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THE
ENGLISH AND FOREIGN PHILOSOPHICAL LIBRARY.
EXTRA SERIES. VOLUME VI.
i
BALLANTYNE, HANSON AND CO. EDINBURGH AND LONDON
AN ACCOUNT
OF
THE POLYNESIAN RACE
ITS ORIGIN AND MIGRATIONS
ANCIENT HISTORY OF THE HAWAIIAN PEOPLE TO THE TIMES OF KAMEHAMEHA I.
ABEAHAM FOENANDER,
CIRCUIT JUDGE OF THE ISLAND OF MAUI," H.I. KNIGHT COMPANION OF THE ROYAL OHDER OF KALAKAUA.
VOL. II.
LONDON: TEUBNEE & CO., LUDGATE HILL.
1880.
{All rights reserved. 1
PREFACE,
In issuing this, the second volume of " An Account of the Polynesian Eace," &c., and the "Ancient History of the Hawaiian People," the author gratefully acknowledges the kind reception which the first volume received. It was a hazardous undertaking to publish a work of that kind ten thousand miles away from the author's resi- dence, with no opportunity of revising the sheets as they came from the press, or preparing an index when the volume was finished. The well-known ability and care of his publishers, the world-known Messrs. Trlibner & Co., grappled bravely and successfully with the difiiculties of a MS. which, owing to peculiar circumstances, had not been clean copied for the press before it was sent away. To Stephen Spencer, Esq., formerly Chief Clerk to the Interior Department of the Hawaiian Government, and now residing in London, the author is under great obligations for the kind and vicarious supervision that he gave to the proof-reading, and for the thoroughly faultless rendition of the Polynesian words, phrases, and entire chants occurring in the work.
To the gtentlemen who compose the staff of such lead-
vi PREFACE.
ing literary journals as the "Westminster Eeview," the " British Quarterly Eeview," and the " Academy," the author sends his warm Aloha for the notices of kindness and encouragement with which they met his efforts to bring the Polynesian folklore within the zone of scientific research ; to collect the broken and distorted rays of that folklore into one historical focus: and, by following the indications thus obtained, to seek the homesteads of the earlier Polynesians, where they themselves say that they ought to be found.
The author may have startled some and shocked others by seeking a Polynesian ancestry beyond the Malay Archipelago; but their own undoubted folklore, their legends and chants, gave no warrant for stopping there. They spoke of continents, and not of islands, as their birthplace. They referred to events in the far past which have hitherto been considered as the prehistoric heirlooms of Cushites and Semites alone. And the lan- guage in which that folklore is conveyed, whatever its subsequent modifications and admixtures, will be found, on a critical examination, to be fundamentally Arian of a pre-Vedic type before the inflections were fully de- veloped or generally adopted. If the author has not in every instance secured the consensus of his reader to those conclusions, which to him seem the only possible ones, from the data that he has collected, the fault must be ascribed to the author and not to the data. He may have failed in his manner of presenting them ; they still remain, a now imperishable heirloom of the Polynesian
PREFACE. vii
race, to await a more skilful expounder, and to challenge any attempt to deprive that race of its inheritance in the Arian blood and the Cushite civilisation.
In the present volume the author has endeavoured to present the ancient history of that branch of the Poly- nesians which took up its abode on the Hawaiian Islands. In entering the wilderness of a hitherto untrodden field, and the almost impenetrable jungle of traditions, legends, genealogies, and chants, the author has had no easy task in reducing his materials to historical sequence, precision, and certainty. The difficulties he has had to contend with hardly any but Polynesian scholars can fully appre- ciate, and how far he has succeeded he respectfully leaves to the Hawaiians themselves to decide.
The author had originally sketched out for himself as a portion of this work — or rather as an appendix to the first volume — a comparative glossary of the Polynesian and Arian dialects in confirmation of their affinity. But the closer and the more critically that subject was approached, the greater and the more numerous became the points of contact, and what had been intended for a few pages has unavoidably swollen to the size of a volume, and as sucli will be issued in separate form if life and health are granted the author.
ABR FORNANDER.
Lahaina, Decemher 1879.
ORIGIN AND MIGRATIONS'
OF
THE POLYI^ESIAI^ RACE.
PART 11.
In the first part of this worli I have attempted to trace the origin of the Polynesian Eace by following strictly the plain lead of its own folklore and the obvious induc- tions which the scattered fragments of that lore suggest. To recapitulate in an inverse order the findings to which that folklore has led, I would briefly say that I have found a vague, almost obliterated, consciousness in some of their legends that the head, and front, and beginning of the Polynesians lay in a white (the Arian) race ; and I found this consciousness confirmed by referring to the language, probably the oldest Arian form of speech, and to the Arian numeral system, as well as to some customs and modes of thought exclusively Arian. I found in their legends proofs, many and distinct, that at this re- mote era the Polynesians must have come into long and intimate contact with the early Cushite, Chaldeo- Arabian civilisation, of which so many and so exceedingly interest- ing fragments yet remain in their folklore. I found that during or after this period of Cushite contact the Poly- nesians must have amalgamated, as greatly as their Vedic
VOL. II. A
2 THE POL YNESIAN RA CE.
brethren did afterwards, with the Dravidian peoples south of Chaldea in India. I next found that, whatever the manner or the occasion of their leaving India, though they probably followed in the wake of the great Chaldeo- Arabian commerce of that period, they had occupied the Asiatic Archipelago from Sumatra to Luzon and Timor. I have found no time of their arriving in the archipelago, but I have found from their own genealogies and legends that, approximatively speaking, during the first and second centuries of the Christian era many and properly organ- ised migrations of the Polynesians into the Pacific Ocean took place from various points of the archipelago; a period coincident with the rise and development of the Hindoo and Malay invasions of Sumatra, Java, &c. I found, moreover, that though there is nothing to indicate that some of these migratory expeditions may not have pushed on to some of the eastern, northern, or southern groups of the Pacific now held by the Polynesians, yet that their general rendezvous during this migratory period was on the Fiji group, and principally on the west side of Viti-levu ; that they were of superior cultivation to the Papuans then and now inhabiting that group ; that they stayed there long enough to introduce a large amount of tlieir vocables into the Fijian language, and no inconsider- able part of their legends and customs in the Fijian folk- lore; and that when finally, after several generations of sdjour, they were expelled from the Fiji group, they scattered over the Pacific, taking up their present posi- tions on the principal groups, either simultaneously or by stages from group to group, or in both ways ; and I have shown that that branch of the Polynesian family from which the oldest ruling line of Hawaiian chiefs claim descent arrived at the Hawaiian group during the sixth century of the Christian era, and, in the utter absence of legendary information, is supposed to have lived secluded and isolated from its cousins in the South Pacific for twelve to fourteen generations, or until a
THE POL YNESIAN RA CE. 3
period which, for convenience, I have designated as that of Maweke and Paumahua, or about the close of the tenth or beginning of the eleventh century a.d.
So far the previous volume has carried the reader. It is known in most cases, and presumed in all, that by the time indicated above all the principal groups had been occupied and peopled by the Polynesians migrating thither, partly during, mostly after, their s4jour on the Fiji group. There are few data to determine the order of their going ; whether the more distant groups were not settled upon as early, or nearly as early, as those nearer to the Fiji group. Mr. Horatio Hale, of the " United States Exploring Expedition," argues a successive distribution of the Polynesian race, after leaving the Fiji group, from the corruption of language and the affinity of dialects; and intimates that the Samoan group was the mother group and thei keynote of Polynesian migrations within the Pacific ; tl at having first settled on the Samoan, when this group became over-peopled, it threw off new migrations to the Society group, which, in its turn, when overstocked, started expeditions to the Paumotu and the Marquesas, and that these, in their turn, relieved them- selves of a too-redundant population by^ migratory expe- ditions to Easter Island and the Hawaiian group, and he allows over three thousand years for this gradual process of redundancy and relief.
The dialectical variations of the different Polynesian groups, and their linguistic corruption from a once com- mon form of speech, are patent enough to him who takes an interest in examining the subject; but it is far from patent, and cannot be proved, that these varia- tions are the result of a process of sequences; in other words, that the Tahitian is a dialect of the Samoan, the Marquesan is a dialect of the Tahitian, and the Hawaiian is a dialect of the Marquesan, and so on in other directions. There are shades of affinity that appear to link one dialect to another more than to
4 THE POL YNESIAN RA CE.
the rest; but there are also shades of divergence so great and glaring that they cannot be explained except on the hypothesis that they existed of old, and were brought with the Polynesians from their various habitats in the Asiatic Archipelago when first they entered the Pacific.
I believe it is now well understood among the best philologists of Europe that the ancient High and Low German, the Saxon and the old Norse, were not succes- sive dialects, formed the one upon the other, but contem- porary and coexistent varieties of the Teutonic or Gothic stock when first it entered Europe ; and by the same law I claim that the Polynesian dialects are older than their appearance in the Pacific, though the variations may have widened and the peculiarities attached to each may have hardened through lapse of time and through isola- tion; and, consequently, that the lines of distribution within the Polynesian area cannot safely be argued according to the apparent afiinity or divergence of the different dialects. It is, geographically speaking, pro- bable, and as a matter of fact not to be disputed, that the early Hawaiians arrived at their group via Tahiti and the Marquesas ; though there is nothing to disprove that some of those emigrants came from Samoa direct, as it is known to Hawaiian scholars to have been the case during the period upon which we are now entering, five hundred years later. There is an amount of archaic forms of speech and archaic meanings of vocables in each dialect, that have been altered or become obsolete in the others ; thus showing that each dialect was coeval with the others. And in further disproval of Mr. Hale's theory of derivation, the three dialects that are farthest away from what is considered the common centre or source, the Hawaiian, the Easter Island, and the New Zealand are the least corrupted from what undoubtedly was the common mother tongue of the Polynesians before their migration into the Pacific, and much less so than the
THE POL YNESIAN RA CE. $
supposed mother form, the Samoan. Moreover, the legends and traditions of the pre-Pacific life of the Poly- nesian race have been preserved in a fuller, better, and purer condition on the Marquesan and Hawaiian groups than on the Tahitian, Samoan, or Tongan, where they are found distorted or frittered away, if found at all, or else entirely forgotten.
I have referred to this subject somewhat at length to justify me in assigning as old, or nearly as old, a residence of the Hawaiians on their group as the Ton- gans, Samoans, Tahitians, and Marquesans on their groups respectively ; and to confirm the correctness of Hawaiian traditions and genealogies, which carry their principal line of chiefs, • known and admitted to have lived and ^flourished on the Hawaiian group, up to Nanaulu, or
I some forty-three generations ago, with the reservation
, always understood of any previous chance emigrants, of
f whom tradition makes no mention.
^ During that long period, of which Nanaulu may be
considered as the initial point, and extending for thirteen or fourteen generations, or between four and five hundred
^ years, I find nothing in Hawaiian legends, except the bare genealogical tree, to indicate even the faintest ripple of national life and existence. If the epigram be true that " happy is the nation that has no history," the
(Hawaiians must have been eminently happy during this period. Human and organic nature were, however, pro- I bably the same then as now, and wars and contentions ) may occasionally have disturbed the peace of the people, as eruptions and earthquakes may have destroyed and altered the face of the country. The traditions of such I events were forgotten through lapse of time, or absorbed in and effaced by the stirring events which ushered in and accompanied the new era at which we have now arrived. But in spite of the din and stir of the succeed- ing epoch, in spite of the lapse of time and increasing decadence and savagery of the people, some relics still
6 THE POL YNESIAN RA CE.
remain of the Nanaulu period to attest the condition and activity of the people of that period. Such are the Heiavs (temples) of the truncated pyramidal form found in various places of the group, and the best preserved specimen of which that I have seen is the Heiau of Kumahaula at Kaimu, district of Puna, Hawaii. Such are the Pohahu-a-Kane, referred to on p. 46, vol. i., and which retained their sanctity to comparatively modern times. Such are the fishponds — Loko-ia — of Cyclopean structure along the coast of Molokai and in some other places, of which tradition has no other account than that they were the work of the Menehune people, one of the ancient names of the Polynesians, thus showing that they were executed previous to the Maweke-Paumakua period and the arrival of the southern expeditions, after which that name, as a national appellation, disappeared from Hawaii. Such are the Kuniuhonua, Welaahilani, and Kumuuli legends and genealogies referred to in the first volume, and which, however much shorn, distorted, and overlaid by subsequent innovations, still found shelter and adherents among the Maweke descendants, and have survived in part to the present time.
About the commencement of the eleventh century, after a period of comparative quiet and obscurity, the Polynesian folklore in all the principal groups becomes replete with the legends and songs of a number of remarkable men, of bold expeditions, stirring adventures, and voyages undertaken to far-off lands. An era of national unrest and of tribal commotion seems to have set in, from causes not now known, nor mentioned in the legends. In all the legends and traditions relating to this period that have come under my cognisance, I have been unable to discover any allusions which might indicate that pressure from without by some foreign foe was the primary cause of this commotion; and I am inclined to believe that it arose spontaneously from over- population, or perhaps, in a measure, from elemental
THE POLYNESIAN RACE. 7
casualties, such as desolating volcanic eruptions, subsi- dence of peopled areas, or the like. Be the cause what it may, a migratory wave swept the island world of the Pacific, embracing in its vortex all the principal groups, and probably all the smaller. Chiefs from the southern groups visited the Hawaiian group, and chiefs from the latter visited the former, accompanied by their relatives, priests, and retainers, and left indelible traces of their sijour and permanent settlement on the genea- logies of succeeding chiefs, in the disuse of old and sub- stitution of new names for places and landmarks, in tlie displacement of old and setting up of new tutelar gods, with enlarged rites of worship and stricter tabus. In as far as the Hawaiian group partook of this ethnic con- vulsion, it continued for seven or eight generations, though there is ground for believing that among the southern groups it continued several generations later, and only finally closed with the emigration from Sawaii, ^amoan group, to New Zealand, about fifteen genera- tions previous to 1850,^ or at the close of the fourteenth Dr commencement of the fifteenth century A.D.
1 In "Polynesian Researches, "Rev. Mr. Ellis mentions that the Tahitians liave genealogies going back upward of a hundred generations, but that only thirty of them can be considered as accurate an d reliable. Those thirty generations bring us up to that period of tribal commotion of which I am now treating, when the aristocracy in almost all the groups took, so to say, a new departure. Mr. De Bovis, in his "Etat de la Societe Taitienne a I'arrivee des Europeens," mentions twenty-four generations of chiefs on Raiatea and Borabora, from Raa^ the progenitor, to Tamatoa, the then (1863) reigning chief of Raiatea. The establishment of this line of chiefs on Raiatea coincides in a remarkable manner as to name, time, and some other circumstances with the well- known Hawaiian chief Laa^ sumamed
Mai-kahiki, with whom, or perhaps with whose sons, closed the Hawaiian period of this interoceanic communi- cation. In the Hervey group, at Ra- rotonga, the chief, Makea, reckoned himself as the twenty-ninth descend- ant from the time when the two united expeditions from Samoa and Tahiti, under the leaderships of Ka- rika and Tangia, arrived and esta- blished themselves by subduing the previous inhabitants. The Marque - san chiefs of Hivaoa, after counting one hundred and forty-eight gene- rations from the beginning of things, commence a new series from Mata- pa, and count twenty-one genera- tions to the present time. The Mangarewa or Gambier islands count twenty- five generations since Teatu- moana arrived there from foreign lands.
8 THE POLYNESIAN RACE.
It has been objected by not a few writers to the long voyages of the Polynesians, either on their first entering the Pacific or at this period of tribal commotion and unrest, that they could not possibly be performed in their frail canoes, incapable of containing stores and provisions for a long voyage, and for want of astrono- mical and nautical knowledge of those who navigated them. Those writers judge the Polynesians as they found them one hundred years ago, isolated, deteriorated, decaying. Had those writers been acquainted with Poly- nesian folklore, they would have learnt that, at the time we are now speaking of, the Polynesians were not only possessed of open canoes, hollowed out of a single tree, and seldom used except for coasting or fishing excursions, but of vessels constructed from planks sewn or stitched together in a substantial manner, pitched and painted, decked over, or partly so, and with a capacity of hold sufiicient to contain men, animals, and stores for any projected voyage;^ that they possessed a respect- able knowledge of the stars, their rising and setting at all times of the year, both in the Southern and Northern Hemisphere ; that they were acquainted with the limits of the ecliptic and situation of the equator; that they possessed the keenest eyesight and a judgment trained to estimate all appearances indicating the approach of
1 Rev. J. Williams relates that Ceram. In the Hawaiian group tliis
during his residence at Tahiti there manner of making large canoes was
arrived at Papeete, about 1819-20, not wholly discarded as late as the
from Rurutu, one of the Austral middle of the last century ; for it is
group, 700 miles distant, a large credibly reported by some of the old
canoe, planked up and sewed to- natives, whose grandparents lived at
gether, whose hold was twelve feet the time and saw it, that the principal
deep. This peculiar method of plank- war-canoe, or admiral's ship, of Pe-
ing up or sewing together the differ- leioholani — the famous warrior-king
ent pieces of which the large sea- of Oahu, who died about eight years
going canoes in olden times were before the arrival of Captain Cook
made prevailed throughout Polynesia, — was a double canoe built in that
and is still retained at the Navigators, manner ; its name was " Knneaaiai,"
Paumotu, and other groups, besides and that on PeleioholanVs expedi-
in Micronesia, and is still customary tions it carried on board from one
among the Buguis of Celebes and hundred and twenty to one hundred
THE POLYNESIAN RACE. 9
land, by flight of birds and other signs ; and with all this a courage, hardihood, and perseverance that never failed them at critical moments. And when to this be added that seven or eight hundred years ago the Pacific Ocean probably presented a different aspect as regards islands and atolls than it now does — the legends speaking of islands both large and small in the track of their voyages, of which now no trace exists — surprise ceases when one finds on the traditional record accounts of voyages under- taken from Hawaii to Marquesas, Tahiti, Samoa, or xice versa.
As little as the legends speak of the cause or causes which led to this ethnic or tribal movement and inter- communication after so long a period of comparative quiet, as little do they mention the causes which led to its discontinuance after more than two hundred years' duration. It is permitted, therefore, to suppose that, among other causes, not the least potent was the subsi- dence and disappearance of some of those islands which had served as landmarks and stopping-places on previous voyages.
What the conceptions of the ancient Hawaiians of this and subsequent periods were in regard to the geography of the Pacific may be gathered from the following chant of Kamahualele, the astrologer and companion of Moikelia,
and forty men, besides provisions, legends collected by Sir George Grey
water, stores, armament, &c. Of the we read of a Samoan expedition of
enormous size of the double canoes five large double canoes, the Arawa^
that were fashioned out of a single Tainui, &c., decked over, or partly
tree, some idea may be formed from so, containing the different chiefs
a specimen still existing— at least it and their families, their retainers
was a few years ago when the author and their families, provisions, ani-
visited the locality — near the south mals, &c., which were bound to New
point of Hawaii. It was said to have Zealand, the Ao-tea-roaoi the legend,
been one of a double canoe belonging who found the land they were bound
to Kamehameha I., and it measured to, and, disembarking, settled there ;
one hundred and eight feet in that some of them returned to the
length. Its mate had decayed and Samoan group, and finally came back
disappeared, and this giant relic of and remained permanently on New
ancient shipbuilding was also has- Zealand, tening to decay. In the New Zealand
lo THE POL YNESIAN RA CE.
the grandson of Maweke, on his return from Tahiti to Hawaii. As he approached the latter island the seer and prophet exclaimed : —
Here is Hawaii, the island, the man,
Eia Hawaii, he moku, he kanaka, A man is Hawaii, — E.
He kanaka Hawaii, — E. A man is Hawaii,
He kanaka Hawaii, A child of Kahiki,
He kama na Kahiki, A royal flower from Kapaahu,
He pua Alii mai Kapaahu, From Moaulanuiakea Kanaloa,
Mai Moaulanuiakea Kanaloa, A grandchild of Kahiko and Kapulanakehau,
He moopuna na Kahiko laua o Kapulanakehan, Papa begat him,
Na Fapa i hanau. The daughter of Kukalaniehu and Kauakahakoku.
Na ke kama wahine o Kukalaniehu laua me Kauaka- hakoko. The scattered islands are in a row,
Na pulapula aina i paekahi. Placed evenly from east to west,
/ nonoho like i ka Hikina, Komohana, Spread evenly is the land in a row
Pae like ka moku i lalani Joined on to Holani.
/ hui aku, hui mai me Holani. Kaialea the seer went round the land,
Puni ka moku o Kaialea ke kilo, Separated Nuuhiwa, landed on Polapola :
Naha Nuuhiwa, lele i Polapola : O Kahiko is the root of the laud,
0 Kahiko ke kumu aina. He divided and separated the islands.
Nana i mahele kaawale na moku. Broken is the fish-line of Kahai,
Moku ka aholawaia a Kahai^ That was cut by Kukaualoa :
/ okia e Kukanaloa : Broken up into pieces were the lands, the islands,
Pauku na aina na moku, Cut up by the sacred knife of Kanaloa.
Moku i ka ohe kapu a Kanaloa.
THE POL YNESIAN RA CE. 1 1
O Haumea Manukahikele,
0 Haumea Manukahikele^ O Moikeha, the cMef who is to reside,
0 Moikelia^ ka Lani nana e nohoy My chief will reside on Hawaii — a —
Noho kuu Lani ia Hawaii— a — Life, life, O buoyant life !
Ola, Ola, 0 kalana ola ! Live shall the chief and the priest,
Ola ke Alii, ke Kahuna, Live shall the seer and the slave,
Ola ke Kilo, ke Kauwa, Dwell on Hawaii and be at rest,
Noho ia Hawaii a he lana, And attain to old age on Kauai.
A kani moopuna i Kauai. O Kauai is the island — a —
0 Kauai ka moku — a — O Moikeha is the chief.
0 Moikeha ke Alii.
\ In the chant of Kahakukamoana, a famous high -priest
\ of olden times, though several generations later than this migratory period, mention is made of Hawaii as having
I arisen from the dark — from the deep — and forming one of " the row of islands of Nuumea, the cluster of islands
' reaching to the farthest ends of Tahiti."^ And giving the same indefinite origin to Maui and the other islands under the paraphrases of natural births, the chant refers to some of the principal chief families from Nuumea, Holani, Tahiti, and Polapola who settled on the other islands of the Hawaiian group, and are thus poetically- said to have given birth to them. Thus Kuluwaiea, the husband, and Hinanui-a-lana, the wife, are said to be the parents of Molokai, which is called " a god, a priest, the
1 Ea mai Hawaii-nui-akea / Rising up is Hawaii-nui-akea !
A'a mai loko, mai loko mai o ka Rising up out of, out of the night
po/ (Po)!
Puka ka moku, ka aina. Appeared has the island, the land,
Ka lalani aina o Nuumea, The string of islands of Nuumea,
Ka Pae aina o i kukulu o Kahiki. The cluster of islands stretching to
the farthest ends of Tahiti.
J 2 THE POL YNESIAN RA CE,
first morning light from ISTuumea/'^ Lanai is said to have been an adopted child of a chief from Tahiti, whose name, if the transcript of the chant is correct, is not given, but whose epithet was "the spatterer of the red or dirty water," Ka haluku wai ea. Kahoolawe is said to be the child of Keaitkanai, the man, and Walinuu, the wife, from Holani ; and the epithet of the island-child is " the farmer " — he lo;pa. Molokini has no separate settlers, but is called the navel-string — lewe — of Kahoolawe. Oahu is attributed to Ahukini-a-Laa, a son of the famous Laa-mai-kahik% who was fourth in descent from Paumakua of the southern Ulu-puna branch, and his wife's name is given as Laamealaakona. The epithet of .Oahu is he Wohi, a royal title assumed only by the Oahu chiefs of the highest rank until comparatively modern times. Ahukini-a-laa is said in the chant to have come from foreign lands, mai ka nanamu, from Apia, Samoan group, though the verse makes a pun on the word, and from the deep sea of Halehalekalani.^ Kauai is said to have been begotten by Laakapu, the man, and Laamea- laakona, the wife, thus having the same mother as Oahu. Finally, Wanalia, the husband, from Polapola, and his wife, Hanalaa, were the parents of Niihau, Kaula, and Nihoa, the last and westernmost islands of the group.
A remarkable fragment has been preserved of the chant of Kaulu-a-kalana, a famous navigator of this period.
^ Na Kuluwaiea 0 Haumeahekane, To Kuluwaiea of Haumea, the hus- iVa Hinanui-a-lana he wahine, band,
Loaa Molokai, he Akua, he Ka- To Hinauui-a-lana, the wife,
huna. Was born Molokai, a god, a priest.
He pualena no Nuumea. The first morning light from Nuumea.
2 Ku mai AJiukinialaa, Up stands Akuhinialaa,
He Alii mai ka nanamu, The chief from the foreign land,
Mai ka Api o ka ia. From the gills of the fish,
Mai ke ale poi pu o ffaleJialeka- From the overwhelming billows of
lani, Halehalekalani,
Loaa Oahu he Wohi, Born is Oahu the Wohi,
He Wohi na Ahukini-a-Laa, The Wohi of Ahukinialaa,
JVa Laamealaakona he wahine. And of Laamealaakona the wife.
THE POL YNESIAN RA CE. 1 3
^ Whether he belonged to the southern, JJlu, line of chiefs,
or to the northern, Nana-ulu, line, is not clear, but that he lived or settled on Oahu seems to be admitted ; and he is referred to in several legends of this period as contem- porary with Moikeha, Luhaukajpawa, the famous priest and prophet, and other prominent personages of both lines. In his chant he mentions a number of lands and islands visited by him, some of which occur under the very same names as those earlier homesteads of the Poly- nesian race of which I have treated in the beginning of the first part of this work, and to which the legends of Kumuhonua and Hawaii-loa refer. The majority of the lands visited by Kaulu I have, however, been unable to identify. Wawau of the Tonga group and Upolo of the Samoan are clearly distinguishable as parts of his peri- plus. I quote the fragment in full : —
I am Kaulu,
0 Kaulu nei wau, The child of Kalana,
0 ke kama o Kalana, The sacred rest,
0 ka hiamoe kapu^ The sea-slug,
Ka auwaalalua, The great slinger (expert with the sling).
Ke keele maaalaioa. Rainbow colours, morning light,
0 kuulei, o pawa, He (is the one) who spreads them out,
Ka mea nana i hoolei^ Kaulu ashore, E, Kaulu at sea,
Kaulu mauka, E Kaulu makai, E. Kaulu— E— He is the Kiwaa,
E Kaulu — E — Kiwaa^ ia^ E. Kaulu — E — a fleet is he.
E. Kaulu — E — auwaa ia.^ He has landed on (visited) Wawau,
0 lele aku keia o Wawau,
^ Kiwaa was the name of a very ^ Analogous to the English expres- large bird. sion, "he is a host in himself."
14 THE POL YNESIAN RA CE.
Upolu, Little Pukalia,
0 Upolu, 0 Pukalia ikiy Great Pukalia, Alala,
0 Pukalia nui, 0 Alala, Pelua, Palana, Holani,
0 Pelua, 0 Palana, 0 Holani, The Isthmus, Ulunui, Uliuli,
0 ke Kuina,^ 0 Ulunui, 0 Uliuli, Melemele, Hiikua, Hiialo,
0 Melemele, 0 Hiikua, 0 Hiialo, Hakalauai ; — who has spanned the heaven,
0 Hakalauai- ; apo ka lani. Spanned the night, spanned the day,
Apo ka po, apo ke ao. Spanned the farthest ends of Kahiki ;
Apo Kukuluo Kahiki ; Finished (explored) is Kahiki by Kaulu,
Pau Kahiki ia Kaulu, Finished is Kahiki by Kaulu,
Pau Kahiki ia Kaulu, To the coral reefs where the surf is roaring.
/ Koa o Halulukoakoa. From the time perhaps of Ku,
Mai ke au paha ia Ku, From the time perhaps of Lono,
Mai ke au paha ia Lono, Broken has been the sacred shell,
/ Wahia ai ka Pumaleolani,^ The shell-fish, the porpoise,
0 ka pupu, 0 ka Naia, The garlands for the back, the garlands for the breast,
0 ka lei Kua, 0 ka lei Alo, The altar, the altar of that one,
0 ka lele, 0 ka lele o Kela, Hakuhakualani is my father,
Hakuhakualani kuu Makuakane,
1 1 have rendered Kuina by "isth- 2 Pumaleolani was the name of a
mug;" it may be a proper name of large shell or conch, on which the
a place or land, but the prefixed ar- highest chiefs alone were privileged
tide, ke, seems to indicate otherwise, to blow ; and it was tabu for any in-
Kuina is a poetical phrase for an f erior to touch or break it. Thus the
isthmus, its literal meaning being a sense of this and the two preceding
" junction," the place where two lines is that from the most ancient
things meet, a seam between two times the tabus have been broken and
cloths, &c. What particular isthmus authority disregarded, is here referred to it is difficult to say.
THE POL YNESIAN RA CE. 1 5
The altar, the altar of this one,
0 ha lele, 0 Tea lele 0 keia, Hakuhakualani is my mother,
Hakuliakualani kuu Makuahine. Falling are the heavens, rushing through the heavens
Lele ka oili o ka lani, lele i ka lani Falls the dismal rain, rushing through the heavens
Lele ka ua lokuloku, lele i ka lani Falls the heavy rain, rushing through the heavens
Lele ka ua hea^ lele i ka lani Falls the gentle rain, rushing through the heavens
Lele ka ua huna, lele i ka lani Soars the dragonfly, rushing through the heavens,
Lele ka pinaohaololani, lele i ka lani, Passed away has this one to Moanawaikaioo.
0 lele aku keia 0 Moanawaikaioo. The strong current, the rolling current, whirl away,
0 ke au miki, 0 ke au ka, e mhnilo ai^ It will be overcome by you, —
E make ai ia oe, — Passing perhaps, remaining perhaps.
E lele paha, e ku paha.
Another ancient Hawaiian bard sung about these foreign
The noisy sea (around) the island,
Kai wawa ka moku. The sea of burning coals,
Kai lanahu ahi, The azure blue sea of Kane.
Kai popolohua mea a Kane. The birds drink (of the waters) in the Red Sea,
Inu a ka manu i ke kai-ula. In (the waters of) the Green Sea,
/ ke kai a ka omaomao. Never quiet, never falling, never sleeping,
Aole ku, aole hina, aole nioe. Never very noisy is the sea of the sacred caves.
Aole wawa loa kai a ke ana oku.^
Though the legends of Hema and of Kahai are un- doubtedly of southern origin, yet, as evidences of the
^ "Where these red or green or tainly were beyond the area of tlie
otherwise described seas may have Pacific Ocean, and in so far attest
been situated it is now hardly pos- the distant voyages of the Polynesians
sible to determine ; but they cer- of this epoch.
i6 THE POL YNESIAN RA CE.
great nautical activity, and the expeditions to far-off foreign lands of this period, the following extracts may be quoted. The chant says of Rema : —
Hema went to Kahiki to fetch the red fillet (circlet or ring),
Holo Hema i Kahiki, kii i ke apo-ula,^ Hema was caught by the Aaia,
Loaa Hema, lilo i ka Aaia,^ He fell dead in Kahiki, in Kapakapakaua,
Haule i Kahiki, i Kapakapahaua, He rests in Ulu-paupau.
Waiho ai i Ulu-paupau?
According to the legend, his son Kahai started in search of his father or to avenge 'his death, and the chant describes his expedition : —
The rainbow is the path of Kahai ;
0 ke anuenue ke ala o Kahai ; Kahai arose, Kahai bestirred himself,
Pii Kahai, Koi Kahai, Kahai passed on on the floating cloud of Kane ;
He Kahai i ke Koi ula a Kane ; Perplexed were the eyes of Alihi ;
Hihia i na maka o A lihi ; *
1 Other versions of the legend say and his brother Karihi had avenged that Hema went to Kahiki to receive their father's death upon the Pona- the tribute or tax due at the birth of turi tribe — a race living below the his son, Kahai, which tax was called sea in the daytime and on shore at Palala; those legends stating that night ("Polynesian Mythology," by Hema's wife was from Kahiki. Sir G. Grey)— they started to climb
2 The Aaia, or Aaia-nuke-a-kane, up to heaven in search of Kahai's is the name of a large sea-bird with celestial wife. Karihi slipped and white feathers, but in the old legends fell back on the earth, and saw, with was a fabulous bird, a messenger of wonder and amazement, his brother Kane, and dedicated to him. succeeding in getting up into heaven.
3 For explanations of JTajja^opa-wa Hence doubtless the expression in and ZJ^w-paMjuaw, see vol. i. pp. 15, 23, the chant, "perplexed, bewildered, 134. According to the chant, Hema were the eyes of Alihi." The Ha- attempted to revisit those legendary waiian legends make no mention of homes of his race and was lost by the Kahai' s brother, but this line in the way ; and according to the legend of chant confirms the identity of the his son, Kahai, the voyage of the Hawaiian Kahai with the New Zea- latter was equally disastrous, at least land, or rather Samoan, Tawhaki, and he never returned. the importation of the legend by the
* According to the New Zealand southern emigrants, legend of Kahai or Tawhaki, after he
THE POLYNESIAN RACE.
Kahai passed on on the glancing light,
Ae Kahai i ke anaha. The glancing light (on) men and canoes ;
He anaha ke kanaka, ka waa ; Above was Hanaiakamalama,
Ilunao Hanaiakamalama} That is the road to seek the father of Kahai ;
0 ke ala ia i imi ai i ka makua o Kahai ; Go on over the deep blue ocean,
0 hele a i ka moana wehiwehi. And shake the foundations of heaven.
A halulu i Hale-kumu-kalani. Inquiring are the retainers of the God,
Ui Tnai kini o ke akua, Kane and Kanaloa are asking
Ninau o Kane o Kanaloa ^ For what purpose is your large travelling party,
Heaha kau huakai nut,
0 Kahai, that has come hither ? K Kahai, i hiki mai ai ?
1 am seeking for Hema,
/ imi mai au i ka Hema,^ There in Kahiki, there in Ulupaupau, Aia i Kahiki, aia i Ulupaupau,
1 Hanaiakamalama was the sobri- quet of nemo's mother, Hina. She is said to have been disgusted with her children Puna and Hema, and to have gone up to the moon to live, but in the act of ascending, her husband, Aikanaka, caught her by the leg and tore it off, on account of which she was called Lono-moku, " the maimed or crippled Lono." Mr. S. B. Dole, in his translation of this chant pub- lished in the ' ' Hawaiian Club Papers, " Boston, i868, gives Hanaiakamalama as the "Southern Star." I am not aware of any other legends or chants where this word is used to designate the "Southern Star," or rather the Southern Cross, which was a well- known and important constellation to Polynesian navigators. Its applica- tion to the moon was more usual, and in this case would imply that Kahai sailed under the protection of his grandmother, who dwelt in the moon.
VOL. IL
2 The placing of Kanaloa in the same category of gods as Kane shows the southern taint of the chant, al- though Hawaiian bards, in adopting and rearranging the legend, gave to their own ancient god Kane the pre- eminence by placing his name before that of Kanaloa.
^ Here is a play upon the word Hema, which was the name of Kahai' s father, and, with the accent on the first syllable, signifies "the south." From the whole tenor and drift of the literature of this period, I am convinced that the article ka before Hema is a Hawaiian alteration in af tertimes, to produce a double mean- ing, and convey the idea, from a Hawaiian point of view, that while Kahai was seeking his father Hema, he was also seeking him in places situated at the south of the Ha- waiian group.
i8 THE POLYNESIAN RACEr
There at the Aaia constantly breathed on by Kane,
Aia i Tea Aaia, haha mau ia a Kane, Reaching to the farthest ends of Kahiki.
Loaa aku i kukulu o Kahiki.
Another extract from the chants of this period pre- served by Hawaiian bards shows that the Hawaiian group was well known to the southern tribes of the Pa- cific. It is a portion of the chant of MahiaJcaumana, the priest who accompanied Faao, the southern prince and high priest, on his voyage to establish a new dynasty on Hawaii after the fall of Kapawa. Faao had offered the throne to Lono Kaeho, but he after a while refused, and recommended that Pili, surnamed Kaaiea, be sent. Fol- lowing is the portion of the chant preserved ; Makuakau- mana is supposed to be addressing Lono ICaeJio —
E Lono, E Lono !— E ! E Lonokaeho !
E Lono, E Lono—E ! E Lonokaeho ! Lonokulani, Chief of Kauluonana !
Lonokulani, Alii o Kauluonana! Here are the canoes ; get on board,
Eia na waa ; kau mai a-i. Come along, and dwell in Hawaii-with-the-green-back,
E hoi, e noho ia Hawaii-kua-uli, A land that was found in the ocean
He aina loaa i ka moana. That was thrown up from the sea,
/ hoea mai loko o ka ale. From the very depths of Kanaloa,
I ka halehale poi pu a Kanaloa.^ The white coral in the watery caves
He Koakea i halelo 2 i ka wai, That was caught on the hook of the fisherman,
/ lou i ka makau a ka lawaia, The great fisherman of Kapaahu,
A ka lawaia nui 0 Kapaahu, The great fisherman, Kapuheeuanuu.
A ke lawaia nui 0 Kapuheeuanuu-la.^
1 This expression refers again to ' The foregoing lines refer to a le- the southern legend that the islands gend which states that Kapuheeu- were fished up from the ocean by anuu, a fisherman of Kapaahu in Kanaloa. Kahiki, being out fishing, caught a
2 Abbreviation from " Halelelo," lump of coral on his hook. His priest caves in the sea. advised him to perform certain religi-
THE POLYNESIAN RACE, 19
The canoes touch the shore, come on board,
A pae na waa, kau mai, Go and possess Hawaii, the island ;
E holo, e ai ia Hawaii he moku ; An island is Hawaii,
He moku Hawaii, An island is Hawaii, for Lonokaeho to dwell on.
He moku Hawaii, no Lonokaeho e noho.
Numerous other extracts of ancient legends and chants may be quoted from Hawaiian folklore alone to prove, not only the knowledge, in a general way, of each other's existence, possessed by the Polynesian tribes, but also the intimate and frequent connection between them at this period. Whatever the causes that led to its discon- tinuance, the fact of its once having existed can no longer be doubted. And the criticism which rests content with the apparent difficulty of navigating the Pacific Ocean in small vessels, without compass, and what may now be considered competent nautical knowledge, has simply failed to inform itself of the conditions and circumstances under which those voyages were undertaken, as well as of the then intellectual status of those who performed them. Certainly the difficulty of the Polynesians navigating the Pacific in their large canoes of that period, whether single or double, was no greater than that of the Norsemen navi- gating the Atlantic to Iceland, Greenland, and Vinland, or penetrating up the Mediterranean in their " sneckas "
ous rites over the coral and throw it ing to the legends, Moikeha and Laa- back into the sea, where it would maikahiki departed on their return grow into an island and be called to Hawaii. From that time Kapaahu Haioaii-loa ; and it happened ac- became the name of several lands on cordingly. Next time the fisherman the Hawaiian group. I have been caught another lump of coral, which unable as yet to ascertain if any dis- in the same manner was sanctified trict or land on any of the southern and c&Wed Maui-loa ; and thus on dif- groups still retains the" name of Ka- ferent occasions the whole Hawaiian paahu. In Hawaiian legends it is group was fished up out of the ocean intimately connected with that south- by Kapuheeuanuu. The reference t-o ern migratory period, as one of the Kapaahu, as being the place where chief places to which and from the fisherman belonged, stamps the which the naval expeditions of those legend as of southern origin, it being days were fitted out. the place in Kahiki whence, accord-
20 THE POL YNESIAN RA CE.
and "drakes;" nor was the nautical knowledge of the latter any greater than that of the former. We believe the Icelandic folklore which tells of exploits and voyages to far distant lands ; why then discredit the Polynesian folk- lore which tells of voyages between the different groups, undertaken purposely and accomplished safely both in going and returning ? ^
Among the several southern chief families which at this period established themselves on the Hawaiian group, it is now almost impossible to determine the priority of arrival. The Nana family, of which Ka'pawa was the last reigning chief on Hawaii, and predecessor to Fili, was probably among the earliest arrivals. I have shown (vol. i. p. 200) that this family has been misplaced on the Hawaiian genealogies. Nanamaoa, or Nana-a-Maui, as he is called in some genealogies, could not possibly be the son of Maui-a-halana, and at the same time the grand- father, or even great-grandfather, of Kapawa. I am led to assume, therefore, that Nanamaoa was the first of his family who arrived from one or the other of the southern groups and established himself on the Hawaiian group. His son, Nanahaoko, was a chief of considerable note on the island of Oahu. He and his wife, Kahihiokalani, are by the oldest, and by all the legends, acknowledged as having built the famous and in all subsequent ages hallowed place called Kukaniloko, the remains of which are still pointed out about three-fourths of a mile inland from the bridge now crossing the Kaukonahua stream in Ewa district, island of Oahu. Chiefs that were born there were "born in the purple," and enjoyed the dis-
^ The reader will bear in mind the of vessels the largest of which was size of the vessels with which Colum- only one hundred tons and the small- bus started to discover the new est was but fifteen tons, the other world. Even Drake's celebrated three ranging at eighty, fifty, and South Sea expedition was composed thirty tons.
THE POL YNESIA N RA CE. 2 1
tinction, privileges, and tabus which that fact conferred.^ So highly were those dignities and privileges prized, even in latest times, when the ancient structure and surround- ings had fallen in decay, that Kamehameha /., in 1797, previous to the birth of his son and successor, Liholiho K. II., made every arrangement to have the accouchement take place at Kukaniloko ; but the illness of Queen Keo- pzcolani frustrated the design.
Notwithstanding the royal genealogies of both Hawaii and Maui have expunged the name of Nanakaolw's son Kapawa from their lists, substituting the name of Helei- pawa, and have misplaced Nanakaoho some seventeen generations ahead of his actual time, yet Oahu and Kauai genealogies, though equally misplacing the NaTia family in the series, acknowledge Ka'paiva as the son of Nana- kaoho ; and while the legends — which either come down contemporary with and independent of the genealogies, or else are a sort of running commentary upon them — make brief mention of Kapawa, they are positive and plain on three episodes of his life, which, if we recognise him as the contemporary of Paumakua, have all the air of probability, and doubtless are historically true, but which, if referred to fifteen or seventeen generations earlier, wouM bring us away from the Hawaiian group altogether, and land us in that nebulous region of myth and legend which characterises the whole southern element, at least in Hawaiian tradition, from the time of Ulu up to this migratory period now under consideration. Those three events in Kapawa's life were, that he was born at Kukani- loko aforesaid; 2 that he was buried at lao, an equally
^ Here was kept the sacred drum, make no further mention of Kapawa,
ffaivea, which announced to the as- or of his subsequent career; but
sembled and expectant multitude the Hawaii legends declare distinctly
birth of a tabu chief. that he was the predecessor of Pili
2 Some legends call jSajsatoa a chief as chief over Hawaii, and that for
of Wailua district, island of Oahu. his bad government or other wicked-
As he was born at Kukaniloko, his ness he had been deposed or expelled,
youth may have been passed at Even the notice of his death and
vrailua, and hence the epithet of burial at lao comes to us through the
" Ke Alii o Wailua." Oahu legends Paao and Pili legends.
22 THE POL YNESIAN RA CE.
hallowed burying-place of ancient chiefs situated in the valley of Wailuku on the island of Maui ; and that he was the last sovereign or supreme chief of the island of Hawaii previous to the arrival of Fili, surnamed Kaaiea.
Kapawa is the first Hawaiian chief whom tradition men- tions as having been buried at lao ; but as no allusion is made anywhere to him as the founder of that sacred burial-place, the presumption is that it was instituted previous, though by whom or when is now unknown. During this period, however, and in after ages, it was considered as great an honour to be buried at lao as to have been born at Kukaniloko. What the particular crimes of Kapawa may have been which lost him the sovereignty of Hawaii, tradition does not mention. What- ever they were, if any, it is presumable that they were imputed to him by those who succeeded him; and it is equally probable that Paao, that southern chief and high priest who constituted his own family as a hereditary priesthood on Hawaii, had more or less to do with the downfall of Kapawa. On the expulsion or death of Kapawa, Paao sent to " Kahiki " for some one of the southern chiefs to come and take possession of the vacant sovereignty. Lonohaeho was first applied to, but refused ; and then Pili Kaaiea was advised to go, and he came to Hawaii, and by the assistance of Paao was established as the territorial sovereign of that island, Paao remaining his high priest. And from Pili the ruling Hawaiian chiefs, down to the Kamehameha family, claimed their descent ; and, as if conscious of their usurpation or intrusion upon the domestic line, their genealogists and bards in subse- quent ages were always trying to connect Pili with the indigenous chiefs on the Maui line from PaumaTcua and Haho ; and the occasional matrimonial alliances of those 'Pili descendants with Oahu or Kauai chiefs or chiefesses of the ancient Nanaulu line were always considered an honour, and dwelt on with no small emphasis in the Meles (songs) and legends.
THE POL YNESIAN RA CE. 23
The next families of note derived from this southern immigrating element of this period were the two Fau- makuas, the one claiming descent from Puna and the other from his brother Hema, both of the Ulu line. The former family spread over Oahu and Kauai, the latter on Maui and Hawaii. The Oahu Paumakuas may have arrived in the time of the grandfather Newalani} or even earlier ; certain it is that the Paumakua of this branch was born on Oahu, at Kuaaohe in Kailua, Koolaupoko, that he died on Oahu, and was buried at lao on Maui. The Maui Paumakuas, on the other hand, probably did not arrive earlier than the time of the father, Huanuikala- lailai, if Paumakua himself was not the first arrival of that family, along with his brother Kuheailani. And though the Maui and Hawaii dynasties ever kept the Paumakua, whom they claimed as ancestor, distinctly descending on the Hema branch of the Ulu line, yet they never scrupled in after ages to appropriate to him the legends and events connected with the Oahu Paumakua,
1 To judge from an ancient legend, them to live in were Kailua in the
Newalani had another son beside Koolau district, and Pauoa and Puo-
Lonohoo-Netoa, the father of Pauma- waina in the Kona district ; and it is
kiia. This son was called ^aAano-a- saidthattheywereintroducedtobethe
Newa, and is mentioned as the Kahu servants of Kahihi-ku-o ka-lani, and
(guardian or foster-father) of Kahihi- that they were employed to build the
ku-o ka-lani, whom there is reason to Heiausof Mauiki,Kaheiki,Kawaewae,
believe was the same as Kahihio-ka- Eku, Kamoalii, and Kuaokala. It is
lani, the wife of Nanakaoko and further stated, probably in reference
mother of Kapawa. If so, it estab- to some remarkable eclipse, that
lishes beyond a doubt the contem- "when the sun vanished and the
poi-aneity and relationship of Kapawa earth became dark, Kahano brought
and Paumakua, as well as their the sun back again." It is impossible
southern extraction. With a singu- to determine the date of this legend,
lar blending in after ages of ancient but the ancient national appellation
reminiscences and ancient myths, the of Menehune must have become obso-
legend speaks of this iTaAano-a-iyr^wa lete long before that, and forgotten
as a great sorcerer — a prominent char- by the compiler. The mention of the
acteristic of most of the southern Menehune as servants of a chiefess of
celebrities — who ' ' stretched out his known southern extraction marks the
hands to the farthest bounds of legend as a product of that southern
Kahiki, and on them," as on a element, especially Tahitian, where
bridge, "came the Menehune people il/eneAwnghadbecomethenamefortlie
to Oahu ; " and the places assigned lowest labouring class of the people.
24 THE POL YNESIAN RA CE.
and which apparently they borrowed from Kauai and Oahu sources. And when in later times, previous to the discovery of the islands by Captain Cook, and sub- sequently during the long reign of Kamehameha I., the Hawaii and Maui dynasties had gained a decided pre- ponderance and political supremacy, their versions of legends and genealogies passed undisputed, and it became treason to criticise them. Hence no little confusion in the national records and great embarrassment to the critical student who endeavours to elicit the truth from these con- flicting relics of the past. Fortunately, both Oahu and Kauai genealogies have survived, and by their aid, and by the legends attached to them, it is possible to disentangle the apparent snarl of the various versions, and reduce the pretensions of the Hawaii and Maui genealogists and bards to limits conformable with historical truth.
Thus brought to the test, and divested of the embellish- ments of the raconteurs and the poetical frenzy of the bards, the Hawaiian folklore of this period establishes the following main facts : — That the family of the Oahu Pau- makua, the son of Lonohoonewa, had been in the country for tw^o if not three or more generations before Faumakua was born; that the family of the Maui Paumakua, the son of Huanuikalalailai, probably arrived with the said Paumakua himself ; that the voyages to foreign lands, exploits, and adventures promiscuously ascribed by later legends to Paumakua, the ancestor of the Maui and Hawaii chiefs, in reality belong to the Oahu Paumakua of the Puna branch on the Ulu line.^
The various legends referring to this Paumakua relate
1 There was a legend from which origin of the other legend which
S. M. Kamakau culled the notice Kamakau strangely mixes up with
that Huanuikalalailai was buried at the foregoing, and which says that
Niuula, Honokohau, Maui, and that Huanuikalalailai — so called by the
he was the ancestor ("Kupuna"), people for his liberal and good gov-
or, according to the genealogies, the ernment, but whose proper name
great-grandfather, of the famous was Hua-kama-'pau—'wa.s an Oahu
Kana and Niheu-Kalohe, of whom chief who ruled in Honolulu and
more hereafter. I know not the Waikiki, and was born at Kewalo,
THE POL YNESIAN RA CE. 25
more or less of his wanderings in foreign lands ; liow he circumnavigated the world (" Kaapuni Kahiki "), meaning thereby all foreign lands outside of the Hawaiian group. One of these legends relates that on his return from one of his foreign voyages he brought back with him to Oahu two white men, said to have been priests, Auakaliinu and Auakamea, afterwards named Kaekae and Maliu, and from whom several priestly families in after ages claimed their descent and authority. The legend further states that Paumakua on the same occasion also brought a prophet (" Kaula ") called Malela, but whether the latter was also a white man the tradition is not so explicit. Another legend relates that when Faumakua returned from foreign voyages he brought with him three white persons, called Kukahaicula, Kukalepa, and Haina-Pole, a woman. The latter legend, however, appears to me to be a Maui or Hawaii Hchauff6e of the original Oahu legend, and for this reason, that in all subsequent times no Maui or Hawaii priestly family traced their descent to either Kaekae or Malm, which, with perhaps one or two excep- tions on Kauai, flourished exclusively on Oahu.
The white foreigners who came with Paumakua are in the legend said to have been " Ka haole nui, maka alo- hiloM, ke a aholeJiole, maka aa, ka puaa keokeo nui, maka ulaula" ("Foreigners of large stature, bright sparkling eyes, white cheeks, roguish, staring eyes, large white hogs^ with reddish faces"). A fragment of an ancient chant referring to this occurrence has been preserved, and reads —
0 Paumakua, ka lani o Moenaimua, O Paumakua, the lord of Moenaimua,
betweenthese two places; but in view digenous locus standi when their
of the foregoing observations, and foreign pedigrees, whether Tahitian
the fact that the Ohau and Kauai or Samoan, had been forgotten or
genealogies do not know him, I look obscured.
upon it as one of many other similar 1 It is not uncommon in the ancient
attempts on the part of Hawaiian Meles to find the word Puaa (lit.
bards to give him and other dubious "hog") applied to persons. It was
names on the Ulu-Hema line an in- a poetical and sacerdotal expression.
26 THE POL YNESIAN RA CE.
0 he Alii nana i hele he Kahihi,
0 the chief who went to Tahiti, A Kahihi i he kaiahea,
Tahiti in the open ocean, 0 mimo, o momi, o ha mamio,
The gentle, the precious, the prosperous, 0 ha ia mailoho^^ o ha Auahahinu
(And) the fish within (were) Auakahinu, 0 Auahamea ia lani.
(And) Auakamea the noble.
There is a discrepancy in the Oahu genealogies leading up to Paumakua. Some of them make Moenaimua his son and Kumakaha his grandson ; others pass over 3foenaimua in silence and make Kumakaha the son of Paumakua. Judging from analogy on other well-known genealogies of much later age, I am inclined to think that both Moenaimua and Kumakaha were the sons of Paumakua, and introduced successively by bards in after times with that persistent vanity of making the line of descent as long as possible which characterised the entire fraternity of Hawaiian genealogists and bards.
Besides his extensive voyages to foreign countries, and his introduction of the two priests of an alien race, said to be white, and that some legends ascribe the custom and ceremony of circumcision to Paumakua — a fact disputed by others — little is known of his reign and influence on the island of Oahu. A reference to the genealogical table will show that he was the ancestor in the fourth generation of the famous Laa-mai-kahiki, from whom every succeeding generation of chiefs took a special pride in claiming their descent.
Giving thus all due credit to the Paumakua of the Puna. line, whom the Oahu and Kauai chiefs exalted and glorified as their ancestor, there is little to tell of the Maui Paumakua of the Hema line, the son of Hitanui- kalalailai, and brother of Kuheailani. Through his son
o
1 A poetical phrase signifying that were the foreigners Auakahinu and the fish that he caught, the treasure Auakamea. he found in his net on his voyage,
THE POLYNESIAN RACE. 27
Halio and grandson Palena he became the great-gi-and- father and progenitor of the noted Hanalaa, whom both the Maui and Hawaii chiefs contended for as their ancestor under the varying names of Hanalaa-nui and Hanalaa-iki, asserting that Palena was the father of twins who bore those names. Up to the time of the conquest of the islands, the Maui chiefs claimed Hanalaa- nui as their ancestor, and assigned Hanalaa-iki to the Hawaii chiefs ; but after the conquest by Kamehamelia /., the claim of the Hawaii chiefs prevailed, and no genealogy recited after that ventured to give Maui the precedence in the claim upon the two brothers.
Here, again, the Oahu traditions come in as an umpire to settle the contention which for so many generations disturbed the peace and ruffled the temper of its wind- ward neighbours, and destroy the illusion of the Hanalaa twins, into which even the Maui genealogists had fallen while hotly contending for their own priority over the Hawaii branch. This Oahu tradition is contained in an ancient chant or genealogical register, evidently once the property of the powerful Kalona families on Oahu, who claimed descent from Maweke as well as from Laamai- hahiki, and who must reasonably be supposed competent to discriminate between the Paumakua, from whom their own Zaamaikahiki descended, and this Paumakua, from whom the Maui Hanalaa descended. This register, while observing the requirements of chronology and contem- poraneity, as mostly all the Nanaulu registers do, brings the Piliwale branch of the Kalonas up to this Maui Paumakua, descending from him through Haho, Palena, Hanalaa, Mauiloa, Alo, Kuhimana, &c., to Mailikukahi, the father of the Kalonas. This chant says nothing of two Hanalaas ; it knows but one ; and when the undisputed fact is taken into consideration that Pili, from whom the Hawaii chiefs reckon their lineal descent, was an emigrant chief from the southern groups, the attempt to piece his lineage on to already existing Hawaiian lines becomes too
28 THE POLYNESIAN RACE.
palpably untrue to deserve any notice. The chant or register referred to is probably not much later in time than the reign of Kalaimanuia on Oahu, the grand- daughter of Piliwale, or twelve generations ago; but it is invaluable as a protest from olden time, and from those who in later ages were generally admitted as the best informed, against the exaggerated inflations and unscrupu- lous interpolations practised on the national registers by genealogists and bards in the service of Hawaii and Maui chiefs.
But though this Maui Paumakua is not remembered in song or legend for anything remarkable that he did or performed, yet his son, the afore-mentioned Halio, has gone down to posterity and been remembered by all succeeding ages throughout the group as the founder of the Aha-Alii, an institution which literally means " the congregation of chiefs," and, in a measure, may be compared to a heralds' college; and to gain admission into which it was incumbent on the aspirant to its rank and privileges to announce his name, either personally or through an accompanying bard, and his descent, either lineal or collateral, from some one or more of the recog- nised, undisputed ancestors (" Kupuna ") of the Hawaiian nobility, claiming such descent either on the Nanaulu or Ulu line. " Once a chief always a chief," was the Hawaiian rule of heraldry, and no treason, crime, or lesser offence ever affected the rank or dignity in the Aha-Alii of the offender or of his children. There was no " bill of attainder " in those days.
There were gradations of rank and tabu within the Aha-Alii, well understood and seldom infringed upon. No chief could fall from his rank, however his possessions and influence might vane; and none could rise higher himself in the ranks of the Aha-Alii than the source from which he sprang either on mother's or father's side ; but he might in several ways raise the rank of his children liigher than his own, such as by marriage with a chiefess
THE POLYNESIAN RACE. 29
of higher rank than his own, marrying with a sister, or by their adoption into a family of higher rank than that of the father.
The privileges and prerogatives of the Aha-Alii were well defined and universally known, both as regards their intercourse with each other and their relation to the com- monalty, the Makaainana. Their allegiance or fealty to a superior chief w^as always one of submission to superior force, of personal interest, or of family attachment, and continued as long as the pressure, the interest, or the attachment was paramount to other considerations; but the slightest injury, affront, or slight on the part of the superior, or frequently the merest caprice, would start the inferior chief into revolt, to maintain himself and his possessions by arms if able, or he fled to some indepen- dent chief of the other islands, who almost invariably gave him an asylum and lands to live on until a change of affairs made it safe to return to his former home.
A chief of the Aha-Alii, if taken captive in war, might be, and sometimes was, offered in sacrifice to the gods, but he or his family were never made slaves if their lives were spared. And if the captive chief was of equal or higher rank than his captor, he invariably received the deference and attention due to his rank, and his children not unfrequently found wives or husbands in the family of the conqueror. A chief of the Aha-Alii was of right entitled to wear the insignia of his rank whenever he pleased: the feather wreath, the Lei-hulu — the feather cloak or cape, the Ahu- TJla — the ivory clasp, the Palaoa ; his canoe and its sail were painted red, and he wore a pennon at the masthead.
Among the members of the Aha-Alii it was not unusual that two young men adopted each other as brothers, and by that act were bound to support each other in weal or woe at all hazards, even that of life itself ; and if in after life these two found themselves, in war time, in opposing ranks, and one was taken prisoner, his life was invariably
30 THE POL YNESIAN RA CE.
spared if lie could find means to make himself known to Ins foster-brother on the opposite side, who was bound to obtain it from the captor or the commanding chief. And there is no instance on record in all the legends and tradi- tions that this singular friendship ever made default.
Such were some of the leading features of the Aha-Alii, which all existing traditions concur in asserting was insti- tuted by Raho about twenty-five generations ago. It arose, probably, as a necessity of the existing condition of things during this migratory period, as a protection of the native aristocracy against foreign pretenders, and as a broader line of demarcation between the nobility and the commonalty. It lasted up to the time of the conquest by Kamehameha I., after which this, as so many other heathen customs, good, bad, or indifferent, gradually went under in the light of newer ideas, new forms of government, and new religion. At present there is no Aha-Alii, though there is a " House of Nobles/' in which the foreign-born number ten to nine of the native-born, and few of these latter recall to the minds of the common people the great historical names of former days, the great feudal lords on this or that island, who, still within the memory of yet living people, could summon a thousand vassals or more to work their fields and do their bidding.
Nothing remarkable has been retained upon Hawaiian traditions about Kuheailani, the brother of this Maui Fau- makua. His son, Hakalanileo, appears to have become lord of some lands in the Hilo district of Hawaii, and mar- ried a chiefess of southern descent named Hiiia, or, in some legends, Hoohoakalani, whose mother, Uli, came from Kahiki by some one or other of those southern expedi- tions of the period. The abduction and recovery of this Lady Hina or Hooho is the subject of one of the most popular legends of olden time. Though this legend is bristling with marvellous and fabulous exploits, yet doubt- less an historical basis underlies the superstructure of
THE POLYNESIAN RACE, 31
later times, and is confirmed by other legends of contem- porary and later date. When stripped of their poetical and fictitious drapery, the facts appear to have been these : —
At the time of Eakalanileo, the son of KuTieailani, there lived on the island of Molokai a powerful family of the ancient native chiefs. Tradition has not preserved the pedigree of this family beyond that of the father of the subject of this legend, but its connection with the ancient Nanaulu line is frequently affirmed. The father of this family was Kamanaua} who seems to have been the superior chief of Molokai. Among his several sons, the second, Keoloewa, succeeded his father in the sove- reignty of the island, and married Nuakea, the grand- daughter of Maweke, and daughter of Keaunui, and sister of Lakona, all famous and powerful chiefs on Oahu. The eldest son of Kamavuua was called Kaupeepee-nui-kauila, and he dwelt on [a promontory or mountain-neck called Haupu, situated on the north side of Molokai.^ This pro- montory was strongly fortified by art as well as by nature, and was in those days considered impregnable. From this stronghold Kaupeepee sallied forth in search of adventures, possibly plunder, and on one of his excursions off the coast of Hilo he saw and became enamoured of the beautiful Hina, the wife of Hakalanileo. To see and to desire to possess was the logical operation of the chief- tain's mind. He succeeded in carrying off the lady, and returned with her without mishap to his mountain eyrie. So skilfully laid were the plans of Kaupeepee, and so well executed, that the bereaved husband was for a long
^ The children of Kamauaua and yfiie NuaTcea ; the third I have only
his wife Hinakeha were Kaupeepee- encountered once in the traditions re-
nui-kauila, Keoloewa, Haili, and Uli- ferring to this family, and then he is
hala-nui. The adventures of the first quoted as an ancestor of Kanikani-
will be treated of immediately ; the aula, one of the wives of Kakaalaneo
second was noted as the head and of Maui and mother of the famous
progenitor of numerous powerful fa- Kaululaau; of the fourth no further
milies throughout the group, whose mention has been preserved, pedigrees reach up to him and his 2 Between Pelekunu and Waikolo.
32 THE POL YNESIAN RA CE.
time ignorant of what had become of his wife or who was her abductor. He travelled over Hawaii and Maui, seek- ing and inquiring, but got no tidings of the lost one. Years rolled on, and the young sons of Hina, having grown up. to manhood, took up the search which their father had abandoned. These sons were called Kana and Niheu-Kalohe. They are said to have been instructed by their grandmother, Uli, in all the arts of sorcery and witch- craft, for which the southern immigrants were noted and feared by the previous inhabitants of the Hawaiian group. The sons soon discovered where their mother was kept captive, and measures were taken for her liberation. Kaupeepee was warned by his Kaula, or prophet, Moi, the brother of Nuakea, the wife of his brother Keoloewa, that bad days were approaching, and that the sons of Hina were coming to the rescue of their mother. Secure in his mountain fastness, the chief scorned the advice and defied the sons of the outraged lady. On the episodes and de- tails of the war that ensued I will not dwell. They are so mixed up with the fabulous and supernatural, that it is almost impossible to disentangle a thread of truth in the whole account. But of the result of the war there is no doubt whatever. By force, by stratagem, by treachery, or by all combined, the fortress was taken and demolished, Kapeepee slain, the Lady Hina delivered and returned to Hakalanileo, and the prowess and skill of the southern element in this expedition retained upon the songs and sagas of all succeeding generations.
The embellishments of the marvels and of the skill and adroitness which adorn this legend, indicate that the form it now possesses was given to it in much later times, pro- bably during the period of Hawaiian intellectual activity which characterised the nearly contemporary reigns of the Kawulos on Kauai, the Kakuhihewas of Oahu, the Kama- lalawalu of Maui, and the Keawenuiaumi of Hawaii and his children, when so many of the old traditions and still older myths received a new dress and a new circulation
THE POLYNESIAN RACE. 33
among the court circles and the commonalty of those days.
The two heroes of the legend, Kana — who is said to have disdained the use of canoes, and, by a faculty pecu- liar to himself, like the joints of a telescope or a Japa- nese fishing-rod, could walk with his head above the water through the deepest ocean — and his brother Niheu- kalohe, renowned for his cunning, his skill, and his trick- ery, left no progeny to claim their honours ; and though Hakalanileo and Hina had three other children men- tioned in the tradition, viz., Kekahawalu, Kejpaniy and Haka, yet in all my collections of Hawaiian genealogies I have found none and heard of none that ascended to either of Hakalanileo'' s children.
Before referring to Pili, surnamed Kaaiea, from whom the principal chief families on Hawaii claimed descent to present times, the family and legend of Paao arrests our attention.
Forty years ago there were two sets of traditions cur- rent regarding Paao. They were nearly similar in most points, but differed in some essentials. The one legend, collected and referred to by David Malo, the Hawaiian antiquarian, states that Paao came from " Wawao ; " that having quarrelled with his brother Lonojpele, he left and proceeded to Hawaii, where he established himself in the capacity of a high priest; and finding the island in a' state of anarchy and without a sovereign chief " on ac- count of the crimes of Kapawa, the chief of Hawaii," he sent back (another legend says he went back himself) to his native island, inviting some chief there to come and take possession of Hawaii. To which invitation Pili re- sponded, and, having arrived at Hawaii, was confirmed in the government by Paao, whose family, after him, remained the high priests of the reigniDg chiefs of Hawaii, until
VOL. II. C
34 THE POL YNESIAN RA CE.
after Kamehameha I. The other legend, collected and re- ferred to by S. M. Kamakau, another Hawaiian antiquary, states that Paao came from " Upolo" though he pos- sessed lands at " Wawao,'' and in the islands still farther south ; that having quarrelled, as above mentioned, with his brother Zonopele, he left in company with Pili-kaaiea, Pill's wife Hinaauahu, his own sister Namauuo-malaia, and thirty-five others, relatives and retainers, and after a long and dangerous voyage, arrived at the island of Hawaii, where he established himself in the district of Kohala, and Pili became sovereign chief of the island of Hawaii. It is possible that Paao, Pili, &c., came from Wawao, one of the Tonga group, as the legend quoted by D. Malo asserts; but I think it hardly probable, for reasons that I will now set forth. Counting the greater distance from Wawao to the Hawaiian group as nothing to the adventurous spirits of those times, yet the legend quoted by Kamakau covers the whole ground when it states that Paao, a native of Upolo in the Samoan group, " owned lands in Wawao and in the islands farther south." The con- tinued intercourse between the Tonga and Samoan groups is well ascertained from the earliest times, and it would have been nothing unusual for a Samoan chief to own lands in the Tonga or Hapai groups. The cause of Paao'a departure from Upolo to seek a new establishment in other lands, as narrated by Hawaiian tradition, bears so strong a resemblance to the Samoan legend brought by the first emigrants to New Zealand, and narrated by Sir George Grey in his " Polynesian Mythology and Ancient Traditional History of the New Zealand Eace," London, John Murray, 1855, page 202, &c., that it is easy to recog- nise that both legends are but different versions of one and the same event. The Hawaiian version, whatever embellishments it may have received in subsequent ages, came substantially to Hawaii during this migratory period we are now considering, from twenty- one to twenty-seven generations ago, and is quoted as an explanation of why
THE POL YNESIAN RA CE. 35
FctcLO left Upolo in the Samoan group. The New Zealand version goes back, at best, only fifteen generations on New Zealand soil, and is offered as an explanation of why the Samoan chief Turi left Hawaiki (Sawaii) for New Zea- land, but how many generations that legend may have been current in the Samoan group before the departure of Turi there is no means of knowing. Thus, whatever cre- dibility may attach to the legend as an historical relic, yet the similarity of the cast of the drama in each, and the fact of its being avowedly derived, both in New Zea- land and Hawaii, from Samoan sources, would seem to confirm that one of the Hawaiian legends which claims Paao and Fili and their companions as coming from the Samoan group, notably the island of Upolo.
The only other places in the Samoan group mentioned in the Hawaiian legends of Paao which may help to identify the particular place from which Pa^ao came, are called " the mountains of Malaia " and " the cliff of Kaa- koheo," the latter overlooking the beach from which Faao took his departure. Whether any such mountain and cliff still exist by those names on the island of Upolu or any of the Samoan islands, I am unable to say. Samoan archseologists may be able to throw light on that subject.
Paao is said to have made his first landfall in the district of Puna, Hawaii, where he landed and built a Heiau (temple) for his god and called it Wahaula. The ruins of this Heiau still remain a short distance south of the village of Kahawalea in Puna,^ but it is almost im- possible now to say what portions of it date back to the time of Paao, seeing that it was almost entirely rebuilt by Imaikalani, a noted chief over the Puna and Kau districts tempore Keawenui-a-umi, some twelve or thirteen generations ago, and was again repaired or improved in the time of Kalaniopuu, who died 1782. It was the very last Heiau that was destroyed after the tabus were abro- gated by Kamehameha II. in 1820. It was built in the
1 On the land called Pulama.
36 THE POL YNESIA N RA CE.
quadrangular or parallelogram form wliich cliaracterised all the Heiaus built under and after the religious regime introduced by Paao, and in its enclosure was a sacred grove, said to have contained one or more specimens of every tree growing on the Hawaiian group, a considerable number of which, or perhaps their descendants, had sur- vived when last the author visited the place in 1 869.
From Puna Paao coasted along the shores of the Hilo and Hamakua districts, and landed again in the district of Kohala, on a land called Puuepa, near the north-west point of the island, whose name, " Lae Ujpolu" was very probably bestowed upon it by Paao or his immediate descendants in memory of their native land. In this district of Hawaii Paao finally and permanently settled. Here are shown the place where he lived, the land that he cultivated, and at Puuepa are still the ruins of the Heiau of Mookini, which he built and where he officiated. It was one of the largest Heiaus in the group, an irregular parallelogram in form, with walls more than twenty feet high and fully eight feet wide on the top ; its longest sides are two hundred and eighty-six and two hundred and seventy-seven feet, and the shorter one hundred and thirty-six and one hundred and eighteen feet. The stones of which it is built are said to have come from Mulii, a land in Kohala, nine miles distant from Puuepa ; and, as an instance of the density of population at that time, tradi- tion says that the building-stones were passed by hand from man to man all the way from Niulii, a feat requiring at least some fifteen thousand working men at three feet apart. Ten years ago, when I visited the place, the walls of the Heiau were still unimpaired. The then Circuit Judge of that part of the island, Mr. Naiapaakai, who was well conversant with the ancient lore of the district, and who accompanied me to the ruins, showed me a secret well or crypt in the south side of the walls, east of the main entrance, several feet deep, but now filled up with stones and boulders of similar nature to those that com-
THE POL YNESIAN RA CE. 37
pose the wall. Having climbed on the top of the wall and removed the stones out of the well, we found at the bottom two Maika stones of extraordinary size, which were said to be the particular Ulu which Paao brought with him from foreign lands, and with which he amused himself when playing the favourite game of Maika. These stones were as large as the crown of a common-sized hat, two inches thick at the edges and a little thicker in the middle. They were of a white, fine-grained, hard stone, that may or may not be of Hawaiian quarrying : I am not geologist enough to say. I have seen many Maika stones from ancient times, of from two to three inches diameter, of a whitish straw colour, but never seen or heard of any approaching these of Paao in size or whiteness. Though they are called the Maika stones of Paao — '' Na Ulu a Paao'' — yet their enormous size would apparently forbid- their employment for that purpose. If Maika stones, and really intended and used for that purpose, there could be no conceivable necessity for hiding them in the bottom of this crypt or well in the wall of the Heiau. In this un- certainty the legend itself may throw some light on the subject when it says that " Paao brought two idols with him from Upolu, which he added to those already wor- shipped by the Hawaiians." Though almost every legend that treats of Paao more or less mentions the changes and innovations which he effected in the ancient worship, yet no tradition tjiat I have heard mentions the names of those two idols or where they were deposited. ^ May not, then, these so-called Maika stones of Paao, so carefully hidden in the walls of the Heiau, be those idols that Paao brought with him ? Their presence there is a riddle ; and the superstitious fear with which they are treated or spoken of by the elder inhabitants of the district evinces in a measure the consideration in which they were an- ciently held, that certainly would never have been be- stowed on a chief's playthings like actual Maika stones. When the tabus were abrogated, when the Heiaus were
38 THE POL YNESIAN RA CE.
doomed, when Christian zealots proved the genuineness of their new faith by burning the objects of faith of their fathers, and when the ancient gods were stripped of their kapas and feathers and their altars overturned, then many a devotee, a Kahu or servant of special Heiaus or indi- vidual gods, hid the object of his adoration in caves, in streams, in mountain recesses, in the mud of swamps or other unfrequented places, in hopes of the better days which never came. Thus many a Kahu died and made no sign, and the idol he cherished has only been dis- covered by accident. And so these stones, if they were the idols of Faao, may have been hidden at some previous time of change or improvement in the Heiau or its culte — perhaps when it was repaired by Alapai-nui of Hawaii, the stepson and usurping successor of Keawe, the great- <:rrandfather of Kamehameha /. — or when the tabus were abolished and Christianity introduced in 1820-30.
The priesthood in the family of Paao continued until the last high priest on Hawaii, Hewahewaniii, joined Lilio- liho Kamehameha II. and Kaahumanu in abrogating the tabus. Several families at this day claim descent from Paao.
That both Pili and his wife Ilinaauaku were of foreign birth, probably from Upolu of the Samoans, there can be no doubt. The name of his wife, Hina, with the sobri- quet auaku, is a thoroughly southern name, a common and favourite appellation of female chiefs on the Ulu line, both on the Hema and Puna branches, but was utterly unknown or discontinued among the members of the Nanaulu line (the Hawaiian) from the days of Kii, the father of both Ulu and Nanaulu.
Of Pilis exploits scant mention is made in the legends beyond the main fact that he established himself and his family firmly on the island of Hawaii.
THE POLYNESIAN RACE. 39
The genealogical tree published by David Malo, and quoted on page 191, vol. i., represents Pili as the father of Koa, the grandfather of OU, and great-grandfather of Kukohou. I believe this to be another interpolation in subsequent ages, when the memory of the names alone were retained and the order of succession more or less forgotten. Judging from analogy of other genealogies, Koa and OU may have been brothers of Fili ; or Koa, Ole, emd Kukohau may all have been sons of Pili. There are no legends serving as commentaries to their genea- logy, and the Meles are silent respecting them. More- over, the names of their wives, Hina-aumai, Hina-mailelii, Hina-keuki, are all of southern extraction, and indicate a simultaneous arrival. Kukohou may have been the son of Pili, and his wife the daughter of some other southern chief who accompanied Pili to Hawaii ; but that Koa, OU, and Kukohou were son, grandson, and great-grandson of Pili, as the Hawaiian genealogy current at the court of Kamehameha, and quoted by David Malo, has it, I think historically impossible. I have shown that the most sober and trustworthy traditions concur in making Pili the suc- cessor of Kapawa as sovereign chief of Hawaii, and that Pili either accompanied or followed Paao to Hawaii, not as explorers or first discoverers, but when the Polynesian migratory wave was at its full height, and the Hawaiian group was already well known to southern chieftains and their wise men and bards. Pili therefore must have been contemporary with the grandchildren of Maweke of tlie Nanaulu line, established on Oahu and Kauai, with Keo- loewa of Molokai, with Haho of Maui. When to this is added the undisputed, and by the Pili descendants never- forgotten fact, that Kanipahu of the Pili posterity married HiLolani, the great-granddaughter of Nuakea, who was granddaughter of Maweke and wife of Keoloewa, there is no room on a correct pedigree for Koa and Ole as being son and grandson of Pili.
Of Kanipahu s father, Kaniuhu, the legends are silent,
40 THE POL YNESIAN RA CE.
but of Kanijpdhu himself we gather the following from his legends : —
Beside Hualani, of Molokai and Oahu descent above mentioned, he also married Alaihauakoko, who at one time, whether previously or subsequently cannot now be ascer- tained, was the wife of Lakona, the son of Nawele, who was the great-grandson of Kumuhonua the brother of Moikelia. With the latter he had a son, Kalapana, sur- named Kuioiomoa ; with the former he had four children, called Kanaloa, Kumuokalani, Laaikialiualani, and Kala- Imimoku. Up to this time the Pili family does not appear to have been so firmly seated in the sovereignty of Hawaii, but that occasional disturbances occurred with the ancient chief families of the island. It is related that a scion of one of those families named Kamaiole had revolted against Kanipahu^ and, being successful, had driven him out of Hawaii. Kanipahu left his sons with some trusted friend in the secluded valley of Waimanu, Hamakua district, and sought refuge for himself on the island of Molokai, where, at Kalae, he lived as a simple commoner, doing his own work and carrying his own burdens. Years rolled on, and Kamaiole ruled Hawaii with such oppressiveness and severity that the people at length became wearied and disgusted with his sway, and went to the head of the Paao family, the high priest of Hawaii, for advice and aid. The priest sent messengers to Kanipahu on Molokai asking him to return to Hawaii and resume the government. Kaniyahit refused, as the legend says, because he was ashamed of the hump on his shoulders contracted during the many years of hard and toilsome labour that he had lived on Molokai, but he directed the messengers to go to Waimanu, where they would find his son Kalapana, on whom he devolved the war with Kamaiole and the government of Hawaii. On the receipt of this information from Kanipahu the high priest sent for Kalapana, who raised an army among the discontented and gave battle to the usurper at a place
THE POL YNESIAN RA CE. 41
called Auaelioomalu in Kekaha, North Kona. KamaioU was defeated and slain, and Kalaparia was installed sove- reign chief of Hawaii. Kanipahu remained on Molokai, and died there.
As Kanipahu was contemporary with Laa-mai-kaliiki at the close of this migratory period, I will leave the Pili family at present, in order to notice some other pro- minent men of southern descent whose names have been preserved on the national legends.
Among those, the one whose fate probably arrested most attention, and served as a warning in after ages when chiefs ventured to oppose the priesthood, was Hua, with the sobriquet of a-Kapuaimanaku, in distinction from Hua-nui-kalalailai, the father of the Maui Paumakua. In the royal genealogies of both Hawaii and Maui this Hua is placed as third in ascent from Paumakuay to whom he is represented as having been the great-grandfather ; but when the legends referring to him are critically scanned, and regard had to the contemporaneity of the other per- sonages therein mentioned, his proper place would be three generations later than Paumakua. It is probable that he belonged to that southern Kua family from which Paumakua and Haho descended. He is said to have been king of Maui, and lived principally at Hana, Kauwiki. The earliest remembered war between Maui and Hawaii is said to have been conducted by him, who invaded Hawaii, and at Hakalau, in the district of Hilo, thoroughly defeated the Hawaii chiefs. The Hawaiian legends call that war by the name of Kaniuhoohio. One time, while residing on East Maui, Hua got into a dispute with his priest and prophet, Luahoomoe, about some birds called " Uwau," and became so angry that he resolved upon the death of the priest. Luahoomoe, conscious of the fate that awaited him, gave directions to his two sons, Kaakakai and K^aanahua, how to escape the vengeance of the king. In due time, according to ancient custom, the house of Luahoomoe was burnt by order of the king, and the refrac-
42 THE POL YNESIAN RA CE.
tory priest was killed. His sons and some of his house- hold escaped to one of the mountain - peaks called Hanaula. But the vengeance of Luahoomoe and the king's punishment for slaying a priest were swift in com- ing and terrible in their consequences. ]N"o sooner was LuaJioomoe consumed by the fire of his burning house than the streams of water ceased running, the springs dried up; no rain fell for three years and a half, and famine and desolation spread over the islands. Hua and his people perished miserably, and the saying survives to this day, Nakeke na iwi a Hua i ka la — " rattling are the bones of Hua in the sun " — as a warning to wicked people, imply- ing that no one survived the famine to bury Hua or hide his bones ; — the greatest disgrace of ancient times.
The legend further tells that the drouc^ht and famine spread to the other islands, and that Naula-a-Maihea, the famous prophet and seer who dwelt at Waimalu, Ewa dis- trict, Oahu, became concerned for the fate of the entire Hawaiian people. Seeing no signs of rain on the Kauai mountains, and none on the Kaala mountains of Oahu, he looked towards Maui, and there on the peak of Hanaula he saw a dark spot where the rain was concentrated. He knew at once that there the sons of Luahoomoe had taken up their abode, and he proceeded thither with offerings of a pig, fowl, &c., to appease their anger and procure rain. The sons of Luahoomoe, seeing Naula arriving, descended from the mountain and met him in Kula. The meeting was cordial ; rain followed, and the country was relieved of the curse which followed Hua's wicked attempt on the life of a priest.
Naula-a-Maihea is said to have accompanied Laa-mai- kahiki from Kahiki, the southern groups. He was noted and feared as a sorcerer and a prophet, traits strongly characteristic of the priestly class of the southern immi- grants. He built a Heiau at Waimalu, Ewa, Oahu, the foundation of which may still be seen. The legend men- tions that, starting at one time from Waianae, Oahu, for
THE POL YNESIAN RA CE. 43
Kauai, his canoe was upset ; that he was swallowed by a whale, in whose stomach he crossed the channel between Oahu and Kauai, and was vomited up alive and safe on the beach at Waialua, Kauai. If this is not a remnant of ancient myths and legends brought with them by the Poly- nesians from their trans-Pacific ancient homes, localised in new habitats and adapted to the most noted prophet of the times, it is at least a remarkable coincidence with the Jewish legend of the prophet Jonah.
Among other southern families of note who arrived at the Hawaiian group during this migratory period, though now it is impossible to place them in their proper order, the lecrend mentions Kalana-nuunui-kua-mamao, and Humu, and Kamaunua-niho who came from Kahiki (the southern groups), and landed at Kahahawai in Waihee, Maui. Aumu soon returned to Kahiki, being discontented with Kalana, who had taken Xamaunuaniho for wife. They had a daughter named Hina, who became the wife of Olopana (not the brother of Moikeha, the grandson of Maweke), who liad arrived from Kahiki and settled at Koolau, Oahu. To this Olopana is attributed the Heiau of Kawaewae at Kaneohe, Oahu. Olopana! s brother Kahikiula came with him from Kahiki. Both these families are said to have come from places in Kahiki called "Keolewa," "Haena- kulaina," and " Kauaniani."
With this family of Olopana is connected the legend of Kama'puaa, whom story and fable have exalted into a demigod, assuming the nature of a man or that of a gigantic hog as suited his caprice. There was doubt- less a historical foundation for the legend of Kamapuaa. He is reported to have been the son of Kahikiula (Olo- pana's brother) and ffina, Olopana's wife. He offended his uncle Olopana and rebelled against him, and after various battles was taken prisoner and condemned to be sacrificed, but by the advice and assistance of Zonoaohi, the chief priest of Olopana, he surprised and slew his uncle in the very Heiau where he himself was to have
44 THE POL YNESIAN RA CE.
been sacrificed. After that Kamajpuaa left Oalm and went to Kahiki, where he married, and, acquiring renown for his prowess, dwelt a considerable time.
It is extremely difficult to advance an opinion as to whether the combats and adventures of Kamajpuaa with Pele, the reputed goddess of the volcano Kilauea, have any- historical foundation, or are merely pure fiction of later ages, embodying some hidden and half- forgotten religious tenets of opposing creeds. Though Pele was universally acknowledged as the goddess of volcanoes, and of Kilauea in particular, yet her worship in the Hawaiian group is only subsequent to this migratory period and the arrival of the southern immigrants. Her culte was unknown to the purer faith of the older inhabitants of the Naiiaulu line, and her name had no place in the Kane doxology. Yet, to the careful observer of the ancient Hawaiian legends of this period, various circumstances combine together to produce the impression, almost of certainty, that among the immigrants of this period arriving from the southern groups was one particular family, afterwards designated as that of Tele, with her brothers and sisters ; that they established themselves on Hawaii at or near the volcano of Kilauea; that becoming powerful, they became dreaded and identified with the volcano near which they resided ; and that in course of time the head of the family, under the name of Pele, was regarded as the tutelary deity of that and other volcanoes. The minute and variedly narrated adventures of Pele herself and her sister Hiaka-i-ha-'pole-o-Pele leave but little doubt on the critical student's mind that, at the time when the facts connected with these personages had become historically mouldy and passed into legends, they were still regarded as originally mortal beings, but by common consent ex- alted in the category of Au-makua (spirits of deceased ancestors), and feared and worshipped as such. Viewed in that light, there is some sense and some historical
THE POL YNESIAN RA CE. 45
foundation for the legends which relate that Kamajpuaa went to Hawaii to court Pele, how he was refused and waged war upon her, and how, after a drawn battle, a compromise was effected. The metaphysical and theo- logical notions associated with the legends of Pele appear to me to be partially due to the fertile imagination of priests and bards, as the actual, corporeal existence of Pele receded in the shadowy past, and partially also to be rem- nants of an older creed which had collected around the legend of Pele when their own appropriate associations and point de mire had been forgotten or distorted.
Another notability of southern extraction who arrived at the Hawaiian group during this period is Luhauhapawa. He was the " kilo-kilo,'' astrologer, navigator, and priest of Kaula-a-kalana, the famous Oahu chief who visited so many foreign lands, and who is said to have been the grandson of Hina-i-kapaikua, the wife of Nanamaoa, and consequently contemporary with the Paumakuas and with the children of Maweke. What southern group was his birthplace is not known, but he returned with Kaulu-a- kalana to Oahu and settled there. Some legends attribute to LvJiaukapawa, in a general way, the introduction of the tabus ; but it is most probable that he only enforced their stricter observance, and perhaps added some new regula- tions previously unknown to, or not in use among, the Hawaiians. He must have attained a remarkable old age, for he is said to have been still alive in the time of Mualani, the great-granddaughter of Maweke from his son Kalehenui, and who was an Oahu chief ess.
There was at this period one powerful family on the island of Kauai known as the Puna family, which pro- bably belonged to this oft-mentioned southern Ulu line of emigrants, though their pedigree is nowhere mentioned in the traditions now remaining. Tradition mentions three of that name, viz., Puna-nui-kaian^ina, Puna-kai- olohia, and Puna-aikoai, the latter of which was contem- porary with Moikeha, who, on his return from Kahiki,
46 THE POL YNESIAN RA CE.
married Puna's daughter Hinauulua, or, as she is also called, Hooipo-hamalanae. This family may possibly have descended from the same Puna branch of the Uln southern line as the Oahu Paumakua family ; and as the first name known to Hawaiian tradition, that of Puna-nui- haianaina, was also probably the first arrival at the Hawaiian group from the south, he would be contem- porary with Newalani, the grandfather of Paumakua, and thus among the first immigrants of this period. I am inclined to think that this Puna family originally came from the Marquesan group, inasmuch as on a Marquesan genealogy of a Hivaoa (St. Dominica) chiefess I find that about thirty-two generations ago there were a number of Punas, with various sobriquets to distinguish them, on the said genealogical tree, evidently showing it to have been a family name, and I hold it quite probable that Hawaiian immigrants bearing that name came from that direction and from that family.
Doubtless many other southern chiefs visited the Ha- waiian group and established themselves there, but time has blotted their names from the traditional record, and the fame of their exploits has not come down to after ages — " carent quia saero vate" — or, having been mixed up and absorbed in the native population at an early period, they lost their southern individuality. The com- bined influence, however, of all these expeditions, large and small, known and unknown, on the condition of the previous Hawaiians, amounted almost to a social revolu- tion, and was deep-felt and lasting. I shall refer to the changes introduced during this period at the conclusion of this section of Hawaiian history.
If Hawaiian traditions are remarkably redundant with the brilliant exploits of princely adventurers from the southern groups, who flocked to this country, or by some
THE POL YNESIA N RA CE. 47
means or other insinuated themselves or their descendants on vacant thrones and in prominent positions, they are equally redundant, if not more so, with the adventures and achievements of Hawaiian chiefs of the original Nanaulu line, who roamed over the southern and south- western groups of the Pacific in quest of fame, of booty, or of new homes. Many of these returned to their native homes laden with rich and curious knowledge of foreign manners and foreign modes of thought, and thus aided not a little in overlaying the ancient condition, social, political, and religious, with the more elaborate but grosser southern cultus and more despotic rule of government.
About the time, probably a generation earlier, of the Paumalcuas, Ka^pawa, and Paao who have been referred to in previous pages, there lived on Oahu a chief by the name of Maweke. He was the son of Kekupahaikala (k) and Maihikea (w), and the lineal direct descendant from Nanaulu, the brother of Ulu, from whom the southern chiefs claimed their descent. He lived twenty-seven generations ago, counting on the direct line through the Oahu chiefs his descendants, or from twenty-six to twenty-eight gene- rations ago, counting on the collateral Hawaii and Maui lines of chiefs, or approximatively about the earlier and middle part of the eleventh century. Nothing worthy of note is related by the traditions about Maweke, but it is remarkable that he is the first on the Nanaulu line, counting downward, from whom any collateral branches have descended to our days. No doubt there were col- lateral offshoots of the Nanaulu line before his time. The Hikajpoloa, Kamaiole, and others on Hawaii ; the Kamauaua on Molokai ; the Wahanui on Oahu ; the Kealiiloa, Pueo- nui, and Keikipaanea on Kauai, and several others to whom the legends refer, were not southerners of the Ulu line, but it is nowhere stated through whom, on the Nanaulu line above Maweke, they descended. It does appear as if those families and many other collaterals above Maweke had been merged, absorbed in, and eclipsed
48 ■ THE POLYNESIAN RACE.
by the southern element, and in process of time lost the memory of their connection with the Nanaulu line, while the Mawcke family was strong enough to not only retain its own individuality and its ancient genealogy to the latest times unruffled by southern contact, but also to absorb and subordinate to itself several of those southern invaders whose descendants in after ages counted it no small honour to be able, through the marriage of some of their ancestors, to claim connection and descent from this powerful Nanaulu Maweke family.
Tradition records that Maweke had three sons, Mulie- lealii, Keaunu% and Kalehenui, whose lines, with nume- rous collaterals, have descended to our days. The Kale- henui family appear to have chiefly resided on the Koolau side of the island of Oahu, while the favoured residence and patrimonial estates of the Keaunui family appear to have been in the Ewa, Waianae, and Waialua districts of the same island. The particular district occupied by Mulielealii is not well defined in the legends. As the descendants of one of his sons, KumuJionua, are found for several generations afterwards in possession of the district of Kona, Oahu, it may be supposed to haye been their heritage after the death of Maweke.
On the deeds and exploits of Mulielealii and Kalehenui personally the legends are silent. But to Keaunui, the head of the powerful and celebrated Ewa chiefs, is attri- buted the honour of having cut a navigable channel near the present Puuloa saltworks, by which the great estuary, now known as " Pearl Eiver," was in all subsequent ages rendered accessible to navigation. Making due allowance for legendary amplification of a known fact, the estuary doubtless had an outlet for its waters where the present gap is; but the legend is probably correct in giving Keaunui the credit of having widened it and deepened it, so as to admit the passage of canoes, and even larger vessels, in and out of the Pearl Eiver estuary. Among the most noted of Keaunui s children were Lakona, the great
THE POL YNESIAN RA CE. 49
progenitor of the Ewa chiefs, Nuakea, the wife of the Molokai Keoloewa-a-kamauaua, and Moi, the prophet and seer of Kaupeenui, the brother of Keoloewa.
