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Legend of Kekuhaupio.
Kekuhaupio, Expert Spearman.—Oulu, Champion Slingthrower.—Kalaiopuu-Kahekili Contest
on Maui.—Kekuhaupio Contends With Maui’s Men.—His Stand Against Oulu.
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Kaao no Kekuhaupio.
Kekuhaupio, he oo ihe akamai.—Oulu, kanaka maa kaulana.—Ke kaua Kalaiopuu-Kahekili
ma Maui.—Paio Kekuhaupio i na poe o Maui.—Kona kaua ana me Oulu.
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Kekuhaupio was a very famous warrior, and was moreover a high chief of Hawaii. He
excelled in courage and in skill. He could contend against the government[1] and a countless number of men. Here is Kekuhaupio’s bravery as herein narrated: The
spears were as bath water[2] for Kekuhaupio, for he could dodge the spears, whether four hundred, or four thousand.
Furthermore, he could escape being hit by the javelins, spear points, long spears,
or stones within the same interval, for which fact, Kekuhaupio was much feared by
every one of the chiefs and celebrated warriors of that period. His prowess even continued
unto the days of Kalaiopuu[3] and his reign. Likewise during Kamehameha’s rule.
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He Koa kaulana loa o Kekuhaupio a he ’lii nui nohoi no Hawaii. Aohe ona lua ma ke
koa a ma ke akamai. Ua hiki iaia ke kaua me ke aupuni okoa ame na kanaka he lehulehu
loa. Eia ko Kekuhaupio koa i olelo ia maanei: He wai auau ka ihe no Kekuhaupio, e
hiki iaia ke alo i na ihe, he lau a he mano. E hiki no iaia ke alo i na ihe, elau,
pololu, pohaku, iloko o ka manawa hookahi. Nolaila, ua makau loa ia o Kekuhaupio e
na ’lii a pau loa a me na koa kaulana oia kau. Ua mau kona koa i loko o ko Kalaiopuu
mau la ame kona aupuni. Pela i ko Kamehameha noho aupuni ana.
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OF OULU.
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NO OULU.
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Oulu was a famous warrior of Maui at the time of the reign of Kahekili, a great king
of Maui. Oulu is very widely known even to this day on all the islands of this Hawaii,
because of his great skill in throwing the sling-stone. The stone of Oulu never missed
man, pig, dog, chicken, or any bird. If Oulu should cast his sling-stone, the fire
would ignite,[4] and the soil would be furrowed when the ala fell. Oulu could contend with a collective
body (that is, a very great number of men, and corresponds to six lau[5] men and more). He could fight against a whole army. Since Oulu was very skillful
in casting the sling-stone, therefore, he was much dreaded by the whole of Maui and
all the district chiefs. For that reason, Oulu was highly esteemed by Kahekili up
to the time of his death.
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He koa kaulana loa o Oulu no Maui, i ka wa e noho ana o Kahekili he ’lii nui no Maui.
Ua kaulana loa o Oulu a hiki i keia la, ma na mokupuni o Hawaii nei a puni, no kona
akamai loa i ka maa ana o ka ala. Aole e hala ka ala a Oulu ke maa i ke kanaka, i
ka puaa, i ka ilio, i ka moa, ame na manu a pau loa. Ina e maa o Oulu i ka ala, a
ke ahi, awawa ka lepo ke haule ka ala i lalo. E hiki ia Oulu ke kaua me ka poe (oia
hoi, he mau kanaka lehulehu loa, ua like me aono lau kanaka a oi aku). Ua hiki iaia
ke kaua me ke aupuni okoa. No ko Oulu akamai loa i ka maa ala, nolaila, ua makau ia
oia e Maui a puni, ame na ’lii aimoku a pau loa. A nolaila, punahele o Oulu ia Kahekili
a hiki i ka make ana.
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RELATING TO THE VOYAGE OF KALAIOPUU TO MAUI TO FIGHT WITH KAHEKILI, THE KING OF MAUI.
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NO KA HOLO ANA MAI O KALAIOPUU I MAUI E KAUA ME KAHEKILI, KE ’LII NUI O MAUI.
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Kalaiopuu sailed from Hawaii and arrived at Maui with his men, very many in number,
and countless canoes. In this journey, Kekuhaupio had also accompanied Kalaiopuu to
Maui. The place where the battle occurred was at Waikapu, in Maui. In this struggle,
Kekuhaupio was not in the first engagement, because he was at Kalepolepo at that time.
Only Kalaiopuu and the entire forces of Hawaii entered [[454]]into the conflict. In this battle, all the Hawaii forces and the king, Kalaiopuu,
were defeated.
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Holo mai la o Kalaiopuu mai Hawaii mai a hiki i Maui me kona mau kanaka he nui loa,
ame na waa pau ole i ka helu. Ma keia holo ana, o Kekuhaupio kekahi i holo mai me
Kalaiopuu i Maui. O kahi i kaua ai, ma Waikapu i Maui. Ma keia kaua ana, aole o Kekuhaupio
i loko o ke kaua mua ana, nokamea, aia no o Kekuhaupio ma Kalepolepo [[455]]ia wa. O Kalaiopuu ame na kanaka o Hawaii a pau loa kai hele i ke kaua. A ma keia
kaua ana, ua hee ko Hawaii poe a pau loa ame ke ’lii o Kalaiopuu.
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At this defeat, Kalaiopuu and all his men retired to the plain of Kamaomao, between
Wailuku and Kalepolepo. On retreating, they were breathless because the Maui army
gave chase. Their feet were becoming limp and not fleet in running; they were utterly
exhausted.
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Ma keia hee ana, holo o Kalaiopuu ame na kanaka a pau loa i ke kula o Kamaomao, mawaena
o Wailuku ame Kalepolepo. Ma keia holo ana, ua pau ko lakou aho i ke alualu ia e ko
Maui poe koa. Ua hele a hoouka pu na wawae, aohe mama ma ka holo ana, ua hele a moe
okoa.
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While they were retreating, Kekuhaupio started out from Kalepolepo and arrived at
the plain of Kamaomao. On approaching the plain, Kalaiopuu met him, whereupon Kekuhaupio
asked him: “What is this?” Kalaiopuu answered: “We are defeated.” Kekuhaupio said:
“Stand there to rest while I combat.”
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Ia lakou e holo ana, pii aku la o Kekuhaupio mai Kalepolepo aku, a hiki i ke kula
o Kamaomao. Iaia i hiki ai ma ia kula halawai mai la o Kalaiopuu me ia. Ninau aku
la o Kekuhaupio: “Heaha keia?” I mai la o Kalaiopuu: “Ua hee makou.” I aku o Kekuhaupio:
“Ku iho peia e hoomaha, o wau ke hoouka aku.”
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KEKUHAUPIO’S BATTLE WITH THE MAUI MEN.
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KO KEKUHAUPIO KAUA ANA ME NA KANAKA O MAUI.
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At this point, we shall witness the incomparable bravery of Kekuhaupio and his not
being killed by the multitude. When Kekuhaupio had finished speaking to Kalaiopuu,
he planted himself between the Hawaii and the Maui forces. Whereupon the Mauiites
fought against Kekuhaupio single-handed, but they were not victorious.
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Maanei e ike ai kakou i ke koa lua ole o Kekuhaupio ame kona make ole i ka lehulehu.
A pau ka olelo a Kekuhaupio ia Kalaiopuu, ku iho la o Kekuhaupio mawaena o Hawaii
ame ko Maui poe. A hoouka iho la ko Maui ia Kekuhaupio hookahi, aole nae lakou i lanakila.
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In this struggle, Maui’s javelins, long spears, spear points, spikes, clubs, and every
kind of pain-inflicting implement were thrust at Kekuhaupio. Nevertheless, those things
were merely bathing water, for he was neither struck, nor hit by the stone. In this
combat of Kekuhaupio with Maui, the javelin, spear point, lance, and stones were stacked
up high on his side, and the Mauiites were without weapons.
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Ma keia kaua ana, o o ka ihe a Maui ia Kekuhaupio, ka pololu, ka elau, ke kuia, ka
laau palau, ame na mea eha a pau loa. Aka, he wai auau ia mau mea no Kekuhaupio, aole
ia i ku aole i pa i ka pohaku. Ma keia hoouka ana a Kekuhaupio me Maui, ua ku ke ahua
o ka ihe, ka elau, ka pololu ma kona aoao, a me ka pohaku, a ua nele o Maui i ka mea
kaua ole.
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Because they were then without war implements, they hastened to the presence of Kahekili
and said: “How strange is this man of Hawaii! The javelin and all weapons are as mere
bathing water to him. He is not a man, but a god.[6] Kalaiopuu and all Hawaii were defeated by us, and we gave chase until reaching the
plain of Kamaomao. When we looked, behold! this brave warrior was standing. That man
was the one that contended against us; he wavered not, nor did he dodge. He stood
there perfectly calm and confronted us with coolness; still he could not be struck
by us.”
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No keia nele o lakou i ka mea kaua ole, holo aku la lakou a ke alo o Kahekili, olelo
aku la: “Kupanaha keia kanaka no Hawaii, he wai auau nona ka ihe ame na mea eha a
pau loa. Aohe kanaka, he ’kua. Ua hee o Kalaiopuu ia makou ame ko Hawaii a pau loa,
a e alualu ana makou a hiki i ke kula o Kamaomao. I nana aku ko makou hana, ku mai
ana keia kanaka koa. Oia kanaka hoi ko makou mea nana i hoouka mai nei, aole i oni
ia, aole hoi i alo ia. I ku malie wale ia mai no me ka nana maikai ia mai, a o ka
nele iho la no ia i ke ku ia makou.”
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THE CONTEST BETWEEN OULU AND KEKUHAUPIO.
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KE KAUA ANA O OULU ME KEKUHAUPIO.
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Here we shall notice the courage of Oulu and Kekuhaupio. When Kahekili heard all the
men of Maui’s report relative to Kekuhaupio because of his superior bravery and skill,
he then inquired of Oulu: “How is that?” Oulu answered: “He is your god’s.” (Here
is the meaning of Oulu’s remark: His sling and missile never missed, when cast at
a man, pig, bird or dog. For which fact, the sling and the stone were deified in his
estimation.) Whereupon, Oulu took up his sling and missiles and went forth to meet
Kekuhaupio.
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Maanei kakou e ike ai i ko Oulu koa ame ko Kekuhaupio. A lohe o Kahekili i ka olelo
a na kanaka a pau loa o Maui no Kekuhaupio i ke koa lua ole ame ke akamai, alaila,
ninau ae la o Kahekili ia Oulu: “Pehea kela?” I mai o Oulu: “Na ko akua ia.” (Eia
ke ano oia olelo a Oulu: O ka maa ame ka ala ana, aole e hala ke maa i ke kanaka,
i ka puaa, i ka manu, i ka ilio. Nolaila, he ’kua ka maa ame ka ala i kona manao.)
Ia manawa, lalau o Oulu i ka maa ame na ala a hele e halawai me Kekuhaupio.
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Whilst they were standing, some six fathoms being the space between them, Oulu reached
for his stone and placed it in the sling. On casting the first shot, the wind blew
furiously, fire ignited, and the dirt where it fell was deeply furrowed. It sped with
tremendous force and fell under the feet of Kekuhaupio. The reason for [[456]]this escape of Kekuhaupio was his skill in evading. As he raised his foot, that was
the time the place where he had been standing became a deep furrow, and the spot was
permeated with heat, as if it were a fire. Oulu’s first stone having missed Kekuhaupio,
Oulu reached for another, and placed it in the sling, that being the second. He then
shot at Kekuhaupio. At this missile of Oulu’s, fear and dread entered Kekuhaupio.
Wherefore, Kekuhaupio offered that pebble to the god, Lono. This is the manner in
which he petitioned the god, Lono:
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Ia laua e ku ana, he mau anana eono ke kowa mawaena o laua a elua, lalau iho la o
Oulu i ka ala a hookomo iho la i loko o ka maa.
