That's why the South Australian Research and Development Institute is working with the University of Tasmania to conduct a statewide recreational fishing survey estimating the participation, catch and effort of rec fishers. For this survey to be successful, it needs the help of our recreational fishing community. There are three elements to it. A telephone survey, on-site sampling and self-reporting via the SA Fishing App. South Australian residents will be randomly contacted by phone at the start of the year-long survey. With those contacted, fairly representing the fishing community, including people of all ages and backgrounds with varying levels of interest and fishing ability. Interviewers will check in with this group regularly to record their catch. This survey will provide important information that is comparable with previous statewide surveys. For those South Australians not contacted directly, you can still take part in the survey using the SA Fishing App. Download the app to record your catch and encourage your fishing mates to do the same. This is an exciting survey with important outcomes. Your participation will make a big difference and we encourage you to get involved. This is our opportunity as fishers to contribute as citizen scientists and help maintain great fishing opportunities for generations to come. We recognise the way people communicate is changing and there is a need to develop new tools to measure fishing participation, catch and effort. All rec fishers are encouraged to download the SA Fishing App. You can submit your activity anytime you go fishing. The more participants, the better the results. So whether you fish regularly or only once or twice a year, your information is important. This survey will help improve our understanding of how apps can be used as a tool for estimating recreational fishing activity in forming better fisheries management now and into the future.


In contrast to our regular videos where we dive into a super time-consuming journey to make something I've never made before, well between projects I wanted to try and do the opposite and see how well I can make something, and a skill set I'm starting to finally get more comfortable with, and try and complete a build within a limited small time frame. It's coming up pretty soon, we've got a few different food projects. One issue I learned in our past ones, especially with the hot sauce, chicken wings, don't really have a good knife. Pretty sharp. It's just fat. I have daggers. What is the correct way to pronounce that? Daggers. Dagger. Dagger. Doggers. Little doggies. Anyways, these things, and these are actually for thrusting, they do cut, but because they're so fat, it's hard to cut really finely. So my goal for this video is to do a kind of a one-day build and try and make a bronze age knife that'll help us with some cooking. So I found a reference for a bronze age knife online. Start with, I made this little mold, I don't have a lot of information about it, it's a little bit bigger than that one. So we're gonna cast this in bronze, polish her up, halter, chop some vegetables. So I got it all polished and halved it up and sharpened, put a wood sealant on the handle using one part beeswax to three part olive oil so it doesn't crack or anything when it's exposed to moisture and should be good to go. Bronze is a few disadvantages of being quicker to dull and will have more bends in it than you would a standard steel knife, that's why we switched to the iron age, but it does have the advantage that they didn't realize in the bronze age in that the copper in it is actually disinfectant and will kill virus and bacteria. All right let's try it out and chop some stuff. If you enjoyed this video be sure to subscribe and check out other content we have covering a wide variety of topics. Also if you've enjoyed these series consider supporting us on Patreon. We are largely a fan-funded channel and depend on the support of our viewers in order to keep our series going. Thanks for watching!