]^othing very remarkable is related of the descendants of KaleJienui during this period, except that tradition informs us that during the time of Mualani, the grand- daughter of Kalehenui, while she and her husband Kao- mealani lived at Kaopulolia in Kaneohe, Oahu, there arrived at the promontory of Mokapu, in Kaneohe afore- said, a vessel with foreigners (white people — liaole) on board. Tradition gives the vessel's name as Ulupana, and of the crew are mentioned the chief or captain, Mololana, and his wife, Malaea, and three other persons. Whether they remained in the country or left again, is not known.
We now come to the Mulielealii branch of the Mawelce family, which occupies so great a portion of the ancient legends of this period. Mulielealii is said to have had three sons and one daughter. The former were Kumu- Jionua, Olojpanaj and Moikeha ; the latter was named Hainakolo.
KumuJionvAi seems to have remained in possession of the patrimonial estates on Oahu, and possibly of the nominal sovereignty of the island. He had four sons, Molohaia, Kahahuokane, Kukawaieakane, and ElepmiJca- honua. The genealogies of none of these has been pre- served except the last, which descends to the time of Haka, a noted Ewa chief who lived at Lihue, and was the last Oahu sovereign of the Kumuhonua branch, having been succeeded in the sovereignty by Mailikukahi of the Moikeha branch.
The two other sons of Mulielealii, viz., Olopana and Moikeha, appear to have established themselves on Hawaii, where Olopana ruled the valley of Waipio and adjacent country, and Moikeha, if not co-ordinate with his brother in power, was at least his highest subject and most trusted friend. Here Olopana married Luukia, granddaughter of Hikapoloa, chief of Kohala Hawaii, and Mailelaulii, his
VOL. II. t)
50 THE POL YNESIAN, RA CE.
wife, from Kona Hawaii — both descended from the ancient Hawaiian Nanaulu line — and begat a daughter named Kcmifea.
How long Olojpana dwelt in Waipio is not mentioned, but the legend states that after a while heavy storms, floods, and freshets desolated the valley and compelled the inhabitants to seek refuge in other places. Olopana and his family, accompanied by his brother Moikeha and his family, embarked on their canoes and sailed for Kahiki, where they arrived safely, and where, according to the legend, Olopana obtained the sovereignty of a district or section of land called " Moaulanuiakea," and where Moi- keha, still the right-hand man of his brother, built a sump- tuous residence and Heiau for himself, called " Lanikeha." On this voyage Moikeha took with him, as an adopted son, the young chief Laa — who then must have been but a child — the son of Ahukai, who was the great-grandson of the Oahu Paumahua, and who in the chants is called " Chief of Kapaahu and Lord of Nualaka."
Ke Hii no Kapaahu He Lani no Nualaka.
It would be interesting to know, if possible, on which of the southern or south-western groups of the Pacific Olopana and Moikeha landed and established themselves. The word " Kahiki," from a Hawaiian point of view, com- prises any and every group from Easter Island to the farthest west, even far into the present Malaysia. Not being able to define the particular place, it may be as- sumed with a considerable degree of certainty to have been on one of the Society or Georgian groups. The Hawaiian legends mention only three names of places in connection with these voyages of Moikeha, of Kila, or of Laa-mai-kahiki, and they were Moa-ula-nui-akea, the name of a land or district where Olopana dwelt, Lanikeha, the name of the residence and Heiau of Moikeha, and Kapaahu, the name of a neighbouring mountain, where
THE POL YNESIAN RA CE. 5 1
Laa-mai-kahiki Avas stopping when Kila was sent to bring him back to Moikeha. My own limited knowledge of names of places, ancient or present, in the Society group, prevents me from positively identifying either of these names, and thus settle the question. But the whole tenor of the Hawaiian legends would seem to indicate the Society group as the objective point of these voyages of Moikeha, Kila, Laa, and others referring to the same locali- ties. The name of the district or section of country over which Olopana is said to have ruled in Kahiki was in Hawaiian Moa-ula-mti-akea. Analysing this word, it consists of one appellative, Moa, and three adjectives or epithets, ula, nui, akea, " red, great, open, or wide-spread- ing." As the adjectives may or may not have been original at the place to which they were applied, and probably arose in the eulogistic tendency of those who cherished its memory, and in the magnifying disposition of the bards of subsequent ages, there remains the word Moa as an index for our research. In the island of Eaiatea, Society group, one of the entrances leading to the bay on which Opoa was situated was anciently, and is possibly still, called Ava-Moa, " the sacred harbour " or entrance. This, then, may be the place which Hawaiian legends so highly extolled as the splendid domain of Olopana and of Laa. Moa, which in Tahitian means " sacred," and was originally a distinctive epithet of that particular harbour, became in Hawaiian and to Hawaiian emigrants a local name, adorned with other though analo- gous epithets. When, moreover, we consider that Opoa, to which this " sacred entrance," this Ava-Moa, conducted the voyager, was the seat, cradle, and principal sanctuary of the entire Society group, the Tahitian Mecca, in fact, there are reasonable grounds for assuming that the Moa- ula, &c., of the Hawaiian legends refers to the Ava-Moa of Eaiatea, Society group. It is true that the Hawaiian legends referring to this period make no mention of Opoa, its Morae or temple, nor to its presiding deity, Oro, But
52 THE POL YNESIAN RA CE.
according to Tatutian legends and traditions, the Morae of Opoa was built and dedicated to Oro by Hiro, whom their genealogies make the twentieth before the late Queen Pomare, and who, according to the same genealogies, was the great-grandson of Baa; whereas the Hawaiian Laa flourished twenty-three generations ago, and his foster- father, Moikeha, at least two generations earlier. Hence the legends of Moikeha and his contemporaries are silent on the Morae of Opoa and its famous god Oro.
Of the mountain of Kapaahu I have been unable to obtain any information. It is to be hoped that some Tahitian archaeologist may take the trouble to ascertain if any of the mountains of Eaiatea, especially in the neighbourhood of Opoa, ever bore the name of Kapaahu.
According to the legend, Olopana and Moikeha lived harmoniously in their new domain for a long time, until jeal-ousy and envy actuated a Tahitian chief named Miia to slander Moikeha and prejudice him in the eyes of Luukia, the wife of Olopana. Unable to clear himself of the slander and to convince Luukia of its malice, life became irksome to Moikeha, and he concluded to seek diversion by returning to his native land. His canoes were equipped forthwith under the superintendence of Kamahualele, his astrologer and seer (Kilokilo), and, with a goodly company of chiefs, retainers, and relatives, they set sail for Hawaii. It was on this occasion, as they approached the island of Hawaii, that Kamahualele is said to have chanted the verses quoted on page lo. The legends differ somewhat as to the names of the followers of Moikeha, but they all agree that a number of places in the Hawaiian group were named after sucli or such com- panions of Moikeha, who were permitted to land here and there as the fleet coasted along the island shores, and who succeeded in establishing themselves where they landed. Thus were named the land of Moaula in Kau, Hawaii, the capes of LLaehae and Kumukahi in Puna, the district of Honuaula on Maui, capes Makapmi and Makaaoa on Oahu.
THE POLYNESIAN RACE. 53
One legend says that Moikeha's priest was called Mookini, and that he and another follower named Kaluawilinau landed at Kohala, Hawaii. It may have been so, but the inference drawn by the native Hawaiian mind, that the famous Heiau of Mookini in Kohala was called after this companion of Moikeha, is an evident anachronism, as Paao who built the Heiau preceded Moikeha in time of arrival at Hawaii ; and it is not probable that the Paao and Pili joint interest in Kohala would then, or in after- times, permit their special and sacred Heiau to be named after a chance passenger in the fleet of Moikeha ; the more so as the former sprang from the Samoan group, and the latter came from the Society group. There was, doubtless, a Heiau in Puuepa, Kohala, near the shore, called Moo- kini, the ruins of which still remain, but it was much older than the one which Paao built, and probably gave its name to the latter. Another of the companions of Moikeha was the famous Laamaomao, who by subsequent generations was worshipped as an Aumakua, and exalted as a demigod, a Hawaiian ^olus, from whose Ipu or calabash the imprisoned winds went forth at his bidding, in force and direction to suit the wishes of the devotee. He is said to have taken up his abode near a place called Hale-a-Lono, a well-known hill and landmark on Kalua- koi, island of Molokai. No incident is recorded during the voyage from Kahiki to Hawaii, and having passed through the Hawaiian group, making the different debar- cations above mentioned, Moikeha arrived one evening off the island of Kauai, and anchored his canoes outside of Waialua and the surf of Makaiwa, or, as others say, off Waimahanalua in Kepaa, the neighbouring land, where the Puna family of chiefs held their court. Early next morn- ing, with his double canoe dressed in royal style (Pulou- lou-Alii), Moikeha went ashore and was cordially received by the chiefs of the district. According to one tradi- tion, Puna had two daughters, Hooipo i Kamalanae and Hinauu or Hinauulua, who fell in love with Moikeha, and
54 THE POL YNESIA N RA CE.
whom he married ; another tradition only mentions Hooipo i Kamalanae as his wife. On the death of Puna, Moikeha became the principal chief (Alii nui) of Kauai, and re- mained there the balance of his life. With these two wives Moikeha had the following children mentioned in the legends, viz. : — Hoohamalii, Haulanuiaiahea, Kila, Umalchu, Kaialca, Kekaihawewe, and Laukapalala, all boys. Not much is said of Hookamalii in the legends. It would appear that he settled in the Kona district of Oahu, where his grandfather, Muliele-alii, had held possession, and is reported to have resided at Ewa. His son Kaliai is said to have made a voyage to Kahiki, and from Upolu in the Samoan group brought a species of bread-fruit tree, which he planted at Puuloa. The great-granddaughter of Hoo- kamalii, called Maelo, married Lauli-a-Laa, the son of Laa-TTiai-kahiki, whom Moikeha took with him to the Society group, and from this union descended the great Kalona families on Oahu, which spread their scions over the entire group.
The second son of Moikeha was Haulanuiaiakea. He followed his father in the supremacy of Kauai. I have been unable to recover any complete genealogy of his descendants, but it was universally conceded that Kapolei- kauila, the wife of Kalanikukuma, a descendant of Laa- mai-Kahikis second son, Ahukini-a Laa, was the lineal descendant of Haulanuiaiakea. It probably was so, for it is undeniable that that union increased immensely the tabu and aristocratic rank of Kalanikukuma' s two sons, Kahahumakalina and Ilihewalani.
The third son of Moikeha was Kila. He makes a more conspicuous figure in the ancient legends than his other brothers. I possess two legends relating to Kila. One is very copious and detailed, but shows evident marks of the embellishments of later narrators; the other is more succinct. They differ in several material points, and thus induce me to believe that the one is not a copy of the other, but that both sprang from independent sources. Com-
THE POL YNESIAN RA CE. 5 5
paring the two together, and with other legends referring to this period, the historical facts appear to be these : — After Moikeha had been many years residing at Waialua as chief ruler of Kauai, and when his sons were grown-up men, a strong desire took possession of him to see once more his foster-son Laa, whom, on his departure from Kahiki, he had left with his brother Olopana, and whom Olopana had adopted as his heir and successor. Either Moikeha was too old, or from other causes unable to undertake the voyage himself, and Kila was commissioned to go to Kahiki to Moa-ula-nui-akea and bring Laa witli him to Kauai. The double canoes were fitted out and equipped for the long voyage ; several, if not all, of Kilas brothers went with him; and, finally, Moikeha's own astrologer (Kilokilo) and friend, Kamaliualele, who came with him from Kahiki, was ordered to accompany Kila as special counsellor and chief navigator. When all were ready the expedition started. After passing through the Hawaiian group, and taking its departure from the south point of Hawaii, it stood to the southward, and in due time arrived at Kahiki. Whether, as the one legend has it, Laa returned with Kila to the Hawaiian group, saw his foster-father, Moikeha, visited the other islands, and finally returned to Kahiki; or, as the other legend has it, Laa remained in Kahiki until after the death of Olopana, and then proceeded to Hawaii with his own canoes, accompanied by his priest, his astrologer, his master of ceremonies, his drummer, his prophet, and forty otlier attendants, the fact is none the less certain that Laa came to the Hawaiian group and stayed there for some time, principally on Oahu at Kualoa. Here he married three wives — Hoakanuikapuaihelu, daughter of Lonokaehu from Kualoa, Waolena from Kaalaea, and Mano from Kaneohe. All the ancient traditions retain the fact of this triple marriage, and that each one of those three ladies was delivered of a son on one and the same day, and from each of these three sons it was the glory and
56 THE POL YNESIAN RA CE.
pride of the aristocracy on Oahu and Kauai to trace their descent. These sons of Laa-mai-Kaliiki were respectively called Lauli-a-Laa, Almkini-a-Laa, and Kukona-a-Laa. Pakui, a noted bard and priest in the time of Kame- hamelia L, in his version of the ancient chant of the creation of the islands and the origin of the nobility, thus sings : —
0 AJmkai, 0 Laa-a, 0 Laa-a,
O Ahukai, O Laa-a, O Laa-a, 0 Laa-mai KahiJci he Alii,
O Laa from Tahiti, the chief, 0 Ahuhini-a-Laa,
O Ahukini-a-Laa, 0 Kukona-a-Laa,
O Kukona-a-Laa, 0 Lauli-a Laa, makua,
0 Lauli-a Laa, the father, 0 na pukolii a Laa-mai- Kahiki,
The triple canoe of Laa-mai- Kahiki, He mau hiapo kapu a Laa,
The sacred firstborn (children) of Laa, Hookahi no ka la i hanau ai.
Who were born on the same one day.
The legend adds that after Moikelia's death Laa returned to Tahiti and lived and died there. It then narrates the adventures of Kila and his troubles with his brothers in a rather prolix and marvellous manner; but the result seems to be, comparing the two legends together, that Kila abandoned the island of Kauai and established him- self on Hawaii, where he obtained possession of the valley of Waipio, the former land of his uncle Olopana; and from him several Hawaii families claimed descent, notably Laakapii, the wife of Kahoiikaptt, Kapukamola, the wife of Makakaualii, and Piila7iiwaJiine, the wife of Kama- lalawalu of Maui.
Of Mulielealiis daughter Hainakolo a legend still exists. She is said to have married a southern chief named Keanini^ whom she accompanied to his home in Kuaihelani; that the marriage was not a happy one ; that Hainakolo returned to Hawaii while her brother Olopana still resided there ;
THE POL YNESIAN RA CE. 57
that she met with a tragical end, and that her spirit still haunts the mountains and precipices around the valley of Waipio. This legend is very much overlaid with the fabulous and fanciful, but the historical kernel of it still confirms the prevalence of the long voyages and social intercourse of the Polynesian tribes during this period. Hainakolds son is called Zeimakani, from whom some Hawaiian families claimed descent.
Among other Hawaiian chiefs who during this period of unrest and tribal commotion visited foreign lands, the leofends have retained the name of Wahanui, a chief from Oahu. He is not claimed as a scion of the powerful Maweke family, and was probably a descendant of some one of Maweke's ancestors, though the connection is now lost and forgotten. His expedition visited the southern groups first, and having seen them all (" Uapau ka Hema "), it started for the islands in the west, and from there re- turned to the Hawaiian group. It is said that he brought many strange and curious things with him from the foreign lands that he had visited, and among others are mentioned the Kanaka-pilikua, a dwarfish people, whom he landed on Kauai, and who, on account of their swiftness, became famous as runners,
Kaumailkda was another Hawaiian chief whose ad- ventures in foreign lands {Kahiki) formed the subject of contemporary gossip and of subsequent legend. He was the grandson of Hikajpaloa, the noted Hawaiian chief from Kohala of the Nanaulu line, and brother to Luukia, the wife of Olopana. He married his niece Kaupea, Olo- 2)anas daughter, who had come on a visit to Hawaii while her parents still were living in Kahiki. Misunderstandings possibly arose between husband and wife, and Kaupea returned to her parents in Kahiki, where she gave birth to a daughter afterwards named Karnakaokeahi. Hearing of this by other arrivals from Kahiki, Kaumailiula started to recover and bring back his daughter. His adventures on this voyage, and his narrow escape from being sacrificed
58 THE POL YNESIAN RA CE.
in Kaliiki for iiaving inadvertently broken the tabu?, and his successful return with his daughter to Hawaii, are the theme of the legend and the traditional data in support of the frequent and intimate intercourse between the Hawaiian and the southern groups at this period.
With Laa-mai-Kahiki closes this period of oceanic travel, migrations, and intercourse so far as the Hawaiian group was concerned; at least no name has come down upon the traditions, legends, or genealogies of any Hawaiian chief who undertook such a voyage to the southward, or of any southerner that arrived at the Hawaiian group after that time. While the exploits and adventures of the many who failed to establish themselves and perpetuate their names on the genealogies of the country have faded from the national memory, or are only alluded to in connection with some other more prominent figure, yet sufficiently many succeeded in making themselves famous among their contemporaries and sending their names and their exploits down to posterity as a cherished heirloom through unbroken generations, and thus — in spite of the marvellous accretions which the legends gathered as they passed from father to son — attesting the historical truth of the fact, the time, and the character of this singular episode in Hawaiian and Polynesian national life.
I have formerly stated that Polynesian legends furnish no clue as to the causes which set this migratory vortex in motion within the Polynesian area of the Pacific. No more do they give an inkling of what led to its discon- tinuance. To the Hawaiian people it was an era of activity and enterprise, an awakening from a sleep of fifteen generations, not devoid of the peculiar danger of being swamped or absorbed in this ethnic whirl. Its traces, however, were deep and indelible. It modified the
THE POLYNESIAN RACE. 59
ancient customs, creed, and polity. It even affected the speech of the people, and as late as fifty years ago it was easy to distinguish a native from the leeward islands from one of the windward by his manner of pronouncing the letters h and I, which Kauai and Oahu natives, adopting the Tahitian style, pronounced t and r. Since the con- quest of Oahu by Kamehameha I. in 1796, and the cession of Kauai in 1809, the fusion of the people of the leeward and windward isles of the group has been so great as to nearly obliterate the ancient difference of speech between them.
To this period Hawaiian tradition assigns the introduc- tion of the four-walled, more or less oblong, style of Heiau (temple), instead of the open truncated pyramidal structure of previous ages, indicating a great change in the ceremonial of the religion and a tendency to exclu- siveness unknown before. Under the old, the previous regime, the Heiau of the truncated pyramid form, w^ith it presiding chief, officiating priests, and prepared sacrifice, were in plain open view of the assembled congregation, who could hear the prayers and see the sacrifice, and respond intelligently to the invocations of the priest. Under the innovations of this period, the presiding chief, those whom he chose to admit, and the officiating priests, were the only ones who entered the walled enclosure where the high-places for the gods and the altars for tlie sacrifices were erected, and where the prayers and invoca- tions were recited, the congregation of the people remain- ing seated on the ground outside the walls, mute, motion- less, ignorant of what was passing within the Heiau until informed by the officiating priest or prompted to the responses by his acolytes.
To this period may also be assigned the introduction and adoption of several new gods in the Hawaiian pan- theon. That the Hawaiians previous to this venerated and prayed to the spirits of departed ancestors — Aumakiui — is abundantly shown from their legends and traditions ;
6o THE POLYNESIAN RACE.
but I have found no indications to show that these were looked upon in any other light than as tutelar genii and family intercessors with the great omnipotent gods Kane, Ku, and Lono, to whom alone Heiaus were raised, and to whom alone, singly or jointly, the public ceremonial of worship was addressed. During and following this mi- gratory period, however, several varieties of the great gods begin to appear in the legends of the people, unknown to the former creed and culte. Originally, perhaps, they were considered as manifestations of the various attributes and powers of the three primeval gods ; but if so, the original conception had been worn down by time and defaced by usage, until, at the time we now speak of, those deified attributes had been exalted to the position of independent godheads, receiving separate worship, and as such were introduced by the southern emigrants for the acceptance and worship of the Ha- waiians. We thus find varieties of Kane, such as Kanc- makna} Kanepuaa^ Kane-i Ka-pualena,^ and eight or ten others of that class, generally known as Kane-nuiahea. We thus find the varieties of Ku, such as Ku-ula,^ Ku- ha-oo,^ Ku-kaili-mohu^ and others. We thus find Lono- a-hihi^ Lono-i-ha-ou-alii^ and several others in more or less vogue. To this period belongs the introduction of
^ One of the gods worshipped by * A feather god, chosen by Umi fishermen, especially at the season of and by Kamehameha I. as their par- catching Malolo (flying-fish). ticular tutelar god, generally wor-
2 The god of husbandry. shipped as a god of war. According
3 Lit. "Kane with the yellow to Kev. Mr. Ellis's " Polynesian Re- flower." The particular god wor- searches," vol. i. p. 276, Tairi was shipped by Kmoelo-a-3Iahunalii, the one of the ancient war-gods in Tahiti, great Kauai chief who flourished some "a deity of the first rank, having eight or nine generations ago. been created by Taaroa before Oro
•* Another god worshipped by the existed."
fishermen throughout the group. His ^ The eel god.
wife's name was Hina — which of 8 xhe particular god which Laa-
itself shows their southern origin ; raai-Kahiki brought with him from
and when the god proved unjiropi- Raiatea, and which was deposited in
tious, the fishermen prayed to her to the Heiau of his foster-father, Moi-
intercede with her husband. kcha, at "Wailua, Kauai.
fi A god of husbandry.
THE POLYNESIAN RACE.
6i
the Fde^ family of divinities, male and female, and tlie transformation of the Hawaiian fallen angel, Kanaloa^ the prince of darkness and chief of the infernal world, to a rank almost equal with Kane, Ku, and Lono. To the influence of this period may be attribted the increased stringency of the tabus, and probably the introduction, or at least more general application, of human sacrifices. In support of this surmise, I may state that in all the legends or allusions referring to the period previous to this migratory epoch I have found no indications of the practice of human sacrifices, though they may have ex- isted ; but subsequent to this period the inhuman practice becomes progressively increasing, until in the latter days of paganism hardly any public affair was transacted with- out the inevitable preamble of one or more human victims.
1 This family of gods consisted of Pele, the presiding goddess, whose especial abode was in the crater of the volcano of Kilauea, and her five brothers and eight sisters. They ruled over all volcanic phenomena, and they were considered as a ci'uel, capricious, and vengeful set of gods. Their names will indicate their attri- butes and functions, as well as the peculiar process by which, with an ignorant people, natural phenomena become exalted into special deities, and the " nomen " of one age becomes the "numen" of another. The five brothers were Kamoho-alii, the royal Moho ; Kapoha-i-kahi-ola, the explo- sion in the place of life ; Ke-ua-a-ke-po, the rain of night ; KaneheHli, Kane the thunderer; Ke-o-ahi-kama-kaua, the fire-thrusting child of war. The eight sisters were Makole-wawahi-waa, red- eyed canoe-breaker ; Hiaka-wawahi- laiii, Hiaka the heaven-rending ; Hid- ka-noho-lani, Hiaka the heaven-dwell- ing; Hiaka - kaaiawa - makaj Hiaka who turns her face ; Hiaka-i-ka-poli- o-Pele, Hiaka on the bosom of Pele ; Hiaka -kapu-enaena, Hiaka of the burning consuming tabu; Hiaka-ka-
lei-ia, Hiaka adorned with garlands ; Hiaka-opio, Hiaka the young one. Rev. Mr. Ellis translates Hiaka {Hii-aka) with "cloud-holder." I think the better rendering would be "twilight-bearer." In Tahitian ^^a sometimes has the sense of a " cloud," but in Hawaiian never. In all the Polynesian dialects, Ata, Aka, has one common sense, " shadow " of a person or thing. In a majority of the dia- lects Atd also has the sense of "twi- light," the particular lighting up of the sky which precedes or follows the rising or setting of sun or moon ; and in this sense it would appropriately convey the idea of the lurid light which accompanies an eruption of the volcano. As the name of the goddess was probably imported along with the culte of Pele, it may assist us in tracing the direction from whence it came to Hawaii to know that in Sa- moan Ata means " twilight ; " Ata ata, "the red sky after sunset;" in Marquesan Ata-ua means the morning "twilight," "aurora."
2 For my remarks upon Kanaloa, see vol. i. pp. 83, 84.
62 THE POLYNESIAN RACE.
To what extent the previous Hawaiian social customs were affected by this prolonged intercourse with their southern cousins, it is extremely difficult now to state from any allusions that may be found in the legends or Meles. What the peculiar style of garment worn by Hawaiian females may have been before this time, I am unable to say, and there is nothing in the traditions to indicate ; but all the legends concurrently testify that the style of garment known as the " Fau]' consisting of five thicknesses of kapa or cloth, and reaching from the waist to the knee, was first introduced and rendered fashionable in Hawaii by Luukia, the wife of Olopana, who, as pre- viously stated, established himself as a supreme chief on one of the Society group, probably Eaiatea. Could the ancient bards and raconteurs of legends be interrogated how Luukia could have introduced the fashion of this garment on Hawaii, seeing that she never returned there after she and her husband and Moikeha left Waipio, their probable answer would be that to Luuhia belonged the credit of the invention, and that her daughter Kaupea brought the pattern of it to Hawaii when she visited her mother's family, and became the wife of her uncle Kau- mailiula. In tlie Hawaiian group the pattern remained in its original comparative simplicity, and to this very day the manufacturers of kapa make them fivefold, from no other motive than because the " Pau " of Luukia was of five thicknesses.
Among the improvements or additions to the ancient musical instruments of the Hawaiians which are assigned to this period is that of the large drum, " ICaeke," made from the hollowed trunk of a large cocoanut-tree and covered with shark skin. It was beaten by hand, and was first introduced in the group by Laamaikahiki when he returned from Kahiki. It was said to have been pre- served at the Heiau of Jloloholoku, Wailua, Kauai, until comparatively modern times. Prom Laamaikahiki s time
THE POL YNESIAN RA CE. 63
to the introduction of Christianity, the use of this kind of drum became general over the group, and every indepen- dent chief, and every " Heiau Poohanaka " — v^here human sacrifices were offered — had its own " Kaekeeke" and drummer.
The " Puloulou" bundles or balls of either black or white kapa, tied to staffs and erected in front of the dwell- ings of the high chiefs, priests, and of the Heiaus, as signs of tabu, are said to have been introduced by Paao, the high-priest of Hawaii, who, there is reason to believe, came from the Samoan group. The " Puloulou " are still pre- served in the national coat of arms as insignia of the ancient tabu.
Some prayers current amongst the priests and the people, which evidently go back to this period of disturb- ance and innovation on the old creed and old modes of thought for their origin, may be found in Appendix No. I.
In the polity of government initiated during this period, and strengthened as ages rolled on, may be noted the hardening and confirming the divisions of society, the exaltation of the nobles and the increase of their preroga- tives, the separation and immunity of the priestly order, and the systematic setting down, if not actual debasement, of the commoners, the Makaainana. From this period dates the Aha-Alii, that peculiar organisation of the Hawaiian peerage referred to on previous pages, that zealous and watchful " Committee on Nobility," before whom every stranger aspirant to its prerogatives and pri- vileges must recite his Naua, his pedigree and connections, and whom no pretensions could dazzle, no imposture de- ceive. The obligation was imperative on the highest as well as the lowest chieftain, whenever, passing beyond his own district or island where personally known, he visited a strange place or island where doubts might arise as to
64 THE POL YNESIAN RA CE.
his identity. Thus when Lono-i-ha-mahahihi, the son of Keawe-nui-a-umi and suzerain lord of the whole island of Hawaii, after the unpleasant affair with his wife Kaihi- lani-wahine alii oPuna at Kalaupapa on Molokai — to which we shall refer in its proper place — visited the court of Kakuhihewa of Oahu incognito, a sort of " Chevalier ^N'oir " in that gay, luxurious, and illustrious rendezvous, to which all the restless spirits of the group repaired in search of dissipation or distinction, he was promptly chal- lenged, although his high rank was surmised from his surroundings, and obliged to satisfy the Aha-Alii or its committee as to who he was and whence descended.
At this period commenced the development of the idea of a sovereign lord or king, Ka-Moi, over each of the principal islands of the group. Previously it appears that each chief was entirely independent of every other chief, and his authority was co-extensive with his possessions. When the legends referring to that time speak of an Alii-nui of Kauai or an Alii-iiui of Hawaii, it simply means that he was the most powerful chief on that island for the time being, and by inheritance, conquest, or mar- riage had obtained a larger territory than any other chief there. But after this period the word Moi appears in the legends and Meles, indicating that the chief who bore that title was, by some constitutional or prescriptive right, acknowledged as the suzerain lord of his island, the primics inter pares of the other chiefs of said island, to whom the latter owed a nominal, at least, if not always a real, allegiance and fealty. Nor were the territorial possessions and power of the acknowledged Moi always the source of this dignity, for the legends relate several instances where the wealth in lands and retainers of a Moi were inferior to some of the other chiefs, who nevertheless owed him allegiance and followed his banner. Thus Keawemauhili, the twice-tabued chief of Hilo, though he acknowledged Kalaniojpuu of Hawaii as his suzerain, and assisted him in his wars with Maui, was far the more powerful in terri-
THE POL YNESIAN RA CE. 65
torial wealth and resources, and he refused to acknow- ledge Kameliameha I. as his Moi or sovereign for many years. Thus Kuahuia, the grandson of I, chief of Hilo, three generations earlier than Keawemauhili, did for many years set the whole strength of the nominal sovereign of Hawaii at defiance ; that sovereign and titular Ifoi being XeaJcamahana, great-granddaughter of Keawe-nui-a-umi, and grandmother to Keawe, surnamed i-Kekahi-alii-o-ka- mohu (" the one chief of the island "), from whom the Kameliameha dynasty descended. Thus the East Maui chiefs, though generally acknowledging the line of Piilani as the rightful possessors of the dignity and pre-eminence as Moi, sovereigns of Maui, were frequently too powerful to be coerced ; and similar instances were not scarce on the other islands.
Though the dignity of Moi was generally hereditary, yet several cases are recorded in the legends where the Moi was deposed from his office and dignity by the other chiefs of his island and another Moi elected by them. Thus Haha on Oahu, in whose line — the Maweke-kumu- honua — the Moi-ship had been retained for many pre- vious generations, was deposed by the Oahu chiefs and MailikukaJii of the Maweke-Moikeha line elected in his place. Thus Kumahana, the grandson of Kualii and son of Feleioholani, was deposed by the Oahu chiefs, and Kahahana, son of Elani, of the Ewa line of chiefs, elected in his place. Thus after the death of Keawe of Hawaii, his son and successor to the title of " Moi^' Kalani-nui- amao7nao, was deposed and killed by his cousin Alapai- nui — the son of Keawe' s half-sister Kalanikauleleiaiwi — who, although he usurped the authority and dignity of Moi of Hawaii, was none the less so recognised by the very son of the deposed monarch, by the rest of his family, and by all the other chiefs of Hawaii, and re- tained the authority for many years until his death.
Whatever disadvantages might arise under the govern- ment of a sovereign whose individual possessions and
VOL. II. E
66 THE POL YNESIAN RA CE.
power were inadequate to give weight to his commands, or who had failed to secure the good-will and co-operation of the quasi-independent chiefs and feudatories of his island, yet on the whole the institution of a recognised political head and umpire between turbulent and contend- ing chiefs was a great advantage, in so far as it tended to make a political unit of each island, and in a measure to check the condition of anarchy into which the people apparently had fallen, consequent upon this period of inva- sion, disruption, and commingling of elements of varying culture and conflictiDg pretensions. It enabled each island to combine its forces for purposes of defence, and it required a Moi of more than common ability and force of character to induce his chiefs to join him in an aggres- sive war upon another island.
I have referred to the institution of a Moi, the recogni- tion of one sovereign chief, however limited his authority, on each island, as a consequence and a political result of this migratory period. My reason for so doing is not the fost hoc, propter hoc, argument of some ; but because in all the legends and chants that have come under my inspection referring to this very period and to times pre- ceding, I have never discovered the slightest mention of the name of Moi, nor any allusion to an institution at all corresponding. When the migratory wave had passed, and the commotions incident to it had subsided, this was one of the fruits it brought with it, and it grew out of the altered condition of society. The very word itself, if it existed at all in the Hawaiian dialect, was never applied in the sense which it afterwards acquired. We look in vain through the Hawaiian dialect for any radical sense of the word Moi. It has but one concrete meaning, that of sovereign ; whereas in the sister dialect of Tahiti it has the radical sense of " the heart of a tree," " the pith," and in the duplicated form Moi-moi means "aged, stricken in years, principal, steady old man." Hence I look upon this word as imported into the Hawaiian, and employed to
THE POL YNESIA N RA CE. 67
distinguisli the status and functions of that particuhar chief from that of the other independent chieftains of the various districts of an island, — the Alii-ai-moJcu, as they were called.
I am inclined to think that the oldest Hawaiian desig- nation of the highest rank of chiefs was Rau,^ which word meets us with nearly the same meaning in the Samoan and Fijian Sau, the Tongan and Tahitian Hau, the "Roro- tonga and Mangarewa Au, the New Zealand Whaka-hau, for I have found it applied to the independent district chiefs of an island as well as to the Moi or titular sove- reign of the island ; but the title of Moi was never applied to a district chief since Moi-ship was instituted.
Hawaii.
When the islands had somewhat recovered from the shock of the preceding migratory period, about three gene- rations after LaamaikahiJci, there lived a chief on Hawaii who was the Moi of that island, and grandson of Kalapana of the southern Pili-haaiea line, which came in the time of Paao, and had obtained the titular sovereignty of the island of Hawaii. The name of this chief was Kalau- Kaiaunuio- nuiohua. He is represented in the legends as a warlike and enterprising prince, and having confirmed his sway on Hawaii, he felt ambitious of extending it over the neighbouring islands. His warriors and his fleet were collected, and invaded the island of Maui, where Kama- luohua was the reigning or principal chief. A battle was
^ In the excellent Hawaiian Die- half-brother to Kanekapolei, the wife
tionary of Hon. Lorrin Andrews, this of Kalaniopuu, king of Hawaii about
word is rendered Haul. The word the year 1784. I am inclined to think
had become obsolete long before Mr. that Mr. Andrews was misled by the
Andrews wrote, and was only met spelling of those who reduced that
with in ancient chants, and there chant to writing. Hau-i-ka-lani
joined to the epithet Ka-Iani. The would seem to me to be the better
latest of these chants was composed way of spelling the word with which
by KeaiUumoku, the son of Kanaka- the chant of Keaulumoku opens. hiak^laf of the Maui royal family, and
.68 THE POLYNESIAN RACE.
fought, in whicli Kamaluohua was defeated and taken prisoner. Elated with the first success, Kalaunuiohua invaded the island of Molokai, where Kahokuoliua was the principal chief or Moi. After another obstinate battle Kahohuohua was conquered, and surrendered himself to the victor. Kalaunuiohua now aimed at subjugating the entire group, and hastened to Oahu, taking his royal prisoners with him. It is doubtful if Oahu had any recog- nised Moi or titular sovereign at the time. The invasion of Kalaunuiohua must have occurred while Moku-a-Loe ruled over the Koolau division and Kahuoi ruled over the Kona division of that island; for, without attacking either of those chiefs, Kalaicnuiohua landed his forces at Waianae and gave battle to Huapouleilei, principal chief of the Ewa and Waianae division of the island. Again victory perched on Kalaunuiohua' s banners, and Huapouleilei was defeated and captured. What steps, if any, Kalaunuiohua might have taken to consolidate his conquests is not mentioned in the legend. At least he did not stop to subdue the other portions of Oahu, but after the victory at Waianae set sail for the island of Kauai with the three captive kings in his train. At this time Kukona, the great- Cfrandson of Ahukini-a-Zaa, was the Moi or sovereign of Kauai. Kalaunuiohua made his descent on the coast of Koloa, and in that neighbourhood was met by Kukona and all the Kauai chiefs. A desperate engagement ensued in which Kalaunuiohua was thoroughly defeated, himself taken prisoner by Kukona, and his fleet surrendered. Having delivered his country from the invader, Kukona immediately set the three captive princes at liberty, and furnished them with the means of returning to their own possessions, but he kept Kalaunuiohua a close prisoner for a long time ; the legend says for several years. At length negotiations were entered into with the Hawaii chiefs for the release of their Moi, and, though the conditions are not mentioned in the legend, the result proved favourable to Kalaunuiohua, and he was allowed to return to Hawaii,
THE POL YNESIAN RA CE. 69
T\'here he ended liis days without indulging in more war- like adventures.^ Kalaunuiohua' s wife was Kaheka, with whom he is said to have had a son, Kuaiwa, who suc- ceeded him, and a daughter, Kapapalimulimu, from whom descended Eenaiakamalama, the wife of Makaoku, one of the sons of Kilianuilulumoku of Hawaii.
During this period there lived on Hawaii a prophetess, or " Kaula" called Waahia, who in some way was con- nected with the expeditions of Kalaunuiohua, or with the negotiations for his release ; but the legend merely refers to her as a person whose fame was too well known at the time the legend assumed its present form to require any- thing more than a passing allusion. Her fame and her prophecies, their fulfilment or their failures, are now, how- ever, completely faded from the popular mind, and even the well-stored memory of the late Hon. S. M. Kamakau, from whom I received the legend, could tell nothing about her, though he admitted that the Wanana 0 na Kaula, " the sayings or predictions of the prophets," when pre- served, formed a most valuable contribution towards under- standing and elucidating the ancient legends purporting to treat of this or that dynasty of chiefs.
In the time of Kalaunuiohua the priestly power had not yet been firmly established, for the legends represent him as a chief who had no fear of the priesthood, but killed both priests and prophets when it suited his humour. Ko doubt the priesthood was struggling for ascendancy even then, and it is instructive to remark how, here in the Pacific, the heathen priests and their kindred bards con- signed to odium the chiefs that thwarted or ill used them, as Christian priests and monks, the historiographers of their times in Europe, besmeared the memory of naughty kings who opposed their doings or frustrated their designs.
Of Kalaunuiohua' s son Kuaiwa, who followed his father Kuaiwa. as sovereign of Hawaii, not much is related except that,
1 This war is remembered in the legends as tlie war of Kawdewele,
70 THE POL YNESIAN RA CE.
from his peaceable character, he is held up as a contrast to his warlike father. Kuaiwa had two wives, Kamuhi- lani and Kamanawa. The former descended from Luaehu, of the southern JJlu stock of chiefs, who arrived with or about the time of Laamaikahilci ; the latter descended from Maweke of the Nanaulu line, throuoh his son Keaunui and granddaughter Nuahea. By reference to the genea- logical tables, it will be seen that KamanawcCs great- grandmother Hualani, on the Maweke line, was the Molokai wife of Kanvpahu of the Fili line of Hawaii chiefs. With Kamuleilani Kuaiwa had three sons, Kahovr- kapu, Hukulani, and Manauea, and with Kamanawa he had one son, Ehu, all of whom became noted heads of numerous aristocratic families.
Kalioukapu seems to have followed his father Kuavwa in the sovereignty of Hawaii. No wars nor misfortunes disturbed his reign, at least the report of none has come down to our time. His wife was Zaakapu, who was descended from Kila, son of Moikeha, and grandson of Maweke on the original Nanaulu line. Only a portion of her pedigree has been preserved. Laakapu, with another husband named Kanalukapu, became the ancestress of the famous Mahi family on Hawaii.i She had also another son named Hilo-a-Laakapu, who, in conjunction with two other Hawaii chiefs, JETz'/o- a Hilo-kapulii and Punaluu, and Luakoa, a Maui chief, invaded the island of Oahu, but were defeated and slain Idj Mailikukahi, the then sovereign of Oahu.
Kauholanuimahu was the son of Kahoukapu and Laa^ kapu} and followed his father as Moi or sovereign of Hawaii. No mention occurs in the traditions of any wars between Hawaii and Maui during this and the preceding reign, nor of any conquests made ; yet the tradition is posi-
1 S. M. Kamakau states tliat the must have been on the side of Kana- Mahi family descended from Kuai- loanoo, the father of the Mahis. vjo's son Hukulani. Kamakau does 2 Kahoukapu is said to have had not give the pedigree ; but, if so, it another son named Kukaohialaka
(Legend of Keamalu).
THE POL YNESIAN RA CE. 7 1
tive, and has not been contradicted, that Kaulwlanuimahu resided a great portion of his time at Honuaula, Maui, where he exercised royal authority, and, among other use- ful works, built the fishpond at " Keoneoio," which still remains. During one of his long sejours on Maui, his wife Neula remained on Hawaii and took another husband, whose name has not survived in Hawaiian legend. The new husband and rival revolted from Kauliolanui and assumed the government of Hawaii. Informed of the treachery and the revolt, Kauliolanui hastened back to Hawaii, suppressed the rebellion, and slew his opponent. After that Kauliolanui remained on Hawaii until his death.
Kauliolanui s wife, Neula, is said in some traditions to have been a Maui chiefess ; if so, the district of Honuaula may have been her patrimonial estate, and that may account for the frequent and protracted residences there ^ by Kauliolanui.
Kauholanui-mahu was contemporary with the Kalcaa- laneo family on Maui, with the Kalonas on Oahu, and with Kahakiiokane, the grandson of Manolcalanipoo of Kauai. Kiha-nui-lulu-molcu was the son of Kauliolanui- Kiha-nui- maliu and Neula} and succeeded his father as Moi of Hawaii. His principal residence was at Waipio, district of Hamakua, where the Moi of Hawaii seem to have pre- ferred to dwell from the days of Kahaimoelea. Kiha, though no wars or conquests are reported as occurring during his reign, is represented in the legends as a strong, powerful, and industrious chief, who made himself respected and obeyed at home, and held in high estimation by his neighbours. Hawaiian priests and bards of later ages embellished his legend with marvels, and witchery, and superhuman adventures, a certain proof of the high esteem in which he was held by his contemporaries and
1 Kauholanui is said in some of the walu, MS. Collection of L. Andrews, old chants to have had another son No. 41. named Kaohuwale. Mele of Eaaika-
12 THE POLYNESIAN RACE.
their posterity. He is eulogised as a chief of a peaceful disposition, but at the same time always ready to keep peace between the subordinate chieftains by force if neces- sary. Agriculture and industry received his attention, and the island of Hawaii is represented as prosperous and contented during his reign.
A curious and much-prized memento of Kiha has come down to our times. It was the celebrated war- trumpet of Kiha — '' Kiha-pu " — whose notes, when blown upon, were said to have been audible from Waipio to Waimea, a distance of ten miles. It was a large nautilus shell, of a kind seldom if ever found now in this group, and inlaid, after the custom of those days, with the teeth of rebel or opposing chiefs slain in battle. It had been preserved as an heirloom in the KameTiameha branch of Kiha's descen- dants, and was, with many other relics of the Hawaiian heathen time, sent to the Paris Exhibition of 1865. It now adorns the Eoyal Hawaiian Museum. Many a weird tale is still told by some of the older people of the mira- culous properties of the said shell or trumpet, how it was found, and of its power over the Kini Akua, " the host of gods or genii," when properly blown.
Kiha lived to a very old age and died at Waipio. His first wife was his own aunt, Waoilea, the sister of Neula, his mother, with whom he had Lilou, who succeeded him as Moi of Hawaii. He also had three other sons, either with Waoilea or with some other wife whose name has not been preserved. Their names were Kaunuamoa, Ma- haohu, and Kepailiula, the second of whom became chief of the Hilo district, and married Hinaiakamalama, sixth in descent from Kalaimuiohtca. In his old age Kiha took a new wife named Hina-opio, with whom he had a son, Hoolana, who appears to have been provided for in the Puna district, where the family remained for four genera- tions, until KuiJcai removed to Molokai, married Kuma- kakaha, the daughter of Kalani-Pehu, the then most potent chief of that island, and became the ancestor of the well-
THE POLYNESIAN RACE.
7Z
known Kaiakea family, the head of which still survives in the author's daughter.^
Liloa followed his father Kiha as sovereign of Hawaii, LUoa. and kept his court at Waipio. He is represented as an affable, jolly monarch, who frequently travelled over the island, kept the other chiefs quiet, and protected the land- holders. After his reign the glories of Waipio declined. It had been built up and delighted in as a royal residence from the time of Kahaimoclea, and the tabus of its great Heiau (temple) were the most sacred' on Hawaii, and remained so until the destruction of the Heiau and the spoliation of all the royal associations in the valley of Waipio by Kaeokulani, king of Kauai, and confederate of Kahekili, king of Maui, in their war upon Kamehameha I. in 1 79 1. It is not known by whom this Heiau, called Pakaalana, was built, but it existed before Kihas time ; and so did the sacred pavement leading to the enclosure where the chief's palace or mansion — called '' HaunoTca- maaliala" — stood, though its name has come down to
1 The high consideration in which the Kaiakea family was formerly held throughout the group may be inferred from the connections it formed by its marriages. Kuikai, as above stated, married the daughter of Kalanipehu ; his son Kanehoalani married Kawa- kaweloaikanaka, daughter of the famous Kawelo-peekoa of Kauai. His grandson Kukalanihoouluae married Aialei, granddaughter of Ilikieleele, of the Liloa-Hakau and Keaxoenui-a- Umi branches of the Hawaii chiefs ; and Kaiakea himself married,^ateni- poo-a-Peleioholani, daughter of Ku- kuiaimakalani, who was daughter of Kualii of Oahu, and own sister to Peleioholani, who died about eight years before the discovery of the Hawaiian group by Captain Cook. Kaiakea' s son Kekuelikenui, the grand- father of the author's wife, was a staunch and personal friend of Kame- hameha L, who, referring to the unsettled state of the group, the
treachery and anarchy prevailing at the time, remarked that ''^ Kekuelike's house was the only place where he could sleep with his malo off," that is, that he could sleep undressed without fear of violence or treachery. It was to Kekuelike^s place at Kala- raaula, Molokai, that the Maui royal family, including Kalola and Keopuo- lani, afterwards Kamehameha' s wife, fled for refuge after the disastrous battle of lao in Wailuku. As au instance of the dense population, even a few years previous to Kamehameha' s death, the author has often been told by a grand-niece of Kekuelike, who was a grown-up girl at the time, that when the chief's trumpet-shell sounded, over a thousand able-bodied men would respond to the call, within a circle described by Palaau, Naiwa, Kalae, and Kaunakakai. Those lands together cannot muster a hundred men this day.
74 THE POL YNESIAN RA CE,
our days as the Paepae-a-Liloa. The tabued Nioi, a Liloa, or pepper tree, was also uprooted at the same time by this sacrilegious Kaeokulani. Liloa's first wife was Pinea or Plena, a Maui chiefess, with whom he had a sou, Hahau, and a daughter, Kapukini, Later in life, while travelling near the borders of the Hamakua and Hilo districts,^ he spied a young woman, of whom he became deeply enamoured, and whom he seduced, and the fruit of which liaison was a son, whom the mother named Umi, and who afterwards played so great a role in the annals of Hawaii. The mother of Umi was named Akaliiakuleana, and though in humble life, she was a lineal descendant in the sixth generation from Kalahui- moku, the son of Kanipahu, with Hualani of the Nanaulu- Maweke line, and half-brother to Kalapana, the direct ancestor of Liloa. When parting from Akahiakulcana, Liloa gave her the ivory clasp (Palaoa) of his necklace, his feather wreath (Lei-hulu), and his Malo or waist-cloth,^ and told her that when the child was grown up, if it was a boy, to send him with these tokens to "Waipio, and he would acknowledge him. The boy grew up with his mother and her husband, a fine, hearty, well-developed lad, foremost in all sports and athletic games of the time, but too idle and lazy in works of husbandry to suit his plodding stepfather. When Umi was nearly a full-grown young man, his stepfather once threatened to strike him as punishment for his continued idleness, when the mother averted the blow and told her husband, " Do not strike him ; he is not your son ; he is your chief ;" and she then revealed the secret of his birth, and produced from their hiding-place the keepsakes which Liloa had left with her. The astonished stepfather stepped back in dismay, and
1 The legend says that he had gulch of Hoea, near Kealakaha, he fell been to Koholalele in Hamakua to in with Akahiakulcana. consecrate the Heiau called Manini, 2 Qne legend has it that, instead nnd that, passing from there, he of the Lei, Liloa gave her his Laau- Btoppdd ac Kaawikiwiki, and at the palau, a short instrument for cutting
taro tops, a dagger.
THE POLYNESIAN RACE, 75
tlie mother furnished her son with means and instruction for the journey to Waipio. Two young men accompanied him on the journey, Omaiikamau and Piimaiwaa, who hecame his constant and most trusted attendants ever after. Arrived in Waipio valley, they crossed the Wailoa stream, and Umi proceeded alone to the royal mansion, not far distant. According to his mother's instructions, though contrary to the rules of etiquette observed by strangers or inferior visitors, instead of entering the courtyard by the gate, he leaped over the stockade, and instead of entering the mansion by the front door, he entered by the back door, and went straight up to where Liloa was reclining, and set himself down in Ziloa's lap. Surprised at the sudden action, Liloa threw the young man on the ground, and, as he fell, discovered his Malo and his ivory clasp on the body of JJmi. Explanations followed, and Liloa pub- licly acknowledged Umi as his son, and even caused him to undergo, pro forma, the public ceremony of Old Jca piJco in token of his recognition and adoption.^
Umis position was now established at the court of Liloa, and, with the exception of his older brother Hakau, whose ill-will and jealousy his recognition by Liloa had kindled, he soon became the favourite of all. When Liloa was near dying, he called the two sons before him, and publicly gave the charge of the government of Hawaii, the position of Moi, to Hakau, and the charge of his God — that is, the maintenance of the Heiaus and the observance of the religious rites — -to Umi, telling the former, " You are the ruler of Hawaii, and Umi is your man," equivalent to next in authority.
The legends make no mention of any wars or conten- tions having occurred during Liloa s long reign to disturb the tranquillity of Hawaii.
^ The ceremony of Oki ka piko, performed at the Heiau with much
" cutting the naval string," was one pomp and ceremony, the sacred
of the most important proceedings drum heating and prayers offered up
attending the birth of a high chief's by the officiating priests, child. It was always, if possible,
76 THE POL YNESIAN RA CE.
Ziloa's liigli-priest was Laeanuilcaumanamana, great- grandson of Kuaiwa through his son Ehu, and he received as a gift in perpetuity from Liloa the land in Kona dis- trict called Kekaha, which, through all subsequent vicis- situdes of wars and revolutions, remained undisturbed in Zaeanuis family until the time of Kamehamelia I. Hakau. After Ziloa's death Hakau became the Moi and chief
ruler of Hawaii. He appears to have been thoroughly wicked, cruel, and capricious. I have found no legend in which he is mentioned that has a single good word to say in his behalf. Xo doubt much allowance must be made from the fact that nearly all the legends relating to him emanated from and were handed down by his opponents, the family of Umi and their descendants. Yet making allowance for the exaggeration of his faults, enough remains to load his memory with odium. He was rapacious and extortionate beyond endurance of either chiefs or people. He had the silly vanity of fancying himself the handsomest man on the island of Hawaii, and could brook no rival in that matter. If he even heard a man praised for his good looks, he would send for him and have him killed. He dismissed, disrated, and impoverished all the old and faithful counsellors and servants of his father, chiefs, priests, or commoners, and surrounded himself with a crew of sycophants and time-servers as cruel and as treacherous as himself. He missed no oppor- tunity to thwart his brother Umi, and openly reviled him for his low birth, insisting that his mother was a woman of low degree. Umi, unable to bear the taunts of his brother, and not prepared to come to an open rupture with the tyrant, absented himself from the court of Hakau, and quietly left "Waipio with his two friends, Omaukamaii and Piimaiwaa. On the road he was joined by Koi, and these four travelled through Hamakua without stopping at Kealahaka, where Umis mother lived, but proceeded at once to Waipunalei, near Laupahoehoe in the Hilo district, where, being unknown to the people, they concluded to
THE POLYNESIAN RACE. 77
stop, and being kindly received by the farmers' families, they lived there for some time, associating themselves with the farmers, assisting them in their labours on the land or at fishing or bird- catching. After a while TJmi was recognised by Kaoleiohu, a priest of much influence and power in that part of the country. Umi and his friends now removed to Kaoleiohus estate, and active preparations were entered into for the overthrow of Hakau. Men were collected from the villages around, and measures taken to ensure a successful revolt. The plot, doubtless, spread into Waipio, for under the gloss of the legend the fact shines out that two of the principal priests and former counsellors of Liloa, named Nunu and Kakohe, disgusted with the tyranny of Hakau, and under pretext of a journey to Hilo, secretly went to Kaoleioku's residence to confer with him and Umi and ascertain the strength of the conspirators. Deeming Umi's forces inadequate to cope with those of Hakau in open combat, they advised a stratagem and promised to aid it. Returned to Waipio, the priests attended on Hakau, who asked them if they had seen Umi on their journey to Hilo. They frankly told him that they had seen Umi at Kaoleioku's place, and advised Hakau to lose no time to send his men to the mountain to get fresh feathers wherewith to dress his tute- lar god {Kauila i ke Akua). Hakau, somewhat surprised, reminded the old priests that the Kauila Akua was only done when war was imminent or on some other public emergencies. The priests then told him that Umi was collecting men and preparing to rebel at no distant time. Somewhat shaken by this recital, Hakau con- cluded to follow the priests' advice, and the day after the approaching festival of Kane was fixed upon, when Hakau was to send all his available household men and retainers to the mountain to hunt the birds from which the proper feathers were to be obtained. That was the very day which had been previously agreed upon between the two priests and Kaoleioku and Umi
yS THE POLYNESIAN RACE.
for an attack upon Halmu. The plot succeeded. Umi and his followers descended into the Waipio valley, found Hakau nearly alone and killed him, and Umi was pro- claimed and installed as Moi or sovereign of Hawaii No other blood was shed but that of Hakau, and the lives of his wife and daughter were spared ; in fact, in after life HakaiCs granddaughter Haukanuinonakapuakea became one of the wives of Umis son Keawcnui-a- Umi.
Hakau' s wife was Kukukalani-o-pae ^ and his daughter's name was Finea.
Maui.
Among the Maui chiefs from the close of the migratory period — say Laamaikahiki to Piilani, the contemporary of Umi and his father Ziloa — not many names arrest the attention of the antiquarian student. The position of " Moi " of Maui appears to have descended in the line of Haho, the son of Paumakua-a-Huanuikalalailai, though, judging from the tenor of the legends, East Maui, com- prising the districts of Koolau, Hana, Kipahulu, and Kaupo, was at times under independent Mois. The legends mention six by name, from Eleio to Hoolae^ the latter of whom was contemporary with Piilani, and whose daughter married Piilanis son, Kiha-a-Piilani. Their allegiance to the West Maui Mois was always precarious, even in later times. The island of Molokai does not appear to have acknowledged the sway of the
1 P obably a daughter, at least ^ These names were Eleio, Kalae-
belonging to the family of Pae, a haeha, Lei, Eamohohalii, Kalaehina,
famous priest and high chief in the and Hoolae, each one succeeding the
time of Liloa. It is reported that other. They generally resided at
after itioa's death Pae took the bones Hana, where the fortified hill of
of the defunct chief, and, sailing Kauiki was considered an impreg-
round the south point of Hawaii, nable fortress. I have a legend which
stood up along the Kona shore, and mentions some transactions between
sunk the bones in deep water off Eleio and Kakaalaneo, the son of
Kekalia. Pat had another daughter Kaulahea J., but, if the legend may
named jffbf-a-Pac, who was the mother be trusted, Ekio must have been
of PumaM(7am(w), whose descendants very old at the time. Whether this
still survive. Eleio of Hana family descended from
THE POL YNESIAN RA CE. 79
Moi of Maui during this period, and for some time after, but obeyed its own independent chiefs, the ancestors of Kalanipehu and descendants of Keoloewa and Nuakea. The island of Lanai, however, and its chiefs, though often in a state of revolt, appear always to have recog- nised the Moi of Maui as their suzerain.
From the time of Mauiloa, third from Haho and con- temporary with Zaamaikahiki, to the time of Kaulahea Z, there must have been troublous times on Maui, and much social and dynastic convulsions, to judge from the confusion and interpolations occurring on the royal genealogy of this period. I have shown it to be nearly historically certain that the Oahu and Maui Paumahuas were contemporary, and it will be seen in thesequel that it is absolutely certain that KawaohaoJiele on the Paumakua- haJio line was contemporary with Kalamakua, Piliwale, and Lo-Lale on the Maweke line of Oahu chiefs, as well as on the Oahil Paumakua line through Lauli-a-Laa; and yet the Maui royal genealogy, as recited at the court of Kahikili II. at the close of the last century, counts thirteen generations between Mauiloa and Kaulahea /., or sixteen generations.between Mauiloa and KawaokaohelCy whereas the Maweke and Oahu Paumakua genealogies count only seven from Zaamaikahiki to Keleanohoanaa- piapi, the sister of Kawaokaohele. Even the contemporary Hawaii royal genealogy from Kaniuhi to Kiha-nui counts only seven generations. Evidently the Maui genealogy has been doubled up by the insertion of con- temporary chieftains, who probably divided the rule of
some of the southern immigrant chiefs of the sons of Hualani, the wife of
or from the ancient Nanaulu line, I Kanipahu, and fifth in descent from
have not been able fully to ascertain. Maweke, settled at Kauwiki in Hana.
The ever more or less uncertain state While the Hawaii chiefs retained the
of allegiance of the Hana chiefs to pedigree of the younger brother
the Maui sovereign, and their fre- whose grand - daughter Kamanawa
quently independent political status, married Euaiwa, the Moi of Hawaii,
would seem to have been born of the descendants of the older brother,
some radical ancient antagonism, have dropped out of memory. Ea-
The old legends mention incidentally naloa may have been the great-grand-
that Kanaloa and Kalahuimoku, two father of Meio.
8o THE POLYNESIAN RACE.
the island. The Oahu and Hawaii genealogies convict the Maui genealogy of error. To this confusion may be ascribed the fact that the same event is in different legends said to have happened in the time of Kamaloahua and of Wahalana, and that Lnakoa of Maui, who in company with Laakapu's of Hawaii sons made war on Mailikukahi of Oahu, is placed the sixth in order above Kakae and Kakaalaneo, who, through their grandsons KawaokaoJiele and Zuaia, were the undoubted contem- poraries of Mailikukahi. Moreover, Kahokuohua, who figures on the Maui royal genealogy as the seventeenth from Faumakua and a son of Xoe, w^as a Molokai chief, contemporary with Kamalooliua of Maui, with Kalau- nuiohua of Hawaii and with Kukona of Kauai.
In reconstructing the Maui royal genealogy for this period, I have, therefore, preferred to follow the Kalona register referred to on page 27, and the ascertained con- temporaneity of Maui chiefs with those of the other islands whose places on their respective genealogies are undis- puted and historically certain.
Looking down the line of these Maui chiefs, I have found nothing but the names to distinguish the lives of Mauiloa, Alo or Alau, and Kuhimana. The son of Kuhi- mana was Kamaloohua, of whom mention is made on page Gj, and who was attacked, defeated, and taken prisoner by Kalaunuiohim of Hawaii, carried captive in the conqueror's train to Kauai, and there liberated by Kukona after the crushing defeat of Kalaunuiohua. The above-mentioned Kalona register indicates that Kuhi- mana had a daughter named Waohaakuna, through whom Mailikukahi of Oahu became connected with the Maui line of chiefs. She does not appear by that name on the Kakuliihewa pedigree, though, according to ancient custom, it was very common for high chiefs to be known by several names.
While Kamaloohua ruled over the greater part of Maui, a chief who was doubtless a near relation, and was called
THE POLYNESIAN RACE. 8i
Walmlana, ruled over the windward side of the island and resided at Wailuku. During his time tradition re- cords that a vessel called " Mamala " arrived at Wailuku. The captain's name is said to have been Kaluiki-a-Manu, and the names of the other people on board are given in the tradition as Neleike, Malaea, Haakoa, and Hika. These latter comprised both men and women, and it is said that Neleike became the wife of Wakalana and the mother of his son Alo-o-ia, and that they became the progenitors of a light-coloured family, ''poe ohana Kekea'' and that they were white people, with bright, shining eyes, "Kanaka Keokeo, a ua aloJiilohi na maka." The tradition further states that their descendants were plentiful in or about Waimalo and Honouliuli on Oahu, and that their appear- ance and countenances changed by intermarriage with the Hawaiian people. As the time of Kamaloohua and Waka- lana was at least twenty generations ago, or abotit the middle of the thirteenth century, it is evident that no Europeans traversed the Pacific Ocean at that time, and that these white or light-coloured foreigners probably were the crew of some Japanese vessel driven out of her course, and brought by winds and currents to these shores, as is known to have happened at least in two instances since the islands were discovered by Captain Cook, and may have happened at other unrecorded times previous to the event now referred to. That the Hawaiian natives regarded these castaways as of an alien race is evident ; and the impression of astonishment and wonder at their light complexions remained on the traditional record long after their descendants had become absorbed by, and become undistinguishable from, the original native inhabi- tants. Another version of the same tradition, while sub- stantially the same as the foregoing, differs somewhat in the names of the new arrivals ; and the event is ascribed to the time of Kamaloohua, while the other ascribes it to the time of Wakalana. • As Kamaloohua and Wakalana were contemporary, and as the main fact is identical in
VOL. IL F
Kakaalaneo.
82 THE POL YNESIAN RA CE.
both versions, this difference rather confirms than weakens the truth of the narrative, inasmuch as it goes to show that the remembrance of the event had come down on two different streams of tradition, one reckoning time by the reign of Kamaloohua, the other by that of Wakalana. After the reign and times of Kamaloohua nothing worthy of note has been recorded of the Maui chiefs until Kakae and wc arrivc at the time of Kakae and Kakaalaneo, the sons of Kaulahea /,, three generations after Kamaloohua. Of Kakae personally nothing is remembered.^ His wife's name was Kapohauola, and she was probably the same Ka'pohauola who at one time was the wife of Ehu, the son of Kuaiwa, on the Hawaii Pili line, and thus esta- blishes the contemporaneity of these chieftains. Kakae s son was Kahekili /., who is known to have had two children, a son named Kawao Kaohele, who succeeded him as Moiof Maui, and a daughter named Keleanohoanaapiapi, who was successively the wife of Lo-Lale, son of Kalona- iki, and of Kalamakua, son of Kalona-nui, on the Oahu Maweke line.
Kakae s brother, Kakaalaneo, appears, from the tenor of the legends, to have ruled jointly with Kakae over the islands of Maui and Lanai. He was renowned for his thrift and energy. The brothers kept their court at Lahaina, which at that time still preserved its ancient name of Lele, and tradition has gratefully remembered him as the one who planted the bread-fruit trees in Lahaina, for which the place in after times became so famous. A marvellous legend is still told of one of Kakaalaneo' s sons, named Kaululaau, who, for some of his wild pranks at his father's court in Lahaina, was banished to Lanai, which island was said to have been terribly haunted by ghosts and goblins — " Akua-ino" Kaululaau, however, by his prowess and skill, exorcised
1 He was sumamed Kaleo-iki, and genealogies that I have seen or heard
was considered as deficient in mental make Luaia the grandson of Kakaa-
qualities. Some traditions state that laneo, and I have followed the latter. Imaia was his grandson, but all the
THE POL YNESIA N RA CE. 83
the spirits, brought about quiet and order on the island, and was in consequence restored to the favour of his father.^ It is said that Kaululaau's mother was Kani- Icaniaula, of the Molokai Kamauaua family, through Haili, a brother of Keoloewa.
With another wife, named Kaualua, Kakaalaneo had a son, KailiiwalvjOb, who was the father of Luaia, who became the husband of the noted Kukaniloko, daughter of Piliwale, the Moi of Oahu, son of Kalona-ihi, and brother of Lo-Lale and Kamaleamaka.^
During the reign of Kawaokaohele, the son of KaJiikili Kawaokao- /., and grandson of Kahae, the island of Maui appears to ^^^' have been prosperous and tranquil. No wars with neigh- bourinsj islands or revolts of turbulent chieftains at home have left their impress on the traditional record. Kawao- kaohele s wife was Kepalaoa, whose pedigree is not remem- bered, but who was probably some Maui chiefess.
The manner in which Kawaokaohele s sister, Kelea, surnamed " Nohoanaapiapi!' became the wife of the two prominent Oahu chiefs above mentioned is characteristic of the times, and was a favourite subject of bards and raconteurs in after ages. The tradition regarding her may be abridged as follows : —
There lived at this time at Lihue, Ewa district, Oahu, a chief named Lo-Lale, son of Kalona-iki, and brother of Piliwale, the reigning Moi of Oahu. He was a bachelor and a man of an amiable temper. His brothers and the friendly neighbouring chiefs became very anxious that he should take unto himself a wife. Apparently no suitable match for so high a chief could be found on Oahu, or none had succeeded in captivating the fancy of Lo-Lale. In this case a bride must be sought for abroad, and a
1 One legend mentions six chil- 2 Kakaalaneo is also said to have
dren of Kaululaau by name — Kui- had a daughter named Wao, who
hiki, Kuiwawau, Kuiwawau-e, Kuka- caused the watercourse in Lahaina
haulani, Kumakaakaa, and Ulamea- called ' ' Auwaiawao " to be dug and
lani. No further record of .them named after her. occurs, however.
84 THE POLYNESIAN RACE.
proper canoe, with trusty messengers, was fitted out at Waialua to visit the windward islands and report upon the beauty and rank of the chiefesses there. The canoe first visited Molokai, but not satisfied with their inquiries, the messengers proceeded to Lanai, and being equally unsuccessful there, they sailed to Hana, Maui, intending to cross over to Hawaii. At Hana they heard that Kawao- haoheUy the Moi of Maui, was at that time stopping with his court and his chiefs at Hamakuapoko, regulating the afi'airs of the country, and enjoying the cool breezes of that district, and the pleasure of surf -bathing, and that with him was his sister Kelea, the most beautiful woman on Maui, and the most accomplished surf-swimmer. Hearing this, the messengers turned back from Hana and arrived with their canoe on a fine morning off Hamakua- poko. On that very morning Kelea and her attendants had gone down to the beach to enjoy the sport of surf- bathing. Swimming out beyond the surf, she encountered the canoe, and was at first somewhat surprised and startled at seeing strangers in it, but being reassured by their kindly speech, and being invited to come on board, the messengers offered to ride the canoe ashore through the surf — a sport as exciting as that of swimming on the surf- board. Kelea accepted the invitation, and gallantly the canoe shot over the foaming surf and landed safely on the beach. All sense of danger or mistrust being dispelled, the princess accompanied the canoe again out over the surf, and again rode successfully ashore over the breakers, the attendants hurraing lustily at the brave and fearless style in which the canoe was handled. The messengers having by this time ascertained who their illustrious guest was, invited her to another trip through the roaring surf. Thoughtlessly she consented, and the canoe pulled out beyond the surf, watching for a good, high, combing roller of the sea to start in with. At this moment a squall or a whirlwind suddenly struck the canoe, coming from off the shore, and away sped the canoe with its fair
THE POLYNESIAN RACE. 85
and involuntary passenger over the broad ocean. When the storm subsided, the shores of Maui were far distant, and the messengers started for Waialua, Oahu, where they arrived safely. From Waialua KeUa was taken up to Lihue, where Lo-Lale received her with the regard due to a chiefess of her rank, and as she did not commit suicide, it may be inferred that she became reconciled to her lot and accepted him as her husband. And as no invasion of Oahu was ever attempted by Hawaokaohele, or vengeance exacted for the abduction of his sister, it is probable, though the legend says nothing about it, that the affair was diplomatically settled to the satisfaction of all parties.
For several years Kelea lived with Lo-Lale at Lihue, and bore to him three children, named Kalwli-a-Lale, Luliwa^ hine, and Luli Kane. But the inland situation of Lihue, at the foot of the Kaala mountains, and far away from the sea, became wearisome and monotonous to the gay and volatile temper of Kelea. She informed her husband of her intention to leave, and reluctantly he gave his consent, knowing well that the prerogatives of her rank gave her the privilege of separation if she wanted it. His grief at parting has been preserved by the tradition in the form of a chant, the following portion of which alone has been remembered : —
Aloha Tc6u hoa ihapuali.
Farewell, my partner on the lowland plains, / ka wai 0 Pohakea,
On the waters of Pohakea, He luna 0 Kanehoa,
Above Kanehoa, He Lae ino 0 Maunauna.
On the dark mountain spur of Maunauna. 0 Lihue, he hele ia !
O Lihue, she has gone ! Honi aku i ke ala 0 ka Mauu,
Sniff the sweet scent of the grass, / ke ala 0 ke kupukupu.
The sweet scent of the wild vines.
86 THE POL YNESIAN RA CE.
E linoia ana e ha Waikoloa,
That are twisted about by (the brook) Waikoloa, E ka makani he Waiopua-la,
By the winds of Waiopua, Kuu pi( a !
My flower ! Me he pula la i kuu maka.
As if a mote were in my eye, Ka oni i ka haku onohi,
The pupil of ray eye is troubled, Ka wailiu I kuu maka. E auwe du-e !
Dimness (covers) my eyes. Woe is me ! Oh !
Leaving Lihue, Kelea descended to Ewa, and skirting the head of the lagoon by way of Halawa, arrived at the mouth of Pearl river opposite Puuloa, and found a crowd of idlers, nobles and retainers of Kalamahua, the high chief of that region, disporting themselves in the surf. Borrowing a surf-board from one of the bystanders, Kelea jumped in the sea and swam out beyond the breakers and joined the company of the other surf-bathers. When the surf broke at its highest they all started for the shore, and Kelea excelled them all, and was loudly cheered for her daring and skill. Kalamakua, being at the time in a neighbouring plantation, heard the loud uproar of voices from the shore, and inquired what the cause of it was. He was told that a beautiful woman from Lihue had beaten all the Halawa chiefs at surf-swimming, and hence the loud and continued cheering. Satisfied in his own mind that but one woman at Lihue could perform such a feat, and that she must be his cousin, Lo-Lale's wife, the Maui chiefess, Kalamahua went at once to the beach, and threw his hiliei (mantle) over Kelea as she touched the shore, returning from another victorious trip through the surf. Explanations followed, and Kelea was borne home in state to the residence of Kalamahua in Halawa, and became his wife. With him she remained to her death, and bore him a daughter, called Laielohelohe, who in early youth was betrothed and subsequently married to
I
THE POLYNESIAN RACE. 87
her cousin Piilani of Maui, the son of Keleas brother, Kawaokaohele.
KawaokaoheU was succeeded as Moi of Maui by his son Piilani, who, through his good and wise government, and pmani. through his connection with the reigning chief families of Oahu and Hawaii, brought Maui up to a political consi- deration in the group which it never had enjoyed before, and which it retained until the conquest by Kamehamehxi I. consolidated the whole group under one rule. During Piilani's reign, and perhaps during that of his father, the Hana chiefs acknowledged the suzerainty of the Moi of Maui, and Piilani made frequent tours all over his dominions, enforcing order and promoting the industry of the people. One of his daughters, named Piikea, became the wife of Umi, the son of Liloa, the Moi of Hawaii, and through her great-grandson, /, became the ancestress of the present sovereign of the Hawaiian group, Kalakaua.
Piilani's children with Laielohelohe were Lono-a-Pii, who succeeded him as Moi of Maui ; Kiha-a-Piilani, who was brought up to the age of manhood among his mother's relatives on Oahu ; the daughter Piikea, just referred to ; and another daughter, Kalaaiheana, of whom no further mention occurs. With another wife, named Moku-a- Hualeiakea, a Hawaii chiefess of the Ehu family, he had a daughter, Kauhiiliida-a- Piilani, who married Laninui-a- kaihupee, chief of Koolau, Oahu, and lineal descendant of Maweke througrh his son Kalehenui. And with still another wife, named Kunuunui-a-kapokii, whose pedigree has not been preserved, he had a son, Nihokela, whose eighth descendant was Kauwa, grandmother of the late Kincr Zunalio on his father's side.
b
Oahu.
On Oahu, at the close of the migratory period, after the departure of Laamaikahiki, we find his son, Zauli-a-Zaa,
88 THE POL YNESIAN RA CE.
Maeio. married to Maelo, the sixth in descent from Mawehe, and daughter of Kuolono, on the Mulielealii- Moikeha line. They probably ruled over the Kona side of the island, while Kaulaulaokalani^ on the Maweke-Kalehenui line, ruled over the Koolau side, and Lakona, also sixth from Maweke, on the Midielealii-Kumuhonua line, ruled over Ewa, Waianae, and Waialua districts, and in this latter line descended the dignity of Moi of Oahu. Tradition is scanty as to the exploits of the Oahu Mois and chieftains, until
Haka. we arrive at the time of Haka, Moi of Oahu, chief of Ewa, and residing at Lihue. The only genealogy of this chief that I have, while correct and confirmed by others from Maweke to Kapae-a- Lakona, is deficient in three genera- tions from Kapae-a- Lakona to Haka. Of Haka's place on the genealogy there can be no doubt, however, as he was superseded as Moi by Mailekukahi, whose genealogy is perfectly correct from the time of Maweke down, and conformable to all the other genealogies, descending from Maweke through his various children and grandchildren. Of this Haka', tradition records that he was a stingy, rapa- cious, and ill-natured chief, who paid no regard to either his chiefs or his commoners. As a consequence they revolted from him, made war upon him, and besieged him in his fortress, called Waewae, near Lihue. During one night of the siege, an officer of his guards, whom he had ill-treated, surrendered the fort to the rebel chiefs, who entered and killed Haka, whose life was the only one spilt on the occasion. Tradition does not say whether Maili- kukahi had a hand in this affair, but he was clamorously elected by the Oahu chiefs in council convened as Moi of Oahu, and duly installed and anointed as such at the Heiau (temple).
Haka's wife was Kajpunawahine, with whom he had a son, Kapiko-a-Haka, who was the father of two daughters — Kaulala, who married Kalaniuli, a Koolau chief, and became the ancestress of the royal Kualii family on Oahu — and Kamili, who married Ilihiwalani, son of ICalaniku-
THE POL YNESIAN RA CE. 89
huma, of the Kauai royal family, from whom Kaumualii, the last independent Kauai king, descended.
Mailikukahi was the son of Kukahiaililani and Koka- Maiiiku- lola. His father was fourth in descent from Maelo and her husband Lauli-a-Laa, and he thus represented both the Maweke and Paumakua families; a fact which gave him and his descendants no little importance among the Hawaiian aristocracy.
Mailikukahi is said to have been born at Kukaniloko, and thus enjoyed the prestige of the tabu attached to all who were born at that hallowed place. After his installa- tion as Moi he made Waikiki in the Kona district his permanent residence, and with few exceptions the place remained the seat of the Oahu kings until Honolulu harbour was discovered to be accessible to large shipping.
On the Oahu legends Mailikukahi occupies a prominent place for his wise, firm, and judicious government. He caused the island to be thoroughly surveyed, and the boundaries between the different divisions and lands to be definitely and permanently marked out, thus obviating future disputes between neighbouring chiefs and land- holders. He caused to be enacted a code of laws, in which theft and rapine were punishable with death. He also caused another ordinance to be enacted and pro- claimed, which the legend says found great favour with •both chiefs and commoners, namely, that all first-born male children should be handed over to the Moi, to be by him brought up and educated. He was a religious chief withal, built several Heiaus, held the priests in honour, and discountenanced human sacrifices. The island of Oahu is said to have become very populous during his reign, and thrift and prosperity abounded.
I have before (p. 70) referred to the expedition by some Hawaii chiefs, Hilo-a-Lakapu, Hilo-a Hilo-Kapuhi, and P'lmaluu, joined by Luakoa of Maui, which invaded Oahu during the reign of Mailikukahi. It cannot be con- sidered as a war between the two islands, but rather as a
90
THE POLYNESIAN RACE.
Kalona-iki.
Piliwale.
raid by some restless and turbulent Hawaii chiefs, whom the pacific temper of Mailikuhahi and the wealthy con- dition of his island had emboldened to attempt the enterprise, as well as the Mat that would attend them if successful, a very frequent motive alone in those days. The invading force landed at first at Waikiki, but, for reasons not stated in the legend, altered their mind, and proceeded up the Ewa lagoon and marched inland. At Waikakalaua they met Mailikuhahi with his forces, and a sanguinary .battle ensued. The fight continued from there to the Kipapa gulch. The invaders were thoroughly defeated, and the gulch is said to have been literally paved with the corpses of the slain, and received its name, " Kipapa," from this circumstance. Punaluu was slain on the plain which bears his name, the fugitives were pursued as far as Waimano, and the head of Hilo was cut off and carried in triumph to Honouliuli, and stuck up at a place still called Poo-Hilo.
MailikukaMs wife was Kanepukoa, but to what branch of the aristocratic families of the country she belonged has not been retained on the legends. They had two sons, Kalonanui and Kalona-iki, the latter succeeding his father as Moi of Oahu.
Kalona-iki appears to have followed in the footsteps of his father, and observed the laws and policy inaugurated by him. The island was quiet and continued prosperous. No attacks from abroad, no convulsions within, have been remembered in the legends during his time. His wife was Kikinui-a-Ewa. Her parents are not mentioned, but it is said that she belonged to the great family of Ewa- uli-a-Lakona, the great-grandson of Maweke. Kalona-iMs children, as known, were Piliwale, Lo-Lale, and Kamalea- maka. The first succeeded him as Moi, the second we have already referred to, and of the third nothing more is known.
Of Piliwale's reign no legends remain, and it may be presumed that the country enjoyed the same tranquillity
THE POLYNESIAN RACE. 91
and good fortune which had attended the reigns of his father and grandfather. His wife was Paahanilea, but of what descent is now not known. They had two daughters, one named Kukaniloko, who succeeded her father as Moi of Oahu, the other named KoTiipalaoa, who married Kaholi- a-Lale, her cousin, and son of Lo-Lale and Keleanohoana- apiapi.
Of Kukanilokds reign the legends are equally meagre, Kukani- except that she is frequently referred to as a great and powerful chiefess, who kept the country quiet and orderly. Her husband was a Maui chief named Luaia, grandson of Kukaalaneo. They had two children, Kalaimanuia, a daughter, and Kauwahimakaweo, of whom nothing further is known.
MOLOKAI.
The island of Molokai during this period, from Laa- maikahiki to Kukaniloko and her contemporary Fiilani, presents no legendary lore of historical importance except the disaster which befell its principal chief, Kaliokiiohua, from the invasion of Kalaunuiohua, the Moi of Hawaii, referred to on page 6^. The possession of the island had not yet become a political bone of contention between the Oahu and Maui kings, and its internal affairs apparently did not attract the attention of the neighbouring islands. Among the local legends of the island referring to the early part of this period is one which mentions Kujpa as having been a brother of Zaamaikahiki, and as having come with him from Tahiti, and become a principal chief of the eastern portion of Molokai. He is said to have resided at Mapulehu, and he and his household were destroyed and drowned by an extraordinary waterspout or freshet coming down the mountain and flooding the valley. It is also said that the Heiaus of Kahakoililani at Waialua, and of Iliiliopae at Mapulehu existed at this time, though the building of the latter has also been "attributed to later times.
92
THE POLYNESIAN RACE.
Ahukini-a- Lan, &c.
Kukona.
Kauai.
On the exploits and achievements of the Kauai sove- reigns and chiefs during this period the ancient legends are very incomplete. The line of sovereigns or Mois seems to have been kept, without exception, in that branch of the Laamaikahiki family which descended through his second son, Ahukini-a-Laa. How the dynastic differ- ences between the older and powerful Puna and Maweke families, separately or jointly through Moikeha's children, and the comparatively later Laa-maikahiki descendants, were settled so as to confirm the sovereignty in the line of the latter, I have found no record of. Certain it is that the older lines had not become extinct, for their scions were referred to in much later times as enjoying a degree of tabu and consideration which greatly enhanced the dignity of the Ahukini-a-Zaa descendants when joined with them in marriage.
Of Ahukini-a-lMa no legend remains. His wife was Hai-a-Kamaio, granddaughter of Luaehu, one of the southern emigrant chiefs during the previous period. Their son was Kamahano, of whom nothing also is known, except that his wife's name was Kaaueanuiokalani, of unknown descent, and that their son was Luanuio. Equally curt notice remains of the reign of Luanuii. His wife's name on the genealogy is Kalanimoeikawaikai, but she could hardly have been the same who figures on the Muliele Kumuhonua genealogy as the wife of Nawele, the grandson of Elepuukahonua, the latter being fifth from Maweke, while the former was eighth from Maweke on the contemporary line of Paumakua. Zuanuus son was Kukona, of whom mention has already been made in narrating the war of invasion undertaken by Kalaunuio- hua, the sovereign of Hawaii, p. 67. It would appear that during these three generations from Laamaikahiki to Kukona, Kauai, its government and chiefs, had been living apart, or not mingled much with the chiefs or'
THE POLYNESIAN RACE. 93
events on the other islands. Indigenous Kauai legends referring to this period have perished, and up to Kukonas time naught but the royal genealogy remains. But the war with the Hawaii chief, and the terrible defeat and capture of the latter, as well as Kukonas generous conduct towards the Oahu, Molokai, and Maui chiefs who fell into his hands after the battle, brought Kauai back into the family circle of the other islands, and with an eclat and superiority which it maintained to the last of its inde- pendence. Kukona's wife was Laupuapuamaa, whose ancestry is not known, and their son and successor was Manokalanipo.
Manokalanipo has the characteristic honour among the Manoka- Hawaiians of having had his name affixed as a sobriquet to the island over which he ruled, and in epical and dip- lomatic language it was ever after known as " Kauai-a- Manokalanipo." He was noted for the energy and wis- dom with which he encouraged agriculture and industry, executed long and difficult works of irrigation, and thus brought fields of wilderness under cultivation. No foreign wars disturbed his reign, and it is remembered in the legends as the golden age of that island.
The wife of Manokalanipo was Naekapulani. What lineage she sprang from is not known with any certainty. She was probably of Kauai birth, and one legend calls her Naekapulani-a-Makalii, indicating that Makalii was her father ; and other legends speak of Makalii as a chief of Waimea, Kauai, though nothing is said whether he be- longed to the Maweke-Moikeha line, or to that of Laamai- kahiki} The children of Manokalanipo and his wife were Kaumaka-mano, Napuu-a-mano and Kahai-a-mano.
No special legend attaches to Kaumaka-a-mano, nor Kaumaka-a- to his wife Kapoinukai. Their son was Kahakuakane, of Kahakua- whom nothing remarkable has been remembered in the
^ In the " Mele inoa" (Family and that ilifa/io^a^antpo had also an- Chant) of Kika-a-Piilani it is said other wife called Pulanaieie. that her name was Noho-a-Makaliif
94
THE POL YNESIAN RACE.
Kuwalu-
paukamo-
ku.
legends. Kahahuakane had two wives. With the first, named Manokaikoo, he had a son and successor called Kuwalupaukamnoku ; with the second, named Kaponaenae, he had two children called Kahekiliokane and Kuonamau- aino. Though no legend or genealogy, that I have seen, state explicitly who were the parents or ancestors of either of the two wives of Kahakuakane, yet, judging from their names, and guided by the prevalent custom in such cases among the Hawaiian chiefs, it is very probable that the first was a granddaughter of Manokalanipo, and thus a cousin to her husband, and that the second was a sister of Kahekili I. of Maui, and daughter of Kakae and Kapo- haioola. And I am strengthened in the correctness of this suggestion by the fact that the granddaughter of this Kahekiliokane was sought for, and became the wife of Lono-a-Pii, the son of Piilani of Maui, thus returning to the family from which she sprang with the Kauai blood superadded.
No incidents in the reign of Kahakuakane, nor in that of his son Kuwalupaukamoku^ have been retained on the traditional record. The wife of the latter was Hamea- wahaula, but her parentage is not given.
Kaliaknma kapaweo.
KuwalupaukamokvJs son was KaJiakumakapaweOy con- temporary with Piilani of Maui, with Liloa of Hawaii, and with Kukaniloko of Oahu. He is remembered with great renown and affection throughout the group, not only as a good, wise, and liberal sovereign, but also as the ancestor, through his grandchildren, Kaliakumakalina and Ilihiwalani, of numerous aristocratic families from Hawaii to Niihau, w£o in after ages took a special pride in tracing themselves back to the high and pure-blooded tabu chiefs of Kauai.
During these nine generations from Zaamaikahiki, the island of Niihau bore about the same political relation to the Moi of Kauai as the island of Lanai did to the Moi of Maui — independent at times, acknowledging his
THE POLYNESIAN RACE. 95
suzerainty at others. No historical event connected with Niihau during this period has been preserved, nor any genealogy of its chiefs. Springing from and intimately connected with the Kauai chiefs, there was a community of interests and a political adhesion which, however strained at times by internal troubles, never made default as against external foes.
Thus, after all allowance made for the marvellous and the palpably fabulous in the legends, and after comparing the legends and scraps of tradition, in prose or verse, of each island together, as well as with those of the other islands, the foregoing may be considered as the residuum of historical truth regarding the period just treated of. After the great excitement, the wild adventures, and restless condition attending the migratory period, which may be considered as closed with Laamaikahiki, a reaction of solitariness, quiet, and, so to say, darkness set in over the entire group, during which, with a very few excep- tions, each island appears to have attended to its own affairs, and enjoyed that repose which leaves so little to chronicle in song or legend, and whose history may be condensed in an epigram.
We now approach the last period of Hawaiian ancient history before the conquest of the group by Kamehameha I. It was an era of strife, dynastic ambitions, internal and external wars on each island, with all their deterio- rating consequences of anarchy, depopulation, social and intellectual degradation, loss of knowledge, loss of liberty, loss of arts. But, as the moral shadows deepen on the picture, the historical figures emerge in better view, and enable us to give a clearer synopsis of this period than of the foregoing.
HAWAH.
We again commence our review with this island, not because of any political preponderance that it may have
96 THE POL YNESIA N RA CE.
exercised over the other members of the group — for its ascendancy only comes in at the closing scene of this period — but on account of its geographical position solely, it being the most eastward.
After the overthrow and death of Hahau, the son of l£^' Z^Zoa, referred to on p. yd>, his brother, Umi-a-Liloa, became the Moi of Hawaii, the titular sovereign of the island. So great had been the discontent and disgust of the entire people, chiefs, priests, and commoners, with the tyrannical and unusually barbarous rule of Hakau, that, as a matter of political reaction and as an expression of relief, the great feudatory chiefs in the various districts of the island cordially received and freely acknowledged the sovereignty of Umi as he made his first imperial tour around the island shortly after his accession to power.
This journey, however, was stained by an act of cruelty which even those rough times felt as such and recorded. When Umi had fled from his brother HakavJs court, and was living at Waipunalei, in the Hilo district, unknown and in disguise, he and his friend, Koi, attended a surf- swimming match at Laupahoehoe. A petty chief of the district, named Paiea, invited Umi to a match, and offered a trifling bet, which Umi refused. Paiea then offered to bet four double canoes, and Umi, at the request, and being backed up by his friends, accepted the bet. Umi won the bet, but in coming in over the surf, by accident or design, Faiea's surf-board struck the shoulder of Umi and scratched off the skin. Umi said nothing then, but when he had attained to power and was making his first tour around the island, on arriving at Laupahoehoe he caused Faiea to be killed and taken up to the Heiau at Waipu- nalei to be sacrificed to his god.
Kaoleioku, the priest who assisted Umi in his revolt against Hakau, became Umi's high priest and chief coun- sellor, and through Umi's acknowledgment of the services rendered him, the priesthood advanced a large step in its status and pretensions.
I
THE POLYNESIAN RACE. 97
Though Liloa had formally and publicly acknowledged TJmi as his son, and TJmis prowess and accomplishments had vindicated his assumption of power, yet doubtless not a few of the higher chiefs, while acknowledging the pure descent of Um'i^s mother, considered her rank as so much inferior to that of Liloa, as to materially prejudice the rank of TJmi himself in his position as Moi and as a chief of the highest tabu. To remedy this so far as his children were concerned, TJmi took his half-sister, Kapu- kini, to be one of his wives, and thus their children would be " Alii Pio" chiefs of the highest grade. Moreover, on the advice of Kaoleiohu, the high-priest, TJmi resolved to send an embassy to Maui to solicit the hand of Piihea, the daughter of Fiilani, the Moi of Maui, and of Laielo- helohe, the grand-daughier of the Oahu Kalonas. Such a union, it was thought, would not only bring personal Mat to TJmi, but also produce more intimate relations between the Hawaii sovereigns and those of the other islands. Forthwith a proper expedition was fitted out, and Omao- Tcamau was sent as ambassador. The expedition landed at Kapueokahi, the harbour of Hana, where Piilani held his court at the time. TJmi's offer was laid before Piilani, and met a favourable acceptance from both him and his daughter, and the time was arranged when she was to leave for Hawaii. At the appointed time Piilani sent his daughter over to Hawaii, escorted as became her rank and dignity. The legend says that four hundred canoes formed her escort. She landed at Waipio, where TJmi resided, and, according to the etiquette of the time, she was lifted out of the canoe by Omaokamau and Piimaiwaa and carried on their locked hands into the presence of TJmi. The legend adds, that shortly after these nuptials Piilani of Maui died, and his son, Lono-a-Pii, succeeded him.
When Kiha-a- Piilani, the younger brother of Lono-a Pii, had to flee from Maui, he sought refuge with his sister, Piikea, at the court of T/mi. Here his sister advo- cated his cause so warmly, and insisted with TJmi so
VOL. II. G
98 THE POL YNESIAN RA CE.
urgently, that the latter was induced to espouse the cause of the younger brother against the older, and pre- pared an expedition to invade Maui, depose Lono-a Pii, and raise Kiha-a-Piilani to the throne of his father. Having received favourable auguries from the high-priest, Kaoleioku, Umi summoned the chiefs of the various dis- tricts of Hawaii to prepare for the invasion of Maui. When all the preparations were ready, Umi headed the expedition in person, accompanied by his wife, Fiikea, and her brother, Kiha-a-Piilani, and by his bravest warriors.