I ka maa ana i ka ala mua, hio ka makani, a ke ahi, kahawai ka lepo i haule ai. Lele
aku la ia me ka ikaika loa a haule malalo o na kapuai o Kekuhaupio. O ke kumu [[457]]o keia pakele ana o Kekuhaupio o kona akamai i ka alo ana. Iaia i kai ai i kona kapuai
o ka manawa ia i lilo ai kona wahi i hehi ai, i awawa. A ua puni ua wahi la i ka wela
me he ahi la. A hala ka ala mua a Oulu ia Kekuhaupio, lalau hou iho la o Oulu i ka
ala, a ho-o iloko o ka maa, o ka lua ia. Alaila, maa hou o Oulu ia Kekuhaupio. Ma
keia ala a Oulu, komo mai ka makau ame ka weliweli ia Kekuhaupio. Nolaila, haawi o
Kekuhaupio ia ala na ke ’kua na Lono. Penei ke kaumaha ana a Kekuhaupio i ke ’kua
ia Lono.
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O Lono eh! O Lono eh!
Yours is Oulu’s stone,
Take you the unerring aim,
The force of the sling stone.
Turn it hither, thither; let it miss.
Have compassion on the priest,
On the great warrior of the east.
Let me live! Let me live!
The prayer is heard! Amen! ’Tis released!
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E Lono e! E Lono e!
Nau ka ala a Oulu,
E lawe oe i ka pololei,
I ka ikaika, i ka maa,
E uli ma o, ma o, e hala,
E nana i ke kahuna,
I ke koa nui o ka hikina,
E ola au! E ola au!
Lele wale! Amama! Ua noa.
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Whilst Kekuhaupio was entreating his god Lono, Oulu’s stone came flying; Kekuhaupio
dodged and it went astray. Two of Oulu’s stones had wandered off. Then, Oulu took
another stone and placed it in the sling. Whereupon, Kekuhaupio besought Oulu, saying:
“That is my stone.”[7] Oulu consented. It was his third and last stone. In this contest of theirs, Kekuhaupio
was victorious over Oulu;[8] and on account of the defeat of Oulu on that occasion, Hawaii was successful that
day.
[[453]]
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Ia Kekuhaupio e kaumaha ana i ke ’kua ona ia Lono, lele mai la ka ala a Oulu, alo
ae la o Kekuhaupio, hala. Alua ala a Oulu i hala. Alaila, lalau hou o Oulu i ka ala
a hookomo i ka maa. Ia wa, nonoi o Kekuhaupio ia Oulu “Na’u ia ala.” “Ae” mai o Oulu.
O ke kolu ia o na ala a Oulu, o ka pau no ia. Ma keia kaua ana a laua, ua lanakila
o Kekuhaupio maluna o Oulu, a no keia pio ana o Oulu ia la, ua lanakila o Hawaii ia
la.
[[458]]
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[1] Aupuni okoa, which in modern usage signifies entire kingdom or government, more likely refers
to the division or district, ruled over by king or chief; the contest and many men,
implies added forces from other sections, i.e., he was able to cope with the army
of a district even though increased by numerous allies. [↑]
[2] Wai auau, bath or bathing water. This phrase in a spear contest—or other practice fraught
with danger, as often met with in Hawaiian story—implies that it was his or their
delight; in the crux of which he was not only cool and unexcited, but, thoroughly
enjoyed it. [↑]
[3] Known also as Kalaniopuu, and Kaleiopuu, the king of Hawaii at the time of Cook’s
discovery of the islands. [↑]
[4] Ignition through swiftness, as a meteor. [↑]
[5] Lau, four hundred; six lau a oi aku, is 2,000 and over. [↑]
[6] To no other than divine power could such a charm against injury be attributed. [↑]
[7] Na’u ia ala. Kekuhaupio claiming the stone is a victorious taunt, while the reply of Oulu meant
it for him decidedly. [↑]
[8] Another case of single opposing champion’s contest deciding the fate of contending
armies. [↑]
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Brief Sketch of Kamehameha I.
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Moolelo Pokole no Kamehameha I.
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His Wars and Celebrities of His Time.
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Kana Mau Kaua, a Poe Kaulana Oia Wa.
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Kamehameha was a most famous king for bravery and for his great strength; he was the
foremost of the great chiefs of Hawaii, from the earliest days, therefore his record[1] must be briefly looked over from the time of his lowliness until he was prosperous.
Keoua (First), the father of Kamehameha, was the younger brother of Kalaiopuu.[2] Another name of Keoua was Kalaninuikupuapaikalaninui. The place where Kamehameha
was raised from his childhood up, was at Halawa, in Kohala. Here he became a planter.
He planted the trees which are still growing to this day, which are the noni, and other kinds. He also built the temple (heiau) of Hapuu, in Halawa. Thus were
spent his days when he was poor and destitute of land. Of Kamehameha’s person, he
had a large body, which looked to be solidly built, and was very broad on the shoulders.
He was full formed without defects, and there was an abundance of muscles on his neck.
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He ’lii kaulana loa o Kamehameha I no ke koa a me ka ikaika loa, a oia ka oi o na
’lii nui o Hawaii nei mai kahiko loa mai, nolaila, he pono e nana pokole i kona moolelo
o ka noho ilihune ana, a me ka noho waiwai ana. O Keoua mua ka makuakane o Kamehameha,
o Kalaiopuu kaikaina no o Keoua (o kekahi inoa o Keoua, o Kalaninuikupuapaikalaninui).
O kahi i hanai ia ai o Kamehameha, o Halawa, i Kohala, mai kona wa uuku a nui, alaila,
mahiai o Kamehameha. Nana na laau e ulu la ma Halawa a hiki i keia la, oia ka noni,
a me na mea e ae, a me kela heiau o Hapuu, makai o Halawa. Pela kona noho ana i kona
wa ilihume, aina ole.
O ke kino o Kamehameha, he kino nui, paa ke nana aku, he kihikihi o luna kipoohiwi,
he lawa ke kino, aohe hakahaka, he nui kona aa o luna o ka a-i.
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The great king of Hawaii at that time was Kalaiopuu, and Kiwalao was born to him.
Before his death at Waioahukini, in Kau, Kalaiopuu left the kingdom to his own son,
Kiwalao.
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O ke ’lii nui o Hawaii ia wa e noho ana o Kalaiopuu, a ua hanau nana o Kiwalao. A
make o Kalaiopuu ma Waioahukini ma Kau, hooili ihola ia i ke aupuni maluna o kana
keiki ponoi, o Kiwalao.
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OF KALAIOPUU’S WORDS TO KIWALAO AND KAMEHAMEHA.
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NO KA OLELO A KALAIOPUU IA KIWALAO A ME KAMEHAMEHA.
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Before the death of Kalaiopuu he gave an injunction to the boys, Kiwalao and Kamehameha,[3] and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom
of Hawaii nei, comprising the three divisions of land, Kau, Kona and Kohala, shall
be the chief Kiwalao. He is the heir to the lands. As regarding you, Kamehameha, there
is no land or property for you; but your land and your endowment shall be the god
Kaili. If, during life, your lord[4] should molest you, take possession of the kingdom; but if the molestation be on your
part, you will be deprived of the god.” These words of Kalaiopuu were fulfilled in
the days of their youth, and his injunction was realized.
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Mamua ae o ka make ana o Kalaiopuu, waiho aku ia i kana olelo kauoha i na keiki, ia
Kiwalao a me Kamehameha, a me na ’lii a pau loa: “E na keiki, e hoolohe mai olua,
o ka hooilina o ke aupuni o Hawaii nei, oia na moku ekolu, o Kau, o Kona, o Kohala,
o Kiwalao ke ’lii, oia ka hooilina o na aina. O oe hoi e Kamehameha, aole ou aina,
aole ou hooilina waiwai, aka, o kou aina a me kou hooilina, o ke ’kua o Kaili. Ina
oe i noho a lalau ko haku ia oe, lawe ia ae ke aupuni, a ina hoi nau ka lalau i ko
haku, e nele oe i ke ’kua ole.” Ma keia mau olelo a Kalaiopuu, ua hooko ia i na la
o kana mau keiki, a ua ko no elike me kana mau olelo kauoha, aole i hala.
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After the death of Kalaiopuu, Kamehameha came away with his inheritance, the god Kaili.
He took care and preserved it, building for it stone enclosures at Kona and Kohala.
The meaning of stone enclosures is temples (heiau).
Kamehameha built temples at Hikiau in Kaawaloa; at Keeku, in Kahaluu; at Keikipuipui,
in Kailua, all in Kona; and at Mailekini, in Kawaihae; Puukohola, in Kawaihae; Hapuu,
in Halawa; Kupalaha, in Makapala; and Mookini, in Puuepa, all in [[466]]Kohala. In these temples (heiau’s) Kamehameha was wont to worship his god, Kaili,
thus maintaining his endowment given to him by his uncle, Kalaiopuu.
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Mahope o ka make ana o Kalaiopuu, hoi maila o Kamehameha me kona hooilina o ke ’kua
o Kaili, a malama ihola, a hana i mau papohaku no kona akua no Kaili, ma Kona, ma
Kohala. O ke ano o ka huaolelo papohaku, he heiau. Kukulu ihola o Kamehameha i na
heiau:
O Hikiau, ma Kaawaloa, o Keeku, ma Kahaluu, a me Keikipuipui, ma Kailua, i Kona. O
Mailekini, ma Kawaihae, o Puukohola, ma Kawaihae, o Hapuu, ma Halawa, o Kupalaha,
ma Makapala, a me Mookini, ma Puuepa, i Kohala.
[[467]]
Ma keia mau heiau o Kamehameha i hoomana ai i kona akua o Kaili, a pela no hoi oia
i malama ai i kona hooilina, mai ko laua makuakane mai o Kalaiopuu.
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OF MOKUOHAI.[5]—FIRST BATTLE.
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NO MOKUOHAI.—KAUA MUA.
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This was the battle that made Kamehameha king of Kona, Kohala and Hamakua. There remained
the three divisions, Kau, Puna and Hilo, in Hawaii. The cause of this war was the
desire of the chiefs of Hilo to possess Kona, which has a calm and pleasant climate.
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Oia ke kaua i ku ai o Kamehameha i ka moku o Kona, o Kohala, o Hamakua, koe ekolu
moku o Hawaii, o Kau, o Puna, o Hilo. O ke kumu o keia kaua ana o ka makemake o ua
’lii o Hilo ia Kona i ka pohu, a me ka maikai, nolaila ke kaua.
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When Kalaiopuu died at Waioahukini in Kau, the chiefs of Hilo and Kau[6] brought his dead body to Kona, in canoes. That was not, however, the real object
of their coming, but they came to Kona, the land that they had been longing for, to
divide it up, and also to make war. On the way from Kau to Kona, they and the corpse
of Kalaiopuu were caught in the rains on the ocean; therefore, they turned in and
landed at Honaunau, in South Kona, without reaching Kailua, in North Kona, where they
had intended to land. When they landed at Honaunau, Keeaumoku[7] came to pay his respects to the remains of Kalaiopuu. On this occasion Keeaumoku
well knew by the looks of the chiefs and the men that there was war brewing.
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A make o Kalaiopuu ma Waioahukini ma Kau, lawe maila na ’lii o Hilo a me Kau i ke
kino kupapau o Kalaiopuu, maluna o na waa i Kona nei. Aka, aole ia o ko lakou manao
maoli, aka, i hiki lakou i Kona, ka aina a lakou i makemake nui ai, alaila okioki,
a kaua no hoi. Ma keia holo ana mai Kau mai a Kona, ua loaa lakou i ka ua ma ka moana
me ke kino kupapau o Kalaiopuu, nolaila, pae lakou i Honaunau, ma Kona hema, aole
i hiki i Kailua ma Kona akau nei, kahi a lakou i manao ai e pae. A pae lakou ma Honaunau,
hele maila o Keeaumoku e ike i ke kupapau o Kalaiopuu. Ma keia ike ana o Keeaumoku,
ua maopopo ia ia he kaua ke ano o na ’lii a me na kanaka.
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Soon after their landing at Honaunau with the corpse of Kalaiopuu, the chiefs and
Kiwalao started to divide up Hawaii among themselves, and when Keeaumoku became cognizant
of their warlike designs, he came to Kamehameha, who was at Halawa, in Kohala, to
go and fight. When Keeaumoku left Kona, he arrived at Kekaha, where he met Kamehameha,
who had already been brought by Kekuhaupio[8] from Kohala. At this meeting they consulted among themselves their plan of war, and
their own proper proceedings; and their plans being settled upon they set sail, arriving
at Kaawaloa and Keei.
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Ma keia pae ana o na ’lii me ke kino kupapau o Kalaiopuu ma Honaunau, ia wa, okioki
ihola na ’lii a me Kiwalao i ka aina o Hawaii, no lakou a pau. A ma ko Keeaumoku ike
ana i ko lakou ano kaua, kii maila ia ia Kamehameha ma Halawa i Kohala, e hele e kaua.