Crossing the waters of "Alenuihaha" (the Hawaii channel), the fleet of Umi effected a landing at Kapueo- kahi, the harbour of Hana, Maui, where Lono-a-Pii ap- pears to have continued to reside after his father Piilani's death. Having failed to prevent the landing of Umis forces, Lono-a Pii retired to the fortress on the top of the neighbouring hill called Kauwiki, which in those days was considered almost impregnable, partly from its natural strength and partly from the superstitious terror inspired by a gigantic idol called Kawalakii, which was believed to be the tutelar genius of the fort. Umi laid siege to the fort of Kauwiki, and, after some delay and several unsuc- cessful attempts, finally captured the fort, destroyed the idol, and Lono-a Pii having fallen in the battle, Kiha-a- Piilani was proclaimed and acknowledged as Moi of Maui. Having accomplished this, Umi and his forces returned to Hawaii.
Though the legend from which the foregoing episode of Umi's reign is taken is probably incorrect when it refers to LmaiJcalani, the blind warrior chief, as fighting on the side of the Maui sovereign, Lono-a Pii, unless there were two of the same name and both affected by blindness, yet inasmuch as it has preserved a portion of a chant pur- porting to be a Mele inoa (a family chant) of Kiha-a- Piilani, which chant bears intrinsic evidence of not hav- ing been composed any later than in the time of Keawe
THE POLYNESIAN RACE. 99
and Kalanikauleleiaiwi, or about two hundred years ago, in so far it is valuable as showing that at that time Lauli- a-Laa's mother (Hoakanuikapiuiihele) was said to be the daughter of Lonokaehu, and that the latter or his ances- tors came from " Wawau " in the southern groups. That legend ends with the return of Umi from the war with Maui.
In the legend of Kihapiilani it is said that Roolae, the chief of Hana, commanded the fortress of Kauwiki, and that Lono-a Pii was at Waihee at the time ; that Roolae escaped at the capture of the fort, but was pursued and overtaken on Haleakala, and there slain by Pimaiwaa ; and that Umis army proceeded from Hana to Waihee, where a final battle was fought with Lono-a Pii, in which he was killed. But whatever the discrepancies in detail between the two legends — the first being confessedly of Hawaiian growth, and the second probably of Maui origin — the historical result set forth by both cannot weU be called in question.
After Umi returned from the war with Maui, he turned his attention to the domestic afifairs of the island. Some legends refer to difficulties between Umi and Imaikalan% the powerful blind chief of Kau and parts of Puna, and though others intimate that Piimaiwaa was despatched to bring the obstinate old chief under subjection, yet it is not clear that any open rupture occurred between Umi and his great feudatory during their lifetime.
In the '" R^cits d'un Vieux Sauvage pour servir d VHistoire ancienne de Hawaii " M. Jules Eemy has evidently been misled by the venerable savage Kanuha, who related to him the legend of Umi, when he says that Umi's last rival and opponent on Hawaii " was his cousin Keliioka- loa" whom he fought and slew on the high plateau be- tween the Hualalai and Maunaloa mountains, and erected the memorial stone-piles on that spot now known as the Ahua-a-Umi in commemoration of that event. As the tales related to M. Eemy have been translated into Eng-
loo THE POL YNESIAN RA CE.
lish by Prof. W. T. Brigliam (Boston, i Z^"^), and may be read by many people even here, who have not the means of critically examining the merits of a legend, it may be proper in this place to correct the error into which M. Eemy has been led.
The genealogical tree of JJmi is one of the best pre- served in the group, for his descendants were numerous and powerful, and spread themselves over all the islands. I have a large number of pedigrees of those families descending from JJmi, and they all concur in asserting that Keliiokaloa was Umi's oldest son, and all the legends in my possession referring to the time of Umi and that of his children and grandchildren also concur in making Keliiohaloa the son and successor of Umi as Moi of Hawaii. Thus supported, I venture to say that there must have been some confusion as to names in the mind of the ancient Hawaiian who told M. Eemy the tale of Umi. If there had been contest between Umi and a chief of the Kona district, that chief could have been none other than Hoe-a-Pae, the son of Pae, who was the coun- sellor and friend of Liloa, and who is said to have buried his bones in the deep sea off the Hulaana, between Waimano and Pololu, on the north-east coast of Hawaii ; or, as another legend has it, off Kekaha on the Kona coast. But the legends, which I have collected and carefully compared, make no mention of such a civil war, nor that the Ahua-a- Umi were erected to commemorate this war.
It is doubtless true that Umi discontinued the per- manent residence of the Hawaii sovereigns at Waipio. The reasons why are not very explicitly rendered. It is advanced in some legends that it was in order to check the rapacity of the nobles and retainers attending his court while held in that rich and densely peopled valley of Waipio, and that that was the reason which led him to estiablish his residence on that great and comparatively barren plateau where the Ahua-a-Umi were reared, far from the fruitful and ordinarily inhabited portions of the
I
THE POL YNESIAN RACE. loi
island, choosing to live there on the income or tribute brought him by the chiefs and the landholders of the various districts. And thus the six piles of stones were reared as peaceful mementoes and rallying-points, each one for its particular district, v^hile the seventh pile in- dicated the court of Umi and its crowd of attendants.
Perhaps also another reason for TJmi's removal from Waipio was the desire to live conveniently near to the rich fishing-grounds of the smooth sea off the Kona coast, the " Kai Malino o Koiia" which from time immemorial had filled the minds of the chiefs of the eastern and northern parts of the island with golden dreams of a luxurious life, and which continued to be a constant cause of bitter feuds between those who coveted its possession. But though Umi deserted Waipio and established his royal camp or headquarters at the Ahua-a- Umi, he did by no means withdraw himself from the active supervision of the affairs of his kingdom. He frequently visited the different districts, settled disputes between chiefs and others, and encouraged industry and works of public utility.
It is presumed that Umis life passed tranquilly after his removal from "Waipio ; at least no wars, convulsions, or stirring events have been recorded. In making his tours around the island, Umi erected several Heiaus, dis- tinguished from the generality of Heiaus by the employ- ment of hewn stones. Such, among others, are the Heiau of Kuhii, on the hill of that name, overlooking the warm springs of Kapoho, in the district of Puna ; and of PoTiaku Hanalei, in the district of Kau, above the wooded belt of the mountain. A number of hewn stones of this period — at least tradition, by calling them the Pohaku Ifalai a Umi (" the hewn stones of Umi "), does so imply — were found scattered about the Kona coast of Hawaii, specially in the neighbourhood of Kailua, and, after the arrival of the missionaries (1820), furnished splendid material where- with to build the first Christian church at Kailua.
102 THE POLYNESIAN RACE.
Uini is reported to have been a very religious king, according to the ideas of his time, for he enriched the priests, and is said to have built a number of Heiaus ; thoucjh in the latter case tradition often assisjns the first erection of a Heiau to a chief, when in reality he only rebuilt or repaired an ancient one on the same site.
M. Jules Remy, in his collection of Hawaiian legends before referred to, thinks that the cruciform pavement observed in some of the Heiaus said to have been built by Umi is an indication of the advent and influence of the shipwrecked Spaniards, whose arrival he places in the reign of Umi. The author of this work is personally cognisant of the great interest and zeal in Hawaiian archaeology evinced by M. Eemy during his sejour in these islands ; but the limited data at the command of M. Remy have led him into a wrong conclusion. For, first, the overwhelming majority of traditions still extant, refer- ring to the advent of the shipwrecked foreigners about this time, place the event in the time of Keliiohaloa, the son of Umi, and not in that of Umi himself. Second, as Keliio- Tcaloa did not become Moi of Hawaii until after his father's death, and as, according to Hawaiian custom, when an event is said to have transpired during the time or reign of such or such a chief, its proper and traditional meaning is that it transpired while such a chief was the Moi or sovereign, or at least most prominent chief on his island ; it follows that the event so universally ascribed to the time or reign of Keliiohaloa — " i he ato o k " — could not possibly be, and was not by the ancients construed to mean, the time of Umi. Third, the cruciform pavement or division of the ground-floor, though found in some of the Heiaus on Hawaii ascribed to Umi, and very rare on the other islands, was neither exclusively peculiar to Hawaii nor to the time of Umi ; for the Heiau of Iliiliopae, in Mapulehu valley on Molokai, was certainly not built by Umi, inasmuch as it was generations older than the time of Umi.
THE POLYNESIAN RACE. 103
In the domestic relations of Umi, though blessed with a number of wives, as became so great a potentate, yet he knew how to keep his house in order, and no discords or family jars have been reported. He is known to have had at least six wives, viz.— (i.) Kulamea, whose family and descent are not reported, and who was the mother of Napunanahunui-a- Umi, a daughter ; (2.) llakaalua, whose family has not been remembered, and who was the mother of J^ohowaa-a-Umi, a daughter; (3.) Kapukini, a half- sister of Umi, and daughter of Liloa with Pima, and who was ohe mother of Kealiiokaloa, a son, Kajpulani or Kapu- kini, a daughter, and Keawenui-a- Umi, a son ; (4.) Piikea, the daughter of Fiilani, the Moi of Maui, and who was the mother of Aihakoko, a daughter, and Kumalae, a son ; (5.) Mokuahualeiakea, descended from the great Ehu family in Kona, and who previously is said to have been the wife of PHlani of Maui. She was the mother of Akahiilikapu, a daughter. (6.) Henahena, said to be descended from Kahoukapu of Hawaii. She was the mother of Kamo- lanWi-a-Umi, a daughter. There is one legend which mentons a seventh wife, named Raua, but her descent and iBr children are unknown, and her name is not men- tioned on any of the genealogies that I possess.
Of bhese eight children of Umi, Kealiiokaloa first, and Keaw&iui-a-Umi afterwards, succeeded their father as sovereigns of Hawaii. Of Najmnanaliunui-a-Umi not much is known, except that the lands generally known as " Eapalilua," in south Kona, Hawaii, were given by Umi to this daughter in perpetuity, and through all the viciss.tudes and violence of subsequent reigns remained in the possession of her descendants to the days of Kame- hamela, when KeeaumokupapaiaaJieahi, the son of Keawe- poepoe and Kumaiku, and grandson of Lonoikahaupu, possesed them, they having descended through his mothff's, Kumaiku s, ancestors, Ua, Iwakaualii, lama, &c., f)r eight generations. Of Nohoivaa-a-Umi nothing more s known. Of Fiikea's children the lef]rends refer to
I04 THE POL YNESIAN RA CE.
tlie tragical end of Ainakoho, near Kalepolepo, on Maui, but no details of her sad fate have come down to the present time, so far as the author has been able to learn. Kumalae, however, the son of Umi and Fiikea, is well known as the grandfather of /, of Hilo, and head of the present reigning family of Kalakaua. Of AJcahiilikocpu it is related that Kahahumakalitta, son of Kalanikukiima, the Moi of Kauai, travelling through the group for pleasure and observation, arrived at the court of JJmiy and, charmed with this daughter of Umi, asked and obtained her for wife. Another legend says that Akahii- likapu went visiting the islands, and that having anived at Kauai, there became the wife of Kahakumakdiua. Judging from the intrinsic merits of each legend, I con- sider the former as the correct version of the affair. Certain it is that AkaJiiilikapu accompanied her husband to Kauai and gave birth to two children, a daughter named Koihalauwailaua — or popularly, Koilialawai — and a son named Keliiohiohi. After some time spent on Kiuai, and for some reasons which have not been handed cown, Akahiilikapu returned to Hawaii with her children, and Kahakumakaliua remained on Kauai. Of Kamolmmi-a- Umi it is known that she became one of the wives of Keawenui-a- Umi, and was the mother of Kapohelemti, the wife of Makua-a- Kumalae, and mother of /. Karmlanui had also another daughter named KaTiakeawe, whp was the mother of Kapukamola, the wife of Makakaitali, and mother of Iwikauikaua. This Kanakeawe is said slso at one time to have been the wife of Kaihikajm-a-^ahu- hiJiewa of Oahu.
The legend which M. Eemy relates of the disposition of the remains of Umi is probably correct, for it is corro- borated by other legends ; and it so strikingly illu^rates the custom of those times in regard to the funeral ol high chiefs, that I take the liberty to quote it verbatim : — " Umi, some time before his death, said to his old :riend Koi, 'There is no place, nor is there any possible my, to
THE POL YNESIAN RA CE. 105
conceal my bones. You must disappear from my presence. I am going to take back all the lands which I have given you around Hawaii, and they will think you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or only that I am dangerously sick, return secretly to take away my body ! '
" Koi executed the wishes of the chief, his aikane (friend). He repaired to Molokai, whence he hastened to set sail for Hawaii as soon as he heard of Umis death. He landed at Honokohau. On setting foot on shore he met a Kanaka in all respects like his dearly-loved chief. He seized him, killed him, and carried his body by night to Kailua. Koi entered secretly the palace where the corpse of Umi was lying. The guards were asleep, and Koi carried away the royal remains, leaving in their place the body of the old man of Honokohau, and then disap- peared with his canoe. Some say that he deposited the body of Umi in the great Pali (precipice) of Kahulaana, but no one knows the exact spot ; others say that it was in a cave of Waipio at Puaahuku, at the top of the great Pali over which the cascade of Hiilawe falls."
This extreme solicitude of concealing the bones of de- funct high chiefs was very prevalent in the Hawaiian group, and I have found indications of the same custom in other groups of Polynesia. The greatest trophy to the victor, the greatest disgrace to the vanquished, was the possession of the bones of an enemy. They were either simply exhibited as trophies, or they were manufactured into fish-hooks, or into arrow-points wherewith to shoot mice. Hence various expedients were resorted to to effec- tually prevent the bones of a high chief ever becoming the prey of any enemies that he may have left alive when he died. One of the most trusted friends of the deceased chief was generally charged with the duty of secreting the bones {Hunakele), and the custom prevailed till after the time of Kamehamelia I. This custom applied, however, more particularly to prominent warrior chiefs, whose deeds
io6 THE POLYNESIAN RACE.
in life may have provoked retaliation after deatli. Gene- rally the custom in chief families was to strip the flesh off the corpse of a deceased chief, burn it, and collect the skull, collar-bones, arm and leg bones in a bundle, wrap them up in a tapa cloth, and deposit them in the family vault, if I may so call it, a house especially devoted to that purpose, where they were guarded with the utmost care, some trusty Kahu or attendant of the family always being present night and day, who in time of danger immediately conveyed them to some safe and secret hiding-place.
During Um%s reign the following chiefs have been recorded as the district chiefs, the " Alii-ai-moku," of Hawaii : — Wahilani of the Koliala district ; TVanua of Hamakua ; Kulukulua of Hilo ; Huaa of Puna ; Imai- halani of Kau ; and Hoe-a-Pae of Kona. During his and their lifetime peace and quiet obtained on Hawaii.
When Umi died he was succeeded as Moi of Hawaii by his oldest son, Kealiiohaloa. Not much is said of him klioa. in the legends, and his reign apparently was of short duration. Whether he died from sickness, or, as one legend has it, was treacherously assailed and killed by some rebellious chief, he is remembered as an unpopular king, and the only event of note connected with his reign is the arrival on the coast of Kona of some shipwrecked white people.
The legend of that event is well known, and has several times been stated in print. Its main features are the following : —
" In the time of Kealiiokaloa, king of Hawaii and son of Umi, arrived a vessel at Hawaii. Konaliloha was the name of the vessel, and Kukanaloa was the name of the foreigner (white man) who commanded, or to whom belonged the vessel. His sister was also with him on the vessel.
" As they were sailing along, approaching the land, the vessel struck at the Pali of Keei, and was broken to pieces by the surf, and the foreigner Kukanaloa and his sister
Kealiio-
THE POL YNESIAN RA CE. 107
swam ashore and were saved, "but the greater part of the crew perished perhaps ; that is not well ascertained.
" And when they arrived ashore, they prostrated them- selves on the beach, uncertain perhaps on account of their being strangers, and of the different kind of people whom they saw there, and being very fearful perhaps. A long time they remained prostrated on the shore, and hence the place was called ' Kulou,' and is so called to this day.
'•' And when evening came the people of the place took them to their house and entertained them, asking them if they were acquainted with the food set before them, to which they replied that they were ; and afterwards, when breadfruit, ohia, and bananas were shown to them, they expressed a great desire to have 'them, pointing to the mountain as the place where to get them. The strangers cohabited with the Hawaiians and had children, and they became ancestors of some of the Hawaiian people, and also of some chiefs." — " Moolelo Hawaii^' ly D. Malo.
That such an event as the arrival of shipwrecked white people really transpired there is no reasonable ground for doubting. It was generally so received throughout the group previous to its discovery by Captain Cook ; and as the first echoes of the event grew fainter by the lapse of time, some of the other islands set up claims to have this identical event occurring on their shores. Thus the Maui version of the event, while retaining the name of the vessel and the name of the commander, relegates the occurrence to the time of Kakaalaneo, king of Maui; changes the locality of the wreck from the Kona coast of Hawaii to Kiwi in Waihee, Maui, and enters into a number of details unknown or forgotten in the Hawaii tradition. There was a tradition in later times on Kauai also that such an event had happened on their shores.
Taking the Hawaii tradition to be the original and correct version of this event, let us first ascertain to what period, if not to what particular year, Hawaiian chronology
io8 THE POLYNESIAN RACE.
assigns it, and then inquire how far it may with probability be confirmed by outside contemporary historical evidence. Hawaiian chronology counts by generations, not by reigns nor by years. In computing long genealogies, thirty years to a generation will be found approximately correct. Keliio- haloa, it will be seen by all the genealogies that lead up to him directly, as well as by the genealogies of his con- temporaries in the other islands of the group, is the eleventh generation back of the present one now living. But the present generation — and for illustration we take his present majesty, Kalakaua — was born in 1836. Eleven generations, or 330 years back of 1836, bring us to A.D. 1506 as the year of Keliiokaloa's birth. If we count by the line of her Highness Butli Keelikolani, the great-granddaughter of Kameliamcha, 'and who was born in 1826, we come to the year 1496 as the probable birth-year of Keliiohaloa ; and considering that he was the oldest of Umis children, the latter year is probably the more correct. When Umi died and Keliiohaloa succeeded to the government of Hawaii, the latter was certainly about twenty-five or thirty years old, which brings us to a period between 1521-1526 A.D. But his reign is everywhere said to have been of short duration, certainly not exceeding ten years. We have, then, from Hawaiian authority, established the fact that the arrival of the shipwrecked foreigners — white people — took place between the years 1 521-15 30 A.D. No legend states whether it was in the early or latter part of his reign, but as he is reported to have reigned but a few years before his brother succeeded him, we may be justified in taking a middle term, and say that it happened between 1 525-1 528.
In Burney's "Discoveries in the South Seas," vol. i. p. 148, we read, in substance, that on October 31, 1527, three vessels left a port called Zivat Lanejo, said by Gal- vaom to be situated lat. 20° N. on the coast of New Spain, for the Moluccas or Spice Islands. The vessels were
THE POLYNESIAN RACE. 109
called the " Florida," with fifty men, the " St. lago," with forty-five men, and the " Espiritu Santo," with fifteen men. They carried thirty pieces of cannon and a quantity of merchandise, and they were under the command of Don Alvaro de Saavedra. These vessels sailed in company, and when they had accomplished 1000 leagues from port, they were overtaken by a severe storm, during which they were separated. The two smaller vessels were never after- wards heard of, and Saavedra pursued the voyage alone in the " Florida," touching at the Ladrone Islands.
A thousand Spanish or Portuguese leagues are equal to nearly fifty-eight equatorial degrees. Now allowing that Saavedra's logbook was perfectly correct as regards the 1000 leagues that the vessels kept company, saving and excepting always what allowance should be made for the westerly current, and that Galvaom is also correct as regards the latitude of Zivat Lanejo, the port of depar- ture, it becomes evident that Saavedra's fleet must have been somewhere within 200 miles, probably to the west- ward and southward, of the Hawaiian group when the storm overtook it. And, to judge from the period of the year when the fleet left New Spain (October 31), that storm must have been what in this group is well known as a Kona storm — a southerly or south-westerly gale with heavy squalls of rain. In that position and under those circumstances, if unable to weather the gale by lying-to, and obliged to scud, a vessel would almost necessarily run ashore on the western coast of Hawaii. That one vessel, at least, about that time was wrecked on Hawaii, and two, if not more, people saved, Hawaiian tradition bears ample testimony to ; and Spanish records furnish us with the further testimony that at that time, in that vicinity, and during a severe storm, there were not one only, but three Spanish vessels likely to be shipwrecked, and that two of the three were never afterwards heard of. They may have foundered in open sea, but Hawaiian tradition is positive, and cannot be refuted, that one at least was
I lo 7^HE POL YNESIAN RA CE.
wrecked on the Kona coast off Keei, and that two of its crew, if not more, a man and a woman, were saved.
Moreover, as there can be now no doubt that the foreigners referred to in the Hawaiian tradition were " Haole " — white people — and as no white people except Spanish subjects were cruising in the Pacific at that time, the conclusion becomes almost irresistible that the said foreigners were a portion of the crew or the passengers on board of one or the other of the lost vessels under Saavedra's command.
The names preserved in Hawaiian tradition of the vessel and of the saved man, " Konaliloha " and " Kuka- naloa," are Hawaiian names, and furnish no indications of their nationality.
It may reasonably be assumed, in the absence of proof to the contrary, that the influence exercised by these foreigners over the people among whom they were cast was very limited. No traces of such influence can now be found in the religion, knowledge, customs, or arts of the Hawaiians, as practised from that time till now. They were either too few, or too ignorant, or too unpretending, to become reformers, or to impress themselves for good or for bad upon the national mind, and with the exception of the blood that they transmitted through their descen- dants to our days, little is known of them or ascribed to them beyond the fact of their arrival.
It has been said that the feathered headdress or helmet, the Mahiole, worn by the chiefs when dressed for battle, or in gala array, was an invention of this period, and attri- butable to these foreigners. But the Mahiole, as a part of a chiefs apparel, is mentioned in legends older than the time of Umi; and besides, such feathered helmets were worn by Tahitian chiefs when Wallis and Bougainville first made their acquaintance.
The wife of Keliiokaloa was Mahuahineapalaka} and their son was Kukailani, who became the father of Maka-
^ Her family or descent is nowhere mentioned.
THE POL YNESIA N RA CE. in
kaualii, and grandfather of Iwikaidkaua, a prominent and turbulent chief in his day, and grandfather of Keaweke- kahialiiokamoku and his sister Kalanikauleleiaiwi.
After the death of Keliiokaloa there supervened a season ^ of internal war, anarchy, and confusion, which has left its blurred image on the traditions of the country, for they are neither copious nor clear in regard to it. Yet reading the legends of the time with a tolerably correct conception of the customs and condition of men and things, and knowing that those ancient legends frequently merely hint at an event instead of describing it, because it was well and commonly known at the time the legend was composed or was popularly recited, it would appear that at Kealiiokaloa's death the great district chiefs of the island of Hawaii refused to acknowledge the sovereignty or Moiship of Keaivenui-a-Umi, the younger brother of Kealiiokaloa. War followed, but the revolted chiefs seem to have been deficient in organisation or co-operation, for Keawenui-a-Umi defeated each and all of them, killed them, and kept their bones — bundles referred to on page 105 — as trophies. In the legend and chant of Lonoikama- kahiki, the son of Keawenui, the names of the six district chiefs whom his father defeated are given : Palahalaka, son of Wahilani of Kohala; Pumaia, son of Wanua of Hamakua ; Hilo-Hamakua, son of Kulukulua of Hiio ; Lililehua, son of Huaa of Puna ; KaJmlemilo, son of /ma^- kalani of Kau ; Moihala, son of Hoe-a-Pae of Kona.
After these revolted chiefs had been subdued and dis- posed of,^ Keawenui restored order and quiet in the island of Hawaii, on the pattern of his father, Umi. Keawenui is said to have been of a cheerful and liberal disposition, and not only frequently travelled around his own dominions of Hawaii, but also visited the courts of the sovereigns of the other islands. His visit to Maui, and
1 In the legend of Lonoikamakahiki qnered and captured in a severe battle the son of Keawenui-a-Umi, it is said fought at Puumaneo, in Kohala dis- that the revolted chiefs were cou- trict.
Keawenui Umi.
112 THE POL YNESIAN RA CE.
his sumptuous entertainment by Kamalalawalu, the Moi of Maui, is particularly described. One of his most trusted friends and " Puulm " (royal treasurer) was a man named Pakaa, who for many years had served him faith- fully and well. But at the court of ICeawenui, as at many other courts, jealous and intriguing rivals conspired the downfall of FaJcaa, and after a while they succeeded. Pakaa fled to Molokai to escape the anger of Keawenui, and lived there in retirement and disguise. Pakaa s wife is said to have been Hikauhi of Molokai, daughter of Hoolehna and Iloli, who lived at Kaluakoi, which may have been the reason of his fleeing there for shelter and safety. Some time after Pakaa s flight — how long is not stated, but several months may be inferred — Keawenui discovered that the accusations brought against Pakaa had been unjust and malicious, and, filled with sorrow and regret for the loss of his old friend and the injustice done him, he resolved to seek him in person and be reconciled to him. The account of this voyage of discovery by Keawenui-a- Umi was a favourite subject for listening ears in the olden time, and particularly interesting as giving a detailed relation of all the winds, their names and locali- ties, that ever blew on the coasts and the mountains throughout the group. It is a chant of over four hundred lines, embodied in the legend, and supposed to have been recited by Ku-a-Pakaa, the son of Pakaa.^
After Keawenui s reconciliation with Pakaa, no further event of note during his reign has been recorded in the traditions. His principal residence seems to have been at Hilo.
Keawenui-a-Umi has been greatly blamed by some
1 To Hawaiian scholars it may No Fuulenalena, no Hilo no, ofcc
suflBce to indicate the chant by its Softly ! softly ! softly !
opening lines :— The rain is coming, the wind and
Kiauau ! kiauau ! kiauau I bad weather,
Eiki kaua, ka makani, ka ino. From Puulenalena* of Hilo.
* The name of a cold wind from the mountains back of Hilo and the neighbourhood of the volcano.
&
THE POL YNESIAN RA CE. 113
frenealog^ists for liis numerous amours with women of low degree and with the daughters of the common people, thereby impairing the purity of the aristocratic blood and giving rise to pretensions that in after ages it became difficult to disprove. This objection dates back to the turbulent times of the early part of the reign of Kame- hameha I., and has been repeated since, but may have been of older origin. Admitting, however, that Keawenui's amours were not always conformable to the rules of Ha- waiian heraldry, yet it is due to the memory of this great chief and to historical truth to state that during the present century, and in all the legends of the times pre- ceding it, I have found no name or family claiming descent from him and setting up pretensions accordingly, unless they were actually and historically descended from some one of his five wives, all of whom were of high and undoubted aristocratic families. These five wives were — (i.) Koihalawai or KoihalauwaUaua, dsLUghtei of his sister Akahiilikapu and KahahuTna Kaliua, one of the tabu chiefs of Kauai. With this wife Keawenui had four children, three sons and a daughter : Kanaloakuaana, Kanaloahnakawaiea, Kanaloakapulehu, and Keakalaulani. (2.) Haokalani, of the Kalona-iki family on Oahu, or from the great Ehu family on Hawaii through ffao-a-kapokii, the fourth in descent from Ehunui Kaimalino ; the fact is not very clearly stated, though the presumption, from allusions in the legends, is in favour of the former. Her son was the celebrated LonoikamakakikL (3.) Hoopiliahae, whose parentage is not stated,^ but whose son, Umioka- lani, allied himself to the Maui chiefess Pii-maui-lani, and was the father of Hoolaaikaiwi, mother of the widely- known and powerful Mahi family on Hawaii. (4.) Kamola-nui-a-Umi, the half-sister of Keawenui. Her daughter was Kwpohelemai, who became the wife of her
1 1 have but one genealogy in which HuanuikaXalailai, through his son,
her parentage is referred to, and there Kuhelaui, the brother of the Maui
she is said to be a descendant of Paumakua.
VOL. II. U
1 14 THE POL YNESIAN RA CE.
cousin Makua and mother of /, from whom the present reigning family descends. (5.) HakaukalalapvAikea, the granddaughter of Hakau, the brother of Umi. Her daughter was Iliilikikuahine, through whom more than one family now living claims connection with the line of Liloa. All the legends mention a son of Keawenui named Pupuakea, who was endowed with lands in Kau, but none of the legends that I possess mention who his mother was. He remained true to Lonoikamakahiki when all the world forsook him, and was treated by Lono as a younger brother or very near kindred.
There can be little doubt that Keawenui himself, as well as the public opinion of the chiefs and landholders of Hawaii, considered his occupancy of the dignity and position of Moi of Hawaii as an usurpation of the rights of his nephew, Kukailani, the son of Keliiokaloa ; and this was probably the cause of the commotion and uprising of the great district chiefs in the early part of Keawenui s reign. Thus, when Keawenui was on his deathbed, he solemnly, and in the presence of his chiefs, conferred the sovereignty, the dignity, and prerogatives of Moi on Kaikilani, the daughter of Kukailani, and who was the joint- wife or successive wife of his two sons, Kanaloa- kuaana and Lonoikamakahiki. This Kaikilani, whose full name was Kaikilani-nui-alii-wahine-o-Puna, must not be mistaken, as several later genealogists have done, for another wife of Lonoikamakahiki called Kaikilanimai- panio, and who was the daughter of Kaeilaunui and his wife Kauluoaapalaka, a descendant of the great Ehu family through Laeanuikaumanamana, the high-priest in the time of Kihanui and Liloa. Kaikilani-alii-wahinc-o- Puna had three children with Kanaloa-kuaana, but had no children with Lonoikamakahikii ; whereas Kaikilanimai- jpaneo had two sons with the aforesaid Lonoikamakahiki. The legends are rather minute in detailing the early life ?nd^xS- and training of Lonoikamakahiki, how he was instructed, kamaka- ^^^ bccamc Q. great proficient in all the athletic and war-
THE POL YNESIAN RA CE. 115
like exercises of the time; how he was endowed with great powers of conversation and argumentation ; how he was a zealous worshipper of the gods, having in early life been deeply affected, when on a visit with his father to Hilo, by the austere and venerable aspect of Kawaamaw- Icele, the high-priest of Hilo, whose long hair, reaching down to his knees after the fashion of high-priests, in- spired him with awe and terror, and who afterwards told him his fortune.
For some time after the accession of Kaikilani as Moi, though the government of the island was carried on in her name, yet Kanaloakuaana appears to have acted as a Kegent or Prime Minister and as a special guardian of his younger brother, Lonoikamakahild. After a while, Kana- loakuaana instituted a formal examination or trial of Lonoikamakahiki as to his qualifications as a warrior, a counsellor, and chief, and the latter having come out victorious in all the trials, Kaikilani was advised to share the throne and dignity with Lonoikamakahiki, and thenceforth the latter was hailed as Moi of Hawaii.
For several years peace and prosperity prevailed on Hawaii and concord in the royal family. Having regulated the government satisfactorily, and having no wars or rebellions to contend with, Lonoikamakahiki concluded to visit the other islands, especially Kauai, in search of some famous kind of wood of which spears were made. His wife Kaikilani accompanied him. Among his outfit on the occasion are mentioned the royal Hokeo^ called " Kuwala- wala" and the royal Kahili^ called " Eleeleualani!'
Lo7ioikamakahiki and his suite stopped at Lahaina, but
1 The Hokeo was a large, high, and 2 The Kahili was an ensign of chief- straight calabash, in which the ward- ship and royalty. Ifc was composed robe of chiefs and other valuables of select birds' feathers closely tied were packed, as in a trunk. This on to a flexible handle or staff, and particular "Hokeo " was famous for varying in size from two to three feet containing the bundles of bones of the long for daily use, to twelve or six rebel chiefs of Hawaii whom his fifteen feet in length for processions father, Keaivenui-a- Umi, had slain. and grand occasions.
1 16 THE POL YNESIAN- RACE,
Kamalalaiualu, the Moi of Maui, was absent visiting other parts of the island, and Lono proceeded on towards Oahii. Being overtaken by bad and stormy weather, Lono put in to Kalaupapa, on the north-west side of the island of Molokai, for shelter ; hauled up his canoes, and remained the guest of the Kalaupapa chiefs until better weather should permit him to leave.
To beguile the time while thus windbound, Lonoihama- kahiki and Kaikilani frequently amused themselves with a game of " Konane!' resembling the game of draughts, played on a checkered board with white and black squares. One day while thus occupied, seated in the open air, the faint sound as of some one hailing from the top of the overhanging Pali of " Puupaneenee " reached the players. Again the hail was repeated, and distinct and clear these words came down on the astounded ears of Lono : — " Ey Kaikilani alii wahine o Puna — JE, E aa mai ana ia oe koljj ipo ; 0 ke ku a Kalaulipali, o Uli, o Heakekoa ! " (" Ho, Kaikilani ! your lover Heakekoa, the son of Kalau- lipali and Uli, is longing for you.") By her confusion and her attempts to divert the attention of Lono, Kaikilani confirmed him in his suspicions ; and enraged at the infi- delity of his wife, as well as at the audacity of the lover thus publicly to affront him, he snatched up the Konane board and struck Kaikilani so violent a blow on the head that she fell senseless and bleeding on the broad flag- stones ^ where they had been sitting. Full of his angry feelings, the chief ordered his canoes to be launched, and, sternly forbidding Kaikilani to follow him, set sail for Oahu that same day.
It is said in the legend that this passionate exhibition of her husband's love, and the finding herself left alone and forbidden to accompany him, produced such revulsion
1 Tradition has preserved, and the sitting and playing when the game
old inhabitants, on the author's first was so fatally interrupted. The place
visit to the place, pointed out the was called "Pikoone," and is near the
very broad stone on which Lono and harbour of Kalaupapa. Kaikilani were said to have been
THE POLYNESIAN RACE. 117
in the mind of Kaikilani as to entirely break off her fond- ness for Heakekoa (if she really ever had had any such), who disappears, and is not further heard of in the legends. As soon as she had recovered from the wound inflicted by the Konane-board she sorrowfully returned to Hawaii. Meanwhile the news of the tragical episode at Kalaupapa had preceded her arrival at Hawaii. The island was filled with consternation ; the chiefs took counsel together how to avenge the reported death of Kaikilani and the in- dignity offered her ; all the brothers of Zonoikamakahiki, and all the district chiefs except Fwpuakea of Kau, joined in the revolt, Kanaloakuaana again assuming the regency and organising measures to intercept and slay Lonoikama- kahiki should he attempt to land on the coast of Hawaii. When Kaikilani arrived at Kohala from Molokai, she learned the news of this great revolt, and, with all the ardour of her old love for Lono reawakened, and only anxious for his safety, she quietly re-embarked and sailed for Kau, avoiding the rebel chiefs, and placing herself in communication with Fupuakea, the only chief of note that still adhered to the fortunes of Lonoikamakaliiki. Under his advice and with his assistance men were assembled and measures taken to recover the lost supremacy of Lono. In view, however, of the superior forces and personal character of the revolted chiefs, it was thought that Lands presence was absolutely needed as a counterpoise before commencing active hostilities. In this dilemma Kaikilani resolved to go to Oahu and personally acquaint her hus- band with the state of affairs on Hawaii, and by this proof of her returned love endeavour to win back his affections and induce him to return. She sailed ; how she succeeded will be seen in the sequel.
When Lonoikamahiki left Kalaupapa on Molokai he started with only one canoe, leaving the rest of his retinue to follow when ready. Lono went straight to Kailua, in Koolaupoko district, Oahu, where Kakuhihewa, the Moi of Oahu, then held his court, the name of the royal resi-
1 1 8 THE POL YNESIA N RA CE.
dence being " Kamooa." As Lono's canoe approaclied the shore, Lancthuimihaku, a chief and a priest who had for- merly been in the service of Keawenui-a- Umi, and was well versed in all the lore of the Hawaii chiefs, but who was now a counsellor under Kakiihihewa, recognised the canoe, the sail, and the insignia, and informed Kakulii- liewa that one of Keawenui's sons was approaching. Kakuhihewoi received him royally and cordially. Food was prepared in abundance and a house set apart for his reception. An incident that occurred the first night of Londs stay ashore will in a measure show the manners of the time, and may well be worth repeating.
After Lono had left his royal host in the evening and retired to rest, either that the thoughts of the Kalaupapa affair troubled his mind, or that the heat of the night made it uncomfortable to sleep in the house, he got up and went down to the beach to sleep in his canoe, where the cool breeze off the sea would fan and refresh him.
While there, another double canoe arrived during the night from Kauai, having on board a chiefess named Ohaikawiliula, bound to Hawaii on a visit. Lono accosted the stranger, inquired the news from Kauai, and in course of conversation learned that a new Mele or chant had just been composed in honour of this chiefess's name ; that it was only known to a few of the highest chiefs on Kauai, and had not yet become public. Prompted by curiosity and a natural bent for acquiring all sorts of knowledge, Lono entreated the chiefess to repeat the chant, which she complaisantly did, and Lono's quick ear and retentive memory soon caught and correctly retained the' whole of it. The chant was well known to Hawaiians of the last generation, and many of the present may recall it to mind by hearing the first line :
Kealialia liu a Mana.^ The salt pond of Mana.
1 For what remains of this chant, see Appendix No. 2.
THE POL YNESIAN RA CE. 119
His expected sleep on the beach having been thus inter- rupted, Lono returned to the house and slept soundly till late in the morning.
KakuhiJiewa, having enjoyed an uninterrupted night's rest, rose early next morning and repaired to the sea- shore for a bath, according to the custom. He there found the canoe of the Kauai chief ess just getting ready to leave. Saluting the stranger, he also inquired the latest news from Kauai, and received the same informa- tion that Lono had received during the night, of which fact, however, Kahuhihewa was ignorant. Having re- peated the chant to Kahuhihewa, and he having com- mitted it to memory, the Kauai chiefess made sail and departed, and Kahuhihewa returned to his palace much pleased at the opportunity of puzzling his guest, when he should awake, with the latest news from Kauai. When Lono finally awoke and made his appearance, Kahuhihewa challenged him to chant the latest Mele from Kauai. Without hesitation Lono complied, and recited the chant correctly from beginning to end, to the great discomfiture and perplexity of Kahuhihewa.
Lonoihamahahihi remained a long time a guest of Kahuhihewa, and their adventures, excursions, amuse- ments, and betting exploits are related at great length in the legends, but they are so greatly exaggerated, so mixed with the marvellous, and withal so confused as to sequence of time, that it is hardly possible to eliminate any historical fact from them, except the general one that during this time " les rois s'amusaient." It was during this period also that Lono exhibited the trophies of his father (the bundles of bones referred to on a former page) and chanted the names of the slain chiefs. Yet, though there was no doubt in Kahuhihewa' s mind that Lono was a chief of very high rank on Hawaii, and probably one of Keawenui-a-Umi's sons, still his real name and position appear not to have been known to Kahuhihewa nor to his
1 20 THE POL YNESIAN RA CE.
grand counsellor Lanahuimihaku, and the latter did not scruple openly to call Lono an Alii inoa ole, " a nameless chief," to which taunt Lono merely replied that if ever Lanahuimihaku fell in his power he would flay him alive.
One day when Lonoikamakahiki and Kakuhihewa were playing Konaue, Kaikilani arrived from Hawaii. Going up to the enclosure of the palace and perceiving Lono inside occupied at the game and with his back towards her, she commenced chanting his Mele inoa — " the chant of his name " — in the well-known strain : —
0 Kahikohonua ia Elekau Kama, 0 Halalakauluonae,'^ &c., &c.
At the very first intonation of the chant Lono knew who the singer was, and remembering the unpleasant affair at Kalaupapa, resolutely kept his seat without looking round to the singer. But as stave after stave of the chant rolled over the lips of Kaikilani, and allusions to common ancestors and scenes endeared to both came home to the obdurate mind of her husband, the stern heart relented ; yet, mastering his emotions until she had finished, he turned around, and in reply chanted her own name. This was the token of his forgiveness and reconciliation, and gladly Kaikilani sprang to her husband and was again tenderly saluted by him.
This mutual public recognition between the two sove- reigns of Hawaii solved the mystification and the incog- nito of Londs presence at Kakuhihewa s court, which form so large a portion of the legend.
Informed by I{^aikilani of the revolt on Hawaii, Lonoi- kamakahiki left Oahu at once, crossed the channels of the group, and avoiding the Kohala coast, where the rebels were in force, sailed to Kealakeakua, and sent messengers to Kau to acquaint Pupuakea of the arrival of himself and Kaikilani, Fupuakca responded promptly,
THE POL YNESIAN RA CE. 121
and, taking a mountain road above the coast villages, he joined Lono and the forces that the latter had collected in Kona at Puuanahulu, on a land called Anaehbomalu, near the boundaries of Kohala and Kona. The rebel chiefs were encamped seaward of this along the shore. The next day Lono marched down and met the rebels at a place called Wailea, not far from Wainanalii, where in those days a watercourse appears to have been flowing. Lono won the battle, and the rebel chiefs fled northward with their forces. At Kaunooa, between Puako and Kawaihae, they made another stand, but were again routed by Lono, and retreated to Nakikiaianihau, where they fell in with reinforcements from Kohala and Hamakua. Two other ensjagrements were fouejht at Puupa and Puukohola, near the Heiau of that name, in both of which Lono was victorious. His brother KanaloakajpuleJiu was taken prisoner, slain, and sacrificed at the Heiau, but Kanaloakuakawaiea escaped with the scattered remnant of the rebel forces. The rebels now fled into Kohala, and were hotly pursued by Lonoikama- kahiki. Several skirmishes were fought during the pur- suit ; at Kaiopae, where Kanaloakuakawaiea was slain ; at Kaiopihi, and finally at Puumaneo, on the high lands above Pololu, where the last remnant of the rebel force was conquered and slain, and the island returned to its allegiance to Lono and Kaikilani.
Although Kanaloakuaana, the eldest brother of Lono, was the originator and prime mover in this revolt, there is nothing said in the legends as to how he escaped con- demnation and death, and they are equally silent about the youngest brother, Umiokalani. They probably made separate peace and submitted to Lono, for we find them, a few years afterward, on good terms with their brother Lono, and acting under him in his war with Kamalala- walu of Maui.
Having restored peace and order on Hawaii, Lonx) went
1 22 THE POL YNESIAN RA CE.
round the island consecrating Heiaus as acknowledgment to the gods for his victories. The following Heiaus are mentioned : — " Muleiula," in Apuakehau, Kohala ; " Puuko- hola," at Kawaihae ; " Makolea," in Kahaluu Kona. After leaving the latter place, one of the rebel chiefs named Kapulani was caught and brought to Lono. He was condemned to death, and ordered to be sacrificed at the Heiau the next morning ; but during the night he was set at liberty by Kalanioumi, Londs niece, and one of the daughters of Kaikilani and Kanaloahuaana. Kapulani escaped into Kau, and was not further molested.
After this Lonoikamakahiki and Kaikilani made a visit to Maui. Kamalalawalu, the Moi of Maui, held his court at Hana at that time, and thither the royal visitors repaired. They were sumptuously entertained, and when their visit was ended they returned to Hawaii. Kamala- lawalu must have been very advanced in years at that time, as he was a contemporary of Keawenni-a- Umi, and his sons were man-grown when Lono visited Maui.
iN'ot long after the return of Lono to Hawaii, Kamalala- walu, either stimulated by ambition or misled by false reports as to the strength and resources of Hawaii, formed the resolution to invade that island and conquer it. Orders were issued to prepare the fleet and collect men for the invasion. The priests and soothsayers were given to understand that the king expected favourable auguries, and, afraid of their lives, they framed their answers to suit his wishes. One only among the subservient crowd lifted a warning and protesting voice against the mad enterprise. That man was Lanikaula, a high-priest from Molokai, whose tomb and grove may still be seen near the north-east point of that island. His warning was un- heeded; yet, when the fleet was ready and Kamalalawalu was stepping on board, Lanikaula implored him to desist in a " Wanana," or prophecy, which has been preserved, and which commences —
THE POL YNESIAN RA CE. 1 23
Koae ^ ula, Ke Koac Kea^ Koae lelepauma ana, Kiekie i luna Ka hoku Haahaa i du Ka Malama.
The red Koae, the white Koae,
The Koae soaring, pushing (upward)
High above are the stars,
Lowly am I the gazer.
The only answer the irate monarch vouchsafed was, "When I return I will burn you alive." Kamalalawalu s fleet landed without opposition near Puako, a few miles south of Kawaihae. Kanaloakuaana was at the time at Waimea, and hearing of Kamalalawalu' s landing on the coast, he started off with what forces he had to check his advance until Lonoikamakahihi, who was then at Kohala, could arrive. At Kaunooa he met Kamalalawalu, who was marching inland. A battle ensued. The Maui forces greatly outnumbered those of Kanaloakuaana, who was utterly defeated and himself taken prisoner at Kamaka- hiwa, in Puako, where his eyes were put out, and then he was slain.
This wanton cruelty inflicted on Kanaloakuaana appears to have been looked upon by his contemporaries as a touch beyond the ordinary barbarity of Hawaiian warfare, for not only was the place where it occurred called after the black eyes (Ka-maka-hiwa) of the unfortunate chief, but the bards embalmed his memory and his tragical end in a Mele or chant, which has been partly preserved till the present time, and in the Hawaiian anthology was known as " Koauli."
After this first success Kamalalawalu marched boldly inland, and took up a position in Waimea, at a place called Hokuula. Here he awaited the arrival of Lono's forces. A second battle was fought, and Kamalalawalu was defeated with great slaughter. Among the slain were Kamalalawalu and Makakukalani, his nephew and gene- ralissimo; his son Kauhi-a-Kama escaped to Kawaihae,
1 A species of bird found in the mountains.
1 24 THE POL YNESIAN RA CE.
where lie was aided to cross over to Maui by one Hinau, one of Londs officers, who had taken a liking to him, and who accompanied him to Maui.
Though it is very probable that Lonoikamahahihi made a visit to Kauai after this war with the Maui king, and it may be accepted as a fact that he did so, yet the romance of the expedition may be called in question ; that, having started with a grand retinue, as became so great a chief, immediately on his arrival at Kauai he was deserted by all, from the highest to the lowest, of his retainers, and left to pursue his way alone, and that he would have perished had not a Kauai man named Kapaihiahilina been moved by compassion for the forsaken chief, and accompanied him through his perilous journey among the mountain wilds of Waialeale ^ in search of a real or ima- ginary place called ''Kahihikalani;" that having accom- plished his journey and returned to Hawaii, he heaped honours and distinction on this Kapaihialina, and the romance of the latter's disgrace and restoration to favour. The adventures related are certainly in keeping with the spirit of the time, and there can be no doubt that in his day and by his contemporaries Lonoikamakahiki was looked upon as a Hawaiian Eichard Coeur de Lion, whose name and whose deeds the bards passed down to after-
1 I know that the romantic episode makahiki legend is the older and the of Lonoikamakahiki' s visit to Kauai, original one, after and on which the and the rise and vicissitudes in the Kalaninuiamamao legend was mo- fortunes of his friend Kapaihiahilina, delled. Kalaninuiamamaohems close have by some been attributed to Ka- upon our own times, and the grand- (aninuiamamao,fi.ve generations after uncle of Kamchameha I. , it is hardly the time of Lonoikamakahiki. But I conceivable that his deeds and adven- cannot find that such an application tures should have been set back in of the legend dates higher than the time, and assigned to so remote an time of the conquest of the group by smceHtoT as Lonoikaynakahiki, whereas Kamehameha I., or thereafter. It is there is both probability and prece- very probable that ^a^antnwiamawiao dent in favour of the presumption visited Kauai as well as Oahu, where that — both having visited Kauai — the he fell in with Kamakaimoku, and adveutures of Lono were borrowed, engaged her to come to Hawaii as his so to say, or assigned by time-serving wife ; but in critically examining the bards or priests to embellish the Kauai two legends, it becomes pretty con- voyage of Kalaninuiamamao, clusively evident that the Lonoika-
i
THE POL YNESIAN RA CE. 125
times, and whose more romantic adventures, embellished by fervent imaginations, were rehearsed by professional storytellers, and continued to delight chiefs and com- moners even down to our own days, when so much of the ancient poetry of Hawaiian life has been vn'ung out of it by the pressure of a new civilisation, leaving the more repulsive features which it partially covered protruding in the day, to be wept over or to be hooted at as suits the humour of the beholder.
Eeturned from the Kauai expedition, Lonoikamahahiki passed the balance of his days in peace on his own island of Hawaii.
The children of Kaihilani-Alii-WaTiine-o-Puna with Kanaloaknaana were a son, Keakealanikane, and two daughters, Kealiiokalani and Kalani-o-Umi. She had no children with Lonoikamahiki, as previously stated. With his other wife, Kaikilanimaipanio, Lono had two sons, one called Keawehanauikawalu and the other Kaihi- kapumahana, from both of whom her Highness Ruth Keelikolani is the descendant on her father's and mother's sides. The first was the husband of Akahikameenoa, the daughter of Akahiilikapu and Kahakumakalina, referred to on page 104. The second, who, according to the Oahu legends, was born while Lono was sojourning at the court of Kakuhihewa^ and was called after Kahihihewa's favourite son Kaihikapu, was the husband of Aila, a Kauai chiefess of the great Kealohi family, and thus became the great-grandfather of Lonoikahaupu, on whom the Kauai sovereignty finally settled after the close of the civil wars between the members of the Kawelo family.
To this period of Lono's reign belongs the episode of Lwikauikaua, another knight-errant of this stirring time. Liuikauikaua was the son of Makakaualii, who was the younger and only brother of Kaikilani-A Hi- Wahine-o-Puna. His mother was Kapukamola} The direct legends con-
^ A daughter of Kanakeawe, who kaualii -were Kapukini, a daughter, was the daughter of Kamolunui-a- Keawe and Umikukailani, sons, and Umi. The other children of Maka- Pueopokii, a daughter.
1 26 THE POL YNESIA N RA CE.
cerning Lim have mostly perished, but enough remains referring to him in other legends to give us glimpses of his character and a few data of his life.
Though nearly related to the reigning family of Hawaii, yet, being the son of a younger brother, without feuda- torial possessions in his own right, a tabu chief by birth, but with no land to back the title except what his aunt's bounty might provide, brought up to, and master of, all the princely exercises of the time, he sought his fortune as other chiefly scions had to do.
During the time of the revolt of Kanaloahuaana and the Hawaii chiefs against Lonoikamahahiki, it would appear that Iwikauikaua was already a grown-up young man, for he is reported as having espoused the cause of Lono and his aunt Kaikilani. During some of the battles of that civil war Iwikauikaua was taken prisoner by Kanaloakapulehu and condemned to be sacrificed at the Heiau. When standing on the steps of the altar, he asked the officiating priest to allow him to utter a prayer to the gods before he was slain. The priest consented, but told him if his prayer was bad — that is, if it was interrupted or attended by unfavourable omens, and thus repudiated by the gods — he would surely die that day ; but if not, he would be reprieved. Iwikauikaua chanted his prayer, and it appears to have been success- ful, for his life was spared. This prayer, addressed to Ku, to TJli, and to Kama, has been preserved. It is replete with archaic expressions and now obsolete words, and is probably as old as the times it represents.
After this narrow escape Iwikauikaua went to Oahu, and there became the husband of Kauakahikuaanauakane, daughter of Kakuhihewa's son Kaihikapu. He is next heard of in the legends as having visited Maui, where one of his sisters, Kapukini, was the wife of the Moi Kauhi-a-Kama, and another sister, Pueopokii, was the wife of Kaaoao, the son of Makakukalani, and head of the Kaupo chief families who descended from Koo and
THE POLYNESIAN RACE. 127
Kaixili. He finally returns to Hawaii, where he becomes the husband of Keakamahana, the daughter of his cousins Keakealanikane and Kealiiokalani, and who at their death became the Moi of Hawaii.
When Lonoikamakahiki and Kaikilani, his wife, died, they were succeeded as Moi of Hawaii by Kaikilani's son Keakealanikane. We have no lec^ends of his reign, Keakeaianu
° ° kane.
as we have of the preceding, and infer that it was un- eventful as regards himself. Though no open revolt has been recorded, yet there is little doubt that the feudal bonds in which the district chiefs were held by the strong hand of Lonoikamakahiki were greatly loosened during this reign, and thus the great houses of / in Hilo and of Mahi in Kohala, with large territorial possessions, were enabled to assume an attitude little short of political independence, and which, in the reign of his grandchild Keakea-laniwahine, ripened into civil war.
Keakealanikane s wife was his sister Kealiiokalani, and their daughter and successor as Moi was Keakamahana, Keakama- whose recognised husband was Lvnkauikaua above re- ferred to. They had also another daughter named Kalai- kiiki, who became the wife of Ahulililani, a chief of Puna, and mother of Kuikai, referred to on pp. yz and 73 note. Though the genealogical Meles speak in the highest laud- atory terms of Keakamahana, yet there is little left to mark her reign on the historical page.
The most prominent figures about the time of Keaka- mahana was probably Kanaloauoo, the renowned chief of Kohala, and his three sons, all named Mahi, though with different sobriquets, — Mahiolole, Mahikuku, Mahikapa- lena or Mahiopupeleha. Kanaloauoo had two wives from the reigning Maui dynasty ; first, Kapuleiolaa, who was a descendant of Lonoapii; second, Kihamoihala, who was a great-granddaughter of Kamxilalawalu. With the first he had a daughter named Kapaihi ; with the second he had the son Mahikapalena. The families from both these children remained on Maui, and do not appear to have
hana.
1 28 THE POL YNESIAN RA CE.
settled on Hawaii or taken part in its politics. Eetiirn- ing from Maui to Kohala, of which district Kanaloauoo was the ruling chief, the " Alii-ai-molcu," he took for wife Hoolaaikaiwi, a daughter of Umiokalani and Piima- uilani, and granddaughter of Keawemd-a-Umi. With this last wife he had the two sons Mahiolole and Mahi- hiku.
Tlie only husband known of Kealmmaliana was Iwi- hauikaua, above referred to, and with him she had a daughter called Keakealaniwaliine, who succeeded her mother as Moi of Hawaii. With his other wife, the Oahu chiefess Kauakahi-kuaanaaioakane, Iwikauikaua had a son, Kaneikaiwilani, who became one of the hus- bands of his half-sister Keakealaniwaliine, and with another wife named Kapukiniakua he had a daughter called Kamakahauoku.
The reign of Keakealaniwaliine was a troubled one. The great house of /, in whose family the chieftainship of the Hilo district had been vested since the days of their ancestor Kumalae the son of TJmi, had grown to such wealth, strength, and importance, as to be practically independent of even the very loose bonds with which the ruling district chiefs were held to their feudatory obligations. The representative of this house as district chief of Hilo at this time was Kuahuia, the son of Kua- ana-a-I, and grandson of /. What led to the war, or what were its incidents, has not been preserved on the traditional records, but it is frequently alluded' to as a long and bitter strife between Knaliuia and Keakealani- waliine ; and though tradition is equally silent as to its conclusion, it may be inferred that the royal authority was unable to subdue its powerful vassal from the fact that at the death of Keawe, Keakealani's son and suc- cessor, we find that Mokulani, the son of Kuahuia was still the principal chief — "Alii-ai-moku" — of Hilo. It "is on record that Mahiolole, the powerful district chief of Kohala, w^as the chief counsellor and supporter of Keakea-
I
THE POLYNESIAN RACE. 129
laniwaliine, which fact, independent of other causes, may account in a measure for the intimacy of Keakealani's daughter, Kalanikauleleiaiwi, and Mahiololes son, Kaiiaua- a-Mahi.
Keakealaniwahine had two husbands. The first was Kanaloaikaiwilewa, or, as he is called in some genealogies, Kanaloakapuhhu. His pedigree is not given in any genea- logy or legend that I have met with, but he was probably a descendant of Lonoikamakahiki s brother with the same name. The other husband was Kaneikaiwilani, who was the son of Iwikauikaua and Kaukahikuaanaauakane. With the first, Keakealani had a son named Keawe ; with the second, she had a daughter named Kalanikaulele- iaiwi.
Keawe, surnamed " ikekahialiiokamoku!' succeeded his Keawe. mother, Keakealaniwahine, as the Moi of Hawaii. He is said to have been an enterprising and stirring chief, who travelled all over the group, and obtained a reputation for bravery and prudent management of his island. It ap- pears that in some manner he composed the troubles that had disturbed the peace during his mother's time. It was not by force or by conquest, for in that case, and so near to our own times, some traces of it would certainly have been preserved on the legends. He probably accom- plished the tranquillity of the island by diplomacy, as he himself married Lonomaaikanaka, the daughter of Ahu- a-I, and he afterwards married his son Kalaninuiomamao to Ahia, the granddaughter of Kuaana-a-I and cousin to Kuahuias son, Mokulani, and thus by this double mar- riage securing the peace and allegiance of the Hilo chiefs. The other districts do not seem to have shared in the resistance made by the Hilo chiefs to the authority of the Moi, at least the name of no district chief of note or influ- ence has been recorded as having been so engaged.
Three short generations had passed between the time of Lonoikamakahiki and the present Keawe, and the " iron- hand " policy of the former, as of his father, Keawenui-a-
VOL. II. I
I30 THE POLYNESIAN RACE.
Umi, had been exchanged for the " velvet-glove " state- craft of the latter. But the iron hand, though nude and rude, kept the turbulent district chiefs in subjection, or forcibly ejected them if contumacious ; whereas the velvet glove was deficient in grip, and the great feudal vassals became practically independent, and their allegi- ance grew into a question of interest, rather than one of constitutional obligation. Under these conditions it is much to the credit of Keawe that he gathered up in a firmer hand the loosened reins of government, and during his lifetime ruled the island peaceably and orderly, with- out rebellion, tumult, or bloodshed occurring to be chro- nicled in song or legend.
There can be little doubt that Keawe's half-sister, Kala- nikauleUiaiwi, was, during the ancient regime, considered as co-ordinate with her brother as Moi of Hawaii, though she is not known to have been actively occupied in any matters of government. The legends refer to her as his equal on the throne; and at the time, and by posterity, she was held to be of higher rank than Keawe, owing to her descent, on her father's side, from the Oahu dynasty of Kakuhihewa.
Keawe s wives were — (i.) Lonomaaikanalm, a daughter of Ahu-a-I and of Piilaniivahine. The former belonged to the powerful and widely spread I family of Hilo; the latter was the daughter of Kalanikaumakaowakea, the Moi of Maui. With \ie,Y Keawe had two sons, Kalaninuio- mamao and Kekohimoku} (2.) Kalanikauleleiaiwi, his half-sister, as before stated. With her he had Kalanikee- aumoku, a son, and Kekelakekeokalani, a daughter. (3.) Kanealae^ a daughter of Lae, chief of the eastern parts of
^ Some genealogies state that ^mzte this case, for the reason that the
and Lonomaaikanaka had also a chronological necessities of Kauhio-
daughter named Kauhiokaka ; others kaka's descendunts require it. state that she was the daughter of ^ She afterwards became the wife
Lonomaaikanaka with a previous hus- of Kekaulike, the Moi of Maui, with
band named Hulu. We are inclined whom she had a daughter named
to hold with the latter authorities in Luahiwa.
I
THE POL YNESIAN RA CE. 131
Molokai. With her he had Hao, Awili, Kumukoa, sons, and Kaliloamohti, a daughter. (4.) KauJiiokaka, daughter of Lonomaaikanaka and Hulu. With her he had a daughter named Kekaulike, who became one of the wives of her half-brother Kalaninuiomamao, and was the mother of the celebrated Keawemauhili, chief of Hilo. Keawe had two other wives, though, strange to say, their names have perished from the traditional record. With the one he had two sons, Ahaula ^ and Kaolohaka-a-Keawe,^ whose descendants were conspicuous enough in after-history; with the other he had a son, Kanuha, who is said to have built the city of refuge, the " Puu-honua" known as the Hale-o-Keawe, at Honaunau in the South Kona district.
Kalanikauleleiaiwi, the half-sister of Keawe, had four husbands: — (i.) Kaulahea, the Moi of Maui. This union must have taken place in her early youth, and tradition is silent as to the causes which led to her leaving Kaulahea and returning to Hawaii. With him she had a daughter, Kekuiapoiwanui, who remained on Maui and became the wife of her half-brother, Kekaulike. (2.) Keawe, the Moi of Hawaii, above referred to. (3.) Kauaua-a-Mahi, son of Mahiolole, the great Kohala chief. With him she had two sons, Alapainui and Haae ! ^ (4.) Lonoikahaujpu, one of the tabu chiefs of Kauai, and a descendant of Kahaku-
1 He was one of the husbands of kanu, Pelekaluhi, Mary Ann Kill-
the noted Maui chief ess, Kaupeka- wche, et als., some of whom survive
moku, and father of Kaiana-a- to this day.
Ahaula, who played bo prominent a ^ I possess one genealogy which
part during the early years of the asserts that Haae was the son of
reign of Kamehameha I., and who Kauatui-a-Mahi and Kapoomahana,
was killed in the battle of Nuuanu, who was a great-granddaughter of
Oahu, 1796. Kakikauaehu-a-Kama, one of the
- Fi-om hira descended Kaikioewa, sons of Kamalalaivalu of Maui. I
the governor of Kauai during portion have not been able to decide upon
of the reign of Kamehameha III., the merits of these two genealogies,
and whose daughter Kuwahine was The former appears to have been fol-
mother of LeUiohoku I., governor of lowed by those who claimed descent
Hawaii in 1848. From him also de- through Kamakaeheukuli, the one
scended Koakanu, who was the father daughter of Haae, while the latter
of the chief ess Liliha, and grand- has been followed by those who claim
father of her numerous children, through Kekuiapoiwa II., the other
Abigail, Jane Loeau, KaUinaoa, Koa- daughter of Haae.
132 THE POL YNESIAN RA CE.
makapaiceo tlirough Ilihiwalani and Kealohikanahamai- hai. With him she had her last and youngest son, Kea- wepoepoe, who was the father of Keeaumohu-papaiahiahi, Kamedamoku^ and Kamanawa, who, together with Keawe- a-Heuhi, were the four principal chiefs that assisted Kamehamelia I. to conquer and consolidate the group under one dominion, and who became his counsellors and ministers after the conquest. Lonoikahawpu afterwards returned to Kauai, and with his Kauai wife, Kainuokau- mehiwa, became the great-OTandfather of Kaumualii, the last independent sovereign of Kauai, of whom the present Queen-consort, Kapiolani, is the granddaughter.
Though nothing is positively said in the legends on the subject, yet it may credibly be inferred that during his lifetime Keawe had established his eldest son, Kalaninui- amamao, as " Alii-ai-Moku" principal chief of Kau, and his other son, Kalanikeeaumoku, as principal chief of Kona, and probably portions of Kohala, for we find that while both were living in their respective districts a quarrel arose between them, and that Kalaninuiamamao was killed, or caused to be killed, by Kalanikeeaumoku ; ^ and we find further that at Keawe s death, Mokulani, who ruled over Hilo, Hamakua, and part of Puna districts, declared himself independent of Kalanikeeaumoku, who apparently was unable to enforce his claims as Moi of Hawaii, but who, nevertheless, claimed lordship over the Kona and Kohala districts. "WYiQn Keawe died, Alapainui, the rightful heir of the Kohala district, as representative of the Mahi family, was sojourning at the court of Kekau- like, the Moi of Maui, on a visit to his half-sister Kekuia- poiwanui, the wife of Kekaulike. Hearing of the troubles on Hawaii, he hastened back to Kohala, assembled the warriors, vassals, and retainers of his house, made war on
1 One version of the Kalaninui- bially turbulent people, frequently
amamao legend states that he was deposing, and even slaying, their chiefs,
deposed ("Wailana") by the land- when, either from popular caprice or
holders — " Makaainana " — of Kau, personal tyranny, they had become
who were a notoriously and prover- unpopular.
THE POL YNESIAN RA CE. 1 33
Kalanikeeaumoku first, who was worsted in battle and slain, and then on Mokulani, who shared the same fate. In con- sequence of these victories Alapainui declared himself as Moi of Hawaii, and the island submitted to his sway.
Having established himself as sovereign or Moi of Hawaii, Alapainui assumed the lordship, in his own ALapainui. person, of the Kohala and Kona districts, while, for political reasons, doubtless, the chieftainship of the Hilo district, with its outlying possessions, was retained in the person of Mokidani's daughter and only child, JJlulani, with whom it afterwards passed over to Keaivemauhili, the son of Kalaninuiamamao. The Kau district seems in a measure to have escaped the troubles and changes incident to the interregnum and civil war after Keawe's death, for we find that when Kalaniopuu, the son of Kalaninuiamamao, was grown up, he assumed the lord- ship of it as his patrimonial estate, and it passed as such from him to his son, Keoua-Kuahuula, who retained it until his death in 1791.
While these intestine commotions were occurring on Hawaii, harassing the country people and weakening the power of the chiefs, Kekaulike, the Moi of Maui, judging the time opportune for a possible conquest of Hawaii, assembled his forces at Mokulau, Kaupo district, Maui, where he had been residing for some time, building the Heiaus Loaloa and Puumakaa at Kumunui, and Kane- malohemo at Popoiwi. When his forces and fleet were ready, Kekaulike sailed for the Kona coast of Hawaii, where "he harried and burned the coast villages. Ala- painui was then in Kona, and, assembling a fleet of war canoes, he overtook Kekaulike at sea, fought a naval engagement, beat him, and drove him off. Eetreating northwards, Kekaulike landed in several places, destroying villages in Kekaha, cutting down the cocoa-nut trees at Kawaihae, and plundering and killing along the Kohala coast, and finally returned to Mokulau, Maui, intending to , invade Hawaii with a larger force next time.
1 34 THE POL YNESIA N RA CE.
Hearing of the depredations committed by Kehaulike on the Kohala coast, Alapainui hurried back to Kohala, and concluded to forestall KeJcaulike by invading Maui, and thus carry the war home to Kekaulike's own dominions. For that purpose all the great feudal chiefs and their vassals were summoned to assemble at Kohala along the shore from Koaie to Puuwepa, with their men and war-canoes, and Alapainui established his own head- quarters at Kokoike, near Upolu, the north-west point of Hawaii.
It is related of Alapainui, that when he obtained the sovereignty of Hawaii, he caused the oldest sons of Kala- ninuiamamao and of Kalanikeeaumoku to be brought to him and kept at his court. The legends say that he did so out of kindness and love to the young chiefs, his near relatives, though it may have been, and possibly was, for political reasons — the keeping them about his person to prevent them from hatching treason and revolt in the provinces. These two chiefs were the afterwards well- known Kala7iiopuu, Moi of Hawaii at the time of Captain Cook's arrival, and Kalanikupuapaikalaninui, generally known by his shorter name of Keoua, who was the father of Kamehameha I. But whether from policy or affection — and the two motives are so frequently blended in life — the fact is none the less that these two princes were the nearest and most trusted about the person of Alapainui at this time, and for many years subsequent.
Kamakaimoku was the mother of these two princes, and a sketch of her life may serve to illustrate the freedom of manners and the liberty of selecting their husbands accorded to chiefesses of high rank during the ancient regime.
Kamakaimokio s mother was Umiula-a-kaahumanu, a daughter of Mahiolole, the frequently referred to Kohala chief, and Kanekukaailani, who was a daughter of / and Akahikameenoa ; consequently, according to the Hawaii peerage, she was a cousin to Alapainui, and a chiefess of
i
THE POL YNESIAN RACE. 135
the highest rank. Her father was Kuanuuanu, an Oahu chief, and in her childhood and youth she was brought up by her father on Oahu, her mother having gone back to Hawaii and espoused Kapahi-a-Ahu-Kane, the son of Ahu-a-I, and a younger brother of ZonomaaikanaJca, the wife of Keawe. With Kuanuv/inu Umiulaakaahitmanu had another child, a son named Naili, who remained on Oahu, and followed his father as chief over the Waianae district. With Kapahi-a-Ahukane she had a son named Heulu, who was the father of Kmwe-a-Heulu, one of Kamehamelia Us doughty counsellor chiefs, from whom the present dynasty descends in the fourth degree. When grown up, Kamakaimoku was seen by Kalaninuiamamao on his visit to Oahu, and sent for to be his wife. Living with him at the court of Keawe, she bore him a son, Kalaniopuu, who afterwards became the Moi of Hawaii. This union was not of long duration, for within a year or two she left Kalaninuiamamao and became the wife of his brother, Kalanikeeaumoku, and to him she bore another son, Kalanikupuapaikalaninui Keoua, the father of Kame- hameha I. How long she remained with Kalanikeeau- moku is not known positively, but she is next referred to as the wife of Alapainui, with whom she had a daughter, Manona, grandmother of the celebrated Kekuaokalani, who, at the abolition of the tabus in 18 19, altQY Kame- hameha's death, took up arms in defence of the old gods and the old religion.
While Alapainui was staying at Kohala superintending the collection of his fleet and warriors from the different districts of the island preparatory to the invasion of Maui, in the month of '' Ikuwa" corresponding to November of present reckoning, there was born on a stormy night a child whose career in after life so greatly influenced the destiny of the entire group of islands and the conditions of its people. That child was Kamehamelia /., and we thus obtain another approximate chronological starting- point, whether counting backward or forward ; for when
1 36 THE POL YNESIA N RA CE.
Kamehameha died in 18 19 he was past eighty years old. His birth would thus fall between 1736 and 1740, pro- bably nearer the former than the latter. His father was Kalanikupua-keoua, the half-brother of Kalaniopuu above referred to, and grandson of Keawe ; his mother was Kekuiapoiwa 11., a daughter of Kekelakekeokalani-a-keaive and Haae, the son of Kalanikauleleiaiwi and Kauaua-a- Mahi, and brother to Alapainui.
It is related of Kamehameha I. that on the night of his birth, amidst the din, confusion, and darkness of the storm, he was stolen from his mother's side by a chief called Naeole, lord of Halawa in Kohala. At first all search after the missing child proved unsuccessful, but finally he was discovered with Naeole, who apparently compromised the affair in some way with the parents; for instead of being punished as a kidnapper, he was allowed to retain the child and become his " kahu " (nurse or guardian), and with him Kamehameha remained until he was five years old, when he was taken to Alajoainuis court and there brought up.
When all the preparations for the invasion of Maui were completed, Alapainui set sail with his fleet and landed at Mokulau, in the district of Kaupo on Maui. He met no resistance, but learned that Kekaulike had died but a short while previous ; that his body had been removed to the sepulchre of lao in Wailuku, and that Kamehamehanui, the son of Kekaulike and Kekuiapoiwa, had, by orders of the late king, succeeded him as Moi of Maui. On hear- ing this news Alapainui's anger relented, and moved by feelings of affection for his sister Kekuiapoiwa and his nephew Kamehamehanui, he refrained from acts of hos- tility, and met the young Moi and his mother with the rest of the royal family at Kiheipukoa, where peace was concluded and festive reunions took the place of warlike encounters.
While here, tidings arrived from Molokai that Kapiio- hokalani, the son and successor of Kualii, the Moi of
THE POL YNESIAN RA CE. 1 37
Oahu, had invaded the island of Molokai with a 'large force, and that several of the chiefs there were in great distress, having taken refuge in fortified mountain localities, while their possessions on the lowlands and their fishponds were ravaged and destroyed by the Oahu invaders, who were said to have made their headquarters at Kalamaula and occupied the country from Kaunakakai to Naiwa.
When this intelligence reached Alapainui, having no occupation for his army and fleet on Maui, he concluded to go to Molokai to the assistance of the distressed chiefs there; the more so as some of them were his near relatives, being the sons and grandsons of Keawe of Hawaii with his Molokai wife, Kanealai. Leaving Maui, he crossed the Pailolo channel, and landed his fleet on the Molokai coast from Waialua to Kaluaaha. Having landed his army, he marched to Kamalo, and at Kapualei he met the forces of Kapiiohohalani. An obstinate fight ensued, which lasted for four days, without any decisive result ; but as Kapiiohokalani retreated to Kawela, it is presumed that he suffered most. On the fifth day the battle was renewed at Kawela, extending as far as Kamiloloa. The Hawaii troops being ranged along the seashore, and the auxiliary Molokai chiefs descending from the uplands with their men, Kapiioliokalani was hemmed in between them, and, after a severe fight from morning till far in the afternoon, he was completely routed with great loss of life, and himself slain. Those who escaped from the battle immediately evacuated Molokai and fled back to Oahu.
Among the more illustrious of the Oahu chiefs who partook in this battle under Kapiiohokalani were Kaua- haJiialiikapu, Kuihewakaokoa^ Kaihikapu-a-Mahana, Kawe- loikiakulu, Lononuiakea, who are said to have commanded the left wing of the Oahu army, and Kahoowahakananuha, Kahooalani, Hua, and Mokokalai, who commanded the right wing ; the centre being commanded by Kapiiohoka-
1 38 THE POL YNESIAN RA CE.
lani in person. Kalanikupua-heoua and Kalaniopuu com- manded under Alapainui,
This famous battlefield may still be seen in the place described, where the bones of the slain are the sports of the winds that sweep over that sandy plain, and cover or uncover them, as the case may be. The numerical strength of the two opposing armies is not mentioned in the legends ; but to judge from the multitude of bones and the number of skulls that are bleaching in the sun when a strong north wind has removed their sandy covering, the numbers engaged on each side must have been reckoned by thousands.
With rare forbearance in a barbarous chief, Alapainui neither annexed Molokai to Hawaii nor covered annexa- tion by the name of protectorate ; but reinstated the chiefs who had suffered from Kapiiohohalani' s oppression, and allowed them to manage their own affairs, domestic or foreign, according to ancient custom. The possible conquest of Oahu, however, the hereditary kingdom of KapiioJiokalani, arose as a bright vision on Alapainui's mind after the brilliant victory at Kawela, rendered more probable, perhaps, from the number of Oahu chiefs that had been killed in the battle, and the fact that KapiioJio- kalani's son and successor, Kanahaokalani, was but a young boy, some six years old, thus inferring a regency, discord, and weakness in the Oahu government.
Stopping on Molokai only long enough to refresh his men and repair his own losses, Alapaimd started with his fleet for the conquest of Oahu. Attempting to land at Waikiki, at Waialae, at Koko, and at Hanauma, Ala- painui found the young Oahu king's regency fully pre- pared to meet the emergency ; and baffled and repelled at all these places, he sailed round the east side of the island and effected a landing at a place called Oneawa, in Kailua, district of Koolaupoko. Though unable to prevent his landing on that side of the island, the Oahu forces, after crossing the Pali of Xuuanu in great haste, succeeded in
THE POL VNESIAN RA CE. 1 39
limiting the operations of the war to a mere series of skirmishes, thus protracting the contest for nearly a month.
Immediately on the arrival of Alapainui's fleet on the coasts of Oahu, messengers were sent to the young king's uncle, Feleioholani, who at that time held the sove- reignty over the western portion of Kauai, to come to the assistance of the Oahu chiefs. With the least possible delay Feleioholani started with a fleet and a number of warriors for Oahu, and joining their forces, took supreme command of the young king and his chiefs.
Among the Oahu chiefs was one N'aili, chief of Waianae, brother of Kamakaimohu} the mother of Kalaniojpuu and Keoua, and a cousin of Alapainui. It is not known on whose suggestion he acted, but being so nearly related to the principal Hawaii chiefs, he was considered the fittest man to approach Alapainui with overtures of peace. Ad- vancing to the outposts of the Hawaii army in Kaneohe, he encountered Kalaniopuii and Keoua, and having made himself known to them, they conducted him to the head- quarters of Alapainui at Waihaukalua, near the shore. He was cordially received, and Alapai expressed his will- ingness to meet and confer with Feleioholani with a view of terminating the war. It was agreed that the Hawaii fleet should move to a place called Naonealaa, in Kaneohe, and that Alapainui alone should go ashore unarmed, while Feleioholani on his part would advance from the lines of his army equally alone and unarmed.
The meeting took place as arranged. The two sove-
1 It is stated in the legend which who was born in Kan, on Hawaii. It
I am following that at this time may have been so, but the report
Eamakaimoku was living at Waikele, was probably gotten up by the oppo-
in Ewa district. nents of Kamehameha I., in the early
It is further intimated in some years after the death of Kalaniopuu,
legends that Kamakaimoku had co- when he was contending with Keoua
habited with Peleioholani before she Kuahuula, the brother of Kiwalao,
went to Hawaii to be the wife of and son of Kalaniopuu, for the supre-
Kalaninuiamamao, and that she was macy of Hawaii. enceinte at that time yiiih. Kalaniopuu,
I40 THE POL YNESIAN RA CE.
reigns met on the beach, and acknowledging each other's rights and dignities, a peace was concluded, and Alajpai gave orders to evacuate Oahu.
On his return Alapainui rested his fleet at Molokai, and after assisting the chiefs there to settle up their affairs and establish friendly relations with those of Maui and Lanai, he sailed for Maui.
Arrived at Lahaina, Alapainui was informed that KauhiaimokuakaTna, also known as Kauhipumaikahoaka, the eldest son of the late Kekaulike and his wife Kalia- walu, had risen in arms against the authority of his brother Kamehamehanui, whom Kekaulike on his death- bed had appointed Moi of Maui. It is said that Alapainui offered to mediate between the two brothers, and that if Kauhi would meet him at an appointed place, and terms could be agreed upon, then he (Alapai) would remove KameJiamelianui to Hawaii and leave Kauhi in possession of the government of Maui. Kauhi, on the advice of his counsellors, rejected the offer, thinking it was a ruse to get him in Alapai' s power, and in answer made a furious attack on Kamehamehanui' s forces in I^haina, defeated and dispersed them, and obliged Kame- hamehanui to flee on board of Alapai s fleet for safety.
Alapai, not feeling ready for a new war after the losses sustained in the various battles on Molokai and on Oahu, returned to Hawaii to prepare a fresh force for the war with Kauhi, and took Kamehamehanui with him to Hawaii.
In the following year, say 1738, Alapainui returned to Maui with a large fleet, well equipped, accompanied by Kamehamehanui. With headquarters at Lahaina, his forces extended from Ukumehame to Honokawai. Mean- while Kauhi had not been idle during the absence of Alapai. Besides his own forces and the chiefs that adhered to him, he had sent presents and messages to Pcleioholani, now king of Oahu, to come to his assistance, which that restless and warlike prince accepted, and
THE POLYNESIAN RACE. 141
landing his fleet at Kekaha, encamped his soldiers about Honolua and Honokahua.
It is said that Alapai proceeded with great severity against the adherents of Kauhi in Lahaina, destroying their taro patches and breaking down the watercourses out of the Kauaula, Kanaha, and Mahoma valleys.
Though details of this war are not given in the legend, yet the following facts may be gathered from scattered passages, viz., that Alapai arrived at Lahaina with his fleet before Feleioholani had landed at Kekaha ; that Kauhi, being unable to cope alone with the large force under Alapainui, retreated to the uplands and ravines back of Lahaina, where he was kept in check by a corps of observation ; that Feleioholani, after landing and find- ing Kauhi in this position, resolved to march to his relief, and by engaging Alapai's forces in a general battle, enable Kauhi to descend and form a junction with his Oahu allies.
To this effect Feleioholani advanced to Honokawai, where he found a detachment of Alapai' s army, which he overthrew and drove back with great loss to Keawawa. Here they rallied upon the main body of the Hawaii troops. The next morning Alapai had moved up his whole force, and a grand battle was fought between the Oahu and Hawaii armies. The fortune of the battle swayed back and forth from Honokawai to near into Lahaina; and to this day heaps of human bones and skulls, half buried in various places in the sand, attest the bitterness of the strife and the carnage committed. The result was probably a drawn battle, for it is related that, after great losses on both sides, the two kings — Alapainui and Feleioholani — met on the battlefield, and, instead of coming to blows, they saluted each other, and, considering their mutual losses on behalf of others, they made a peace between themselves and renewed the treaty of Naonealaa on Oahu.
142 THE POLYNESIAN RACE.
Kauhiaimokuakama was captured during this battle, and it is said that he was killed by drowning by order of Alapai. No other opposition being made to Kame- hamehanui, he resumed the position of Moi of Maui, which he held to his death, several years afterwards.
After this Peleioliolani returned to Oahu, stopping first on the Koolau side of Molokai, and Alapainui returned to Hawaii.
Having achieved fame and consideration by his foreign expeditions, Alapai now occupied himself with the affairs of his own island, making frequent circuits and visiting the different districts ; and when not thus occupied he resided with his court at Hilo. Nothing appears to have troubled the peace and tranquillity of his reign until about the year 1752.
During said year Kalanikupua Keoua, the half-brother of Kalaniopuu and father of Kamehameha /., died after a severe illness at Piopio, near Wailoa in Waiakea, Hilo district. Kalaniopuu was then at Kalepolepo, and rumours having been circulated attributing the death of Keovxi to Alapai — whether by praying to death or by direct poisoning is not stated, but the superstition of the times made such rumours possible, and the arbitrary rule of the chiefs made them probable to credulous minds — Kalaniopuu resolved to abduct Kamehameha from the surveillance and grasp of Alapai. The legend leaves the guilt or innocence of Alapai an open question, and posterity possesses too few data to pronounce a definite verdict in the matter. On the one hand, the social con- ditions and customs of the times, as well as the personal precedents of Alapainui, would seem to support the charge. It was no uncommon event in those days for a chief to disembarrass himself of an obnoxious and powerful vassal, against whom open force or other violence would be unadvisable, by the process of praying to death, '' Anaana" or by secret poisoning, " Akuaha- nai;" and as late as thirty years ago, the belief was
THE POL YNESIAN RA CE, 143
common tliat if a person died suddenly in the prime of life, without any known cause of death, he had either been prayed to death or poisoned by secret enemies ; and the belief still lingers in many quarters where none would expect it, and divinations and counter-prayers are resorted to in place of blisters and aperients. It was known, moreover, that the father of Keoua had been killed in battle by Alapainui, when, after Keawes death, both were contending for the sovereignty of Hawaii, and the fate that befell the father might, with some show of reason, be apprehended for the son. On the other hand, the personal character and conduct of Alapainui would go far towards his acquittal. He was always known, and in after years quoted, as a most affectionate parent and kinsman, and the solicitude and care with which he brought up the young chiefs Kalaniopuu and Keoua, and employed them about his person in the most confi- dential and important positions for so many years, would seem to indicate that he entertained no suspicion of them, and harboured no ill-will towards them. On the whole, we are inclined to deal gently with the memory of Alapainui, and are prone to believe that Kalaniopuu gave but too willing an ear to the advice of his Kahu, named Puna, and to the tales of those restless spirits to whom peace and good order had become irksome, and who, even in savage courts, indulge in intrigues for selfish ends and foment strife in hopes of change.
Whether Kalaniopuu really believed or affected to believe that his own life was threatened, he deemed it advisable to withdraw the young Kamehameha from the court of Alapai. He laid his plans accordingly, and going by land, accompanied by his young half-brother Keawemauhili and a few trusty followers, he dispatched a large war-canoe under command of Puna to meet him at an appointed place, in order to take his party on board, should they be pursued. Kalaniopuu arrived that night at Piopio, and found most of the prominent chiefs, then
144 THE POLYNESIAN RACE.
residing with the court at Hilo, assembled at the house of Keoua for the purpose of wailing over the corpse. Kalaniopuu attempted to bring away the young Kame- hameha, but was opposed and frustrated in his design by the other chiefs present, and a fight ensued, from which Kalaniopuu escaped on board of his war-canoe.
The revolt of Kalaniopuu was no longer doubtful. Forces were gathered on both sides, and a civil war com- menced. Several bstttles were fought — at Paieie near Puaaloa, at Kualoa, at Mokaulele, and at Mahinaakaka, at which latter place Kalaniopuu narrowly escaped being taken prisoner. After that Kalaniopuu retreated to Kau, where he was born, declared himself independent of Alapainui and sovereign (Moi) of the Puna and Kau districts as the heir of Kalaninuiamamao, to whom they appear to have been allotted by his grandfather Keawe.
For reasons that have not come down to our day, Alapainui made no further attempts to subdue his con- tumaceous kinsman and vassal, but remained for upwards of a year at Hilo, apparently unconcerned at the defec- tion of one-third of his kingdom. He then removed to Waipio in Hamakua, the cherished residence of Ziloa and the ancient Hawaii Mois. Having remained here for some time, he proceeded to Waimea and Kawaihae in Kohala. At this latter place he sickened, and died at Kikiakoi some time in the year 1754, having previously bequeathed his power and dignity as Moi of Hawaii to his son Keaweopala.
Alapainui, according to the custom among great chiefs, had several wives, the principal one among whom, however, was Keaha, the mother of Keaweopala. Another wife was Kamakaimoku, previously referred to. She was the mother of a daughter, Manona, who became the grand- mother of Kelcuaokalani, the cousin of Liholiho Kame- hameha II., and the defender of the ancient religion when the tabus were abolished. Another wife was Kamaua,
THE POLYNESIAN RACE. 145
with whom Alapai had two children, Kauwaa} a daughter, and Mahiua, a son.
In the allotment of lands among the chiefs and mem- bers of the deceased Moi's family — which, since the time of Keawenui-a-umi, appears to have become a custom on the death of a Moi — Keeaumohu, surnamed Fa'paiadhedhe, a son of Keawepoepoe, who was a uterine brother of Alapainui, became dissatisfied with his allotment and retired to Kekaha, where he commenced open rebellion against Keaweopala. The latter promptly sent an armed Keawcopaia. forced against him and drove him off from the land, and obliged him to seek refuge at sea on board of his canoes. In this extremity Keeaumohu lied to Kalaniopuu for succour and shelter. On learning the death of Alapainui and the disposition made of the government, Kalaniopuu had collected his forces and started from Kau to contest the sovereignty of Hawaii with Keaweopala. Arrived at , Honomalino in South Kona, he there met the vanquished KeeaumohUy and, joining their forces and fleets, proceeded to the northward. Keaweopala, advised of the movements and designs of Kalaniopuu, hastened from Waimea, and, crossing the "Aamoku" and passing by the "Ahua-a- Umi," he descended in Kona and met Kalaniopuu between Keei and Honaunau. The battle that ensued is said to have continued for several days, owing partly to the ruggedness of the ground and the obstinate valour of the combatants, and the issue was for a long time uncer- tain. Finally Kalaniopuu won the day ; Keaweopala was slain, and his adherents acknowledged the new Moi of Hawaii.
It is related that when the battle was at the hottest and
1 Kauwaa married Nahili, and had to the present Queen Dowager Emma
two daughters : Alapai, who was B. Kaleleonalani. The other daughter
married to the late John Young was Kaulunae, who married Kane-
Keoniana, son of John Young and hiwa, and was the mother of a son,
Kaoanaeha, and Premier during the Lipoa, and a daughter, Julia Moe-
reign of Kamehameha III. , and uncle malie.
VOL. II. K
146 THE POL YNESIAN RA CE.
tlie issue most doubtful, Holoae} the Kahuna or priest of Kalaniopuu, informed him that the only means of obtain- ing victory was to kill Kaalmu, the priest of Keaweojpala, whose prayers and powers prolonged the contest. Acting on the advice, Kaakau was singled out in the battle by Kalaniopuus soldiers and slain, after which the victory soon was won.
Keaweopala is known to have had two wives ; one was Keoua, with whom he had a daughter, Felenli ; the other was Kwiikuhakuonana^ with whom he had two sons, Kane- hiwa and Kuajpuu.
Kalaniopuu was now sole sovereign of Hawaii, and, at the usual redistribution of lands at his accession, appa- rently all were satisfied or none dared to resist. Tor several years afterwards he occupied himself diligently in reorganising the affairs of the state, augmenting the war- like resources of the island, building war-canoes, collecting arms, &c., and his own and the neighbouring islands enjoyed a season of rest from foreign and domestic strife and warfare. Kaiani(ypuu. But Kalauiopuu was ambitious of fame in his island world by warlike exploits and by enlarging his domain with the acquisition of neighbouring territory. Possibly also he may have been moved by reasons of policy, such as finding occupation abroad for the young and restless chiefs with whom every district abounded. Suddenly, therefore, he concentrated his forces and war-canoes at Kohala, and, without previous rupture of peace or declara- tion of war, he invaded Maui, where Xamehamehanui then ruled as Moi, and made a descent in the Hana district. Little or no resistance was offered, and in a short time he
1 Holoae was of the Paao race of 2 Kanehiwa married Kaulunae, Kahunas and descended from him. who was the granddaughter of Ala- He was the great-grandfather of the painui, and mother of the late Lipoa late Luakine, who was the wife of and Julia Moemalie, both of Hono- Kaoleioku, the oldest son of Eame- lulu. Kanepuu was the grandfather hameha I. , and grandmother of the of the late Kamaipuupaa. present Hon. Mrs. C. B. Bishop.
THE POLYNESIAN RACE. 147
possessed himself of the two valuable districts of Hana and Kipahulu, as well as the celebrated forti^on Kauwiki Hill overlooking the harbour of Hana. The date of this invasion is approximately, and probably correctly, fixed at
1759.
Kalanio'puu appointed Puna — the same who counselled him to revolt against Alapainui — as governor over the conquered districts ; and a number of Hawaii chiefs were placed in various positions, and endowed with lands, both in Hana and Kipahulu. Satisfied with the success of his campaign, Kalaniopuu then returned to Hawaii.
But Kamehamehanui, though taken by surprise by the invasion of East Maui by Kalaniopuu, was not a man to yield to such a usurpation and affront without an effort to recover the lost districts. Carefully and thoroughly he made his preparations, collecting his forces from Maui, and strenojthening: himself with a number of auxiliaries drawn from the neighbouring islands of Molokai and Lanai, under well-known and valiant chiefs. Conspicuous among the former were Kaohele} Kaolohalca- a-keawe, Awili, Kumukoa, and Kapooloku ; among the latter were Namakeha, Kalaimanuia, and Kealiiaa. With these forces Kamehamelianui set out for Hana and laid siege to the fort on Kauwiki. Several battles were fought with the Hawaii army under Puna, especially at Makaolehua and at Akiala, where the Maui forces were victorious, and in which the valour of Kaohelelani is greatly extolled. The fort of Kauwiki, however, with- stood all attempts to take it, and, after a prolonged and unsuccessful siege, Kamehamehanui withdrew his forces, and left Hana in possession of Kalaniopuu, while Puna remained as its governor and chief ; and it does not appear that Kamehamehanui again attempted to drive the
^ Kaohelelani was the brother of through his daughter Kamai, was Kawau{k) and Kaoenaia{k), chiefs the great-grandfather of the author's of Kalaupapa, Molokai. KaoenaiUy wife.
148 THE POL YNESIAN RA CE.
Hawaiians out of Hana. In the native legends this campaign is sailed the war of " Kapalipilo."
Suspension of hostilities, if not peace, between Maui and Hawaii obtained for several years after this abortive attempt to recapture the fort of Kauwiki. During this interval not many noteworthy events transpired, at least none are related, except the displacement of Puna as governor of Hana and commander of the important fort of Kauwiki, and the appointment of Maliihelelima in his place. This change was effected by a ruse practised upon Puna by Maliihelelima, but it was afterwards confirmed by Kalaniopim.
Another event during this interval was the revolt and escape and subsequent adventures of Keeaumohu, the son of Keawepoepoe, the same who, on the death of Alapainui, had rebelled against Keaweopala and joined Kalaniopuu. The cause of his defection from the latter is not stated. Eevolt and turbulence seem to have been his natural element until age cooled his temper, and the conquest of the group by Kamehameha I. deprived conspirators of the support and aid they formerly had found in the neigh- bouring islands. However, it happened Keeaumoku rose in revolt against Kalaniopuu, and intrenched himself at the fort of Pohakuomaneo, between Pololu and Hono- kane, in North Kohala. When informed of the revolt of Keeaumoku, Kalaniopuu crossed the mountains with an adequate force, took the fort by assault, extinguished the rebellion, but missed the arch-rebel ; for Keeaumohu escaped over the Pali, reached the shore, and obtaining a canoe, was safely landed on Maui, where, on account of his mother, Kumaiku — of the Maui line of chiefs — he was hospitably received by Kamehamehanui and the great chiefs of that house.
After the death of ^ame/tameAaTim, which happened about 1765, Keeaumoku took one of his widows for wife. This lady was Namxihana, daughter of Kekaulike and his wife
THE POL YNESIAN RA CE, 149
Haalou, and consequently half-sister of the deceased king and of his brother and successor, Kahekili. The latter was greatly displeased with the match, possibly consider- ing his brother's widows as his own special inheritance, and looking upon the intrusion of Keea%cmoku as an act of rebellion and hostility towards himself.
At that time the large and fertile land of Waihee was in the possession of Namahana, and here she and her new husband took up their abode. They appear to have kept court in princely style, and thither gathered many of the gay and restless spirits of the time, besides her mother, Haalou, and her brothers, Kekauhiwamoku and Kauhiwa- waeono. Several Molokai chiefs whom Peleioholani, the Oahu king, had despoiled of their lands and driven out of the island, had also found refuge and entertainment at Namahanas court in Waihee, among whom are men- tioned by name Kumukoa, the son of Keawe of Hawaii, who at that time must have been considerably aged.
While this brilliant assembly were passing their time at Waihee, Kahekili had come over the mountain from Lahaina and was holding his court at Pihana and at Paukukalo in Wailuku, and the ill-will which the mar- riage of Keeaumoku and Namahana had engendered soon found an occasion to show itself.
Among the subordinate landholders in Waihee, occupy- ing a subdivision of land called Kaapoko, was a warrior named Kahanana. For some reason, now unexplained, this Kahanana had frequently been neglected when the chief of Waihee distributed fish, after fortunate catches, among the subordinates and warriors living on the land. Incensed at what he considered a studied neglect and insult, Kahaimna donned his feather cape — the Ahuula — and his helmet — the Mahiole — and went in the night to Nuikukahi in Waiehu and killed three men belonging to Keeaumoku, An emeute arose, sides were taken, and the Kahanana party being supported by Kahekili, a general fight ensued, in which Keeaumoku and the Waihee
1 50 THE POL YNESIAN RA CE.
party maintained their ground for some days, but were eventually overmatched, beaten, and obliged to flee. This battle is known in the regions as the battle of " Kalai- iliili"
The Waihee coterie of chiefs having thus been broken up, some fled over the Lanilili spur of the Eka mountains into the Kaanapali district. Among these were Keeau- mohu, his wife Namahana, her mother Haalou, and her brothers Kekuamanoha and Kauhiwawaeono, and at Kaanapali they embarked for Molokai. But the hot anger of Kahehili pursued the fugitives. Invading Molo- kai, he engaged Keeaumohu and his Molokai allies in a sea-fight, was .again victorious, and Keeaumohu fled to Hana, where Mahihelelima, the governor under Kala- niopuu, received him and his wife and entertained them at Kauwiki. The naval engagement just referred to is in the native legend called the battle of " Kalauona- kukui."
At Kauwiki Keeaumohu appears to have found a short repose in his turbulent career, at least he is not heard of again for some years. It is probable that he made his peace with Kalaniopuu and was permitted to remain at Hana, where the afterwards so famous Kaaliumanu, wife of Kamehameha L, was born in 1768.
Again several years pass by, of which the native legends make no mention, Kalaniopuu still holding portions of the Hana district on Maui and the great fort of Kauwiki ; but about the year 1775 the war between Hawaii and Maui broke out again.
The Hawaii forces at Hana, apparently under the com- mand of Kalaniopuu in person, had made an incursion or raid in the Kaupo district, which still acknowledged the rule of Kahekili. Taken by surprise and unprepared, the Kaupo people suffered great destruction of property, cruelty, and loss of life at the hands of the Hawaii soldiers ; and the expedition is called in the legends the war of " Kalaehohoa," from the fact that the captives were
THE POL YNESIAN RACE. .151
urxinercifully beaten on their heads by the war-clubs of the Hawaii troops.
When Kahekili heard of this fresh irruption into his domain, he immediately sent two detachments of soldiers, under the command of Kaneolaelae, to the support and relief of the Kaupo people. A sanguinary battle ensued between the Hawaii and Maui forces near the point of land called " Kalaeokailio." Kalaniopuu's army w^as utterly routed and pursued to their fleet, which was lying under lee of the said point of land, and barely a remnant escaped on board and returned to Hana. After this severe repulse Kalaniopuu went back to Hawaii, determined to make preparations for a fresh invasion that would prove irresistible.
Among the warriors on the Hawaii side in this battle of " Kalaeakailio " the legends make honourable mention of the valour of Kekuhaupio, whose fame as a warrior chief stood second to none of his time, and of Kamehamelm] afterwards so famous in history, and who on that occasion gallantly supported Kelculiaupio and rescued him from inevitable capture.
A whole year was consumed by Kalaniopuu in prepar- ing for the next war with Maui. Six army corps or brigades were organised, and became known by the names of /, Aliu, Mahi, Pcdena, Luahine, and Paia ; the members of the royal family were formed into a life-guard, called Keawe; and the Alii-ai-alo — the nobles who had the privilege of eating at the same table with the Moi — com- posed two regiments called Alapa and Fiijpii.
While thus preparing material resources, Kalaniopuu was not forgetful of his duties to the god whom he acknowledged and whose aid he besought. This god was Kaili — pronounced fully " Ku-kaili-moJcu" — who, from the days of Liloa, and probably before, appears to have been the special war-god of the Hawaii Mois. To ensure the favour of this god, he repaired and put in
152 THE POL YNESIAN RA CE.
good order the Heiaus called " Ohiamukumuhu " at Ka- lialuu, and " Keikepuipui" at Kailua, in the Kona dis- trict, and the high-priest Holoae was commanded to maintain religious services and exert all his knowledge and power to accomplish the defeat and death of the Maui sovereign.
Kahehili, the Maui king, was well informed of the preparations of Kalaniopuu, and in order not to he out- done hy the latter in reference to the spiritual powers, and there being apparently no high-priest on Maui at the time of adequate celebrity and power to cope with the Hawaii high-priest Holoae, he sent to Oahu and prevailed upon Kaleopuupuu, the high-priest of Peleioholani — and who after Peleioholani' s death appears not to have been employed in that capacity by his successors — to come to Maui and take charge of the religious rites and magical processes whereby to counteract the incantations and powers of the Hawaii high-priest. This Kaleopuupuu stood high in the Hawaiian priesthood, being a de- scendant of Kaekae, Maliu, and Malea, the foreign priests whom Faumakua of Oahu is said to have brought with him on his return from foreign voyages about seven hundred years previously. Following his instructions, Kahekili repaired and consecrated the Heiau called " Ka- luli " at Puuohala on the north side of Wailuku, and was greatly comforted by the assurances of Kaleopuupuu that the Hawaii forces would be caught like fish in a net — " Ua komo ka ia i ka makaha ua puni i ka nae."
In 1776 Kalaniopuu embarked his forces and landed them without resistance in the Honuaula district, from Keonioio to Makena. Plunder and spoliation marked his arrival, and the country people fled to the woods and mountain ravines for shelter. Taking part of his forces around by water, Kalaniopuu landed again at Kiheipukoa, near the Kealia or salt marsh between Kalepolepo and Maalaea. The landing being effected early in the day, it was resolved to push forward at once, and " On to
THE POLYNESIAN RACE. 153
Wailuku ! " where Kahekili was residing, became the war- cry of the day. The detachment or regiment known as the Alapa, mustering eight hundred men, was selected for this hazardous expedition, and with high courage they started across the isthmus of Kamaomao, now known as the Waikapu common, determined, as the legend says, " to drink the waters of the Wailuku that day." This regiment was considered the bravest and best of Kalani- opuu's army, every man in its ranks being a member of " la haute noUesse " of Hawaii. They are said to have all been of equal stature and their spears of equal length ; and the legend represents their appearance — with their feather cloaks reflecting the sunshine and the plumes of their helmets tossing in the wind — as a gorgeous and magnificent spectacle.
Little did this gallant troop apprehend the terrible fate that awaited them. Little did Kalaniopuu know the , wily warrior with whom he was contending. Offering no resistance to the enemy while crossing the common, Kahekili distributed his forces in various directions on the Wailuku side of the common, and fell upon the Hawaii corps d'armee as it was entering among the sand- hills south-east of Kalua, near Wailuku. After one of the most sanguinary battles recorded in Hawaiian legends, and deeds of valour that await but another Tennyson, the gallant and devoted Alapa were literally annihilated; only two out of the eight hundred escaped alive to tell Kalaniopuu of this Hawaiian Balaclava, and the only prisoner brought alive to Kahekili was Keawehano, a chief of Hilo, and he died of his wounds before he could be sacrificed at the Heiau by the victors. This battle is called the " Ahulau kapiipii i Kakanilua."
When, in the evening of that day, the news of the battle was brought to Kalaniopuu at Kiheipukoa, where he and the royal family and the main body of his army were encamped, consternation and sorrow filled his mind at the loss of his gallant eight hundred. A council of
154 THE POLYNESIAN RACE.
war was called in the night, at which the following chiefs are said to have assisted : — Keaivemaithili, half-brother of Kalaniopuu ; KalanimanookaJioowaha, a scion of the Luahine family of Kohala ;^ Keawe-a-Eeulu, of the great /family, and also called in the legend a scion of Imaka- kaloa of Puna ; Nuuanit, from Naalehu in Kau ; Naeoh^ a scion of the Wahilani family in Kohala ; Kanehoa^ from Waimea ; Nanuekaleiopu, from Hamakua ; Kameeui- amoku and Kamanawa^ the twin children of Keawepoejpoe ; Kekuhaupio, a relation and son-in-law of the high-priest Iloloae ; besides the sons and relatives of Kalaniopuii.
In that council it was resolved to march the entire army on Wailuku the following day, and, by a bold attack, retrieve the fortunes of the previous day.
Kahekili had not been idle during the night. Dis- tributing his own forces and the auxiliary Oahu troops, under the Oahu king, Kahahana^ among the sandhills, from Waikapu to Wailuku, which skirt that side of the common, and stationing a reserve force at the turn of the Waikapu stream, he awaited the approach of the enemy coming from the Kealia saltponds. Long and severe was the contest, but again the Hawaii army was beaten
1 The Luahine family in Kohala, to and her Kauai husband Lonoika- which Keaka, the wife of Alapainui, kaupu ; the latter a daughter of belonged, is said to be descended Lonoanahulu, of the great Ehu fvora Keakealanikane, the grandson family. It is not easy to tell whether of Keatve-Nui-a-Umi. the legends or the genealogies are
2 The same that stole Kamehameha correct. The former frequently give /. away from his mother on the night the chronique scandaleuse of their of his birth. time, either directly or by innuendo ;
3 He was son of Kalanikeeaumoku, the latter are generally such as the the son of Keawe, Moi of Hawaii, parties themselves, or their descen- His mother was a lady called Kaila- dants, wished to be understood as a kanoa. fact, and so handed down to pos-
* In more than one legend Kameeia- terity.
moku and Kamanawa are called the « He was a relative of Kahekili
tabued twin children of Kekaulike, on his mother's side, and had been
and half-brothers of Kahekili; but elected Moi of Oahu by the Oahu
all the genealogies that I have had chiefs after they had deposed Kuma-
access to represent them as the sons hana, the son of Peleioholani^ about
of Keawepoepoe and Kanoena ; the 1773. former a son of Kalanikauleleiaim
THE POLYNESIAN RACE. 155
back with fearful slaughter ; but, although victorious, the battle must have cost Kahehili dearly, for it is not mentioned that the pursuit of the fleeing remnant of Kalaniopuus army was ever very close or long protracted.
In this extremity Kalaniopiu proposed to send his wife, Kal'ola, who was own sister to Kahekili,^ as an ambassa- dress to solicit peace and personal safety. Kalola, however, refused to go, distrusting the temper of her victorious brother, and alleging to Kalaniopuu that she feared for her own life, inasmuch as this had been a war of devastation and conquest (" Kaua Jiulia mahi"), and not characterised by princely courtesy ; but in her turn she proposed that KalaniopuvJs son, Kiwalao, the nephew of Kahehili and the tabued heir of Kalaniopuu, should be sent with Kameeiamoku and Kamanawa, to soothe the temper of Kahehili, and obtain the most favourable terms possible.
The advice was acted on, and, dressed up with all the royal insignia of his rank, and accompanied by Kameeiamohu and Kamanawa, the former carrying the chief's Ipu-huha, and the latter his Kahili, Kiwalao proceeded to Wailuku. The proclamation of his heralds and the insignia of his rank passed him safely through the ranks of the Maui soldiers, who, according to custom, prostrated themselves at the approach of so high a chief.
"When it was reported to Kaliehili, who was reposing at " Kalanihale," in Wailuku, that Kiwalao was approaching, he is said to have turned round on the mat, face upward ;2 a sign of kindly intentions and good-humour.
On entering the house, Kiwalao went direct to where Kahehili was reposing, and sat down on his lap They saluted each other, and wailed according to custom. When the wailing was over, Kameeiamohu and Kamanawa^
1 She was daughter of Kekaulike ' *' Iluna ke alo." A contrary
and Kekuiapoiwanui, the parents position, *' Halo ke alo," would have
of Kahekili, Kamehamehanui, and a be«n the certain death-warrant of
daughter named KuhooheiJieipahu. Kiwalao.
1 56 THE POL YNESIAN RA CE.
according to the etiquette of the time, crawled up ("Kokolo") to Kahekili and kissed his hands. Kiwalao being too high a chief to commence the conversation, the negotiations were opened by Kahekili. The conditions of peace are not mentioned, but Kalaniopuu and Kahekili met after- wards, and a peace was concluded, whereupon Kalaniopuu returned to Hawaii.
The defeat and humiliation of Kalaniopuu in this last campaign rankled deep in his mind, and hardly a year had elapsed after his return to Hawaii before we find him afloat again with a large force, carrying war and desolation into Kahekili's dominions. His first descent on Maui was at Mokolau, in the Kaupo district, where the inhabitants were plundered and ill-treated On hearing of this new invasion, Kahekili sent troops to Kaupo, and apparently cleared the country of the invaders, for it is said that Kalaniopuu left Kaupo, and made his next descent on the island of Kahoolawe, and, not finding much booty there, steered for Lahaina, whither Kahekili and the Oahu auxiliaries hastened to oppose him. After some partial successes, Kalaniopuu attempted to take a fortified place called Kahili, between Kauaula and Kanaha, where the chiefs of Lahaina had taken refuge ; but failing in the assault, and being repulsed with considerable loss, he embarked his force and landed on Lanai.
During this campaign at Lahaina we first meet with the name of Keaulwmoku} the great bard and prophet, who at that time was following KahoJuiTia, the Oahu king, whom he afterwards left and went to Hawaii, where he was received at the court of Kalaniopuu. Some time after the death of the latter, Keaulumoku composed the famous chant, " Hau-i-Kalani" describing the horrors of the civil war then desolating the island of Hawaii, and prophesying the success and glory of Kamehameha I.
Kalaniopuu ravaged the island of Lanai thoroughly, and
1 Keaulumoku was the son of Kauakahiahua, a cousin of Kekaulike, king of Maui. His mother was a lady from Naohaku, Hamakua, Hawaii.
THE POLYNESIAN RACE. 157
the Lanai cliiefs, unable to oppose him, retreated to a fortified place called "Hookio," inland from Maunalei. But being short of provisions, and their water supply- having been cut off, the fort was taken by Kalaniopuu, and the chiefs were killed. This Lanai expedition is remembered by the name of Kamohulii.
From Lanai Kalaniopuu proceeded with his fleet and army up the Pailolo channel, between Molokai and Maui, touching at Honokohau, where provisions were obtained. Then, rounding Kahakuloa, he stood to the eastward, and landed at Hamakualoa, on Maui, where he plundered the country, and committed fearful barbarities on the people, until Kahekili came to their support with his forces, and, after several encounters, drove Kalaniopuu on board of his fleet. Toiled in Hamakualoa, Kalaniopuu made his next descent in the Koolau district, committing similar depredations and barbarities there. While there, he waa joined by Mahihelelima, the Hawaii governor of the adjoin- ing Hana district, with a select force of warriors, and being thus enabled to rally and hold his ground against Kahekili, he again attempted the invasion of Hamakualoa, where the war was protracted, with varying success, for several months.
It was during the early part of this campaign of 1778 that the English discovery ships " Eesolution" and " Dis- covery," under command of Captain James Cook, arrived at these islands. The subject of his discovery, his com- munications with the natives, and his violent death, may as well be discussed in this place as in any other. They form an epoch in the history of the group, and their consequences, reacting on the destiny and development of this and other Polynesian groups, amount almost to a revolution, as unique as it is instructive, in the history of mankind. One hundred years have passed since that memorable event, and yet there linger a few persons on the various islands who were bom before Cook arrived, and who have witnessed the stupendous changes that
1 5 8 THE POL YNESIAN RA CE,
have occurred since then; and the children and grand- children of many of those who took a part in the scenes then transacted, and who heard the tale of the arrival and death of "Lono" from the lips of then living witnesses, are still alive, or have left their memoirs of that time in writing.
The objects of Captain Cook's voyage of discovery are well known, and need not be repeated here. Tiie question has arisen, and been in some measure discussed — Whether Captain Cook was aware of the existence of the Hawaiian group from information received from Spanish authorities, and looked for it on purpose to find or rediscover it, or whether he was entirely ignorant of its existence, and thus by merest accident discovered it ?
There can be no doubt that in the early part of the sixteenth century shipwrecked Spaniards arrived at the Hawaiian Islands, as already stated on page io6, &c., and I think that various evidences, set forth in the " North Pacific Pilot," London, 1870, and in the document from the Colonial Office in Spain, procured at the solicitation of the Hawaiian Minister of Foreign Affairs in 1866 — both published in "The Friend," Honolulu, October 1873 — will satisfy the majority of those who take an interest in the matter that the Hawaiian group was discovered in 1555 by Juan Gaetano, a Spaniard sailing from the coast of New Spain to the Spice Islands.^ And we will, in the sequel, attempt to show that it is extremely probable that other Spanish vessels besides that of Gaetano passed by or through the Hawaiian Archipelago on their way to or from Manilla.
But if the priority of the discovery, as a fact, must be conceded to the Spaniards, yet the credit of the redis- covery, as an act tending to enlarge the knowledge of mankind, and extend the area of civilised and Christian
1 See Appendix No. 3.
THE POL YNESIAN RA CE. 1 59
activity, must be awarded to Captain Cook. The Spaniards knew of the existence of the Hawaiian group, but they buried that knowledge in their logbooks and archives, and it was as barren of results to themselves as to others. Cook gave the world the benefit of his discovery, and in the fulness of time added another star to the family group of civilised peoples.
In attempting to reproduce a correct narrative of Captain Cook's discovery of, visit to, and intercourse with the Hawaiian Islands, I have taken due heed of what has been written on the subject by himself and by Captain King in their journal of " A Voyage to the Pacific Ocean," printed by order of the Lords Commissioners of the Admiralty, 1784, as well as of what has been written by others ; but as I am not writing a history of Captain Cook, but a history of the Hawaiian group, I have also consulted the Hawaiian reminiscences of that memorable event, as handed down to still living children or grand- children by those who figured more or less prominently at the lifting of the curtain in January 1778 on Kauai, and at the close of the drama in February 1779 on Hawaii. The one story in several instances supplements the other ; and in some cases where the two differ, and, from ignorance of the language and the people, Captains Cook and King were misled as to facts, the Hawaiian version gives a more natural, and consequently a more probably correct, account of the transaction.
On the 8th of December 1777, Captain Cook, with H.B.M. ships "Eesolution" and "Discovery," left the island of Bolabola, Society group, bound to the north- west coast of America. Before leaving he had inquired of the natives if any land or islands known to them existed to the north or north-west, and was told that they knew of none.^ Standing up through the south-east trades, he discovered Christmas Island, lat. 1° 58' N., long. 157° 32' W., on the 24th of December. Leaving that island
1 Vol. ii. p. 180.
1 60 THE POL YNESIAN RA CE.
on the 2d January 1778, steering to the north, he dis- covered on the 1 8th January the island of Oahu, bearing north-east by east, and soon after saw the island of Kauai, bearing north. On the 19th January, at sunrise, Oahu bore east several leagues distant, and he therefore stood for the other island seen the day before, and not long after discovered a third island, Niihau, bearing west-north-west. When approaching the east side of Kauai several canoes came off, and a barter of bits of iron for hogs and vegetables commenced. Speaking of the appearance of the natives Cook says :^ — " There was little difference in the casts of their colour, but a considerable variation in their features, some of their visages not being very unlike those of Europeans." Coasting along the south-east side of the island, he saw several villages, some near the sea, others more inland. Standing off and on during the night. Cook again approached the land on the 20th of January, when several canoes came off filled with people, some of whom ventured on board. The ships were now off Waimea Bay, and Cook sent three armed boats ashore to look for a watering-place, under command of Lieutenant Williamson. On his return the Lieutenant reported that he had found a good watering-place, but that, on attempting to land, he was so pressed upon by the natives, who had flocked to the beach, that he was obliged to fire,^ by which one native was killed. Between three and four o'clock that afternoon the ships anchored in Waimea Bay, Kauai, and Captain Cook went ashore. I quote his remarks upon that occasion, as they will throw some light upon his subsequent conduct at Hawaii, — a conduct that has been the subject of no little animadversion. He says :^ — " The very instant I leaped ashore the collected body of the natives fell flat upon their faces, and remained in that very humble posture till, by expressive signs, I prevailed upon them to rise. They then brought a great many small pigs, which they presented to me, with plantain
1 Vol. ii. p. 192. 2 Ibid., p. 198. 3 Ibid., p. 199.
THE POLYNESIAN RACE, i6i
trees, using mucli the same ceremonies that we had seen practised on such occasions at the Society and other islands ; and a long prayer being spoken by a single person, in which others of the assembly sometimes joined, I expressed my acceptance of their proffered friendship by giving them in return such presents as I had brought with me for that purpose."
On the 2 1st January, in the morning, the business of watering the ships began ; trade with the natives was established ; and everything having the appearance of friendliness and goodwill. Cook took a walk up the country, and returned on board. On the 2 2d January a southerly storm with rain set in ; and on the 23d, on endeavouring to change the anchorage of the " Eesolution," which was rather too close inshore, the ship drifted off to sea ; and after cruising about from the 24th to the 29th, and being unable to regain the roadstead of Waimea, he steered for Niihau, and anchored off the west point of that island on the last-named day, having been joined by the " Discovery" on the 25th.
Cook says that when he ordered the boats ashore at "Waimea to search for a watering-place, he gave orders ^ " not to suffer more than one man to go with him (the officer) out of the boats," and explains the motive of the order to be '' that I might do everything in my power to prevent the importation of a fatal disease into this island, which I knew some of our men now laboured under, and which, unfortunately, had been already communicated by us to other islands in these seas. With the same view I ordered all female visitors to be excluded from the ships. . . . Many of them had come off in the canoes. They would as readily have favoured us with their company on board as the men ; but I wished to prevent all con- nection which might, too probably, convey an irreparable injury to themselves, and, through their means, to the whole nation."
1 Vol. ii. p. 195. VOL. II. L
i62 THE POL YNESIAN RA CE.
Giving Cook all credit for his good intentions, it is lamentable to reflect that his orders were so little heeded and so badly executed. The native accounts are positive and unanimous that the intercourse between the seamen of the ships and the native women, both ashore and on board, was notorious and unchecked. The native his- torians all say that on the night that Cook's ships anchored at Waimea, a grand council was held at the house of KaTYiakahelei, the highest chiefess on the island, and the actual hereditary sovereign of that part of Kauai, when some proposed to seize the ships by force and run them ashore for the sake of the plunder that would be obtained, while others of a more pacific or more timid mind proposed to propitiate the newcomers — whom, or rather whose captain, they in some confused manner con- nected with the old and distorted legend of Lono — with presents and with the charms of their women. The latter advice was acted on, and hogs, vegetables, kapa, and women were sent on board, and among the latter was Kamalcahelei' s own daughter, Lelemahoalani ; and during the last generation of Hawaiians it was openly said, and never contradicted, that that night Lelemahoalani slept with Lono (Cook).
Native historians^ are particularly bitter against the memory of Captain Cook on account of the introduction of the venereal disease in the group by the seamen of the ships under his command ; and they argue, that had Cook himself shown greater continence, his orders re- ferred to above would have been better obeyed. The resentment is natural, the argument cogent ; but it is an ex post facto argument, which takes no notice of the times and the circumstances under which Cook and his seamen were placed, nor of the social condition, customs, and modes of thinking which at that time obtained among the Hawaiians. I am not called upon to defend the personal morality of Cook. Though superior to many
1 D. Malo and S. M. Kamakau.
THE POLYNESIAN RACE. 163
of his day as a naval commander and a discoverer in unknown seas, yet he was probably no better than the majority of men of his education, training, and pursuits would have been under the same or similar circumstances ; nor were the simple sailors of a hundred years ago more sensitive to moral teachings or more obedient to naval discipline than are such men at the present time. On the other hand, the Hawaiians of that time were not the race of Nature's innocents which the school of Eousseau loved to paint ; their moral darkness, or rather their deep ignorance of the precepts and principles which ought to restrain and guide a Christian or a moral person, has so often and so broadly been described by others, that I may only allude to it here. Placed under particularly trying circumstances, confronted with men whom they looked upon as divine, or supernatural beings at least, the Hawaiians freely gave what in their moral ethics there was no prohibition to give ; and the seamen — well, they were mortal men with mortal passions, and they only followed the famous saying inaugurated by the Buc- caneers and become proverbial ever since, that "there was no God on this side of Cape Horn."
The result, however, was death and indescribable misery to the poor Hawaiians, and no wonder that the memory of Captain Cook is not cherished among them.
When Cook says that he gave orders to " exclude the women from on board the ships," and the native testi- mony asserts that numerous women, and the queen's own daughter among them, passed one or more nights on board, there is but one way to escape from the dilemma, and that is to assume what was probably the fact, though Cook does nowhere acknowledge it — namely, that his orders were not properly carried into effect.
Cook remained at anchor off Niihau from the 29th January to the 2d of February 1778, where, owing to the unfavourable weather and the high surf, twenty of
i64 THE POLYNESIAN RACE.
Lis men, with an officer, were left ashore two nights, and were hospitably treated by the natives.
On February i, Cook landed a ram-goat, two ewes, a boar, and a sow of English breed, and seeds of melons, pumpkins, and onions, which were given to a prominent native.
Cook does not mention that he met any superior chief while staying at Waimea, Kauai ; and yet it is indisput- able that Kamakalielei and her family were there.^ But on Niihau he was told that the island owed allegiance to Kaneoneo, and that Kauai was ruled by several chiefs, notably by Kaneoneo^ Kaeof and Terarotoa} After Cook left Kauai, however, and while the " Discovery " was still detained there, a high chief, before whom the natives pro- strated themselves, came on board and was entertained by Captain Clerke.^ This chief is said to have been " a young man accompanied by a young woman, supposed to be his wife," and his name as reported to Cook was Tamahano.^
1 S. M. Kamakau, in his account, Cook and those around him appre- states that both Kaeo and Kamaka- hended the native names of persons helei received Cook and exchanged and places, and reproduced them in presents veith him on the day that Avriting, is sometimes sorely perplex- he went ashore, but he does not men- ing to Polynesian scholars.
tion that they visited the ships. ^ Cook's Voyages, vol. ii. p. 245.
Apparently Cook was ignorant of 6 j^ jg uncertain who this high
their exalted rank when he met them chieftain might have been. Kuma-
ashore. hana, the son of Peleioholani, to
2 Kaneoneo was the son of Kuma- whom the name most probably cor- hana, king of Oahu, and grandson of responds, was doubtless then on the famous Peleioholani. He was Kauai, if alive, whither he had fled one of the husbands of Kamakahelei. after being dethroned on Oahu by
^ Kaeo, or, more correctly, Kaeo- his chiefs and subjects in 1773 *» ^"^^
kulaniy was a son of Kekaulike, king he was not " a young man " at the
of Maui, and his wife Hoolau, a time. If he had died in the interval
great - granddaughter of Lonoika- between his deposition and 1778, it is
makahiki of Hawaii on her father's possible that his son Kaneoneo might,
side. Kaeokulani was another hus- according to frequent usage, have
band of Kamakahelei, and father of assumed his father's name, or pre-
Kaumualiij the last independent sented himself under that name on
king of Kauai. board of the "Discovery." Or it
* I have been unable to identify might have been a younger son of
this name with any of the known ^uma/^awa, bearing his father's name,
chiefs of that time on Kauai. The of whom, however, native traditions
singular manner in which Captain are silent.
THE POL YNESIAN RA CE. 165
It is probable that Cook's estimate of the populousness of Kauai is too high. Judging from the section of the island that he saw, and taking the village of Waimea as a standard, he estimated sixty such villages on the island, with a total of 30,000 inhabitants.^ The ancient native division of the island gives no account of so many villages as Cook supposed, yet it may safely be assumed that the island contained 20,000 people at that time. On the second visit to Kauai, Captain King estimates the population at 54,000 ; but his calculation is based on the assumption ^ that the whole coast-line of all the islands was as thickly inhabited as the bay of Kealakeakua on Hawaii. On Niihau Cook supposed, judging from the "thinly-scattered habitations of the natives," ^ that there " were not more than five hundred people on the island ; " but King, according to his rule of calculation, assumes the island to have had 10,000 in-* habitants.^ It is plain that Cook underrated Niihau as much as he overrated Kauai, and that King's rule of calculation was not borne out by fact. Yet there can be no doubt that aU the islands at that time were vastly more populous than they ever have been since ; and there exist no valid reasons for assuming a greater or more rapid depopulation between 1778 and 1832, when the first regular census taken gave an approximately correct enumeration of 130,000, than between the latter year and 1878, when the census gave only 44,088, exclusive of foreigners.
It has been presumed by several writers that Captain Cook was acquainted with the existence of the Hawaiian group from the chart captured on board of the Spanish galleon " Santissima Trinidad " by Commodore Anson in 1 742, where a group of islands in the same latitude, but with somewhat varying longitude, were laid down; and that with him it was not a discovery, inasmuch as he merely found what he sought for.
1 Vol. ii. p. 230. 2 Vol. iiL p. 128.
' Vol. iii. p. 218. ■* Vol. iii. p. 129.
1 66 THE POL YNESIA N RA CE.
That the Spanish navigators between Acapulco and Manilla, at least some of them, knew of the existence of the Hawaiian group, I think is no longer doubtful, and may yet be proven as an historical fact when Spanish archives in the Old and New World shall have been thoroughly ransacked.^ The chart above referred to is jprima facie, evidence, and, as we shall see hereafter, Hawaiian tradition confirms the inference. But that Cook had any previous knowledge of such a group in such a place, or that he knew that it was known to the Spaniards, I consider hardly probable, or at all con- sistent with what he says on the very subject of the discovery of the group. On p. 251, vol. ii., he says: " Had the Sandwich Islands been discovered at an early period by the Spaniards, there is little doubt that they would have taken advantage of so excellent a situation, and have made use of Atooi " (Kauai), " or some other of the islands, as a refreshing place to the ships that sail annually from Acapulco for Manilla. An acquaintance with the Sandwich Islands would have been equally favourable to our Buccaneers, who used sometimes to pass from the coast of America to the Ladrones with a stock of food and water scarcely sufficient to preserve life. . . .
" How happy would Lord Anson have been, and what hardships would have been avoided, if he had known that there was a group of islands half-way between America and Tinian, where all his wants could have been effec- tually supplied ! "
If these words mean anything at all, they convey the unavoidable inference that Cook had no previous know- ledge of the existence of the group. To argue the contrary, as Mr. Jarves has done,^ is to accuse Cook of a hypocrisy and disingenuousness that his works give no warrant for, and of which competent men who can appre- ciate the real traits of his character will acquit him.
^ See Appendix No. i, and p. io8. ? History of Hawaiian Islands, by J. J. Jarves, 4tli ed., p. 50.
THE POL YNESIAN RA CE. 167
Let us now see how this unexpected meeting of Euro- peans and Polynesians affected the latter, what impressions they received; what accounts they gave of it.
It is reported by the native historians that during one of Peleioholani's (king of Oahu) maritime excursions — 1740-70 — a ship was seen off the Oahu channel by the crew of his famous war-canoe, but it was too far off to be boarded or spoken. If such was really the case, the impression of such a sight was confined to but a few persons, and was of too indefinite a nature to have been long retained, and was probably only revived as a reminis- cence after Captain Cook's arrival. However that may be, the astonishment and excitement of the Hawaiians as Cook's vessels approached the coast of Kauai were thoroughly genuine and extravagant. David Malo, the Hawaiian historian, who heard the account of Cook's arrival from actual eye-witnesses, writes in his Moolelo* Hiwaii (Hawaiian History), printed in 1838, as follows : —
"It is at Waimea, on Kauai, that Lono first arrived. He arrived in the month of January, in the year of our lord 1778. Kaneoneo andKeawe were the chiefs of Kauai at that time. He arrived in the night at Waimea, and when daylight came the natives ashore perceived this vonderful thing that had arrived, and they expressed their estonishment with great exclamations.
" One said to another, ' What is that great thing with kanches?' Others said, ' It is a forest that has slid down into the sea,' and the gabble and noise was great.^ Then the chiefs ordered some natives to go in a canoe and observe and examine well that wonderful thing. They Tent, and when they came to the ship they saw the iron Ihat was attached to the outside of the ship, and they -vere greatly rejoiced at the quantity of iron.
1 S. M. Kamakau, in his History, priest Kuoho said it was the Heiau idds : " Others said it was an ' Auwa- (temple) of Lono, with the ladders of ilalua' * from Olohe, Mana, but the Keolewa, and the steps to the altars. "
* " A large species of fish ; an animal that sails in the sea like a cauoe." — Andrew/ Hawaiian Dictionary.
i68 THE POL YNESIAN RA CE.
" Because the iron was known before that time from wood with iron (in or on it) that had formerly drifted ashore, but it was in small quantity, and here was plenty. And they entered on board, and they saw the people with white foreheads, bright eyes, loose garments, corner-shaped heads, and unintelligible speech.
"Then they thought that the people (on board) were all women, because their heads were so like the women's heads of that period. They observed the quantity of iron on board of the ship, and they were filled with wonder and delight.^
" Then they returned and told the chiefs what they had seen, and how great the quantity of iron. On hearing this, one of the warriors of the chief said, ' I will go and take forcible possession of this booty, for to plunder is my business and means of living.'
" The chiefs consented. Then this warrior went on board of the ship and took away some of the iron on board, and he was shot at and was killed. His name was Kapupuu. The canoes (around the ship) fled away and reported that Kapupmo had been killed by a ball from a squirt-gun.2
" And that same ni^ht ^uns were fired and rockets were thrown up. They (the natives) thought it was a god, and they called his name Lonomahua, and they thought there would be war.^
'* Then a chiefess named Kamakalielei, mother o:
1 Kamakau (S. M.) mentions that o Kapupuu i ka Waiki,' he said thai the party sent consisted of Kaneoka- Kapupuu was killed by the Waiki hootcaha, Kuohu the priest, and i.e., the wad or ball of the gun." S. M Kiildki, another chief ; that when Kamakau adds that the unfortunate they came on board they saluted Kapupuu was a retainer of Kaeo, and Cook by prostrating themselves and that when the people were urging with prayer, and that they were the chief to avenge the death ol kindly received. Kapupuu, the priest Kuohu dissuaded
2 Hawaiian TFai/a. Judge Andrews, them from so perilous and recklesj Hawaiian Dictionary, gives the follow- an adventure.
ing explanation : — "4, The ball, an- ^ Kamakau relates that JTmoM, the
ciently made of stone, and projected priest, had his doubts whether the
from a squirt-gun. * Hai raai ua make newcomers were gods or mortal menj|
THE POL YNESIAN RA CE. 169
Kaumualii, said, ' Let us not fight against our god ; let us please him that he may he favourable to us/ Then Kamakahelei gave her own daughter as a woman to Lono ; Lelemahoalani was her name; she was older sister of Kaumualii. And Lono slept with that woman, and the Kauai women prostituted themselves to the foreigners for iron."
The news of Cook's arrival, and all the wonders con- nected therewith, spread rapidly over the entire group, and here, as elsewhere, the reports were swelled by repetition. Kauai natives brought the news to Oahu, and a Hawaii native, whose name has been preserved as Moho, and who. at the time was living on Oahu, brought the intelligence with all its embellishments to Maui, and made his report to Kalaniopuu, who was then at Han a.
It will thus be seen that before Captain Cook returned from the north-west coast of America, in the fall of that year, his fame had preceded him throughout the group,^ and the people were fully prepared to receive him as an impersonation of Lono, one of the great gods of the Hawaiian trinity, and render him the homage and worship due to so great and mysterious a visitant, until his long
and that having tried to ascertain by are foreigners (ffaole) from Hiikua,
means of the sacred cup (Ka ipu from Melemele, from TJliuli, from
Aumakua), he came to the conclusion Keokeo. They are surely the people
that " they were not gods but Eaole that will come and dwell in this
(foreigners), from the country whence land" {0 na Kanaka na e noho aku
Kaekae Siud Kukanaloa* csime;" hut kaaina). Others said :" Those are
the young people and the majority the people of whom Kekiopilo, the
looked upon Cook as the god Lono. prophet of Kupihea, spoke when he
^ After Cooke's departure Kaeo sent said, * the foreigners should come
Kaneokahoowaha and Kaukapua to here— white people- and as for their
Oahu to acquaint King Kahakana of dogs, people should ride upon them ;
the arrival of the foreigners, and all and they should bring dogs with very
the wonders connected therewith, long ears.'" Others thought they
After hearing the wonderful tale, were the " Haole" referred to in the
KaopuhulukvZu, the high-priest of chant of Kualii. (S. M. Kamakau's
^aAa/iawa, replied: "Those people account of Cook'g visit.)
* Kaekae and Maliu were the two white priests said to have been brought from a foreign country by Pauviakua, vide p. 25 ; and Kukdnaloa was the native name of the white man shipwrecked at Keei, Kona, Hawaii, vide^. 106.
1 70 THE POL YNESIAN RA CE.
sejour at Kealakeakua Bay and his ill-advised projects destroyed the illusion and caused his death.
On February 2, 1778, Captain Cook left the island of Niihau to prosecute the objects of his voyage, connected with the exploration of Behrings Straits and the North- West Passage. When the inclemency of the weather and the approach of winter precluded farther researches in the north, Cook returned with a light heart to the sunny isles that he discovered at the commencement of that year. On the 26th of N'ovember the island of Maui was seen well to the westward, and later in the day the island of Molokai. Cook was now off the Hamakua coast, and in the morning of the 27th the isthmus of Kamaomao was visible. The ships were lying off and on, and con- siderable trading was done with the natives, whom Cook found were advised of his visit to Kauai in the early part of the year ; and, as indubitable proof of that fact, he states with regret that he observed that they had already been infected with the disease which his crew communicated to the Kauai women. In beating to wind- ward, Cook found himself, on the 30th of ^N'ovember, off the north-east end of Maui. Here more canoes came off trading, and Kalaniopuu came off on board. After Kala- niopuu left the ship some six or eight natives remained, "who chose to remain on board," and whose double sailing- canoe, having arrived to attend them, was towed astern all night. That evening Cook discovered the island of Hawaii, and next morning his visitors left him and returned to Maui. Cook crossed the Hawaii channel, and hove-to off the Kohala coast on the eveninsj of December ist.
During the whole of the month of December Cook kept beating round the east side of Hawaii, frequently standing inshore and trading with the natives. On the 5 th of January 1779, Cook rounded the south cape of Hawaii, and on the 17th of that month he anchored in the bay of
THE POL YNESIAN RA CE. 171
Kealakeakua, on the south-west side of the island, in the south Kona district.
The Hawaiian accounts are somewhat more detailed, by stating that it was off the village of Wailua, in the Koolau district, that the Hawaiian chiefs came on board of Cook's ship and remained there that night. Although Kala- niopuu was at Wailua at that time, yet no Hawaiian account mentions that he went on board personally ; ^ but they all concur that it was Kamehameha^ afterwards king of Hawaii, who went on board and passed the night in Cook's ship ; and they state, moreover, that when the ships stood off to sea for the night and Kamehameha did not return, a great wailing was set up ashore by Kalaniopuu and his retinue, thinking that Kamehameha had been abducted by the ship and was lost; and their joy was proportionately great when he returned the next day.^
The native accounts farther remark that the first place, on Hawaii off which Cook stopped to trade after leaving Maui was near the village of Kukuipahu, in the district of North Kohala ; that crowds of people went off to see the vessels and the wonders that they contained ; that when the natives saw the sailors eating water-melons, — this fruit being unknown to them, — they fearfully ex- claimed, " These men are gods indeed ; see them eating human flesh " (the meat of the melon), " and the fire burns in their mouths " (pipes or cigars).
As Cook proceeded up the west side of Hawaii, along
1 It will be seen farther on that the ships on the ocean and recover Captain King says that, when they and bring back Kamehameha and his had arrived at Kealakeakua, he recog- company, is possibly true in the main, nised Kalaniopuu as one of those but confused as to time and detail. Hawaiian chiefs that had come on Cook expressly states that after Ka- board off the east end of Maui. S. laniopuu left, six or eight of his M. Kamakua states that Kalaima- company remained on board, and mahu, the brother of Kamehameha that " a double sailing-canoe came and maternal grandfather of the late soon after to attend upon them, king Lunalilo, was one of those who which we towed astern all night." stayed on board that night. That probably was the canoe which
2 The native account that Kala- Kalaniopuu sent off under Kepaa- niopuu sent Kepaalani with a smart lani to bring Kamehameha back, canoe and six picked men to hunt up
172 THE POLYNESIAN RACE.
the Kona coast, the populousness of the country and the abundance of provisions surprised and delighted him. This is what he says in his journal, as on the i6th of January he approached the bay of Kealakeakua : —
" At daybreak on the 1 6th, seeing the appearance of a bay, I sent Mr. Bligh, with a boat from each ship, to examine it, being at this time three leagues off. Canoes now began to arrive from all parts ; so that before ten o'clock there were not fewer than a thousand about the two ships, most of them crowded with people, and well laden with hogs and other productions of the island. We had the most satisfying proof of their friendly intentions ; for we did not see a single person who had with him a weapon of any sort. Trade and curiosity alone had brought them ofif. Among such numbers as we had at times on board, it is no wonder that some should betray a thievish disposition. One of our visitors took out of the ship a boat's rudder. He was discovered, but too late to recover it. I thought this a good opportunity to show these people the use of firearms ; and two or three mus- quets, and as many four-pounders, were fired over the canoe which carried off the rudder. As it was not intended that any of the shot should take effect, the surrounding multitude of natives seemed rather more surprised than frightened."
After anchoring and mooring his ships on January 17th, Cook's journal continues : — " The ships continued to be much crowded with natives, and were surrounded by a multitude of canoes. I had nowhere in the course of my voyages seen so numerous a body of people assembled at one place. For besides those who had come off to us in canoes, all the shore of the bay was covered with specta- tors, and many hundreds were swimming round the ships like shoals of fish. We could not but be struck with the singularity of this scene ; and perhaps there were few on board who now lamented our having failed in our endea- vours to find a northern passage homeward last summer.
THE POLYNESIAN RACE. 173
To this disappointment we owed our having it iu our power to revisit the Sandwich Islands, and to enrich our voyage with a discovery which, though the last, seemed in many respects to be the most important that had hitherto been made by Europeans throughout the extent of the Pacific Ocean."
After Cook's ships had anchored, two chiefs, named FaUa and Kanina, came on board, and the former in- formed him that Kalaniopun, the king of Hawaii, was absent on Maui, but would be back in a few days, and he and Kanina appear to have made themselves service- able in keeping order among the natives and preventing the ships from being overcrowded. Another prominent man was also introduced to Cook by Palea, whose name was Koa, and was apparently the highest officiating priest of the place in the absence of the high-priest who accompanied Kalaniojpuu} Of this interview Captain, King says: 2 — " Being led into the cabin, he approached Captain Cook with great veneration, and threw over his shoulders a piece of red cloth, which he had brought along with him. Then stepping a few paces back, he made an offering of a small pig which he held in his hand, while he pronounced a discourse that lasted for a considerable time. This ceremony was frequently repeated during our stay at Owhyhee, and appeared to us, from many circumstances, to be a sort of religious adoration. Their idols we found always arrayed in red cloth in the same manner as was done to Captain Cook, and a small pig was their usual offering to the Uatooas." ^
That same afternoon Captain Cook landed and was received by Koa, Paha, and a number of priests, who conducted him to the Heiau, just north of the IS'apoopoo
^ There is no doubt that Holoae was the son of Holoae, was with Kalani-
the recognised high-priest of Kalani- opuu on Maui, and officiating priest
opuu ; where he was, however, at the on that expedition,
time of Cook's arrival at Kealakea- ^ YqI. ii. p. 5.
kua, is not easy to say. Native ac- ^ The divinities,
counts assert that Pailili or Pailikiy ,
1 74 THE POL YNESIAN RA CE.
village and at tlie foot of the Pali.^ Here the grand ceremony of acknowledging Cook as an incarnation of Lono, to be worshiped as such, and his installation, so to say, in the Hawaiian Pantheon took place. The scene is so vividly described by Captain King, that I need not apologise for its repetition here. Captain King says : ^ —
"Before I proceed to relate the adoration that was paid to Captain Cook, and the peculiar ceremonies with which he was received on this fatal island, it will be necessary to describe the Moral, situated, as I have already mentioned, at the south side of the beach at Kahooa (Kealakeakua). It was a square solid pile of stones, about forty yards long, twenty broad, and fourteen in height.^ The top w^as flat and well paved, and sur- rounded by a wooden rail, on which were fixed the skulls of the captives sacrificed on the death of their chiefs. In the centre of the area stood a ruinous old building of wood, connected with the rail on each side by a stone w^all, which divided the whole space into two parts. On the side next the country were five poles, upward of twenty feet high, supporting an irregular kind of scaffold ; on the opposite side toward the sea, stood two small houses with a covered communication.
" We were conducted by Koah to the top of this pile by an easy ascent leading from the beach to the north- west corner of the area. At the entrance we saw two large wooden images, with features violently distorted, and a long piece of carved wood of a conical form in- verted, rising from the top of their heads ; the rest was without form, and wrapped round with red cloth. We were here met by a tall young man with a long beard, who presented Captain Cook to the images, and after
^ The name of this Heiau is ffikian. ^ Vol. iii. p. 6.
It was sacred to Lono, and its ruins * It was one of the ancient Heiaus,
may still be seen. By a not uncora- of a truncated pyramidal form, that
xaonespi'ttdecorpSfitaTpriests -were the obtained before the southern migra-
firmest and most constant believers in tory period. — The Author. Captain Cook's identity with Lono.
THE POL YNESIAN RA CE. 175
chanting a kind of hymn, in which he was joined by Koah, they led us to that end of the Morai where the five poles were fixed. At the foot of them were twelve images ranged in a semicircular form, and before the middle figure stood a high stand or table, exactly resem- bling the Whatta of Otaheiti, on which lay a putrid hog, and under it pieces of sugar-cane, cocoa-nuts, bread-fruit, plantains, and sweet potatoes. Koah having placed the Captain under the stand, took down the hog and held it toward him ; and after having a second time addressed him in a long speech, pronounced with much vehemence and rapidity, he let it fall on the ground and led him to the scaffolding, which they began to climb together not without great risk of falling. At this time we saw coming in solemn procession, at the entrance of the top of the Morai, ten men carrying a live hog and a large piece of red cloth. Being advanced a few paces, they stopped , and prostrated themselves; and Kaireekeea, the young man above mentioned, went to them, and receiving the cloth, carried it to Koah, who wrapped it round the Cap- tain, and afterwards offered him the hog, which was brought by Kaireekeea with the same ceremony.
" Whilst Captain Cook was aloft in this awkward situa- tion, swathed round with red cloth, and with difficulty keeping his hold amongst the pieces of rotten scaffolding, Kaireekeea and Koah began their office, chanting some- times in concert and sometimes alternately. This lasted a considerable time; at length Koah let the hog drop, when he and the Captain descended together. He then led him to the images before mentioned, and having said something to each in a sneering tone, snapping his fingers at them as he passed, he brought him to that in the centre, which, from its being covered with red cloth, appeared to be in greater estimation than the rest. Before this figure he prostrated himself and kissed it, desiring Captain Cook to do the same, who suffered himself to be directed by Koah throughout the whole of this ceremony.
I -je THE POL YNESIAN RA CE,
" We were now led back to the other division of the Moral, where there was a space, ten or twelve feet square, sunk about three feet below the level of the area. Into this we descended, and Captain Cook was seated between two wooden idols, Koah supporting one of his arms, whilst I was desired to support the other. At this time arrived a second procession of natives, carrying a baked hog and a pudding, some bread-fruit, cocoa-nuts, and other vege- tables. When they approached us, Kaireekeea put himself at their head, and presenting the pig to Captain Cook in the usual manner, began the same kind of chant as before, his companions making regular responses. We observed that after every response their parts became gradually shorter, till, toward the close, Kaireekeea's consisted of only two or three words, which the rest answered by the word Orono.
" When this offering was concluded, which lasted a quarter of an hour, the natives sat down fronting us, and began to cut up the baked hog, to peel the vegetables and break the cocoa-nuts ; whilst others employed themselves in brewing the Awa, which is done by chewing it in the same manner as at the Friendly Islands. Kaireekeea then took part of the kernel of a cocoa-nut, which he chewed, and wrapping it in a piece of cloth, rubbed with it the Captain's face, head, hands, arms, and shoulders. The Awa was then handed round, and after we had tasted it, Koah and Pareea began to pull the flesh of the hog in pieces, and to put it into our mouths. I had no great objection to being fed by Pareea, who was very cleanly in his person, but Captain Cook, who was served by Koah, recollecting the putrid hog, could not swallow a morsel ; and his reluctance, as may be supposed, was not diminished when the old man, according to his own mode of civility, had chewed it for him.
" When this last ceremony was finished, which Captain Cook put an end to as soon as he decently could, we quitted the Morai, after distributing amongst the people
THE POLYNESIAN RACE. 177
some pieces of iron and other trifles, with which they seemed highly gratified. The men with wands conducted us to the boats, repeating the same words as before. The people again retired, and the few that remained prostrated themselves as we passed along the shore. We immediately went on board, our minds full of what we had seen, and extremely well satisfied with the good dispositions of our new friends. The meanings of the various ceremonies with which we had been received, and which, on account of their novelty and singularity, have been related at length, can only be the subject of conjectures, and those uncertain and partial ; they were, however, without doubt, expressive of high respect on the part of the natives ; and, so far as related to the person of Captain Cook, they seemed approaching to adoration."
In another place ^ Captain King, relating Captain Cook's visit to the habitations of the priests in the neighbourhood of the observatory, says : —
"On his arrival at the beach, he was conducted to a sacred building called Harre-no-Orono, or the house of Orono, and seated before the entrance, at the foot of a wooden idol, of the same kind with those on the Moral. I was here again made to support one of his arms, and after wrapping him in red cloth, Kaireekeea, accompanied by twelve priests, made an offering of a pig with the usual solemnities. The pig was then strangled, and a fire being kindled, it was thrown into the embers ; and after the hair was singed off, it was again presented, with a repetition of the chanting, in the manner before described. The dead pig was then held for a short time under the Cap- tain's nose, after which it was laid, with a cocoa-nut, at his feet, and the performers sat down. The awa was then brewed and handed round, a fat hog, ready dressed, was brought in, and we were fed as before.
" During the rest of the time that we remained in the bay, whenever Captain Cook came on shore he was 1 Pp. 13-15.
VOL. II. M
178 THE POL YNESIAN RA CE.
attended by one of those priests, who went before him, giving notice that the Orono had landed, and ordering the people to prostrate themselves. The same person also constantly accompanied him on the water, standing in the bow of the boat with a wand in his hand, and giving notice of his approach to the natives, who were in canoes, on which they immediately left off paddling, and lay down on their faces till he had passed. Whenever he stopped at the observatory, Kaireekeea and his brothers imme- diately made their appearance with hogs, cocoa-nuts, bread-fruit, &c., and presented them with the usual solem- nities. It was on these occasions that some of the inferior chiefs frequently requested to be permitted to make an offering to the Orono. When this was granted, they pre- sented the hog themselves, generally with evident marks of fear on their countenances, whilst Kaireekeea and the priests chanted their accustomed hymns.^
" The civilities of this society ^ were not, however, con-
1 One of the formulated prayers noa ! " Which may be translated as
or addresses with which the priests follows : — " O Lono in heaven ! you
and others generally accosted Captain of the many shapes (or beings). The
Cook in his character of Lono has long cloud, the short cloud, the cloud
been preserved by Kamakua, and I just peeping (over the horizon), the
insert it here: — " Ou raau Kino e wide-spreading cloud, the contracted
Lono i ka lani. He ao loa, he ao cloud in the heaven, (coming) from
poko, he ao kiei, he ao halo, he ao XJliuli, from Melemele, from Kahiki,
hoopu-a i ka lani, mai Uliuli, mai from Ulunui, from Hakalauai, from
Melemele, mai Kahiki, mai Ulunui, the country of Lono situated in the
mai Haehae, mai Omaokuululu, mai upper regions, in the high heavens,
Hakalauai, mai ka aina o Lono i in proper order, in the famous order
wahi aku ai i ka lewa nuu, i ka lewa of Leka. O Lalohana, O Olepuu-ka-
lani, i ka papa ku, i ka papa kukui honua ; Eh Ku, Eh Lono, Eh Kane,
a Leka — O Lalohana,— O Olepuu- Eh Kanaloa, Eh the god from Apa-
kahonua. E Ku, E Lono, E Kane, palani of Apapanuu, from Kahiki
E Kanaloa, E ke Akua mai ka Apa- east, from Kahiki west, here is the
palani o ka Apapanuu, mai Kahiki- sacrifice, here is the offering. Pre-
ku, a Kahiki-moe, eia ka mohai, eia serve the chief, preserve the worship-
ka alana; E ola i ke Alii, E ola i na pers, and establish the day of light
pulapula, a kau a kau i ke ao mala- on the floating earth ! Amen.*
malama ia lana honua. Amama, ua ^ The priests.
* The phrase, '"'' Amafna^ ua noa,'' invariably used at the conclusion of every Hawaiian heathen prayer, corresponds, in so far, to the Christian Amen. Literally it means "it is offered, the tabu is taken off," or the ceremony is ended.
THE POL YNESIAN RA CE, 1 79
fined to mere ceremony and parade. Our party on shore received from them every day a constant supply of hogs and vegetables, more than sufficient for our subsistence, and several canoes loaded with provisions were sent to the ships with the same punctuality. No return was ever demanded, or even hinted at in the most distant manner. Their presents were made with a regularity more like the discharge of a religious duty than the effect of mere liberality ; and when we inquired at whose charge all this munificence was displayed, we were told it was at the expense of a great man called Kaoo, the chief of the priests, and grandfather to Kaireekeea, who was at that time absent attending the king of the island."
After these detailed accounts of the reception of Cook by the chiefs, priests, and common people, there can be no doubt that, so far as the latter were concerned, they looked upon him as a god, an " Akua"'^ possessed of hitherto unknown and terrible powers of destruction, and of an inexhaustible mine of that metal which they so highly coveted, accompanied by a crew of wonderful beings, " Xupueic" of different colour, speech, and customs than their own, who had come from another and unknown world, " Afai ha lewa mai." Coming to them from over the sea, and apparently having the thunder and the lightning at his command, no wonder that the natives regarded Captain Cook as an avatar of the great Lono- noho-ik a-wai of their religious creed, whose attributes may be found described in the chant of the deluge (see vol. i. pp. 93, 94), and their adoration was as natural as it was spontaneous, and their gifts " more like the discharge of a religious duty," as Captain King expresses it. But that
^ It should te borne in mind that also, as Judge Andrews says in his to the heathen Hawaiian the word Hawaiian Dictionary, " applied to Akua did not convey the same lofty artificial objects, the nature and pro- idea as the word God or Deity does perties of which Hawaiians did not to the Christian. To the Hawaiians understand, as the movement of a the word Akua expressed the idea of watch, a compass, the self-striking of any supernatural being, the object of a clock, &c." For etymology of the fear or of worship. This term was word Akua, see Appendix, No, 4.
i8o THE POLYNESIAN RACE.
Captain Cook should have permitted himself to foster and keep up that delusion into which the natives had naturally fallen, by complacently receiving and assisting at the adoration which he must have perceived and known was only intended for the Divine Being, however gross the native conception of that Being might have been, that is the great blot which some of Cook's critics, native and foreign, Malo, Dibble, and Jarves, have thrown upon his character, and, penetrating the designs of Providence, they have not failed to consider his violent death as an act of Divine punishment.
Can nothing be said for Captain Cook against this terrible charge of self- deification ?
That intelligent men, writing long after the event, when the religious customs and modes of thought of the natives were well understood and their intentions in the matter were well known, would not have lent themselves to " perform a part in this heathen farce," as Jarves calls it, is perfectly intelligible ; but that, before giving their ver- dict, they should not have been able to place themselves in the position of Cook, who was ignorant of those custom.s and modes of thought, and naturally enough construed their intentions as those of goodwill, respect, and friendship, is a lamentable defect in a critic, the more so when the object of his criticism is dead and cannot reply to the charge, and has left no materials for his friends from which to argue what his own construction of the affair might have been. To Captain King, who seems to have been not only a kinder man but also a gentleman of finer sus- ceptibilities than Captain Cook, these ceremonies " seemed approaching to adoration," though he had no doubt that on the part of the natives they were " expressive of high respect ; " and so little did even he perceive the blasphemous act of self- deification in what transpired, that he actually took an active part in the performance, not exactly under- standing "the meaning of the various ceremonies," but certainly not apprehending that a damaging judgment
THE POLYNESIAN RACE. i8i
would be passed Tipon Captain Cook or himself for so doing.
If we now look back to p. i6i, and see what Cook himself says of his reception on Kauai, we find that he had been the recipient of " much the same ceremonies on such occa- sions at the Society and other islands." To him, then, this prostration of bodies, offerings of pigs, chanting of hymns, &c., of which he understood nothing, were no new things, for he had seen them on Kauai and elsewhere, and, though details might vary, they were substantially " much the same," and to him they were apparently only significant of respect and friendship.
" The apology of expediency," which Jarves ^ says has been offered, has then no room in the argument. It was never offered by Cook or King, and its admission would imply a consciousness of the infraction of a moral duty in that respect which neither Cook nor King were ever conscious of or ever admitted. Captain Cook committed several errors in his intercourse with the natives, and their consequences proved fatal to him ; but I think that a candid posterity, judging him as his contemporaries would have judged him, will acquit him of a wilful assumption of divine honours or of a conscious participa- tion in his own deification.
The native accounts relate what Captain Cook apparently was not aware of, viz., that when the ships arrived at Kealakeakua, the bay was under a tabu, the festival days connected with the ancient celebration of the new year not having as yet expired. But as his fame had preceded him throughout the group, and Cook himself was looked upon as a god (an Akua) and his ships as temples (ffeiau), the priests and chiefs who governed in the bay in the absence of Kalaniopuu proclaimed an exception to the tabu in the matter of the ships of the newcomers — a lucky thought, a well-timed compromise to gratify their curiosity and soothe their consciences ; for most assuredly
^ History of tlie Hawaii Islands, p. 54,
i82 THE POL YNESIAN RA CE.
without some such arrangement not a single canoe would have dared to ripple the quiet waters of the bay.
The business of recruiting the ships, caulking their sides, erecting an observatory ashore, salting pork for ships' stores, mending sails, &c., was now proceeded with, and every assistance the natives possibly could give was unhesitat- ingly and liberally given.
On the 24th January Kalaniojpuu returned from Maui, and one of his first acts was to put a tabu on the bay, no canoes being allowed to leave the beach. All that day no vegetables were brought on board as usual. After a week of feasting and plenty, a day of fasting caused considerable disappointment and irritation among the ships' companies. As a specimen of the inconsiderate and overbearing man- ner in which the foreigners returned the unbounded liberality and kindness of the natives when their wants and desires were in the least crossed, the following remarks of Captain King may illustrate. After mentioning the fact of the tabu having been laid on the bay, he says ^ — " The next morning, therefore, they (the ships' crews) en- deavoured, both by threats and promises, to induce the natives to come alongside ; and as some of them were at last venturing to put off, a chief was observed attempting to drive them away. A musquet was immediately fired over his head to make him desist, which had the desired effect, and refreshments were soon after purchased as usual. In the afternoon Tereeoboo " {Kalaniopuu) " arrived, and visited the ships in a private manner, attended only by one canoe, in which were his wife and children. He stayed on board till near ten o'clock, when he returned to the village of Kowrowa" (Kaawaloa).
On the 26th January Kalaniopuio made a formal state visit to the ships, and I again quote from Captain King : —
" About noon, the king, in a large canoe, attended by two others, set out from the village, and paddled toward the ships in great state. Their appearance was grand and
1 Vol. iii. p. 16.
THE POL YNESIAN RA CE. 1 83
magnificent. In the first canoe was Tereeoboo and his chiefs, dressed in their rich feathered cloaks and helmets, and armed with long spears and daggers ; in the second came the venerable Kaoo,^ the chief of the priests, and his brethren, with their idols displayed on red cloth. These idols were busts of a gigantic size, made of wickerwork, and curiously covered with small feathers of various colours, wrought in the same manner with their cloaks. Their eyes were made of large pearl-oysters, with a black nut fixed in the centre; their mouths were set with a double row of the fangs of dogs, and, together with the rest of their features, were strangely distorted. The third canoe was filled with hogs and various sorts of vegetables. As they went along, the priests in the centre canoe sung their hymns with great solemnity ; and after paddling round the ships, instead of going on board, as was expected, they made toward the shore at the beach where we were stationed.
"As soon as I saw them approaching, I ordered out our little guard to receive the king; and Captain Cook, perceiving that he was going on shore, followed him, and arrived nearly at the same time. We conducted them into the tent, where they had scarcely been seated^ when the king rose up, and in a very graceful manner threw over the Captain's shoulders the cloak he himself wore, put a feathered helmet upon his head, and a curious fan into his hand. He also spread at his feet five or six other cloaks, all exceedingly beautiful and of the greatest value. His attendants then brought four very large hogs, with sugar-canes, cocoa-nuts, and bread-fruit ; and this part of the ceremony was concluded by the king's exchanging names with Captain Cook, which amongst all the islanders
1 As the native testimony is con- another name or sobriquet of Holoae,
current and clear that Holoae was given to the foreigners instead of the
the high-priest of Kalaniopuu, at ordinary and well-known Holoae.
least during the latter years of his Such transpositions and changes of
reign, and attended him in his expe- names in the same person were and
ditions to Maui in 1776-78, it is are of frequent occurrence, possible that Kaoo might have been
1 84 THE POL YNESIAN RA CE,
of the Pacific Ocean is esteemed the strongest pledge of friendship. A procession of priests, with a venerable old personage at their head, now appeared, followed hy a long train of men leading large hogs, and others carrying plantains, sweet potatoes, &c. By the looks and gestures of Kaireekeea, I immediately knew the old man to be the chief of the priests before mentioned, on whose bounty we had so long subsisted. He held a piece of red cloth in his hands, which he wrapped round Captain Cook's shoulders, and afterward presented him with a small pig in the usual form. A seat was then made for him next to the king, after which Kaireekeea and his followers began their ceremonies, Kaoo and the chiefs joining in the responses.
*' I was surprised to see, in the person of this king, the same infirm and emaciated old man that came on board the * Kesolution' when we were off the north-east side of the island of Mowee ; and we soon discovered amongst his attendants most of the persons who at that time had remained with us all night. Of this number were the two younger sons of the king,^ the eldest of whom was sixteen years of age, and his nephew, Maiha-maiha,^ whom at first we had some difficulty in recollecting, his hair being plastered over with a dirty brown paste and powder, which was no mean heightening to the most savage face I ever beheld.
"As soon as the formalities of the meeting were over, Captain Cook carried Tereeoboo, and as many chiefs as the pinnace could hold, on board the ' Eesolution.' They were received with every mark of respect that could be shown them; and Captain Cook, in return for the feathered cloak, put a linen shirt on the king, and girt his own hanger round him. The ancient Kaoo and about half a dozen more old chiefs remained on shore, and took up their abode at the priests' houses. During all this time not a canoe was seen in the bay, and the natives
^ Keoua Kuahuula and Keoua Peeale, sons of Kalaniopuu and Kanekapolei. - Kamehameha.
THE POLYNESIAN RACE. i8$
either kept within their huts or lay prostrate on the ground. Before the king left the ' Eesolution/ Captain Cook obtained leave for the natives to come and trade with the ships as usual ; but the women, for what reason we could not learn/ still continued under the effects of the tabu; that is, were forbidden to stir from home or to have any communication with us."
When Captain Clarke of the " Discovery " paid his visit to Kalaniopuu on shore,^ he was received with the same formalities as were observed with Captain Cook, and on his coming away, though the visit was quite unexpected, he received a present of thirty large hogs, and as much fruit and roots as his crew could consume in a week.^
When the scientific members of the voyage started for an excursion into the interior of the island, we are told "that it afforded Kaoo a fresh opportunity of showing his attention and generosity. Eor as soon as he was , informed of their departure, he sent a large supply of provisions after them, together with orders that the inha- bitants of the country through which they were to pass should give them every assistance in their power. And to complete the delicacy and disinterestedness of his con- duct, even the people he employed could not be prevailed on to accept the smallest present." *
Again, the day before their departure from the bay, Kalaniopuu gave them another large present of hogs and
1 The reason was not far to search, which he says took on Kauai. And
While the fame of Cook had spread when it was left to the sovereign of
throughout the group, the disease con- the island to protect his people as
nected with his arrival at Kauai had hest he could, his act, instead of
also spread ; and when Kalaniopuu^ awakening reflection and suggesting
on his return from Maui, found the the cause, became a subject of won-
women received by hundreds at a der. Neither Cook nor King seem to
time on board the ships, he took the have felt the quiet rebuke implied
only course left him, though, alas ! by the tabu being laid on the women,
too late to restrict the evil. It is ^ When at Kaawaloa, Kalaniopuu
somewhat remarkable that on his dwelt at Awili in Keaweaheulu's place
arrival at Hawaii, neither Cook nor on Hanamua.
King make the slightest mention of » Vol. iii. p. 22.
having taken any similar precautions * Ibid, against the spreading of the disease.
1 85 THE POL YNESIAN RA CE.
vegetables. Captain King says, *' We were astonished at the value and magnitude of this present, which far exceeded everything of the kind we had seen, either at the Friendly or Society Islands." ^
And how did Captain Cook requite this boundless hospitality, that never once made default during his long stay of seventeen days in Kealakeakua Bay, these mag- nificent presents of immense value, this delicate and spontaneous attention to his every want, this friendship of the chiefs and priests, this friendliness of the common people ? By imposing on their good nature to the utmost limit of its ability to respond to the greedy and constant calls of their new friends ; by shooting at one of the king's officers for endeavouring to enforce a law of the land, an edict of his sovereign that happened to be unpalatable to the newcomers, and caused them some temporary inconvenience after a week's profusion and unbridled license ; by a liberal exhibition of his force and the meanest display of his bounty ; by giving the king a linen shirt and a cutlass in return for feather cloaks and helmets, which, irrespective of their value as insignia of the highest nobility in the land, were worth singly at least from five to ten thousand dollars, at present price of the feathers, not counting the cost of manufacturing; by a reckless disregard of the proprieties of ordinary intercourse, even between civilised and savage man, and a wanton insult to what he reasonably may have supposed to have been the religious sentiments of his hosts.^
^ Vol. iii. p. 29. found myself mistaken. Not the
' Captain Cook being in want of slightest surprise was expressed at
fuel for the ships, sent Captain King the application, aud the wood was
to " treat with the priests for the readily given, even without stipulat-
jjurchase of the rail that surrounded ing for anything in return." But
the top of tlie Moral." King says when the sailors carried oflf, not only
(vol. iii. p. 25), " I had at first some the railing of the temple, but also the
doubt about the decency of this pro- idols of the gods within it, even the
posal, and was apprehensive that even large-hearted patience of Kaoo gave
the bare mention of it might be con- up, and he meekly requested that the
sidered by them as a piece of shock- central idol at least might be restored,
ing impiety. In this, however, I Captain King failed to perceive that
THE POL YNESIAN RA CE. 1 87
It is mucli to be regretted that no acts of kindness, benevolence, or sympathy, or any endeavours to amelio- rate the material or mental condition of his generous hosts, have been recorded to relieve the dark, harsh, greedy, and imperious traits of Captain Cook's character, which his stay at Hawaii indelibly impressed on the memory of the natives. To them he was a god or the incarnation of a god, no doubt, but a god to be feared, not loved, and from whose further visits they devoutly prayed to be delivered. To use a common expression, he " wore out his welcome," a fact of which Captain King appa- rently became sensible when he wrote as follows : —
" Tereeoboo and his chiefs had for some days past been very inquisitive about the time of our departure. This circumstance had excited in me a great curiosity to know what opinion this people had formed of us, and what were their ideas respecting the cause and object of our voyage. I took some pains to satisfy myself on these points, but could never learn anything further than that they ima- gined we came from some country where provisions had failed, and that our visit to them was merely for the purpose of filling our bellies. Indeed, the meagre ap- pearance of some of our crew, the hearty appetites with which we sat down to their fresh provisions, and our great anxiety to purchase and carry off as much as we were able, led them naturally enough to such a conclusion. To these may be added a circumstance which puzzled them exceedingly, our having no women with us, together with our quiet conduct and unwarlike appearance. It
the concession of the priests was that they exhibited no resentment at the
of a devotee to his saint. The priests request, the want of delicacy and
would not sell their religious emblems consideration on the part of Captain
and belongings for " thirty pieces of Cook is none the less glaring. After
silver" or any remuneration, but they his death, and when the illusion of
were willing to offer up the entire godship had subsided, his spoliation
Heiau, and themselves on the top of of the very Heiau in which he had
it, as a holocaust to Lono, if he had been deified, was not one of the least
requested it. So long as Cook was of the grievances which native annal-
regarded as a god in their eyes, they ists laid up against him. could not refuse him. And though
1 88 THE POL YNESIAN RA CE.
was ridiculous enough to see them stroking the sides and patting the bellies of the sailors (who were certainly much improved in the sleekness of their looks during our short stay in the island), and telling them, partly by signs and partly by words, that it was time for them to go, but if they would come again the next bread-fruit season, they should be better able to supply their wants. We had now been sixteen days in the bay, and if our enormous consumption of hogs and vegetables be considered, it need not be wondered that they should wish to see us take our leave. It is very probable, however, that Tereeoboo had no other view in his inquiries at present than a desire to make sufficient preparation for dismissing us with pre- sents suitable to the respect and kindness with which he had received us. For, on our telling him that we should leave the island on the next day but one, we observed that a sort of proclamation was immediately made through the villages, to require the people to bring in their hogs and vegetables for the king to present to the Orono on his departure."
On the 4th of February 1779, the ships being ready. Cook left Kealakeakua Bay to visit and explore the lee- ward side of the group. When abreast of Kawaihae Bay, on February 6th, which Captain King writes " Too-yah- yah," he says that they saw " to the north-east several fine streams of water," ^ and a boat was sent ashore to look for an anchorage, but could not find any suitable watering-place.
On the 8th of February the ships encountered a gale,
1 Captain Vancouver, if I remem- must have been an ordinary feature ber correctly, also speaks of streams of the landscape. It is possible that of running water in the neighbour- since that time unrecorded earth- hood of Kawaihae. I am not aware quakes and the terribly wasteful of any stream now coming down to destruction of the forests in the the seashore, unless in extraordinary interior may have diverted and dried heavy freshets ; and as no extra- up the streams that fertilised the ordinary southerly storm occurred lower slopes of the Kohala mountains while the ships were lying at Keala- and gladdened the sight of transient keakua, those streams that Cook saw n wiga.ors.
THE POL YNESIA N RA CE. 189
during whicli the fishes of the fore masthead gave way, and it became necessary to seek a port where to repair the damage. After some consideration it was resolved to return to Kealakeakua, and on the nth February the ships anchored again in nearly their former position.
On this occasion their reception was not of that bois- terous jubilant kind as on their former visit, an ominous silence reigned along the shore, and not a canoe came off to the ships. A boat sent ashore to inquire the reason, soon returned and informed Captain Cook that Kalani- ojpuu was absent and had left the bay under tabu. How- ever, the injured mast was sent ashore, carpenters and sailmakers set to work, the observatory erected anew on the ground formerly occupied on the south side of the bay. The priests still remained friendly, and, for the protection of the workmen and their tools, tabued the place where they were at work.
There can be no doubt that during the absence of the ships reflection had sobered the judgment of the natives, and measurably cooled their enthusiasm. When the excitement of the novelty had subsided, it was found that the visit of Lono and his crews had been a tremendous drain on their alimentary resources, for which their only equivalents were some scraps of iron, a few hatchets and knives. But another, and perhaps a principal, reason of their waning friendliness is probably correctly expressed by the native historian, D. Malo, when he says, " The long and amorous intercourse of the foreigners with the women, and the great liking which some of the women had taken to the foreigners, was the reason why the men became opposed to Lono and his whole crew of foreigners." Another fact tended not a little to weaken the dread with which the natives had at first beheld the foreigners — the death from sickness and funeral on shore of one of the seamen. However firm their opinion might have been about Cook and his being a god — the Lono of their ancient creed — yet it was evident that Lonos companions, how-
I90 THE POL YNESIAN RA CE.
ever wonderful in other respects, were mortals like them- selves, that could be reached by sickness and subdued by death. From such or similar mingled motives the conduct of the natives had become, if not actually hostile, yet troublesome and defiant. The return of the ships was not viewed with pleasure, and the ill-will of the natives, and their readiness to measure themselves with the foreigners in actual combat, did not wait long for an opportunity to manifest itself.
On the 1 2th of February Kalaniopuu returned to the bay, the tabu was taken off, and he visited Captain Cook on board. It cannot now be positively known whether Kalaniopuw personally shared in the unfriendly and jealous feeling entertained by his subordinate chiefs and the common people. If he did, he knew how to dissemble ; but it is due to the memory of Kalaniopuu to state that no act of his has been recorded that would indicate that he was not as loyal and liberal on the second visit of Cook to the bay as on the first. The priests also remained friendly to Cook, to his officers and men, although their friendship was badly requited.
In the afternoon of the 1 3th February a watering-party belonging to the " Discovery " was interrupted and impeded by some of the chiefs, who had driven away the natives engaged in assisting the sailors to roll the casks to the shore. When informed of this, Captain King immediately went to the watering-place. On seeing him approach, the natives threw away the stones with which they had armed themselves. After remonstrating with the chiefs, they drove away the crowd that had collected at the prospect of an affray, and the watering-party were no more molested.
On the events which followed this first attempt of the natives to resist and defy the foreigners there are three independent sources of information. First, Captain King's continuation of Captain Cook's journal of the " Voyage to the Pacific Ocean," vol. iii. ; second, Ledyard's Life, by Sparks ; and, third, the native reminiscences as recorded
THE POLYNESIAN RACE. 191
by D. Malo, S. Dibble, and S. M. Kamakau. The main facts are the same with all these authorities, though each one supplies details that are omitted or unknown to the others. Captain King reqeived his information, where he was not personally present, from Lieutenant Philips and others who accompanied Cook ashore on that ill-fated 14th of February. Ledyard professes to have been one of the company who went ashore with Cook, and was an eye-witness to the whole affray. Malo, Dibble, and Kamakau obtained their information from some of the high chiefs who were present at the time and formed the " Ai-alo" (court circle) of Kalaniopuu. There are a few discrepancies between King's and Ledyard's accounts, but they are not very material, and may be owing to want of correct information on the one part, and to exaggeration and a confused memory on the other, whose memoirs were only written years after the event.
Among these various versions of the same melancholy event and the causes that led to it, I prefer to follow the compilation of the native authorities as prepared by Eev. Sheldon Dibble in his " History of the Sandwich Islands," printed at Lahainaluna, 1843, ^s the least inflated and probably most correct account that can now be obtained. Mr. Dibble says : —
" Some men of Captain Cook used violence to the canoe of a certain young chief whose name was Palea. The chief making resistance, was knocked down by one of the white men with a paddle.
" Soon after, Palca ^ stole a boat from Captain Cook's
1 This was the same Palea who during the night after the above fracas,
from the first had been the constant, the night of the 13th February, that
kind, and obliging friend of Captain the cutter of the " Discovery " was
Cook and all the foreigners, and who, stolen from her mooring, as King
only the day before Cook's death, himself admits, "by Palea's people,
had saved the crew of the pinnace of very probably in revenge for the blow
the " Resolution " from being stoned that had been given him," and not by
to death by the natives, exasperated Palea himself. The boat had been
at the brutal and insolent manner in taken to Ououli, a couple of miles
which Palea had been treated by an higher up the coast, and there broken
officer of the "Discovery." It was to pieces.
192 THE POLYNESIAN RACE.
ship. The theft may be imputed to revenge, or to a desire to obtain the iron fastenings of the boat.
" Captain Cook commanded Kalaniojpiiu, the king of the island, to make search for the boat and restore it. The king could not restore it, for the natives had already- broken it in pieces to obtain the nails, which were to them the articles of the greatest value.
" Captain Cook came on shore with armed men to take the king on board, and to keep him there as security till the boat should be restored.
" In the meantime was acted the consummate folly and outrageous tyranny of placing a blockade upon a heathen bay, which the natives could not possibly be supposed either to understand or appreciate. The large cutter and two boats from the ' Discovery ' had orders to proceed to the mouth of the bay, form at equal distances across, and prevent any communication by water from any other part of the island to the towns within the bay, or from within to those without.
"A canoe came from an adjoining district, bound within the bay. In the canoe were two chiefs of some rank, Kekuhaujpio and Kalimu} The canoe was fired upon from one of the boats, and Kalimu was killed. Kekuhaupio made the greatest speed till he reached the place of the king, where Captain Cook also was, and communicated the intelligence of the death of the chief. The attendants of the king were enraged, and showed signs of hostility ; but were restrained by the thought that Captain Cook was a god.2 At that instant a warrior, with, a spear in his hand, approached Captain Cook, and was heard to say that the boats in the harbour had killed his brother, and
1 Kekuhaupio was the great warrior Kalimu was the brother of Palea, but
chief under Kalaniopuu who had I have been unable to trace their
instructed Kamehameha in all the pedigree.
martial exercises of the time. He ^ King mentions that when Kal-
was the son-in-law of the high-priest aniopuu manifested a willingness to
Holoae, and his daughter Kailipa- go onboard the "Resolution" with
kalua was the great-grandmother of Captain Cook, and his two younger
the present Hon. Blrs. Fauahi Bishop, sons were already in the pinnace, his
THE POLYNESIAN RACE. 193
he would be revenged. Captain Cook, from his enraged appearance and that of the multitude, was suspicious of him, and fired upon him with his pistol. Then followed a scene of confusion, and in the midst of it Captain Cook being hit witli a stone, and perceiving the man who threw it, shot him dead. He also struck a certain chief with his sword whose name was Kalaimanokahoowaha} The chief instinctively seized Captain Cook with a strong hand, designing merely to hold him, and not to take his life, for he supposed him to be a god, and that he could not die. Captain Cook struggled to free himself from the grasp, and as he was about to fall uttered a groan. The people immediately exclaimed, ' He groans — he is not a god,' and instantly slew him. Such was the melancholy death of Captain Cook.
" Immediately the men in the boat commenced a delibe- rate fire upon the crowd. They had refrained in a measure before for fear of killing their captain. Many of the natives were killed. In vain did the ignorant natives hold up their frail leaf-mats to ward off the bullets. They seemed to imagine that it was the fire from the guns that was destructive, for they not only shielded themselves with mats, but took constant care to keep them wet. Soon round-shot from one of the ships was fired into the middle of the crowd, and both the thunder of the cannon and the effects of the shot operated so powerfully that it produced a precipitate retreat from the shore to the mountains.
" The body of Captain Cook was carried into the interior of the island, the bones secured according to their custom, and the flesh burnt in the fire. The heart, liver, &c., of
wife, whom King calls Kanee-Kab- seen hereafter that Kalola and her
areea, came along, and " with tears son Kiwalao were probably on Maui
and entreaties besought him not to at this time.
go on board." The lady's name was 1 He was also known by the name
Kanekapolei, referred to in a previous of Kanaina, and from him the late
note. S. M. Kamakau states that Charles Kanaina, father of the late
the lady was Kalola, another of King Luaalilo, received his name. KdaniopmCs wives; but it will be
VOL. IL N
194 THE POLYNESIAN RACE.
Captain Cook were stolen and eaten by some hungry children, who mistook them in the night for the inwards of a dog. The names of the children were Ku^a, Mohoole, and Kaiivikokoole. These men are now all dead. The last of the number died two years since at the station of Lahaina. Some of the bones of Captain Cook were sent on board his ship, in compliance with the urgent demands of the officers, and some were kept by the priests as objects of worship." ^
The other side of the bay, where the carpenters and sailmakers were at work, and where the observatory was erected, and where Captain King was in charge, shared also in the confusion, strife, and bloodshed which had been enacted at Kaawaloa.^ Protected by Kaoo and the priests, the injured mast, the instruments at the observa- tory, and the ships' artisans, returned on board unhurt. Negotiations were entered into for the recovery of the bodies or bones of Captain Cook and the four marines that had been killed in the affray at Kaawaloa, and the ships, finding their situation precarious, concluded to pro- cure a supply of water and leave the bay. The watering, however, was not suffered to proceed unmolested. The throwing of stones by the natives was at first responded to by the musquets of the foreigners, by the guns from the ships, and finally by burning the village of Napoopoo,^ in which conflagration the houses of the friendly and faithful priests were destroyed.
" On the evening of the i8th February," Captain King writes, " a chief called Eappo,* who had seldom visited us,
1 Or, as I have heard native autho- the highest rank. Of the merely
rities suggest, as objects of revenge, wounded no account was made,
for the purpose of making fish-hooks ^ A cocoa-nut tree is still standing
or arrow-heads of them. near the landing-place at Napoopoo
' King reports that he learned from whose trunk was pierced through and
some of the priests that seventeen through by one of the cannon-balls
natives were killed in the action at fired on this occasion. The hole made
Kaawaloa, where Cook fell, of whom by the ball has never closed up. A
five were chiefs, and that eight natives melancholy souvenir of Lono's visit,
were killed at the observatory at * I am unable to ascertain the pro-
Kapoopoo, three of whom were of per name of this chief. Captain
King's orthograpliy must be wrong.
THE POL YNESIAN RACE. 195
but whom we knew to be a man of the very first conse- quence, came with presents from Tereeoboo to sue for peace. These presents were received, and he was dis- missed with the same answer which had before been given, that until the remains of Captain Cook should be restored, no peace would be granted. We learned from this person that the flesh of all the bodies of our people, together with the bones of the trunks, had been burnt ; that the limb bones of the marines had been divided among the inferior chiefs, and that those of Captain Cook had been disposed of in the following manner : — The head to a great chief called Kahoo-opeou,^ the hair to Maia- maia, and the legs, thighs, and arms to Tereeoboo."
The fact that Kamehameha was a party to the division of these sad relics of Captain Cook is of itself no proof that he was directly or indirectly a leader or a prominent actor in the fatal affray at Kaawaloa. But the careful historian will not fail to note what Captains Portlock and Dixon, who were the first foreigners that arrived at Hawaii after the death of Captain Cook, and who had been with Cook on his last disastrous voyage, say of Kamehameha ; that he declined to visit their ships when anchored in Kealakeakua Bay, from apprehension that they had come to avenge the death of Captain Cook, in regard to which Portlock expressly says,^ that " Kame- hameha took an active part in the unfortunate affray which terminated in the much-lamented death of Captain Cook." And again, in the " Voyage of John Meares," who visited the islands the next year after Captain Portlock, we are told that Kamehameha took no common pains to persuade Captain Douglas that Tereeoboo was poisoned
^ I am equally unable to give the waii Islands," mentions tliat "Lilio-
correct name of this chief, unless, liho"(theson of Kamehameha I.) is
which is probable from his known said to have carried a portion of them
position as Kalaniopuu's generalis- (the bones of Cook) to England, and
simo, it was Kekuhaupio above re- to have presented one of the sad
ferred to. " Maia-niaia," who got relics to the widow of Cook,
the hair, is evidently Kamehameha. 2 Voyage Round the World, by
Jarves, in his " History of the Ha- Portlock, 1786, p. 61.
196 THE POLYNESIAN RACE.
for having encouraged the natives to the murder of Captain Cook.^ What grounds Portlock had for the assertion that he makes are not stated. He may have spoken of his own personal knowledge, having attended Cook on his last visit to these islands, or he may have expressed what was the current opinion at the time. What motive Kamehameha might have had in endeavour- ing to impose upon Captain Douglas by the story of Kalaniopuu having been poisoned by the revolted chiefs for murdering Captain Cook can only be surmised from concurrent circumstances. Certain it is, if Meares' repre- sentation of the conversations betw^een KamehameJia and Captain Douglas is correct, that Kamehameha knowingly told Captain Douglas three distinct untruths in thus imposing upon him. We know now, from native annals and from native contemporary eye-witnesses, that Kala- niopuu was at first a willing companion of Cook, then a passive, and lastly a frightened spectator of the affray going on around him, and took no active part in the final tragedy. We know that the chiefs did not revolt from him during the remainder of his life for this or any other cause ; and we know that he did not die from poison administered by the revolted chiefs, who threatened worse outrage if he refused to submit, but that he died three years after Cook, of old age and debility. It is impossible to believe that Kamehameha was ignorant of these facts, and it is but fair to infer that his motive, in thus misre- presenting things, was to screen himself from the odium and reprisals which he anticipated would follow an act in which he had been a prominent if not a chief actor. Neither Captain Cook nor Captain King mention the pre- sence of Kiwalao, the son and heir-presumptive of Kala- niopuu, and native historians are equally silent as to his whereabouts at the time of Cook's death. In his absence, therefore, Kamehameha was the next highest chief of the blood-royal, and might naturally be supposed to have
^ Voyage of John Meares, 1787, 1788, 1789, Loudon, 1790, p. 374.
THE POLYNESIAN RACE,
197
resented and forcibly resisted the attempted abduction, of his aged uncle, and to have taken an active part in the affray which ensued. The persistent efforts of Captain Cook to bring Kalaniopuu on board of his ship, and his unprovoked firing upon the canoes in the bay, would have been enough to fire the blood of civilised men into resist- ance, much more that of a semi-barbarous chief ; and if Kamehameha " took an active part in the unfortunate affray," as Portlock says, the impartial historian will not blame him.
On the 20tli and 21st of February, " Eappo and the king's son " brought what remained of the bones of Captain Cook on board of the " Kesolution," and Eappo having been dismissed with a request to tabu the bay, the bones were committed to the deep with military honours ; and on tlie 22d of February, in the evening, the ships lefb Kealakeakua Bay for the last time. " The natives, at the ^ time," Captain King says, " were collected on the shore in great numbers, and as we passed along, received our last farewells with every mark of affection and good-will."
On the 24th February, being off the south side of Maui, in the channel between Kahoolawe and Lanai, canoes from Maui came alongside to sell provisions, and Captain King learned from them that they had already heard of the transactions at Kealakeakua and the death of Captain Cook.
Going to the southward of Lanai, and rounding the east and north points of Oahu, the ships anchored off the mouth of the Waialua river on the 27th February. The two captains and Captain King landed, and, he says, "we found but few of the natives, and those mostly women ; the men, they told us, were gone to Morotoi to fight ^
1 The " Tahy-terree " of Captain King was tlie well-known Kahekil% king of Maui. The report of Waialua, or Oahu men, warring again st^a/jeA;t7i on Molokai is hardly correct. There is no doubt that Molokai was in a
distracted condition at the time, and individual free lances from Oahu were probably engaged on the sides of contending chiefs ; but in 1779 Kahahana, the Oahu king, had buc lately returned from Maui, where he
198 THE POLYNESIAN RACE.
Taliy-terree, but that their chief, Perreeoranee/ who had stayed behind, would certainly visit us as soon as he heard of our arrival."
On the 1st of March, the ships not finding watering facilities at Waialua, and having crossed the channel on the 28th, anchored in their former places off Waimea, Kauai. Of their welcome there Captain King writes : — " We had no sooner anchored in our old stations than several canoes came alongside of us, but we could observe that they did not welcome us with the same cordiality in their manner and satisfaction in their countenances as when we were here before. As soon as they got on board, one of the men began to tell us that we had left a disorder amongst their women, of which several persons of both sexes had died. As there was not the slightest appearance of that disorder amongst them on our first arrival, I am afraid it is not to be denied that we were the authors of this irreparable mischief."
On the first day of their stay at Waimea the watering- party experienced much trouble and annoyance from the natives, who were apparently left to themselves in the absence of their chiefs, and who demanded a hatchet as the price for each cask of water that was filled, and who strove in different ways to obtain possession of the mus- quets of the marines. When the party were getting into the boats to return on board, the natives commenced throwing stones and made a rush for the boats. Two musquets were fired at them, and they dispersed, leaving one fellow wounded on the beach. The next day, however, no further trouble was experienced, some of the chiefs having apparently returned, and the watering-place being tabued by the erection of small white flags around it.
had assisted Kahekili in his wars lani. He, and the only one of that
against Kalaniopuu of Hawaii, and name who was king of Oahu, died
the rupture between Kahekili and about the year 1770. The one tliat
Kahahana did not occur till some- Captain King refers to must have
time afterward, in 1780-81. been a namesake and an inferior chief
1 "Perreeoranee," properly Pe?eioAo- in the Waialua district.