Ia Keeaumoku i holo ai mai Kona aku a Kekaha, halawai maila o Kamehameha meia, no
ka mea, ua kii mua aku o Kekuhaupio ia Kamehameha ma Kohala. Ma keia halawai ana o
lakou, kuka ihola lakou i ke ano o ke kaua, a me ka hana e pono ai, a akaka ihola,
holo aku la lakou a hiki ma Kaawaloa, a ma Keei.
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When Kamehameha arrived there Kiwalao came to greet him with lying, deceitful words,
thus: “Listen; we are going to lose our lives. Here is our uncle (Keawemauhili) insisting
on war. It seems we two are the only ones to die. Oh! Pity us.” After the meeting
between Kiwalao and Kamehameha, the former returned to Honaunau,[9] dividing up the lands with the chiefs, thereby depriving Keoua of a share in the
lands. This so enraged Keoua that he went with his followers to Keomo and cut down
the coconut trees, killing a man.[10] That man was Kamehameha’s. This was the commencement of the battle which continued
for three days. In this battle there were four chiefs in defense of Kamehameha; they
were Keeaumoku, Keaweaheulu, Kameeiamoku and Kekuhaupio.[11]
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A hiki o Kamehameha malaila, hele maila o Kiwalao e aloha ia Kamehameha me na olelo
pahele hoopunipuni, penei: “Auhea oe, e make ana kaua, eia no ka makuakane o kaua
ke pue mai nei e kaua (oia o Keawemauhili), elua wale no paha auanei kaua e make,
aloha wale kaua.” A pau ka ike ana o Kiwalao me Kamehameha hoi akula o Kiwalao a Honaunau,
okioki i na aina me na ’lii, a nele o Keoua i ka aina ole, huhu ihola ia. Hele aku
la o Keoua me kona mau kanaka a hiki ma Keomo, kua ihola i ka niu, pepehi i ke kanaka, make ihola ko Kamehameha kanaka. Alaila,
hoomaka ke kaua, ekolu la i kaua ai. Ma keia kaua ana, eha alii mahope o Kamehameha,
Keeaumoku, Keaweheulu, Kameeiamoku, Kekuhaupio.
|
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In the days of this battle Keeaumoku was the chief on Kamehameha’s side who contended
with Kiwalao’s warriors. In the fray he got entangled with a long [[468]]spear which threw him down. Kiwalao’s men then stabbed him on the back, with wooden
daggers. When Keeaumoku fell a man pierced him with a long spear, whereby he became
very weak and near unto death, while the man said with a taunting brag: “My spear
has struck a yellow-backed crab.”
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Iloko o na la i kaua ai, o Keeaumoku ke ’lii ma ko Kamehameha aoao i kaua aku, me
ko Kiwalao poe kaua. Ma keia hoouka ana o Keeaumoku, ua hihia oia i ka [[469]]pololu, a hina ihola ilalo, o o ihola na koa o Kiwalao i ka pahoa ia Keeaumoku ma
kona kua. I keia hina ana, hou ihola kekahi koa ia Keeaumoku i ka pololu, a ua nawaliwali
oia, aneane e make, me ka hua olelo kaena penei: “Ku aku la kau laau i ka aama kua
lenalena.”
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Then Kiwalao called to the warrior who was piercing Keeaumoku with the long spear:
“Save the ivory necklace,” by which Keeaumoku understood that his own death was sealed.
And while he was thus lying prostrate on the ground, Kamanawa was leading the fighting
against Kiwalao’s warriors. Mahoe also stood up with his sling, sending a stone which
struck Kiwalao, knocking him down. When Keeaumoku saw Kiwalao fall, he crawled over
with a great effort, and when he found him he throttled him with the leiomanu,[12] which he held in his hand; and thus Kiwalao died.
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Alaila, pane mai o Kiwalao i ke koa nana e hou nei o Keeaumoku i ka pololu: “E malama
i ka niho palaoa.” Alaila, maopopo ia Keeaumoku e make ana ia i loko o ka Kiwalao
olelo ana. Ia Keeaumoku e waiho ana ilalo, alaila, hoouka aku la o Kamanawa me ko
Kiwalao poe koa, a ku aela hoi o Mahoe me kana maa, a pa aku la o Kiwalao i ka pohaku,
hina ilalo. A ike o Keeaumoku ua hina o Kiwalao ilalo, hooikaika aela ia, a loaa o
Kiwalao, uumi ihola ia me ka leiomanu ma kona lima, a make ihola o Kiwalao.
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On the death of Kiwalao, Kamehameha continued the fighting, and became victorious
over the opposing chiefs. Keoua fled by sea to Kau, and reigned there. Keawemauhili
fled over the mountains and became ruler over Hilo and Puna, while Kamehameha became
ruler over Kona, Kohala and Hamakua. Therefore there were three different rulers on
Hawaii at that time.
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A make o Kiwalao, hoouka ihola o Kamehameha me na ’lii, a lanakila aela o Kamehameha
mahuka aku la o Keoua ma ke kai a hiki i Kau noho alii. A o Keawemauhili, mahuka aku
la ia ma ka mauna a noho alii maluna o Hilo a me Puna. A o Kamehameha hoi, noho alii
ihola ia maluna o Kona, o Kohala, o Hamakua. A nolaila, akolu alii noho aupuni o Hawaii
ia wa.
|
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OF KAUAAWA.—SECOND BATTLE.
|
NO KAUAAWA.—KAUA ALUA.
|
|
This was Kamehameha’s second battle against his enemies, who were Keoua and Keawemauhili.
This battle took place on the mountains in Kau,[13] which are called Kauaawa,[14] on account of the rains in the mountains. In this battle, Kamehameha’s supporters,
who were also his chief advisors in the work necessary for the battle, were Keeaumoku,
Keaweaheulu, Kameeiamoku and Kamanawa. In this battle Keoua and Keawemauhili were
not defeated by Kamehameha, so he retired to Laupahoehoe. After spending some time
there, he again embarked in a canoe to fight for the conquest of Hilo and Puna.
|
O ka lua keia o ko Kamehameha kaua ana i kona mau enemi, oia o Keoua a me Keawemauhili.
O keia kaua ana, ma ka mauna o Kau, nolaila kela inoa, o Kauaawa, no ka ua ma ka mauna.
O na kokua o Kamehameha ma keia kaua ana, a o kona mau kuhina noia ma ka noonoo ana
i na mea e pono ai ka hana ana, o Keeaumoku, o Keaweheulu, o Kameeiamoku, o Kamanawa.
Ma keia kaua ana, aole i hee o Keoua me Keawemauhili ia Kamehameha, nolaila, hoi aela
ia a noho ma Laupahoehoe. Mahope o keia noho ana o Kamehameha i Laupahoehoe, hele
aku la ia maluna o ka waa, e kaua hou ai i Hilo a me Puna.
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When he arrived at Keaau, in Puna, he made a landing at Papai, where fishermen gathered
for their daily vocation.
|
A hiki o Kamehameha ma Keaau i Puna, o Papai kahi o na lawaia e noho ana, oia ke awa
a Kamehameha i pae ai.
|
| |
|
OF KAMEHAMEHA’S GREAT STRENGTH IN FIGHTING.
|
KA IKAIKA O KAMEHAMEHA MA KA HAKAKA ANA.
|
|
On landing at this place, where a number of fishermen dwelt, he chased after them
intending to kill them, and while thus pursuing the fishermen, he fell in a crevice
in the rocks where his foot caught and held him fast. Therefore he tried with all
his might to extricate himself.
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Ma keia pae ana o Kamehameha, he mau lawaia e noho ana ma laila, alualu aku la o Kamehameha
e pepehi i na lawaia. Ma keia alualu ana, ua haule o Kamehameha i loko o ka mawae
a paa loa kona wawae, nolaila, oni aela ia me kona ikaika loa.
|
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When he fell in the crevice, he was struck on the forehead with a paddle by the fishermen,
and on account of this fact the title of that famous law, the “mamalahoa,”[15] was derived, which prevailed until the days of Kamehameha III, the interpretation
[[470]]of which being that old men and old women might lie down in the road without being
ruthlessly killed,[16] or robbed of their belongings.
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Ia ia nae i haule ai i loko o ka mawae, oia ka wa i hahau ai na lawaia i ka lae o
Kamehameha i ka hoe, a pa ihola ia i ka hoe. A no loko o keia pa ana o ka lae o Kamehameha
i ka hoe, kela kanawai kaulana loa i kauia a hiki i na la o Kamehameha III oia [[471]]ka Mamalahoa. Eia ke ano: “E hele ka elemakule a me ka luahine a moe i ke ala,” aole
e pepehi wale ia, aole hao wale ia ko lakou waiwai.
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By a tremendous effort Kamehameha extricated his foot and chased after the men. There
was a large clump of ohia trees in his way which could not be encircled by less than
three men. This obstructed Kamehameha from chasing after the men, but he reached around
one side of the clump of ohias till he caught one of the men, whose body he bent over
towards the clump of ohias, and thus killed him. When the other men saw this they
were fearfully alarmed and ran away.
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A no ka ikaika loa o ko Kamehameha oni ana, hemo aela kona wawae, alaila, alualu aku
la ia i ke kanaka. Aia hoi, he opu ohia nui e ku ana mamua o ko Kamehameha alo, ekolu
kanaka nana e apo puni ae, oia ka mea nana i keakea i ko Kamehameha hahai ana, aka,
apo aku la o Kamehameha me kona mau lima ma na aoao o ke opu ohia, a loaa aku la ke
kanaka ia ia, hoopio maila ia i ke kino o ke kanaka i ke opu ohia, a make ihola. A
ike kekahi mau kanaka makau ihola, a holo aku la.
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On another occasion, Kamehameha displayed his great strength when he and his own personal
attendant, Hema, alone went into a fight with Keoua at Koapapaa, in Kekualele, and
at Kealakaha, in Hamakua. There was a deep ravine, and very narrow at the bottom.
Kamehameha and Hema went down till they reached this limited space, when they met
Keoua’s warriors. Forty of them with their spears and javelins jumped on Kamehameha,
but they were as nothing to him. He stretched out his hands, caught the warriors,
and broke them in two, one after another, all of the time moving onward. Thus Kamehameha
slaughtered the soldiers until there remained only ten, when he became exhausted.
He then told his servant, “Say, help me out.” Hema[17] immediately jumped into the fray, killing the remaining ten; and on that day he became
a chief of Kamehameha, being released from his position of attendant.
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O kekahi hoike ana o Kamehameha i kona ikaika. Ia ia i hele ai me kona kahu ponoi
me Hema, i loko o ke kaua a Keoua ma Koapapaa i Kekualele, ma Kealakaha, ma Hamakua,
he kahawai hohonu manao loa ia, a he haiki loa o lalo o ka honua, o ke kahawai, iho
aku la o Kamehameha me Hema, a hiki ia wahi haiki, halawai maila na koa o Keoua me
Kamehameha. Ia wa, lele mai na koa o Keoua he kanaha, iluna o Kamehameha, me ka pololu,
ka elau, ka ihe, aka he mea ole ia mau mea ia Kamehameha. Lalau aku o Kamehameha me
kona mau lima, hakihaki i na koa, hele aku ana imua, pela o Kamehameha i noke ai i
na koa, a koe he umi koa, pau ke aho o Kamehameha. Olelo ia i kona kahu ia Hema: “E,
e kokua ae oe ia’u,” ia wa, lele o Hema, pau na koa he umi i koe i ka make, nolaila,
lilo o Hema ia la, he ’lii no Kamehameha, pau kona kahu ana.
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OF THE THIRD WAR, KEPANIWAI.
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KAUA AKOLU.—KEPANIWAI.
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This is the third of Kamehameha’s battles during his reign, and was fought out at
Maui, in the Valley of Iao, at Wailuku.[18] It was one of the most renowned of Kamehameha’s battles, on account of the great
number of canoes, of the people, and of the damming of the waters of Iao. This trip
of the canoes from Hawaii was called the Great Fleet, which was the first trip of
Kamehameha’s large peleleu (canoes) to Maui. It is said that the canoes which came in this single trip were
so numerous that they covered the whole landing place from Keoneoio to Olowalu without
a space intervening.