THE POLYNESIAN RACE, 199
Several cliiefs having come off on board on the 3d of March, Captain King learned that contentions and wars had occurred between the two high chiefs Kaneoneo and Keawe ^ in regard to the goats which Captain Cook had left at Niihau, and that during the period of dispute the goats had been killed.
The mother and sister of Keawe, and also Kaneoneo, visited the ships, making presents to Captain Clarke.
On the 8th of March the ships left Kauai and anchored at their former station at Niihau, and on the 15th of March took their final departure for the north.
Thus ended the episode of Lono (Captain Cook), but its influence on the Hawaiian people was lasting and will long be remembered. He came as a god, and, in the untutored minds of the natives, was worshipped as such ; but his death dispelled the illusion ; and by those whom he might have so largely benefited he is only remembei ed for the quantity of iron that for the first time was so abundantly scattered over the country, and for the intro- duction of a previously unknown and terrible disease.^ As education and intelligence are spreading, however, among the natives, they will gradually learn to appreciate the benefits that have followed and will continue to follow in the wake of his first discovery. The reproaches that have been levelled at his memory will gradually fade, as men learn to judge others according to the standard of the times and the exceptional circumstances under which they lived and had to act ; and while time will eradicate the evils attributed to Cook's arrival, time will also bring into greater prominence the advantages and blessings, the light and the knowledge, to which his discovery opened the
^ I have referred to Kaneoneo before in note to page 164. Keawe was another grandson of Peleioholani of Oahu.
- S. M. Kamakau states that fleas and mosquitoes were unknown in the Hawaiian group until the arrival of Cook's ships.
20O THE POL YNESIAN RA CE.
portals, and enable future historians, be they native or foreign, to draw a truer, more just, and more generous balance. In contemplating what the Hawaiians were one hundred years ago and what they are this day, no candid person can fail to kindly remember the man who first tore the veil of isolation that for centuries had shrouded the Hawaiians in deeper and deeper growing darkness, who brought them in relation with the civilised world, and who pointed the way for others to bring them that knowledge which is power and that light which is life.
After Captain Cook's death and the final departure of the two ships, Kalaniopuu dwelt some time in the Kona district, about Kahaluu and Keauhou, diverting himself with Hula performances, in which it is said that he frequently took an active part, notwithstanding his ad- vanced age. Scarcity of food, after a while, obliged Kalaniopuu to remove his court into the Kohala district, where his headquarters were fixed at Kapaau. Here the same extravagant, laissez-faire, eat and be merry policy continued that had been commenced at Kona, and much grumbling and discontent began to manifest itself among the resident chiefs and the cultivators of the land, the " Makaainana." Imakakaloa, a great chief in the Puna district, and Nituanupaahu, a chief of ISTaalehu in the Kau district, became the heads and rallying-points of the dis- contented. The former resided on his lands in Puna, and openly resisted the orders of Kalaniopuu and his extrava- gant demands for contributions of all kinds of property ; the latter was in attendance with the court of Kalaniopuu in Kohala, but was strongly suspected of favouring the growing discontent.
One day, when the chiefs were amusing themselves with surf-swimming off Kauhola, in the neighbourhood of Halaula, Nuuanupaahu was attacked by an enormous
THE POLYNESIAN RACE. 201
shark. He perceived his clanger too late, and the shark bit off one of his hands. Nothing daunted, Nuuanupaahu sprang to his feet, and standing upright on the surf-board, shot through the surf and landed safely. But from loss of blood and exhaustion he died a few days after at Pololu, and the court of Kalaniopuu was thus relieved from further anxiety in that quarter.
It appears from the native accounts that at this time Ki'walao, the son of Kalanio;puu, and his mother, Kalola, were absent on Maui, on a visit to her brother Kahekili. Messengers were sent to recall them to Hawaii, and in the meanwhile the court moved from Kohala to the Waipio valley in Hamakua district. When Kiwalao arrived, a grand council of the highest chiefs was convened, at which, with the approval of the cliiefs present, Xalaniopuu proclaimed Kiwalao as his heir and successor in the govern- ment and the supervision of the tabus and the " palaoa pae," and he intrusted the care of his particular war-god, Kukailimoku, to his nephew Kamehameha, who was, how- ever, to be subordinate to Kiimlao. The Heiau of Moaula, in Waipio, was then put in repair and consecrated to the service of the war-god aforesaid.
Having thus arranged his worldly and spiritual affairs to his satisfaction, Kalaniopuu started with his chiefs and warriors for Hilo, in order to subdue the rebel chief of Puna. In Hilo Kalaniopuu consecrated the Heiau called Kanowa, in Puueo, to the service of his war-god; then took up his abode at Ohele, in Waiakea, and then the war with Imakakoloa commenced. The rebel chieftain fought long and bravely, but was finally overpowered and beaten. Por upwards of a year he eluded capture, being secreted by the country-people of Puna, In the meanwhile Ka- laniojpuu moved from Hilo to the Kau district, stopping first at Punaluu, then at Waiohinu, then at Kamaoa, where he built the Heiau of Pakini in expectation of the capture of Imakakaloa. Finally, exasperated at the delay, and the refuge given to the rebel phief by the Puna people,
202 THE POLYNESIAN RACE.
Kalaniopuu sent Fuliili, one of his Kalms, to ravage the Puna district with fire, i.e., to burn every village and hamlet until Iinakakoloa should be found or the people surrender him. Commencing with the land of Apua, it was literally laid in ashes. It is said that through some accident one of ImakakoloaJs own nurses became the means of betraying his liiding-place. He was found, captured, and brought to Kalaniopuu in Kamaoa, Kau.
Imakakoloa is represented to have been a young man of stately aspect, and with hair on his head so long as to have reached to his heels. That he had secured the affection of his people is shown by the war he waged and the shelter he found among them when the war was over, and he was hunted as an outlaw by Kalaniopuu' s warriors and servants.
When Imakakoloa was to be sacrificed at the Heiau of Pakini, the performance of the ceremony devolved on Kiwalao, as representing his father. The routine of the sacrifice required that the presiding chief should first offer up the pigs prepared for the occasion, then bananas, fruit, &c., and lastly, the captive chief. But while Kiwalao was in the act of offering up the pigs and fruit, KameJiameha catches hold of the slain chief and offers him up at the same time, and then dismisses the assembly.
The native authorities intimate that Kamelmmelia was instigated to this act of insubordination by some chiefs who, in fomenting strife and jealousy between the two cousins, saw an opportunity of profit to themselves. As no names of such Hawaiian Achitophels are given in the native accounts, it may possibly be but a surmise of Kamehamelia s contemporaries, who in that way sought to remove the blame from his shoulders. The more probable motive would be irritation and a sense of slight at being superseded, as it were, by Kiwalao in the perfor- mance of the sacrifices to that particular god which Kalaniopuu had officially and solemnly intrusted to his care at Waipio. While, therefore, native chroniclers do
THE POLYNESIAN RACE. 203
not go deep enougli in search of motives to an act that doubtless coloured the subsequent intercourse of the cousins, and left its sting in both their breasts, the resentment felt by Kamehameha at what he considered an intrusion upon his prerogative may very likely have been fanned into flame by evil counsellors.
This daring act of Kamehamelia created an immense excitement in the court circle of Kalaoiiopuu and among the chiefs generally, and not a few looked upon it as an act of rebellion. When Kalaniopuu was informed of the transaction, he called Kamehamelia privately to his side, and told him that the sentiment of the chiefs about the court was so bitter and hostile to him that it would be difficult to answer for his safety, and advised him kindly to leave the court and go to Kohala for a season, but to be careful to attend to the observances due to his god Kuhailimoku.
Kamehameha took his uncle's advice, and in company with his wife Kalola} his brother Kalaimamahn^ and the god Kaili, he left Kau, and passing through Hilo, went to Halawa, his patrimonial estate in Kohala, where he remained till the death of Kalaniopuu.
From Kamaoa Kalaniopuu moved down to Kaalualu and Paiahaa, and from there to Kalae, where he attempted to dig a well in order to obtain good water, but failed to reach it. In his anger and disappointment he killed the soothsayer who had endeavoured to dissuade him from so fruitless an attempt.
Intending to go to Kona once more, Kalaniopuu left the seashore of Kalae and went up to Kailikii, in Waioa-
1 ^a?oZ(X was the daughter of ^wm It- ^ Kalaimamahu was the son of
hoa, who was the son of Keaicelkeka- Keouakalanikupuapaikalani and Ka-
hialiikamoku, the king of Hawaii, and makaeheukuli, who was a daughter of
his wife Kane-a-Lae. Kalola after- Haae, of the famous Mahi family in
wards had Kekuamanoha, a younger Kohala, and his wife Kalelemauli-
brother of Kahekili of Maui, for hus- okalani. Kalaimamahu was the
band, and became the mother of the father of the late Kekauluohi, who
valiant and faithful Manono, the wife was mother of the late King Luna-
of Kekuaokalani, a nephew of Kame- lilo. hamcha.
204 THE POLYNESIAN RACE.
hukini, where he sickened and died some time in the month of January 1782.^ Of course his exact age cannot be ascertained, but he was very ohl, and probably upwards of eighty years old when he died.
It has been often asserted that Kalaniopuu was the son of Peleioholani, and that his mother, Kamakaimohi, was pregnant with him when Kalaninuiamamao brought her to Hawaii as his wife from Oahu, where her mother and brothers were living at Waikele, in the Ewa district ; and it is said that his mother called him Ka-lei-opuu, after the ivory ornament with braids of human hair worn as a necklace by the Oahu chiefs, which name the Hawaii chiefs and nurses (Kahu) perverted to Kalaniopuu, The truth or error of this assertion was apparently an open question in Kalaniopuu's own lifetime, and will probably ever remain so.
During the last years of Kalaniopitus life, KaheJdli, the Maui king, invaded the Hana district of Maui, which since 1759 had been an appanage of the Hawaii kingdom. Suc- cessful this time, Kahekili reduced the celebrated fort on the hill of Kauwiki and reannexed the Hana district to the Maui dominion. The particulars will be given when treating of Kahekili' s reign among the Maui sovereigns.
Xalaniopmo had at different times of his life six wives ; their names were —
(i.) Kalola, the great tabu chief ess of Maui, daughter of Kekaulike and his wife Kekuiajooiwanui. With her he had but one c\n\di,Kiwalao, who succeeded him as king of Hawaii.
(2.) Kalaiwahineuli, the daughter of Heulu and his wife Kaliikiokalani, and thus a cousin on his mother's side. AVith her he had a son, Kalaipaihala, great-grandfather of the present queen- dowager, Emma Kaleleonalani.
(3.) Kamakolunuiokalani, with whose pedigree I am not acquainted. With her he had a daughter, Pualinui, who became the mother of the late LuluMwalani of Lahaina.
1 Jarves in his history says that Kalaniopuu died in April 1782. I know^ not Jarves' authority.
THE POLYNESIAN RACE.
20:
(4.) Mulehu^ of a Kau chief family. With her he had a (laughter, Manoua or Manowa, who became the grand- mother of the late Asa Kaeo, and great-grandmother of the present Peter Kaeo Kekuaokalani. With another husband, named Kalaniivahikapaa} Muleliu became the grandmother of the late A. Paki, and great-grandmother of the present Mrs. Pauahi Bisliop.
(5.) Kanekapolei is claimed by some to have been the daughter of Kauakahiakua, of the Maui royal family, and his wife Umiaemoku; by others she is said to have been of the Kau race of chiefs. With her he had two sons, Keoua Kuahuula and Keoua Peeale. The former con- tested the supremacy of Hawaii with Kamehamelia after the death of Kiwalao ; the latter made no name for him- self in history.
(6.) Kekuohi or Kekujpuohi, with whose pedigree I am not acquainted, and who had no children with Kalaniopuu.
Maui.
After Piilanis death (p. 87), his oldest son, Lono-a-Pii, lono-a-r followed him as the Moi of Maui. His character has been severely handled by succeeding generations and the legends they handed down. He is represented as unamiable, surly, avaricious — unpardonable faults in a Hawaiian chieftain. His niggardliness and abuse of his younger brother, Kiha-a- Piilani, drove the latter into exile and brought about his own downfall and death, as already narrated on page 98.
Lono-a-Piis wives were — Kealana-a-waauli, a great granddaughter of Kahakuokanc, the sovereign of Kauai, and grandson of Manokalanipo. With her he had a daughter called Kaakaupea, who became the wife of her uncle Nihokela, and mother of Piilaniwahine, the wife of Kamalalawalu. Lonoapii had another daughter named Moihala, from whom descended Kapuleiolaay one of the
1 Son of Kumukoa-a-Keawe and Kaulahoa (w).
2o6 THE POL YNESIAN RA CE.
wives of Kanaloauoo and ancestress of Sarai Hiwauli, wife of the late Hon. John li.
There is a legend, or rather a version, of the war which Umi-a-Liloa undertook against Lono-a-Pii on behalf of his brother Kihapiilani, which states that when Umi arrived with his fleet at Hana, he was informed that Lono-a-Pii had died, and that a son of his named Kalanikupua reigned in his stead, and had charge of the fort of Kauwiki at Hana; that Umi was disposed to spare the young man and allow him to remain on the throne of his father, but Piihea, Umi's wife, strongly opposed such clemency, and persuaded her husband to prosecute the war and place Kiliapiilani as Moi of Maui. I kpow not the source of this version, but finding it among the legends of this period, and it being the only one which mentions a son of Lono-a-Fii, I refer to it under reserve. Kihapiiiani. KihapUlani, who thus forcibly succeeded his brother as Moi of Maui, had been brought up by his mother's relatives at the court of Kuhaniloko of Oahu, and only when arrived at man's estate returned to his father on Maui. Having, as before related, through the assistance of his brother-in- law Umi obtained the sovereignty, he devoted himself to the improvement of his island. He kept peace and order in the country, encouraged agriculture, and improved and caused to be paved the difficult and often dangerous roads over the Palis of Kaupo, Hana, and Koolau — a stupendous work for those times, the remains of which may still be seen in many places, and are pointed out as the " Kipapa" of Kihapiiiani. His reign was eminently peaceful and prosperous, and his name has been reverently and affec- tionately handed down to posterity.
Kihapiiiani had two wives — (i.) Kumaka, who was of the Hana chief families, and a sister of ICahuakole, a chief at Kawaipapa, in Hana. With her he had a son named Kamalalawalu, who succeeded him as Moi of Maui. (2.) IColeamoJcu, who was daughter of Hoolae, the Hana chief at Kauwiki, referred to on page 99. With her he had a
THE POLYNESIAN RACE. 207
son called KauhioJcalani, from whom the Kaupo chief families of Koo and Kaiuli descended.
Kamalalawalu followed his father as Moi of Maui. He J^^maiaia-
walu,
enjoyed a long and prosperous reign until its close, when his sun set in blood and disaster, as already narrated on page 123, &c. His reputation stood deservedly high among his contemporaries and with posterity for good management of his resources, just government of his people, and a liberal and magnificent court according to the ideas of those times, and in recognition of all which his name was associated with that of his island, and Maui has ever since been known in song and saga as Maui-a- Kama, His sumptuous entertainments of the two Hawaii kings, Keawenui-a- Umi and his son Lonoikamakahiki, are dilated upon in the legends ; and Maui probably never stood higher, politically, among the sister kingdoms of the group than during the life of Kamalalawalu.
There are no wars mentioned in the legends as having been undertaken by Kamalalawalu except the one against Lonoikamakahiki of Hawaii, in which Kamalalaioalu lost his life, and in which the old king's obstinacy was the cause of the disaster that befell his army and himself. But from certain allusions in the legends the inference may with great probability be drawn that the chiefs of Lanai became subject or tributary to Maui during this reign ; but whether through war or negotiation is not apparent.
Kamalalawalu had only one recognised wife, Piilani- wahine. She was the daugliter of his cousin Kaakaupea, who was the daughter of Lono-a-Pii, and who in the family chants was also known by the name of Kamaikawekiuloloa. "With this wife he had six children, four boys and two girls, named respectively Kaiohi-a-kama, Umikalakaua, I^^alakauaehu-a-kama, Fai-kalakaua, Piilanikapo, and Kau- noJio. The first succeeded him as Moi of Maui ; the third, through his children Kawaumahana, ICihamahana, and Moihala, became widely connected with the aristocracy of
KauM-a- kaina.
208 THE POL YNESIAN RA CE,
the other islands, and progenitor of several still living families. Of the other four children of Kamalalawalu little is known.
Kaulii-a-kama followed his father on the throne of Maui. It is related of him that when Kamalalawalu was meditating and preparing for the invasion and war on Hawaii, he sent Kaiihi on a secret mission to explore and report upon the condition, resources, and populousness of the Kohala and Kona districts ; and that Kauhi performed his mission so carelessly or ignorantly, that, on his return to Maui, he led the old king to believe that those districts were but thinly peopled and totally unprepared to resist an invasion ; and that this incorrect report from his own son confirmed Kamalalawalu in his project of invasion. It is further related that after the disastrous battle at Hokuula, where Kamalalawalu and the best part of his army perished, Kauhi escaped to Kawaihae, where he hid himself among the rocks for two days until discovered by Hinau, who assisted him and procured a canoe, in which they crossed over to Maui.
Keturned to his own island, Kauhi assumed the s^overn- ment left vacant by the death of his father, and gratefully remembered the services of Hinau by heaping wealth and distinction upon him, until, in an evil hour, Hinau was enticed to return to Hawaii on a visit, was caught by the orders oiLonoikamahahiki^^Qm^dindi sacrificed at theHeiau.
Of the subsequent career of Kauhi not much is said in the legends. It appears, however, that at the close of his reign he headed an expedition to Oahu ; that having landed at Waikiki, he was met by the Oahu chiefs, and was defeated and slain, his body exposed at the Heiau of Apuakehau, and that great indignities were committed with his bones. And it is further said that the memory of this great outrage instigated his descendant, Kahekili, to the fearful massacre of the Oahu chiefs, when, after the battle at Niuhelewai, he had defeated the Oahu king, Kahahana, and conquered the island.
THE POL YNESIAN RA CE, 209
Kaiiliiakama, like his father, had but one recognised wife, Kapukini. She was the daughter of Mahakaualiiy the grandson of Keliiokaloa, of the Hawaii reigning family, and sister to the celebrated Iwikauikaua. Their only known son was Kalanikaumakaowakea, who followed his Kaiani- father as Moi of Maui. Peace and its attendant blessings olllTa. *" obtained on Maui during his reign ; and not a cloud abroad or at home gave rise to an item in the legend or the chants referring to his name among the Mois of Maui.
Kalanikaumakaowakea had two wives — (i.) Kanea- kauhi, or, as she was also called, Kaneakalau. With her he had a son, ZonoJionuakini, who succeeded him as Moi, and a daughter, Fiilaniwahine, who became the wife of Ahu-a-I, of the great / family on Hawaii, and mother of Zonomaaikanaka, the wife of KeaweikekaJiialiiokamoku and mother of Kalaninuiamamao, (2.) Makakuwahine, a daughter of Kanelaaukahi and his wife Kamaka, of the . Kcaunui-a-Maweke-Laakona family. With her he had a son named Umi-a-Liloa, from whose three children, Pajpai- kaniau, Kuimiheua, and Uluehu, a number of prominent chief families descended. Kalanikaumakaowakea had another son called Kauloaiwi, but whether with the first or second wife, or with some other, is not very clearly ascertained.
ZonoJionuakini ascended the throne of Maui under the lonohonua- fiattering auspices of peace and prosperity bequeathed by his father, and, with singular good fortune, succeeded in maintaining the same peaceful and orderly condition during his own reign also. Though the yearly feasts and the monthly sacrifices were performed as usual, though bards gathered to the chieftain's court to chant the deeds of his ancestors and extol the wealth and glory of his own reign, yet the smooth and placid stream of this and the preceding reigns left no ripple on the traditional record, and considering the convulsed condition of the neighbour- ing islands, this absolute silence is their noblest epitaph.
ZonoJionuakini' s wife was Kalanikauanakinilani, with
VOL. IL .0
210 THE POL YNESIA N RA CE,
whom he had the following children : — Kaidahea, a son, who succeeded his father in the government ; Lonomakai- Jionua, who was grandfather to the celebrated bard Keauhi- Tfiokii ; Kalaniomaihcuila, mother of Kalanikahimakeialii, the wife of Kualii of Oahu, and, through her daughter Kaionidlalahai, grandmother of Kahahana, the last inde- pendent king of Oahu, of the Oahu race of chiefs, who lost his life and his kingdom in the war with Maui in 1783. KauiaJiea. KaulaJiea continued the same peaceful policy as his father and grandfather had pursued, and Maui deservedly rose to be considered as a model state amongr its sister
o
kingdoms of the group. It is probable, however, that during this period were sown the seeds of disintegration which in the next two reigns destroyed the independence and autonomy of the island of Molokai, whose chiefs in their internal divisions and quarrels began to seek outside support, some from Maui, some from Oahu.
But no prospect of foreign conquests, however tempt- ing, induced Kaulahea to forsake the peaceful path of his fathers, and no domestic troubles with his feudal chiefs distracted his attention or impoverished his resources.
Kaulahea had two wives — (i.) Kalanikauleleiaiwi, daughter of Keakealani, the sovereign queen of Hawaii, and half-sister of Keawckekahialiiokamoku, already referred to on page 128. With her he had a daughter named Kekuiapoiwanui, also known in the chants by the names of Kalanikauhihiwakama and Wanakapu} (2.) Papai- kaniaii, also known as Lonoikaniau, the daughter of his
1 I am aware that certain genealo- his son Kekaulike, and that Keaioe gists contend that Kekuiapoiwanui and his wife complied with the re- was the daughter of Keawe and Kal- quest. I know not how old that anikauleleiaim ; that she was born assertion may be ; but I am certain at Olowalu or Ukumehame while her that neither David Malo, who was said parents were on a visit to Maui ; instructed by Ulumeheihei Hoapili- that Kaulahea, the Moi of Maui, and kane, nor S. M. Kamakau, who was then living at Wailuku, hearing of particularly well informed in the Maui the event, sent to Keawe and asked genealogies, so understood it or so that the new-born child be given to expressed it. It was a matter of liim to be brought up as a wife for frequent occurrence in those days
THE POL YNESIAN RA CE. 211
uncle, Umi-a-Liloa. With her he had a son named Kekmt- like, also known by the name of Kalaninuikuihonoikamoku, who succeeded him as Moi of Maui.^
Kekaulike's reign over Maui continued for a long time KekauUk-t. on the same peaceful and prosperous footing as that of his predecessors ; but towards the close of his life, after the death of Keawe of Hawaii, the civil war then raging on Hawaii presented too tempting an opportunity for invasion, possibly conquest, or at least unresisted plunder, and Kekau- like assembling his fleet and his warriors, started on the expedition recorded on page 133. It was a raid on a grand scale, that brought no laurels to Kekaulike's brow, and did not materially cripple the resources of Hawaii.
We know that Kekaulike died the year that Kamehameha I. was born, 1736-40, probably nearer the former year, and thus we have here a starting-point for computing the generations of chiefs on Maui, »
When Kekaulike was on his death-bed, while beinsr brought from Mokulau in Kaupo — where he landed on his return from the raid on Hawaii — to Wailuku, he appointed his son Kamehamehanui as his successor, thus breakinir the rule of primogeniture which generally was observed on such occasions. But this deviation from a common rule was probably based upon the consideration that not only was Kamehamehanui an Alii Niaupio, being the son of Kekuiapoiwamci, but also that the said mother was of higher rank than Kahawalu, the mother of Kekaulike's first-born son, Kauhiaimokuakama.
Kekaulike enjoyed the company of several wives, and was blessed with a numerous progeny. We know who
that high chief esses visited the other ^ It is said by some genealogists
islands and contracted alliances ac- that ^aw?aAea had another son named
cording to their own liking, and as Kanaluihoae, who was the father of
long as they liked. They were as Namakeha, of whom more hereafter ;
much at liberty to have more than but I am inclined to follow those who
one husband as the high chiefs were represent Kanaluihoae as the son of
to have more than one wife, and the Uluehu, a brother of Fapaikaniau,
Vfholeliieoi Kalanikauleleiaiwi show » the wife of Kaulahea, and his cousin,
that she availed herself of her privi- Kanaluihoae s mother was Kalani-
leges in that respect. kauhialiiohaloa.
2 1 2 THE POL YNESIAN RA CE.
was his first wife, but the order in which the others were obtained is not certain. They probably were contemporary with each other, or nearly so.
The wives and children of Kekaulike were — (i.) Kaliawalu, from the Kaupo or Hana chief families. With her he had but one son, the aforesaid Kauliiaimokua- kama, whose ambition and whose fate is mentioned on page 140-42. Of this Kaiohis descendants, the most pro- minent in Hawaiian history was his daughter's ^ son, Kalai- moku, famous in the latter part of the wars of Kameliameha Z, and as prime minister of the kingdom after Kame- hameha's death. That branch of the family is now extinct ; but from another daughter ^ of KauM, who became one of the wives of Keaumokupapaia, there still survives a grand- son in the valley of Pelekunu, on Molokai.
(2.) Kekuiwpoiawanui, who was his half-sister, as before stated. With her he had the following children : — Kame- hamehanui, a son who succeeded his father as Moi of Maui. Kalola, a daughter, who became the wife of Kalaniopuu, the king of Hawaii, and bore to him his son and successor, Kiwalao. She was also at one time the wife of Keouakalanikupua, Kamehameha I.'s father, and with him had a daughter, Kekuiapoiwa Lililia, who became the mother of Keopuolani, the queen of Kameliameha I. Kalola was also the mother of a girl, Kalanikauikikilo- kalaniakua, who in those days was one of the highest tabu chiefs, on whom the sun was not permitted to shine, and who, unless with extraordinary precautions, only
^ Kamakahukilani. She was of the after Kaumualiis death, and of Kea-
Kaupo Koo family. Her mother's hikuni Kekauonohi, a granddaughter
name was Luukia. She married Keku- of Kamehameha I.
amanoha, one of Kekaulike's sons with ^ Kalolawahilani. With Keaumo-
Haalou, and thus became the mother kupapaia she had a son, Keakakilohi,
of Kalaimoku, mentioned above ; of who, with Kamahanakapu — a daugh-
his brother Poki, whose turbulent ter of Kawelookalani and his wife
career met a tragical close on a sandal- Naonoaina, the former a brother of
wood expedition to the New Hebrides Kamehameha /., the latter a grand-
in 1829 ; and of a daughter, Kahaku- daughter of Kaiakea of Molokai —
haakoi, who became the mother of begat a son, Kalaniopuu, the person
Kahalaia, the first governor of Kauai referred to above.
THE POLYNESIAN RACE. 213
moved about when the sun was so low as not to throw its beams upon her head. There was another daughter of Kekaulike and Kekuiapoiwanui on the genealogy, named Kuhoohiehiepahu, but she is not further referred to, and probably died young. The youngest scion of this union was a son, Kahekili, who succeeded his brother Kame- hamehanui as Moi, and was the last independent king of Maui.
(3.) Kane-a-Lae, daughter of Zae, one of the independent chiefs of the eastern part of Molokai. She had previously been one of the wives of Keawe of Hawaii. With her he had a daughter named Luahiwa, who became one of the wives of his son Kahekili.
(4.) Hoolau, daughter of Kawelo-ailay a grandson of Lonoikamakaliiki of Hawaii, and of KauakahiJieleikaiwi} "With her he had two sons and one daughter — Kekauhi- ivamokic, from whom descended Keouawahine, the grand- mother of her Highness Ruth Keelikolani ; Kaeokulani, who married Kamakahelei, sovereign of Kauai, and became father of Kaumualii, the last independent sovereign of that island, and grandfather of the present queen, Kapiolani, and her sisters ; and Manuhaaipo, who was the mother of Kailinaoa and grandmother of Ahu Kai Kaukualii.
(5.) Haalou, daughter of Haae, the son of Kauaua-a- Mahi and brother of Alapainui of Hawaii, and of Kalele- mmdiokalani, daughter of Kaaloapii, a chief from Kau, and of Kaneikaheilani, said to have been a daughter or granddaughter of Kawelo-a-Mahunali% who in his day was the Moi of Kauai. With her Kekaulike had one son and two daughters — (i.) Kekuamanoha, previously referred to ; (2.) Naiimhana-i-Kaleleokalani, who was first the wife of her half-brother Kamehamehanui, with whom she had two sons, Pelioholani and Kuakini, who both died young; afterwards she became the wife of Keeaumoku- papaiahiahi, the son of Keawepoepoe of Hawaii, with whom she had three daughters {Kaahumanu, Kaheiheimalie, and
1 Of the Kauai aristocracy.
214 THE POLYNESIAN RACE.
Kekuaipiia) and two sons {Keeaumohuopio, known by the English name of George Cox, and Kuakini, also known as John Adams); (3.) Kekuapoi-ula, said to have been the most beautiful woman of her time, and w^ho became the wife of Kahaliana, the king of Oahu.
Kamohomoho, a high chief on Maui in the time of Kahekili, is said to have been a son of Kekaulike, but his mother's name has not been handed down. hanui^^^^' KameliameJianui followed his father Kekaulikc as Moi of Maui. I have on previous pages described his relations with Alapainui of Hawaii, and his troubles and civil war with his half-brother, Kauliiaimokuahama. After this nothing transpired to interrupt the peace and tranquillity of Maui until the abrupt invasion by Kalaniopuu of Hawaii, about the year 1759, when the districts of Hana and Kipahulu were wrenched from the crown of Maui and became subject to Haw^aii. It is probable that, although KameliameJianui failed in retaking the fort of Kauwiki, Hana, yet to some extent he curtailed the possessions of Hawaii outside of Kauwiki, more espe- cially on the Koolau side.
It should be mentioned that in his younger days, when quite a lad, Kamehamehanui was brought up at Moanui, Molokai, in the family of his nurse and " Kahu," Palemo, of whom several descendants still survive.
Kamehamehanui resided most of his time at Wailuku, and there he died about the year 1765. He had two wives — ^his half-sister, Namahana, with whom he had two children, Pelioholani and Kuakini, who both died young ; and Kekukamano, whose lineage is unknown to me, and wdth whom he had three sons, Kalaniulumoku, Kalani- Jielemailuna, and Peapea, all apparently of tender age at the time of his death. Of the two first, several scions still survive ; the line of the last, I believe, is extinct, Peapea himself having been killed in 1794 by the explosion of a barrel of gunpowder at the fort of Kauwiki, Hana.
When Kamehamehanui died, the government of Maui
THE POLYNESIAN RACE. 215
devolved by force of circumstances upon liis brother Kahekili, the youngest son of Kekautike and Kekuia- Kaheim poiwanui, and the highest chief in the absence of his sister Kalola, the wife of Kalaniopmo.
Kahekili is said, by those who knew him in mature life and later age, to have been of a stern, resolute, and reserved temper, living much by himself and avoiding crowds. He gave freely, as became a chief, but was an- noyed at the boisterous 6clat which his largesses elicited. He was laborious and persistent, cold, calculating, and cruel. Successful in all his enterprises during a long life, yet its close was clouded by reverses, and he presented the singular instance of a monarch who conquered another kingdom but was not able to keep his own. In an age when tattooing was declining as a custom, he made him- self conspicuous by having one side of his body from head to foot so closely tattooed as to appear almost black, while . the other side bore the natural colour of the skin. In a state of society where a number of wives was looked upon as an indispensable portion of a chief's establishment, Kahekili contented himself with only two wives. Being a younger son, with no prospect or expectation of ascend- ing the throne until nearly fifty years old, he had lived as a private nobleman, a dutiful son, and a loyal brother during the two preceding reigns. But after the death of Kamehamehanui's children with Namahana, Kahekili was the highest chief on Maui, and as such assumed the govern- ment at his brother's death by common consent as of right.
I have mentioned on foregoing pages (149-57) the domestic trouble of Kahekili with Keeaiimoku-papaia, the new husband of his sister Namahana, and his wars with Kalaniopuu, the Moi of Hawaii, up to the fall of the year 1778, and the arrival of the discovery ships under com- mand of Captain Cook.
In 1 78 1 Kahekili, hearing of the weakness and approach- ing end of Kalaniopuu, prepared his forces to recover the
2 16 THE POL YNESIAN RA CE.
districts of East Maui, which for so long a time had been under the rule of the Hawaii king. Mahihelelima was still Governor of Hana, and with him were a number of Hawaii chiefs of high renown and lineage/ Kalokuoka- maile, Naeole, Malualani, Kaloku, and others. Kahekili divided his forces in two divisions, and marched on Hana by Koolau and by Kaupo. Tlie fort on Kauwiki w^as invested, and the siege continued for many months. The Hawaii chiefs were well provisioned, and the fort held out stoutly until Kahekili was advised to cut off the water supply of the fort by damming and diverting the springs in the neighbourhood. The measure succeeded, and the garrison, making desperate sorties beyond their lines to procure water, were slain in numbers and finally surren- dered, expecting no mercy and obtaining none. Mahihe- lelima and Naeole made good their escape to Hawaii,^ but the larger number of Hawaii chiefs and soldiers were slain and their corpses burnt at Kuawalu and at Honuaula. This war is called in the native legends the war of Kaumupikao.
Thus the famous fort of Kauwiki fell again into the power of the Maui king, but its prestige was gone, and we never hear of it again as a point of strategical importance.
According to the political economy of those days, Kahekili fell back from the devastated neighbourhood of Kauwiki to the large plain of Makaliihanau, above Muolea, in Hana district, and employed himself, his
1 Kalokuokamaile was the son of Malualani was the son of Kekau-
Keouakalanikupuapaikalani,Sindhsi[i- like, the granddaughter of Keaweot
hroiher of Kamehameha I. ; hismother Hawaii, and her husband, Kepoo-
was KalanUehua, also called Kahiki- mahoe. He was grandfather of the
kala, said to have been a grand- late Kalaipaihala of Lahaiua. Ma-
daughter of Mopua of Molokai. Ka- lualani's sister, Kalaikauleleiaiwi II. ^
lokuokamaile, through his daughter was the great-grandmother of the
Kaohelelani, became the grandfather present queen, Kapiolani.
of the late Laanui, and great-grand- Who the last-mentioned Kaloku
father of the present Mrs. Elizabeth was I am unable to determine.
Kaaniau Pratt. 2 jt is said by some thdit Malualani
Naeole was the same Kohala chief also escaped to Hawaii, and was
who abducted Kamehameha I. on the afterwards killed in an affray at
night that he was born. Makapala, Kohala.
THE POLYNESIAN RACE. 217
chiefs, and his soldiers in planting a food-crop for the coming year. The surrender of Kauwiki maybe dated as of the early part of 1782, about the time of Kalaniopuii' s death.
In order to understand the political relations between Kahehili and Kahahana, the king of Oahu, and the causes of the war between them, it is necessary to go back to the year 1773, when Kumahana^ the son of Peleiolwlani, was deposed by the chiefs and Makaainana of Oahu. Though Kumahana had grown-up children at the time, yet the Oahu nobles passed them by in selecting a successor to the throne, and fixed their eyes on young Kdhdkana^ the son of Elani, one of the powerful Ewa chiefs of the Mawelce Lakona line, and on his mother's side closely related to Kahehili and the Maui royal family. Kahahana had from boyhood been brought up at the court of Kahekili, who looked upon his cousin's child almost as a son of his own. What share, if any, indirectly, that Kahekili may have had in the election of Kahahana, is not known ; but when the tidings arrived from Oahu announcing the result to Kahekili, he appears at first not to have been overmuch pleased with it. The Oahu chiefs had deputed Kekela- okalani, a high chiefess, a cousin to Kahahana! s mother and also to Kahekili, to proceed to Wailuku, Maui, and announce the election and solicit his approval. After some feigned or real demurrer, Kahekili consented to Kahahana going to Oahu, but refused to let his wife KekvAipoi-ula go with him, lest the Oahu chiefs should ill-treat her. Eventually, however, he consented, but demanded as a price of his consent that the land of Kualoa in Koolaupoko district should be ceded to him, and also the " Palaoa-pae " (the whalebone and ivory) cast on the Oahu shores by the sea.
Hampered with these demands of the crafty Kahekili, Kahahana started with his wife and company for Oahu, and landed at Kahaloa in Waikiki. He was enthusi- astically received, installed as Moi of Oahu, and great were the rejoicings on the occasion.
2 1 8 THE POL YNESIAN RA CE.
Shortly after his installation, Kahoihana called a great council of the Oahu chiefs and the high-priest Kaopulu- pulu, and laid before them the demands of Kahekili regarding the land of Kualoa and the " Palaoa-pae." At first the council was divided, and some thought it was but a fair return for the kindness and protection shown Kaliahana from his youth by Kaliehili; but the high-priest was strongly opposed to such a measure, and argued that it was a virtual surrender of the sovereignty and independence of Oahu. Kualoa being one of the most sacred places on the island, where stood the sacred drums of Kapaliuula and Kaahu-ulapunaivai, and also the sacred hill of Kauakahi-a-Kahoowaha ; and the sur- render of the " Palaoa-pae " would be a disrespect to the gods ; in fact, if Kahekili s demands were complied with, the power of war and of sacrifice would rest with the Maui king and not with Kahahana. He represented strongly, moreover, that if Kahahana had obtained the kingdom by conquest, he might do as he liked, but having been chosen by the Oahu chiefs, it would be wrong in him to cede to another the national emblems of sovereignty and independence. Kahahana and all the chiefs admitted the force of Kac/pulupulu' s arguments, and submitted to his advice not to comply with the demands of Kahekili,
Kahekili was far too good a politician to display his resentment at this refusal of his demands, knowing well that he could not have the slightest prospects of enforcing them by war so long as the Oahu chiefs were united in their policy, and that policy was guided by the sage and experienced high-priest Kaopulupulu, He dissembled, therefore, and kept up friendly relations with Kahaliana, but secretly turned his attention to destroy the influence of Kaopulupulu in the affairs of Oahu, and create distrust and enmity between him and Kahahana. In this object he is said to have been heartily advised and assisted by his own high-priest, KaleopmipuUy the younger brother of
THE POLYNESIAN RACE, 219
Kaopulupulu, and who envied the latter the riches and consideration which his wisdom and skill had obtained for him. Moreover, the warlike preparations of his brother-in-law, the Hawaii king Kalaniopuu, cautioned him against precipitating a rupture with so powerful an ally as the Oahu king ; and Kahekili was but too glad to obtain the assistance of Kahahana and his chiefs in the war with Kalaniopuu, I'j'jj-J^, Kahahana! s forces arriv- ing from Molokai just in time to share the sanguinary battle on the Waikapu common,^ related on page 153, and the subsequent events of that war.
After the return of Kalaniopuu to Hawaii in January 1779, Kahahana went over to Molokai to consecrate the Heiau called Kupukapuakea at Wailau, and to build or repair the large taro patch at Kainalu known as Paika- hawai. Here he was joined by Kahekili, who was cor- dially welcomed and royally entertained. On seeing the fruitfulness and prosperity of the Molokai lands, Kahe- kili longed to possess some of them, and bluntly asked Kahahana to give him the land of Halawa. Kahahana promptly acceded to the request, not being moved by the same considerations regarding the Molokai lands as those of Oahu, Molokai having been conquered and sub- jected as an appanage or tributary to the Oahu crown by Peleioholani. At this meeting, while discussing Kaha- hana s previous refusal to give Kahekili the Kualoa land and the "Palaoa-pae" on Oahu, Kahekili expressed his surprise at the opposition of Kaopulupulu, assuring Kaha- hana that the high-priest had offered the government and throne of Oahu to him {Kahekili), but that out of affection for his nephew he had refused ; and he intimated strongly that Kaopulwpulu was a traitor to Kahahana.
The poisoned arrow hit its mark, and Kahahana returned to Oahu filled with mistrust and suspicion of his faithful
^ They arrived on the evening of lated by Kahekili, and joined in the the day that the famous "Alapa" next day's general battle, regiment of Kalaniopuu was annihi-
220 THE POL YNESIAN RA CE.
high-priest. A coolness arose between them. Kaliahana withdrew his confidence from, and slidited the advice of, the high-priest, who retired from the court to his own estate in Waialua and Waimea, and caused himself and all his people and retainers to be tatooed on the knee, as a sign that the chief had turned a deaf ear to his advice. It is said that during this period of estrangement Kahahana became burdensome to the people, capricious and heedless, and in a great measure alienated their good-will. It is said, moreover, that he caused to be dug up dead men's bones to make arrow-points of wherewith to shoot rats — a favourite pastime of the chiefs ; and that he even rifled the tombs of the chiefs in order to make Kahili handles of their bones, thus outraging the public sentiment of the nation. That Kahahana was imprudent and rash, and perhaps exacting, there is no doubt ; and that conquered chieftains' bones were the legitimate trophies of the victors is equally true ; but that Kahahana would have violated the tombs of the dead — an act even in those days of the greatest moral baseness — is hardly credible, and is probably an after exaggeration, either by the disaffected priestly faction or by the victorious Kahekili plotters.
While such was the condition on Oahu, Kahehili recon- quered the district of Hana, as already related, and, hearing of the death of Kalaniopuu and the subsequent contentions on Hawaii, he felt secure in that direction, and seriously turned his attention to the acquisition of Oahu. He first sent some war-canoes and a detachment of soldiers under command of a warrior chief named Kaha- hawai ^ to the assistance of Keawemauhili, the then inde-
1 It is related by S. M. Kamakau, him with some double canoes in his
that when Kahekili heard of the projected war against Kahahana,
defeat and death of Kitvalao, and and that Kamehameha had refused,
that Kamehameha had assumed the replying that when he had subdued
sovereignty of the Kona, Kohala, and the chiefs of Hilo and Kau he then
Hamakua districts on Hawaii, he would consider KahekiWs request ;
then sent Alapai-maloiki and Kaulu- and that when Keawemauhili, the
nae, two sons of Kumaaiku (w) and chief of Hilo, heard of this refusal,
lialf-brothers of Keeaumoku-papaia- he hastened to send some double
hiahi, to ask Kamehameha to assist canoes and other costly presents to
THE POL YNESIAN RA CE. 221
pendent chief of Hilo, in his contest with Kameliameha?- He next sent his most trusted servant Kaichi to Kahaliana on Oahu, with instructions to inform Kahahana in the strictest confidence that Kaopulupuho had again offered him the kingdom of Oahu, but that his regard for Kaha- hana would not allow him to accept it, and exhorting Kahahana to be on his guard against the machinations of the high-priest. Credulous as weak, Kahahana believed the falsehoods sent him bv Kahekili, and, without confiding: his purpose to any one, he resolved on the death of Kaopu- lupulu. Preparations were ordered to be made for a tour of the island of Oahu, for the purpose of consecrating Heiaus and offering sacrifices. When the king arrived at Waianae he sent for the high-priest, who was then residing on his lands at Waimea and Pupukea, in the Koolau district, to come to see him. It is said that Kaopulupulu was fully aware of the ulterior objects of the king, and was well convinced that the message boded him no good ; yet, faithful to his duties as a priest and loyal to the last, he started with his son Kahulupue to obey the summons of the king. Arrived at Waianae, Kahulupue was set upon by the king's servants, and, while escaping from them, was drowned at Malae.^ Kaopulupulu was killed at Puuloa, in Ewa.
Thus foolishly and cruelly Kahahana had played into
Kahekili; and that this was the their brethren in other lands. Its
reason why Kahekili sent Kahahawai literal meaning is — " It is far better
and some soldiers to assist Keawe- to sleep in the sea ; for from the sea
mauhili against Kamehameha. comes life or the means of living."
^ Kahahawai was from "Waihee, Those who heard it and reported it
Maui. He was a special friend of found the fulfilment of the prophecy
Kahekili {an " Aikane"), and was the when Kahekili, coming over the sea
father of Keaholawaia and Haia. from Maui, conquered Oahu and
2 The legend relates that when caused -Sa^aAana to be slain. Others
Kaopulupulu saw his son set upon sought the fulfilment in the conquest
and pursued by Kahahana s retainers, of the group by Kamehameha coming
he called out to him, " / nui ke aho from Hawaii ; others found it in the
a moe i ke kai ! No ke kai ka hoi ua arrival of the foreigners, coming over
aina." This was one of those oracular the ocean with new ideas, knowledge,
utterances in which Hawaiian priests and arts, and prophets were as adept as any of
222 THE POL YNESIAN RA CE.
the hand of Kaliehili, who, with his high-priest Kaleo- jniupuu, had for a long time been plotting the death of Kahahanas ablest and wisest counsellor.
Though executions de far le roi of obnoxious persons for political reasons were not uncommon in those days throughout the group, and by the proud and turbulent nobility generally looked upon more as a matter of personal ill-luck to the victim than as a public injustice, yet this double execution, in the necessity of which few people except the credulous Kahaliana believed, greatly alienated the feelings of both chiefs and commoners from him, and weakened his influence and resources to withstand the coming storm.
The death of Kaopulupidu took place in the latter part of 1782 or beginning of 1783.
As soon as Kahelcili heard that Kaopulujpulu was dead, he considered the main obstacle to his acquisition of the island of Oahu to be removed, and prepared for an inva- sion. He recalled the auxiliary troops under Kahahawai which he had sent to the assistance of Keawemauhili in Hilo, and assembled his forces at Lahaina. Touching at Molokai on his way, he landed at Waikiki, Oahu. Among his chiefs and warriors of note on this expedition are mentioned Kehuamanoha, Kaiana, Namakeha, Kalaihoa^ KamoTiomoho, Nahiolea, Hiteu, Kauhikoakoa, Ka]iue,Kalani- nuiulumoku, Feapea, Manono-Kauahapekulani, Kalaniku- jmle, Koalaukane} Besides his own armament, he had
1 Kelcuamanoha was a son of Ee- of Hilo, Hawaii. This was the same
laulike, king of Maui, and his wife, Kaiana who went to China in 1787
Haalou. He was thus a half-brother with Captain Meares, returned to
to Kahekili. His son was the cele- Hawaii, and was finally killed in the
hrated Kalaimoku, prime minister battle of Nuuana, 1796. His cousin,
during the regenc}' of Kaahumanu. Kaiana Ukupe, the son of Kaolohaka,
His other son was Boki, at one time was father of the late Kaikioewa,
governor of Oahu. governor of Kauai.
Kaiana, a\&o ovWeA Keaxve-Kaiana- Namakeha was son of the above- a-Ahuula, was the son of Ahuula-a- mentioned Kaupekamoku and Kana- Keawe,vf\io cla.imedKeaweoi'H.-AW&ii luikoae, a brother or cousin of Ke- ns his father and Kaolohaka- a- Keawe kaulike of Maui. In after-life Nama- as his brother. Kaiand's mother was keha rebelled a.ga.mst Kamehameha I. ^ the famous Kaupekamoku, a grand- and was slain in battle, 1796. daughter of Akia (w) of the I family Nahiolea was another son of the
THE POLYNESIAN RACE.
223
several double canoes furnished him by Kcawemauhili of Hilo, and by Keouakuahuula of Kau.
Kahahana was at Kawananahoa, in the upper part of Kuuanu valley, when the news came of Kahekili's landing at Waikiki, and hastily summoning his warriors, he pre- pared as best he could to meet so sudden an emergency.
As an episode of this war the following legend has been preserved and may prove interesting: — When the news of the invasion spread to Ewa and Waialua, eight famous warriors from those places, whose names the legend has retained, concerted an expedition on their own account to win distinction for their bravery and inflict what damage they could on KaheldKs forces. It was a chivalrous undertaking, a forlorn hope, and wholly unauthorised by Kahahana, but fully within the spirit of the time for personal valour, audacity, and total disregard of conse- quences. The names of those heroes were Pupuka} Ma- kaioulu, Fuakea, Finau, Kalaeone, Pahua, Kauhi, and
same above-mentioned Kaupekavioku and Kuimiheua II., a cousin of Ke- kaulike of Maui. Nahiolea was father of the late M. Kekuanaoa, governor of Oahu, and father of their late majesties Kamehameha IV. and F., and of her Highness Ruth Keelikolani.
Kamohomoho is always called a brother of Kahekili in the native accounts, but I have been unable to learn who his mother was.
Kauhikoakoa was a son of Kau- hiaimokuakama, the elder brother of Kahekili, who rebelled against his brother, Kamehamehanui, and was drowned after the battle near Lahaina. Kauhikoakoa s mother was Luukia, of the Kaupo Koo family of chiefs.
Kalaninuiulumoku was the son of Kamehamehanui of Maui, and Ke- kumano (w), and thus a brother of Kalanihelemailuna, the grandfather of the present Hon. Mrs. Fauahi Bishop.
Peapea was another son of Kame- hamehanui of Maui. He was subse-
quently killed at Hana by the explo- sion of a keg of gunpowder.
Manonokauakapekulani, also called Kahekilinuiahunu, was the son of Kahekili of Maui and Luahiwa, a daughter of Kekaulike of Maui and Kane-a-Lae (w).
Kalanikupule, son and successor of Kahekili of Maui. His mother was Kauwahine.
Koalaukane, another son of Kahe- kili and Kauwahine.
Kalaikoa, Hueu, and Kahu, un- known to me.
1 Fupuka, an Oahu chief of con- siderable importance, was father of Inaina, the wife of Nahiolea, and mother of Kekuanaoa, late governor of Oahu.
Tradition is silent on the descent and connections of the other heroes of this band. They and theirs were pro- bably all exterminated, and not being maritally connected with the victo- rious side, no scions were left to chant' their names.
224 THE POL YNESIAN RA CE.
Kapukoa. Starting direct from Apiiakehau in Waikiki, where Kaliehili's army was encamped and organising pre- paratory to a march inland to fight Kahahana, the eight Oahu warriors boldly charged a large contingent of several hundred men of the Maui troops collected at the Heiau. In a twinkling they were surrounded by overwhelming numbers, and a fight commenced to which Hawaiian legends record no parallel. Using their long spears and javelins with marvellous skill and dexterity, and killing a prodigious number of their enemies, the eight champions broke through the circle of spears that surrounded them. But Makaioulu, though a good fighter was a bad runner, on account of his short bow-legs, and he was overtaken by Kauhikoakoa, a Maui chief. Makaioulu was soon tripped up, secured, and bound by Kauhikoahoa, who, swinging the captive up on his own shoulders, started oif with him for the camp to have him sacrificed as the first victim of the war. This affair took place on the bank of the Punaluu taro patch, near the cocoa-nut grove of Kua- kuaaka. Makaioulu, thus hoisted on the back of his captor, caught sight of his friend Pupuka, and called out to him to throw his spear straight at the navel of his stomach. In hopes of shortening the present and pro- spective tortures of his friend, and knowing well what his fate would be if brought alive into the enemy's camp, Pupuka did as he was bidden, and with an unerring aim. But Makaioulu, seeing the spear coming, threw himself with a violent effort on one side, and the spear went through the back of KauMkoakoa. Seeing their leader fall, the Maui soldiers desisted from farther pursuit, and the eight champions escaped.
In the beginning of 1783 — some say it was in the month of January — Kahekili, dividing his forces in three columns, marched from Waikiki by Puowaina, Pauoa, and Kapena, and gave battle to Kahahana near the small stream of Kaheiki. Kahdhanas army was thoroughly routed, and he and his wife Kekua-poi-ula fled to the
THE POLYNESIAN RACE,
225
mountains. It is related that in this battle Kauwahine, the wife of KaheMli, fought valiantly at his side.
Oahu and Molokai now became the conquest of Kahe- JcUi, and savagely he used his victory.
For upwards of two years or more Kahahana and his wife and his friend Alajpai ^ wandered over the mountains of Oahu, secretly aided, fed, and clothed by the country people, who commiserated the misfortunes of their late king. Finally, weary of such a life, and hearing that Kekuamanoha, the uterine brother of his wife Kekuajooi- ula, was residing at Waikele in Ewa, he sent her to nego- tiate with her brother for their safety. Dissembling his real intentions, Kekuamanoha received his sister kindly and spoke her fairly, but having found out the hiding-place of Kahahana, he sent messengers to Kahekili at Waikiki in- forming him of the fact. Kahehili immediately returned peremptory orders to slay Kahahana and Alapai, and he sent a double canoe down to Ewa to bring their corpses up to Waikiki. This order was faithfully executed by Keku- amanoha; and it is said that the mournful chant which still exists in the Hawaiian anthology of a bygone age under the name of " Kahahana " was composed and chanted by his widow as the canoe was disappearing with her husband's corpse down the Ewa lagoon on its way to Waikiki.
The cruel treachery practised on Kahahana and his sad fate, joined to the overbearing behaviour and rapacity of the invaders, created a revulsion of feeling in the Oahu chiefs, which culminated in a wide-spread conspiracy against Kahekili and the Maui chiefs who were distributed over the several districts of Oahu. Kahekili himself and a number of chiefs were at that time living at Kailua ; Manonokauakapekulani, Kaiana, Namakeha, Nahiolea, Kal- aniulumoku, and others, were quartered at Kaneohe and Heeia ; Kalanikupule, Koalaukane, and Kekuamanoha were at Ewa, and Hueu was at Waialua.
The Oahu leaders of the conspiracy were Elani, the
1 1 have been unable to learn who this Alapai was, and of what family. VOL. II. P
226 THE POL YNESIAN RA CE.
father of Kahahana, PupuJca, and Makaioulu, above referred to, Konamanu, Kalakioonui, and a number of others. The plan was to kill the Maui chiefs on one and the same night in the different districts. Elani and his band were to kill the chiefs residing at Ewa ; Makaioulu and Pupuha were to kill Kahekili and the chiefs at Kailua ; Konamanu and Kalaikioonui were to despatch Hueu at Waialua. By some means the conspiracy became known to Kalanikupule, who hastened to inform his father, Kahe- kili, and the Maui chiefs at Kaneohe in time to defeat the object of the conspirators ; but, through some cause now unknown, the messenger sent to advise Hueu, generally known as Kiko-Hueu, failed to arrive in time, and Hueu and all his retainers then living at Kaowakawaka, in Kawailoa, of the Waialua district, were killed. The con- spiracy was known as the " JVaipio Kimopo " (the Waipio assassination), having originated in Waipio, Ewa.
Fearfully did Kahekili avenge the death of ^iteit on the revolted Oahu chiefs. Gathering his forces together, he overran the districts of Kona and Ewa, and a war of extermination ensued. Men, women, and children were killed without discrimination and without mercy. The streams of Makaho and Niuhelewai in Kona, and that of Hoaiai in Ewa, are said to have been literally choked with the corpses of the slain. The native Oahu aristocracy were almost entirely extirpated. It is related that one of the Maui chiefs, named Kalaikoa, caused the bones of the slain to be scraped and cleaned, and that the quantity collected was so great that he built a house for himself, the walls of which were laid up entirely of the skeletons of the slain. The skulls of Elani, Konamanu, and Kala- kioonui adorned the portals of this horrible house. The house was called " Kauwalua," and was situated at Lapakea in Moanalua, as one passes by the old upper road to Ewa. The site is still pointed out, but the bones have received burial.
The rebellion of the Oahu chiefs appears to have had
THE POL YNESIAN RACE. 227
its supporters even among the chiefs and followers of Kahekili. KalaniuhomoJcu, the son of Kamekamehanui and nephew of Kahekili, took the part of the Oahu chiefs, and was supported by Kaiana, Namaheha, Nahiolea, and Kaneoneo} the grandson of Feleioholani. Their struggle was unsuccessful, and only added to the long list of the illustrious slain. Kalaniulumoku was driven over the Pali of Olomana and killed; Kaneoneo was killed at Maunakapu, as one descends to Moanalua; Kaiana, Nahiolea, and Namakelm escaped to Kauai. A number of chiefesses of the highest rank — "Kapumoe" — were killed, mutilated, or otherwise severely afflicted. Kekelao- kalani, the cousin of Kahahana's mother and of Kahekili, made her escape to Kauai. As an instance of deep affec- tion, of bitterness of feeling, and of supreme hope of return and revenge at some future day, it is said that she took with her when she fled some of the Oahu soil from Apua- kehau, Kahaloa, Waiaula, and Kupalaha at Waikiki, and deposited it at Hulaia, Kaulana, and Kane on Kauai.
The events above narrated bring us down to the early part of 1785.
While Kahekili was carrying on the war on Oahu and suppressing the revolt of the Oahu chiefs, a serious dis- turbance on Maui had occurred, which gave him much uneasiness. It appears that he had given the charge of his herds of hogs that were running in the Kula district and on the slopes of Haleakala to a petty chief named Kukeawe. This gentleman, not satisfied with whatever he could embezzle from his master's herds, made raids upon the farmers and country people of Kula, Honuaula, Kahi- kinui, and even as far as Kaupo, robbing them of their
^ In 1779 we have seen that Kaneo- there during those trouhlous times, neo was on Kauai. He had been con- is not well known. After the over- tending with his cousin Keawe for throw and death of Kahahana he the supremacy of Niihau and the probably returned to Oahu in the possession of the goats left there hope that the chapter of accidents by Captain Cook, and he had been might prepare a way for him to re- worsted in the contest. What brought cover the throne that his father had him to Oahu, and what part he played lost.
228 THE POLYNESIAN RACE.
hogs, under pretext that they belonged to Kahekili. In- dignant at this tyranny and oppression, the country people rose in arms and a civil war commenced. Kukeawc called the military forces left by Kahekili at Wailuku to his assistance; a series of battles were fought, and finally Kukeawe was killed at Kamaole-i-kai, near Palauea, and the revolted farmers remained masters of the situation.
When Kahekili was informed of this disturbance and its upshot, he appointed his eldest son and heir- apparent, Kalanikupule, as regent of Maui, and sent him back there at once with a number of chiefs to restore order and to pacify the people, while he himself preferred to remain on Oahu to ensure its subjection and to reorganise that newly conquered kingdom.
Kalanikupule departed for Maui, accompanied by his aunt, Kalola, the widow of Kalaniopuu, and by her new husband, Kaopuiki ; by her daughters, Kekuiapoiwa Liliha, widow of Kiwalao, and Kalanikauikikilo ; and by her granddaughter, Keopuolani. His brother Koalaukane, and his uncle Kamohomoho, and a noted warrior chief named Kapakahili, were also sent off as his aids and counsellors. Kalanikupule s personal popularity, his affable manners, and the supreme authority vested in him, soon tran- quillised the revolted country people, who had only risen in defence of their own property against the unauthorised oppression of Kukeawe, and peace and order was again established on Maui.
While the events above narrated were transpiring on Oahu and on Maui, Kamehameha I. had fought and won the battle of Mokuohai, in which Kiwalao, the son and successor of Kalaniopuu, was slain, had assumed the sovereignty of the districts of Kona, Kohala, and Ha- makua, on Hawaii, and was carrying on desultory war with Keawemauhili and Keouakuahuula, the independent chiefs of Hilo and Kau, with varying and not very marked success. Towards the close of the year 1785 or beginning of 1786, during a truce between the contending
THE POLYNESIAN RACE, 229
chiefs on Hawaii, Kamehameha Z, probably considering the defenceless condition of Maui on account of the absence of most of the prominent chiefs with Kahekili on Oahu, and deeming the opportunity favourable, fitted out an expedition under command o£ his younger brother, Kalanimalolculoku-i-kapoohalani, to retake the districts of Hana and Kipahulu which had been reconquered by Kahehili during the last year of Kalaniopuu's life. The expedition landed successfully, and soon took possession of the coveted districts. Contrary to all previous practice, Malokuloku scrupulously caused to be respected the private property of the country people and farmers, and thereby not only secured the good- will of the inhabitants towards the Hawaii invaders, but earned for himself the sobriquet of Keliimaikai (the good chief), by which he was ever after known.
As soon as Kalanikwpule received tidings of this inva- sion, he immediately sent Kamohomoho with what forces he could muster to drive the invaders out of Maui. The hostile armies met on the Kipahulu side of the Lelekea gulch, and the battle waged with great fierceness. After hard fighting the Hawaii troops were driven back as far as Maulili, in Kipahulu, where they were joined by a reinforcement under Kahanaumaikai, and the battle con- tinued. But victory rested with the Maui troops, and what were not killed of the Hawaii expedition fled back to Kohala. Keliimaikai narrowly escaped with his life, and would have been captured but for his timely rescue by his Kahu, Mulihele, who hid him until nightfall, when, by the assistance of the country people, whom his kind treatment had conciliated, he obtained a passage over to Hawaii; and it was remarked of Kamehameha, as an instance of his love for this younger brother, that he was more rejoiced at his safe return than grieved at the loss of the expedition.
It was in this year, 1786, that the first vessels after the death of Captain Cook visited the Hawaiian Islands.
230 THE POL YNESIAN RA CE.
The " King George " and " Queen Charlotte," from Lon- don, commanded by Captains Portlock and Dixon, touched at Kealakeakua Bay on the 26th of May ; but finding the natives troublesome, and no chief of apparently sufficient authority to keep the^a in order, they left on the 27th, touched ofPthe east point of Oahu on ist June, anchored at Waialae Bay on 3d June, discovered Waikiki Bay as a preferable anchoring ground,^ and touched at Waimea, Kauai, on the 13th June. In the fall of that year those ships returned to the islands, again visiting Hawaii, Maui, Oahu, and Kauai, for the purposes of trade. Having anchored off Waikiki,^ Kahehili came on board, and dur- ing their stay treated them hospitably and kindly.^ In December of that year, while at Kauai, they met with Kaeo, the principal chief, and Kaiana^ who appears to have found a refuge there from the dire vengeance which Kahehili had executed upon the Oahu chiefs and their sympathisers.
On the 28th May 1786, La Perouse, commanding the French exploring expedition, anchored near Lahaina on Maui. He was favourably received, but did not meet with Kahekili, who was then on Oahu.
In August 1787, Captain Meares in the ship " Nootka"
1 Portlock says that he found the pired, it was either a false report, or country "populous and well culti- effectually checked hy the vigilance vated." constantly displayed by the crews,
2 On December i, 1786, Portlock and dread of firearms, the effect of describes ^aAeA;i^i as " an exceedingly which the king, at his request, had stout, well-made man, about fifty been shown." The native accounts years old, and appears to be sensible, make no mention of any such plot, well disposed, and much esteemed by ^ Jarves, loc. ciL, calls Kaiana a. his subjects." He says further, that brother of Kaeo. Kaiana's mother, at that time Kahehili drank no awa, Kaupekamoku, was a daughter of nor would he touch any spirits or Kukaniauaula, of whom I have no wines that were offered him on board, direct genealogy, but whom I have
^ Jarves, quoting from Portlock's reason to believe was the same as
"Voyage Round the World," says Papaikaniau, the wife of the Maui
that "an old priest who came fre- king Kaulahea, and grandmother of
quently on board informed Captain Kaeo. Hence the high rank which
Portlock that there was a plot brew- Kaupekamoku enjoyed among her
ing to cut off both vessels. As no contemporaries ; and hence Kaiana
other evidence of such a design trans- was a cousin of Kaeo.
THE POLYNESIAN RACE. 231
arrived at the islands in company with the " Iphigenia," Captain Douglas. While at Kauai, Kaiana embarked with Captain Meares for a voyage to Canton, and was returned the following year in the " Iphigenia ; " but Kaco having become inimical to him in his absence, he pro- ceeded in the ship to Hawaii, where at Kamehameha s request he landed with his foreign acquired property, including guns, powder, &c., in January 1789. His high aristocratic connections, his well-known personal bravery, his at the time large, miscellaneous, and valuable property, and the fact of his having visited " Kahiki," those foreign lands of which the legends told and of which Kualii sang, procured for him a distinction at the court of Kamehameha, that in the end turned his head with vanity and ambition and caused his ruin.
At this period a number of vessels, following in the tracks of those just mentioned, chiefly occupied in the fur trade on the north-west coast of America, visited the islands for refreshments and for trade, touching regularly on their passage to and from China, bartering arms and ammunition with the different chieftains, and not a few runaway seamen from those vessels became scattered over the islands.^
Among those trading vessels was the American snow " Eleanor," Captain Metcalf, accompanied by her tender, a small schooner called the "Fair America," under com- mand of the son of Captain Metcalf. The vessels had been trading off the coasts of Hawaii during the winter months of 1789, and, leaving the tender off Hawaii, the larger vessel went over to Maui and anchored off Honuaula in the month of February 1790, and trading was com-
1 It became quite fashionable for skill and adroitness in managing fire-
every chief of note to have one or arms, and in many other things
more of these runaway foreigners in hitherto unknown to the Hawaiians,
his employ. They were not always made them valuable to the chiefs,
the best specimens of their class, but who aided them to run away from
they made themselves serviceable as their ships, or even kidnapped them
interpreters and factors in trading if other means failed, as will be seen
with the foreign ships ; and their hereafter.
232 THE POL YNESIAN RA CE.
menced witli the natives. The native accounts state that the captain was an irritable and harsh man, and liberal in his use of the rope's-end on trifling provocations ; yet trade was continued and his ill-usage submitted to for the gain the common people thought they obtained in the barter of their commodities for those that the foreigner brought them.
Kalola, the widow of Kalaniopim, with her new hus- band, Kaopuiki, and her family, were at this time living at the village of Olowalu, some fifteen miles from where Metcalf's vessel was anchored. Hearing of the arrival of the trading ship at Honuaula, Kaopuiki got ready a number of hogs and other produce, and started for Honuaula to trade for musquets, ammunition, and such other articles. It is not known that Kaopuiki received any bad usage from Captain Metcalf, although others did ; but noticing that the ship's boat was left towing astern during the night, Kaopuiki formed the design of getting the boat into his possession. The following night the plan was carried into effect, the boat was cut adrift from the vessel, the watchman, who had fallen asleep in her, was killed, the boat towed ashore and broken up for the sake of the iron fastenings, and Kaopuiki and his men returned to Olowalu.
When the loss of the boat and the death of the seaman were ascertained in the morning. Captain Metcalf fired on the people ashore, and took two prisoners, from one of whom belonging to Olowalu it is thought that he received information as to who the party was that had stolen his boat. In a day or two the vessel left her anchorage at Honuaulu and came-to off Olowalu. The following day Kalola put on a tabu in connection with some festival or commemoration relating to her own family ; the tabu to be binding on all for three days, no canoes to leave the shore, and the being burned alive was the penalty of disobedience. This tabu was called '' Mauumae." On the fourth day the tabu was taken off, and the native canoes crowded to the vessel for the purposes of trade. Canoes from the imme-
THE POLYNESIAN RACE.
233
diate neighbourhood of Olowalu and Ukuniehame, from Lahaina, Kaanapali, and from Lanai, came, in good faith and suspecting no harm, to exchange their produce for the coveted articles of the white man's trade.
But Captain Metcalf meditated a terrible revenge for the loss of his boat and the death of his seaman.^ As the canoes collected around the ship, he ordered the guns and small arms to be loaded, and the unsuspicious natives were ordered to keep their canoes off the waists of the ship, and when any strayed either under the bows or the stern, they were pelted with stones or other missiles until they rejoined the fleet of canoes lying off either broadside of the ship waiting for the trade to commence. When all
1 Jarves in his History, page 6g, mentions that "the bones of the murdered seaman and the remains of the boat, for which a reward was offered, had been delivered up ; and the natives supposing the anger of the captain appeased by the attack he had already made, innocently asked for the promised reward. This he said they should have." This cir- cumstance is not referred to in the native accounts, which merely state that when the boat had been towed a long distance from the ship the sleep- ing sailor woke up and began to cry out for help ; but the ship was then too far off to hear him, and that then, to stop his cries, he was killed and thrown overboard from the boat. No mention of any reward is made, or of the recovery of the bones of the sea- man and the remnants of the boat, though such may have been the case. The tragedy enacted at Olowalu was horrible enough without the spice of such accursed perfidy ; yet, if Mr. Young — who was on board of the "Eleanor" at the time, and subse- quently resided and died on the islands — had so reported it, ifc un- doubtedly was so. In Vancouver's Voyage, vol. ii., page 136, edition 1798, Vancouver says that "Young stated that on a reward being
offered for the boat and the man, Mr. Metcalf was informed that the for- mer was broken to pieces and the latter had been killed. The bones of the man were then demanded, which, with the stem and the stern- post of the boat, were carried on board the snow in about three days." On demanding their reward, "Mr. Metcalf replied they should hpve it, and immediately ordered all the guns to be loaded and fired among the canoes." But Mr. Young was dead some years before Mr. Jar- ves arrived, and as Mr. Dibble, who knew Mr. Young well in his lifetime, says nothing in his History of the islands of the recovery of the remains or of the promised reward, on which the native narrative is equally silent, I am inclined to think that either Young's memory was somewhat con- fused, or that Vancouver misunder- stood Young. The dead seaman thrown overboard in the middle of Maalaea Bay would probably have been food for sharks before it drifted ashore; and as the boat was taken and broken up at Olowalu, and no communication had with the ship until the day of the massacre, I think the story of the recovery and the reward as prima facie doubtful.
234 THE POL YNESIAN RA CE.
was ready, Captain Metcalf mounted on the rail and gave orders to open the ports of the ship, that had hitherto been closed. The guns of the ship, loaded with small shot and grapnel, and the musketry of the sailors, were lired in the crowd of canoes lying within easy range on both sides. The carnage was immense. Over a hundred natives were killed outright, and several hundred more or less seriously wounded. The confusion, the wailing, the rush to escape, was indescribable.^
After this cruel and wanton vengeance on an innocent and unsuspecting multitude — for the main trespasser, Keopuiki, was not among the slain, and does not appear to have been afloat that day — Captain Metcalf lifted his anchor and proceeded to Hawaii to join his tender, the " Fair American."
It was probably in the morning of the 17th March 1790 that the tender was captured off Kaupulehu, in North Kona, by Kameeiamoku^ a great chief and sup- porter of Kamehameha, and all the crew killed, including Metcalf s son, excepting the mate, Isaac Davis, whose life, from some sudden impulse of compassion, was spared.^
^ "The bodies of the slain were chiefs, his relatives — Kalaukoa, Ma-
dragged for with fish-hooks " (after nukoa, Kanuha, and Keakaokalani —
the vessel had sailed), *' and collected and a quantity of trade as a pretext
in a heap on the beach, where their for boarding. At a given signal the
brains flowed out of their skulls." — crew were attacked, young Metcalf
Moolelo Hawaii^ by D. Malo. thrown overboard and drowned, and
2 Grandson of Kalanikauleleiaim, the rest of the crew killed except
wife of Keawe of Hawaii. Having Isaac Davis.
gone on board of Metcalf 's ship one Vancouver relates (p. 137, vol. ii. ),
day, he was, for some reason not that on the 22d March Kamehameha
recorded, beaten with a rope's-end. I. and Young set out for where the
Smarting under the indignity offered schooner was, that he severely repri-
to him, he vowed to avenge himself manded Kameeiamoku for his breach
on the first foreign vessel that fell in of hospitality and inhumanity, and
his power. Not long after, the un- ordered the schooner to be delivered
fortunate tender came in his way. up to him in order to be restored to
Her crew consisted of only five men the owner. Kamehameha I. also
and the captain. Fitting out his took the wounded Davis under his
canoes, Kameeiamoku went off to special care and as a companion to
the sloop, taking with him a number Young.
of retainers, seven of whom are men- ^ See Vancouver for particulars,
tioned by name, and four other yol. ii. p. 139, ed. 1798.
THE POL YNESIAN RA CE. 235
The vessel was hauled ashore, the booty of guns, ammuni- tion, articles of trade, and the wounded prisoner, Davis, were afterwards taken to Kamehamelia, then stopping at Kealakeakua, where Metcalf's ship, the " Eleanor," was lying. On the same day a party of seamen from the "Eleanor," with the boatswain, John Young, had been ashore. Young, who had wandered inland and been separated from his shipmates, found his return to the beach barred by orders of Kamehameha, who, having obtained a quantity of arms and ammunition, was anxious of having a foreigner in his employ who knew how to use them and keep them in order. When the boat's crew returned to the ship, John Young was missing. Captain Metcalf remained two days off the bay, firing guns and awaiting Young's return ; but Kamehameha having received intelligence of the capture of the tender by Kamedamoku, and having heard of the massacre at Olowalu, would not permit a canoe to leave the beach or go alongside the ship, lest Metcalf should retaliate as he had done on Maui.
The two captive foreigners. Young and Davis, finding their lives secure and themselves treated with deference and kindness, were soon reconciled to their lot, accepted service under KameTiameha, and contributed greatly by their valour and skill to the conquests that he won, and by their counsel and tact to the consolidation of those conquests.
It is not clearly stated by native authorities in what manner the feud between KamehaTneha and Keawemauliili of Hilo had been composed. Certain it is that during the summer of this year (1790), Kamehameha, assuming the style of " Moi " of Hawaii, sent to KeaweTnauhili of Hilo and Keoua-Kuahuula of Kau to furnish him with canoes and troops for a contemplated invasion of Maui. Keawe- mauhili complied with the summoiis of Kamehameha, and sent a large force of men and canoes under command of his own sons Keaweokahikiona, Meele or Elelule, Koahanu, and his nephew Kalaijpaihala. Keoua-Kitahuula positively
236 THE POL YNESIAN RA CE,
refused to obey the summons, acknowledging no feudal obligations to Kamehameha, and deeming the projected war with Maui as unwise and unprovoked.
Having collected his forces in Kohala, Kamehameha crossed the Hawaii channel, making his descent in Hana, and, as the natives say, his canoes covered the beach from Hamoa to Kawaipapa.
When Kalanikupule heard of the landing of Kame- hameha at Hana, and that he was marching with his force through the Koolau district, he sent Kapahahili with the best troops he had through the Hamakua dis- tricts to meet and resist the progress of the invader.
Of the campaign in Hamakualoa some mementoes are still pointed out. The fortified position at Puukoae on Hanawana, which was attacked and taken by Kame- hameha, who had brought his fleet round from Hana. The hill is known as " Kapuai-o-Kamehameha," to the west of the Halehaku stream, where he encamped for the night after taking Puukoae. Here his war-god KuJcai- limoJcu was paraded around the camp, to ascertain by the usual auguries — the more or less erect position of the feathers, &c. — the issue of the campaign ; and the answers being favourable, Kamehameha engaged Kapahahili in battle the following morning. For some time the result was uncertain, but reinforcements having come up to Kamehameha, the Maui forces were routed, and fled as far as Kokomo, where a final stand was made. Fighting desperately, and with hardly a hope of retrieving the fortune of the day, Kapakahili encountered Kamehameha ,on the field, and one of those single combats ensued in which the fate of an empire depends on the personal prowess of one or the other of the combatants. Kapa- Tcahili was killed, the Maui men fled and dispersed, and the road to Wailuku lay open to Kamehameha.
After this victory Kamehameha moved his fleet to Kahului, and hauled up his canoes from there to Hopukoa without opposition. After two days of preparation he
THE POL YNESIAN RA CE. 237
marched on to Wailuku, where Kalanikupile awaited him with such forces as he had been able to collect. This battle was one of the hardest contested on Hawaiian record. We have no detailed account of the disposition of the forces on either side ; we only know that the battle commenced at Wailuku and thence spread up the lao valley, the Maui army defending valiantly every foot of the ground, but being continually driven farther and farther up the valley, KameJiameha's superiority in the number of guns, and the skilful management of the same under the charge of Young and Davis, telling fearfully upon the number of his foes, and finally procuring him the victory. The author has conversed with people who were present at the battle and escaped with their lives, and they all tell that before the battle commenced the women and children, and the aged who could move, were sent up on the mountain-sides of the valley, where they could look down upon the combatants below. They speak of the carnage as frightful, the din and uproar, the shouts of defiance among the fighters, the wailing of the women on the crests of the valley, as something to curdle the blood or madden the brain of the beholder. The Maui troops were completely annihilated, and it is said that the corpses of the slain were so many as to choke up the waters of the stream of lao, and that hence one of the names of this battle was " Kepaniwai " (the damming of the waters).
Kalanihu]pule, his brother Koalavkcmi, Kainidhomolno, and some other chiefs escaped over the mountain and made their way to Oahu. Kalaniakua, Kehuia;poiwa LiliJia, and her daughter Keopuolani, crossed over to Olowalu, where they joined their mother, Kalola, and after a hurried preparation they all left for Molokai, and took np their residence with Kekuelikenui at Kalamaula.
It does not appear that Kamehameha took any active steps at this time to secure the conquest of Maui by leaving garrisons or organising the government. The
238 THE POLYNESIAN RACE.
island was completely conquered, its fighting force de- stroyed, its land wasted, and its chiefs seeking refuge on Oahu and Molokai. It is probable that his intention was to follow up his victory by an invasion of Oahu, where Kahekili still ruled with unbroken force. But deeming it an object of sound policy to come to some terms with Kalola, and, if possible, get her daughters and granddaughter in his possession, he sent a messenger named Kikane ahead to Molokai to request of Kalola that she would not go to Oahu, but go back with him to Hawaii, where she and her daughters would be provided for as became their high rank. He then re-embarked his forces, and leaving Kahului, sailed to Kaunakakai, on Molokai, deeming it prudent also to secure the adhesion of its chiefs before proceeding to Oahu.
When Kamehameha arrived at Kaunakakai he was informed that Kalola was very sick and not expected to live long. He at once went over to Kalamaula and had an interview with her, renewing his request that she should confide her daughters and granddaughter to his care and protection. To which Kalola is said to have replied, "When I am dead, my daughters and grand- daughter shall be yours." Not long after this Kalola died and was mourned with the customary rites attending the death of so high a chiefess. The custom of " Moepuu "^ was observed, so was tattooing and other practices. Even Kamehameha had some of his teeth knocked out in token of sorrow. When the mourning season was ended Kalola s bones were deposited in Konahele, and Kamehameha took charge of her daughters and granddaughter, not only as a legacy from the mother, but as a seal of reconciliation between himself and the older branch of the Keawe dynasty, the representatives of Kiwalao.
When the funeral rites were finished and the tabus taken off, and the creed and customs of the time permitted business to be attended to, Kamehameha dispatched two
1 See vol. L p. io8.
THE POLYNESIAN RACE.
239
messengers to Oahu. One was Kikane, above referred to, the other was Raalou, the mother of Namahana, and grandmother of Kamehameha's wife, Kaahtimanu. The mission of Kikane was to Kahekili ; that of Haalou was originally intended for Kauai, to seek some renowned soothsayer, for which that island was famous, and obtain his opinion as to the best way in which to obtain the supremacy of Hawaii for Kamehameha.
Kikane presented himself before Kahekili at Waikiki, and in the name of Kamehameha offered him two Maika- stones, " Ulu-maika," one black and the other white. Kahekili looked at them and said, " This one (the white) represents agriculture, fishing, husbandry, and the pro- sperity of the government; that one (the black), is a symbol of war. Does Kamehameha want to go to war with Oahu ? " On Kikane replying that such was Kame- hameha! 8 intention, and that he had been sent as a herald to arrange with Kahekili in a courteous and chiefly manner about the place of landing and the field of battle, Kahekili, after some consideration of the various plans proposed by Kikane, replied, "Go, tell Kamehameha to return to Hawaii, and when he learns that the black kapa covers the body of Kahekili and the sacrificial rites have been performed at his f uneral,^ then Hawaii shall be the Maika-stoue that will sweep the course from here to Tahiti; let him then come and possess the country." Kikane then presented one more request from Kameha- meha, which was for the gods Olopue and Kalaipahoa}
1 "^ kau ka puaa i ka nuku,'^ lit., "when the hog has been placed at his nose." This was one of the sacri- ficial observances on the demise of high chiefs, and is used as a trope to indicate the entire funeral ceremony. The offering of hogs in sacrifice on the death of a person, especially a chief, was a mark of respect similar to that offered to the idols of the gods ; and the savour of the baked animal was supposed to refresh and
comfort the spirit of the defunct, still hovering about its mortal remains.
^ Olopue or Ololupe was a god who conducted the spirits of chiefs to their final abode after death, and assisted them on the journey. This god was greatly feared by the warrior chiefs of olden times.
Kalaipahoa. This god was made of the wood of the Nioi tree, in which his spirit or essence was supposed to reside. It was an exceedingly poison-
240 THE POLYNESIAN RACE.
Kahekili gave him a cliip of the Kalaipahoa, but the Olopue was in charge of the high-priest KaopuhuluhulUj and Kikane did not obtain it for his master.
HdoLou's mission was more successful. Arrived at Oahu, she was spared the further journey to Kauai by finding the object of her search at Kamoku in Waikiki. His name was Ka'poukalii. He was a Kauai man, and related to Haalou's grandmother Kaneikaheilani. Hence he received her overtures kindly, and in reply to her inquiries, instructed her to tell Kamehamehd to build a large Heiau for his god at Puukohola, adjoining the old Heiau of Mailekini near Kawaihae, Hawaii; that done, he would be supreme over Hawaii without more loss of life.
Having accomplished their errands, Kikane and Eaalou returned to Kamekameha on Molokai.
While these events transpired on Maui and Molokai, Kamehameha' s power on Hawaii was seriously threatened. When Keouakuahuula heard of the assistance in men and canoes which Keawemauhili of Hilo had furnished to Kamekamelia on his expedition to Maui, he was greatly irritated, and considered it as a breach of the agreement between them to jointly oppose Kameliameha' s pretensions to sovereignty. To punish, therefore, his former ally, Keoua invaded Hilo. A battle was fought at Alae in Hilo-paliku, in which Keawemauliili was killed, and Keoua added the district of Hilo to his own possessions of Puna and Kau. Elated with his victory, he entered Kamehameha's estates, overran Hamakua, destroying valu- able fish ponds and taro patches at Waipio, and plundering the inhabitants. From Waipio he crossed over to Waimea in Kohala, committing similar ravages and barbarities.
ous wood, said to have been found or drink was sure to kill the con- only on Mounaloa, Molokai, though sumer. It is said to have been dis- I have heard it said that it was also covered by Kaiakea of Molokai, at found on Lanai. That species of the least its uses, or rather abuses, were Nioi is now extinct. The least par- greatly in vogue in the latter part of tide of the wood inserted in the food his generation.
THE POLYNESIAN RACE.
241
When the news of these transactions by Keoua reached Kamehameha at Kaunakakai, he was deeply moved at the death of his uncle Keawemauhili, and at the ravages and cruelties committed on his people and possessions by Keoua. All thoughts of invading Oahu, even of securing Maui, were given up, for a season at least, for the one imperious necessity of hastening back to Hawaii to pro- tect his own estates and to punish the audacious Keoua, Gathering his army and his fleet together, Kamehameha evacuated Maui and Molokai, and returned to Hawaii. ' This brings us to the latter months of the year 1790, for it is known that the eruption of Kilauea, which destroyed a portion of Kcouo's army on its return to Kau, took place in November 1790.
The abrupt departure of Kamehameha and his fleet from Molokai and his return to Hawaii took a great weight off the mind of Kaheldli, and plans of vengeance, if not of aggrandisement, occupied his thoughts and brightened his vision in the immediate future. He was doubtless en- couraged by Kaeohulani, who by this time had obtained the supremacy of Kauai, and who urged upon his aged brother the golden opportunity of Kamehameha's diffi- culties with Keoica-kuahuula to avenge the defeat of Kalanikupule on Maui, and to deal a crushing blow to the growing power of Kamehameha. Negotiations and preparations having been perfected between the Kauai and Oahu sovereigns during the winter months of 1790-91, Kaeolzulani left Kauai with a well-equipped fleet of war canoes, accompanied by his nephew Peapea} his military commanders Kiikiki and Kaiawa, his foreign gunner Mare Amara,2 and a number of ferocious trained dogs, and arrived at Oahu in the spring of 1791.
1 Peapea was a son of Kamehameha- nui, already referred to.
2 Who this man was and in what ship he arrived at the islands, I am unable to say. His first name was "Mare," Hawaiianised, but the
VOL. II.
second name, " Amara," is but the Hawaiian corruption of the English " Ai-mourer." The man was probably the gunner or blacksmith of some of the foreign vessels trading at the islands.
242 THE POL YNESIAN RA CE,
Kahehili appointed his son Kalanikupule as regent of Oahu during his absence, and the combined fleets of Kahekili and Kaeokulani started for the Windward Islands. Making a short stay at Kaunakakai, Molokai, the fleet passed to the windward side of Maui, and landed for a while at Waihee and Waiehu. It would appear from subsequent facts as if some convention or stipula- tion had been agreed upon between Kahehili and Kae-o- kulani, in virtue whereof Kahekili had transferred, either provisionally or permanently, the sovereign authority over Maui to Kaeo. Certain it is that the latter on his arrival, commenced to divide up the island, apportioning the various districts among the Kauai chiefs and warriors. This proceeding gave great umbrage to the sons of Kahe- kili and to the ancient Maui chiefs, and came near break- ing up the entire expedition of the two kings. A quarrel and an ^meute arose on this subject at Paukukalo, near Waiehu, between the Kauai and Maui chiefs, in which Koalaukani, one of the sons of Kahekili, greatly distin- guished himself for his bravery against a vastly superior number of Kauai warriors.
In some way not now particularly remembered, this misadventure was smoothed over without more serious results, and the two fleets left Waiehu, Kaeokulani going round by the Koolau side to Hana to recruit, and Kaliekili going farther on to Mokulau in Kaupo, for the same pur- pose. It is reported that while at Hana, Kaeokulani ascended the famous hill of Kauwiki, and, in a spirit of bravado, threw his spear up into the air, exclaiming, " It is said of old that the sky comes down close to Hana, but I find it quite high, for I have thrown my spear, ' Kamoo- lehua,' and it did not pierce the sky, and I doubt if it will hit Kamehameha ; but hearken, 0 Kauai ! you chiefs, warriors, and relations, be strong and be valiant, and we shall drink the water of Waipio and eat the taro of Kunaka."
Leaving Hana, the fleet of Kaeokulani sailed direct for
THE POLYNESIAN RACE.
243
Waipio, Hawaii, where he landed his troops and ravaged the valley thoroughly. The acts of spoliation and barbarity committed on this occasion were the common occurrence of war in those days, and would not of themselves have stained the memory of Kaeokulani in the native estima- tion; but his disregard and desecration of the ancient tabu places, the tearing up and overturning the sacred pavement of Liloa, the burning of the sacred pepper-tree supports of the ancient palace of the Hawaiian kings, said to have been built by Kahoiihapu, and his general demo- lition and destruction of all the sacred and valued me- mentoes of ancient times, in which that valley was so rich, — these and similar acts were regarded as unpardon- able acts of vandalism, for which the insulted gods and ** Aumakuas '' would in due time exact a condign and fearful punishment.
While these outrages of the Hawaiian public sentiment were perpetrated by Kaeokulani in Waipio, the Kahekili division of the fleet, leaving Mokulau, had landed at Halawa in the Kohala district of Hawaii, and after vari- ous desultory and unimportant skirmishes with the troops of Kamehamehay proceeded to join Kaeokulani at Waipio.
KameTmmeha was in the Kona district when he received the tidings of the invasion of Kahekili and Kaeokulani. His preparations to repel the invasion were not long in being perfected. Collecting a large fleet of double canoes, many of which were filled with small cannon obtained from traders, and with the sloop which Kameeiamoku had captured from the ship "Eleanor" the preceding year,i he
^ So the native account collected by S. M. Kamakau says ; but Vancouver, in vol. ii. p. 165, says that in March 1793 the sloop was lying in a creek about four miles from Kealakeakua, where she had been hauled up, and was fast decaying for want of neces- sary repairs. The impression is ob- tained from Vancouver's recital of what Young and Davis told him that the vessel had not been used since
she was captured. But Vancouver does nowhere state that Young and Davis had told him of their accom- panying Kamehameha in his cam- paigns, while at the same time he expressly states that for a long time after their capture they invariably accompanied Kamehameha wherever he went. The silence of Vancouver is, therefore, no denial of the correct- ness of the native account.
244 THE POL YNESIAN RA CE.
started for Waipio, placing John Young and Isaac Davis in command of his artillery. Not far from Waipio, near the Pali Hulaana of Waimanu, the hostile fleets met, and the first naval battle was fought in Hawaiian waters in which modern gunnery formed a conspicuous element of strength on both sides. No particulars of this battle have been handed down ; no chief of any prominence lost his life in this engagement. It is said, however, to have been sanguinary, and many lives and not a few canoes on either side were lost of whom Hawaiian fame had made no note ; but the artillery pf Kamehameha seems to have been too heavy or too well served for his foes, as he remained master of the situation; and Kaliekili and Kaeokulani returned to Hana in Maui with their shattered fleet, and with no farther thoughts of invading Hawaii, fortunate if they might be able to defend Maui from the retaliatory invasion by Kamehameha, which they certainly expected, and which they are known to have strained all their resources to frustrate.
This sea-fight off Waipio is remembered by the natives under the name of " Ke-pu-waha-ula-ula'' and also of *' Kawair It occurred in 179 1, before the death of Keoua Kuahuula.
Some time after this, Peajpea Mahawalu, the nephew of Kahekili and Kaeo, was fatally wounded by the explosion of a keg of gunpowder on the hill of Kauwiki. He was removed to Honokohau in the Kaanapali district, where he shortly afterwards died from his wounds.^
Kahekili and Kaeo remained on Maui during the winter of 1 79 1 and during the whole of the year 1792. It was during this latter year that Captain Vancouver, command- ing H.B.S.S. " Discovery " and " Chatham," arrived at these islands. Touching at Kealakeakua Bay on Hawaii on 3d
1 Vancouver in his " Yoyage of Dis- his other name JVamahana, had only
covery," vol. iii., says that in March a short time before been killed by an
1794 he heard from the natives of explosion of gunpowder. Maui that Pcapea, whom he calls by
THE POLYNESIAN RACE. 245
March, lie inquired after Kalaniopuu, and learned that he was dead. Kamehameha being absent/ Vancouver, passing by Maui without stopping, proceeded to Oahu and anchored off Waikiki on 7th March. There he learnt that Kaliekili and Kaeo were absent on Molokai or Maui making pre- parations to repel an expected invasion by Kamehameha, and no person of distinction appearing, he left Oahu on the 8th and anchored at Waimea, Kauai, on the 9th, and left there for the north-west coast of America on the 14th of the same month.
The political situation of the islands of this group at this period may be concisely stated in this way. On Hawaii Kamehameha and Keoua Kitahuula were still con- tending for the sovereignty of the island, though Keoua's strength was gradually being exhausted. The great Heiau of Puukohola had been built, yet Keoua stubbornly defended himself, and his subjection by war seemed as distant as ever. By false representations and promises of safety he was induced during the fall of this year or early in 1792 to go to Kawaihae to confer with Kamehameha, and on his arrival was treacherously killed and sacrificed at the Heiau. On Maui, Molokai, and Oahu, Kahekili was still the recognised actual sovereign, but owing to his great age and feeble health the regency of Oahu and Molokai was intrusted to his son Kalanikui)ule ; and his brother Kaeokulani remained with him on Maui to administer the affairs of that island, while the government of Kauai and the guardianship of Kaeokulani's son, Kaumualii. the legitimate Moi of Kauai, was intrusted to a high chief named Nakaikuaanap"
As Oahu had virtually lost its autonomy on the over- throw and death of Kahahana, the events connected with
1 On 5th March Vancouver stopped ways by the name of Enemo, and says
off Kawaihae, where he saw Keeau- that his other name was Wakm ; and
inoku, and gave him some goats, it is said that he was a brother of
seeds, &c. Kaahumanu, one of Kamehameha' s
'^ Such is his name in the native wives. The real name and the lineage
accounts. Vancouver calls him al- of this chief are unknown to me.
246 THE POL YNESIAN RA CE.
its history may properly be referred to under the reigns of the Maui kings.
Vancouver's visit to Oahu in March 1792 left no special recollections in the native mind but the to them singular and inexplicable fact that these two foreign vessels posi- tively refused to barter guns, ammunition, and arms for hogs, potatoes, or refreshments of any kind that might be offered. The foreign traders who had visited the islands since their discovery by Captain Cook had so recklessly pandered to the lust of the native chieftains to possess fire- arms and ammunition, used only for their own destruction, that they could not appreciate the humane motive of Van- couver in his refusal, and his reception, though civil and without any untoward accidents, was proportionately cool.
On the 7th of May 1792 the English national ship " Dsedalus," acting as a storeship for Vancouver's expedi- tion, and under command of Lieutenant Hergest, arrived off the north coast of Oahu, and standing in for the land, came-to off the mouth of the Waimea stream, in the Koolauloa district. While lying off and on in this road- stead a party was sent ashore on the nth to procure fresh water, accompanied by Lieutenant Hergest and Mr. Gooch, the astronomer.
The result of this watering-party was unfortunate, and another tragedy was enacted, which, although entirely unprovoked by the foreigners, has not received a moiety of the sympathy and comments from the civilised world which have shed such a halo over the memory of Cook as a martyr to science. Lieutenant Hergest and Mr. Grooch w^ere foully murdered by the natives of Waimea, on set purpose, for the sake of plunder. By his own harsh and injudicious conduct Captain Cook drove the natives of Kealakeakua into open resistance, and fell ingloriously in an affray of his own seeking. In thus expressing myself, I only give utterance, as an historian, to what I know to be the native national sentiment on the subject. The Hawaiians never felt that they were in the wrong, or
THE POLYNESIAN RACE. 247
admitted that they were to blame for the death of Captain Cook, but they freely admit that they were solely to blame for the deaths of Lieutenant Hergest and Mr. Gooch, and they acquiesced then in, and appreciate now, the justice of Vancouver's proceedings in that regard the following year.
By comparing the native narratives of this transaction at Waimea with that of Vancouver and other foreign writers, I think the following will contain briefly the substantial facts of the case.
After the repulse of Kahelcili and Kaeohidani in the naval engagement called " Kepuwahaulaula," off the Pali Hulaana, on the Hamakua coast of Hawaii, the inferiority of firearms on the losing side had become disastrously manifest, and a desire to obtain a more abundant supply became the dominant passion of the chiefs who had shared and lost in the above-mentioned campaign. Whether Kahekili or Kaeo ordered or countenanced any violent measures against foreign vessels or their crews for the purpose of obtaining arms is doubtful, and has never been charged against them by the foreigners nor admitted by the natives.^ But it is tolerably clear that Kalanikupule, Kahekili' s viceroi on Oahu, had instructed his chiefs and military officers, or at least that they so understood his instructions, that although he was not willing to com- promise himself by allowing violent measures or treatment of foreign vessels or their crews at the principal trading port at Waikiki, where he himself resided, yet violent measures, if successful in obtaining guns, side-arms, and ammunition — peaceful barter failing — from any vessels that might touch at the out-of-way districts of the island, w^ould not only not be punished, but would be looked upon and rewarded as a service rendered to the state or the sovereign.
O'
1 Vancouver distinctly exculpates Kahekili and Kaeo from any complicifey, direct or indirect, in this sad affair.
248 THE POL YNESIAN RA CE.
When, therefore, Koi^ — a military chief who had shared in the late campaign against Hawaii, and was now stationed in the neighbourhood of Waimea — observed the arrival of the "Dsedalus" and the landing of the watering- party, he laid his plans to obtain some of the coveted articles.
The watering-party, finding the water near the mouth of the stream rather brackish, rolled their casks some distance farther up, where the water was thoroughly fresh. Having filled their casks, the seamen were rolling them to the sea, assisted or impeded, as the case might be, by the natives that were crowding around them. In this general scramble a dispute arose between the seamen and the natives, a melee ensued, in which a Portuguese sailor was killed,^ and the rest of the sailors escaped on board of their boats that were laying off the mouth of the river. Meanwhile Lieutenant Hergest and Mr. Gooch had been enticed away from the watering-party by Koi and his men, under pretext of selling them some fine hogs and vegetables, when suddenly they were attacked with stones,^ knocked down, and killed. The boats with the watering-party on board fired on the natives on the beach. The *' Daedalus," seeing the boats firing, brought her broadside to bear on the scene and fired for some time up "the valley, but apparently no great damage was done to the natives. That evening the " Daedalus " stood off to seaj and proceeded to join the Vancouver expedition on the north-west coast of America.*
^ Koi was an important personage that they were rolling to the sea, and among the courtiers of Kahekili. He ran speedily to the boats and corn- was also a priest of the Kaleopuu- menced firing on the natives. puu family, and to him belonged the ^ Kapaleaiuku and Kuania were Heiau and the grounds at Kapokea, the two men of KoVs following who in Waihee, Maui. commenced throwing stones at the
2 The native accounts make no two officers, mention of killing the Portuguese * The account given by Captain sailor. They state that the sailors, Vancouver, vol. ii. p. 96, as he re- seeing the natives surrounding and ceived it from Mr. New, the master stoning Lieutenant Hergest and Mr. of the " Daedalus," is as follows :— Gooch, deserted their water-casks ** In the morning of the 7th of May
THE POLYNESIAN RACE.
249
The guns, pistols, side-arms, &c., of the killed foreigners were secured by Koi, their bodies taken to Mokuleia, in the Waialua district, where they were dissected and the bones kept for future use ; and in due time Koi presented himself at Waikiki before Kalanikupule with the spoils which he had obtained, and, as the native legend says, Kalaniku;pule was greatly rejoiced at the acquisition to his armoury.
In the spring of 1793 Vancouver returned from the coast of America to the Hawaiian group, and anchored off Kawaihae, Hawaii, on 13th February. Having been kindly and liberally entertained by Kamehamelia and the Hawaii chiefs, to whom he had brought some cattle from California, and having fully discussed, and, as he thought, satisfactorily arranged a plan for the pacification of the
the ' Daedalus ' arrived in that bay- where the ' Resolution ' and ' Dis- covery ' had anchored in 1779, but Mr. Hergest declined anchoring there, as he considered the inhabitants of that neighbourhood to be the most savage and deceitful of any amongst those islands. For this reason he lay to, and purchased from the natives some hogs, vegetables, and a few gourds of water. In the evening he stood off shore, and desired that the inhabitants would bring a farther supply of water and refreshments the next morning ; but it falling calm, and the current setting the ship to the westward, it was near noon on the nth before they regained the shore, when Mr. Hergest receded from his former wise determination, and, unhappily for himself and those who fell with him, ordered the ship to be anchored. The cutter was hoisted out and veered astern for the better convenience of purchasing water from the natives, but before three casks were filled, which was soon done, he ordered the cutter alongside, the full casks to be taken out and replaced by empty ones ; and
then, accompanied as usual by Mr. Gooch, he went on shore, and another boat was hoisted out for the purpose of obtaining water, while those on board continued making purchases until near dusk. At this time the cutter returned with only five per- sons instead of the eight who had gone on shore in her, from whom was learned the distressing intelligence that Mr. Hergest and Mr. Gooch, and two of the boat's crew, having landed, unarmed with two of the water-casks to fill, their defenceless situation was perceived by the natives, who imme- diately attacked them, killed one of the people, and carried off the com- mander and the astronomer. The other, being a very stout active man, made his escape through a great number of these savages, fled to the boat, and with two others landed again with two muskets, and with the intention to rescue their officers and to recover the body of their messmate. They soon perceived that both Mr. Hergest and Mr. Gooch were yet alive amongst a vast concourse of the inhabitants, who were stripping them and forcing them up the hills behind
250
THE POLYNESIAN RACE.
islands, Vancouver left Kealakeakua on 8th March, and touching at Kawaihae on the 9th, anchored in Maalaea Bay, Maui, on the nth, having the previous evening, while to the eastward of Molokini, fallen in with a canoe purporting to have been sent by Kahekili to inquire who he was and what his intentions. Vancouver returned a satisfactory answer, and despatched the chief in command of the canoe with a suitable present for Kahekili.
About noon of the i ith Kamolwmolio arrived at Maalaea and informed Vancouver that he had been sent by Kahekili to pilot the ship to Lahaina. That same evening the " Discovery " and the " Chatham " anchored off Lahaina.
Vancouver's description of Lahaina, as it was in 1793, may interest the Hawaiian reader. He says : ^
" The village of Raheina is of some extent towards the
the village ; they endeavoured to get neai* the multitude, but were so assailed by stones from the crowd, who had now gained the surrounding hills, that they were under the painful necessity of retiring ; and as night was fast approaching, they thought it most advisable to return on board, that more effectual means might be resorted to on this unfor- tunate occasion.
" Mr. New immediately assembled all the oflBcers, to consult with them what was best to be done. It was agreed to stand off and on with the ship during the night, and in the morning to send the cutter, well manned and armed, on shore, and if possible to recover their unfortunate commander and shipmates. An old chief belonging to Attowai, who had been on board since the 'Daedalus' entered the bay, and had been pro- mised by ]Mr, Hergest a passage to his native island, went also in the boat to assist as interpreter, and went towards the natives, of whom he de- manded the absent gentlemen, on which he was informed they were both killed the preceding night. Having delivered this message, he
was sent back to demand their bodies, but was told in reply that they had both been cut in pieces and divided among seven different chiefs ; at least it was so understood by those in the boat from the language and signs which the chief made use of.
" Afterthisconversation the savages came in great numbers towards the seaside and threw stones at the party in the boat, who fired several times, and at length obliged them to retire. Finding their errand to be completely fruitless, the boat returned on board, in which the old chief re-embarketl, and the vessel bore away to land him, agreeably to a former promise, at Attowai; but when they were about five or six leagues to leeward of Woahoo, about five in the evening, the old chief made a sudden spring overboaixl and swam from the ship, which was instantly brought to ; but on finding that he still continued to swim from them, without the least inclination of returning on board, they filled their sails, and having then no business at Attowai, they made the best of their way towards Nootka, agreeably to my directions."
^ Vol. ii. p. 176.
THE POLYNESIAN RACE. 251
north-west part of the roadstead. It seemed to be plea- santly situated on a space of low or rather gently elevated land, in the midst of a grove of bread- fmit, cocoa-nut, and other trees. To the eastward the country seemed nearly barren and uncultivated, and the shores were bounded by a reef, on which the surf seemed to break with so mucli force as to preclude any landing with our boats. In the village the houses seemed to be numerous and to be well inhabited. A few of the natives visited the ships ; these brousfht but little with them, and most of them were in very small miserable canoes. These circumstances strongly indicated their poverty, and proved what had been fre- quently ^ asserted at Owhyhee, that Mowee and its neigh- bouring islands were reduced to great indigence by the wars in which for many years they had been engaged."
While on Hawaii, Vancouver had been told that three of the murderers of Lieutenant Hergest of the " Daedalus " had been put to death by the orders of Kahehili ; but he was also told there that those murders were premeditated ^ by them {Kahekili and Kaeo), and committed by their express orders, for the sole purpose of revenging a difference that had happened between them and Mr. Ingraham.^ He was assured, however, by Kamohomolio and Kahekili that such was not the case ; that not only had no such orders been issued by Kahekili or Kaeo, nor had any chief been connected with the murder of the *•' Dsedalus' " people, but that it had been perpetrated by a lawless gang living on that side of Oahu ; and that as soon as they {Kahekili and Kaeo) became acquainted with the sad event, they had immediately sent orders to Oahu to arrest and put to death those who were guilty of the murder, and that in consequence three of the most prominent of the gang had been executed, three or four others equally guilty having escaped to the mountains and eluded pursuit for a long time. As Vancouver insisted that those men should also be caught and punished by their own chiefs as a warning
1 Vol. ii. p. 177. 2 Of the " Hope," a North-West trader.
252 THE POLYNESIAN RACE.
to others, it was arranged that KamohomoJio should accom- pany him to Oahu in order to see Kahekili's orders to that effect duly executed.
During his stay on Hawaii, Vancouver had taken great pains to impress upon Kamehainelia and his chiefs the necessity, propriety, and mutual advantages of the island chiefs living in peace and harmony with one another, instead of impoverishing each other by continual wars and the destruction of people and property. Though the Hawaii chiefs were rather reluctant to accede to this new peace policy, they finally agreed that if Vancouver could induce Kaliekili and Kaeo — whom they greatly distrusted — to enter honestly and fairly into such an arrangement, they would be content with Hawaii for themselves, and leave Maui and the leeward islands to Kaheldli and Kaeo. Acting upon this understanding, Vancouver lost no time, after his arrival at Lahaina, to lay before Kahehili and the Maui chiefs there assembled the propositions of Kamc- Immeha and the Hawaii chiefs, backed by his own serious recommendations. Kahekili and the chiefs listened atten- tively, admitted the great benefit that would accrue to their country from a period of peace and rest, but that they knew Kanuhameha too well to place any reliance upon his promises to keep the peace. He was ambitious of fame, they said, and greedy of possessions. Their jealousy and mistrus-t of Kamehameha was apparently deep rooted and not easily overcome. After a lengthy discussion the meeting was adjourned till the following day, when Kaeo, who was now on Molokai, would have returned. On the 13th March, Kaeo being present, the subject was resumed, and it was proposed that Vancouver should return to Hawaii with Kaeo on board as ambassador from Kahekili, and that then and there, under the eyes of Vancouver, the treaty of peace should be negotiated and concluded. With this Vancouver stated his inability to comply, on account of the limited time at his disposition ; but he proposed to send a letter to John Young, asking
THE POLYNESIAN RACE. 253
him to notify Kamehameha that KaJiehili and the Maui chiefs were willing to enter into a treaty of peace on the conditions agreed upon between Kamehameha and Van- couver, and that a prominent chief should be sent with this letter, assuring them that on receipt of said letter Kamehameha would assemble his chiefs and ratify the peace thus concluded, adding that if Kamehameha should refuse, he, Vancouver, would withdraw his friendship and favour from him and his island. To this proposition Kahehili, Kaeo, and the other chiefs agreed, and a high chief, whom Vancouver calls Martier} was appointed to carry the letter to Hawaii and conclude the negotiations. The great good- will and disinterested endeavours of Van- couver to establish a peace between the Hawaii and Maui sovereigns unfortunately came to nothing. Though the native historians make no mention of this transaction, either in the life of Kamehameha or that of Kahekili, yet we gather from what Vancouver says, on his return that winter to the islands, that the Maui chiefs appear to have performed their part of the plan proposed by Vancouver. He then learned ^ that a small party had arrived from Maui on the west coast of Hawaii, but had been driven away by the inhabitants. Several versions of the affair were told to Vancouver, and this is what he says : —
"Immediately on my arrival here I inquired if my letter from Mowee had been received, and receiv-ed an answer in the negative. But I was given to understand that a small party from that island had arrived on the western side of Owhyhee, whose object was suspected to be that of seizing some of the inhabitants there for the purpose of taking them away and of sacrificing them in their religious rites at Mowee; and some reports went so far as to assert that this diabolical object had been effected. On farther inquiry, however, this fact appeared
1 Who this chief may have been I of that time.' The English of that
am unable to tell. The name aa day made sad havoc of Polynesian
Vancouver gives it bears no resem- names,
blance to any known (Jhief's name 2 yol, iii. p. 4^.
254 THE POLYNESIAN RACE.
to "be by no means established, as it was positively insisted on by some, and by others as positively denied. One cir- cumstance, however, both parties agreed in — that of the people from Mowee having been under the necessity of making a hasty retreat. I could not understand that any chief was in the neighbourhood of the place where they had landed ; and TamaahmaaJi himself, either from a con- viction that they had been unfairly dealt with, or that I should disapprove of the suspicious narrow policy that had influenced the conduct of his people on this occasion, was unwilling to allow that he had been made duly acquainted with their arrival, and was always desirous of avoiding the subject in conversation.
" After many attempts to fix his attention, I at length explained to him what was the result of my negotiation with the chiefs at Mowee ; and he then seemed to concur in opinion with me, that the party from Mowee who had landed on the western side of Owhyhee, could be no other than the embassy charged with my letter and invested with powers to negotiate for a general pacification."
Although Vancouver's kindly disposition accepts the foregoing explanation, and appears loath to charge the failure of the Maui embassy to Kamehameha or his chief counsellors, yet to those acquainted with the character of the people and the spirit of that time, the desire to please and the fear to offend those whom they looked upon as present friends and possible auxiliaries in their dreams of conquest, their power of equivoques and peculiarity of expressing them, to such the hesitating '' pelapaJia" ^ with which KaTnehameha seemed to concur in opinion with Vancouver, joined to his "unwillingness to allow that he had been made duly acquainted," &c., and "desire of avoiding the subject in conversation," would be good if indirect proofs of his knowledge of and collusion with those who forcibly repelled and frustrated the Maui em- bassy. It is doing Kamehameha no injustice, and it is no
^ " Perhaps so."
THE POL YNESIAN RACE. 255
detraction from his other great qualities, to say that he was not equal to the large-hearted philanthropy of Van- couver. And so ended the last and best-laid scheme of peacemaking between these jealous and embittered foes, and henceforth the conquest of the leeward islands was but a question of time and of favourable opportunity in the not distapt future.
To Hawaiian readers it may be interesting to know the description that Vancouver gives of Kahekili and Kaeo. The former especially had filled so prominent a part in Hawaiian politics for the last thirty years. Speaking of the first meeting with Kahekili, Vancouver says : ^ —
" On Wednesday afternoon, 13th March 1793, we were honoured with the presence of Titeeree, who I was given to understand was considered as the king of all the islands to leeward of Owhyhee, and that from him Taio derived his authority. There seemed, however, nothing in his character or appearance to denote so high a station, nor was his arrival attended by any accumulation in the number of the natives on the shores or in the canoes about the vessels. He came boldly alongside, but entered the ship with a sort of partial confidence, accompanied by several chiefs who constantly attended him. His age, I suppose, must have exceeded sixty. He was greatly debilitated and emaciated, and from the colour of his skin I judged his feebleness to have been brought on by an excessive use of the ava. His faltering voice bespoke the decline of life, and his countenance, though furrowed by his years and irregularities, still preserved marks of his having been in his juvenile days a man of cheerful and pleasing manners, with a considerable degree of sensi- bility, which the iron hand of time had not entirely obhterated."
Of Kaeokulani Vancouver says, referring to the circum- stance of Kaeo reminding him of a lock of his hair that he had given Kaeo when visiting the islands in 1778, on
1 Vol. ii. p. 182.
256 THE POL YNESIAN RA CE,
board of the " Eesolution " with Captain Cook, and which exchange of friendship's tokens Vancouver seems to have forgotten : —
" The circumstance of the hair having before been fre- quently mentioned to me, had made me endeavour to recall the person of this former friend to my remembrance, and on recollection, I suspected that Taio must have been a young chief, at that time about eighteen years of age, who had made me several presents, and who had given me many other instances of his friendly attention. But t3 my great surprise, on his entering the cabin, I beheld him far advanced in years, seemingly about fifty, and though evidently a much younger man than Titeeree, yet nearly reduced to the same state of debility. If he were really the person I had considered him to have been, I must have been much mistaken with respect to his age on our former acquaintance, or the intemperate use of that pernicious intoxicating plant, the ava, which he took in great quantities, assisted by the toils of long and fatiguing wars, had combined to bring upon him a pre- mature old age. Notwithstanding these appearances of the decline of life, his countenance was animated with great quickness and sensibility, and his behaviour was affable and courteous. His inquiries were of the most sagacious nature respecting matters of useful information. The shrewdness of his understanding, his thirst to acquire and wish to communicate useful, interesting, or entertain- ing knowledge, sufficiently indicated a very active mind, and did not fail to impress us with a very favourable opinion of his general character."
On the 1 8th March Vancouver left Lahaina with Kamo- JiomoJio on board. After examining the southern and western shores of Molokai, he anchored off Waikiki, Oahu, on the 20th March 1793.
The main object of Vancouver's visit to Waikiki was to see that the remaining murderers of the officers and man of the " Daedalus " were apprehended and punished.
THE POLYNESIAN RACE.
257
KamohomoTiOj who had accompanied Yancouver as high commissioner from Kahekili to attend to this business, secured the apprehension of three natives, who were brought on board the " Discovery " for trial. A native — whom Yancouver calls Tohodbooarto, who had been a voyage to China with some of the foreign traders, who spoke a little English, and who said he had visited the " Dgedalus " in Waimea Bay, and went ashore in the same boat as Lieutenant Hergest after dissuading him from landing — was the principal witness who identified the prisoners to Kamohomoho, by whose orders they were apprehended. A Mr. Dobson, who had been midshipman of the " Daedalus " on the occasion, identified one of the prisoners as having been very turbulent and insolent on board of the " Dsedalus " before Lieutenant Hergest went ashore, and who immediately followed him thither, and whom the crew of the " Dsedalus," after the occurrence, accused of having been the ringleader or principal actor in the murders committed on shore. Adding to this the general belief of the chiefs present that the prisoners were concerned in and guilty of the crime they stood accused of — an opinion confirmed by Kalanikupule himself, who, however, pleaded sickness as an excuse for not attending the trial — Yancouver considered himself justified in sanc- tioning their conviction and punishment. The three prisoners denied their guilt, and stoutly asserted their ignorance of the whole occurrence. " This very asser- tion," Yancouver thinks, " amounted almost to self-con- viction, as it is not easy to believe that the execution of their comrades by Titeeree's orders for the same offence with which they had been charged had not come to their knowledge, or that it could have escaped their recollec- tion."!
On the 22d March the prisoners were placed in a double canoe alongside of the " Discovery," and, in sight of the shore and of numbers afloat in their canoes, were
1 Vol. ii. p. 209. VOL. II. R
258 THE POL YNESIAN RA CE.
publicly executed, a chief, whom Vancouver calls TennavcCj shooting each one of them with a pistol.
It is very probable that the three first natives who were punished with death by the order of Kahekili for the murder of the " Dsedalus " people were more or less concerned in the affair, and that when Kahekili learned from the foreigners residing with him that such an outrage on an English national' vessel would surely, sooner or later, meet with condign punishment and prove highly injurious to himself, he then ordered the execution of the three first offenders as an- expiation, and to put himself right on the record, as it were. And it is equally probable — their protestations to the contrary notwith- standing— that the three last offenders, who were executed in the presence of Vancouver, were also implicated in the murder. But we have the positive declaration of S. M. Kamakau, who in after-life conversed with one of the parties participating in the murder, that Koi, the head and instigator of the whole affair, and his immediate subordinates, were neither apprehended, punished, nor even molested, and that the parties executed were criminals of other offences, who, their lives having been forfeited under the laws and customs of the country, were imposed upon Vancouver as the guilty parties in the " Daedalus " affair.
On the 23d March, Kalanihupule, the son of Kahekili and the viceroy on Oahu, visited Vancouver, who thus describes him : — " Trytoohoory appeared to be about thirty- three years of age ; his countenance was fallen and reduced, his emaciated frame was in a most debilitated condition, and he was so totally deprived of the use of his legs, that he was under the necessity of being carried about like an infant; to these infirmities was added a considerable degree of fever, probably increased by the hurry and fatigue of his visit."
On the 24th March Vancouver left Waikiki, and after inspecting the Puuloa inlet to the Ewa lagoon, proceeded
THE POL YNESIAN RACE. 259
to Kauai. In mid-channel he fell in with a fleet of canoes on their way from Kauai to Maui, carrying dis- patches and a number of prisoners to Kaeo^ informing him of a revolt that had occurred on Kauai against the authority of Enemo, his regent there, and of its suppres- . sion. At the head of this fleet was a single canoe that attracted Vancouver's attention. It was made from an American pine-tree that had drifted ashore on Kauai ; it was the largest single canoe that he had seen, being sixty- one and a half feet long. It carried, as trophies of the suppression of the revolt, the leg-bones, with some of the flesh adhering, of two chiefs that had been engaged in it and been killed. The other canoes carried a number of prisoners, several of whom, Vancouver says, " were his (Kaeo's) nearest relations ; one in particular was his half- sister, who had also been his wife or mistress, and had borne him some children."
Arrived off Waialua, Kauai, Vancouver was kindly received by Kaumualii and the chiefs there present, and proceeding to Waimea, he landed and provided for two Hawaiian girls from Niihau, whom an English trader had carried off the preceding year to the north-west coast of America, where Vancouver found them, and kjndly gave them a passage home.
On his return from the American coast in the spring of 1794, Vancouver visited Hawaii first. Leaving that island on March 3d and proceeding westward, he spoke some canoes off Hamakuapoko, Maui, who told him that Kahe- kill was on Oahu, and that Kaeo was on Molokai at that time.
Of the occurrences on tlie leeward group of the islands under the sway of Kaheldli and Kaeo from March 1 793 to March 1794, our only information comes from Van- couver's valuable account of his voyage. We there learn that shortly before his arrival — either latter part 1793 or in the early part of 1794, while he was at Hawaii — Enemds conduct as regent under Kaeo on Kauai had
26o - THE POLYNESIAN RACE.
become so suspicious and apparently disloyal, that Kalu- kili, advised of the fact, and acting for his brother Kaeo, who was absent on Maui or Molokai, sent an embassy to Kauai to investigate the matter. Vancouver intimates that the " renegade white men " in Enemos employ had instigated him to his disloyal conduct, and that they killed the greater portion of Kahehilis messengers. In this critical situation Kahehili, notwithstanding his ad- vanced age, acted with his usual promptitude and decision. Obtaining a passage for himself and his following on board of the English ship " Butterworth," Captain Brown, he proceeded to Kauai and summoned Encmo to justify himself. Either overawed by the presence of Kahehili, or conscious of his own innocence, Enemo met Kahehili in conference, a compromise of existing difficulties was effected, and Enemo was retained as regent of Kauai.
Erom the native accounts it does appear that, after the above trouble on Kauai, Kahehili visited Maui once more, and returning to Oahu in the month of " Ikiiki " (June), died in the month of " Kaaona" (July) 1794 at Ulukou, Waikiki. His age is not accurately known, but as by all native accounts he was the reputed, if not the legitimate and acknowledged, father of Kamehameha Z, he could not well have been less than eighty years old, and was pro- bably some years older. The same authorities state that Kameeiamohu and his twin-brother Kamaimwa secretly took Kahehili's body away and hid it in one of the caves at Kaloko in North Kona, Hawaii. If this fact is truly accredited to those two Hawaiian chieftains, and, although happening in comparatively modern times, I have never heard or seen it disputed, it will, in consideration of the ancient customs, go far to justify the current opinion of that time, shared alike by chiefs and commoners, that Kameeiamohu and Kamanawa were the children of Kehau- lihe of Maiii, and thus half-brothers of Kahehili. This relationship receives farther confirmation from the native legends when they relate that, on learning the birth of
THE POLYNESIAN RACE. 261
KawAhameha, Kahekili sent these two sons of Lis father Kekaulihe^ to Hawaii to be and act as "Kahus"^ to Kamehameha. In no other way can the otherwise singular fact be explained that two of Kamehameha' s oldest and most prominent and trusted councillor chiefs, during a time of what may be called suspended hostilities, should have repaired from Hawaii to Oahu for the purpose of securing and safely hiding (Huna-kele) the bones of Kamehameha' s political rival; nor the otherwise equally inexplicable fact that they should have been permitted by Kalanikupule, Kahekili's son and successor, to carry their design into effect. Under the social system of the old regime, and of time-hallowed custom, KamehameJia would have had no power to prevent those chiefs from execut- ing their pious errand, and Kalanikupule would have had no motive to mistrust their honesty when resigning to them his father's remains ; and a breach of trust on their part would have consigned them to an infamy of which Hawaiian history had no precedent, and so deep, that the Hawaiian language would not have had a word detestable enough wherewith to express it.
KahekilihsidL two wives : — (i.) Kauwahine, of the Kaupo Koo and Kaiuli chief families. Her children were — Kalanikupule and Koalaukani, already referred to, and two daughters, Kailikauoha and Kalola; the former be- came the wife of Ulumeheihei Hoopilikane (son of Kameeia- moku) and mother of Liliha, the princely and popular wife of governor Boki of Oahu after the death of Kamehameha I. ; of the latter daughter, Kalola, nothing is known with certainty. (2.) Luahiwa, daughter of Kekaulike and his Molokai wife Kane-a-Lae, and thus a half-sister to Kahe- kili. With her Kahekili had a son, Kahekilinuiahunu, also frequently called Manonokauakapekulani, who married
1 Though every Hawaiian genealogy legends which refer to these two chiefs
in my possession invariably states that call them the sons of Kekaulike. ' ' Na
Kameeiamoku and Kamanawa were keiki kapu a Kekaulike. ''
the twin children of Keawepoepoe and 2 «< Guardians, attendants." his wife Kanoena, yefc all the older
562 THE POLYNESIAN RACE.
his cousin Kailinaoa, the daughter of 3fanuhaaijoo, one of the sons of Kekaulike and Hoolau. Kaianiku- Although Kalaniku'puU, at his father's death, was recog- nised as the Moi of Maui and its dependencies, Lanai, Molokai, and Oahu, yet the previous arrangement between Kahehili and Kaeohulani remained in force for some time, the latter governing Maui and the adjacent islands, while Kalanikupule ruled over Oahu.
Towards the close of the year 1794 Kaeo became very desirous of revisiting Kauai and placing affairs there on a better footing. Embarking with his chiefs and his soldiers, he left Maui and stopped a while on Molokai to collect tribute and take in supplies.
It is not stated in the native accounts whether any jealousy or ill-feeling had arisen between Kaeo and Kalani- kupule, nor, if so, what may have been the occasion of it. Certain it is that when Kalanikupule was informed that Kaeo was coming with a great force on his way to Kauai, he assembled his chiefs and fighting men in Waimanalo, Koolaupoko district, in readiness to repel Kaeo should he attempt a landing. Not aware of the hostile reception that awaited him, Kaeo, after leaving Molokai, steered for Kukui in Kalapueo, Waimanalo, but when arriving there he was repulsed by the Oahu forces, and a skirmishing fight was kept up for two days, during which time Kaeo's fleet kept at sea off the coast, exchanging shots with the forces ashore, with apparently no great losses on either side, except that the commander of the Oahu troops was shot by Kaeo's foreign gunner, Mare Amara, near a little brook named Muliwaiolena.
By this time Kalanikupule had crossed the mountain and arrived on the scene of action. What influences had operated a change in his mind is not known, but he stopped farther hostile proceedings, permitted Kaeo and his followers to land, and invited him to a conference at Kalapawai, in Kailua. What took place at this meeting is not known, but to all appearance friendship and good-
THE POL YNESIAN RA CE, 263
will were restored between uncle and nephew, and Kaeo remained some time the guest of Kalanikupule.
Still anxious to proceed to Kauai, and unwilling to tax the hospitality of his nephew too far, Kaeo refitted his lieet and re-embarked his men. Leaving Kailua and proceeding by easy stages, he touched at Wailua and at Waianae before intending to cross the channel to Kauai. Stopping a few days at Waianae, a defection sprang up among his troops and was surely and rapidly spreading, and is said to have been fomented by Kaiawa and other chiefs. On the eve of departure for Kauai, Kaeo was informed of the conspiracy and of its magnitude, and that the conspirators had resolved to throw him overboard on the passage to Kauai. The motives of this sudden con- spiracy have not transpired. No oppressive or tyrannical act had been committed by Kaeo, who, on the contrary, had always been very popular with his subjects. On the other hand, subsequent events go far to show that it was hardly possible that Kalanikupule had tampered with the fealty of Kaeds chiefs during their s^jour at Kailua, or they would have saved themselves at the battle of Kukiiahu.
In this great emergency Kaeo showed himself equal to the occasion. Only a bold stroke could extricate him from the threatening peril. There would be no possible chance to cope with the conspirators if once they were embarked and afloat on the ocean. Could he divert the rebellion he was unable to ^suppress ? Yes ; one course was open, and only one. He might save his life and gain a kingdom, or at least fall in battle as became a brave man, instead of being thrown overboard like a dog. The expression he made use of on this occasion, when com- municating his resolution to his intimate friends, has been preserved and recorded : " E aho hoi ha make ana i he kaua, he nui na moejpu " — " It is better to die in battle ; many will be the companions in death." Next morning the departure for Kauai was countermanded, the canoes
264 THE POLYNESIAN RACE.
were ordered to be dismantled and hauled up ashore, and the troops were ordered to prepare for a march on Waikiki and war with Kalanikupule.
Kaeo had judged his men correctly. The prospect of battle and renown, the hope of booty and new lands in the fertile valleys of Oahu, brought them back to their allegiance like a charm, and the cloud of revolt fled afar from the camp.
When this new order was proclaimed, the tidings of Kaeds altered designs flew fast and far. A number of people from Wailua and Waianae flocked to his banner, and Kalanikupide hurried forward what forces he could collect at the moment to stop the advance of Kaeo.
In the month of November 1794 Kaeo broke up his camp at Waianae and marched on Ewa. At a place named Punahawele he encountered the troops of Kalani- kupule, who had received an auxiliary force of armed seamen from the English vessels " Jackal " and " Prince Leboo," under command of Captain Brown, who shortly previous had been the first to enter the harbour of Hono- lulu, known to the natives by the name of Kou. In this first battle Kaeo was victorious. Some of Kalanihcjoule's liired foreigners were shot by Kaeo's gunner, Mare Amara, and the native troops were routed. Desultory fighting continued for several days afterwards, in all of which fortune still adhered to the arms of Kaeo, who slowly but steadily advanced through the Ewa district.
Worsted but not disheartened, Kalanikupule collected his scattered forces between Kalauao and Aiea, in Ewa, determined to dispute by another pitched battle the pro- gress of Kaeo. The native chroniclers have noted the disposition of Kalanikupule s forces. His brother Koalau- kani occupied with the right wing the raised main road from Kalauao to Aiea ; his uncle Kamohomoho with the left wing occupied the shingly beach at Malei; and Kalanikupule himself, with his chiefs, occupied the middle of Aiea, while Captain Brown with his armed boats occu-
THE POL YNESIAN RA CE. 265
pied a commanding position off the shore. We know not how Kaeo had marshalled his forces. He was probably advancing through the cultivated fields below and beyond the ravine of Kalaiiao. The battle took place on the 12th December 1794. It was a long and sanguinary conflict, and occupied nearly the whole of that day, The furious onset of Koalauhani descending from the upland where he was posted is said to have broken the main column of Kaeds army, and decided the fortune of the day. Kaeo personally is said to have displayed prodigies of valour, but was finally compelled to flee, and with six of his com- panions in arms sought shelter in a small ravine near the shore of Aiea. His yellow feather cloak, the " Ahuula," betrayed his presence and his rank to the men stationed in the boats off shore, who fired at him and his party while the pursuers rushed upon them from above ; and thus, with his face to the foe, like a lion at bay, died Kaeokulani, a perfect type of the personal daring, the martial skill, and the princely qualities that formed the heau ideal of a Hawaiian chieftain and the admiration of his contemporaries. The native historian Kamakau says that Kaeds wives and several prominent chiefs were also killed in this battle, which received by the natives the name of "the battle of Kukiiahu." We are not told who those wives of Kaeo were. Kamakahelei, the Kauai princess and mother of his son Kaumualii, was certainly not among the number.
Towards evening of the day of the battle the corpses of the slain were collected and piled up in heaps near the shore at Paaiau. As an instance of an extraordinary escape, it is related that a woman named Kahulunui- Jcaaumoku, a daughter of Kuohu, the high-priest of Kauai, was among the number that were killed where Kaeo fell. To all outward appearance the woman was dead, and as such picked up and thrown on the pile of corpses. Life still lingered, however, though the woman was unconscious. During the early part of the night an
266 THE POL YNESIAN RA CE.
owl, or some otlier carrion bird, hovering over the pile of corpses, alighted on the woman's head and attempted to pick out her eye. The blow of the bird's beak and the smart of the torn eyelid brought her back to conscious- ness and a sense of her situation. Watching her oppor- tunity when the sentinel's back was turned, she cautiously slipped off from the ghastly company, and crawling on the ground, reached the waters of the bay. She then swam to the farther side of Aiea, where she landed, and then went to the upper part of Halawa valley. Here she found a cave in which she hid herself, fully expecting to die from her wounds and exhaustion before morning. Morning came, but the woman was still alive; and one of her Kahus, going up to the mountain, passed by her cave, recognised her, and preserving her secret, brought her food and ointment. Two days after the battle Kala- nikujpule proclaimed an amnesty, and forbade any farther pursuit and slaughter of those who might have escaped the battle. Kahulunuikaaumohu recovered from her wounds; in after years she embraced Christianity, and died as late as 1834.
Beside the " Jackal " and " Prince Leboo " there was lying in Honolulu harbour at this time an American sloop, the " Lady Washington," Captain Kendrick. When Captain Brown and his sailors returned to Honolulu from the battle of Kukiiahu, he caused a salute to be fired in honour of the victory. A wad from one of the guns entered the cabin of the " Lady Washington " and killed Captain Kendrick, who was at dinner at the time. Captain Kendrick was buried ashore, and the natives looked upon the funeral ceremony as one of sorcery to procure the death of Captain Brown. The son of Captain Kendrick requested KalaniJcupule to take good care of his father's grave; but that very night the grave was opened and robbed by the natives, as alleged, for the purpose of obtaining the winding-sheet. Shortly afterwards the " Lady Washington " left for China.
THE POLYNESIAN RACE. 267
The native accounts state that when Captain Brown engaged to assist KalanikupuU in his war with Kaeo^ Kalanikupuh had promised to pay him 400 hogs for his services. After the return from the war it appears that Captain Brown insisted upon some additional conditions, to which Kalanikupule and his chiefs strongly objected, and at which they were much annoyed, and plans, said to have been suggested by Kamohomoho, began to be enter- tained of cutting off the two vessels, should a favourable opportunity offer. The difficulty about the payment seems to have been amicably arranged, and Captain Brown acquiesced in the terms of the original agreement. Ac- cordingly Kalanikupule commenced sending off the hogs in great numbers. Being short of salt wherewith to cure the pork, Captain Brown applied to Kalanikujpide, who told him to send to the salt-ponds at Kaihikapu and help himself to as much as he wanted. The boats of the two vessels were sent off accordingly, and it happening to be high water on the reef at Keehi, they arrived at Kaihi- kapu without inconvenience, and loaded up with salt. In returning, however, the tide at Keehi was at low water, and the boats grounded.
In the meanwhile Captain Brown, who had now been a long time in the harbour, and considered himself on the most friendly and intimate terms with the Oahu chiefs, and suspecting no treachery, had invited Kalanikupule and a number of others on board of his vessels, it being New Year's day 1795. Kalanikupule, Kamohomoho, and a number of other chiefs and men of lesser note, repaired on board and were feasted and entertained by the two captains. When the visitors perceived that the ships' boats had grounded on the reef at Keehi and the crews were unable to return to the vessels, a general and pre- concerted attack was made on the few foreigners that remained on board. Captains Brown and Gardner were killed and most of the seamen on board, while at the same time an overwhelming party was sent off to kill the boats' crews, and take possession of the boats. The
268 THE POLYNESIAN RACE,
greater number of the crews were killed, but a few were spared to assist in navigating the vessels.
In possession of these two vessels, with all their stores of arms and ammunition, Kalanikupule became so elated, that, in a council with his chiefs, it was resolved to start forthwith to Hawaii and to conquer that kingdom from KameJmmeha. The account of the subsequent proceed- ings are differently narrated by Dibble, Jarves, and by Kamakau ; but although the two latter agree best together, I prefer to follow Dibble's account as probably the most correct as regards the facts, though he is wrong in the year that he assigns to them.
. After describing the capture of the vessels, Mr. Dibble says : — " The ship's deck was soon crowded with soldiers and set sail under the management principally of a a few foreigners. When they were fairly out of the harbour off Waikiki, the foreigners began to cover the rigging with oil that was extremely offensive, which so increased the sea-sickness of the king and his soldiers as to be insupportable, and they insisted upon returning into the harbour. On setting sail the second time, Kamo- homoho advised that the foreigners should go in canoes, and natives only on board ship. Kalanihupule replied in English, " No." The soldiers therefore set sail in a fleet of canoes, and the foreigners with Kalanihupule, with all the guns, muskets, ammunition, and other means of war- fare, and a few attendants perhaps, on board the ship. The foreigners, instead of sailing for Hawaii, stood directly out into the open ocean, sent Kalanikupule ashore at Waikiki, and took a final leave of the islands. It is said they touched at Hawaii and delivered the arms and am- munition to Kamehameha!' .
Kamakau's account differs somewhat in details, but it is substantially the same as to the results — the failure of Kalanikupule to hold the vessels he had captured and carry out the plans he had formed, and the success of the surviving seamen in escaping with their ships.
Before proceeding farther with the closing events of the
THE POL YNESIAN RA CE. 269
Hawaiian autonymous states under the old regime, it is proper to take up the Oahu line of kings from the time of Ktikaniloho to the death of Kaliahana, which closed the autonomy of that island.
Oahij.
Kalaimanuia followed her mother, Kukaniloho, as Moi J^«/«»'««- of Oahu. No foreign or domestic wars appear to have troubled her reign, and little is known of her history. She was born at Kukaniloko, that famous birthplace of Hawaiian royalty, and resided most of her time at Kalauao, in the Ewa district, where the foundations of her houses are still pointed out at Kukiiahu and at Paaiau. To her is attributed the building of the great fishponds of Kapaakea, Opu, and Paaiau. Her husband was Lujpe Kapukeahomakalii, a son of Kalanuili (k) and Naluehiloikeahomakalii (w), and he is highly spoken of in the legends as a wise and kind man, who frequently accompanied his royal spouse on the customary circuits of inspection of the island, and assisted her in the govern- ment and administration of justice.
An instance of LupekapjJs mildness of disposition has been preserved in the legends. Once a native stole a hog from the chief. When the theft was found out, Lupekapu goes to the house of the thief and asks, " Did you steal my hog?" The native answered trembling, "Yes." Lupekapu then ordered the thief to prepare an oven and bake the hog. When that was done, he was told to sit down and eat. The thief fell to with a light heart, but on attempting to rise, when his natural appetite was satisfied, he was sternly told to continue eating until he was told to desist. When nearly suffocated with food, the poor wretch was told to get up, and Lupekapu told him, " Next time that you steal your neighbour's hogs, the law of the land that Mailekukahi established will punish you, viz., you will be sacrificed as a malefactor,
270 THE POLYNESIAN RACE.
and your bones will be scraped to make fish-hooks and arrow-heads of."
Kalaimanuia and Lupekapu had four children, three sons and one daughter. The first were Ku-a-Manuia, Kaihihapu-a-Manuia, and Hao ; the latter was Kekela. According to ancient custom the sons were given over to their several Kahus or guardians, chiefs of high rank and generally related to the parents, to be by them brought up and educated. Thus Ku-a-M. was brought up at Waikiki, Kailiihapu-a-M. at Waimanalo, Koolaupoko, and Hao at Waikele, Ewa ; but the daughter, Kekela, was brought up with her parents.
Before her death Kalaimanuia made the following dis- positions of the government and the land. She appointed her eldest son, Ku-a-M., to succeed her as Moi of Oahu, and she gave him the Kona and Koolaupoko districts for his maintenance. To Kaihikayu-a-M. she confided the charge of the tabus, the religious culte, and her family gods, " Kukalani " and " Kuhooneenuu ; " and for his maintenance she gave him the lands of Kalauao, Aiea, Halawa, and Moanalua. To Hao she gave the districts of Ewa and Waianae, subject in authority, however, to his elder brother. And to her daughter, Kekela, she gave the districts of Waialua and Koolauloa.
Ku-a-Manuia is spoken of in the legends as an exceed- ingly greedy and ambitious king, who endeavoured to wrest the lands from his brothers that had been given to them by their mother ; and by his niggardliness he incurred the ill-will of the priests and the country-people, and became very unpopular. This manner of bickering and disputes with his brothers continued for about six years, when finally Ku-a-M. resolved on an armed attack on his brother, Kaihikapu-a-M., who was at the time building the two fishponds at Keehi known as Kaihikapu and Lelepaua. Kaihikapu-a-M. defended himself against this sudden attack ; the country-people and his brother Hao hurried up to his assistance, and a general battle was
THE POLYNESIAN RACE. 271
fought between Lelepaua and Kapuaikaula, in which Ku-a-M. was slain. Not long ago a memorial stone was still pointed out on that field as marking the place where Ku-a-M. fell.
The legends have not preserved the names of Ku-a- Manuia's wives or children.
Kahikapu-a-Manuia followed his brother as Moi of KaUukapu- Oahu. Tradition has preserved his memory as a pious and worthy chief, who built new Heiaus, repaired the old, and encouraged devotion and religious exercises. During one of the circuits of the island which the Moi occasionally made to inspect the condition of the country, to administer justice, and to dedicate or repair Heiaus, he visited his brother Rao, who lived at Waikele, Ewa, and, as the legend says, was surprised and disturbed in his mind at the wealth of all kinds and the number of vassals and retainers, both chiefs and commoners, that followed the banner of his opulent brother.
Apprehensive that a chief with so abundant material resources might any day rise in revolt and assert his independence, Kaihikapu-a-M. returned to Waikiki and took counsel with his high-priest, Zuamea. The priest advised him that open force would not prevail against ffao, but that he might be overcome by stratagem and surprise. The native legend makes a kind of Trojan horse of an enormous shark that had been caught off Waikiki by Kaihikapu-a-M., and which was sent as a present to Hao, from which, while Hao was occupied in dedicating it to the gods, armed men issued and slew Hao, his priest, and attendant chiefs, who, occupied with the sacrifice, were unarmed and unprepared.
I am inclined to believe that the embellishments of the legends, as in many other cases, are of a much later time, and that the actual fact of the matter was the sending of a valuable present, the bearers of which surprised Hao at the Heiau and killed him there.
Hao's son Napulanahu-mahiki escaped from the assassins
272 THE POLYNESIAN RACE.
and fled to Waianae, where he maintained himself against Kaihika'pu-a-M. until the death of the latter. By marry- ing his annt Kehela, Napulanahu came into possession also of the Waialua and Koolanloa districts, and the island was thus divided into two independent sections, which continued until Kakuhihewa' s reign.
Kaihikapu-a-Manuias wife was Kaunui-a-Kanehoalani, a daughter of Kanehoalani, who was a grandson of Lo Lale (k) and Keleanohoanaajpiajpi (w), referred to on pre- vious pages. Kaunuis mother was Kitaloakalailai of the Kalehcnui branch of the Maweke line, but whose pedigree I am not in possession of. With tliis wife Kaihikapu-a-M. had a son named Kakuhihewa, who succeeded him as Moi. If Kaihika'pu-a-M. had other wives or other children, the legends are silent on the subject. KakuUhewa. As Kakuliihewa was not only one of the great kings of Oahu, but also celebrated throughout the group for all the princely qualities that formed the heau ideal of a high- born chief in those days, the legends relating to him are somewhat fuller, or have been retained better, than those of many of his contemporaries or successors.
Kakuhihewa was born at Kukaniloko, in the sleeping- place consecrated by the tabu of Liloe. From thence he was taken to Hoolonopahu by his grandfather Kanehoa- lani. Forty-eight chiefs of highest rank, conspicuous among whom were Makokau, Ihukolo, Kaaumakua, Paka- jpakakuana, were present at the ceremony of cutting the navel-string of the new-born chief, and the two sacred drums, named " Opuku " and " Hawea," announced the august event to the multitude. Several Kahus were duly appointed to watch over and bring up the heir-apparent, whose childhood was principally passed between Waipio, Waiawa, and Manana in the Ewa district.
During his youth Kakuhihewa was instructed in all the sciences and accomplishments known among his people, and such as became a chieftain of his rank and expecta- tions. Spear exercise of the various kinds, single-stick.
THE POL YNESIAN RA CE. 273
stone-throwing, the use of the sling and the javelin, and the knowledge of martial tactics, were taught him by a number of masters, whose names the legend has preserved, and whose skill is said to have been so great that they could hit the smallest bird or insect at long distances. The use of the bow and arrow was taught him by the famous Mailele. The bow was never used in war, but was a fashionable weapon to shoot rats and mice with. There being no beasts of prey or wild animals on the islands, the rats were the only fera natura that offered the sports of the chase to the chiefs and their followers, with whom it seems to have been a fascinating amuse- ment, and heavy bets were frequently put upon this or that archer's skill. The arrows were generally tipped with the sharpened bones of birds or of human beings.
When Kahuhihewa succeeded his father in the dignity of Moi of Oahu, his first care was to reunite the divided empire of the island. Instead of continuing the war with his cousin NajpulanaJmmaJiiki, he made peace with him, and married his daughter Kaea-a-Kalona, generally known in the genealogies by the name of Kahaiaonuiakauailana, with whom the three districts of Waianae, Waialua, and Koolauloa again fell under the sway of the legitimate Moi of Oahu; and during the balance of his long reign, no war or rebellion distracted the country or diminished his power.
The legends speak in glowing terms of the prosperity, the splendour, and the glory of Xakuhihewa's reign. Mild yet efficient in his government, peace prevailed all over the island, agriculture and fishing furnished abundant food for the inhabitants; industry throve and was remunerated, popu- lation and wealth increased amazingly, and the cheerful, liberal, and pleasure-loving temper of Kakuhihewa attracted to his court the bravest and wisest, as well as the brilliant and frivolous, among the aristocracy of the other islands. Brave, gay, and luxurious, versed in all the lore of the ancients of Ms land, a practical statesman, yet passion-
VOL. IL s
274 THE POLYNESIAN RACE.
ately fond of the pleasures of the day, wealthy, honoured, and obeyed, Kakuhihewa made his court the Paris of the group, and the noblest epitaph to his memory is the sobri- quet bestowed on his island by the common and sponta- neous consensus of posterity — " Oahu-a- Kakuhihewa."
Kakuhihewa! s principal royal residences were at Ewa, Waikiki, and Kailua. On the latter land, at a place called Alele, he built a magnificent mansion, according to the ideas of those times. It was named Pamoa,"^ and is said to have been 240 feet long and 90 feet broad. To those who remember the large houses of even inferior chiefs in the latter years of the old regime, ere the feudal power was completely broken, the above dimensions, as given in the legend, will not appear extravagant, and were probably correct.
Kakuhihewa had three wives, some legends say four, (i.) Kaea-a-Kalona or Kahaiaonuiakauailana, the daughter of Najpulanahumahiki, above referred to, and Kekela, the daughter of Kalaimaneia. With her he had two sons and one daughter — Kaihikapic-a-Kakuhihewa, Kanekapu-a- Kakuhihewa, and Makakaialiilani. (2.) Kaakaualani, the daughter of Zaninui-a-Kaihicpee and his wife Kauhiiliula- a-Piilani ; the former a descendant of the Kalehenui-a- Maweke branch, the latter a daughter of Piilani, king of Maui. With her he had a son named Kauakahinui-a- Kakuhihewa. (3.) Koaekea, whose pedigree I am not in possession of, and with whom he had a son named Kale- hunapaikua. The fourth wife mentioned by some legends, though not by all, was Kahamaluihi, a daughter of I^aioe — a descendant of the Kumuhonua-a-Mulielealii branch of the Maweke line — and I'Cawelo-Ehu, of the Kauai branch descending from Ahukini-a-Laa. She is said to have become afterwards the wife of Kanekapu-a-Kakuhihewa. When Kakuhihewa died, the office and dignity of Moi Ka)ieivpu- of Oahu dcsceudcd to his oldest son, Kanekapu-a-Kakuhi- tewt^^^' ^^ewa, in whose family it remained for five generations
^ Some legends give the name as Kamooa.
THE POL YNESIAN RA CE. 27 5
afterwards. In other respects the island appears to have been divided between the three oldest brothers.
No legends remain of the life of Kanekwpu-a-Kakulii- hewa. The brothers agreed well together ; no dissensions seem to have troubled their lives, and peace and abundance blessed the land. Occasional allusions in the legends of other chiefs would seem to indicate, however, that the gay temper and sumptuous style of living, which had made Kakuhihewa so famous among his contemporaries, were in a great measure shared by his son Kaihikapu-a- Kakuhi- hewa, whose brilliant entourage continued the lustre of his father's court.
Kanekapu-a-Kahahihewa' s wives were : (i.) Kalua, with whose name some confusion appears to have been made by the genealogies. On some she is said to have been one of the daughters of Hoohila — a daughter of Kalaniuli (k) and Kaulala (w) — and her husband Kealohi-Kikaupea, and thus a sister to Kaioe, the mother of Kahamaluihi, above referred to ; but as Hoohila was a half-sister of Kakuhi- hewa's grandfather Liipekapukeahomakalii, and is referred to in the legends of Kakuhihewa as an old lady in his days, it is hardly probable that any of her daughters could have been the mate of Kakuhihewa s son. That she was descended from Hoohila, and in the Meles and legends is known as Kalua-a- Hoohila, there is no doubt, and I think it therefore more reasonable to assume that she was a granddaughter or great-granddaughter of Hoohila. The only child that Kanekapu-a- Kakuhihewa had with this wife was a son, Kahoowahaokalani, (2.) Kahamaluihi^ just mentioned above, with whom he had no children.
Kaihikapu-a- Kakuhihewa, though acknowledging his brother Kanekapu-a- Kakuhihewa as the Moi of Oahu, kept his gay and brilliant court sometimes at Ewa, some- times at Waikiki. We know but little of the history of his life. The Meles and legends merely allude to certain events known to have transpired during his time as if they were too well known in the community at the time
276 THE POL YNESIAN RA CE.
those accounts in verse or prose were composed to require farther details. Thus there can be no doubt that it was during his time that Kauhi-a-Kama, the Moi of Maui, started an armed expedition to Oahu, landed at Waikiki, and met a violent death there at the hands of the Oahu chiefs ; but we know not the cause of the quarrel or the invasion, nor if Kaihikapu-a-Kahuhiliewa was personally present at Waikiki and shared in the battle and took part in the outrage committed on Kauhi-a-Kama s body at the Heiau of Apuakehau. We know that the great civil war between Kawelo-a-MaihunoMi and his cousin or near relative, Aikanaka, on Kauai, occurred during this period, and that Kawelo-a-Maihunalii — whose wife belonged to the Kalona family of Oahu, and who had obtained lands in Ewa on the slope ascending to the Kolekole pass of the Waianae mountains — was assisted with men, arms, and canoes by Kaihikapu-a-Kahuliiheiua during the war ; but we learn nothing from those legends that throws any light on the contentions which distracted the island of Kauai between the time of Kahakumakalina and that of KawelomahamaTiaia.
■ Kaihikapu-a-Kakuhihewas wife was Ijpuioai-a-Hoalani, a daughter of Hoalani and Kaua Kamakaohua ; the former a brother to KakuJiihewa' s wife, Kaakaualani, the latter a daughter of Kamakaohua, a chief in Kohala, Hawaii, to whom belonged the Heiau of Muleiula, on the land of Kahei. With this wife Kaihikapu-a-K. had a daughter named Kauakahikuaanaauakane, who married Iwikaui- kaua, referred to on p. 126, and thus became the grand- mother of the famous Kalanikauleleiaiwi, the wife of Keaweikekahialiiokamoku, king of Hawaii.
Of Kauakahinui-a-K I have found no mention in the legends, except that he was the ancestor of Fapaikaniau, one of the wives of Kaulahea, Moi of Maui, and of her brothers Kuimiheua and Uluehu, from whom several dis- tinguished families descended.
Of Kalehunapaikua, the fourth son of KakuhiJiewa,
THE POL YNESIAN RA CE. 277
nothing is known but the fact, which the genealogists carefully kept from oblivion, that from him descended the celebrated Kaupekamohu and her three warrior sons, Nahiolea, Namakeha, and Kaiana-a-Ahaula.
KaJioowahaohalani appears to have been recognised as KaJwowa- Moi of Oahu after his father, Kanekapu-a-K. His life and reign have furnished no theme for bards or r-aconteurs, from which the historian infers that peace and prosperity- were uninterrupted. KahoowalwCs wife was Kawelolau- huhi, whose pedigree is not clearly stated, but who was undoubtedly either a daughter or a niece of Kaweloma- hamahaia of Kauai. Their son was
Kauakahi-a-KaJioowaha, who followed his father as Moi KanaMid-a-
' Aahoowa/M.
of Oahu. On the subject of his life the legends are as barren as on that of his father, with one exception. It is stated that Kauakahi-a-K. sent an ambassador named Kualona-ehu to the court of Kawelomakualua and his sister-wife, Kaawihiokalani on Kauai, who are said to have been the first to establish the dreaded " Kapu wela 0 na Lii," the " Kapu-moe," which compelled all persons, on penalty of death, to prostrate themselves before a high chief, or when he was passing. On the return of the ambassador the tabu which he had witnessed on Kauai was introduced and proclaimed on Oahu by Kauakahi- a-K., and it is intimated that his grand-aunt, Kahama- luihi, was still alive at that time, and actively contributed to the introduction of the above tabu. From Oahu this tabu is said to have been introduced on Maui in the reign of Kekaulike.
The expression of the legend would seem to convey the impression that Kawelomakualua and his wife were the first to institute the " Kapu-moe " in the Hawaiian group. Such impression, I believe, would be incorrect, in view of the fact that the " Kapu-moe " — prostration before chiefs — ^was a well-known institution in all, or nearly all, the principal groups of Polynesia before they were visited by Europeans in the eighteenth century. Like many other
Kualii.
278 THE POL YNESIAN RA CE.
common customs with that race, it may have slumbered or been discontinued on the Hawaiian group for many generations, and probably the Kauai chieftains were the first to revive its practical application, and hence were said to have been the first to establish it.
Kauahalii-a-KahoowahaJ s wife was Moliulua, She was doubtless of a rank corresponding to his own, but I have found no allusion to her pedigree in the legends or genea- logies now extant. Their first-born, and perhaps their only son, was Kualii. If they had other children, their names have been eclipsed and forgotten in the superior renown of Kualii.
Kualii succeeded his father as Moi of Oahu, but by that time it would appear that the title had become more nominal than real, and that the Ewa and Waialua chiefs ruled their portions of the island with but little regard for the suzerainty of the Moi, who, since the time of Kanekaipua-Kakiihihewa, resided chiefly on their patri- monial estates in the Koolaupoko district.
Kualii was born at Kalapawai, on the land of Kailua, Koolaupoko district. The ceremony of cutting the navel- string was performed at the Heiau of Alala, and thither, for that occasion, were brought the sacred drums of Opuku and Hawea. During his youth Kualii was brought up sometimes at Kailua, at other times at Kualoa. One of the special tabus attached to Kualoa, whenever the chief resided there, was that all canoes, when passing by the land of Kualoa, on arriving at Makawai, should lower their masts and keep them down until they had passed the sea off Kualoa and got into that of Kaaawa. I note the tabu and the custom, but I am not certain of the underlying motive. It may have been a religious observ- ance on account of the sacred character of the "Pali 0 Kualoa," or a conventional mode of deference to the high chief residing there. It was strictly observed, however, and woe to the infractor of the tabu.
So far as known to me, only one legend of the life and
THE POLYNESIAN RACE.
279
acts of Kualii has been reduced to writing and preserved. There doubtless were at one time several other legends regarding a king so widely known, so thoroughly feared, and so intimately connected with the highest families on Maui, Molokai, and Kauai as was Ktcalii, and as was his hardly less illustrious son, Peleioholani. But the political destruction of the house of Kualii by Kahehili of Maui, the spoliation of the territorial resources of its scions by the successful conquerors, and perhaps in no inconsider- able degree the idea set afloat by both the Maui and Hawaii victors that the Kualiis were a doomed race, all these co-operative causes first rendered the recital of such legends treasonable, next unfashionable, and lastly for- gotten. As a singular good fortune, however, amidst the destruction of so much ancient lore that doubtless clus- tered round the names of Kualii and Peleioholani, several copies of the celebrated Mele or chant of Kualii have been preserved and reduced to writing; and Polynesian students are under great obligation to Mr. Curtis J. Lyons for his English translation of the same.^
The above legend of Kualii, to which I have referred, appears to be rather a compilation of previous existing legends than an original one, and its compilation was probably as late as the latter part of the reign of Kame- hameha Z, when upwards of a century had elapsed since the death of Kualii, and time had covered the original historical data with its ivy of fable and myth. Subjecting this legend, however, to the same critical examination with which I have treated other legends; allowing for the exaggerations and embellishments incident to and
1 This remarkable chant will be found in Ai)pendix, marked 5. lu the accompany inaf translation into English I have differed in several places from that of Mr. Lyons — for the better or for the worse, let the Hawaiian scholar determine. I have had the advantage of comparing four versions of this celebrated chant —
one collected on Hawaii, one on Oahu, one given by S. M. Kamakau to my collector, S. N. Hakuole, and lastly, the one furnished by Kamakau to Judge Andrews and Mr. Lyons — and I feel thus tolerably sure that the text I have followed is as nearly correct as such things can be when handed down by oral tradition only.
28o THE POL YNESIAN RA CE.
unavoidable in a legend that is told by professional raconteurs to admiring audiences, and is orally handed down for several generations; and having compared it with other legends treating of Kualii's contemporaries, and with the Mele just referred to,^ I have been able to arrive at the following data as probably historical facts : —
Kualii's first attempt to bring the Oahu chiefs to their proper status as feudatories of the Moi of Oahu was directed against the chief of the Kona district. The legend gives the name of the principal chief in Kona as Lonoikaiha, but I doubt the correctness of the name. . The occasion of the collision was this : — In the valley of Waolani, a side valley from the great Nuuanu, stood one of the sacred Heiaus called Kawaluna, which only the highest chief of the island was entitled to consecrate at the annual sacrifice. As Moi of Oahu the undoubted right to perform the ceremony was with Kualii, and he resolved to assert his prerogative and try conclusions with the Kona chiefs, who were preparing to resist what they considered an assumption of authority by the Koolaupoko chief. Crossing the mountain by the ]!^uuanu and Kalihi passes, Kualii assembled his men on the ridge of Keana- kamano, overlooking the Waolani valley, descended to the Heiau, performed the customary ceremony on such occa- sions, and at the conclusion fought and routed the Kona forces that had ascended the valley to resist and prevent him. The Kona chiefs submitted themselves, and Kualii returned to Kailua.
We next hear of Kualii making an expedition to Kauai for the purpose of procuring suitable wood from which to manufacture spears for his soldiers. Succeeding in this, and fully prepared, Kualii turned his attention to the Ewa and Waialua chiefs and their subjection to his authority.
1 Of that Mele or chant, however, lifetime of Kualii^ who must have there is no doubt as to its age. It died some time previous to 1730. was evidently composed during the
THE POL YNESIAN RA CE. 28 1
The hostile forces met on the land of Kalena and the plain of Heleauau, not far from Lihne, where Kualii was vic- torious. The Ewa chiefs, however, made another effort to retrieve their fortunes, and fought a second battle with K^ulli^ at Malamanui and Paupauwela, in which they were thoroughly worsted, and the authority of Kvxilii as Moi of Oahu finally secured and acknowledged.
Having thus subdued the great district chiefs of Oahu, it is related, and the Mele confirms the fact, that Kualii started with a well-equipped fleet to make war on Hawaii, but what in reality was only a well-organised raid on the coast of Hilo — kind of expedition not at all un- common in those days, and undertaken as much for the purpose of keeping his warriors and fleet in practice and acquiring renown for himself, as with a view of obtaining territorial additions to his kingdom. As this expedition took place in the earlier part of Kualii' s life and reign, it probably occurred while Keakealaniwahine was still the Moi of Hawaii, and before the accession of her son Keawe. Landing at Laupahoehoe, the subordinate chief there hastily assembled what force he could command to repel the invader. The name of this chief is given as Haalilo, but as this is the only time and the only legend that mentions him, I am unable to connect his name with any of the great Hawaii families. In the battle that ensued this Haalio was defeated, and Kualii having secured such plunder as usually fell to the victors on such excursions, was preparing to make his next descent on the Puna district, when news came to him from Oahu that the Ewa and Waianae chiefs had revolted again. Hastily returning to Oahu, he met the hostile chiefs at Waianae, and after a severe contest, routed them effectually with great slaughter near the watercourse of Kalapo and below Eleu.
Having again crushed rebellion at home, it is said in the legend that Kualii made a second voyage to the Hilo district, but what he did or how he succeeded is not
282 ■ THE POLYNESIAN RACE.
stated. On his return from Hilo, however, while recruit- ing his force at Kaanapali, Maui, he was met by a depu- tation from the Kona chiefs of Molokai, invoking his assistance against the Koolau chiefs. of that island, who had encroached upon the fishing-grounds of the former. The deputation consisted of a chief named Paepae and a chiefess named Kajpolei, the daughter of Keopuolono. Ac- cording to their request, Kualii crossed over to Molokai and landed at Kaunakakai, where the Kona chiefs were assembled. After agreeing upon their operations, their forces and Kimlii's fleet rendezvoused at Moomomi on Kaluakoi, and from there made their descent on Kalau- papa, where the Koolau chiefs had collected. A well- contested battle was fought, the Koolau chiefs were beaten, and having satisfactorily settled the territorial disputes of the Molokai chiefs, Kualii returned to Oahu.
The legend refers to an expedition that Kualii made to Lanai, but the incidents related are so full of anachron- isms, as to render the whole account unreliable. That Kualii made an armed excursion to Lanai is quite pro- bable, and in accordance with the spirit and customs of his age, but that the excursion was made as related in the legend is highly improbable.
But what neither legend nor Mele refers to, however, is Kualii's connection with the Kauai chiefs and his influ- ence there. And yet it is incontestable, that during his own lifetime he had established his son Peleioliolani as Moi over at least the Kona section of Kauai. Had this connection been the result of war and conquest, it is hardly probable that the legend and the Mele would have both been silent about it. It arose then, probably, from a matrimonial connection of himself as well as of his said son Peleioliolani with Kauai chiefesses, heiresses of the Kona districts. Of Kualii' s wives only one is known by name, viz., Kalanikahimakeialii, a Maui chiefess, whose mother was Kalaniomaiheuila, a daughter of Lonohonua- kini, king of Maui. Other legends speak of the large
THE POL YNESIAN RA CE. 283
family of Kualii, but without mentioning liis wives or their descents. It may fairly be assumed, therefore, that his relations with Kauai originated from such a cause.
Kualii is said to have lived to an extremely old age, and to have possessed unusual strength and vigour to the last. It is related that when Kualii was upwards of ninety years old, Feleioholani arrived one time from Kauai on a visit to his father on Oahu. Without endorsing the details of the legend, it suffices to say that a quarrel arose between father and son, that the latter assaulted the former, and a scuffle ensued, in which the old man, getting the grip of the " lua " ^ on his son, handled him so severely that, when released from the paternal grasp, he started at once for Kauai, and never revisited Oahu until after his father's death.
Kailua, in Koolaupoko, seems to have been the favourite residence of Kualii, and there he died at a very advanced age. Shortly before his death he called his trustiest Kahu and friend to his side and strictly enjoined upon him the duty of hiding his bones after death, so that mortal man should never get access to them or be able to desecrate them. When Kualii was dead, and the body, according to custom, had been dissected and the flesh burned, the Kahu carefully wrapped the bones up in a bundle and started off, as everybody thought, to hide them in some cave or sink them in the ocean. Instead of which, he repaired to a lonely spot and there pounded up the bones of the dead king into the finest kind of powder. Secreting this about his person, the Kahu returned to court and ordered a grand feast to be holden in commemoration of the deceased. Immense preparations were made, and the chiefs from far and near .were invited to attend. The night before the feast the Kahu quietly and unobserved mixed the powdered bones of the dead king in the Poi prepared for the morn-
1 The " lua " in ancient wrestling- tage could easily, if he chose, break matches was a grip or a position in the back of the other, which the one who had that advan-
284 THE POLYNESIAN RACE.
ing's feast. At the close of the meal the following day the Kahu was asked by the chiefs present if he had faith- fully executed the wishes of the late king regarding his bones. With conscious pride at his successful device, the Kahu pointed to the stomachs of the assembled com- pany and replied that he had hidden his master's bones in a hundred living tombs. The legend does not say how the guests liked their repast, but the Kahu was greatly applauded.
As before stated, the name of only one of Kualiis wives has come down to present times. Kalanikahimaheialii was the daughter of Kaulahea, king of Maui, and his sister Kalaniomaiheuila, and thus a chiefess of the highest rank, an Alii Pio. Three children were born from this union, two sons, Kajpiohookalani and Peleioholani, and one daughter, Kukuiaimakalani.
This is perhaps the proper place to refer to the celebrated Mele or chant of Kualii} It is one of the longest known chants in the Hawaiian anthology, comprising 563 lines according to some versions, and 612 according to others ; the difference being more in the manner of transcribing than in the actual matter of the two versions. This Mele, which is referred to and quoted in the legend, is said to have been composed by Kapaahulani and his brother Kamahaaulani, and chanted by the former within hearing of the two armies previous to the battle of Keahumoa against the rebellious Ewa chiefs. It bears all the internal evidences, in language, construction, and imagery, of having been composed at the time it purports to be, and was widely known among the dite and the priesthood at the time of Captain Cook's arrival. There is in some versions of this chant an addition of some 200 lines, but their genuine- ness has been called in question, and I think justly so. They are probably of later origin than the time of Kualii. It is to the first and undoubted portion of this chant that
1 See Appendix No. V.
THE POLYNESIAN RACE,
285
I wish to call the attention, for in it occur the following lines —
" 0 Kahiki, moJcu hai a loa, Aina 0 Olopana i noho ai ! Iloko ka moku, i waho ka la ; 0 ke aloalo 0 ka la, ka moku, ke hiki mai.
Ane ua ike oe ? Ua ike. XJa ike hoi au ia Kahiki. He moku leo pahaohao wale Kahiki. No Kahiki kanaka i pii a luna A ka iwi kuamoo 0 ka lani ; A luna, keehi iho. Nana iho ia lalo. Aole o Kahiki kanaka; Hookahi o Kahiki karmka, — he haole ; Me ia la he Akua, Me au la he kanaka ;
He kanaka no, Pai kau, a ke kanaka hookahi e hiki. Hala aku la 0 Kukahi la 0 Kulua, 0 Kukahi ka po, 0 Kulua ke ao, 0 hakihana ka ai, Kanikani ai a manu — a ! Hoolono mai manu o lanakila I Malie, ia wai lanakila ?
Ia ku no. "
Which may be rendered in English —
0 Kahiki, land of the far-reaching ocean, Land where Olopana dwelt !
Within is the land, outside is the sun ; Indistinct is the sun and the land when approaching. Perhaps you have seen it ? I have seen it.
1 have surely seen Kahiki.
A landjwith a strange language is Kahiki.
The men of Kahiki have ascended up
The backbone of heaven ;
And up there they trample indeed,
And look down on below.
Kanakas (men of our race) are not in Kahiki.
One kind of men is in Kahiki — the Haole (white man).
He is like a god ;
I am like a man ; A man indeed,
286 THE POL YNESIAN RA CE,
"Wandering about, and the only man who got there.
Passed is the day of Kukahi and the day of Kulua,
The night of Kukahi and the day of Kulua.
By morsels was the food ;
Picking the food with a noise like a bird !
Listen, bird of victory !
Hush ! with whom the victory ? With Ku indeed.
The above verses, from 137 to 161 of the chant, follow- ing the two versions which I possess, throw a singular and unexpected light on the knowledge, mode of thoughts, and relation to the outer world possessed by the Hawaiians of two hundred years ago. From these we learn that Kualii had visited " Kahiki," that foreign, mysterious land where the white man (" Haole ") dwelt, with his proud manners and his strange language, a land shrouded in mists and fogs, and reached only after a long voyage, when provi- sions fell short, and from which he successfully escaped or returned to his island home.
Knowing that in the Hawaiian language " Kahiki " is a general term, designating any and all foreign lands outside of the Hawaiian group — those inhabited by cognate races as well as by alien — the natural queries arise — Which was the Kahiki that Kualii visited? how did he get there, and how return ?
Although the chant says that it was the land where Olopana formerly dwelt, and thus seems to indicate that it was the Tahiti of the Georgian group in the South Pacific, yet the farther designation instantly dispels that idea when it speaks of a country where the sun and the land are seen indistinctly, as if shrouded in fogs and appearing to elude or dodge (" aloalo ") the view of the approaching mariner ; when it speaks of a people with a strange language (" leo pahaohao ") — an expression that could never have been used by an Hawaiian when refer- ring to the kindred dialects of his race; — and finally, when it expressly states that the people of that Kahiki (foreign land) were not of the same race as the narrator,
THE POLYNESIAN RACE. 287
but were white men (" Haole "), aliens in race as well as in lanouacfe.
While the chant thus enunciates with startling pre- cision the fact that in the middle part of the seventeenth century, or thereabout, Kualii had actually visited a land where white men lived, yet it gives ns hardly any light whereby to determine in which direction the land was situated or by what people it was inhabited, nor yet as to the question how Kualii was brought there and returned. In answer to all these questions the historian can only offer a more or less probable conjecture.
From the middle to the close of the seventeenth cen- tury, the time when Kualii flourished, the only lands bordering on the Pacific that were held by the white man, the Haole, were the western coast of America, the Ladrone Islands, and different places in the Philippine Islands. Between those places the regular trade was carried on by the Spanish galleons. I have endeavoured to show^ that there can be little doubt that the Hawaiian group was discovered by Gaetano, a Spanish navigator, as early as 1555, and that this discovery was probably utilised by other Spanish galleons from time to time, though no written evidence of that fact has yet been found. To judge from the long discontinuance of native Hawaiian voyages to foreign lands — a discontinuance dating back to the time of Zaa-mai-kahili, or some fourteen gene- rations— and the consequent loss of nautical know- ledge, it is hardly credible that Kualii started for Kahiki in his own Hawaiian canoes. But it is probable — and the only way to account for the fact vouched for by the chant — that some Spanish galleons, passing by the islands, had picked up Kualii and his company while fishing off the Oahu coast, carried them to Aca- pulco, and brought them back on the return trip. I am inclined to prefer the voyage to Acapulco or the American coast, in place of Manilla, from the fact that
1 See p. 109, and Appendix Nc. III.
288 772^^ POL YNESIAN RA CE,
tlie cliant describes the country as having " the land within and the sun outside " —
" Iloko ha mohu, iwaJio ka la,''^ —
which is a peculiarly Hawaiian expression, and, though not much used at present, may have been more prevalent in olden times, indicating that the land was to the east- ward of the voyager. One may hear to this day among the native population such geographical terms as " Ko- hala-iloko, Hamahua-iloho" expressing Eastern Kohala on Hawaii and Eastern Kamakua on Maui, in distinction from ''Kohala i waho!' Western Kohala, &c. Moreover, the word " Aloalo" which I have rendered as "indistinct," from its identity with the Tahitian " Aroaro" " indistinct, dark, mysterious," would seem to apply with greater force to the high mountain land back of the American coast, shrouded in clouds or fogs, than it would to the neigh- bourhood of Manilla.
I have thus offered my conjecture, based partly, it is true, upon an assumption of probable incidents in the Spanish galleon trade, and also upon what I consider the correct exegesis of the native text in the chant referred to. The assumption may never be proven by the evidence of Spanish log-books, the exegesis may partly or wholly be controverted by some more able scholar than I claim to be ; but while the chant itself remains an undisputed heirloom from the period and the chief whose acts it describes, the voyage of Kualii to that foreign land, where the white man dwelt with his strange and alien language, must be accepted as an historical fact, and as such I have referred to it here.
When Kualii died he was followed as Moi of Oahu by
Kapiohoo- his SOU KajpioJiookalaui, and his other son, Feleioholani,
succeeded him as sovereign over that portion of Kauai
which in some now forgotten manner had come under the
sway of Kualii.
Of the unfortunate campaign which KapioJiookalani
THE POL YNESIAN RA CE. 289
undertook against Molokai in order to reduce its chiefs to subjection, and in which he lost his life, mention has been made on page 137, &c.
The legends are silent as to who was Kapiohoohalani' s wife, but his son's name was Kanahaohalani, who was but a child when his father died, and who appears to have only survived him about one year, for in the war between Alapainui of Hawaii and Kaiihiaiinokuakama, the revolted brother of Kamehamehanui of Maui, we find that Peleio- Iwlani had succeeded his nephew as Moi of Oahu, and had gone with his fleet and warriors to Maui to assist Kmihi against Alapainui. Vide page 140, &c.
On his return from this expedition to Maui Peleioholani Peieiohoiani. visited the windward side of Molokai, and is said to have brought the Koolau chiefs to acknowledge him as their sovereign, though their subjection was neither very thorough nor very lasting. This must have been about the year 1738.
There is no special legend now extant that treats of Peleioholani' s life and acts ; but all Hawaiian legends that refer to him even incidentally speak of him as a most celebrated warrior king of his time, and as one of the highest tabu chiefs in the group. Yet, with the exception of his campaigns against Alapainui on Oahu and on Maui, I find no mention of any wars with the greater islands which he undertook after that and in which he distinguished himself, unless his several expeditions to keep the Molokai chiefs in subjection form the basis for his renown and for • the terror that he inspired.
About the year 1764 or 1765, for some reasons not now known, the Molokai chiefs killed KeelanihonuaiaJcama, a daughter of Peleioholani, and on that occasion he took such a signal vengeance upon them that the island remained quiet in the possession of the Oahu sovereigns until the downfall of Kahahana. In this crusade and last military expedition of Peleioholani the revolted Molokai chiefs, mostly from the Koolau and Manae sides of the island, were either killed and burned or driven out of the island
VOL. II. ^. T
290 THE POL YNESIAN RA CE.
to seek refuge at the courts of Maui and Hawaii. The Kaiahea family alone appears not to have been disturbed in their possessions or persons by the irate monarch, and their exemption was probably owing to the fact that Kaiakea's wife, Kalanipo, was Peleioholani' s own niece, being the daughter of his sister Kukuiaimakalani,
About the year 1770 Peleioholani died on Oahu at an advanced age. He is reported as having had two wives : — (i.) Halakii, of whose pedigree I have found no men- tion in the legends of the time, but who most probably belonged to the Kauai aristocracy. The children with this wife, whose names have been remembered, were a son, Kumahanay and a daughter, KeelaniJwnuaiakama ; ^ (2.) Zonokahikini, of whose ancestry and kindred no men- tion is made. It is said that with this wife he had two children, a son Keeumoku, of whom nothing further is known, and a daughter Kapueo, who is said to have lived to an advanced age. Kumahana KumaJiana followed his father as Moi of Oahu. He appears to have been an indolent, penurious, unlovable chief, and for these or other reasons incurred the illwill and estranged the loyalty of chiefs, priests, and commoners to such a degree that, after enduring his rule for three years, he was formally deposed from his office as Moi by the chiefs of Oahu in council assembled. So thoroughly had he succeeded, during his short incumbency of office, . to make himself disliked, that, in an age so peculiarly prone to factions, not a voice was heard nor a spear was raised in his defence. It was one of those few bloodless revolutions that leave no stain on the pages of history. There was no anger to appease, no vengeance to exact, it was simply a political act for prudential reasons. His deposition atoned for his incompetency, and he and his family were freely allowed to depart for Kauai, where they found refuge among their kindred in Waimea. I
1 It will be seen in the next section on Kauai, that probably Kaaj^uwai^ the wife of Kaumeheiwa of Kauai, was also a daughter of Feleioholuni.
THE POLYNESIAN RACE. 291
have not learned who was his wife, and the only son of his to whom history refers was Kaneoneo, who married KartiakaheUi, the sovereign chiefess of Kauai, and who was killed in a fruitless attempt to recover the kingdom of Oahu by joining the insurgent chiefs under Kahekili's iron rule, as narrated on page 265.
KahaJiana was elected by the Oahu chiefs to succeed Kakahana. Kumahana as Moi of Oahu. His election, his reign, and his tragical end have already been narrated on page 225, and with his downfall Oahu ceased to be an independent state, and became a tributary to the Maui kings, with whose history it thenceforth became associated.
Kauai.
The last portion of the ancient history of Kauai, from the time of Kahahumakapaweo until the close of the • eighteenth century, is the most unsatisfactory to whoever undertakes to reduce the national legends, traditions, and chants to some degree of historical form and sequence. The legends are disconnected and the genealogies are few. The indigenous Kauai folklore of this period was singu- larly obscured and thrust in the background by that of Oahu during the ascendancy of Kualii and of Peleioholaniy and by that of Maui during the time of Kaeokulani. When, subsequently to this period, after the death of Kameha- meha, Kaumualii, the last independent king of Kauai, removed to Honolulu and became the spouse of Kaahu- manu, most of his nobles followed him thither, and Kauai folklore suffered a further eclipse. That the ruling families of Kauai were the highest tabu chiefs in the group is evident from the avidity with which chiefs and chiefesses of the other islands sought alliance with them. They were always considered as the purest of the " blue blood " of the Hawaiian aristocracy; and even at this day, when feudalism has vanished and the ancient chants in honour of deceased ancestors are either silent or chanted
292
THE POLYNESIAN RACE.
Kalaniku kuma.
Kahakuma kalina.
ill secret, it is no small honour and object of pride to a family to be able to trace its descent from KahaJcumaka- paweo through one or the other of his grandsons, Kahaku- makalina or Ililiiivalani. But of the exploits and trans- actions of most of the chiefs who ruled over Kauai during this period, there is little preserved to tell.
Kalanikukuma followed his father Kahakumakapaweo as Moi of Kauai. No legend attaches to his name. His wife was Ka;poleikauila, but whence descended is now not known. He is known to have had two sons, Kahakuma- kalina and Ilihiwalani, or, as he is called on some gene- alogies, nimealani. The latter married Kamili, a sister of Kaulala of the Oahu Maweke-Elejpuukalionua line, and from him descended Zonoikahaupu, the great-grandfather of Kaumualii.
Of Kahakumakalina as little is known as of his father except the genealogical trees which lead up to him. It has been stated before that Akahiilikapu, one of TJmi-a- Liloa's daughters, of Hawaii, went to Kauai and became the wife of Kahakumakalina^ with whom she had two chil- dren, a son named Keliiohiohi, who was father of the well- known Akahikameenoa, one of the wives of / of Hilo, and of a daughter Koihalauwailaua or popularly Koihalawai, who became the wife of Keawenui-a- Umi of Hawaii. After Akahiilikapu returned to Hawaii, Kahakumakalina took another wife, whose name on the genealogies is Kahaku- maia, but whose parentage is not given. With her he had a son Kamakapu, who succeeded him as Moi of Kauai. Kamakapu. Of Kamakajpu nothing further has been remembered than that his wife's name was Pawahine, and that their son was Kawelomahamahaia.
Both the legends and the family chants refer to Kawe- lomahamahaia as one of the great kings of Kauai under whom the country prospered, peace prevailed, and popu- lation and wealth increased. His wife was Kapohinao- kalani, but of what family is not known. They had several children, and the names of the following have been
Kaweloma- hamahaia.
THE POLYNESIAN RACE.
293
preserved : — KaweloTmkualua, Kaweloikiakoo^ Kooakapo'ko, sons, and Kaawihiohalani and Malaiakalani, daughters.^
Kawelomahualua followed his father as Moi, the prin- fa^oeioma-
*■ kicalua
cipal royal residence being at Wailua. He is mentioned in the legends with almost equal veneration to that of his father. His wife was his sister KaawihioJcalani, and she bore him two sons, twin brothers, Kaiuelo-aikanaka and Kawleo-a-pcekoa.
I have been unable to learn, and the legends that have been preserved throw no light upon, the origin of the Kealohi family, which about this time had become pro- minent on the Kauai legends, the first of the name, Kea- lohikanakamaikai, having married Kaneiahaka, a grand- daughter of Ilihiwalani, the brother of Kahakumakalina, Erom the tenor of the legends I infer that the older branch of Kahakumakalina were the titular sovereigns of Kauai, while the younger branch of Ilihiwalani were the " Alii- ^ . Aimoku " of Waimea and the south-western section of the island. The children of Kealohikanakamaikai and Kanei- ahaka were Kealohi-a-peekoa, Kealohikikaupea, Kanaka- hilau, sons, and Kapulauki, a daughter. The first son obtained a lordship of Waianae on Oahu, and became con- nected with the powerful Ewa chiefs. The second sought his fortune among the Koolau chiefs on Oahu, and seems to have been connected with the Kanekapu-a-Kakuihewa family, for I find his name mentioned as a relative in the Kualii legends. The third son apparently remained on Kauai, and eventually married his niece Kuluina, and became the father of Lonoikahaupu. The daughter Kapu- lauki — with whom the fief of Waimea and perhaps the whole Kona side of Kauai, as descended from IlihiivalanL
1 It is nowhere clearly stated, but the course of events and the tenor of the legends make it extremely credi- ble, that Keaweloinahamahaia had another daughter, named Kawelolau- huki, who became the wife of Kahoo- wahaokalani, the son of Kanekapu- a-Kakuihuoa and Moi of Oahu, and
grandmother of Kualii. As the legends are silent, I can find no other reasonable way to explain the inte- rest which Kualii acquired on Kauai after the close of the civil war be- tween Kawdoaikanaka and Kawelo- a-Maihunalii.
kanaka.
294 THE POL YNESIAN RA CE.
appears to liave remained — became the wife of Kainaaila,
a son of KaihihapuTnahana and grandson of ZonoiJcama-
Jcahiki of Hawaii, and their child was a daughter Kuluium,
When Kawelomakualua died he was followed by his son
Kaweioai. Kaweloaikauaka as Moi of Kauai. Kawdo-a-Maihunalii, a cousin of the former, and a son of Malaiahalani and of Maihunalii, whose pedigree I have been unable to collect, for some reason not clearly stated in the legends became obnoxious to Kaiueloaikanaka and was driven out of the island. The Kawelo-a- Maihunalii legends certainly state that he found a refuge with Kaihikapu-a-Kakuhihewa in Ewa, Oahu, and was given a land bordering on the Kole- kole Pass in the Waianae mountains ; but unless Kaihi- kapu-a-Kakuhiliewa had survived to an unprecedentedly old age, he must have been dead before this time, and the succour given to Kawelo must have come from Kaihikapu's sons or descendants. Certain it is, however, that Kawelo not only received the land on Oahu referred to for his maintenance, but in due time obtained both men and canoes to invade Kauai and make war on Kaweloaikauaka. The legends and chants referring to this war are lengthy, confused as to sequence of events, and so overloaded with the marvellous and fabulous, that very little reliance can be placed upon the details which they set forth. The result, however, is historically certain and vouched for by numerous other legends from the other islands, and that was the overthrow and death of Kaweloaikanaka and the
Kawdo-a- transfer of the supremacy of Kauai to Kawelo-a- Maihu- nalii, or, as he is also called in some legends, Kawelolei- makua. How long he reigned is not known, but it is said that when he became old he was killed by having been thrown over a cliff by some rebellious subjects ; but who they or their leader were, or what the occasion of the revolt, is not remembered. Kawelo-a-Maihunalii's wife was Kanewahineikiaoha, a daughter of Kalonaikahailaau, of the Koolau chief families on Oahu. They are known to have had a daughter, Kaneikaheilani, who became the
Maihunalii.
i
THE POL YNESIAN RA CE. 295
wife of Kaaloajpii, a Kau chief from Hawaii, and grand- mother to Haalou, one of the wives of Kekaulike of Maui, and to KamakaeJieukidi, one of the wives of Kameeiamohu, a Hawaii chieftain and grandson of Lonoihahaupu.
What became of KawdoaikaTwka! s family after his death is not known. His wife's name was Naki, but of what lineage is equally unknown at the present time. The probability is that he left no sons to avenge his death or reclaim the dignity of Moi after the death of Kawelo-a- Maihunalii. His twin brother, Kawelo-a-Peekoa, so far as I have been able to ascertain, is not heard of in the legends after the death, of his brother, and appears to have had but one child, a daughter, named after her uncle, Kau-a- Kaweloaikanaka, and who married a Molokai chief named Kanehoalani, sl grandson of Kalanijpehu of that island, and grandfather to the, in later times, well-known Kaiakea,
No legends that I have seen state how it happened, but they all concur in representing Kualii of Oahu as the next Kuaiu. chief over the windward side of Kauai after the death of Kawelo-a-Maihunalii. The historical probability is that Kualii reclaimed the succession to that portion of the island, as well as the sovereignty, in the name of his grandmother, Kawelolauhuki, one of the daughters of Kawelomahamahaia. The legends of Kualii never speak of Kauai as a conquered country, and the presumption is that he came into possession by inheritance, as understood in those days.
The Ilihiwalani branch of the Kauai royal family does not appear to have been disturbed or evicted from its possessions in the Kona part of the island by the usurpa- tion of Kawelo-a-Maihunalii, for we find that Kauakahilau and his wife Kuluina remained at Waimea, and that their territory descended to their son, Lonoikahaupu.