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O keia ke kolu o na kaua a Kamehameha i kona aupuni; ma Maui keia kaua ana, ma ke
kahawai o Iao, ma Wailuku. O keia kekahi o na kaua kaulana loa a Kamehameha no ka
nui o na waa, no ka nui o na kanaka, no ka paa ana o ka wai o Iao. Ma keia holo ana
mai a na waa mai Hawaii mai, ua kapaia o ka waa nui, oia ko Kamehameha peleleu mua
o ka holo ana i ke kaua ma Maui. Ua olelo ia ka nui o na waa ia holo hookahi ana mai,
ua pani ia ke awa mai Keoneoio a Olowalu e na waa, aole wahi kaawale.
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In the battle at Iao, Kalaikupule[19] was defeated by Kamehameha, the former fleeing in a canoe and going to Oahu. In this
battle the slaughter of the people of Maui was so great that the stream and valley
of Iao was dammed that the water receded upward and did not flow downward as it does
now. On account of the great number of people slain and the great number of deaths
of people rolling down the precipice, that battle was known under three famous appellations.
They are: Kepaniwai,[20] Kauwaupali,[21] and Iao. In this war Maui became a possession of Kamehameha to this day of writing,
and no one has ever denounced the powerful arm of Kamehameha to this day.
[[472]]
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Ma ke kaua ana ma Iao, ua hee o Kalaikupule ia Kamehameha, a mahuka aku la ma ka waa
a noho i Oahu. A ma keia kaua ana, ua luku ia na kanaka o Maui, a ua paa ka hohonu
o ka wai o Iao a me ke kahawai, a ua hoi ka wai i uka, aole kahe i kai elike me keia
wa. No ka nui loa o na kanaka, ke kumu paa o ka wai, a no ka nui loa o ka poe make
mailuna mai o ka pali. Nolaila, ua kapa ia ia kaua ana ma na inoa kaulana ekolu, o
Kepaniwai, o Kauwaupali, o Iao. Ma keia kaua ana i lilo ai o Maui ia Kamehameha, a
hiki i keia kakau ana, aole nohoi he mea nana i hoole i na lima kakauha o Kamehameha
a hiki loa i keia kau.
[[473]]
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THE FOURTH BATTLE, AT KOAPAPAA.
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KAUA AHA A KAMEHAMEHA, KOAPAPAA.
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This battle was a secret invasion by Keoua. When Kamehameha had gone to Maui and then
to Molokai, at Kaunakahakai, a messenger arrived from Hawaii, apprising him of Keoua’s
cruelty to his (Kamehameha’s) subjects, by robbing them of their property, by the
wantonly killing of men, women and children, the cutting of taro from the fields with
overbearing arrogance, and all other malicious acts. Women who were with child were
trampled under foot, pierced with small bambus and with sticks and stones.
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O keia kaua ana, he kaua poa na Keoua, a hala o Kamehameha i Maui, a Molokai, a Kaunakahakai
hiki maila ka elele mai Hawaii mai, e hai mai ana i ko Keoua paia i ko Kamehameha
mau makaainana, hao wale i ka waiwai, pepehi wale i ke kane me ka wahine, ke keiki,
kokohi ku i ke kalo i waena, a me na hana ino a pau loa. Na wahine hapai keiki, hehihehi
ia me ka wawae, pahu ia me ke ulili liilii, a me ka laau, ka pohaku.
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When Kamehameha heard of these acts of Keoua, his love for the people of his three
possessions, Kona, Kohala and Hamakua, was manifested, as they were cruelly slaughtered
by Keoua. Kamehameha then abandoned his idea of going to Oahu.
He went back to Hawaii and fought Keoua in Hamakua, where Keoua was defeated[22] and escaped to Kau, and afterwards died at Kawaihae, in Kohala. That battle was called
Koapapaa.[23] Here is the explanation of the name: the warriors of Keoua were reduced by death,
and were as nothing before Kamehameha and his warriors, and were left on the ground
as a lot of logs piled up in an umu (underground oven), and very much scorched by the heat of the fire.
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A lohe o Kamehameha i keia mau hana a Keoua, hu mai kona aloha i na makaainana o kona
mau moku ekolu, o Kona, o Kohala, o Hamakua, i ka luku wale ia e Keoua me ka hoomainoino,
a me ka pono ole, alaila, pau ko Kamehameha manao ana e holo i Oahu. Hoi aku la o
Kamehameha a hiki i Hawaii, kaua laua me Keoua ma Hamakua, a hee aku la o Keoua ia
Kamehameha, a noho ma Kau, a mahope make ma Kawaihae i Kohala. A ua kapaia ia kaua
ana o Koapapaa; eia ke ano oia inoa: O na koa o Keoua ua lilo i make, a i mea ole
imua o Kamehameha, a me kona mau koa, a ua waiho lakou ilalo ma ka honua me he mau
pauku laau la, elike me na mea kalua i loko o ka umu e ahu ana, me ka papaa loa i
ka wela o ke ahi.
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The death of Keoua by which Kau became a possession of Kamehameha, happened in this
way: When the temple (heiau) at Puukohola,[24] in Kawaihae was built, Keoua was sent for in Kau,[25] with deceitful words thus: “O Keoua, your cousin, Kamehameha, has requested that
you come and make friends, and live together in harmony, and to cast aside all strife.”
On these cunning and deceitful words, Keoua came with his double canoes and landed
at Kawaihae.[26] Before his arrival the umu had been prepared and was red hot. Keoua was then roasted.[27] And thus Keoua was killed by Kamehameha, who came into possession of Kau, making
four divisions of land in Hawaii, in his possession, namely, Kau, Kona, Kohala and
Hamakua.
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O ko Keoua make ana a lilo ai o Kau ia Kamehameha, penei no ia: A paa ka heiau o Puukohola
i Kawaihae, kii ia akula o Keoua ma Kau, mamuli o na olelo maalea, penei: “E Keoua,
i olelo mai nei ko kaikaina ia oe o Kamehameha, e holo oe, e ike olua, a e noho pu,
a e noho me ka oluolu, e pau ke kue ana.” Ma keia mau olelo pahele maalea, holo maila
o Keoua me kona mau kaulua a pae ma Kawaihae. Ma keia pae ana ua makaukau ka umu,
ua enaena, a kalua ia ihola o Keoua. A pela i make ai o Keoua ia Kamehameha, a lilo
aela o Kau ia ia, loaa aha moku o Hawaii ia Kamehameha, o Kau, o Kona, o Kohala, o
Hamakua.
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THE FIFTH BATTLE, CALLED KE-PU-WAHA-ULAULA.[28]
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KAUA ALIMA, OIA O KE-PU-WAHAULAULA.
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This was Kamehameha’s fifth battle which he fought against the rebel chiefs[29] Kahekili and Kaeo. The latter came from Kauai to Oahu and met Kahekili, both going
to Hawaii, and at Kohala fought Kamehameha. They were defeated. In this [[474]]vanquishment, the people of Kauai, and of Oahu and of Maui were slaughtered by Kamehameha
and his warriors, so that the corpses of the people floated on the sea outside of
Kohala, and looked red; hence the appellation Kepuwahaulaula. The head and the skin
of the corpses were as red as the gun.
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O ka lima keia o ko Kamehameha kaua ana me na ’lii kipi, oia o Kahekili a me Kaeo.
Hala maila o Kaeo mai Kauai mai a Oahu, loaa o Kahekili. Holo aku la laua a Hawaii
ma Kohala, kaua me Kamehameha, a hee laua, ma keia hee ana, ua luku ia ko Kauai, a
me ko Oahu, ko Maui, a ua pau i ka make ia Kamehameha a me kona mau koa.
[[475]]
A ma keia make ana, ua lana ke kino kupapau o na kanaka ma waho o ke kai o Kohala,
a ua ulaula ke nana aku. A nolaila kela inoa, o Ke-pu-wahaulaula. Ua like ke poo,
ka ili o na kanaka me ke pu ka ulaula.
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THE SIXTH BATTLE, CALLED KAIEIEWAHO.[30]
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KAUA AONO, O KAIEIEWAHO KA INOA.
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When Kamehameha heard that Kahekili had died in Oahu, and that the government of Oahu
was under the control of Kalaikupule, his son, he set sail and arrived at Oahu, where
he fought Kalaikupule at the famous pali of Nuuanu. Kalaikupule was defeated by Kamehameha. In this battle the people of Oahu
were massacred at the cliffs of Nuuanu. The people stepped upon each other, and the
people that day were in heaps at the bottom of the cliffs of Nuuanu. And by this battle
the whole group of islands, including Maui, Molokai, Lanai, Kahoolawe and Kauai,[31] was conquered by Kamehameha.
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A lohe o Kamehameha ua make o Kahekili ma Oahu, a ua lilo ka noho alii o Oahu ia Kalaikupule,
kana keiki, alaila, holo maila o Kamehameha a hiki ma Oahu, kaua ihola me Kalaikupule
ma ka pali kaulana o Nuuanu, a hee aela o Kalaikupule ia Kamehameha. Ma keia kaua
ana, ua luku ia na kanaka Oahu nei ma ka pali o Nuuanu, ua hehi kekahi maluna o kekahi,
a ua lilo ke kanaka ma ia la i ahu no lalo o ka pali o Nuuanu.
A ma keia kaua ana, ua puni na mokupuni a pau loa ia Kamehameha, Maui, Molokai, Lanai,
Kahoolawe, Kauai.
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PIHANA.
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NO PIHANA.
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Pihana was a very celebrated warrior chief of Oahu, in the days of Kalaikupule, the
great chief of Oahu. He (Pihana) was noted for his bravery and skill; the use of the
spear, the lance, the javelin, were as a bath to him; his joys and pleasures; he could
fight other people and many of them with the help of but a few soldiers.
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Oia kekahi alii koa kaulana loa Oahu nei, i na la o Kalaikupule ko Oahu nei alii nui.
Ua kaulana loa ia no ke koa a me ke akamai, o ka ihe, ka pololu, ka elau, he wai auau
ia nona. Ua hiki ia ia ke hoouka me ka poe, a me ka lehulehu, me na koa uuku loa.
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THE SIXTH BATTLE.[32]
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KE KAUA AONO.
|
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This was the battle between Kamehameha and Kalaikupule at Nuuanu. Kalaimoku was Kamehameha’s
chief warrior, from Hawaii, and Pihana was Kalaikupule’s chief warrior.
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Oia ke kaua ana o Kamehameha me Kalaikupule ma Nuuanu. O Kalaimoku ko Kamehameha pukaua
nui, mai Hawaii mai, a o Pihana ko Kalaikupule pukaua nui.
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When Kamehameha with his many soldiers came over from Hawaii in his canoes, the first
of the canoe fleet in charge of Kalaimoku, Kamehameha’s chief warrior, landed at Kapua.[33] Just as Kalaimoku was about to disembark, Pihana, with his nine soldiers, came and
stood at the landing place of Kapua. The fight then commenced. The men from Hawaii
under Kalaimoku, at that time, were eight times forty in number.[34] All of them threw their spears and lances at Pihana and his nine soldiers, but none
were hit nor were any killed. After they had fought for some time, they moved to Waikiki
where the fighting was renewed. Here the Hawaii men tried to mob Pihana, but were
unsuccessful. The fighting kept moving thence to Kulaokahua, then to Puowaina,[35] behind which a man of the Oahu warriors was secretly shot by a foreigner’s gun. From
that place they moved on to Pauoa, and passing this place came to Kaheiki, a place
adjacent to Maemae.[36] Here the Hawaii forces came to a stand.
[[476]]
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I ka holo ana mai a Kamehameha mai Hawaii mai me kona mau waa, a me na koa he lehulehu
loa, a pae ma Kapua, ka makamua o na waa, oia o Kalaimoku ka pukaua nui o Kamehameha.
Ia Kalaimoku i hoomaka mai ai e lele mai na waa mai a ka aina, ia wa i hele aku ai
o Pihana me kona mau koa eiwa a ku ma ke awa o Kapua. Hoomaka ko lakou hoouka kaua
ana, o na kanaka a pau loa o Hawaii me Kalaimoku ia wa, ewalu kanaka ka nui o lakou.