From this time forward, to the arrival of Captain Cook in 1778, a mist has fallen over the history of Kauai, its legends and traditions, through which are but indistinctly seen the outlines of some of her prominent men. Kvxilii
296 THE POL YNESIAN RA CE.
is called the Moi of Kauai, but, except on occasional visits, does not seem to have resided there, preferring Oahu and his paternal estates. But when he grew old he placed his son, PeleioJwlani, as his viceroy over Kauai, and the latter resided there for many years; yet of his administration . and exploits while thus governing Kauai not a whisper has come down to break the silence brooding over Kauai history. And when, after the death of his brother Kapiio- Jiookalani, he removed to Oahu, nothing seems to have transpired on Kauai worthy of note in Hawaiian annals, or, if so, it was obscured -and forgotten in the course of the stirring events that followed close upon this historical calm and convulsed the islands from one end to the other. Lonoika- Qf Lonoikahauvu-Kauoholani, the representative of the
IliJiiwalani family and contemporary with Xualii, we should probably have known as little as we do of Kualii and Feleioholani in their relation to Kauai, were it not for the visit which he made to Hawaii, which brought his name in upon the legends and genealogies of that island. EoUowing the custom of the times, Lonoikaliaupu set out from Kauai with a suitable retinue of men and canoes, as became so high a chief, to visit the islands of the group, partly for the exercise and practice in navigation, an indispensable part of a chiefs education, and partly for the pleasures and amusements that might be anticipated at the courts of the different chieftains where the voyager might sojourn. Whether Zonoilcahaiopic stopped on Oahu or Maui, or, if so, what befell him there, is not known; but on arriving at Hawaii he found that the court of Keaweihehahialiiohamoku, the Moi of Hawaii, was at the time residing in Kau. Eepairing thither, he was hospit- ably received, and his entertainment was correspondingly cordial, as well as sumptuous. The gay and volatile Kcdaiiikauleleiaiwi, the imperious and high-born wife of Keawe, the Moi, became enamoured of the young Kauai chief, and after a while he was duly recognised as one of her husbands. From tliis union was born a son called
THE POLYNESIAN RACE. 297
Keaioepoejpoe, who became the father of those eminent Hawaii chiefs, KeeaumoJcupapaiaMahi, Kameeiamohu, and Kavianawa, who placed Kamehameha I. on the throne of Hawaii. How long Lonoikahaupu remained on Hawaii has not been stated, but after a time he returned to Kauai and took for a wife there a lady known by the name of Kamuokaumeheiwa^ but from what family she was descended has not been remembered. With this lady Lonoihahauvu had a son, Kaumeheiwa, who married Kaa- Kaume- fuwa%, of whose pedigree we have no positive mtormation. Their daughter was the well-known Kamakahelei, who appears to have been the sovereign or Moi of Kauai when Captain Cook arrived. How this change of dynasty from the older to the younger branch had been effected there are no le^^ends existincj to tell and no chants to intimate. The only solution of this historical problem will be to admit what was probably the fact, though the legends concerning it have been lost or forgotten, namely, that Kaajpuwai, the wife of Kaumeheiwa, was the daughter of Feleioholani, on whom the possessions of that house on Kauai and the sovereignty of the island had been bestowed either before or at the death of Feleioholani, and thus, by her marriage with Kaumeheiwa, united the dignity and possessions of the two royal branches descending from Manohalanijpo upon her daughter Kamakahelei.
We know that Kumahana, the son of Feleioholani, sue- Kamaia- ceeded him as Moi of Oahu about 1770, and that after ^'^^^' three years' reign he was deposed by the chiefs and com- moners of that island, and that he was permitted to return with his family to Kauai, where probably he still held lands from which to maintain himself. But it has never been asserted on his behalf, and I have nowhere seen it intimated, that Kumahana ever was, or was considered to be, the Moi of Kauai as his father was, or his grandfather Kualii before him. A farther confirmation of the above proposition may be advanced from the well-known fact that Kamakahelei s fii'st husband was Kaneoneo, the son cf
^ ^BE POLYNESIAN RACE
Kumahana, with wlioin she had two daughters, Lelema- lioalani, referred to on page 169, and Kapuaamohu, who became one of the wives of Kaumimlii, and grandmother of the present Queen Kapiolani. It is stated in some genealogies that Kahulunuiaaumoku was also a sister of Kaumualii^ but whether she was a daughter of Kamaha- helei with either of her two husbands, or was the daughter of Kaeohulani with another wife, I have been unable to ascertain. When Captain Cook arrived at Kauai in January 1778, the native legends state that Kaumelieiiua and Kaapuwai were still alive, and that Kamahahelei had obtained a second husband in the celebrated Kacokulani, a younger brother of Kahekili, the Moi of Maui.
All that we know with any certainty from that time on to the close of this period, has already been related under the section of Maui. With Kaeohulani Kamahahelei had a son named Kaumualii, whom Captain Vancouver inti- mates as having been about fourteen years old in 1792, but who was probably two or three years older.
Kamahahelei s first husband, Kaneoneo, died during the rebellion on Oahu against Kahehili about 1785-6; her second husband, Kaeohulani, died on Oahu in 1794, but the time of her own death has not been remembered, but it probably occurred shortly after that of Kaeo. Kaumuaiiu At his mother's death Kaumicalii became the sovereign of Kauai, and, though young in years, appears from all descriptions to have been a prince of remarkable talents and a most amiable temper.
Though the cession of Kauai by Kaumualii to Kame- hameha I. did not occur till 18 10, yet as for convenience sake I have preferred to close the ancient Hawaiian history with the battle of Nuuanu in 1795, a year after the accession of Kaumualii to the throne of Kauai, I leave the modern history of that island, as well as of the entire group, to some future writer.
THE POLYNESIAN RACE.
299
Hawaii.
By referring to page 1 54 of this volume, it will be seen that at the great council of chiefs held by Kalaniopim some time in 1780, at Waipio, the succession as Moi of Hawaii was conferred and confirmed on his son, Kiiualao, Knoaiao. and that, while no territorial increase was given to Kame- liameJm, the particular war-god — " Ku-Kaili-moku " — of the aged king was bestowed on him as a special heirloom, and its service and attention, and the maintenance of its Heiaus dedicated to that god, were enjoined upon him. It is known, and not contradicted, that during Kalanio- ^uu's lifetime all that remained to Kamehameha of his patrimonial estates was a not very extensive portion in the north Kohala district, of which Halawa may be con- sidered the centre, and which was his favourite residence. Dibble, followed by Jarves, in their histories of these islands, state that before his death Kalaniopuu divided the island of Hawaii between Kiwalao and Kamehamehay giving the former the districts of Hilo, Puna, and Kau, and to the latter the districts of Kona, Kohala, and Hamakua, Kamehamelm, however, being subordinate to, and acknowledging, the authority of Kiwalao as Moi of Hawaii. Dibble doubtless had his information from some of the chiefs in the train or in the interest of the Kame- hamehas ; but if we carefully look into the social condition of that period, the precedents that governed the distribu- tion of land, and the political status of the prominent chiefs who took an active part in subsequent events, I think it will be found that the claims set up for a division of the island by Kalaniojpuu between Kiwalao and Kamehameha is hardly correct in the strict and political sense that the apologists of Kamehameha advance it. Such a division is not mentioned by David Malo, by S. M. Kamakau, nor by the writer of the "Life of Kapiolani"^ — gentlemen who
* See the ** Eleele," a newspaper printed in Honolulu in 1845.
300 THE POL YNESIAN RA CE.
were contemporary with Mr. Dibble, and had access to the same and many other sources of information.
It had been the custom since the days of Keawenui-a- Umij on the death of a Moi and the accession of a new one, to distribute and redivide the lands of the island between the chiefs and favourites of the new monarch. This division was generally made in a grand council of chiefs, and those who were dissatisfied had either to submit or take their chances of a revolt if their means and connections made it judicious to attempt it. Certain lands, however, appear to have become hereditary in cer- tain families, and whatever changes and divisions took place elsewhere, these estates never went out of the family to whom they were originally granted. Such were the lands of Kekaha in North Kona, the property of the Kamceiamoku family since the days of Umi-a-Liloa ; such the lands of Kapalilua in South Kona, the property of Keeaumoku; such the Halawa portion of the Kohala district, the patrimony of the Main family and, through his mother, of KamehameJia ; and some other such estates in other parts. All other lands were subject to change in this grand council of division, unless their previous owners were of the court party or too powerful to be needlessly interfered with.
In this periodical distribution and redistribution of the lands of the islands, regard was generally had to the advantages of the country and the wants and conveni- ence of the chiefs who shared in the division. Thus the chiefs on the windward sides of the island, Kohala-iloko, Hamakua, Hilo, Puna, always coveted the lands on the leeward side, the Kona districts, on account of its mild climate and its rich fishing-grounds; while the Kona chiefs coveted the lands in the windward districts on account of their streams of running water, their numerous taro lands, and abundant food. To accommodate, adjust, and conciliate these ever-clashing claims was the great business of state on the accession of a new monarch.
J
THE POLYNESIAN RACE. 301
Had Kalaniopuu before his death made such a division of the districts as Dibble intimates, Kiivalao would have had no more right to divide the lands in Kona, Kohala, and Hamakua between his chiefs than Kamehameha would have had to divide the Hilo, Puna, and Kau lands between his chiefs. Though Kamehameha would have acknow- ledged Kiwalao as Moi of Hawaii, and owed him fealty as such against foreign foes or internal rebellion, yet within his own districts he would have been practically independent. Moreover, the district of Hilo was not in the power of Kalaniopuu to give to either Kiwalao or Kamehameha, for it was an hereditary iief in the / family, had been such from the time of Keawenui-a- Umi, had never been conquered since then by any of the reigning Moi, and was now held by Keawemauhili for his wife Ululani, the daughter of Mohidani and great-granddaughter of /. In the other districts of the island the ancient hereditary lordships (" Alii-ai-moku ") had been gradually extin- guished by conquests. Alapainui, the hereditary lord of Kohala, conquered Kona and the greater part of Hamakua from KalanikeeaumoJcu, and constituted himself Alii-ai- moku over those districts. His son Keaweopala inherited those districts from his father, still leaving Hilo, Puna, and Kau districts under separate independent Alii-ai- moku. When Kalaniopuu, the independent Alii-ai-moku of Kau, overthrew Keaweopala, he conquered and invested himself with the lordships of Kona, Kohala, and Hamakua, and when afterwards he subdued and slew Imakakaloa of Puna, that district also became the apanage of the reigning Moi.
At the time of Kalaniopuu's death Kamehameha held possession of his ancestral home in Halawa, Kohala district. He also held possession of the Waipio valley in Hamakua, probably under gift from Kalaniopuu. And it is very likely that, like many other chiefs on the wind- ward side of the island, he also held some land or lands in the Kona district, probably Kailua, though I have been
302 THE POL YNESIAN RA CE.
unable to find any specific evidence of that fact. The sequence of this narrative gives, however, a plausibility to that assumption.
The pretended division of the island in equal parts between Kiwalao and Kamehameha I hold, therefore, to be a fiction of later years, when KamehamelwC s power had been long established, and when bards and heralds, in shouting his praise, found it incumbent to represent him as the injured and unjustifiably attacked party in the contest with Kiwalao. But a hundred years have cooled the partisanship and the bitter hatreds of those days, and the impartial historian can now give a different judgment without, therefore, impugning the remarkably great quali- ties which distinguished Kaynehameha above his rivals.
I hope I have made it plain that the lands which Kamehameha held in Hamakua and Kona were not his in his own right, but were what would now be called crown- lands, in the gift of the sovereign, and revokable at his pleasure; and that on a particular occasion, like the accession of a new Moi, they might be retained in the hands of previous holders, or be lawfully given to others.
When the period of mourning the death of Kalaniopuu had expired, about the month of July 1782, Kiwalao, his uncle and chief counsellor, Keawemauhili, and the prin- cipal chiefs in attendance on the court, prepared them- selves to bring the bones of Kalaniopuu to Kona, to be deposited, according to his last wish, with those of his ancestors in the " Hale 0 Keawe" that famous sanctuary or city of refuge (Puu-honua) on the land of Honaunau in South Kona. Of this grand ceremonial procession the Kona chiefs had been duly informed; but mistrusting the haughty and grasping temper of Keawemauhili, who appeared to have obtained complete influence over Ki- walao, and apprehensive lest, in the coming division of the lands, their possessions, which they held under Kala- niopuu, would be greatly shorn or entirely lost, they became restless, and anxiously looked round for a leader
THE POLYNESIAN RACE,
303
to meet the coming storm. The leading spirits of this growing conspiracy were Kemumoku of Kapalilua, Keawe- a-Heulu of Kaawaloa, Kameeiamoku of Kaupulehu in Kekaha, Kamanawa of Kiholo, and Kehuliaupio of Keei, the veteran warrior chief, the hero of many battles, and the military instructor of Kameliameha.
Considering Kamehameha, on account of his high birth, his martial prowess, and of his being the heir to the redoubtable war-god of Kalaniopuu, as the most suitable person for their purposes, Kekuhaupio started off for Kohala, where Kameliameha had quietly remained since his quasi-disgrace at Kalaniopuu's court, narrated on page 203, cultivating and improving his lands, building canoes, and other peaceful pursuits.
When Kekuhaupio arrived with his canoes at Kapania in Halawa, he found Kameliameha and his brother Kalai- mamahu and their wives bathing in the sea and enjoying the sport of surf -swimming. When Kamehameha recog- nised Kekuhaupio on the canoe he repaired to his house, followed by the latter, who, after the customary saluta- tions, entered upon the business that had brought him there. Gently reproaching Kamehameha for wasting his time in what he considered as unprofitable pursuits and in pleasures while the times were so unsettled, he repre- sented that the only pursuit worthy of so great a chief would be the practice of war, and striving to obtain possession of the kingdom. He then informed him that Kiwalao was going to deposit the bones of Kalaniopuu at Honaunau, and intimated that if Kiwalao acted hand- somely on the occasion (namely, the forthcoming division of the lands), all would be well, and quiet would prevail ; but if not, then the country would belong to the strongest — " aia ka aina ma ka ikaika."
To this proposition Kamehameha assented, and is said to have answered, " Your words are good ; let us go to Kona at once, lest the king should already have arrived with the corpse. Let us pay our respects to the corpse,
304 THE POLYNESIAN RACE.
and we may then perchance learn the nnkind disposition of the king " — o i ia mai auanei e ke alii i ha loJcoino.
Collecting his followers Kamehamelm set out without delay, in company with Kekuhaupio, for Kaupulehu in Kekaha, and stopped with Kameeiamoku.
When all was ready for the funeral procession, Kiwalao on his double canoe, with the corpse of the deceased king lying in state on board of another double canoe, and ac- companied by his chiefs and retainers and a numerous party of well-armed men, set sail for Honaunau. The first day they came to Honomalino in Kona, and stopped there. The next day, when off Honokua, Keeaumokii came down from Kapalilua and went on board of the funeral canoe to see the corpse. After the wailing was over, Keeaiimoku inquired whither they were going? One of the guardsmen, Kaihikioi by name, in attendance on the corpse, answered off-hand and apparently without fore- thought, "to Kailua." As the Kona chiefs had been informed that the corpse was to be deposited in the " Hale-a-Keawe " at Honaunau, this answer confirmed Kecaumoku in his opinion that Kiwalao and his chiefs had an intention to occupy the whole of Kona. Eeturn- ing ashore, he started off that very night for Kekaha, where he knew that Kamehameha had arrived, and where he found Kameeiamoku, Kamanawa, KekulmupiOy and a number of other chiefs in council, and informed them that Kiwalao with the corpse of his father had arrived at Honaunau. On the advice of KekuJiaupio, the assembled chiefs ,set out forthwith to take up their quarters at Kaawaloa, ]N"apoopoo, and Keei, the ground about Hauiki being considered a good battlefield, should occasion so require.
There is no proof that Kiwalao intended to take the bones of his father any farther than the " Hale-a-Keawe," and the reply of the guardsman to Keeaumoku was pro- bably a wanton and boastful expression, the man know- ing or suspecting that in the coming division the landed
THE POLYNESIAN RACE.
305
possessions of the opulent Kona chiefs would be con- siderably curtailed. It has been said by those from whom D. Malo and Dibble obtained their information of this eventful journey, that it was the accident of a heavy rainstorm that obliged Kiwalao to stop at Honaunau, or he would have hurried on to Kailua. That information bears the impress of having come from the same quarter that was misled by the guardsman's insolent taunt to Keeaumohu. For not only did Kiwalao put in at Honau- nau, as previously notified, and deposited his father's bones in the " Hale-a-Keawe " with all the ceremonies due on so solemn occasion, but remained there several days and commenced the business of dividing the lands.
When Kiwalao heard that Kamehameha had arrived at Kaawaloa, he went there and called on him, and was received with all the observances due to his high rank. After the wailing and salutations were over, Kiwalao addressed Kamehameha, saying, '' Where are you ? It is possible that we two must die. Here is our father (their uncle Keawemauhili) pushing us to fight. Perhaps only we two may be the ones that shall be slain. What misery for both of us!" Kamehaimha answered eva- sively, " To-morrow we will come and visit the corpse of the king." After this interview Kiwalao returned to Honaunau.
The next day Kameliameha went to Honaunau and attended on the corpse of Kalaniopuu, when the ceremo- nial wailing over the dead was repeated. That part per- formed, Kiwalao ascended a platform outside the " Hale- a-Keawe " and addressed the assembled chiefs and com- moners. He told them that in his last will Kalaniopuu had only remembered Kamehameha and himself. That the bequest to the former was the wargod Kukailimokit, and such lands as had been given him by Kalaniopuu ; and that to himself {Kiwalao) was bequeathed the govern- ment of Hawaii and the position and dignity of Moi.
When the Kona chiefs heard this publication of the last will of Kalaniopuu, they were greatly dissatisfied, saying,
VOL. II.
u
3o6 THE POL YNESIAN RA CE.
" Strange, very strange ! Why not have divided the country, three districts to one and three to the other ? that would have been equal. Now we will be impoverished, while the Hilo and Kau chiefs will be enriched, for the king is of their party. War would be better, decidedly better ! " E aho ke kaua.
It is said that Kamehameha was rather reluctant to go to war. It was urged upon him, however, by the great Kona chiefs who feared for their possessions, but who, while preparing for the worst, were apparently loath to take the first step in rebellion, and prudently waited for the chapter of accidents to furnish a suitable pretext. They had not long to wait before the mad rashness of Keoimkuahuula brought on a crisis.
As Kamehameha and the Kona chiefs were returning from Honaunau, after hearing the royal proclamation, Kekuhaupio invited Kamehameha to stop with him at Keei, and in the evening go back to Honaunau and visit Kiwalao at his own residence. Kamehameha assented, and at nightfall he and Kekuhaupio were paddled over to Honaunau. When they entered the house occupied by KiwalaOy preparations were in process for an Awa-party. The scene that ensued is thus related by a native histo- rian : — " On seeing the awa roots passed round to be chewed, Kekuhaupio says to the king, ' Pass some awa to this one {Kamehameha) to chew.' The king replied, ' What occasion is there for him to chew it ? ' Kekuhaupio answered, ' It was so ordered by both of your fathers, that the son of the one should be the man of the other,^ should either of them ascend the throne/ The awa was passed to Kamehameha, who chewed and prepared it, and handed the first bowl to the king. Instead of drinking it himself, however (Kiwalao), passed it to a special favourite sitting near him. As this chief was lifting the bowl to his mouth
^ ** Kanaka." When used in tliis the expression remained, and ^a^ai-
sense it means the principal business- moku was invariably called the *' Ka-
man of a chief, the next in authority, naka" of Kaahumanu during her
a subject, but the highest subject in regency, the land. Thus even in modern times
THE POLYNESIAN RACE, 307
to drink, Keknliawpio indignantly struck the bowl out of his hand, and addressed the king, saying, * You are in fault, 0 king ! Your brother has not prepared the awa bowl for such people but for yourself alone,' and pushing Ka- mehameha out of the house, he said, * Let us go on board of our canoes and return to Keei.' "
This breach of etiquette or studied insult to Kame- hameha was to his aged counsellor a sure indication of the king's unfriendly disposition towards his cousin; but it is possible that this conclusion was not altogether just toward Kiwalao. The want of etiquette was not, pro- bably, premeditated by him. It was an unfortunate and unguarded oversight on his part, and the ceremony of the court was perhaps relaxed or forgotten in the convivial meeting of the evening. We have but few means left to estimate correctly the character of Kiwalao, but what there is seems to indicate that he was a good-natured, pleasure-loving monarch, who would rather have been on good than on bad terms with his cousin ; but he was lacking in resolution, and indolently preferred to be led by his imperious uncle than to exercise his own judgment in State matters.
Some days afterwards the great business of dividing the lands of the kingdom was taken in hand. It does not appear that Kamehameha or any of the great Kona chiefs were present. It is reported that Kiwalao intimated a wish that some more lands should be given to Kame- hameha, but that he was rudely interrupted by Keawe- mauhili, who told him that such was not the will of the late king, who had bequeathed to Kamehameha his war- god and such lands as he held at that time, adding, " You are the king ; I am next under you, and the other chiefs are under us. Such was the will of your father." Keawe- mauhili, it appears, did not fail to remember himself in the division, and the chiefs and followers of his party were the most favoured. Towards the close of the session Keoua Kuahuula came to his brother, the king, asking for the gift of several lands, all of which he was told had
3o8 THE POLYNESIAN RACE,
already been disposed of by Keawemauliili. Among those lands was the valley of Waipio, in Hamakua, which had been given to Kamehameha by Kalaniojpuu. Disgusted and chagrined, Keoua exclaimed, " Am I to have no share in this new division ? " To which Kiwalao mildly replied, " You are no worse off than I am in this division. We will have to be content with the lands we held before."
Infuriated and disappointed, Keoua Kuahuula went to his own place, called his chiefs, kahus, warriors, and retainers together and ordered them to don their feather mantles and helmets and their ivory clasps, and, fully armed, to follow him. They proceeded at once to Keomo, a place south-east from Keei, and commenced cutting down cocoa- nut trees. This was in olden time tantamount to a declaration of war, or that the party so doing defied the lord on whose land the trees stood. Erom there he pro- ceeded to the shore at Keei, where he fell in with some chiefs and other people who were bathing. With these a quarrel was soon picked ; a fight ensued, in which some natives were killed by Keoua, and the corpses were taken to Honaunau to be offered in sacrifice by Kiwalao, which he did.
The slain people belonged to Kamehameha.
The crisis had come, and the pretext for the rising of the Kona chiefs.
The native historians are rather minute on some details connected with these events, while they touch but lightly on other matters that to us would appear of greater im- portance. But in carefully comparing the various now existing sources of information, it appears that a kind of skirmishing fight was kept up for two or three days, and that, although the fight originally commenced between Keoua Kuahuula and Kamehameha, without the command or sanction of Kiwalao, yet he was gradually drawn into it in support of his brother as against Kamehameha. The contest now had become one between Kiwalao and the Kamehameha faction, and the chiefs ranged themselves on either side. With Kamehameha stood KeeaumoJcu, Keawe-
THE POL YNESIAN RA CE, 309
a-Heulu,'^ Kameeianwhu, Kamanawa, Kekuhaupio, and some chiefs from Kohala, besides his brothers, Kalaima- mahu, Kawelookalani, and Kalanimalokuloku.'^ With Ki- walao came the Hilo, Puna, and Kau chiefs, beside some notable defections from the Kameliameha party, especially Kanekoa^ and Kahai, and some other chiefs of lesser note.
This mustering of forces on both sides, from day to day, eventually brought on a set battle. On a morning in July 1782, the chiefs of the KamehameJia party started for the battlefield, but KamehameJia himself was detained at Kea- lakeakua by Holoae, the old high-priest, and his daughter, Fine,^ who were in the act of performing the auguries incumbent on the occasion. At the same time Kiwalao marched with his troops from Honaunau, and at Hauiki in Keei he met Keeaumoku with the opposing party, and the battle began. At first success leaned to the king's side; the rebel chiefs were driven back, a number of soldiers were slain and brought to Kiwalao to be sacrificed to his god, and expectation arose that the royal party would be victorious.
About this time Kamehameha arrived on the field, and the equilibrium of the battle was in a measure restored. While the fight was progressing, Keeaumoku got entangled with his spear in the rocky ground and fell. Immediately
1 His father was ffeulu, a great- outlived both her husbands, and died
grandson in direct descent from /, towards the close of the century,
and on his mother's side a grandson ^ Otherwise known as Keliimaikai.
of the famous Mahiololi of Kohala. ^ Xanekoa was a son of Kalani-
His wife was at one time Ululani, keeaumoku and his wife Kailakauoa,
also a descendant of I, and hereditary and thus a paternal uncle of Kame-
chiefess of the Hilo district. Their hameha. Both he and his brother
children were Naihe, a son who died Kahai went over to the Keawemau-
childless, and ^eoAo^iwa, a daughter, hili party during this crisis. The
of whom the present royal family are present queen Kapiolani, on her
the great-grandchildren. For reasons father's side, is the great-grand-
now unknown, but perfectly in con- daughter of Kanekoa,
sonance with the customs of that age, * She was the wife of Kekuhaupio
Ululani left Keawe-a-Heulu and be- above mentioned, and ancestress to
came the wife of Keawemauhili, with present Hon. Mrs. Pauahi Bishop. whom she had several children. She
3IO THE POLYNESIAN RACE.
KahaV- and Nuhi ^ rushed upon him and stabbed him with their daggers, while Kini struck him in the back with his spear, exclaiming as he did so, " The spear has pierced the yellow-backed crab."^ Kiwalao seeing Keeaumoku falling called out to the soldiers, " Be careful of the ivory neck- ornament, lest it be spiled with the blood." On hearing these words Keeaumoku knew that no quarter would be given, and expected every moment to be the last. His half-brother Kamanawa, however, had also seen him fall, and instantly despatched a division of his men to succour him, or at least bring his corpse off. Hurrying up to the spot they drove away the assailants of Keeaumoku^ and one of the troop, Keakuawahine by name, armed with a sling, threw a stone that struck Kiwalao on the temple of his head and stunned him as he fell. When Keeaumoku saw Kiwalao falling he crawled up to him, and with an instrument garnished with shark's teeth cut his throat.
After Kiwalao's death the rout of his party became general. Keoua Kuahuula fled to the shore, where his canoes had been ordered to wait. Hastily embarking, he sailed back to Kau, where he was acknowledged as Moi and successor to his brother Kiwalao. A number of chiefs and warriors fled to the mountain and ultimately found their way through the forests to Hilo and Kau. A large number were taken prisoners, among whom was Keaiue- mauhili.
This first battle of Kamehameha for the empire of the group has been called the battle of " Mokuohai."
When Keawemauliili was captured he was led to Napoo- poo and confined in a building at Waipiele, under the guard of Kanuha, there to await the pleasure of Keeau- moku as to the time when he was to be offered in sacrifice.
1 The other uncle of Kamehameha father of the present Mrs. Mizabetk referred to in note to previous page ; Kaaniau Pratt.
brother of Kanekoa. ' " Ku aku la ka laau i ka aama
2 Nuhi was a chief from Waimea kua lenalena^'* referring to Keeau- Hawaii, father of Laanui, and grand- moku's surname, papai-ahiahi, " the
evening crab."
THE POLYNESIAN RACE. 311
Kanuha and some of the other chiefs, either touched by compassion or awed by the high rank of the prisoner — he being one of the highest tabu chiefs and an " Alii Niaupio " for two consecutive generations — managed during the night to let him escape ; and, making good use of his oppor- tunity, Keawemauhili crossed the mountain, and, after making a detour by Paauhau, in Hamakua, arrived safely in Hilo and proclaimed his independence of both Kame- hameha and Keoua Kuahuula.
The result of the battle of Mokuohai was virtually to rend the island of Hawaii into three independent and hostile factions. The district of Kona, Kohala, and por- tions of Hamakua acknowledged Kamehamelm as their sovereign. The remaining portion of Hamakua, the dis- trict of Hilo, and a part of Puna, remained true to and acknowledged Keawemauhili as their Moi ; while the lower part of Puna and the district of Kau, the patrimonial estate of Kiwalao, ungrudgingly and cheerfully supported Keoua Kuahuula against the mounting ambition of Kame- hameha.
In order to properly understand the political relations and rival pretensions of these three chiefs, and to dis- illusion oneself from certain impressions obtained from those who in the earlier days wove the history of Kame- hameha into legend and song, or from those who in after years kept up the illusion from force of habit or from interested motives, it may be well to " take stock," as it were, of the political capital with which each one supported his claim to supremacy.
Keawemauhili was undoubtedly the highest chief in rank, according to Hawaiian heraldry, of the three. He was the son of Kalaninuiamamao and Kekaulikeikawe- kiuokalani, the latter being the half-sister of the former and daughter of Kauhiokaka, one of Keaweikekahialiio- kamoku's daughters. Hence he was also called Keawe- Wililua. As " Aliiaimoku," or provincial chief of the populous district of Hilo and its late accretions in Hama-
312 THE POLYNESIAN RACE.
kua and Puna, he was also the most powerful and opulent chief on Hawaii. He had always been loyal and faithful to his brother Kalaniopuu during his reign ; and when at liis death Kiwalao succeeded, he naturally was looked upon as the first prince of the blood, the Doyen of the Hawaiian aristocracy, and as such became the prime counsellor and executive minister under his nephew Kiwalao. When Kiwalao was killed in the battle of Mokuohai by the revolted Kona and Kohala chiefs, there was actually no chief living on Hawaii of sufficient rank and influence whom Keawemauhili would acknowledge as his superior, or to whom he could rightfully transfer his allegiance, except to Kiwalao's daughter, Keopuolani, who was then but an infant, and had fled with her mother and grandmother to Kahekili on Maui. The power and resources of Kamehameha, though successful in the late battle, were yet of too untried and unconsolidated a nature to impress themselves on Keawe'tnauliili as a political necessity that must be submitted to without a struggle. Moreover, he looked upon Kamehameha and the chiefs associated with him as rebels against Kiwalao and himself. Under those circumstances Keawemauhili could not do otherwise than take the stand he did, and oppose the pretensions of Kamehameha with all his might. Keoua Kuahuula, the half-brother of Kiwalao, while acknowledging the superior rank of his uncle Keawe- mauhili, shared fully in his opinions as to the status and claims of Kamehameha, whom they both looked upon as a rebel and usurper. At the death of his brother the lordship of Kau, provisionally at least, descended to him as the next heir of his father, and he was acknowledged as such by the Kau chiefs, as well as by the other mem- bers of his family, notably by his brothers Kaoleiohu^ and
1 The mother of Kaoleioku, as well of his birth that Kamehameha was his
as of the two Keouas, was Kaneka- real father, and in after life the latter
polei, one of the wives of Kalaniopuu. so acknowledged it. At this time,
It was bruited, however, at the time however, Kaoleioku adhered to the
THE POLYNESIAN RACE.
313
Keoua Peeale. He was young, adventurous, and ambitious. He might hold his fief under his niece Keopuolani, but under Kamehameha never. In conjunction with his uncle KeawemauJiili he deemed himself a match for Kamehameha, and thus personal enmity and political considerations urged him to assert the independence of his possessions and a war cb Voutrance with Kamehameha. Of the bitterness of feeling that grew up between these two it is hardly possible now to form an adequate conception. Crimination and recrimi- nation were bandied about between the rival courts and their adherents, and a period of intense excitement ensued, during which the characters of the rival chiefs were out- rageously smirched by their respective opponents. From Keoua! s point of view he would have been a traitor and coward had he yielded to Kamehameha, and so the strife went on for many a year to come.
In writing the history of this period thus much is due in justice to Keawemaiihili and Keoua Kuahuula. It has been too much the habit of former writers to consider the battle of Mokuohai as an accident between two equally and legally constituted monarchs, and the opposition of Keawemauhili and Keoua as a selfish and wilful refusal to submit to lawful authority.
The last, but not least, prominent figure in the triangular fight that distracted Hawaii for upward of nine years was Kamehameha. His birth and lineage have already been related. His father, Keoua Kalanikupua, was the uterine brother of Kalaniopuu, and grandson of Keawe of Hawaii. His mother, Kehuiapoiwa II., was a granddaughter of the same Keawe and, through her father Haae, a scion of the great Mahi family in Kohala. His rank was conse- quently high, among the very highest, and had Kalaniopuu had no son to succeed him as Moi of Hawaii, there can be
party and shared the fortunes of his Konia, became the grandfather of
brother Keoua until the death of the Her Highness JRuth Keilikolani and
latter. Kaoleioku died in 1816, and, of Hon. Mrs. Bemice Pauahi Bishop. through his daughters Pauahi and
3 1 4 THE POL YNESIAN RA CE.
hardly any doubt that the claims of KameJiameha by blood and rank would have prevailed over any other claimant in any convocation of chiefs to whom the subject might have been submitted. His patrimonial possessions, which he shared with his brothers Kalaimamahu and Keliimaikai, were small when compared with his rivals, and would never have justified or enabled him to compete for the throne of Hawaii, notwithstanding his high lineage; but his personal character, his well-known talents, and often- tried ability had brought him a host of powerful friends and created a confidence in him as a leader, when the interests of those friends were threatened by the intoler- able greed of Keawemauhili, the fiery ambition of Keoua Kuahuula, and the weak and irresolute character of the actual sovereign. At this period KameJiameha was past the meridian of life, being some years over forty, and, after his retirement from the court of Kalaniopuu, appears to have found pleasure and occupation in his own family and in the cultivation of his lands ; and it is not now known, and has never been alleged, that in any way he mixed in the intrigues or shared in the apprehensions which agitated the court and alarmed the country after the death of Kalaniopuu. It is certain, moreover, that it was the great Kona chiefs who sought him out — not he them — when their personal fears for their own possessions made them contemplate and counsel revolt as an escape from the unfair division of the lands which they apprehended under the new regime. It was their urgent solicitations, and the prospect of a crown which they held out, that moved Kamehameha from his quiet retreat in Kohala. The compact was that he should lead and they should aid, and the guerdon, which they reserved to themselves and their children, was the enjoyment and enlargement of their possessions and a participation in the administra- tion of the government. And faithfully did Kamehameha perform his part till the day of his death. These chiefs w^ere Keeaumoku'pa;paiahiahi, Kameeiamokii, his brother
THE POL YNESIAN RA CE. 31$
Kamanawa, and Keawe-a-Heuln, The tliree first were grandsons of the famous Kalanikauleleiaiwi, the wife of Keawe of Hawaii ; the fourth was the most prominent male representative of the proud and powerful / family ; and each one of these could on occasion have mustered some thousands of spears to battle. That these chiefs at that time, and for years afterwards, were looked upon by the commonalty, and looked upon themselves, as something more than the mere counsellors of Kamehameha — in short, as his partners in the conquest of the kingdom — is an historical fact that it is well not to forget; openly and tacitly during his and their lifetime Kamehameha acknow- ledged his indebtedness to them, and on sundry occasions, even after his power was confirmed, he bore and forbore with their crotchets and delinquencies where another mon- arch would have punished. This political relation between Kamehameha and those chiefs will go far to explain the fact why, failing heirs to the throne in the Kamehameha family, the national sentiment at the election of the present king went back to the head of one of those families who, in the war of Mokuohai, brought Kamehameha to the front of affairs ; who placed the crown on his head that in those uncertain times might have dropped on one of their own ; and who remained faithful and loyal to their choice in an age when intrigues, defection, and treason were the order of the day, and the rebel of one island or district was sure to find sympathy and assistance from the king of another.
When Kahekili, the king of Maui, learned the result of the battle of Mokuohai, and that Kamehameha ruled over Kamc- the entire leeward side of the island of Hawaii, he sent the message to him asking for assistance in his contem- plated invasion of Oahu, as related on page 220, note i. Instead of returning to Kahekili the messengers were persuaded to remain on Hawaii, took service under Karm- hameha, and were rewarded with lands.
Neither of the three independent chiefs of Hawaii was in a hurry to renew the war which all felt must end in
3i6 THE POLYNESIAN RACE,
the extermination of two of the three. Warlike prepara- tions resounded on every side; fashioning spears and daggers, building of war canoes, and enlisting men. How long this armed suspense, for it can hardly be called a truce, might have continued there is no knowing, but accident made it the duty of Kamehameha to be the first agrcrressor.
Kanekoa, one of the uncles of Kamehameha — who, it will be remembered, previous to the battle of Mokuohai, had gone over to the party of Kiwalao along with his brother Kahai, and after the battle had found refuge and protection with Keawemauhili at Hilo — for reasons not now remembered, revolted from Keawemauhili and took up arms to defend his real or pretended rights. The result was that he was defeated, and with his brother fled to Kau, where Keoiia received him hospitably and gave him lands to live on. After a while — how long cannot be specified in months — difficulties arose between Kanekoa and Keoua, and the former raised troops and made war on the latter. Keoua immediately went in pursuit of the ungrateful rebel, and falling in with him between Olaa in Hilo and the crater of Kilauea in Kau, at a place not otherwise designated, fought a battle with him in which he was defeated and killed. When Kanekoa fell, his younger brother, Kahai, seeing safety in no other direc- tion, fled to Kona, where Kamehameha was at the time residing, and presented himself before his nephew with all the signs of extreme grief and abject submission. Moved to compassion at the death of one uncle and the destitute condition of the other, and remembering the youthful days he had passed under the roof of Kanekoa at Waimea, he resolved to avenge his death and commence at once the long-deferred contest with Keawe- mauhili and Keoua,
After consulting with his counsellors and completing his preparations by sea and land, Kamehameha moved his forces to Kawaihae. The passage of the war canoes was
THE POL YNESIAN RA CE. 3 17
endangered by stormy weather, and the army, marching over the mountain, suffered from cold and severe rains, so that the expedition was remembered by the name of " Kamaino." At Kawaihae the plan of the campaign was agreed upon in the council of Kamehameha. The fleet of war canoes under command of Keeaumohu was to attack and harass the Hilo coast, while the main army under command of Kamehameha marched inland, towards the crater of Kilauea, with the intention of preventing the junction of Keoua's and KeavMmauhili's forces, and of fighting them in detail should no junction have been effected. Arriving at Kilauea, Kamehameha learned that Keoua with the Kau army was encamped at a place above Ohaikea in Kapapala, some twenty miles distant over a difficult country. A council of war was held, and it was considered more prudent to act in conjunction with their own fleet, which by this time ought to be off the Hilo coast. Orders were therefore given to descend to Hilo and give battle to Keawemauhili first.
On descending the mountain from the neighbourhood of Kilauea, Kamehameha's army debouched at a place called Puaaloa, just outside of the Panaewa woods, some three or four miles east of Hilo Bay. Here the Hilo army, reinforced by the Maui auxiliaries under Kaha- hawai, met the invaders and a severely-contested battle ensued, in which a number of lives were lost on both sides. Kahahawai and his lieutenant, Kahitewa, are said to have performed prodigies of valour. Kamehameha's brother, Kalanimalohuloku, narrowly escaped with his life. The Kona and Kohala forces were utterly routed, Kame- hameha himself obliged to flee,, and his defeat would have been decisive and fatal to himself and his chiefs had they not been able to save themselves on board of the fleet under KeeaumokUy that was hovering near the shore and received the fugitives. It is related that in his flight Kamehameha was pursued by a soldier from the opposite ranks named Moo, who tauntingly called out to him, " 0 Lord ! do not
3i8 THE POLYNESIAN RACE.
be in a hurry ; it is only me " (E Kalani E ! e akahele paha Im Inolo, owau wale no).
When Kamehameha had saved all that he could on hoard of his fleet, he sat sail for Laupahoehoe in North Hilo, where he landed and established his headquarters.
This second war of Kamehameha has been called " Kauaawa " — the bitter war — on account of its reverses.
A short time after his debarkation at Laupahoehoe Kamehameha started one day with his own war canoe and its crew alone, without making his object known to his counsellors, and unaccompanied by any of them. Steer- ing for the Puna coast, he ran in upon the reef at a place called Papai in Keaau. A number of fishermen with their wives and children were out fishing on the reef, and, as they were about returning ashore, Kamehameha rushed upon them with the object of slaying or capturing as many he could, they being the subjects of Keawemauhili. The greater number of these people saved themselves by flight, but two men were hemmed off and they engaged in fight with Kamehameha. During the scuffle Kameha- meha's foot slipped into a crevice of the coral reef, and, while thus entangled, he was struck some severe blows on the head with the fisherman's paddle. Luckily for Kame- hameha the fisherman was encumbered with a child on his back, and ignorant of the real name and character of his antagonist. Extricating himself with a violent effort, Kame- hameha reached his canoe and returned to Laupahoehoe.
This excursion is by native historians called " Kale- leike." It was one of those predatory expeditions and wild personal adventures characteristic of the times and the reckless daring of the chiefs.
In singular commemoration of his own narrow escape from death on the above occasion, for having wantonly attacked peaceable and unoffending people, Kamehameha in after life called one of his most stringent laws, punishing robbery and murder with death, by the name of Mamala- hoe, the " splintered paddle."
THE POLYNESIAN RACE. 319
The foregoing events must have occurred during tlie latter part of 1782 and early part of 1783, for it is well established that shortly after Kamehameha s raid on Keaau, and while he was still residing at Laupahoehoe, Kahekili of Maui sent Akalele to KeawemauJiili to recall Kahahawai and the Maui auxiliaries in order to join Kahekili in his invasion of Oahu, which took place that year. Feeling perfectly secure as against any further attempts of Kame- hameha, Keawemauhili readily released the Maui troops from his service, and both he and Keoua sent a number of war canoes to the assistance of Kahekili.
On his return passage from Hilo to Maui, Kahahawai stopped at Laupahoehoe and fearlessly presented himself before Kamehameha, who received his late enemy cour- teously and kindly.
Seeing no prospect of prosecuting the war to any advantage, Kamehameha shortly after this left Laupa- hoehoe and established his court at Halaula and at Hapuu, in Kohala, and seriously occupied himself with the reorganisation and improvement of his portion of the island. During his residence here, some time in the year 1 784, Kekuhawpio died at Napoopoo, in Kona, having been accidentally but mortally wounded during a spear exer- cise. Kekupaupio enjoyed by the common consensus of all his contemporaries the reputation of having been the most accomplished warrior of his time, and as wise as he was brave. His death was a great loss to Kamehameha^ and his chiefs.
During the year 1785 Kamehameha again invaded the territories of Hilo. A protracted and desultory war was kept up with the combined Kau and Hilo forces ; but no decisive results were obtained. In the absence of more definite information about this war, it is probable that Kamehameha was again repulsed, but that the Hilo and Kau chiefs were too weak to follow up their success by invading Kamehamelwcs territories.
At the close of the campaign Kameliameha returned to
320 THE POLYNESIAN RACE.
Koliala and resided at Kauliola, in Halaula, where he turned his attention to agriculture, himself setting an example in work and industry. The war just referred to has been called the war of " Hapuu," and also the war of " Laupahoehoe-hope."
It was during this year of 1785 that Kamehameha took Kaahumamo to be one of his wives. This lady, who fills so prominent a place in modern Hawaiian history, after the death of Kamehameha, was the daughter of his coun- sellor, coadjutor, and most devoted friend, Keeaumohu- jpajpai-ahiahi ; her mother was Namahana, of the royal Maui family, and a half-sister to Kahekili. Kaahumanu was then about seventeen years old. Up to this period Kamehameha had had but two recognised wives. One was Kalola, referred to on page 201 ; the other was Peleuli. Her parents were Kamanawa and Kekelaokalani. The former a son of Keawepoepoe and grandson of Kalani- kauleleiaiwi, of the royal Hawaii family, and the latter a daughter of Kauakahiakua and Kekuiapoiwa-Nui, both of the royal Maui family. With this Peleuli Kamehameha had four children: — (i.) Maheha Kapiilikoliko, a daughter, of whom nothing more is known ; (2.) Kahoanoku Kinau, a son, whose wife was Kahakuhaakoi, a daughter of KekvAimanoha, of the Maui royal family, with whom he had a daughter, Keahikuni Kekauonohi, who died in 1847 ; (3.) Kaikookalani, a son, whose wife was Haaheo, a niece of Keawemauhili by his sister Akahi, and who afterwards became the wife of Kuakini, one of the brothers of Kaahumanu ; (4.) Kiliwehi, a daughter, who became the wife of Kamehamehakauokoa.
Nothing worthy of notice appears to have transpired on Hawaii after the war of "Hapuu" until the following year (1786), when the expedition to Hana, Maui, was fitted out under command of Kamehameha s brother Kala- nimalokuloku, as already narrated on page 229, under the article of " Maui."
In 1786, as previously stated, the first foreign vessels
THE POL YNESIAN RA CE. 32 1
touched at the Hawaiian group after the death of Captain Cook. The discovery of the islands, with its brilliant open- ing and its tragical close, had been a nine years' wonder to the civilised world. The first impression of horror and affright had been softened by time, and cupidity growing stronger than fear, men thought more of the advantages that offered than the dangers that menaced.
In 1787-8-9 and 1790 a steadily increasing number of English, American, French, Spanish, and Portuguese vessels touched at the islands and traded with the people. Iron, pure and simple and in its various forms of utensils, guns, and ammunition brought fabulous prices, and other things in proportion. To the natives it was an era of wonder, delight, and incipient disease ; to their chiefs it was an El Dorado of iron and destructive implements, and visions of conquest grew brighter as iron, and powder, and guns accumulated in the princely storerooms. The blood of the first discoverer had so rudely dispelled the illusion of the " Haole's " divinity that now the natives, not only not feared them as superior beings, but actually looked upon them as serviceable, though valuable, materials to promote their interests and to execute their commands. JiTot a few of the seamen belonging to the foreign ships that now dodged each other in the island ports and under- bid each other in the island markets had deserted their vessels and taken service under this or that chief, and already the dawn of a new day had sent its grey streaks of morning across the dark sky of Hawaiian night. Men wondered no longer at the sight of a foreigner, and chiefs pondered deeply on themes of glory and conquest that would never have had a shadow of realisation but for the foreigners' arms and the foreigners' knowledge enlisted in their service.
It may well be supposed that Kamehameha neglected no opportunity of improving his circumstances and in- creasing his stores from the newborn commerce that courted his country. Kuling over the entire western
VOL. II. X
322 THE POLYNESIAN RACE,
half of Hawaii, with its splendid climate, its smooth sea, its regular sea-breeze, its commodious roadsteads, its dense population, and abundant food supply, there is no doubt that he and his chiefs took the lion's share of all the commerce that the foreign vessels brought to the group. Doubtless considerable trade was carried on with the windward districts, where Keawemauhili and Keoua ruled supreme, but for the reasons above stated the major part of such trade was distributed along the western coast, and whatever was of special value or use soon found its way to Kamehameha's warehouses.
For once at least commerce brought peace for a season. iN'o wars have been recorded on the islands during this period. Chiefs and commoners were all too busy to raise supplies and other articles wherewith to barter for foreign commodities. If the hatchet was not actually buried, it was at least turned to a more productive use than the splitting of an enemy's head. Unfortunately the fires that mouldered were not quenched, and with increasing power and resources the old contentions burst out anew, and to Kamehameha's name attaches the odious and weighty responsibility of having set the island world ablaze again.
I have referred on page 222, note i, and page 231 to Kaiana-a-Ahuula, his voyage to China along with Captain Mears in the ship " Nootka," and his return to the islands and debarkation on Hawaii in January 1789, where he was welcomed by Kamehameha, who looked upon his large and miscellaneous property of guns and ammunition, acquired while abroad, as a valuable aid in future enterprises.
The detention of John Young by Kamehameha and the narrow escape of Isaac Davis, two foreigners be- longing to the American vessels " Eleanor " and " Fair American," have been already mentioned on pages 231 and 235 as occurring in March 1790. It must therefore have been during the middle, probably latter, months of that year that Kamehameha invaded Maui and fought
THE POL YNESIAN RA CE. 323
the famous battle of lao, which campaign is mentioned on page 237.
There is now no means of knowing at what time or in what manner Keawemauliili and Kamehameha came to a peaceable understanding, so much so as to induce the former to assist the latter with canoes, with men, and even with his own sons to command them in the cam- paign against Maui. That Keawemauhili did so assist Kamehameha is a well-known fact, and that Keoua Kua- huula did resent that assistance as a breach of the agree- ment between himself and Keawem^tuhili is equally well known. How he revenged himself by invading Hilo, by defeating and slaying Keawemauhili in the battle at Alae, ravaging the Hamakua district, and crossing over to Waimea, sent equal terror and devastation into the Ko- hala district, has already been mentioned on page 240, &c. The entire island lay open and defenceless before him, unless Kaiana, whom Kamehameha had -left to guard the Kona district in his absence, could have made an effectual resistance. The news, however, had reached Kamehameha in time, and abandoning his conquests on Maui and Molokai, and his intended invasion of Oahu, he hurried back to Hawaii to defend his own dominions, to avenge the death of Keawemauhili, and to finally and definitely settle the question of superiority between him- self and Keoua.
When Kamehameha landed at Kawaihae he learned that Keoua was at Waimea, and with the least possible delay he started to encounter his enemy. Whether Keoua had heard of the arrival of Kamehameha and wished to avoid him, or that he preferred some other battle-ground, it happened that when Kamehameha and his army had ascended to Waimea, Keoua had retreated to Paauhau, in the Hamakua district, where he awaited the arrival of Kamehameha. Here a battle was fought and obstinately contested on both sides. Kamehameha had one fieldpiece in action, known in the native account by the name of
324 THE POL YNESIAN RA CE.
" Lopaka," which appears to have greatly annoyed the Keoua party, until by a brilliant charge it was captured by Kaiaiaiea, one of Keoua's chiefs. Great carnage was committed on both sides, but the battle proved indecisive, and was renewed at Koapapa, not far distant, on the fol- lowing day. Long and bitter was the strife of that day, but the powder falling short on the side of Keoua, he withdrew his forces and retreated to Hilo.
Though Kamehameha was victorious in the battle, and master of the field, yet his victory had cost him so dearly that he was unable to pursue the retreating foe, and, satis- fied for the time with having driven Keoua out of his territory, he turned down to Waipio to recruit his losses.
Having reached Hilo, Keoua, considering that district now as part of his own possessions, stopped there awhile to divide the lands between his chiefs and soldiers ; and having performed that act of suzerainty, he set out for his own home in Kau. It was on this return march that a great disaster befell a portion of his army while passing by the crater of Kilauea. The most graphic and correct account of that disaster is given by Dibble in his " History of the Sandwich Islands," page 65, and as it corresponds with the information that Kamakau received from a living witness to the event, I transcribe it here. Dibble says —
" His {Keoua' s) path led by the great volcano of Kilauea. There they encamped. In the night a terrific eruption took place, throwing out flame, cinders, and even heavy stones to a great distance, and accompanied from above with intense lightning and heavy thunder. In the morn- ing Keoua and his company were afraid to proceed, and spent the day in trying to appease the goddess of the volcano, whom they supposed they had offended the day before, by rolling stones into the crater. But on the second night and on the third night also there were similar eruptions. On the third day they ventured to proceed on their way, but had not advanced far before a more terrible and destructive eruption than any before
THE POL YNESIAN RA CE. 325
took place ; an account of which, taken from the lips of those who were part of the company and present in the scene, may not be an unwelcome digression."
"The army of Keoua set out on their way in three different companies. The company in advance had not proceeded far before the ground began to shake and rock beneath their feet, and it became quite impossible to stand. Soon a dense cloud of darkness was seen to rise out of the crater, and almost at the same instant the electrical effect upon the air was so great that the thunder began to roar in the heavens and the lightning to flash. It continued to ascend and spread abroad till the whole region was enveloped, and the light of day was entirely excluded. The darkness was the more terrific, being made visible by an awful glare from streams of red and blue light variously combined that issued from the pit below, and being lit up at intervals by the intense flashes of lightning from above. Soon followed an immense volume of sand and cinders, which were thrown in high heaven and came down in a destructive shower for many miles around. Some few persons of the forward company were burned to death by the sand and cinders, and others were seriously injured. All experienced a suffocating sensation upon the lungs, and hastened on with all possible speed.
" The rear body, which was nearest the volcano at the time of the eruption, seemed to suffer the least injury, and after the earthquake and shower of sand had passed over, hastened forward to escape the dangers which threatened them, and rejoicing in mutual congratulations that they had been preserved in the midst of such immi- nent peril. But what was their surprise and consternation when, on coming up with their comrades of the centre party, they discovered them all to have become corpses. Some were lying down and others were sitting upright, clasping with dying grasp their wives and children, and joining noses (their form of expressing affection) as in the act of taking a final leave. So much like life they looked
326 THE POL YNESIAN RA CE.
that they at first supposed them merely at rest, and it was not until they had come up to them and handled them that they could detect their mistake. The whole party, including women and children, not one of them survived to relate the catastrophe that had befallen their comrades. The only living being they found was a solitary hog in company with one of the families which had been so suddenly bereft of life. In those perilous circumstances the surviving party did not even stay to bewail their fate, but leaving their deceased companions as they found them, hurried on and overtook the company in advance at the place of their encampment."
In the above disaster it is said that Keoua lost about 400 fighting men.
The war with Keoua was vigorously continued by Kamehameha during the year 1791. One army corps under command of Keeaumoku, to which John Young and Isaac Davis were attached, operated against Hilo, while another corps under Kaiana-a-AJiaula was sent against Kau. Though sorely pressed on both sides, yet Keoua bravely kept his ground during the spring and summer of that year, and no decisive advantages were gained by Kamehameha in any of the battles fought. The prolonged contest, however, began to tell upon the resources of Keoua, yet with consummate tact and bravery he showed a bold and ready front to every attack, from whatsoever quarter aimed.
!N'o reminiscences of the operations against Hilo have survived, but of the campaign in Kau some notices have been collected by the native historians. Supported by a fleet of war canoes hovering about the South Cape (" Lae a Kalaeloa ") of Hawaii, Kaiana fought several engage- ments with Keoua at Paiahaa, at Kamaoa, and at Naohu- lelua, but they were what may be called drawn battles, Kaiana sometimes remaining master of the field, and sometimes being obliged to fall back on his flotilla for support. During one of the intermissions in this
THE POLYNESIAN RACE.
327
martial game Keoua suddenly changed his ground from Kau to Puna. Kaiana looked upon this move as a con- fession of weakness, followed Keoua into Puna, and with jubilant exultation anticipated an easy victory. At a place called Puuakoki the two forces met, and Kaiana was so severely handled by Keoua and by his generals, Kaieiea and Uhai, that he made a precipitate retreat out of Puna and returned with his men to Kona, reporting his ill success to Kamehameha.
Meanwhile the great Heiau on Puukohola, at Kawai- hae, was approaching completion. It will be remem- bered {vide page 240) that when Kamehameha had sent Haalou, the grandmother of his wife KaahumanUy to consult the wisest of the Kauai soothsayers, she brought back the advice of KapouJcahi to build a Heiau on Puu- kohola to the war-god KuJcailimoIcu, and that that act would secure to Kamehameha the kingdom of Hawaii. Whether it was that Kamehameha preferred to try the eJQ&ciency of carnal weapons before having recourse to spiritual agencies, and believed more in his guns and his powder than in the prayers of his priests, certain it is that the building of the Heiau was but little advanced when Kaiana returned from Kau; and as no victories have been reported from the army corps under Keeaumoku against Hilo, it is presumable that the campaign in that direction had been equally unsuccessful. After nine years of struggle between the two sections of the island, Kameha- meha stood no nearer to the supremacy of Hawaii than he did on the day of Mokuohai. He was richer, no doubt, in men and arms and the means of destruction that com- merce had brought him, but Keoua had also shared in the fruits of that commerce, and so their relative means were about the same as at the beginning of the contest.
Keoua had repulsed Kamehameha both from Kau and Hilo, but was probably too crippled by his victories to follow them up by invading Kona or Hamakua. Kame- hameha had trusted to spear and gun, and, however
328 THE POL YNESIAN RA CE.
successful in other directions and against other chiefs, they had proved powerless to subdue Keoua ; and so he bethought himself of the Kauai soothsayer's advice, and the construction of the Heiau on Puukohola was resumed with a vigour and zeal quickened, perhaps, by a conscious- ness of neglected duty. Kelays of people were ordered from Kona, Kohala, and Hamakua to repair to Kawaihae to carry stones and assist at the building. Chiefs of the highest degree and common natives worked side by side, and Kamehameha himself set the example of carrying stones to the building. There was but one exception known, and that was Kamehameha's younger and favourite brother Keliimaikai. Tradition says that when all the chiefs set out to carry stones to the Heiau, Keliimaikai also took up a stone and started with the others. Seeing which, Kamehameha rushed up and, taking the stone from the other's shoulder, exclaimed, " Some one must observe the Tabu, be thou the one." He then ordered the stone that had been touched by Keliimaikai to be taken out to sea and sunk in deep water. To judge from the heathen ritual of that time and its stringent requisitions, the object of this exception doubtless was that some high chief of tabued rank should remain uncontaminated by the menial labour of carrying stones, so as to preside at the ordinary sacrifices and assist at the purification of the others, when the building should be completed.^
It is often difficult to bring the events of Hawaiian history into their proper chronological order. Eegarding the war and the invasion of Hawaii, undertaken by the joint forces of Kahekili and Kaeo, related on page 242,
1 The author a few years ago con- of work and relaxation, the number versed with a centenarian Hawaiian of chiefs that attended, and who, as at Kawaihaeuka who had assisted the old man said, caused the ground in carrying stones towards building to tremble beneath their feet ; and this Heiau. His description of the the number of human victims that thousands of people encamped on the were required and duly offered for neighbouring hillsides, and taking this or that portion of the building — their turns at the work, of their this description was extremely inter- organisation and feeding, their time esting and imjiressive.
THE POL YNESIAN RA CE. 329
there is great difference between the Hawaiian authorities. David Malo places the occurrence shortly after the death of Keoua, but does not state the year; Jarvis places it after the last departure of Vancouver, which took place in 1794; Dibble places it before the building of the Heiau on Puukohola ; and Kamakau places it before the death of Keoua, The truth probably is this, that Kaliekili and Kaeo, learning the small progress which Kameliameha was making in his war with Keoua, and believing him fully occupied with all his men and means in its prosecution, thought this a favourable opportunity to harass his pro- vinces and retaliate his invasion of Maui the preceding year, and, possibly also, as a diversion in favour of Keoua. How, after ravaging Waipio and Kohala, they were beaten in the sea-fight, known as " Kepuwahaula," has already been narrated. Whether it took place before or after the completion of the Heiau of Puukohola, it may now be impossible to ascertain ; but that it took place before the death of Keoua there can be little doubt; and that the defeat of Kahekili and Kaeo in some measure influenced Keoua to enter into negotiations with Kamehameha seems to be a probable inference. The same want of chrono- logical precision characterises my historical predecessors in regard to the time of Keoua' s death. D. Malo,^ without stating any year, intimates that it happened before the battle of " Kepuwahaula." Dibble ^ places the event shortly after the eruption of Kilauea, referred to on page 324, which would bring it into the latter part of 1791 or beginning of 1792. Jarvis^ says it occurred in 1793. Kamakau says it occurred in 1 79 1 , after the completion of the Puukohola Heiau. I believe Dibble and Kamakau are nearest the truth. It certainly occurred after the erection and consecration of Puukohola and before the arrival of Vancouver in March 1792.
Dibble, Jarvis, and Kamakau all concur in stating that
1 Moolelo Hawaii, page 105. 2 History of Sandwich Islands, page 67. ^ History of Hawaiian Islands, page 69.
330 THE POL YNESIAN FA CE.
Keoua was enticed by false promises to leave Kau and visit Kamehameha at Kawaihae, where he was murdered while in the act of landing. Dibble intimates that " the deed was not done at the order of Kamehameha" Jarvis says that Keeaumohu acted under '* secret instructions," and scouts the idea of Kamehameha not being privy to the murder. Kamakau admits that it was done in the presence of Kamehameha, but leaves his reader to infer that it was an act of over-officiousness on the part of Keeaumohu, who slew Keoua. David Malo is silent on the subject. In critically examining the above sources of information, and from what appears to have been the general opinion of that generation of Hawaiians who were contemporary with the event, it is impossible to acquit Kamehameha of com- plicity in the cruel death of Keoua. It must have been planned in his council. It was executed by three of his highest chiefs and most trusted counsellors. The deed itself took place in his presence and within sound of his voice ; and there is no mention, tradition, or hint that he ever disapproved or regretted it, or in the slightest manner rebuked or punished those who treacherously enticed Keoua away, or him who actually stabbed him.
Before passing sentence, however, upon Kamehameha for what will always remain the darkest blot upon his otherwise fair name, the candid and impartial historian will not fail to take into consideration the political and social condition of the country and the principles of right and wrong that governed men's actions in that age. Kamehameha had contended with Keoua for the supremacy of Hawaii for more than nine years, and had failed to subdue him. Frequently routed, but never conquered, Keoua valiantly held his own, and on several occasions repelled the invaders of his territory. Each looked upon the other as an usurper, and the bitterest personal hatred had sprung up between them, heightened and envenomed, if possible, by the most outrageous vilifications with which each party branded -jhe other. And in those days the putting away of an
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331
obnoxious person by secret means, be he chief or commoner, where open force had made default, was not a crime that the gods condemned or society criticised too severely. Moreover, even if the deed had been planned without the knowledge and done without the consent of Kamehameha, yet the very men who planned and executed it were also the very men who had raised Kamehameha on the throne, who had aided and supported him throughout this long contest, and who singly or jointly were too powerful to be safely rebuked or alienated for an act, whose very object was to remove his rival, to increase his power and render it for ever secure. Under these considerations, though the deed was none the less a cruel wrong and a foul murder, and posterity will so designate it, it is well to bear in mind that the actors in that deed, while undoubtedly the foremost men of their age, yet were men of that age and of no other, swayed by its modes of thought, following its modes of action. But Kamehameha and his victim have both mouldered in dust. Nearly a hundred years have folded their cooling wings over those burning hearts. The sceptre has passed from the family of the former, and not a scion remains of the latter to point a finger or call out for vengeance. Their disputes are settled, and history resumes its course.
In referring to the tragedy of Keoua, neither Dibble nor Jarvis gives any detail. I shall therefore follow Kamakau, whom I believe to be substantially correct, though some- what verbose.
After the unsuccessful campaign of Kaiana against Keoua, and after the Heiau of Puukohola had been finished, but not yet consecrated, Keaweaheulu and Ka- manawa, two of the four principal counsellors of Kame- hameha, set out for Kahuku in Kau, where Keoua then held his court. Keaweaheulu and his party landed at Kailikii, and, passing over the upland of Keekeekai, arrived at Keoua's abode. On approaching the fence of the royal residence they prostrated themselves according
332 THE POL YNESIAN RA CE.
to the etiquette of that time. Mutual recognitions were exchanged, and information given to Keoua of the arrival of Kamehameha's ambassadors. Kaieiea, the chief coun- sellor of Keoua, advised him to put the two chiefs to death, saying that " thus Kamehameha would lose two of his wisest and wiliest counsellors, and the supremacy of the island would easily pass to Keoua!' Prompted by better feelings Keoua refused, remarking, " they are the brothers (near relatives) of my father, and they shall not die." They were accordingly admitted, and, crawling up according to custom, they embraced the feet of Keoua and wailed. When the wailing was over Keoua asked them what their errand was. They then said, " We have come to you, the son of our late lord and brother, to induce you to go with us to Kona to be united and reconciled with your younger brother (meaning Kamehameha), that you two may be the kings, and we, your parents, live under you. Let the war between you two come to an end." To which Keoua replied, " I am agreed ; let us go to Kona."
The arrangements for the journey were soon made. Sending some of his party by land, Keoua himself em- barked with the others in his double canoes. At Hono- malino the overland party was picked up and they all proceeded to Kaawaloa, where they were the guests of Keaweaheulu, from Kaawaloa to Kailua, and from there to Luahinewai in Kekaha, which was the last stopping-place previous to Kawaihae. Here Keouoj bathed and prepared himself for the possible events of the day; either a friendly reception by Kamehameha, or to die as became a chief of his rank and fortune. During the journey from Kau to this place Kaieiea had more than once endeavoured to obtain the consent of Keoua to kill Keaweaheulu and Kamxinawa and to return to Kau, but Keoua had always and peremptorily refused.
There can be no doubt but that Keoua was well aware of the great risk he ran in thus trustin^r himself in the
THE POL YNESIAN RA CE. 333
power of Kamehameha. His motives can only be guessed at. He may have felt a touch of the old chivalric spirit, and thought that his own life would be held as sacred as he had held the lives of Kamehameha' s counsellors sacred. He may have been moved by the fatalism of the ancient creed, and, tired of tl^e never-ending war and the unaccom- plished objects of life, may have considered his course run and his time up, and that the only object worthy of consideration was how to die with the dignity and 4clat becoming so great a chief. But men's motives are fre- quently of a mixed nature, seldom apprehended by them- selves, and not always acknowledged. While Keoua fairly trusted the smooth speeches and large promises of Kea- weaheulu and Kamanawa, yet with a singular contradic- tion of that trust he, on that fatal morning, prepared his own body for the sacrifice, selected out of his company those whom he wished to be his companions in death, his " Moe-pu," and caused all others to be put in a separate fleet of canoes to follow after him, under the charge of his half-brother, Pauli Kaoleioku, whose life he supposed Kamehameha would at all events spare, the young man being the natural son of Kamehameha.
Having deposited his feather cloaks and other valuables in Keaweaheulus canoe, Keoua stepped on the platform of his own double canoe, followed by JJhai, his kahili-bearer, and by his ipu-bearer (whose name is not given). Twenty-four oarsmen propelled the canoe. When off Puako, the environs of Kawaihae burst upon his sight ; the great and new Heiau of Puukohola; the fleet of war canoes, many of them mounted with guns, forming" a semicircle in the bay, the crowds of chiefs and warriors upon the beach, and other war-like appearances. Observ- ing this, Keoua said to Keaweaheulu, whose canoe was near his own, " It looks bad ashore, the clouds are flying unfavourably " (Ino uka, ke lele ino mai nei ke ao). To which Keaweaheulu replied, "By whom should the evil come on so pleasant a day ? " (Nawai hoi ka ino o ka la
334 THE POLYNESIAN RACE.
malie). Keoua merely repeated, "The clouds have an unfavourable flight."
When the canoes were close to the landing at Mailekini in Kawaihae, Keeaumoku surrounded Keoua!s canoe with a number of men armed with spears, guns, and other weapons, and KeaweaheulvJ s canoe was separated from that of Keoua. Seeing Kamehameha on the beach, Keoua called out to him, " Here I am ;" to which Kamehameha replied, " Else, and come here that we may know each other." As Keoua was in the act of leaping ashore, Keeaumohu struck him with a spear. Keoua turned hastily and caught hold of the spear, endeavouring to wrench it out of the hands of Keeaumoku, but in vain, and falling down he expired. All the men in Keoua's own canoe, and in the canoes of his own immediate company, were killed, with two exceptions. One was Kuakahela, a priest of the Nahulu order, who succeeded in reaching the shore, and hastily entering the house of Kekuiapoiwa, and lifting up the edge of the mats, hid himself there- under. Kekuiapoiwa's house being tabu, he was not pur- sued, and remained there until the proclamation was issued to cease slaying. The other saved one was Laanui, who had secretly left his canoe at Puako, before entering the bay of Kawaihae. All others but these two, of either high or low rank, that formed the escort of Keoua, were killed. And this cruel butchery, which must have required some time to execute, was done under the very eyes of Kamehameha himself, who never lifted his voice to stay the slaughter, until the second division of Keoua's escort, under the command of Fauli Kaoleioku, approached, then the word was given, and the lives of Kaoleioku and all his company were saved.^
The body of Keoua was taken to the Heiau of Puuko-
1 One of the versions of this tragedy, in vain, and that when the second
current among the last generation of division of Keoua's escort, in charge
Hawaiians, was, that Keliimaikai, of Kaoleioku, arrived, Keliimaikai in-
the younger brother of jKame/iameAa, sisted that he also should be slain,
interceded for the life of ^eowa, but saying to Kamehameha, "You have
THE POLYNESIAN RACE, 335
hola and there sacrificed to KamekamehcCs war-god Ku- kailimoku. It is not known whether Keoua had any children or what became of them. His wife's name was Hiiaka, but of what family I have been unable to ascertain.
Thus fell Keoua ; and the districts ruled by him passed at once under the sceptre of Kamehameha, and once more the entire island of Hawaii bore fealty to one king alone. It was the first step in the consolidation of the group under one government, whereby civilisation could be made possible and permanent. Providence does not provide angels for the introduction of necessary reforms in human affairs. It works by the means at hand, and one age unavoidably leaves its imprint upon the next. Of Kame- hameha and Keoua, the former was probably the better means for the end in view — the consolidation and civilisa- tion of the group — but he left the marks of the age of heathenish darkness, in which he was reared, upon the work that he took in hand. We admire the edifice whose foundation he laid, but we note that one of its corner- stones is laid in blood.
After the death of Keoua it is not known how Kame- hameha employed the spring months of 1 792. It is fairly presumable, however, that he was visiting the newly- acquired districts of Hilo, Puna, and Kau, and incor- porating them in the body politic of which he now was the sole head. Certain it is that when the English commander, Vancouver, approached the western coast of Hawaii in March 1792, Kamshameha was neither at Kealakeakua nor at Kawaihae. Kaiana was his lieu- tenant in the former place, and Keeaumdku at the latter. To Keeaumoku Vancouver gave some goats and fruit and garden seeds, and, being pressed for time, left for the
killed my j^anai,* and I will now kill child of my youth ;" and ordered his yours." To which Kamehameha re- elder brother Kalaimamahu to pro- plied, " He shall not die ; he is the claim a cessation of the slaughter.
* Hanai means a " foster-child."
336 THE POLYNESIAN RACE.
Leeward Islands, and thence for the nortli-west coast of America.
On the 13th of February 1793, Vancouver returned from the coast of America and anchored at Kawaihae, where Keeaumohu was still dwelling. Mutual civilities were exchanged, and on the 19th Vancouver landed a bull and cow, the first of its kind, on these islands, intended as a present to Kamehameha, who had not yet arrived at the bay. Vancouver had some difiiculty in landing the animals, but having satisfied the greediness of Kameha- meha's brother, Kalaimamahu, the latter furnished a large double canoe, on which the animals were safely landed.^
On February 21st the ships were visited by Kame- hameha, who had arrived at the bay, by his wife Kaaliu- manu^ by John Young, and a number of chiefs. It was the first time since the night off Maui, in November 1778,^ that Kamehameha and VancouVer had met, and the sur- prise and pleasure was mutual, and a sincere friendship sprang up between those two.
On February 22d, Vancouver with his ships, and Kamehameha with his court, went to Kealakeakua. Here Vancouver landed five cows, two ewes, and one ram, as a present for Kamehameha, and exacted of him a promise that they should be tabued for ten years. Eight royally did Kamehameha requite Vancouver's beneficent present. On his very first visit on board ninety of the largest-sized
1 In vol. ii. p. 120, Vancouver says of the ages of certain prominent that on the 20th February 1793, Hawaiians. In speaking of Kaahu- Kamehameha's eldest son, about nine manu in March 1793, Vancouver says years old, came on board. Vancouver that she was "about sixteen years does not give the lad's name. It may old." It is now thoroughly well have been Kahoanoku Kinau, or it established that ^aa^w7nawM was born may have been his nephew, Kekuao- in 1768 at Kauwiki, in Hana, Maui, kalani, the son of Keliimaikai. It and that Kamehameha took her as his could not possibly have been PauU wife in 1785, about the time of the Kaoleioku. campaign of Hapuu or Laupahoehoe
2 The difficulty of judging the age Lope. She was consequently twenty- of Hawaiians by their looks is well five years old when Vancouver saw illustrated by the wellnigh random her.
guesses, by which the navigators of •* Vide pp. 171, kc. those days expressed their opinion
THE POL YNESIAN RA CE. 337
swine were deposited on the decks of the vessels, and a prodigious quantity of fruit and vegetables, besides feather cloaks and feather helmets ; and during the entire stay of Vancouver hardly a day passed without some kind remembrance of similar kinds from Kamehameha.
It was at this time that Vancouver exerted himself to negotiate a peace between the' two sovereigns of Maui and Hawaii. With what result has already been narrated on pages 252, &c.
On the 8th of March 1793 Vancouver left Hawaii, and after visiting the Leeward Islands, as already related in article " Maui," proceeded again to the north-west coast of America.
On January 9th, 1794, Vancouver returned from the American coast and came to off Hilo, Hawaii. The vessels being unable to enter the port on account of bad weather, Kamehameha and his suit went on board and accompanied them to Kealakeakua, where Vancouver anchored on January 12, and he and his ships became the national guests of Kamehameha, and were constantly and liberally provided with hogs and vegetables.
At this time Vancouver landed some more cattle for Kamehameha, and allowed the ships' carpenters to assist the foreigners^ in the employ of Kamehameha to build a small schooner, which was named the " Britannia," the first vessel of the kind built on the islands.
Since the last visit of Vancouver an estrangement and separation had occurred between Kamehameha and his wife, Kaahumanu, occasioned by what appears to have been an unfounded jealousy of Kaiana, and she was now living with her father, Keeaumoku. Through the good offices of Vancouver a reconciliation was effected and the royal pair made happy. But as a strange instance of the manners of the time, even in high life, Vancouver narrates that, before quitting the ship where the reconciliation
^ The principal of those foz-eign carpenters in Kamehameha' s employ was named Boid.
VOLi IL . Y
33^ THE POLYNESIAN RACE.
took place, Kaahumanu insisted that Vancouver should exact a promise from Kamehameha not to whip her when they returned home.
We learn from Vancouver that at this time Kaheihei- malie, afterwards known as Hoapiliwahine, a younger sister of Kaahumanu, was still the wife of Kamehameha s brother, Kalaimamahu. Vancouver also mentions " a captive daughter of Kahekili,'' who was then residing at Kamehameha' s court. The person referred to was either one of KahehiKs nieces and his sister Kalolas daughters, Kalaniakua or Liliha Kehuiayoiwa, or else Kalola's grand- daughter, Keopuolani, which three ladies were brought from Molokai to Hawaii by Kamehameha after the death of Kalola, as related on page 238.
This may perhaps be the proper place to refer to some remarks of Mr. Jarves, in his " History of the Hawaiian Islands," touching events at this time.^ He says, speaking of Vancouver's s4jour at Kealakeakua Bay : —
" To confirm the general good- will and establish an amnesty for past troubles, Palea, the chief who stole the cutter of the " Resolution," was allowed to visit the • vessels; Kameeiamohu, the murderer of young Metcalf and his crew, having humbled himself, and urged in jus- tification of his revenge the harsh treatment he had received from the father, obtained permission to come on board. He arrived at the bay in great state, attended by a thousand men. This act does not appear consistent with Vancouver's previous inflexibility in obtaining justice upon the death of his countrymen at Oahu. In this instance the property was American, and the principal actor a high chief, whom it would have been difficult to secure, and whose death would have caused a hostility which would have led to dire revenge. Impunity for crime where wealth and rank are engaged is not peculiar to the savage."
When Mr. Jarves penned the above lines he knew ^ that
1 Jarves' History, p. 80. 2 Hjid.^ p. 59.
THE POL YNESIAN RA CE. 339
the ungrateful and barbarous treatment of FaUa by an officer of the " Discovery " was never apologised nor atoned for, and that his unselfish exertions, in saving the crew of the " Eesolution's " pinnace from being stoned to death by the natives, had not been noticed or acknowledged by Captain Cook, though he was present on the scene shortly after the occurrence. The provocations given by the civilised and enlightened side, what could be expected from the barbarous and ignorant side ? If Palea's sum- mary settlement of his accounts with Cook, by abducting the cutter of the " Eesolution," was not according to moral law, and contrary to the peace and dignity of His Majesty George III., yet Mr. Jarves might have done better justice to the memory of that injured chief than to brand him as a common thief, to be pardoned by the gracious amnesty of Vancouver. When Mr. Jarves speaks of Kameeiamohu in the same breath as of the murderers of Lieutenant Her- gest, of the " Daedalus," he evidently makes no distinction between the wanton unprovoked murder for robbery's sake by those lawless Oahu brigands, and the cruel pro- vocation that impelled Kameeiamoku to execute that vengeance on the tyrant Metcalf, which in his country, and from his point of view, was neither immoral nor illegal, the Hoomauhala being as cherished an institution with the ancient Hawaiians as the vendetta with some of the peoples in Southern Europe. And to such a mind, under such conditions, whatever belonged to Metcalf, from his child to his cat, would have been equally doomed to destruction in expiation for the wrong and the insult which Kameeiamoku conceived that Metcalf had inflicted upon him. We, writing in our peaceful parlours, whether in 1840 or in 1870, are naturally very much shocked at the killing of young Metcalf and his crew, and regret that the savage Kameeiamoku should have taken the law in his own hands ; and perhaps we would have preferred that he should have gone and laid his complaint before Kamehameha, who at that very time was driving a lucra-
340 THE POL YNESIAN RA CE.
tive trade with the elder Metcalf at Kealakeakua, and meditating how to kidnap Metcalf 's boatswain, John Young. But the candid historian will judge men accord- ing to the standard of the times in which they lived, and will certainly not place Kameeiamokio in the same category with the Oahu ruffians who killed Lieutenant Hergest.
And, finally, when Mr. Jarves accuses Captain Van- couver of inconsistency in admitting Kameeiamohu to his presence, and being so inflexible in "obtaining justice upon the death of his countrymen at Oahu," and intimates that "in this instance the property was American, and the principal actor a high chief," &c., Mr. Jarves writes as a partisan and not as a historian, and commits a gratuitous libel on the good name of Vancouver, than whom no more judicious, high-souled, or kind-hearted man, in his dealings with the barbarous tribes that he encountered, ever sailed the high seas. There is no shadow of justification for assuming that the nationality of the sufferers in the least influenced Captain Vancouver in his treatment of the offenders. There may be a ques- tion how far Vancouver would have been justified in taking up the quarrels of other governments than his own with native chiefs. Vancouver expressly relates his personal repugnance to meet Kameeiamohu on account of the murder of young Metcalf; but, as Mr. Jarves puts it, Kameeiamohu " having humbled himself," and urged the extenuating circumstances above referred to, Van- couver received him as he did Palea. Of Vancouver's sense of fairness there is abundant evidence in the trial of the Oahu culprits, where they and their witnesses were again and again interrogated as to whether the captain and crew of the " Daedalus " had in the least manner com- mitted any act that could possibly have been construed as an injury or a provocation, but they all admitted that the attack on the captain and the astronomer was unpro- voked, wanton, and solely for the sake of plunder.
Many and sage were the counsels that Vancouver gave
THE POLYNESIAN RACE.
341
Kamehameha and his chiefs touching their intercourse with foreigners, and in due time much of it bore good fruit. One thing, however, weighed heavy on Kame- Jiameha's mind and that of his chiefs. They had heard and learned that there were other peoples on the 6arth with ships of war as powerful as those of " Pelekane'' (Britannia) ; they had seen the armed merchant ships of the United States of America, of Spain, and Portugal ; they had seen the French La Perouse and his squadron ; and whether the idea arose in their own minds or was instilled by the foreigners residing among them, they felt an appre- hension that at any unlooked-for moment some one of those other powers might pounce upon and take possession of their island. Who so likely to protect them as that power which had discovered and made them known to the others, and whose present representative had, by his judicious, generous, and unselfish conduct, won their fullest confidence and respect ? Prom this germ of ideas sprang what by some writers has been called the cession of the islands by Kamehameha to the English Crown. In Vancouver's " Voyage," vol. iii., may be read his narrative of the whole transaction from his point of view. While Kamehameha and his chiefs became willing to acknow- ledge King George as their suzerain, in expectation of his defending them against foreign and outside foes, they expressly reserved to themselves the autonomous govern- ment of their island in their own way and according to such laws as they themselves might impose. It is not evident that Vancouver did or could hold out to the Hawaii chiefs anything more than the probability of such protection, the cession, from even his point of view, re- quiring the acceptance and ratification of the English Government, which it never received. That Kamehameha and his chiefs did not understand the full meaning of the word cession is plain from the reservations which they made. As it was, the so-called cession of the island of Hawaii was no doubt entered into by Vancouver with the
342 THE POL YNESIAN RA CE.
very best intentions for the protection and advancement of the Hawaiians, and by Kamehameha and his chiefs with undisguised expectations of receiving material aid in their wars with Kahehili and Kaeo, and of certain com- mercial advantages not very well defined. The cession, however, was never accepted or ratified by the English . Government, and no steps were taken by emigration or colonisation to make good use of the friendly disposition of the chiefs, and to secure by stronger ties the suzerainty thus loosely acquired. The disturbed state of Europe and the wars and troubles incident to this period diverted the attention of England, and a cession that might have be- come to Hawaii what the treaty of Whanganui fifty years later became to the New Zealanders quietly went by default and was lapsed by non-user.
To make the above cession as imposing and stately as possible, Vancouver sent Lieutenant Paget ashore to formally take possession and to hoist the English colours over the land that thenceforth was to have acknowledged King George IV. as its lord of lords — its protecting Numen, when badgered by insolent trading captains, or when bullying its own neighbours of the Leeward Islands. This ceremony was performed on the 25th of February 1794, and the parties present^ on Vancouver's ship, who discussed and consented to the cession, were Kameliamelia, his brothers Keliimaikai, and Kalaimamahu, the latter of whom Vancouver styles a "chief of Hamakua;" Keeau- TTiohu, chief of Kona ; Keaweaheulu, chief of Kau ; Kaiana^ chief of Puna ; Kameeiamoku, chief of Kohala ; and Kalai- wohif who is styled a half-brother of Kamehameha.
On February 26th, 1794, Vancouver left Kealakeakua, and on March 3d he left Kawaihae for the Leeward Islands.
1 Vancouver, vol. iii. p. 54. like-a-Keawe. According to modern
2 I know of but one Kalaiwohi of ideas of relationship he would have that time, and he was the son of been called a second cousin of Kame- Kalanikauleleiaiwi II., who was a hameha. Kalaiwohi' s daughter, the half-sister of Keawemauhili of Hilo, venerable chiefess, Kaunahi, died in their common mother being Kekau- Lahaina, 1875, at a very advanced age.
THE POLYNESIAN RACE.
343
After the departure of Vancouver nothing seems to have disturbed the tranquillity of Hawaii during the balance of the year 1794, though the Leeward Islands were profoundly moved by the events transpiring there. The death of Kahekili ; the war between Kaeohulani and Kalanikupule on Oahu; the defeat and death of Kaeo ; the seizure by Kalanikupule of the English vessels, " Jackal " and " Prince Le Boo," and the murder of their captains ; the preparations for an invasion of Hawaii and its sudden frustration ; the recapture of the vessels by their crews ; all those events narrated on pages 268, &c. ; each in its measure and each in due order, led up to the final act of Hawaiian- ancient history, the consolidation of Kame- hameha's empire, and the unification of the island group under one head, one will, and one system.
According to Hawaiian sources of information, the two recaptured vessels, after putting Kalanikupule ashore and leaving Oahu, made the Hawaii coast and acquainted Kamehameha with the state of affairs on Oahu, and, in
exchange
livered to him the
for refreshments and other trade.
having
de-
guns, ammunition, and arms which Kalanikupule had collected and stored on board for the invasion of Hawaii. Acting on this intelligence, and having been thus fortuitously reinforced with warlike stores, Kamehameha and his chiefs determined that the time had come for the final struggle with the Maui dynasty for the possession of the group. Messengers were despatched to the great feudal lords to muster with their contingents of canoes and armed men.
The strength of Kamehameha's army, with which he invaded Oahu, has never been definitely stated by native historians. That it was not only unprecedentedly large, but also organised and armed according to all the latest instructions of Vancouver to Kamehameha, may be taken for granted. In the month of February 1795 Kame- hameha left Hawaii with a fleet of canoes which, when it arrived at Lahaina, Maui, is said to have occupied the
344 THE POL YNESIAN RA CE.
beach from Launiupoko to Mala. Kefresliments alone being the object of stopping at Lahaina, the town was plundered, after which the fleet proceeded down the channel and came to at Kaunakakai, Molokai, being distributed along-shore from Kalamaula to Kawela.
For some time previous to this great enterprise a cool- ness, that at any moment might become an open rupture, had been growing between Kaiana and Kamehameha and his aged chiefs and supporters. The latter were offended at the airs of superiority which Kaiana gave himself on the strength of his foreign voyages and foreign knowledge, and they were jealous lest his influence with Kamehameha should overshadow their own ; while Kamehameha, on his part, deeply mistrusted the loyalty of Kaiana., whose ambition he measured with his own, but who had hitherto lived too circumspect to give an open cause to fasten a quarrel upon him and precipitate his ruin. Kaiana, on the other hand, had for some time been painfully aware that his influence was waning in the council of Kaine- hameha, and that his conduct was watched by no friendly eyes. His proud spirit chafed at his owing fealty and allegiance to Kamehameha, whom he looked upon as no greater chief than himself, a cadet of the younger branch of the royal house of Keawe, whom the fortune of Mokuo- hai and the, for the times, unexampled constancy of the great Kona chiefs had placed at the head of affairs on Hawaii. Still, when the summons was issued for the invasion of Oahu, Kaiaiia appeared at the rendezvous with his contingent of canoes, of warriors, and arms, as numerous and as well equipped as those of any other district chief. If he meditated defection or treason that was not the moment to show it. He knew full well that it might have delayed the expedition, but it would have ensured his utter and complete ruin to attempt single-handed to fight Kamehameha and the combined forces of the rest of Hawaii. And so Kaiana sailed with the other fleet to Lahaina and to Molokai.
THE POLYNESIAN RACE.
345
What additional or later provocations Kaiana may have given to Kamehameha are not known ; but after the arrival of the fleet at Molokai, at the very first council of war or of state that Kamehameha held at Kaunakakai with his chiefs to discuss and arrange the plans of the campaign against Oahu, it is certain that Kaiana was not invited to attend.
To a man like Kaiana this omission was not only a slight, that might be explained and forgiven, but an actual omen of danger, that must immediately be attended to and met or averted. He felt morally certain that his own death was as much a subject of discussion as the invasion of Oahu. Restless and annoyed, Kaiana left his quarters at Kamiloloa and went to Kalamaula, passing by Kauna- kakai, where the council was held. Calling at the house occupied by Namahana, the mother - in - law of Kame- hameha and the wife of Keeaumoku, Kaiana was invited in. After the usual salutations Kaiana said, " I have called out of affection for you all to see how you are, thinking some of you might be unwell after the sea voyage ; and as I was coming along I find that the chiefs are holding a council, and I was considerably astonished that they should do so without informing me of it." Namahana replied, ** They are discussing some secret matters." " Perhaps so," Kaiana said, and the subject was dropped ; but Kaiana knew the men and their temper too well, and knew also that the only secret matter for their deliberation, to which he could not be a party, would be a question affecting his own fate.
Eeturning from Kalamaula, as he was passing Kapaakea, where Kalaimokus quarters were, he heard a voice calling, "Iwiula E! Iwiula E! Come in and have something to eat." Recognising the voice of Kalaimohu, Kaiana entered and sat down.
The better to understand the relation of these two chiefs, it may be well to bear in mind that Kalaimoku's father, Kehuamanoha, was at this time still on Oahu, and
346 THE POLYNESIAN RACE.
supporting the interest of his nephew Kalanikupule ; and that Kalaimohu, having visited Hawaii in the train of Kalola, his aunt, and of Kiivalao, on their return from Maui, about a year or more before the death of Kalani- opuu, had remained at the court of Kiwalao until the battle of Mokuohai, when he was taken prisoner by the Kamehameha party ; that his life having been spared by the intercession of Kamehameha, he became firmly attached to the latter, who had taken a great liking to him, had employed him on many occasions of responsibility and trust, and on this very expedition had confided to him the command of a large portion of the invading army. On the other hand, Kaiana, though on his father's side a grandson of Keawe of Hawaii, appears to have set greater value on his connection with the Maui royal family, of which his mother was a near and prominent relative. Only by bearing this in mind can we rightly understand the peculiar yearning with which Kaiana accosted his Maui relatives, and the full drift of the conversation that occurred between him and Kalaimohu on this occasion.
Of that conversation, and the allusions therein occur- ring, I have been unable to obtain a very exact and reli- able sketch, though it has been referred to by more than one native writer; but from what has been reported, it appears that Kaiana had made some appeal to Kalaimohu, on the strength of their common kindred to the Maui royal family, and that he had received evasive and unsatis- factory answers. So much was Kalaimohu impressed with the manner and purport of Kaiana s discourse, that, fear- ful lest some one should have betrayed the resolutions of the council to Kaiana, he went to Kaunakakai, as soon as the latter had gone, and informed Kamehameha, who, however, treated the matter with apparent indifference.
From his interview with Namahana and with Kalai- mohu, it was now clear enough to Kaiana' s mind that his ruin and death had been determined upon by the chiefs, and when he returned to his own quarters he informed
THE POLYNESIAN RACE.
347
his brofher Nahiolea of the state of affairs, telling him that if they remained with Kamehameha they would surely be killed secretly and suddenly ; but that if they joined the forces of Kalanikupule, the son of their brother, as he called Kahehili, they might fall in battle, if so should be, but they would die like men and like chiefs, with their faces to the foe, and with numbers to accom- pany them in death.
Whatever may have been the resolution of Kameha- meJias council as to the time and manner of despatching Kaiana, its execution was apparently deferred, and the invading fleet left Molokai in the same order and high spirit as it had arrived.
Kaiana s resolution, however, had been taken, and his plans formed. When that portion of the fleet which carried the wives and daughters of Kamehameha and the principal chiefs was ready to start, Kaiana goes to the canoe, where his wife Kekujpuohi was sitting, and, bidding her a tender farewell, tells her of his intention to secede from Kamehameha and join KalanihupulQ. She expressed some astonishment, but said that she preferred to follow her chief {Kamehameha), and that thus, in case of unfore- seen events, both their interests might be best subserved.
It has never been stated if the whole of Kaianas contingent to Kamehameha's army, or what portion of it, followed him in his defection. The number must have been considerable, however, including his own and his brother's immediate friends and retainers. Neither has it been stated whether the passage across the channel was made in the night or in daytime. Certain it is, however, that during the passage Kaiana and those who adhered to him separated from the main fleet and landed on the Koolau side of Oahu, whence, crossing the mountain, they joined Kalanikupule.
In the meantime Kamehameha landed his fleet and dis- embarked his army on Oahu, extending from Waialae to Waikiki. Consuming but a few days in
348 THE POLYNESIAN RACE.
and organising, lie marched up the Nuuanu valley, where Kalanikupule had posted his forces, from Puiwa up- wards, occupying Kaumuohena, Kapaeli, Kaukahoku, Kawananakoa, Luakaha, Kahapaakai, Kamoniakapueo, and jSTuuanu. At Puiwa the hostile forces met, and for a while the victory was hotly contested ; but the superiority of Kamehamehas artillery, the number of his guns, and the better practice of his soldiers, soon turned the day in his favour, and the defeat of the Oahu forces became an accelerated rout and a promiscuous slaughter. Of those who were not killed, some escaped up the sides of the mountains that enclose the valley on either side, while a large number were driven over the pali of ISTuuanu, a precipice of several hundred feet in height, and perished miserably. Kaiana and his brother Nahiolea were killed early in the battle. Koalaukani, the brother of Kalani- hupule, escaped to Kauai. Kalanikupule was hotly pur- sued, but he escaped in the jungle, and for several months led an errant and precarious life on the mountain-range that separates Koolaupoko from Ewa, until finally he was captured in the upper portion of Waipio, killed, brought to Kamehameha, and sacrificed to the war-god " Kukaili- moku."
This battle, known as the battle of iSTuuanu, after making all necessary allowances for preparations, journeys, and delays, could not possibly have been fought much earlier than the middle of April 1795. It made Xamehameha master of Hawaii, Maui, Kahoolawe, Lanai, Molokai, and Oahu, and though the acquisition of Kauai was delayed for several years, yet from this battle and the conquest of Oahu dates the unification and consolidation of the Hawaiian group under one government. It is the clos- ing scene in the ancient history of the Hawaiian Islands. Though many things of the ancient regime survived for years, yet they were doomed to perish in the glare of the new era which that battle inaugurated. Of the transition period that followed — and which can hardly yet be said to
THE POLYNESIAN RACE.
349
have been passed — from feudal anarchy and general law- lessness to personal despotism and stringent repression, and from that to a constitutional monarchy; from social barbarism to a degree of civilisation that is unexampled in the history of mankind considering the time that has elapsed ; from the most cruel and oppressive idolatry to the spontaneous repudiation of the idols and adoption of Christianity ; of this period, which the battle of ISTunanu rendered possible, there are ample and documentary evi- dences to guide the candid and impartial historian. It forms the modern era of Hawaiian life — political, social, and religious — and as such has a history of its own, and formed no part of my design when I undertook to unravel the past of this people and, by critically collecting their legends and traditions, preserve the knowledge that they had of themselves, their origin, their migrations, their settlements, their national life, and its various episodes during ancient times.
If I have succeeded in showing that the Hawaiians had a history of their past, and a history worth preserving, my labour will not have been in vain. The dark shadows which flit across its pages are dark indeed, but they are no darker than those which, under even more favourable circumstances, have stained the annals of many a proud nation that formerly stood, or now stands, in the foremost rank of civilisation. I think it is Emerson who has said "that no nation can go forward that has no past at its back." The aphorism is pertinent, is one of the deepest lessons of humanity, and, if rightly used, a stimulus that leads to progress.
APPENDIX.
No. I. PRAYERS TO LONO (Vide page 63}.
(!•)
Ua lewa mai ha Lani ;
Ua haule o Makakulukahi ;
Kg kau mai la na onohi i ka lewa.
Pill aku la na kapuai o Kahiki ; 5 Nahae na lala Kamahele o ke Akua ;
Helelei-kia ka pohaku Eleku ; Lele ka mamala i Hashae, 0 komokomo kini o ke Akua Haule ke kino o Lono i ka Hiwa. 10 Kapu Kanawao i ka naele ;
Ku ke kino oia laau iloko o Lani wao ;
Ua kau ka Aha kapu o Lono iloko a ka iuiu kapu. Kapu ka leo o ke kanaka ! Eia kdhoaka iloko o Kulu-wai maka-lani, 15 0 kahoaka iloko o ka iivi laumania o ke Akua.
Eia ka lioailona kapu o ka Alia ;
Poha mai ka leo o ka hekili ;
0 mai ka maka o ka uwila ; Nauwe mai ke olai i ka lionua ; 20 Iho mai ka alewalewa me ka anu^mue; Hele ino ka ua me ka makani ;
Will ka puahiohio Halo a ka honua ;
Kaa ka pohaku-pili o ke kahaioai ;
Iho ka omaka wai ula i ka moana, 25 Eia ka wai-pui-lani ;
Ke hiolo nei ka pae-opua i ka lani ; Huai ka wai-punai ka pali.
352 THE POLYNESIAN RACE.
Akahi maka o ke Akua ;
Alua, aha niaka, i lele pono ka ike ma ka kua. 30 Hoano nui ka leo 0 kou Akua i ka lani.
Hahano 0 mat iloko 0 Papa-iakea, Noho mat iloko 0 ka Makakolukolukahi. Hoi ke kapu 0 Lono i Kahiki.
Hoi aku la e kulai i ke kapu 0 Kaliai, 35 Kau i ka lele ke kapu 0 Kahai^
Hina e hio iloko 0 ka pilikua. Make ka ia, moe i ka naholo ; Hina kikepakepa iloko 0 Kahiki ; Hoolale Kahai i ka paka 0 ka ua ; 40 Hahau Kahai i ka papa 0 ka moku.
Eia Lono ka iwi kaola a ka Hiiva ; Ka iivi kau iloko 0 ka alaneo. Paee mai ka leo 0 ke Akua, Paee mai iloko 0 ka nalu alo kahi ; 45 Ua hanau-mano kou Akua ;
Hanau-mano iloko 0 Hinaiaeleele. E ola du i kau waihona-pule ! E ola i ka Alatm ola ! E ola i kau pulapula ! 50 la oe eke Akua !
Unstable are the heavens ; Fallen has Makakuliikahi ; The stars still stand in the upper space.
Approaching are the footsteps of Kahiki ; 5 Broken are the Kamahele branches of the god ;
Shattered is the brittle stone ; Strewn are the pieces in Haehae, And attached are they to the host of spirits ; Turned has the body of Lono into glory. 10 The Kanawao grows in the moist earth ;
The body of that tree stands where the gods reside;
Established is the holy assembly of Lono in the far- off sacred place. Forbidden be the voice of the native ! Here is the spirit within Kulu-wai maka-lani, 15 The spirit within the smooth polished bones of the god.
These are the sacred signs of the assembly ;
Bursting forth is the voice of the thunder ;
Striking are the rays (bolts) of the lightning ; Shaking the earth is the earthquake ;
APPENDIX.
353
20
25
30
35
40
45
50
Coining is the dark cloud and the rainbow ; Wildly conies the rain and the wind ;
Whirlwinds sweep over the earth ;
EoUing down are the rocks of the ravines ;
The red mountain-streams are rushing to the sea. Here the waterspouts ;
Tumbled about are the clustering clouds of heaven ; Gushing forth are the springs of the mountains.
One eye has the god ;
Two, four eyes, that he may see clearly behind him.
Greatly revered be the voice of my god in heaven. It has been inspired into Papa-iakea, And it dwells with Makakolukolukahi. The tabu of Lono has passed to Kahiki
It has passed thither and overthrown the tabu of Kahai,
The tabu of Kahai has been sacrificed on the altar,
It has fallen and tumbled into confusion. Dead are the fish, fallen in their flight ; Fallen disfigured all through Kahiki ; Kahai is stirring up the heavy rainstorm ;
Kahai is beating the surface of the land.
Here is Lono, the bone of salvation and glory ;
The bone set up in the serene sky. Indistinct (softly) comes the voice of the god, Indistinct through the one-billowed surf ; My god has assumed the shape of a shark ; Has assumed the shape of a shark in the month of Hina •
iaeleele. May I be saved through my fulness of prayer ! Saved through my health-offering ! Saved through my devotion ! By you, 0 god !
(2.)
Kiehie e mai nd hoi ua Lani nei,
0 ua Lani nd hoi keia he hemo nd ka manaioa 0 ka Lani;
Ke halulu nd ka piko i lalo ;
He ajpi nd ka halo, ka maha, ka jpoo 0 ka honua /
Uwa mai kini, ka mano 0 ke Akua.
Hull aku la ke alo 0 ke Akua i ka lewa ;
Hull aku la e keehi ia Kahiki.
0 mai ka hoano kapu a Lono ;
0 mai iloko 0 Kahiki a hoano.
VOL. II.
354 THE POL YNESIAN RA CE.
10 Oiliili mat Ice kino lau o Lono ;
Kaliuli mai he kino aha o he Ahua,
Kahuli mai iloho o Maewa-lani ;
Kani ha poo iloho o Fapa-iormea. Ua neoneo ha lani ; 1 5 TJa ikea mai e Kahihi na maha o Lono, 0 mai na huhuna o ha malama ; 0 Ihua la, o Mahalii^ 0 Hi7iaiaeleele, la, o Hilinehu, 0 Kaelo la, 0 Kaaona, ha malama. 20 Ua ho iloli mai o Lono ;
TJa Tiaahohohi mai ha malama^
Oili ha inaina,
Hemo he huahoho iloho a Hinaiaeleele,
Nauwe ha eha o Paporia-mea, 25 Helelei he hino lau 0 Lono ;
Ua, hau he aha 0 Lono i ha molia^ Ku, a hina i ha mole 0 ha mohu ; Opaipai lalo 0 ha Hiwa ;
Wahi he Ahua i ha lani ; 30 Ua paa ia lani.
Wahi he Ahua i ha papa 0 ha honua.
Uina ha leo 0 ha Alae iloho 0 Kanihaivi;
Uina ha leo 0 ha hehili ;
Uina iloho 0 he ao polohiwa ; 35 Naha ha umaha pali 0 lalo ;
Hoi he Ahua, noho i ha hanono ;
Hele he Ahua, noho i ha pilihia ;
Hoi he Akua, 0 Lono, noho i ka naele, Kani ke ka, leo 0 ka pupu ; 40 Kani kaulele ka leo 0 ke kahuli ; Kani halale ka leo 0 ka manu ; Uwi ka leo 0 ka laau i ka nahele ; Eia ko kino manu, E Lono I Ke wili nei ka la i ka lani ; 45 Lele na maka 0 Lono i lele 0 Hoomo ; Ke noho mai la i ka wa 0 ka moku.
Kupu ke kino a kiekie i ka lani,
Haule na kikeao makini mua,
Na, makahiapo 0 Hinaiaeleele, 50 E ola du ia oe, e Lono, hdu Akua I E ola i kalele pule 1 E ola i ka wai aha I E ola i kanaenae ia oe, e ke Akua I Eia kanaenae la, he mohai leo.
APPENDIX.
355
TO
15
20
25
30
35
40
45
Strangely lofty indeed is this heaven,
This very heaven which separates the seasons of heaven ;
Trembling is the- lowest point ;
Moving are the gills, the fins, and the head of the earth ;
Exclaiming are the hosts, the multitudes of spirits.
Turned is the bosom of the god to the sky ;
Turned and treading on Kahiki.
Extended be the sacred worship of Lono ;
Extended through Kahiki and worshipped.
Budding are the leaves of Lono ;
Changing is the image of the god,
Changing within Maewa-lani ;
Sounded has the shell in Papa-ia-mea, Silent are the heavens \ The eyes of Lono have been seen by Kahiki, Extended be the rays of the light j There is Ikua and Makalii, There is Hinaiaeleele and Hilinehu, There is Kaelo and Kaaona, the months.
Pregnant has Lono become ;
The light has been taken with the pains,
The foetus is coming,
The birth is made in (the month) of Hinaiaeleele,
Trembling with pains is Papa-ia-mea. The leaves of Lono are falling ; Doomed is the image of Lono to destruction, Standing it falls to the foundation of the land ; Bending low is the glory.
Covered is the god by the heaven ;
Fastened up is that heaven.
Covered is the god by the shell of the earth.
Squeaking is the voice of the Alae inside of Kanikam ;
Cracking is the voice of the thunder ;
Cracking inside of the shining black cloud ;
Broken up are the mountain springs from below ;
Passed away has the god, he dwells in the clefts ;
Gone is the god, he dwells in obscurity ;
Passed has the god Lono, he dwells in the mire. Sounding is the voice of the shell-fish ; Sounding increasingly is the voice of the snails \ Sounding excitingly is the voice of the birds ; Creaking is the voice of the trees in the forest j Here is your body of a bird, 0 Lono ! Whirling up is the dust in the sky ; Flying are the eyes of Lono to the altar of Hoomo ;
356 THE POL YNESIAN RA CE,
And he dwells here on the land.
Growing is the body high up to heaven ; Passed away are the former blustering winds, The firstborn children of Hinaiaeleele. 50 May I be saved by you, 0 Lono, my god !
Saved by the supporting prayer !
Saved by the holy water !
Saved by the sacrifice to you, 0 god !
Here is the. sacrifice, an offering of prayer (words).
( 357 )
No. II.
THE CHANT OF OHAI KAWILIULA (page ii8).
0 ke alialia liu o Mana, Ke uhai la no. Ke uhai la ka wai ; Ke uhai la ka wai a Kainakahou. 5 Wai alialia,
Wai 0 Mana. Mehe kai la ka "wai, Mehe wai la ke kai ; Mehe kai la ka wai o Kamakahou. lo O ka aina ko du i ai a kiola, haalele,
Hoi aku a niua, Hoohewahewa mai, Hoi ana i ke kua, i ke alo. O ka Hiau loha i ka la, 15 Puolo hau kakahiaka.
Hele ke alia o Aliaomao, Hele kanu kupapau, 0 ke kaha i Nonohili. Halala na niu i kai 0 Pokii, 20 Hoakua wale la o Makalii.
&c. &c.
In English it would read as follows : —
The salt-pond of Mana Is breaking away. Breaking away is the water, Breaking away is the water of Kamakahou. 5 Salt is the water,
The water of Mana,
Like the sea is the water,
Like water is the sea.
Like the sea is the water of Kamakahou.
358 THE POLYNESIAN RACE.
lo The land which I enjoyed and rejected and forsook
It has gone before,
It is forgotten,
It has gone, both back and front.
The Iliau bush has faded in the sunlight, 15 (As) the plentiful dew of the morning.
Passed by have the emblems of the god of the year ;
Gone to bury the dead,
(On) the barren sands of Konohili.
Bending low are the cocoanut trees seaward of Pokii, 20 Doing reverence to Makalii.
&c. &c.
Notes. — Verse i. Mana is a land during the festival at the close of the
on the south-west side of Kauai, year.
celebrated for its salt-pond produc- Verse 18. Honohili or JVohili. Known
ing very perfect and really beautiful as "the singing sands." A number
mirages. of sandhills along the shore of Mana
Verse 15. '''' Puolo hau," lit. "a towards Poli-halo, which produce a
bundle of dew ;" a rather violent soft, rather plaintive sound when a
trope, but not uncommon. person slides down the hill, or in a
Verse 16. "jK'e alia." The two similar manner disturbs the sand,
staffs or wands, dressed with feathers, Verse 20. The cocoanut trees at
■which were carried in procession Pokii and adjoining land are repre-
before Lono^ the god of the year, sented as bending low in homage to
the new year — MahaliU
( 359 )
:n"o. hi. discovery of the hawaiian islands
(page 158).
I. Frmn the '' Nmih Pacific PiloV By W. H. Rosser. London, 1870.
Discovery op the Islands, and Progress of the People. — In the old Spanish charts taken by Anson from the Manilla galleon there is a group of islands called Los Majos, the different members of which are termed La Mesa, La Desgraciado, Los Monjes, Rocca Partida, La Nublada, &c. ; and they are placed between lat. 18° and 22° N., and between long. 135° and 139° W. ; but their existence in that position — at least as regards longitude — was disproved by the subsequent voyages to the Pacific of La Perouse in 1786, of Portlock and Dixon in 1786, and of Vancouver in 1793. The Spanish word Mesa, however, signifies table, and is sufficiently indicative of the island of Hawaii, the mountains of which do not, like most volcanoes, rise into peaks, but are " flat at the top, making what is called by mariners tableland ;^^ while other points of coincidence — such as an island-group extending through four degrees of lati- tude and longitude, the position as regards latitude nearly correct, &c. — would seem to refer to what is now called the Hawaiian Archipelago. The discrepancy as regards longitude (nearly twenty degrees) counts for little where dead-reckoning was the means employed to determine that element ; as great an error was made by the Hon. East Indian Co.'s ship "Derby" in 1 7 19, proceeding from the Cape of Good Hope to India, when the islands off the west coast of Sumatra were thought to be the Maldives.
The positions given above are, according to various authori- ties, those in which the Spaniards placed the islands of Los Majos; but from a note, p. 116, in the second volume of " Voyage de La Perouse autour du Monde, redig6 par M. L. A. Milet Mureau," published in Paris in 1797, it appears that Gaetano, in 1542, sailed from Navidad on the west coast of Mexico (lat. 20" N.) ; he steered a due-west course for 900
36o THE POL YNESIAN RACE,
leagues, when he discovered a group of islands inhabited by savages nearly naked ; the islands were fringed with coral, and grew cocoanuts and other fruit ; there was neither gold nor silver ; he named them Isles del Key ; the island twenty leagues more to the west he called Isle de las Huertas. It is also stated that the Spanish editor of Gaetano's account placed the islands between 9° and 11° N., a clerical error for 19° and 21°. Now Navidad is in lat. 19° 10' N., long. 104° 40' W. ; 900 leagues in lat. i9j° in 28° 64' diff. long, (or 47° 44'), which added to the long, of Navidad gives 152° 24', or 2|° short of the long, of the nearest point of Hawaii, but 5^° short of the long, of Oahu ; and the next island, Kauai, is sixty miles, or twenty leagues, distant. Thus, if the information con- veyed in the note to La Perouse's " Voyage " is correct, it is more than probable that Gaetano did visit the Sandwich Islands ; but it is extraordinary, as Cook observes, that, con- sidering their favourable position, the Spanish gaUeons did not visit them.
2. Coipy of the Official Communication from the Government of the Marianas Islands, and from the Colonial Office, Spain.
[Translated from the Spanish."]
Government of the Marianas Islands, Ayana, January 2'jth, 1866.
Sir, — I have the honour to acknowledge the receipt of your Excellency's esteemed communication of the 24th of April, ult., informing me that you had not yet received the notifications referring to the discovery of the Hawaiian Islands by Spanish navigators. It gives me great pleasure to transmit to you, here- in enclosed, said notifications translated into the English and Erench languages, obtained from the archives of Spain, by order of Her Catholic Majesty. These documents will satisfy you that this long-contested discovery took place in the year 1555. These notifications reached me at the same time as your letter.
I am much gratified to comply with your desire on this subject, and I should be happy to have some other occasions to be agreeable to His Hawaiian Majesty, and to strengthen the ties of our good relations.
May God keep you in His guard.
(Signed) Eelipe de la Cortb.
To His Excellency the Minister of Foreign Affairs of His Hawaiian Majesty.
APPENDIX, 361
Colonial Office, No. 64.
SiE, — The Marine Department communicated to this office on the 28 th January, instant, that which follows. As there do not exist in the archives of this office any records whatever bearing dates previous to the year 1784, when all those of dates anterior to it were transmitted to the Archives Simancas, the Eoyal order of the 4th instant, communicated by your Excellency to this office, was referred to the Hydrographical Department, for obtaining particulars respecting the discovery of the Hawaiianas or Sandwich Islands, in order to ascertain whether there were to be found records that could elucidate in any way the date of that discovery, and the name of the discoverer. On the 25 th instant the Chief of that Department replied as follows :
" Sir, — In fulfilment of the Royal order dated the 7th instant, for the purpose of ascertaining the historical information extant in this office regarding the discovery of the Hawaiianas or Sandwich Islands, I have the honour to send your Excellency the result of the investigations made with the diligence recom- mended to me in that Royal order. By all the documents that have been examined, it is demonstrated that that discovery dates from the year 1555, or 223 years before Captain Cook surveyed those islands ; and that the discoverer was Juan Gaetano or Gaytan, who gave names to the principal islands of that archi- pelago. It is true that no document has been found in which Gaytan himself certifies to this fact, but there exist data which collectively form a series of proofs sufficient for believing it to be so. The principal one is an old manuscript chart, registered in these archives as anonymous, and in which the Sandwich Islands are laid down under that name, but which also contains a note declaring the name of the discoverer and date of the dis- covery, and that he called them ' Islas de Mesa ' (Table Islands). There are, besides, other islands, situated in the same latitude, but io° farther east, and respectively named *La Mesa' (the Table) ; * La Desgraciado ' (the Unfortunate) ; ' Olloa,' or * Los Monges ' (the Monks). The chart appears to be a copy of that called the chart of the Spanish galleon, existing long before the time of Cook, and which is referred to by all the national and foreign authors that have been consulted, such as the follow- ing: — 'Batavian geography, 2d voL of the geographical atlas of William Blaen, Amsterdam, 1663.' In the first map, entitled * America Nova Fabula,' the neighbouring island, ' La Desgraciado,' and those of ' Los Monges,' are placed towards the 2ist degree of north latitude, and 120° west of the meridian passing through the island of Tenerifie. * Geographical Atlas of D'Auville, published in 1761, and revised and improved in 1786 by Barbie du Bocage.' In the second map, and in the
362 THE POL YNESIAN RA CE,
hemisphere of the Mappa Mundi, the islands * Desgraciado,' *Mesa,' ' OUoa,' and ' Los Monges,' are found in the 20th degree of north latitude, and about 17° farther east than the Sandwich group, augmented by Barbie in this chart. James Burney, in the chronological history of the discoveries in the South Sea or Pacific Ocean, cites the atlas of Artelius, entitled *Theatrum Orbis,' in which the same islands are found, and placed in nearly the same position. * Alexander Findley's Directory for the Navigation of the Pacific Ocean, edition of 1857.' In the second part of this work, page 11 20, the author expresses and recapitulates the ideas already brought forward respecting this matter by Mr. Flurien in his description of Marchand's voyage, and by Mr. Ellis in his voyage around Hawaii ; and conceives strong suspicions that the true discoverer must have been one of the Spanish navigators of the sixteenth century, because of the iron articles found by Cook in those islands, one of them being a fragment of a wide sword, whose existence there he could not satisfactorily account for. The author most explicit in regard to these surmises is the said Fleurien, who, on the 42 2d page of the first volume, says, ' By taking from Captain Cook the barren honour of the first discovery of the Sandwich Islands, I do not endeavour to diminish the glory he so justly merited;' and he continues, on page 423, 'Lieutenant Koberts, who constructed the chart of the third voyage of the English navigator, in which are traced his three voyages round the world and towards both poles, has preserved the Mesa group of the chart of the Spanish galleon, and has placed it with its centre 19° east of Owhyhee, and in the parallel of the latter island. He doubtless thought that by preserving the group found by the Spaniards, none would dare dispute with the English the first discovery of the Sandwich Islands. But Arrowsmith, in his general chart of 1790, and in his plani- sphere of 1794, sacrificing his amour propre to the evidence, only lays down one of the two groups. Since 1786, La Perouse, desirous of ascertaining if such islands really existed to the eastward of Sandwich, passed over in the same parallel, 300 leagues from east to west, and in the whole of this expanse he found neither group, island, nor any sign of land ; and did not doubt that the island of Owhyhee, with its arid mountain in the form of ajtable, was "La Mesa" of the Spaniards;' and he adds, at page 125, * In the charts, at the foot of this archipelago, might be written: "Sandwich Islands, surveyed in 1778 by Captain Cook, who named them, anciently discovered by the Spanish navigators." V Perfectly in accord with this opinion, and strengthening it by an evident proof, is the log of the corvettes * Descubierta ' and * Atrevida,' on their voyage from Acapulco
h
APPENDIX. 363
to Manilla, which manuscript is preserved in this office, and apropos to this case, states, at folio 25, 'With a sea so heavy from N.W. and K, that while the rolling of the ship increased, and with it the irksome interruption of our internal duties, the speed decreased, with considerable delay to our voyage ; scarcely by noon of the 20th could we consider ourselves to be at 72°, in the meridian of Owhyhee, about 55° longitude and 13° latitude ; nevertheless we had not, according to our calculation, an error of less than 7° to the eastward, which, considering the long log- line we made use of, and that that error ought not necessarily to be the maximum to which it should be circumscribed on the voyage, strongly supported the suspicion that the Sandwich Islands of Captain Cook were Los Monges and Olloa of the Spanish charts, discovered by Juan de Gaytan in 1555, and situated about 10° to the eastward of the new position fixed upon by the English.' We thus see that the presumptive or circumstantial evidence as to the true discoverer of the Sand- wich Islands is indubitable ; having on its side the opinions of distinguished men, among whom figure countrymen of Cook himself, men who prefer justice and reason to a vain national pride. The last observation to be considered is the difference in the dates given to the first discovery. Foreign authors say that it took place in 1542, in the expedition commanded by General Rui Lopez de Villalobo ; while the Spanish chronicles denote 1555. The latter date should be the more correct one, for Juan Gaytan wrote the narrative of the voyage of 1542, and mentions nothing respecting those islands, while he gives an account of Rocca Partida (Split Rock), and Amblada (Cloudy Island), and of all those he discovered on that expedition. To complete and terminate, therefore, these investigations, there is only wanting the narrative of Gaytan corresponding to the voyage in which he made that discovery; though in my opinion it is not required to make clear the truth of this fact. I have the honour to transmit this to your Excellency by Royal order, so that you may communicate the preceding information to the Government of the Sandwich Islands, and as being consequent to your Excellency's letter, No. 864, dated the i8th July ultimo. God guard your Excellency many years. Setas.
*' Madrid, 2i5< February 1865.
** To His Excellency the Superior Civil Governor of the Philippines.
" It is a true copy. Jose Felipe del Pan,
" Acting Colonial Secretary. " Es traduccion Inglesa
" Florencio Laen de Yizmano."
364 THE POLYNESIAN RACE,
The remarks of La Perouse upon the effect of the westerly currents in the North Pacific, as regards the longitude of places discovered by the earlier Spanish navigators, are well worthy of attention by those who deny the discovery and identification of the " Los Majos " with the Hawaiian group. His remarks may be found in " Voyage de la Perouse autour du Monde," Paris, ^797) PP' io5~i7* I^ coming up from the southward he found the current between the latitudes of 7° and 19° N., setting west at the rate of three leagues in twenty-four hours, so that when he arrived off the island of Hawaii, he found the difference between his observations and his dead-reckoning amounting to five degrees. Thus, by the latter alone the longitude of Hawaii would have been five degrees to the east- ward of its proper place. Bearing this in mind, one has no right to be astonished that the early Spanish navigators, who calculated their longitude by dead-reckoning alone, should after crossing the Pacific from Mexico westward, have placed the island they discovered and named "Los Majos" some ten degrees too far to the eastward. And speaking of those very islands, La Perouse says, p. 106, "Mes differences journalieres en longitude me firent croire que ces ties " (the Hawaiian group), " etaient absolument les memes " (as the Los Majos).
Vancouver, "Voyage," vol. iii. p. 3, remarks "that his dead- reckoning, on making the islands, coming from the American coast, was 3" 40' to the east of the actual position of Hawaii."
( 365 )
Ko. IV.
Page 179, Note i.
I HAVE been led to offer a few remarks upon the etjrmology of the Polynesian word Akua^ Atua, Etna, Otua — dialutial varia- tions of the same word — from noticing what so eminent a philo- logist as Professor Max Miiller says on the subject in the November number, 1878, of "Nord und Liid," a German periodical, published in Berlin, in an article headed "Ueber Petischismus," p. 160. Professor Miiller says : —
" Nichts ist schwieriger als der Versuchung zu widerstehen, eine unerwartete Bestatigung unserer Theorien, die wir in den Berichten von Missionaren und Keisenden finden, fur einen Beweis zu halten. So ist das Wort fUr Gott im ostlichen Polynesien Atua oder Akua. Da nun Ata in der Sprache der Polynesien Schatten bedeutet, was konnte natiirlicher erscheinen, als in diesem Namen f Ur Gott, der urspriinglich Schatten bedeutet, einen Beweis zu finden, dass die Vorstellung von Gott Uberall aus der Vorstellung von Geist entsprang, und die Vorstellung von Geist aus der Vorstellung von Schatten ? Es konnte wie blosse Streitsucht aussehen, wollte man Einwendungen dagegen erheben oder zur Vorsicht rathen, wo Alles so klar scheint. Gliicklicherweise hat aber das Studium der Polynesischen Sprachen in der letzten Zeit schon einen mehr wissenschaft- lichen und kritischen Charakter angenommen, so dass blosse Theorien die Probe der Thatsachen bestehen miissen. So zeigt denn Mr. Gill ('Myths and Songs from the South Pacific/ p. 33) der zwanzig Jahre in Mangaia gelebt hat, dass Atua nicht von Ata abgeleitet werden kann, sondem dass es mit fatu im Tahitischen und Samoanischen zusammenhangt, und mit AitUy und dass es urspriinglich das Mark eines Baumes bedeutete. Nachdem es nun zuerst Mark bedeutete, wurde es spater, etwa wie Sanskrit, sdra zur Bezeichnung von AUem, was das Beste ist, bezeichnete die Starke eines Dinges, und schliesslich den Starken, den Herm. Das aublautende a in Atua ist intensiv, so das also Atua fill einen Polynesier die Bedeutung von dem innersten
366 THE POL YNESIAN RA CE.
Mark und Lebenssaft eines Dinges hat, und hieraus entwickelte sich bei ihnen einer der vielen Namen fiir Gott.
"Wenn wir mit einem Manne von wirklicbem "Wissen zu thun liaben, wie Mr. Gill ist, der fast sein ganzes Leben unter einem Stamme der Polynesier verlebt hat, so konnen wir uns wohl auf seine Darstellung verlassen."
The Rev. Mr. Gill, in the work above cited, says : —
" The great word for God through Eastern Polynesia is * Atua ' (Akua). Archdeacon Maunsell derives this from ' Ata ' = shadow^ which agrees with the idea of spirits being shadows^ but, I apprehend, is absolutely unsupported by the analogy of dialects.
"Mr. Ellis (Polynesian Researches, vol. ii. p. 201) regards the first a as euphonic, considering * tua ' = ' hacky as the essential part of the word, misled by a desire to assimilate it with the *■ tev ' of the Aztec and the * deva ' of tha Sanskrit Occa- sionally, when expressing their belief that the divinity is * the essential support,' they express it by the word * wi-mokotua ' = the back-bom, or vertebral column ; never by the mere ' tua ' = back.
*' That the a is an essential part of the word is indicated by the closely-allied expressions *atu' ('fatu' in Tahitian and Samoan) and * aitu ; ' in the latter the a is lengthened into ai.
*' A key to the true sense of * atua ' exists in its constant equivalent * io,' which (as already stated) means the ' core ' or ^pith ' of a tree.
"Analogically, God is the pith, core, or life of man.
"Again, *atu' stands for 'lord, master,' but strictly and primarily means 'core' or 'kernel.' The core of a boil and the kernel of a fruit are both called the 'atu' — ie., the hard and essential part (the larger kernels are called ' katu '). As applied to a ' master ' or ' lord,' the term suggests that his favour and protection are essential to the life and prosperity of the serf. By an obvious analogy, the welfare of mankind is derived from the divine 'Atu' or 'Lord,' who is the core and kernel of humanity. In the nearly-related word Atua = God, the final a is passive in form but intensive in signification, as if to indicate that He is ' the very core or life of man.' "
I am ready to accord all credit and praise to Mr. Gill's exceed- ingly valuable contribution to a better knowledge of Polynesian archaeology, through its " Myths and Songs ; " and I regret very much that I did not become acquainted with his work before the first volume of my own was sent to the press ; but, in his analysis and explanation of the word Atua, I believe that his religious feelings have biased his judgment, and led him to a
APPENDIX. 367
conclusion " absolutely unsupported by the analogy of dialects " and the hard matter of facts.
I entirely concur with Mr. Gill that the word Atua is neither referable to the Polynesian Ata^ shadow; nor to the Tev or Deva^ the Aztec and Sanskrit for God. But when he asserts that " the a is an essential part of the word, from the analogy of '' Atu^ and ^Aitu,^" I would call his attention to the follow- ing considerations, which, I think, will be fully borne out by " the analogy of dialects," which Mr. Gill invokes in defence of his analysis.
Mr. Gill is aware that in the Hervey group (Rarotonga, Mangaia, &c.) the letters H. F. S. are not sounded; in fact, in that respect the Herveyans are the Cockneys of the Pacific. Now the Mangaia Atu occurs with the same or similar meaning in, I believe, all the other Polynesian dialects. Haw. Haku, ** a hard lump of anything, a bunch in the flesh, ball of the eye;" with po intensive, po-haku, "a stone." Sam. Fatu, " seed, the heart of a thing, stone." Mua, Fakaafo, Fatu, " a stone." Tahit. Fatu^ "gristly part of oysters, core of an abscess." Marquesan, Fatu, " breast of a woman," also " stone." N. Zeal. WhatUy "a nail," ^^ Ko-whatu, "a stone," also Patu and Patu-patu. Pigi, Vatu, " stone, rock ; " Vatu-m-taba, *' shoulder-blade ; " Vatu-ni-balawa, a whale's tooth put in the hands of a dead person. Tonga, FattCj " the stomach." While in tlie Sam. Tong. Fatvr-titili, Marqu. Fatutii, N. Zeal. Watitiri, Tah. Pa-tiri means thunder, probably thunderbolt or meteoric stone. Now in all these dialects the Mangaian Atu commences with a consonant, F, H, F, Wh, or P, which are more or less interchangeable, thus showing that the word originally was FatUy Haku, Whatu, &c., and that the omission of the con- sonant H in the Hervey dialect is as much a later corruption of the original word, as the omission of the L or R in the Mar- quesan dialect is a later corruption of the original forms of the words containing them. If we now go to the Polynesian con- geners in the Indian Archipelago, we find that the Sunda has Bcitu, " stone ; " Amboyna (Liang), Haturaka, " belly ; " Burn. (Wayapo), Ulun-fatu, " head," all showing that even there the word commences with a consonant similar to that of the Poly- nesian dialects.
Now if we look at the Polynesian word Atua, Etna, Otua^ the first current in Samo. Tah., Rarot., Haw., Marqu., the second in Mangaia, the last in Tonga, there is no trace or indication that it ever commenced with either of the consonants that form the initial letter of the word Fatu, &c. There is no such word as Fatua, Fetua, Fotua. And as Atua is not a modern word,
368 THE POL YNESIAN RA CE.
to be derived from the Hervey Islands' dialect, which is an his- torically late compound of the Samoan and Tahitian dialects, I see no possible ground for deriving the universal Polynesian Atua from the exceptional Mangarian Atu.
Neither do I see any good reasons for holding that Aitu is a lengthened form of Atu^ or, as Mr. Gill says, that " a is length- ened into aV^ I question whether Mr. Gill can produce another word from the whole Polynesian language where the a has been lengthened into ai. It is true that in the Samoan and Tahitian, and in some from those derived dialects, Aitu means " spirit, god, supernatural being;" but in Hawaiian, where Aiku does not occur in that sense, we have Iku^ one of the oldest royal appellatives of the highest tabu chiefs, thus showing what was its primary and simplest form before the euphonic a was added to it. In the Paumotu or Taumotu group this word with the meaning of " spirit " occurs in the form of Maitu, composed of the augmentative or intensive prefix Ma and Itu.
I do not deny, and think it very probable that both forms of the word, Aiku and Itu, were current at the same time in the Polynesian dialects ; and as there is no instance in the language, so far as I know, of the diphthong ai being shortened to z, I am forced to conclude that the initial a in Aitu is merely euphonic, a euphonism of too frequent occurrence in all the dialects, and which at this time should be too well known to mislead a com- parative philologist. To what root and to what language the original form of Itu should be referred, and what may have been its primary sense, are questions for abler philologists than myself to settle; and also whether the Hawaiian sense of " royalty and highest tabu " was anterior or posterior to the South Pacific sense of " spirit, god," or whether both were the outgrowths, in different directions, of an older, once common, then underlying, and now obsolete idea. On page 41 of the first volume of this work I have ventured to suggest a solution, and until a better is found I shall adhere to it.
In regard to Atua, as it cannot, as above ^shown, be referred to Fatu, Haku, &c., which undoubtedly are the original forms of the Mangarian Atu^ I am inclined to hold with Rev. Mr. Ellis that the initial a in Atua is also euphonic. It is probable that the simple form Tua originally served to express a family relation. In the Indian Archipelago we still find it lingering in certain places. In the Sula Islands and in parts of Borneo Tua means "lord, master, husband." In Malay, Tuan or Tuhan means " god," and Orang-tuan a " grandfather." In the Fiji group, where so much of the archaic sense and forms of Poly- nesian speech still survives, Tua and Tuka means "grandfather]
APPENDIX, 369
very old, immortal ; " Tuorua, " elder brother or sister." In the Samoan Tua'a, in the IS". Zeal. Tuakana^ Tahit. Tuaana, Hawaiian Kai-kuaana, we have a *' brother s elder brother," or a "sister's elder sister." In the Sam. and Tonga Tua-fafine, Tahit. Tua-hine, we have a word expressive of a brother's sister.
From this showing it is fair to infer that the word Tua was originally used to express a sense of age, strength, and superiority between the members of a family ; and as men's thoughts tra- velled further beyond the narrow home circle, it came to express the ideas of " lord," " master," and " god." As the initial a in A-tua, or its equivalents, is common to the entire Polynesian family, it must have been adopted as a distinguishing sign of the supernatural, incomprehensible Tua from the ordinary family Tua, at a time when the Polynesians yet were a com- paratively united and compact people, long before their exodus to the Pacific.
I think Mr. Gill is fully justified, "by the analogy of dialects," in considering the final a in A-tu-a as an intensive suffix; and the examples he quotes could be multiplied ad infinitum from every dialect of the Polynesian. That conceded, there remains Tu as the root of the words Tua and Atua, Does the meaning of Tu explain the derivation of Tua ? In all the Polynesian dialects Tu or Ku means primarily " to rise up, to stand, be erect." In N. Zeal. Tu-mata was the name of the "first son, born of heaven and earth;" in Saparua and Ceram Tu-mata means " man ; " in Fiji Tu is used interchange- ably with Ta, to express the sense of a father when spoken to by his children. As I think there are many reasons to hold that the Polynesian language, deducting its many admixtures, was originally a form of Arian speech in Yedic or pre-Yedic times, I would refer to the Yedic verb Tu, "to be powerful, to increase;" a word occurring also in the Zend with similar meaning, whence Tu-i (Yed.), " much ;" Tavas (Skrt.), " strong." From this root Benfey and Ad. Pictet derive the old Irish Tuad, Tuath, the Cymr. and Armor; Tut, Tud^ the Goth; Thuida, the Lettic Tauta, all meaning " people, race, country."
As the Polynesian Atua, if I am correct, cannot be derived from Fatu or Atu, nor from Aitu or Iku, Mr. Gill's explanation, that the word refers to the " Lord, who is the core and kernel of humanity" and that it indicates that He is the very " core or life of man," cannot be maintained as a correct analysis and etymology. I think it more probable that men's ideas developed gradually from things natural to things supernatural, adapting the phraseology of the former to the exigencies of the latter, for
VOL. II, 2 A
370 THE POL YNESIAN RA CE,
the sake of distinction, and that tlius from the original Tu^ " to be erect, powerful, increasing, superior," were derived the ex- pressions of Tu and Tua for " man, father, elder brother," subse- quently "husband, lord, master;" and finally the Polynesian A-tua^ "god, spirit," anything of a supernatural or incompre- hensible character.
It is with some hesitation, and not without regret, that I have thus felt called upon to correct Mr. Gill's etymology and analysis of the Polynesian word Atua^ and at the same time enter my protest against Professor Muller's endorsement of such an analysis. The Professor will again experience the sad truth of his own dictum, that " Nichts ist schwieriger als der Versu- chung zu widerstehen, eine unerwartete Bestatigung unserer Theorien, die wir in den Berichten von Missionaren und Eeisen- den finden, fiir eines Beweis zu halten." The remedy, however, against such temptation (" Yersuchung"), as regards the Poly- nesians, lies in a critical study of their language, which does not always come within the sphere or the ability of " mission- aries and travellers ;" and I may be permitted to refer Professor Miiller to his own words in the same paragraph, where he says : — " Gliicklicherweise hat aber das Studium der Polynesischen Sprachen in der letzten Zeit schon einen mehr wissenschaf tlichen und kritischen Charakter angenommen, so dass blosse Theorien die Probe, der Thatsachen bestehen miissen."
( 371 )
No.V.
KA INOA 0 KUALII (Page 279, Note i).
He eleele kii na Maui,
Kii aku ia Kane ma,
Laua 0 Kanaloa, ia Kauakahi,
Laua 0 Maliu. 5 Hano mai a hai a hai i ka puu
Hai a holona ka puu o Kalani
Ka Makau nui o Maui,
O Manaiakalani,
Kona aho, hilo honua ke kaa, 10 Hau hia amoamo Kauiki ;
Hania Kamalama.
Ka maunu ka Alae a Hina
Kuua ilalo i Hawaii,
Ka hihi kapu make haoa, 15 Kaina Nonononuiiakea
E malana iluna 0 ka ili kai.
Huna 0 Hina i ka eheu o ka Alae,
"Wahia ka papa ia Laka,
Ahaina ilalo ia Kea, 20 Ai mai ka ia, 0 ka ulua makele,
O Luaehu kama a Pimoe, e Kalani e.
O Hulihonua ke kane
O Keakahulilani ka wahine,
O Laka ke kane, Kapapaiakele ka wahine, 25 O Kamooalewa ke kane,
0 Nanawahine kana wahine,
O Maluakapo ke kane,
O Lawekeao ka wahine.
O Kinilauamano ke kane, 30 0 Upalu ka wahine.
O Halo ke kane, 0 Koniewalu ka wahine.
0 Kamanonokalani ke kane,
O Kalanianoho ka wahine.
372 THE POL YNESIAN RA CE.
0 Kamakaoholani ke kane, 35 O Kahuaokalani ka wahine.
O Keohokalani ke kane,
O Kaamookalani ka wahine.
0 Kaleiokalani ke kane,
O Kaopuahihi la ka wahine. 40 O Kalalii la ke kane,
0 Keaomele la ka waliine.
O Haule ke kane, 0 Loaa ka waliine.
O Nanea ke kane, 0 Walea ka wahine.
O Nananuu ke kane, 0 Lalohana ka wahine. 45 O Lalokona ke kane,
O Lalohoaniani ka wahine.
O Hanuapoiluna ke kane,
O Hanuapoilalo ka wahine.
O Pokinikini la ke kane, 50 O Polehnlehu la ka wahine.
O Pomanomano la ke kane,
0 Pohakoikoi la ka wahine.
0 Kupukupunuu ke kane,
0 Kupukupulani ka wahine. 55 O Kamoleokahonua ke kane,
O Keaaokahonua ka wahine.
O Ohemoku ke kane, 0 Pinainai ka wahine.
O Makulu ke kane, 0 Hiona ka wahine.
O Milipo mea ke kane, -
60 O Hanahanaiau ka wahine.
O Hookumukapo ke kane,
O Hoao no ka wahine.
O Lukahakona ke kane,
O Niau ka wahine. 65 O Kahiko ke kane,
O Kupulanakehau ka wahine.
O Wakea la ke kane, 0 Papa la ka wahine. Hanau ko ia la lani he ulahiwa nul He alii o Pineaikalani, ko Kupunakane ; 70 Hanau ka lani he alii ;
Hua mai nei a lehulehu ; Kowili ka hua na ka lani ; Lele wale mai maluna Ka loina a ka lani weliweli. 75 He alii pii aku, koi aku, wehe aku,
A loaa i ka lani paa ka ke alii. E Ku e, he inoa, Ina no ka oe, i o'na.
APPENDIX, 373
0 Ku, o ke koi makalani ! 80 Kakai ka aha maueleka, na Ku !
Kohia kailaomi e Ku !
Kai Makalii, kai Kaelo,
Kao ae Kaulua.
Ka malama hoolau ai a Makalii 85 O ke poko ai hele, ai iwi na
Ka pokipoki nana i ai ka iwi 0 Alaka — poki — e
O ka makua ia 0 Niele o Launieniele
O kanaka 0 ka wai,
0 Ku, ke Alii 0 Kauai. 90 O Kauai mauna hoahoa, i
Hohola ilalo 0 Keolewa
Inu mai ana o Niihau ma i ke kai — e.
0 Kiki ma ka-kai Keolewa,
0 Kalaaumakauhi ma ka-kai luna — e — 95 0 Hawaii.
0 Hawaii, mauna kiekie. Hoho i ka lani Kauwiki ; . Ilolo ka hono 0 na moku,
1 ke kai e hopu ana. 100 0 Kauwiki
O Kauwike ka mauna i ke opaipai, E kalal na a hina, Kauwiki — e — 0 Kauai
0 Kauai nui Kuapapa, 105 Noho i ka lulu o Waianae,
He lae Kaena, he hala Kahuku,
He kuamauna hono i ke hau Kaala,
Noho mai ana Waialua ilalo — E — 0 Waialua-ia. no 0 Mokuleia, Kahala, Ku ipu
Ka loko ia mano lala walu
Hui Lalakea o Kaena
Mano hele lalo o Kauai — E —
Olalo 0 Kauai, kuu aina, IT5 0 Kauai.
Ke holo nei Ku i Kauai — e —
E ike i ka oopu makapoko 0 Hanakapiai.
Ke hoi nei Ku i Oahu-e-
1 ike i ka oopu kuia, ia 120 Hilahila o Kawainui
Elana nei iloko 0 ka wai.
A pala ka hala, ula ka ai — e —
374 THE POL YNESIAN RA CE,
He hailona ia no Ku,
TJa pae mai la 125 0 Kauai.
0 Kauai nui moku Lehua,
Moku panee lua iloko 0 ke kai,
Moku panee lua ana Kahiki,
Halo Kahiki ia Wakea ka la, 130 Kolohia kau mai ana Kona i ka maka,
Hooulu ilalo Kumuhonua,
Makeke ka papa i Hawaii-akea,
O Kuhia i ka muo 0 ka la.
Ke kau la ka la i Kona, ke maele Kohala, 135 0 Kahiki ; ia wai Kahiki ?
laKu.
O Kahiki, moku kai a loa,
Aina a Olopana i noho ai.
Iloko ka moku, iwaho ka la ; 140 0 ke aloalo ka la, ka moku, ke hiki mai.
Ane ua iko oe % Ua ike.
TJa ike hoi a'u ia Kahiki.
He moku leo pahaohao wale Kahiki. 145 No Kahiki kanaka i pii a luna
A ka iwikuamoo o ka lani j
A luna, keehi iho,
Nana iho ia lalo.
Aole 0 Kahiki kanaka ; 150 Hookalii 0 Kahiki kanaka, — he Haole;
Me ia la he Akua,
Me a'u la he kanaka ; He kanaka no,
Pai kau, a ke kanaka hookahi e hiki 155 Hala aku la 0 Kukahi la 0 Kulua,
O Kukahi ka po, 0 Kulua ke ao,
O hakihana ka ai ;
Kanikani ai a manu-a !
Hoolono mai manu 0 lanakila ! 160 Malie, iawai lanakila?
Ia Ku no.
Ilaila ka ua, ilaila ka la ;
Ilaila ka hoku Hiki-maka hano he Alii.
O Kaulukahi ka la, 165 0 Kaupukahi ka la,
0 Puna, 0 Hooilo, o Hana, 0 Lanakila,
APPENDIX, 375
O Hooilo, Tia ino Pele.
O ka makani ; ia wai ka makani % la Ku no. 170 Puhia ka makani a Laamaomao
Ke ahe Koolauwahine ka makani olalo
O Kauai ka'u i ike,
0 ke kiu ko Wawaenohu,
O ka hoolua ko Niihau, 175 O ke Kona ka makani ikaika,
0 ke Aoa ka makani ino,
Ka makani halihali wai pua Kukui,
1 lawea ia la e Lonomoku, Pa ilalo 0 Hana — e —
180 Oia Koolauwahine olalo 0 Kauai
Ke pa la ka i Wailua la
O ka hoku, iawai ka hoku % la Ku no.
Iluna ka ua 0 Puanalua 185 Ku i ke Kao-Maaiku — hoolewa
Ka wae 0 ke kaina,
Oiliili lupea na hoku mahana elua.
Heua Kona me ka makani
Ku i ke Kao-Maaiku — hoolewa 190 Ka wae 0 ke kaina,
0 ka ua ; ia wai ka ua \
la Ku no.
1 moea ka ua i Kunaloa, I pakakahi ka ua i ka ili,
195 I liki ka ua i Kananaola,
Pahee mahiki, ke ka la,
Ua luia ka ua e Hina,
Haalulu ai lalo o Maheleana.
O ka punohu 0 ka ua kai Kahalahala. 200 0 ka pokii 0 ka ua,
E ua ka i ka lehua la,
0 ka la, ia wai ka la i
la Ku no.
1 puka ka la ma Kauwiki, 205 Hawewe ka la i ka Upilialoula,
Ke kohokoho la kamalii, Ke na'una'u la ka la, Ka la kieke pua 0 Hilo, O ke kua 0 ka la kai hulihia iluna, 210 O ke aloalo o ka la kai lawea ilalo,
0 ka malu 0 ka la kai kaa iloko,
376 THE POL YNESIAN RA CE.
0 ke aka o ka la kai hele iwaho, 0 ka mahana o ka la ke hele nei Maluna o ka aina — a 215 Kau aku i Lehua la.
0 ke kai ; ia wai ke kai ?
la Ku no
1 nui mai kai i Kahiki, I miha kai i ka aina,
220 I lawea kai i ka lima,
I kiki ke oho i ke kai, I ehn ke oho i ke kai lin, I pala ke oho i ke kai loa, I lelo ke oho i ke kai kea. 225 He kai kuhikuhinia ko ka puaa,
He kai lihaliha ko ka ilio, He kai okukuli ko ka moa, He kai ala ko ka anae. He kai hauna ko ka palani, 230 He kai heenalu ko Kahaloa,
He kai hului ko Kalia, He kai hele kohana ko Mamala, He kai au ko ka puuone, He kai kaha nalu ko Makaiwa, 235 He kai ka anae ko Keehi,
He kai alamihi ko Leleiwi, He kai awalau kee Puuloa, He kai puhi nehu, puhi -lala, He kai 0 Ewa e noho i ka lai nei, 240 ]N'a Ewa nui a Laakona,
Ku i ka alai ka ua o ka lani, Kai apukapuka Heeia, Ke kai o hee ko Kapapa, He kai oha i ke Kualoa, 245 He kai aai ko Kaaawa,
He kai ahiu ko Kahana, I wehe kai ia Paao, Ikea Paao i ka wai — hi, Ikea ka hiwa mai lalo Kona, 250 O ka Hiwa ia mai lalo Kona,
He au, he koi, he aha, he pale, E kii, e hoa, e lanalana, E kua i kumu o Kahiki — e, O ua mai Hilo. 255 Ke kuee nei na opua ua 0 Maheleana — e,
Oua mai kanaka
APPENDIX. 377
Ilaila ka ua a malie, He lala loa i ka makani, Haiki ka make o ka ua, 260 Haakookoo ana Mahiki i ka pukalea,
Aia Mahiki, ke ka mai la.
0 Opukahonua, 0 Lolomu, 0 Mihi,
0 Lana ka wahine,
Noho Wakea noho ia Papa, 265 Noho ia Kananamukumamao,
Hanau ka Naupaka,
Ku i ke Kahakai,
0 Ohikimakaloa ka wahine, ^
O Hoopio, 0 Hulumaniani, 270 Ku i Kaena, ana-id i lalo.
O Mehepalaoa,
O Naholo,
Mehe kai olohia a Manu,
Oia alakai honua Ku. 275 0 Lanipipili, 0 Lanioaka,
0 Lanikahuliomealani,
O Lono, 0 Hekili kaaka,
0 Nakoloailani,
O Kailolimoana, 0 Waia, 280 O Hikapoloa,
O Kapoimuliwaa,
O Kane,
O Ahulukaaala,
0 Kanei Kamakaukau. 285 Alua ana hulu wau ia oe e Ku — e ;
E ka'u Alii. Eia ka paia ai o Kapaau, He kanaka o Wawa-Kaikapua. Keapua ko 0 Hawi, 290 Eia ke puhi kukui ai o Kukuipahu,
Ka wahine waha ula Ke ai i ka ina 0 Makakuku, Eia ke kanaka pii pali Haka ulili 0 Nanualolo, 295 Keiki kia manu — e —
Kau kiakia manu 0 Lehua.
0 Kuku, 0 Aa, 0 Naio,
O Haulamuakea ke koi j 0 Hinaimanau ;
O Paepae 300 O Manau ka wahine,
Hanau ka Naenae noho kuamauna
378 ' THE POLYNESIAN RACE,
Ka Hinihini kani kuaola,
Hakina iho i ka wae mua o ka waa.
0 Molokai ua naha ke'na, 30 S Haalele aku Kanaloapuna,
Xanaloa a Waia ;
O make holo uka, 0 make holo kai,
Hoonalulu ana Luukia,
Hoopailua i ka ilolo, 310 I ke kauhua o ke kamaiki
Hanau ka leie hihi i ka nahele,
Q Makaaulii kana wahine.
Hanau ka Lupua me ka Laulama,
Ku i ke opu 0 Lono. 315 O Kapolei ka wahine,
O Kukaikaina i hope ka lanalana,
O Kukonaihoae, 0 Ku,
O ke kai mahuehue,
Mehe kai e haa aku ana Ku. 320 Eia ka wahine peeki
Uhi lepo 0 Keaau, Ka umeke hoowali na lepo, Mehe hako la ke ala, Eia ka huakai hele 325 Alanui ka kanaka.
Wali ai ka lepo 0 Mahiki, I ka padla a ka wawae.
0 Kapapaiakea,
O ka nalu o ka inaina, 330 O Kauhihii kana wahine,
Hanau Koawaa ku i ka nenelu,
Kalaia ka ipu i ke kai aleale,
Kalaia 0 Hinakapeau,
Loaa mai o Ukinohunohu la, 335 Ukinaopiopio,
O Moakueanana,
O Kalei,
O Keelekoha,
O ke 'kua maka holo lalo, 340 O ke kau iluna Kahualewa,
Ako Lipoa o Kanamuakea,
O ke kai akea
O ka moana akea.
O Hulukeeaea 345 O Hauii, 0 Hauee,
O Hauii-nui naholoholo,
APPENDIX, 379
0 Hauii kai apo kahi, ' Kai humea mai ko malo o Ku.
No Ku ka malo i ke kaua, haa oe, 350 Oia i luia ka umu mehe awai la.
Eia ka uhuki hulu manu, Kau pua 0 Haili, Na keiki kiai pua, Ka lahui pua 0 lalo. 355 Eia ka wahine ako pua,
Kui pua lei pua, kahiko pua 0 Paiahaa, Ke uhai mai nei i ke 'kua, A pau mehameha A pua. Kau ia ka makani, hiamoe — la — e 360 Moe ua makani, hiamoe la la — e —
1 ka papa 0 Kukalaula.
0 Uliuli, 0 Maihea,
0 Kahakapolani ka wahine,
0 Kaukeano, 0 Mehameha, 365 O po ka lani i ka ino ;
He ino ka lani, ke wawa nei ka honua,
1 ka inaina 0 kalani. Hoonaku, hookaahea, hoowiliwili, Hoonahu, hoomamae,
370 Hookokohi ana iloko o Hinaiaeleele,
Hanau ka maua ku i ka nahele,
Hanau ka ouou kani kuaola,
Puka ke kama-hele
Ku i ke alo 0 ka hakoko, 375 He pukaua, na ke Alii, he kaua,
He wai kaua, o Ku no ke Alii,
He kaua na Ku,
E uhau ana iluna 0 Kawaluna.
Ihea, ihea la ke kahua, 380 Paio ai o ke koa — a?
I kahua i Kalena,
I manini, i hanini,
I ninia i ka wai Akua,
I ko hana, i Malamanui 385 Ka luna o Kapapa, i Paupauwela,
I ka Hilinai, i ke Kalele,
Ka hala 0 Halahalanui-maauea,
Ke kula Ohia, ke Pule — e,
Ke 'kua 0 Lono 0 Makalii 390 Ka lala aala 0 Ukulonoku,
No Kona paha, no Lihue.
38o THE POL YNESIAN RA CE,
No ka la i Maunauna, No ka wai i Paupauwela, I ulu Haalilo i Nepee, 395 A ka hau'na o Aui.
Kikomo kahuna i kakua laaii, Komo ku i kona ahuula, Ka wela o ka ua i ka lani, Ka la i Kauakahi-hale, 400 TJla ka lau 0 ka Mamane,
Ke koaie o Kauai ; Ke pili kai ihi ia e Ku, Ka alo-alo 0 Kamaile, Ka nalu kakala of Maihiwa, 405 Pani'a ka wai i Kalapo,
Ka naha i lalo o Eleu. Huki ka ua a moa i ka lani, Mehe hee nui no kuaMwi ; Ka hee'na o Hilo ia Puna, 410 Aia ma Hilo Peahi ;
Ula ka wai i Paupauwela, Ka Kilau 0 Malamanui, Ka moo Kilau i Kapapa. Kui ka lono ia Haalilo, 415 Haua aku la ko kaina ;
Hahaki Haalilo i ka manawa ; I kai muku kahuna ia Ku ; I laa ka manawa ia Ku, I Keiki a Haalilo. 420 Eia Malanai-haehae,
Kama a Niheu-Kalohe, Ke pani wai 0 Kekuuna, He mee nei no ke kanaka, Ke pu nei i ka aahu, 425 Ke lapa nei i ka laau,
Ka laulau 0 ka palau, Eia Haalilo — e ! —
0 Ku no he Alii. Aloha Kukui peahi i na leo Paoa ; 430 Ua oa ka maka 0 ka ilima make,
Nonu i ka malama 0 Makalii ; la Makalii la pua ke Koolau, Pau i ke hau o Maemae. He mae wale ka leo 0 ke kai olalo, 435 Hoolono wale 0 Malamanui,
la ai Ku i ka uwala,
APPENDIX, 381
Kawewe Kupukupu ala 0 Lihue.
Kupu mai nei ka manawa ino e Ku — e —
Hanau mai, a me kalani wale la ; 440 0 Ku no he Alii.
He pu hinalo no Ku i Kamakoa,
Oi lele Ku i ka pali,
Mai pau Ku i ke ahi,
0 ke aha la kau hala — e Ku ? 445 0 ke kua aku i ka laau,
O ka luukia ana o ka pau,
O ke ahina ana 0 ke oa,
0 ko Ku ia 0 Kona hoa — hele
1 ka ua, i ka la.
450 A ai ai Ku i ka unahi pohaku,
Ola Ku i ka ipu o Lono
I ka ipu a Kupaka,
0 Ku no he Alii.
0 Kailua makani anea oneanea, 455 Makani aku a Hema,
He mama wale ka leo ke uwalo mai — e —
E o ia nei, 0 ka lahui-makani,
E ku mai oe i ka hea i ka uwalo,
Mai hookuli mai oe ; 460 O ke kama hanau
O ka leo kai lele aku la i waho,
Kai noa iwaho ka paio,
Pale aku la ilaila ;
Hoi mai i ka hale liliia, 465 Mehe leo la ko ka aha,
Ke kaunuia la ka moena,
Ke kapa me ka aahu,
Ke hea wale la i ka uluna — e —
Aole ia he kanaka. 470 0 maua no na kanaka.
Ao ole i like i ka Hala wili, Ke naio laau kekee, Ka aukaahihi ku makua ole, Ke kawakawa i keekeehia, 475 Ka hinahina i ka makani
Hele ana e hio, e hina la — Aole i like — Ku. TJa like paha ka Ohia, Ka lehua i ka wao-eiwa,
382 THE POL YNESIAN RA CE,
480 Ka laau hao wale Ku i nahelehele,
Aole i like — Ku.
Aole i like i ka ekaha,
I ka ekaha Ku i ka moena,
Me ke kiele, me ke ala, 485 Me ka Olapa lau kahuli,
Me ka pua mauu kuku,
Hina wale — hina wale la — Aole i like — Ku.
Aole i like i ka naulu, 490 la ua hoohali kehau,
Mehe ipu wai i ninia la,
Na hau 0 Kumomoku ;
Kekee na hau 0 Leleiwi,
Oi ole ka oe i ike 495 I ka hau kuapuu.
Kekee noho kee, 0 Kaimohola,
0 Kanehili i Kaupea — la —
Aole i like — Ku. Aole i like i ka Lipoa, 500 Ka Nanue, ai a ka ia,
Ka Lipahapaha 0 "Waimea, Ka limu kau i ka laau, Ka elemihi ula i ka luna 0 Kaala — la— Aole i like — Ku. 505 Aole i like i Kukui,
1 Kukui ili puupuu, Hi nakaka i ka la,
Mehe kanaka iuu i ka awa la, Ka mahuna 0 Kukui 0 Lihue la,
510 Aole i like — Ku.
Aole i like i ke Aalii, Ka poho lua laau ala, Ka Malie hoe hoi i Maoi, Ke Kaluhea o Kawiwi — la,
515 Aole i like — Ku.
Aole i like i ke Kokio, I ka hahaka pua maoia, Ke kahuli pua i ka papa la. Aole i like — Ku.
520 Aole i like i ke Kawau,
I ke Kalia ku ma ka waha, Ai mai ka mahele he kanaka. He moku, he au, he aina la, Aole i like — Ku.
APPENDIX,
525 Aole i like ka Naia,
I Kona ihu i kihe i ke kai,
Kona kino i kai ; 0 ka mano — la Aole i like — Ku.
Aole i like i ke hokii, 530 I ka hawana ai pua Lehua,
Ka Oo, Manu 0 Kaiona — la Aole i like — Ku.
Aole i like i ka paaa,
I ka weke lao a ke Akua, 535 Ka Ulu kanu a Kahai ;
Oi ole ka oe i ike,
Ka wahine pau mao
I ka luna 0 Puuokapolei — la Aole i like — Km 540 Aole i like i ka Wiliwili
Kona hua i kupee ia
Ka oiwi ona i hee — a,
Kona kino i kai o ka nalu la — Heenalu, Aole i like — Ku. 545 Aole i like i ka pa a ka makani,
E nu ana i ke kuahiwi,
Kakoo ana ka hale 0 Koolau,
Lawalawa ana a hina i ka makani,
Ka mokoi hoolou a ka lawaia, 550 Ka pa 0 Manaiakalani — la,
Aole i like — Ku.
Aole i like i ka Mamaki,
I ka hialoa maka 0 ka nahele,
Ka maka kohikohi laalaau ; 555 Ke a maka-ulii, maka-ehu,
I ehu i ke alo 0 Kuehu,
I ke ala ihi, i ke alaloa,
I ke alaloa e liele ia la — la, Aole i like — Ku. 56c Aole i like i na laki,
I ka laki-pala 0 Nuuanu,
I hehe ia e ka ua, e ka makani,
A helelei,
Ka laki-pala i ka luna i Waahila la 565 Aole i like— Ku.
Aole i like i ka ua o Waahila, la makani anu 0 Kahaloa,
E lu ana i ka pua Kou,
E kui ana a paa ia,
383
384 THE POLYNESIAN RACE.
570 E lei ana i ke kai 0 Kapua — ^la,
Aole i like — Ku. Aole i like i ke Kamaniula, Ma ke kia ula 0 na nianu — la, Me ka pa lei 0 ka hala — la,
575 Me ke pua 0 ke kaa,
Lau kani 0 Ku — la
O Ku no ke Alii Aole i like — Ku. Aole i like i ka makole,
580 la laau Kewai nui,
E hihi ana e ka lihilihi — la Aole i like — Ku. Ua like ; aia ka kou hoa e like ai, 0 Keawe-i-Kekahi-alii-o-ka-moku,
585 O Keawe, haku 0 Hawaii la.
He awaawa hoi ko ke kai, He mananalo hoi ka wai, He welawela hoi ko ka la, He mahana hoi ko kuu ili
590 No kuu kane 0 Nininini ke wai
0 Pulele la. Ua like ?
Aolo i like — Ku. Aole i like nei Lani,
1 ka hoohalikelike wale mai ; 595 He kanaka ia,
He Akua Ku, He ulele Ku mai ka lani, He haole Ku mai Kahiki, He mau kanaka ia eha,
600 Ewalu hoi nei kanaka,
O Ku, 0 Lono, 0 Kane, 0 Kanaloa, 0 Kane-makaiahuawahine, 0 Haihaipuaa, 0 Kekuawalu — la, Ua like.
605 0 Kona la, ua wela ka papa,
Ua ku ke ehu o ka la, Ua wela ka hua 0 Unulau, 0 Kalanipipili, 0 Hoolilo, E a'e e puka ae ka la,
610 Ka mana o Ku-leonui,
Haawiia piai ai ka la Mahana ai na Lii aua 0 Kona.
Following is the English translation.
( 385 )
THE CHAKT OF KUALII.
A messenger sent by Maui to bring, To bring Kane and his company, (Him) and Kanaloa, and (to bring) Kauakahi, (Him) and Maliu. 5 To praise and to offer, to offer up prayer,
To offer and decree the fortune of the chief. The great fish-hook of Maui, Manaiakalani,
(And) its line, naturally twisted is the string that ties the hook, lo Engulfed is the lofty Kauwiki,
(Where) Hanaiakamalama (dwelt). The bait was the Alae of Hina, Let down upon Hawaii, The sacred tangle, the painful death, 15 Seizing upon the foundation of the earth, Floating it up to the surface of the sea. (But) Hina hid the wing of the Alae, Broken up was the table of Laka, Carried away below (was the bait) to Kea ; 20 The fishes ate it, the Ulua of the deep muddy places. Luaehu, child of Pimoe, eh Kalani eh ! O Hulihonua the husband, O Keakahulilani the wife. ' O Laka the husband, Kapapaiakele the wife. 25 0 Kamoolewa the husband,
O Nanawahine his wife. O Maluakapo the husband, O Lawekeao the wife. O Kinilauamano the husband, 30 O Upalu the wife.
O Halo the husband, 0 Koliiewalu the wife. O Kamanonokalani the husband, 0 Kalanianoho the wife. O Kamakaoholani the husband, 35 O Kahuaokalani the wife.
0 Keohokalani the husband, O Kaamookalani the wife. O Kaleiokalani the husband, 0 Kaopuahihi the wife. VOL. II. 2 B
386 THE POLYNESIAN RACE,
40 0 Kalalii the husband,
O Keaomele the wife.
0 Haule the husband, 0 Loaa the wife.
O Nanea the husband, 0 Walea the wife.
0 Nananuu the husband, 0 Lalohana the wife. 45 O Lalokona the husband,
0 Lalohoaniani the wife.
O Hanuapoiluna the husband,
O Hanuapoilalo the wife.
O Pokinikini the husband, 50 O Polehulehu the wife.
O Pomanomano the husband,
O Pohakoikoi the wife.
O Kupukupunuu the husband,
O Kupukupulani the wife. 55 O Kamoleokahonua the husband,
O Keaaokahonua the wife.
O Ohemoku the husband, 0 Pinainai the wife.
O Makulu the husband, 0 Hiona the wife.
O Milipomea the husband, 60 0 Hanahanaiau the wife.
O Hookumukapo the husband,
O Hoao indeed the wife.
0 Lukahakona the husband,
0 Niau the wife. 65 0 Kahiko the husband,
O Kupulanakehau the wife.
O Wakea the husband, 0 Papa the wife.
Born to that chief was a great purple fowl — A chief was Pineaikalani, your grandfather. 70 The chief begat a chief ;
Prolific he was, abundantly ; Intertwined is the seed of the chief ; Towering up on high Is the rank of the dreaded chief. 75 A chief ascending, pushing, breaking through.
And reaching the solid heaven of the chief. Eh ! Ku eh ! (here is) a name, If it is you in that place.
0 Ku, the axe with heavenly edge ! 80 Following is the train of clouds after Ku !
Drawn (down) is the horizon by Ku.
The sea of Makalii, the sea of Kaelo,
The rising sea of Kaulua.
The month that increases the food of Makalii \
APPENDIX. 387
85 The worm that eats crawling, eats to the very ribs.
The sea-crab that eats the bones of the shipwrecked,
That is the father of Niele and Launieniele,
The people of the water ;
O Ku, the chief of Kauai. 90 0 Kauai with the ragged mountains, •
Spreading out below is Keolewa ;
Niihau and its neighbours are drinking the sea,
0 Kiki, and those, following Keolewa \
0 Kalaaumakauahi and those, following upwards. 95 0 Hawaii !
0 Hawaii with the lofty mountains,
Shooting up to heaven is Kauwiki ;
Below is the cluster of islands ;
In the sea they are gathered up. 100 0 Kauwiki ! *
0 Kauwiki, mountain bending over,
Loosened, almost falling, Kauwiki — eh ! — 0 Kauai !
O Kauai, great and peaceful, 105 Situated under the lee of Waianae.
A cape is Kaena, (full of) hala is Kahuku ;
A mountain ridge reaching up to the cold is Kaala ;
Waialua is situated below :
Oh, that is Waialua. no 0 Mokuleia, (with its) Kahala fish (and its) gourds,
(Its) fishpond of sharks to be roasted on coals.
The tail of the white shark is Kaena,
The shark stretching away under Kauai eh —
Below Kauai, my land, 115 0 Kauai!
Ku is travelling to Kauai — eh —
To see the short-faced Oopu of Hanakapiai. .
Ku is returning to Oahu — eh, —
To see the slow-moving Oopu, 120 The shameful fish of Kawainui,
Floating about in the water.
When the Hala is ripe the neck becomes red — eh :
That is a sign of Ku.
He has landed now. 125 0 Kauai!
0 great Kauai, island (filled) with Lehua,
Island stretching out into the sea.
Island stretching out towards Kahiki
Kahiki looking at Wakea, the sun ;
388 ' THE POLYNESIAN RACE,
130 Creeping along, Kona stands forth to sight ;
Lifting up below is Kumnhonua ;
Shaking is the foundation of Hawaii — akea,
Pointing to the rising rays of the sun.
• The sun stands over Kona, Kohala is in darkness. 135 0 Kahiki ; for whom is Kahiki? For Ku.
0 Kahiki, land of the far-reaching ocean, Land where Olopana dwelt.
Within is the land, outside is the sun ; 140 Indistinct is the sun, and the land, when approaching. Perhaps you have seen it % I have seen it.
1 have surely seen Kahiki,
A land with a strange language is Kahiki. 14s The men- of Kahiki have ascended up
The backbone of heaven ;
And up there they trample indeed,
And look down below.
Kanakas (men of our race) are not in Kahiki. 150 One kind of men is in Kahiki — the Haole (white man) ; He is like a god, I am like a man, A man indeed,
Wandering about, and the only man who got there. 155 Passed is the day of Kukahi and the day of Kulua,
The night of Kukahi and the day of Kulua.
By morsels was the food ;
Picking the food with a noise like a bird. Listen, bird of victory ! 160 Hush ! with whom the victory?
With Ku indeed.
There is the rain, there is the sun,
There is the star Hiki-maka-hano, the chief.
O Kaulukahi the sun, 165 0 Kaupukahi the sun ;
0 Puna, 0 Hooilo, 0 Hana, 0 Lanakila ;
The winter season, very bad (has) Pele (become).
And the wind ; for whom is the wind % For Ku indeed. 170 Blown is the wind of Laamaomao ;
The gentle breeze of Koolauwahine, the wind from be ow
Kauai — (as) I have known it ;
The north-west wind of Wawaenohu,
The north wind of Niihau ;
APPENDIX. 389
175 The Kona is the strong wind ;
The howling Aoa, a bad wind,
The wind scattering Kukui blossoms ^ •
That have been brought by Lonomoku
And arrested below Hana — eh — . 180 Such is Koolauwahine below Kauai,]
"When it is stopped at "Wailua.
And the stars ; for whom are the stars % For Ku indeed.
Above is the rain of Puanalua, 185 Reaching up to Kao — Maaiku bringing along
The drifts of low-hanging clouds.
Stretching out as eagles are the two twin stars ;
There is rain in Kona and there is the wind,
Reaching up to Kao — Maaiku — bringing along 190 The drifts of low-hanging clouds.
The rain; for whom is the rain? For Ku indeed.
Low-lying is the rain of Kunaloa ;
Pattering is the rain on the skin \ 195 Pelting is the rain of Kananaola ;
Slippery is Mahiki, it causes (one) to fall ;
Poured out about is the rain by Hina \
Causing (great) fear (when) below Maheleana ;
The storm-clouds of rain are at Kahalahala ; 200 The younger children of the rain (the fine rain)
Are raining on the Lehua (forests).
The sun ; for whom is the sun \ For Ku indeed,
Comes forth the sun at Kauwiki ; 205 A humming sound (makes) the sun at Upilialoula;
Challenging each other are the children
To hold their breaths at the sun-(set).
The sun is a net of flowers at Hilo ;
The back of the sun is turned above ; | 210 The changing face of the sun flits about below ;
The comfort of the sun takes eff'ect within ;
The image of the sun is moving about outside ;
The heat of the sun is now passing
Over the land — eh — 215 And rests upon Lehua.
The sea j for whom is the sea ? For Ku indeed.
Great is the sea to Kahiki,
Rippled is the sea by the land
390 THE POLYNESIAN RACE.
220 Taken up is the sea in the hand,
Painted white is the hair by the sea,
Eeddish (becomes) the hair by the very salt sea,
Softened is the hair in the great sea,
Brownish is the hair in the foaming sea. 225 Delicious is the soup of the (cooked) hog.
Fat is the soup of the dog,
Satiating is the soup of the fowl,
Savoury is the soup of the Anae,
Strong smelling is the soup of the Palani. 230 A sea for surf -swimming is Kahaloa,
A sea for net-fishing is Kalia,
A sea for going naked is Mamala,
A sea for swimming is Kapuuone,
A sea for surf-swimming sideways is Makaiwa, 235 A sea for catching Anae is Keehi,
A sea for crabs is Leleiwi,
A sea of branching crooked harbours is Puuloa,
A sea for the Nehu eel and the Lala eel
Is the sea of Ewa, basking in the calm ; 240 The great Ewa (lands) of Laakona
Surrounded by the rain of heaven.
A deceitful sea is Heeia,
A sea for spearing Hee is Kapapa,
A sea for nodding is Kualoa, 245 A sea of heavy surf is Kaaawa,
A sea for the Ahiu wind is Kahana.
Let loose was the flood by Paao,
Seen was Paao in the waterfall,
Known were the sacred things from below Kona ; 250 Oh, the sacred things from below Kona,
A handle, an axe, a cord, a sheath.
Take it, tie it, wind it around ;
Cut down the foundations of Kahiki — eh,
While Hilo is raining. 255 Contending are the rain-clouds of Maheleana — eh,
"While it rains on the people.
There is the rain until it stops ;
A long day in the wind ;
Cramped (is he) who is (half-) dead with the rain ; 260 Mahiki is obstructing the great passage way ;
There is Mahiki, striking one down.
O Opukahonua, 0 Lolomu, 0 Mihi, 0 Lana the wife, Wakea dwelt with Papa,
APPENDIX, 391
265 Dwelt with Kananamukumamao
Eorn was the Naupaka
That grows by the sea-shore.
O Ohikimakaloa the wife,
O Hoopio, 0 Hulumaniani, 270 Stood at Kaena (and) were precipitated below.
O Mehepalaoa,
0 Naholo,
Like the (ever-) rolling sea of Manii,
Over which the proper guide is Ku. 275 O Lanipipili, 0 Lanioaka,
O Lanikahuliomealani,
O Lono — 0 the rolling thunder.
O Nakoloailani,
O Kailolimoana, 0 Waia, 280 O Hikapoloa,
O Kapoimuliwaa,
O Kane,
O Ahulu Kaaala.
O Kaneikamakaukau. 285 Twice ten days I have been with you, 0 Ku — eh ;
0 my chief. Here is the pearl-shell fish-hook of Kapaau ; A man is Wawa-Kaikapua, A sugar-cane arrow is Hawi. 290 Here is the torch-lighter of Kukuipahu, The woman with the red mouth, "Who eats the sea-eggs of Makakuku. Here is the man who climbs the mountains, The ladder of Nanualolo, 295 The child catching birds — eh —
Reaching up the bird-catching pole on Lehua.
0 Kuku, 0 Aa, 0 Naio.
0 Haulanuiakea, the axe ; 0 Hinaimanau,
O Paepae, 300 O Manau the wife.
Born was the Naenae who dwells on the mountain,
The Hinihini chirping on the hillsides,
(Fed with) crumbs on the first division of the canoe ; 0 Molokai that has been torn in sunder, 305 Deserted by Kanaloapuna, Kanaloa and Waia ;
It is death to go landward, death to go seaward. Suffering by headache is Luukia, Qualmish from her pregnancy
392 THE POL YNESIAN RA CE,
310 From her pregnancy witli tlie cliild,
Born is the tangled leie in the forest, — O Makaaulii is its wife, — Born is the Lupua and the Lanlama, Placed on the stomach of Lono, — 315 0 Kapolei was the wife, —
O Kukaikai 'na behind the spider, O Kukonaihoae, 0 Ku, O the rising sea,
As if the sea were dancing for Ku. 320 Here is the woman sent in haste
To spreak the dirt of Keaau. (With) a calabash of mixed dirt. (Straight) as a sugar-cane leaf is the road ; Here is the travelling company \ 325 The great road of the people.
Mixed is the dirt of Mahiki, Beaten up by the feet. O Kapapaiakea,
O the roaring surf of angry feelings, 330 O Kauhihii his wife ;
Born was Koawaa of the muddy places, Fashioned was the bowl for the billowy sea ; Fashioned was Hinakapeau ; Thus was obtained Ukinohunohu, 335 Ukinaopiopio,
O Moakueanana, O Kalei, O Keelikoha,
O the god with the downcast eyes, 340 O the turned-up (eyes of) Kahualewa ; Gathering Lipoa is Kanamuakea j O the wide sea, 0 the open ocean, O Hulukeeaea, 345 O Hauii, 0 Hauee,
O Hauii-nui the swift running, O Hauii the sea-encircling, Sea where your girdle is put on, 0 Ku. When Ku puts on his girdle of war, you are humbled ; 350 He has scattered the oven like the (rush of) a watercourse ; He is the picker of bird feathers, (Of birds) lighting on the flowers of Haili, The young ones watching the flowers, The multitude of flowers below.
APPENDIX, 393
355 Here is the woman gathering flowers
Stringing flowers, making garlands, putting on the flowers
of Paiahaa, So as to drive away the spirits And destroy the solitude of Apua. Fallen has the wind, it is sleeping — eh — 360 Resting is the wind, sleeping indeed — eh — On the flats of Kukalaula.
O Uliuli, 0 Maihea,
O Kahakapolani the wife,
0 Kaukeano, 0 Mehameha, 365 O dark is the heaven by the storm,
Stormy is the heaven, noisy is the earth,
Because of the labour-pains of the chief.
Trembling, crying, struggling.
Travailing, shrinking (at the touch), 370 Lowering were the clouds in the month of Hinaia-
eleele.
Bom was the Maua (tree) standing in the forest,
Bom was the Ouou (bird), singing on the hillsides j
Brought forth is the child.
It stands before the face of the travailing (mother), 375 A chief of warriors for the king — a battle —
A bloody battle ; Ku indeed is the chief,
A battle for Ku,
Fought on the heights of Kawaluna.
Where, where was the field 380 (On which) the warriors fought ?
Lo ! the field is at Kalena ;
Scattered about, overflowing,
Poured out is the godly fluid
By your work at Malamanui, 385 Above Kapapa, at Paupauwela,
At Hilinai (and) at Kalele.
The Hala trees of Halahalanui-maanea,
The upland Ohia trees, the strange prayer
The spirit of Lono (and) of Makalii, 390 The fragrant branch of XJkulonoku.
For Kona perhaps, for Lihue.
For the day at Maunauna,
For the waters at Paupauwela,
That Haalilo's name may flourish at Nepee, 395 All the scourging of Aui.
Enter the priests to dress the idol ;
Ku is putting on his feather cloak \
394 THE POL YNESIAN RA CE.
The rainbow (stands) in the heaven ; The sun is over Kauakahi's mansion ; 400 Eeddish are the leaves of the Mamane tree ;
And the Koaie tree of Kauai ; The long grass has been removed by"Ku, The waving (grass) of Kamaile ; The toppling surf of Maihiwa ; 405 Dammed up are the waters at Kalapo,
Bursting out (are they) below Eleu, Drawn away are the rain-clouds and dried up, in
the sky, Like a great land-slide from the hills, The falling of Hilo upon Puna, 410 Here in eEiIo — Peahi.
Red are the waters of Paupauwela, • The Kilau of Malamanui, The Kilau ridges at Kapapa. Comes the report to Haalilo, 415 That your younger brother has been whipped ;
Troubled (broken up) is the mind of Haalilo ; At the quarrelling of the priests with Ku ; For the want of sympathy with Ku, "With the son of Haalilo. 420 Here is the Malanai-haehae, Descendant of Niheu-kalohe, The water-dam of Kekuuna, A prodigy here among the people. He is tying up his clothing, 425 He is swinging about his weapons, The bundle of daggers ; Here is Haalilo — eh ! —
Ku indeed is the chief. Love to the Kukui trees wafting the voices of Paoa ; 430 Shattered are the buds of the withered Hima, Wilted in the month of Makalii ; In Makalii blossoms the Koolau plant, "Wet with the dew of Maemae. Faintly comes the sound of the sea below, 435 Heard only (perhaps as far as) at Malamanui, Where Ku ate the potato,
Covered (in baking) with the sweet Kupukupu of Lihue. Rising are bitter thoughts in the mind of Ku — eh — They are born and with the chief they rest. 440 Ku indeed is the chief.
A bunch of Hala blossoms for Ku at Kamakoa ;
APPENDIX. 395
While Ku was leaping down the pali
Ku nearly perished in the fire ;
"What could have been your fault, 0 Ku 445 (Was it) the cutting down of the trees,
The girdling on of the woman's garment.
The throwing down of the spear
That belongs to Ku and is his companion
In the storm and in the sunshine % 450 Ku is reducing to powder the scales of the rock ;
Ku draws life from the bowl of Lono,
From the bowl of Kupaka.
Ku indeed' is the chief.
O Kailua with the hot and desolating wind, 455 The wind (coming over) from the south;
Eeeble is the voice that is caUing out for help ;
When that one is caUing the winds are answering ;
Stand up at the call, at the cry ;
Don't you turn a deaf ear, 460 The child is born.
The sound has gone forth abroad j
Surely the struggle is outside,
And there is the dehvery.
Eetum to the hated house ; 465 Vociferous becomes the company ;
Provoked to anger is the mat.
The covering cloth and the dress ;
He calls in vain to the pillow — eh — .
He is not a man ; 470 We too are the men.
Not like the twisted Hala,
(Nor) the crooked Naio tree,
(Nor) the Ahihi standing motherless inland,
(Nor) the deep pools trodden (by bathers), 475 (Nor) the Hinahina in the wind,
Moving, leaning, falling ;
Not like these (is) Ku.
Perhaps like the Ohia,
(Like) the Lehua on the mountain side, 480 (Like) the big trees standing in the jungle ; Not like these (is) Ku.
Not like the Ekaha fern.
The Ekaha put on to mats,
With the Kiele, with the Ala, 485 With the Olapa of the changing leaves,
396 THE POL YNESIAN RA CE,
With the flower of the Kuku grass,
Falling hither, falling thither.
Not like these (is) Ku.
Not like the Naulu (shower), 490 The rain that brings the land breeze,
Like a water-bowl that has been poured out,
The land breezes of Kumomoku,
The land breezes coming round to Leleiwi.
Truly, have you not known 495 The mountain breezes, that double your back up,
(That make you) sit crooked and cramped, the Kaimohala,
The Kanehili at Kaupea %
Not like these (is) Ku.
Not like the Lipoa seaweed, 500 (Or) the Nanue weed, food for fishes,
(Or) the Lipahapaha weed from Waimea,
(Or) the weed that clings to the trees,
(Or) th^ red crab on the top of Kaala. Not like these (is) Ku. 505 Not like the Kukui tree.
The Kukui with the rough bark.
Bark that is cracking in the sun,
Like (the skin of) a man drinking awa ;
The scaly-(barked) Kukui tjees of Lihue. 510 Not like these (is) Ku.
Not like the Aalii tree,
(Or) the Poholua, sweet-scented tree,
(Or) the Maile, causing one to pant on Maoi,
(Or) the flowering Kaluhea from Kawiwi. 515 Not like these (is) Ku.
Not like the Kokio tree,
With the many branches and wilted flowers,
Dropping the flowers on the ground. Not like these (is) Ku. 520 Not like the Kawau tree,
(Or) the Kalia (which), placed in the mouth,
Consumes into morsels the people.
The island, the district, the land. Not like these (is) Ku. 525 Not like the porpoise
With his nose that spouts up the sea.
While his body is in the sea, (and) the shark. Not like these (is) Ku.
Not like one with the asthma, 530 The wheezing (bird) that eats the Lehua blossoms ;
APPENDIX. 397
The Oo, bird of Kaiona.
Not like these (is) Ku.
Not like the rind of the banana,
(Or) the tattered sugar-cane leaves of the gods, 535 (0^) ^^® breadfruit tree planted by Kahai ;
Truly, have you not known .
The woman with the faded garment
On top of Puuokapolei %
Not like these (is) Ku. 540 Not like the Wiliwili tree,
Of whose fruit bracelets are made,
"Whose trunk is gliding away,
"Whose body is in the sea of the rollers surf-riding. Not like these (is) Ku. 545 Not like the blast of the wind
Moaning over the hill-tops.
Causing to be tied down the houses in Koolau,
Fastened down lest they fall by the wind ;
The tricky hook of the fisherman, 550 The fish-hook of Manaiakalani. Not like these (is) Ku.
Not like the Mamaki shrub,
"With its long tangling shoots in the forests,
The choicest buds of all shrubs ; 555 With its fine mesh-like covering
Like spray of the surf on the breast of Kuehu,
On the sacred road, on the long road.
On the long road that must be travelled (by all). Not like these (is) Ku. 560 Not like the leaves of the Ti plant,
(Or) the leaves of the "Wiliwili in Nuuanu,
Which wilt in the rain and the wind
And fall off.
The Wiliwili leaves on the top of Waahila. 565 Not like these (is) Ku.
Not like the rain of Waahila,
(And) the cold wind of Kahaloa,
Scattering the Kou blossoms
That have been strung and fastened up, 570 And worn as wreaths on the sea of Kapua. Not like these (is) Ku.
Not like the Kamaniula tree.
The bright catcher of birds,
(Or) like the garlands of Hala nuts, 575 (0^) ^^® t-^® blossoms of the Kaa vine,
398 THE POL YNESIAN RA CE,
The musical (singing) leaves of Ku. For Ku is the chief. Not like these (is) Ku.
Kot like the Makole tree, 580 That tree of great moisture,
Which gathers thick on the eyelashes. Not like these (is) Ku.
He is like ; here is thy mate, thy equal,
O Keawe-i-Kekahi-alii-o-ka-moku, 585 O Keawe, Lord of Hawaii.
Bitter is the salt water,
Sweet is the fresh water,
Very hot is the sun.
Warm is my skin, 590 From my husband, Nininini (comes) the water.
OPulele,— Isitlike?
Not like these (is) Ku.
Not like these is the chief,
Under any comparison. 595 That was a man,
A god is Ku,
A messenger is Ku from heaven,
A Haole (foreigner) is Ku from Kahiki,
He is (equal to) four men, - 600 Yes (to) eight men ; —
0 Ku, 0 Lono, 0 Kane, 0 Kanaloa,
O Kane-maikai-ahua-wahine,
0 Haihaipuaa, 0 Kekuawalu la. To these he is like. 605 There is Kona, hot is its surface,
Eises the steam from (the heat of) the sun,
Warmed are the offspring of Unulau,
The rainy season and the winter.
Ascending, coming forth is the sun, 6 1 o The glory of great- voiced Ku ;
Given (to us) is the sun.
To warn the selfish chiefs of Kona.
Notes. — Verses 1-6 contain the in- referred to in the first portion of this
troduction, or invocation, to the great volume.
gods acknowledged by the composers Verses 7-21 give the Hawaiian ver-
of the chant. It will be noticed that sion of the southern legend of how
even so late as KualiVs time the the earth was fished up from the
original Hawaiian gods, '■^ Kane and ocean by the demigod Maui, The
his company," i.e., Ku and Lono^ hook was called Manaiakalani ; it
took the lead of the southern gods, was baited with the Alae, the mud-
Kanaloa, Kauakahi, and Maliu, in- hen sacred to ITina, the daughter or
troduced during the migratory period wife of KanaloUy who hid one of the
APPENDIX.
399
•wings of the bird and thus defeated the purpose of Maui, so that *' the table of Laka "—the bottom of the sea — was broken up into pieces and only came to the surface in the shape of islands. Verse lo. — *' Lofty Kau- wiki" refers to a prominent hill in the district of Hana, island of Maui, where Hanaiakamalama, the reputed mother of the Hawaiian Maui, dwelt. The introduction of "Kauwiki " and "Hanaiakamalama" in this connec- tion shows the confusion in which the legend had fallen at this time, and the attempts of Hawaiian bards and priests to localise a notoriously southern legend on Hawaiian soil. Verse 15. — " Nonononuiakea," the great wide place full of holes or gulfs — Poet. : the very foundation of the earth, the sea bottom.
Verses 22-67 contain the celebrated " Kuauhau Kumuuli," the Kumuuli genealogy, referred to in vol. L p. 184.
Verses 82-83.— The months of " Ma- kalii, Kaelo, and Kaulua" were noted for high tides, '* Kaikoo," and rough seas. According to the generally received Hawaiian calendar, these months would correspond to January, February, and March. The reference to the " Poko " worm, which generally appears in the months of February and March, shows that the most ancient mode of computing the year was followed in this chant. At the same time there were other modes of
computing in vogue both on Oahu and elsewhere on the group, some making the year commence at the vernal equinox, and calling "Welehu" the first month of the year; while others, commencing at the same time, called " Nana" the first month of the year.
Verse 117. — "Oopu," a small fish found in ponds and streams.
Verses 137-161. — The import of this portion of the chant has already been commented on, p. 285.
Verse 170. — " Laamaomao " was the Hawaiian jEolus who kept the winds imprisoned in his calabash or "ipu."
Verse 185.—'^ Kao-Maaiku." Kao was the Hawaiian name for the star Antares in the horns of the constella- tion Taurus. ' ' Alaaeku ' ' is evidently an epithet and a compound word, though its exact meaning has now been forgotten.
Verse 187. — "Na hoku mahana." The twin stars; referring to Castor and Pollux, also known by the name of "Nana-mua" and "Nana-hope."
Verse 196.— "Alahiki." The road from Waimea to AVaipio on Hawaii.
Verse 243. — "Hee," the squid.
Verses 263-284. — Names of Auma- kuas or deified ancestors.
Verses 328-347. — Names of more Aumakuas.
Verses 362-365. — Still more Auma- kuas.
Verses 378-419. — Describing the battles of Kualii with the Ewa chiefs.
THE END.
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