Oia poe a pau loa kai hou mai i ka ihe a me ka pololu ia Pihana, a me kona mau koa
eiwa, aole nae lakou i ku, aole hoi i make kekahi o lakou. Pela lakou i kaua ai a
pau ia, nee mai la lakou a Waikiki, kaua hou. Ilaila i alu ai na koa o Hawaii ia Pihana,
aole i ku. Malaila ka hele kaua ana a hiki i Kulaokahua, malaila a Puowaina ma kona
kua iho, ku kekahi koa Oahu nei i ka pu a ka haole, i ki malu ia. Malaila ae ko lakou
pii ana a hiki i Pauoa, a hala ia, pii mao o Kaheiki e pili la me Maemae, alaila,
ku ka poe o Hawaii.
[[477]]
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Kalaikupule and his warriors were encamped above at Waolani[37], and it was only his chief warrior, Pihana, that was battling with Kalaimoku. Kalaimoku
and the Hawaii soldiers were distinguished by being surrounded by a fine-meshed net,
which was the outside enclosure for the men; if a man was on the outside, then he
was an Oahuan; if within the net enclosure, he was a Hawaii man. On account of this
action, Pihana and his nine men stood up and fought Kalaimoku, in which engagement
Pihana and his men were not defeated.
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O Kalaikupule a me ka poe kaua, mauka lakou o Waolani kahi i hoomoana ai, a o kona
pukaua o Pihana, oia ka mea nana e hoouka ana me Kalaimoku. O Kalaimoku a me ka poe
koa o Hawaii, he poe okoa ia, ua paa o waho i ka upena nae, oia ka pa o waho o na
kanaka, ina mawaho ke kanaka, alaila, he Oahu ia, ina maloko o ka upena he Hawaii
ia. Ma keia hana ana ku mai o Pihana me kona mau koa eiwa, a hoouka me Kalaimoku,
ma ia hoouka ana, aole i hee o Pihana me kona mau koa.
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Therefore Kalaimoku asked Pihana to cease his resisting and to cede Oahu to Kamehameha.
Pihana replied: “I will not give you the land until I have bathed[38] myself in Hawaii’s medicine (weapons). In three days I shall leave the land in your
hands.” Then Pihana stood alone before the soldiers from Hawaii. They cast their spears
and lances and javelins, and threw stones at him, but Pihana simply dodged them.
Thus he stood until tired when he laid down, face downward, and then on his back.
He then stooped and exhibited his posterior in vulgar defiance, and in all that time
the men from Hawaii were casting their spears and javelins at him without hitting
him. The men from Hawaii, looking at him found no one among many equal to him in agility
and daring.
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Nolaila, nonoi aku o Kalaimoku ia Pihana, e hooki i kona kaua ana mai a e haawi mai
ia Oahu nei no Kamehameha. Olelo mai o Pihana: “Alia au e haawi aku ia oe i ka aina,
aia a pau kuu auau ana i ka laau a Hawaii, ekolu la i koe, alaila, waiho aku au i
ka aina i kou lima.” Alaila, ku mai o Pihana hookahi imua o na koa o Hawaii, hou na
kanaka i ka ihe a me ka pololu, a me ka elau, nou ka pohoku, alaila, he alo wale no
ka Pihana hana. Pela kona ku ana a maloeloe, moe ilalo, a pau ia, huli iluna ke alo,
a pau ia, hoopohopoho ka lemu iluna, hou no o Hawaii i ka ihe a me ka pololu, aka,
aohe ku o Pihana.
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After two days had passed Pihana joined his forces, which was the time of the great
battle. He tore the surrounding net and stood at the opening. No spear nor lance was hurled, the dread of Pihana being so great. On the third day Pihana again came forward
to fight with the warriors from Hawaii. He went up to Kalaimoku and ceded the land
to him. Therefore Kalaikupule was vanquished.
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Ma ka nana ana a na koa o Hawaii, aole e loaa kona lua, i ke akamai a me ke koa luaole
i loko o ka lehulehu. A hala elua la, nee aku la o Pihana a hiki i ka poe, oia ke
kaua nui loa, hahae aku la o Pihana i ka upena o waho, a ku aku la ma ka waha, aole
nae he ihe hou mai a me ka pololu, no ka makau ia Pihana. I ke kolu o ka la, ku hou
o Pihana e kaua me na koa o Hawaii, a hele aku la o Pihana a loaa o Kalaimoku haawi
aku la i ka aina ia Kalaimoku, nolaila, pio ai o Kalaikupule.
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SEVENTH BATTLE BY KAMEHAMEHA.
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KAUA AHIKU A KAMEHAMEHA.
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After Kamehameha had fought Kalaikupule on Oahu, Namakaeha, a chief who was residing
at Hilo, raised a rebellion there, and made preparations to war upon Kamehameha. At
that time Kamehameha was on Oahu, and he immediately returned to Hawaii[39], to fight Namakaeha. In the battle which ensued Namakaeha was slain by Kamehameha
at Kaipalaoa, in Hilo. This was the last battle by Kamehameha when he assumed the
administration of his whole kingdom from Hawaii to Niihau, in which he reigned peacefully
to the day of his death. On the consolidation of these Islands from Hawaii to Niihau
under one great ruler, Kamehameha, with all the chiefs under him, he established his
policy and wisdom over all his kingdom with uprightness.
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Mahope o ko Kamehameha kaua ana ma Oahu me Kalaikupule, kipi o Namakaeha ma Hilo,
he ’lii no e noho ana malaila, a hoomakaukau ihola oia e kaua me Kamehameha. Ia wa,
e noho ana o Kamehameha ma Oahu, alaila, hoi aku la ia i Hawaii no ke kaua me Namakaeha.
Ma keia kaua ana, ua make o Namakaeha ia Kamehameha ma Kaipalaoa ma Hilo. O keia kaua,
ka hope loa o ko Kamehameha hooponopono ana i kona aupuni holo okoa, mai Hawaii a
Niihau, a mahope o laila, noho ihola ia me ka maluhia a hiki i kona la make. Ma keia
kuikahi ana o keia pae aina mai Hawaii a Niihau, hookahi alii nui o Kamehameha, a
malalo na ’lii aimoku a pau loa. A ua kukulu oia i kona noonoo a me kona naauao maluna
o kona mau aina a pau me ka pololei.
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THE ADMINISTRATION OF KAMEHAMEHA.
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KO KAMEHAMEHA HOOPONOPONO ANA I KONA AUPUNI.
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Kamehameha was a very wise king, and was honest, kind, charitable and humane. This
is how he arranged the work of his kingdom: Kamehameha was the great ruler over all.
There were four chief executives under him: these were Keeaumoku, [[478]]Keaweaheulu, Kameeiamoku and Kamanawa.[40] There were also advisors and counselors in the affairs of the kingdom. There were
four of them: Kai, Kapalaoa, Kaaloa and Kauakahiakaola. With these people Kamehameha
carried out all of his works, and through them important laws were made, which carried
great influence upon the people, such as the Mamalahoa[41] and the Maumae,[42] “that the old and the infirm might lie down in the road and not be molested.”
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He ’lii naauao loa o Kamehameha, he ’lii hana pololei, he ’lii oluolu, he ’lii lokomaikai,
he ’lii malama kanaka. Penei kona hoonohonoho ana i kana mau hana i loko o kona aupuni.
Hookahi alii nui maluna, o Kamehameha. Eha kuhina malalo ona, o Keeaumoku, [[479]]o Keaweaheulu, o Kameeiamoku, o Kamanawa. Eia hoi kona poe imi manao, a hoa kukakuka
i na mea pono ai ke aupuni, eha lakou, o Kai, o Kapalaoa, o Kaaloa, o Kauakahiakaola.
Mai loko mai o keia poe, ka mea e holo ai ka Kamehameha mau hana a pau loa, a mai
loko mai o lakou na kanawai ano nui, a kau ka makau o ka lehulehu, oia ka mamalahoa,
ka maumae: “E hele ka elemakule a me ka luahine a moe i ke ala.”
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Here are also the names of certain men whom Kamehameha brought together to be with
him; men who were skillful in all things, and who were considerate and intelligent.
Here are their names and their offices:
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Eia hoi na kanaka akamai i laweia mai e Kamehameha e noho pu meia, he poe akamai i
kela mea keia mea, a he poe noonoo me ka naauao. Eia ko lakou mau inoa a me ka lakou
mau hana:
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Kalaimoku, a favorite, a chief warrior; Hewahewa, a priest; Kaumiumi, a fortune-teller;
Kapoukahi, a statesman; Kaaloakauila, an advocate; Kekakau, a surf rider; Kekuhaupio,
a celebrated warrior; Kepaalani, a canoeist; Waipa, a shipwright; Palake, a canoe
builder; Kapueuhi, a dancer; Kamakau, a chanter; Keaweaheulu, a lua-apana (jester); Hoomakaukau, a steward; Wahahee, a masseur; Kalaimamahu, the law-giver
or judge; Kamaalo, god impersonator; Kanihonui, observer of the kapu restrictions; Kaikioewa, an extortioner (thief). The word lua-apana means doing nothing,
spending time in laziness. The word kikoola means robbing others of their property,
and perjuring.
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Kalaimoku, he punahele, he pukaua; Hewahewa, he kahuna; Kaumiumi, he kilokilo; Kapoukahi,
he kuhikuhipuuone; Kaaloakauila, he kakaolelo; Kekakau, he heenalu; Kekuhaupio, he
koa kaulana; Kepaalani, he hoewaa; Waipa, he kapilimoku; Palake, he kalaiwaa; Kapueuhi,
he hula; Kamakau, he olioli; Keaweaheulu, he luaapana; Hoomakaukau, he aipuupuu; Wahahee,
he lomilomi; Kalaimamahu, he kanawai; Kamaalo, he akua; Kanihonui, he aikapu; Kaikioewa,
he kikoola. No ka hua olelo luaapana eia ke ano: he nohowale, he hoopau i ka molowa.
No ka huaolelo kikoola, eia ke ano, he haowale i ka hai waiwai, a me na olelo lalau.
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He took care of the people as though they were children, and his wives he placed as
guardians. He, with his chiefs and the men of his court, cultivated the land and the
result of which was that most noted field of Kuahewa, in upper Kailua, North Kona,
Hawaii. It was most noted for its great size and length. It comprised eight divisions
of land, about seven miles.
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Ua malama oia i na makaainana mehe keiki la, a me kana mau wahine, ua hoonoho i mau
kiaiai. A ua mahiai oia i ka ai me kona mau alii, a me na kanaka aialo, oia kela mala
kaulana loa o Kuahewa, mauka o Kailua ma Kona akau, Hawaii. Ua kaulana loa ia no kona
nui loa a me kona loihi ke nana aku. Ua komo ewalu ahupuaa i loko ona, ua like me
ahiku mile.
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The most valuable commodity during Kamehameha’s reign was the iliahi,[43] a very fragrant wood and very valuable, which flourished in the mountains, and in
places thickly covered with vegetation. The feathers of the birds, of the oo and other
birds, were made into feather cloaks for the chiefs and the warriors.
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O ka waiwai nui i loko o ko Kamehameha noho aupuni ana, o ka iliahi, he laau aala
loa ia, a he laau waiwai loa, ua ulu ia laau ma na mauna, a ma na aina nahelehele
loa. O ka hulu o na manu, o ka oo a me ka manu e ae, oia ka ahuula o na ’lii a me
na koa.
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The extent of Kamehameha’s reign was seven[44] years, and he died at the commencement of the eighth, in the year of the Lord, 1819.[45] He died at Kailua, in Kona, Hawaii, and it was there that Liholiho[46] was set apart as heir to his (Kamehameha’s) kingdom.
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O ka nui o ko Kamehameha mau makahiki o ka noho aupuni ana, ehiku ia, a make ihola
ia i ka walu o na makahiki, oia ka makahiki o ka Haku 1819. Ma Kailua, i Kona Hawaii
kahi i make ai o Kamehameha, a malaila i hoolilo ia ai o Liholiho i hooilina no kona
aupuni.
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OF THE CHIEF KEKUAOKALANI, AND HIS INSURGENCY.
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NO KE ’LII O KEKUAOKALANI; KONA KIPI ANA.
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The cause for this insurgency of Kekuaokalani[47] was on account of the raising of the restrictions, and Liholiho allowing the same
to be done; this angered Kekuaokalani, who threatened to make war and destroy the
reformers. Here is the meaning [[480]]of Aikapu:[48] The husband ate by himself, had a separate house, a separate oven, and so forth;
so did the wife. They were separated in their social life. Ainoa[49] means: The husband and his wife eat together, dwelt in the same house, and so forth.
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O ke kumu o keia kipi ana o Kekuaokalani, o ka noa ana o ka ai kapu, o ko Liholiho
ae ana i ka ainoa, oia ke kumu i huhu ai o Kekuaokalani a manao ai e kaua, e luku
[[481]]i ka poe ainoa. Eia ke ano o ka ai kapu; ai okoa ke kane, hale okoa, imu okoa, a pela
aku; ka wahine, pela no, he kaawale laua ma na pono o ke kino. Ainoa, eia ke ano;
he ai pu ke kane me kana wahine, he nohopu i ka hale hookahi, a pela aku.
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When Kamehameha died the kingdom fell to Liholiho. Kekuaokalani did not want Liholiho
to remove the restrictions of the kingdom; he was in favor of aikapu, therefore he opposed Liholiho, but Kaahumanu[50] and the chiefs refused to continue the restrictions. The cause of this reformation
was the death of Kamehameha. All the people went into mourning, and it was during
that time that the husband and wife ate together, eating all foods that were restricted,
and thus ainoa spread down to the battle at Kuamoo with Kekuaokalani.
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A make o Kamehameha, ili ke aupuni ia Liholiho. A o Kekuaokalani hoi, aole ona makemake
ia Liholiho e ainoa ke aupuni, makemake oia e aikapu, nolaila, aua oia ia Liholiho,
aka, hoole o Kaahumanu a me na ’lii, aohe makemake e aikapu. O ke kumu o ka ainoa
ana, o ka make ana o Kamehameha, nolaila, kumakena na mea a pau loa, a i loko oia
wa, ai pu ke kane me ka wahine, ai i na mea kapu a pau loa, a nolaila, ua laha mai
ia noa ana a hiki i ke kaua ma Kuamoo, me Kekuaokalani.
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When Kekuaokalani heard that Liholiho and all the chiefs had acceded to the ainoa,
he went and resided at Kaawaloa with his wife, Manono. He then prepared to rebel and
to fight against the ainoa people. Then two chiefs, Naihe and Hoapili, set sail from
Kailua to Kaawaloa. They said to Kekuaokalani: “We have come to bring you back to
your nephew and reside at Kailua, and it shall be as you desire whether the restrictions
be continued or raised. But that shall be as you desire.” Kekuaokalani then said:
“You two tarry here until Manono hears about it. Tomorrow I will tell you.”
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A lohe o Kekuaokalani ua ainoa o Liholiho a me na ’lii a pau loa, holo aku la ia a
noho ma Kawaaloa, me kana wahine o Manono. A hoomakaukau ihola ia e kipi, a kaua me
ka poe e ainoa ana, alaila, holo aku la kekahi mau alii mai Kailua aku a Kaawaloa,
oia o Naihe a me Hoapili. I aku laua ia Kekuaokalani: “I kii mai nei maua ia oe, e
hoi me ko keiki i Kailua e noho ai, a aia no hoi i kou manao, e ainoa paha, e aikapu
paha, aka, aia no i kou manao.” I aku o Kekuaokalani: “Pela iho olua, a lohe o Manono,
apopo hai aku au ia olua.”
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They rested there, and in the morning Kekuaokalani came to the presence of Hoapili
and Naihe. They then asked, “Are we going?” Kekuaokalani said “Yes,” but his assent
was not real. He was bent on war. Wherefore Naihe and Hoapili said: “The navel is
cut then, companion.”
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Moe ihola lakou a ao aela, hele maila o Kekuaokalani a ma ke alo o Hoapili a me Naihe,
olelo aku laua: “O ka holo keia o kakou?” ae aku o Kekuaokalani, “Ae.” Aka, aole ona
ae io, he manao kaua kona. Noia mea, olelo aku o Naihe me Hoapili: “Wehe i ka piko
la e na hoahanau.”
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After this Naihe and Hoapili returned and arrived at Kailua, and told Kalaimoku to
prepare for war. Nine war canoes were made ready. Kalaimoku marched overland, and
when he came to Lekeleke, the battle commenced with Kekuaokalani’s scouts. In this
battle Kalaimoku was defeated and a number of his men were killed. They again met
at Kuamoo, where they fought from morning till evening when Kekuaokalani was killed.
He was hit in the leg by a bullet, the effects of which rendering him very weak. His
wife Manono remained safe.
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Mahope olaila, hoi maila o Hoapili me Naihe, a hiki ma Kailua olelo akula ia Kalaimoku:
“E hoomakaukau no ke kaua, a makaukau na waa eiwa, hele maila mauka.” A hiki o Kalaimoku
ma Lekeleke, hoomaka ke kaua na kiu o Kekuaokalani, ma keia kaua ana, hee o Kalaimoku
a make kekahi mau kanaka ona. A mahope, halawai me Kekuaokalani ma Kuamoo. Malaila
lakou i kaua ai, mai ke kakahiaka a ahiahi, make o Kekuaokalani, ku kona wawae i ka
poka a nawaliwali loa; koe kana wahine o Manono.
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Manono was a very beautiful woman and her face very fair to look upon. She called
to Kalaimoku and the men thus: “O spare us two! There is no safety before the mouth
of a gun.” Kalaimoku then said: “You shall not live, because the chief has been killed.”
Therefore she was shot and died soon after.
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He wahine maikai loa o Manono, a he nani kona helehelena ke nana aku, oia kai hea
mai ia Kalaimoku a me na koa, penei: Kahea mai o Manono, “E ola maua e! Aole e ola
i ka waha o ka pu.” I aku o Kalaimoku: “Aole oe e ola, no ka mea, ua make ke ’lii,”
nolaila, ki ia aku la i ka pu, a make ihola.
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After the death of Kekuaokalani and his wife Manono at Kuamoo, Kalaimoku returned
with the warriors to Kailua. They held a consultation and decided to make war upon
that other insurgent, Kainapau, a commoner, residing at Waipio, in Hamakua. Kalaimoku
and his men then set sail and arrived at Kawaihae. From here they marched up to Waimea,
arriving at a place called Pahupahua, near Mahiki, where the fighting occurred. In
the melee the rebels were annihilated and Kainapau overthrown. He fled to the uttermost
backwoods of Waipio, hiding there, and [[482]]while so doing, was found by the searchers. Kainapau was killed on the spot, and his
intestines strung out to dry in the sun. That is the dreadful end of the evil-minded,
the rebellious and the wrong-doer, a horrible death.
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A make o Kekuaokalani ma Kuamoo, me kana wahine o Manono, hoi maila o Kalaimoku me
na koa a hiki ma Kailua, ahaolelo ihola lakou a holo, e kii e kaua i kela kipi ma
Waipio, i Hamakua, oia o Kainapau makaainana. A holo aku la o Kalaimoku me na koa,
a pae ma Kawaihae, pii aku la lakou a hiki i Waimea, ma Pahupahua e kokoke ana ma
Mahiki, loaa ke kaua. Ma keia kaua ana, ua luku ia ka poe kipi a ua hee o Kainapau
[[483]]a holo aku la ia mai Mahiki aku a uka loa o Waipio, pee. Ma keia pee ana, ua loaa
i ka poe huli, a malaila ua pepehi ia o Kainapau, a o kona naau, ua uu ia a kaulai
i ka la. Oia ka hope weliweli o ka poe lokoino, kipi a hana pono ole. He make hoomainomaino
ia.
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OF HEMA.
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NO HEMA.
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Hema was one of the most famous warriors in the days of Kamehameha, and a man who
was not afraid of the bravery and strength of others. Hema was not trained to be a
warrior, or in the art of war. He was not accustomed to the waging of wars, and was
never a warrior. He was a steward of Kamehameha, and his duties were to take and keep
in charge rations for the king every day. While going abroad in war times he was the
bearer of food, and when a battle was in progress and Kamehameha became hungry, then
Hema would bring him provisions.
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Oia kekahi koa kaulana loa i loko o ko Kamehameha mau la, a he kanaka makau ole i
ko hai koa a me ka ikaika. O Hema, aole oia i ao ia i ke koa a me ke kaua, aole i
maa ma na hoouka kaua, aole no hoi oia he koa. Aka, he aipuupuu o Hema na Kamehameha,
o kana hana o ka lawe a me ka malama i wahi ai na ke ’lii i na la a pau loa. I ka
wa hele mao a mao, i ka wa kaua, oia ka mea lawe ai, i ka wa e kaua ai o Kamehameha
a pololi, alaila lawe aku o Hema i ka ai a me kahi ia.
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In all these works pertaining to a steward Hema was an expert, and was satisfactory
to Kamehameha, but he had not received a chiefly term, nor fame, nor was he a favorite,
but on the day that he chose to be a warrior and destroyed the enemies of Kamehameha,
that day he became a chief and a favorite of Kamehameha, and abandoned his stewardship.
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Ma keia mau hana a pau loa i pili i ka aipuupuu, ua makaukau loa o Hema, a ua kupono
i ko Kamehameha makemake, aka, aole i loaa kona inoa alii, a me ke kaulana a me ka
punahele. A i kona la i lalau ai i ke koa a luku aku i na enemi o Kamehameha, ia la
oia i lilo ai i alii, a punahele na Kamehameha, a pau kona lawe ana i ka oihana aipuupuu.
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When Kamehameha was fighting against Keoua at Koapapaa, in Hamakua, at a place called
Kealakaha, near to Kaula, and in a deep valley called Kekualele, there a fight occurred
between the strongest warriors of Keoua against Kamehameha. At that particular place
the standing room was only a fathom in width, and it was there Kamehameha fought against
forty[51] or more of Keoua’s warriors.
After considerable fighting Kamehameha was very much out of breath, and the men of
Keoua were being reinforced. Just then Kamehameha expectantly turned to the rear;
but there were no chiefs, nor warriors behind him, only Hema the steward.
While Kamehameha was talking to Hema, the enemies were preparing to take Kamehameha’s
life, but Hema fearlessly leapt forward and slew the warriors of Keoua. By this work
of Hema in leaping forward to repulse the enemies, Kamehameha was victorious that
day, and his life was saved, and Keoua defeated. Hence the name Koapapaa until this
day, which means that the warriors became a storehouse of death and the lance and
the spear the pathway, here and there. The warriors were left there in that valley,
a pile of earth.
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Ia Kamehameha e kaua ana me Keoua, ma Koapapaa, i Hamakua, aia kela wahi ma Kealakaha
e pili la me Kaula, ma kela kahawai nui hohonu, o Kekualele kona inoa, ilalo o laila
i hoouka ai na koa ikaika o Keoua me Kamehameha. No ka mea, o ka honua olalo e ku
ai, hookahi anana wale no ke akea, a maia wahi i noke ai o Kamehameha me na koa o
Keoua, he kanaha a oi aku. Mahope o keia noke ana, ua pau loa ke aho o Kamehameha,
a ua nui mai na koa o Keoua, ia wa huli o Kamehameha i hope, aohe alii, aohe koa mahope
ona, hookahi wale no o Hema, o ka aipuupuu. Ia Kamehameha e olelo ana me Hema, ia
wa i makaukau ai na koa o ka enemi e lawe i ko Kamehameha ola, alaila, lele o Hema
me kona makau ole a pepehi i na koa o Keoua. Ma keia lele ana o Hema e pale i na enemi, ua lanakila o Kamehameha ia la, a ua pakele
kona ola a ua hee o Keoua. Nolaila, oia kela inoa o Koapapaa a hiki i keia la; ke
ano oia, ua lilo na koa i papaa na ka make, o ka pololu a me ka ihe, i alanui hele
mao a maanei, ua waiho ia lakou he ahua lepo ma ia kahawai ia la.
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When Kamehameha witnessed the matchless bravery of Hema, he said: “Today you become
a chief as I am, and today you refrain from carrying and shouldering baggage, and
you shall be a courtier in my presence, and in the presence of the chiefs and the
people also. He who disobeys your word shall die. If the delinquent be a chief he
shall lose his lands.”[52] Therefore Hema was exalted until his death, and was very famous in the days of Kamehameha.
On reflection, therefore, perhaps there never was a man on the continents, or on the
Isles of the Sea, who had never studied the requirements of a warrior, and who did
go to war as Hema was, the unlearned.
[[484]]
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A ike o Kamehameha i ke koa lua ole o Hema, olelo aku la ia: “I keia la oe e lilo
ai i alii elike me a’u, a i keia la e waiho oe i ka lawe, a me ke amo i ka ukana,
a e lilo oe i punahele ma ko’u alo a me kona ’lii, a pela na makaainana. O ka mea
hoole i kau olelo, e make ia, ina he ’lii ka mea hoole, e hemo kona aina.” Nolaila,
ua kiekie o Hema a hala ia i ka make, a ua kaulana loa no hoi iloko o ko Kamehameha
mau la. Nolaila, ma ka noonoo ana, aole paha he kanaka e noho ana ma na aina puniole,
a me na moku o ke kai i ao ole i ke akamai o ke koa, a hele e kaua e like me Hema,
ka mea ao ole ia.
[[485]]
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OF NALU.
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NO NALU.
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Nalu was a very celebrated warrior during Kamehameha’s reign, and was an accomplished
soldier. It is said that in his fighting days he could stand and fight fearlessly
against an overwhelming number of his enemies and beat them, because he gloried[53] in the use of the lance, the spear, the javelin, the cudgel, the stone ax and the
encircling pikoi rope. Nalu was therefore greatly feared in his warrior days and fighting
in battles. No land division chief would dare and fight him; no warrior, no land,
or island[54] would dare and fight Nalu, his great strength being the source of fear among all.
Kamehameha was also apprehensive of Nalu on account of the latter’s accomplishments
in bravery and skill.
[[465]]
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Oia kekahi koa kaulana loa i ko Kamehameha mau la, a he koa akamai loa no hoi. Ua
olelo ia, i loko o kona mau la kaua, he hiki no ia ia ke ku imua o ka lehulehu e kaua
ai me ka makau ole, ina he nui, a he lehulehu kona mau enemi ma kekahi aoao, he hiki
no ia ke pale aku. No ka mea, o ka pololu a me ka ihe, ka elau, ka newa, ka pahoa,
a me ka pikoi lua, he wai auau ia no Nalu. Nolaila, ua makau loa ia o Nalu i loko
o kona mau la e noho ana i koa, a e hele ana i ke kaua; aohe alii aimoku e aa ia ia,
a e kaua mai; aohe koa, aohe aina, a moku e aa mai ia Nalu, no ka mea ua makau loa
ia kona ikaika e na mea a pau loa. A ua makau no hoi o Kamehameha ia Nalu, no keia
mea i ke koa a me ke akamai o Nalu.
[[486]]
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[1] This somewhat historic series unfortunately presents several incidents in the life
of Kamehameha not borne out by facts in the case, notably the account of his early
arrival at and conquest of Oahu, and the length of his reign. Pihana and possibly
other celebrities are also tinged with like inaccuracies. The collection, as gathered,
is therefore presented as illustrative of Hawaiian narrative literature pure and simple,
irrespective of wide variance from known facts, without attempt to alter or amend
such to agree with the historical record. [↑]
[2] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at the time of Cook’s discovery of the islands, in 1778. [↑]
[3] Kiwalao and Kamehameha were first cousins. [↑]
[4] “Your lord” refers to Kiwalao. [↑]
[5] Kamehameha’s first battle for the throne. [↑]
[6] This refers to Keoua of Kau and Keawemauhili of Hilo, who accompanied Kiwalao with the remains of Kalaiopuu to Kona for burial. [↑]
[7] Keeaumoku was one of the four principal chiefs of Kona at that time. [↑]
[8] Kekuhaupio belonged to Keei, Kona, and was reputed to be the greatest warrior of his
time. [↑]
[9] At this place, Honaunau, is the most famous “city of refuge,” which is still in a good state of preservation,
its temple and enclosure having been put in repair some ten years ago. [↑]
[10] This first victim of an authorized skirmish was placed in sacrifice upon the altar
at Honaunau by Kiwalao, thereby assuming the responsibility of the war. [↑]
[11] These four named, as also Kamanawa, mentioned later, were the most powerful chiefs
of Kona, all of whom espoused Kamehameha’s cause. [↑]
[12] Leiomano, not leiomanu, was a small shark-toothed weapon, termed by some a dagger, though its use seems
to have been with more of a saw purpose than a thrust. [↑]
[13] Kamehameha’s second battle, pitted against the forces of Keoua of Kau and Keawemauhili
of Hilo, resulting indecisively, was in the windward section of Hawaii, not in the
southern district of Kau, for on his defeat Kamehameha fell back upon Laupahoehoe. [↑]
[14] Kaua awa is virtually “bitter war,” and may or may not have been caused by excessive rains,
suggested by a division of the word into the phrase ka ua awa, though in fact this would be misty rain. [↑]
[15] Kamehameha’s famous mamalahoa law was given by him after recovery from his serious situation and the capture of
his assailants, when he uttered this decree to protect them and their people against
the penalty, of the then law, of stoning to death. [↑]
[16] This refers to the famous saying, “The old men and women and children shall lie in safety on the highway,” which antedates the mamalahoa decree several generations. [↑]
[17] The incident here referred to is given in the sketch of Hema, a few pages further along. [↑]
[18] There had been raids on Maui by Kamehameha’s forces on two or three occasions previous
to this battle of Iao valley. [↑]
[19] Kalaikupule, known also as Kalanikupule, a son of Kahekili. [↑]
[20] Kepaniwai, the water dam. [↑]
[21] Kauwaupali, the precipice climbers. [↑]
[22] Alexander’s Brief History says of this war with Keoua that “two bloody but indecisive
battles were fought near Paauhau, Keoua falling back to Hilo, while Kamehameha recruited
his losses at Waipio.” On Keoua’s return to Kau from this engagement, by way of Kilauea,
a large portion of his army was destroyed by a volcanic eruption of cinders and sand.
This took place in November, 1790. [↑]
[23] Koapapaa, parched warriors. [↑]
[24] This famous heiau, which takes the name of its location, was finished in 1791. [↑]
[25] The two emissaries sent on this mission were Keaweheulu and Kamanawa. [↑]
[26] The native historian Kamakau says Keoua was killed by Keeaumoku with a spear as he
was leaping ashore to greet Kamehameha. [↑]
[27] Keoua and others were said to have been offered up as sacrifices at the Puukohola heiau, in celebration of Kamehameha’s victory. [↑]
[28] This was a sea fight from a fleet of canoes and one or two small vessels off the Hamakua
coast in which Kamehameha’s men, aided by some foreigners, with firearms and a mounted
gun, won the day over the combined Maui and Kauai invaders. The flame from the mouth
of the cannon in this action gave the name of “the red-mouthed gun” to the battle. [↑]
[29] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had joined forces for the
invasion of Hawaii to overcome Kamehameha’s rising power. Not being under the sway
of Hawaii’s king they could not be termed “rebels.” [↑]
[30] This is an error. Kaieiewaho is the name of the channel between the islands of Oahu and Kauai. The battle that
was fought on Oahu that ended at the pali, is known as the Battle of Nuuanu. This
occurred in 1795. [↑]
[31] Kauai was not a conquered island and did not come under the sway of Kamehameha by
this Oahu victory, for the following year he was twice thwarted in his intended invasion
of Kauai, first by the refusal of Captain Broughton in the Providence to assist him with arms and ammunition; and again, two months later, in attempting
to cross the channel a storm arose which wrecked many canoes and drove the rest back
to Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810. [↑]
[32] This account precedes the Battle of Nuuanu. [↑]
[33] Kapua, at Diamond Head point, Waikiki. [↑]
[34] Ten warriors to oppose an army of three hundred and twenty men, shows this to be very
much of a partisan story. [↑]
[35] Puowaina, Punchbowl hill. [↑]
[36] Maemae, above Judd hill, Nuuanu valley. [↑]
[37] Waolani is that section of Nuuanu valley on the north side, above the Country Club. [↑]
[38] “A pau kuu auau ana i ka laau a Hawaii” is the figurative expression again of “bathing” enjoyment in exercising with weapons. [↑]
[39] Four months after the Kauai failure Kamehameha was called to Hawaii by the Namakaeha
rebellion, which he quickly subdued, capturing the rebel chief whom he sacrificed
on the altar of the heiau at Piihonua, Hilo. [↑]
[40] These were the four principal chiefs of Kona that espoused Kamehameha’s cause at the
outset. See note 11. [↑]
[41] Mamalahoa, known as Kamehameha’s beneficent law. See note 15. [↑]
[42] Maumae was also the name of a heiau that stood on the right hand, or southern, side of Palolo
hill at entrance of the valley. [↑]
[43] Iliahi, sandalwood (Santolum freycinetianum). [↑]
[44] This is a grave error. Kamehameha’s reign, from his victory over Kiwalao in the battle
of Mokuohai, in 1782, till his death in 1819, was thirty-seven years. [↑]
[45] Kamehameha I died May 8th, 1819. [↑]
[46] Liholiho came to the throne on the death of his father as Kamehameha II, at the age
of twenty-two years. [↑]
[47] The Kekuaokalani rebellion was in defense of the ancient kapu system which the new king had thrown down with the abolition of idolatry. [↑]
[48] Aikapu was not only the eating apart by husband and wife, but it included restrictions upon
women on many articles of food which the men were free to indulge in. [↑]
[49] Ainoa was to eat free from all restraint; a release from kapu. [↑]
[50] Kaahumanu, the favorite queen of Kamehameha I, and appointed premier of the kingdom
shortly before his death. [↑]
[51] Narrow quarters this for an encounter of forty or more men against two. [↑]
[52] In this as in other incidents the decree of a death penalty seems to have been applicable
only to the common people, for in many cases, as here, it states that if a chief be
the culprit he shall lose his lands as the penalty, thus making one law for the rich
and another for the poor. [↑]
[53] Gloried is given here as a definition for the phrase he wai auau ia, literally, “it was bath water,” i.e., something he fully enjoyed, or delighted in. [↑]
[54] “No land, or island,” refers to a collective body of men of a land division, or of
an island. [↑]
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Famous Men of Early Days.
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Poe Kaulana o ka Wa i Hala.
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Of Kekuawahine.
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No Kekuawahine.
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Kekuawahine was a master hand at deceiving and falsifying; he could turn an untruth
into a reality; from correct to incorrect, and so forth. When Kamehameha was residing
at Pakaka,[1] Kona, Oahu (that is the place where “White man Jim” lives), at the time that the
islands from Hawaii to Niihau were subjugated by him, he was living with his wife,
Kaahumanu. Kanaihalau was an uncle of Kaahumanu, whom she placed in power over Hamakua,
Kawaihae and Waimea. These lands are on Hawaii, and of course, Kanaihalau became very
much favored by his niece, Kaahumanu. On this account Kekuawahine and all the chiefs
were very envious of him, and could not get along together at Waimea and Kawaihae.
Therefore Kekuawahine meditated on a plan of action.
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He kanaka maalea loa o Kekuawahine i ka pahele, a me ka hoopunipuni. He hiki ia ia
ke hoolilo i ka oiaio ole i oiaio, i ka pololei i pololei ole, a pela aku no. I ka
wa e noho ana o Kamehameha ma Pakaka, Kona, Oahu (oia kahi a Kimo haole e noho nei),
i ka wa i puni ai na aina ia Kamehameha mai Hawaii a Niihau, e noho ana ia me kana
wahina o Kaahumanu. O Kanaihalau, he makuakane ia no Kaahumanu, hoonoho aku la o Kaahumanu
ia Kanaihalau maluna o Hamakua, Kawaihae, Waimea. O keia mau aina, aia ma Hawaii,
lilo aela o Kanaihalau i punahele imua o kana kaikamahine o Kaahumanu. Ma keia lilo
ana o Kanaihalau i punahele, ua huahua loa o Kekuawahine a me na ’lii a pau loa, a
ua pono ole ko lakou noho ana ma Waimea a me Kawaihae, nolaila, noonoo ihola o Kekuawahine
i kana mea e hana ai.
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Kanaihalau was then with his deputy, superintending the lands. There were two of them,
however, Kanaihalau and Malaihi, who were chiefs over Hamakua, Waimea and Kawaihae.
Malaihi was at Oahu, residing with Kekuawahine, and while thus living together, Kekuawahine
said to Malaihi: “Let us go until we come near to the presence of Kamehameha; you
will then stay behind, and I will go forward and have conversation with Kamehameha,
while you will watch me talk.” After this conference they set forth, and when they
were near enough, Malaihi remained behind.
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O Kanaihalau, aia no oia e hooponopono ana i ka aina me kona hope. Elua nae laua,
o Kanaihalau, o Malaihi, oia na ’lii maluna o Hamakua, Waimea, Kawaihae. O Malaihi,
ma Oahu nei no ia kahi i noho ai me Kekuawahine. Ia laua e noho pu ana, olelo aku
la o Kekuawahine ia Malaihi: “E hele kaua a kokoke aku i ke alo o Kamehameha, noho
iho oe, owau ke hele aku e kamailio pu me Kamehameha, alaila, nana ae oe i ku’u kamailio.”
Mahope o keia kamailio ana, hele aku la laua a kokoke, noho ihola o Malaihi.
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As Malaihi did so, Kekuawahine spoke as follows: “I am now going to have a talk with
Kamehameha. Keep your eyes on me, and do not wander, because on this day we will seal
Kanaihalau’s death. If I stretch out my hand, that is the signal for Kanaihalau’s
death. If I bow down and nod back toward here, then that is a sign for you to go and
kill Kanaihalau. So you remain and watch while I go and talk with Kamehameha.”
Kekuawahine then proceeded to the outside of Kamehameha’s fence and stood there watching
Kamehameha chatting with the chiefs. And while they were talking Kekuawahine stretched
his arm toward the sea, and afterwards looked to the rear and nodded. After performing
these movements, he returned to Malaihi.
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Ma keia noho ana a Malaihi, olelo aku o Kekuawahine, penei: “Eia au ke hele nei a
kamailio me Kamehameha, e nana pono ko maka ia’u, mai lalau oe, no ka mea, o ka la
keia make o Kanaihalau ia kaua. Ina i kuhi ku’u lima o ko Kanaihalau make ia, ina
i kulou ku’u poo a kunou i hope nei, alaila o ko kii ia a pepehi ia Kanaihalau. Nolaila,
e noho oe e nana, e hele au e kamailio me Kamehameha.” Hele aku la o Kekuawahine a
hiki ma waho o ka pa o Kamehameha, ku aku la nana i ke kamailio a Kamehameha me na
’lii. Ia lakou e kamailio ana, kuhi aku la ko Kekuawahine lima i kai, a pau ia, nana
maila ihope nei a kunou maila, a pau keia mau mea ia ia i ka hana, hoi maila ia a
hiki imua o Malaihi.
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When he had come before Malaihi, he said: “Well, you saw me perhaps stretch my hand
toward the sea?” Malaihi answered: “Yes.” “And you saw me nodding my head to the rear
here?” Malaihi answered: “Yes.” Then Kekuawahine said to Malaihi: “You go back to
Hawaii today, and when you arrive kill Kanaihalau.”
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A hiki o Kekuawahine imua o Malaihi, i aku la ia ia Malaihi: “Ea, ua ike ae nei no
paha oe ia’u i ke kuhi o ku’u lima i kai?” “Ae” aku o Malaihi, “ae.” “A ua ike ae
nei no oe ia’u i ke kunou o ku’u poo i hope nei?” “Ae” mai o Malaihi, “ae.” Alaila,
olelo aku o Kekuawahine ia Malaihi: “E hoi oe i Hawaii i keia la, a hiki oe, pepehi
oe ia Kanaihalau a make.”
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After these instructions Malaihi went back to Hawaii, and landed at Kawaihae. He then
went up and passed Waimea, arriving at Hamakua. He found Kanaihalau residing at Eleio,
in Waikoekoe. Kanaihalau was then murdered, the bones were stripped of the flesh and
bundled up in mats, hence the expression “Kanaihalau Paahu” [[488]]to this day. The death of Kanaihalau was reported to Kaahumanu in Oahu, who thereupon
began to wail until she came into the presence of Kamehameha, and when Kamehameha
heard of the occurrence, he commanded that Malaihi be killed. Thus died those chiefs.
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Mahope o keia mau olelo, hoi la o Malaihi a hiki i Hawaii, a pae ma Kawaihae, pii
aku la ia a hala o Waimea, hiki i Hamakua, loaa o Kanaihalau e noho ana ma Eleio i
Waikoekoe. Pepehi ia ihola o Kanaihalau a make, holehole ia na iwi a wahi ia i ka
ahu moena, nolaila kela inoa, “Kanaihalau Paahu,” a hiki i keia la. Ma keia make ana
[[489]]o Kanaihalau, ua lohe o Kaahumanu i Oahu nei, nolaila, makena oia a hiki i ke alo
o Kamehameha, a lohe o Kamehameha kena aku la ia e kii e pepehi ia Malaihi, pela i
make ai ia mau alii.
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OF MAKAIOULU.
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NO MAKAIOULU.
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Makaioulu was one of Kamehameha’s celebrated warriors in the war between Oahu and
Kamehameha, at Nuuanu. Kaalamakaoikuwa was the warrior of Oahu, and resided at Luahenewai,
Waikiki-kai. Makaioulu with a companion warrior, Naaimokuokama by name, came and met
Kaalamakaoikuwa. Instantly Makaioulu was seized and held prisoner, while Naaimokuokama
ran away. And while he was running, Makaioulu called after him: “Do you run away and
leave me?” When Naaimokuokama heard this he stopped. Makaioulu then said: “Hurl that
spear that you hold in your hand straight to my navel.” Naaimokuokama did so, and
at the same time that he did, Makaioulu dodged to one side, the spear striking Kaalamakaoikuwa
and killing him. Makaioulu escaped, and they went thence to Puowaina.
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Oia kekahi koa kaulana o Kamehameha, i ke kaua ana Oahu nei me Kamehameha ma Nuuanu.
O Kaalamakaoikuwa ko Oahu nei koa, e noho ana ia ma Luahenewai, ma Waikiki kai. Hele
maila o Makaioulu me kona hoahele, he koa no, o Naaimokuokama, a halawai laua me Kaalamakaoikuwa,
ia wa, hopu ia maila o Makaioulu a paa, holo o Naaimokuokama. Ia Naaimokuokama e holo
ana, kahea mai o Makaioulu: “O ka holo ka kau, haalele oe ia’u?” ia kahea ana, ku
o Naaimokuokama. Olelo aku o Makaioulu, “O ko ihe e paa ala i ko lima, pahu oe a pololei
i ku’u piko.” Ia wa, pahu o Naaimokuokama i kana ihe. Ma keia pahu ana, e alo ae ana
o Makaioulu loaa o Kaalamakaoikuwa i ka ihe, a ku ihola, a make loa, pakele aku la
o Makaioulu, a hele aku la laua mai laila aku, a hiki ma Puowaina.
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Here were ten soldiers, who when they saw the two, pointed their ten spears at them
at the same time. And while they were doing this, Makaioulu turned rearward and said
to his companion: “Say, if they hurl their spears to my front, you stand sideways;
and if they hurl at my side you stand at my right. Do not wink or you will be hit.”
Makaioulu then faced about and went forward. And when he came near to the ten men
they hurled spears at him. He dodged and the spears missed him. As their spears missed
him, Makaioulu made a sweep with his war club which caught six men, four escaping.
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Ilaila e noho ana he umi koa, ike maila lakou ia laua, hou like maila lakou i na ihe
he umi. Ia lakou e hou ana, huli ae la o Makaioulu i hope, a olelo aku i kona kokoolua:
“E! hou lakou la i ku’u alo, kunihi oe; i hou lakou i ku’u aoao, ma ka akau oe o’u
e ku ai, mai imo oe o ku oe.” Alaila, huli aku la o Makaioulu hele imua, a hiki ia
io lakou la he umi, ia lakou e hou ana, alo ae la o Makaioulu hala, a hala ka lakou
ihe, e huelepo iho ana o Makaioulu i kana laau palau, loaa eono kanaka, pakele aku
eha.
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They went thence to Niuhelewai where Kupaka was stopping. He was a celebrated warrior
of Kahahana, the great chief of Oahu, before the reign of Kalaikupule. When the two
arrived at the place, Kupaka made a lunge with his spear at Makaioulu without result;
Makaioulu, however, had a narrow escape from death, because he had his club in his
left hand. Kupaka was, however, killed by Makaioulu.
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Malaila aku laua o ka hele ana a hiki i Niuhelewai, e noho ana o Kupaka ilaila, he
koa kaulana no Kahahana, ke ’lii nui Oahu nei mamua aku o Kalaikupule. A hiki laua
ilaila, hou maila ia ia Makaioulu i kana ihe, aole i ku, aka, pakele nae o Makaioulu
mai make, no ka mea, ma ka lima hema kana laau. A make ihola o Kupaka ia Makaioulu.
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The two continued on to Kalauao, at Ewa, where they met with a large number of warriors
who surrounded Makaioulu. He considered a way for his escape from the hands of these
people, and at last found it. He said to them: “If you all were to fight me, it will
be to your shame. The best way is that one of you engage me, that is right; but if
you mob me you will be ashamed, because I am only one.” They consented and stood up
one by one. By so doing they were all killed by Makaioulu.
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Hele aku la laua a hiki ma Kalauao i Ewa, ilaila i halawai ai laua me ka poe koa he
nui loa, a puni o Makaioulu, alaila, noonoo ihola ia i mea nona e pakele ai i loko
o ka lima o ka lehulehu, a loaa ihola. I aku o Makaioulu ia lakou: “Ina oukou e kaua
me a’u, alaila, he mea hilahila ia no oukou, eia wale no ka pono, i hookahi o oukou
i hookahi a’u, alaila, pono, aka, ina e alu oukou ia’u, alaila, hilahila oukou, no
ka mea, he hookahi a’u.” Ae lakou, ia wa ku pakahi, ma ia hana ana, ua pau loa lakou
i ka make ia Makaioulu.
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When Makaioulu left Ewa, he went toward Waianae. At the hill of Kapolei, on its western
side, he met a robber who was sitting on the edge of the road, with a kuia[2] stick in his hands, a war weapon of Hawaii nei. When he came up to the man Makaioulu
uttered his greetings, but the other would not respond. Makaioulu turned and proceeded
on his way. The man then hurled his kuia which Makaioulu noticed by the shadow which
passed over his head. He parried the kuia with his club and then turned and said:
“Here, I am going to kill you; for I greeted you with love and you did not respond,
and I see that murder was on your mind.” Just then the man [[490]]started to run with all speed. Makaioulu chased after until he caught him, grabbed
him by the neck, turned the face upward and killed him. Then Makaioulu went from that
place till he came to Makua,[3] where he met two women who understood the art of breaking bones, and where he came
near being killed; but because of his own skill and knowledge of the art himself he
escaped death, and the women were killed by him.
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A haalele o Makaioulu ia Ewa, hele aku la ia ma Waianae a ka puu o Kapolei, ma kona
aoao komohana, halawai oia me kekahi kanaka poa, e noho ana ma kapa alanui, he kanaka
me ka laau kuia, kekahi mea make o Hawaii nei. A hiki o Makaioulu i mua o ua kanaka
ala, aloha aku la keia, aole oiala aloha mai, huli aku la o Makaioulu hele. E pahu
aku ana ua kanaka ala i ke kuia, ike o Makaioulu ma ke aka, i ka malu ana iho o ke
aka maluna o ke poo. Ia wa o Makaioulu i pale ai i kana laau, a hala ae la, alaila,
huli ae la o Makaioulu a olelo aku la penei: “E! make oe ia’u, no ka mea, ua olelo
aku au ia oe ma ke aloha, aole oe i aloha mai, eia ka he make kou manao.” Ia wa, [[491]]holo ua kanaka nei me kona mama loa, alaila, hahai o Makaioulu a loaa, hopu ihola
ma ka ai, a lole aela i ke poo iluna, a pepehi ihola a make loa. Alaila, hele aku
la o Makaioulu malaila aku a hiki i Makua, ilaila he mau wahine akamai i ka lua, mai
make o Makaioulu ilaila, aka, no kona ike a me ka akamai, ua pakele ia i ka make,
a ua make na wahine ia ia.
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OF MAKOA.
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NO MAKOA.
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Makoa was a very fast runner in the days of Kamehameha I, and was far-famed, having
no equal. Kamehameha was once sojourning at the sea beach at Kawaihae. From there
to Hilo, at Waiakea, is a very great distance, interspersed with rough road, gulches
and deep ravines. The distance is about eighty miles, going and coming.
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He kukini mama loa ia i loko o ko Kamehameha I mau la, ua kaulana loa ia, aohe ona
lua. Ia Kamehameha e noho ana ma kahakai o Kawaihae, malaila aku a hiki i Hilo ma
Waiakea, he loihi loa, he ino, he kahawai, he alu poopoo. Ua like ka loihi me na mile
he kanawalu, mai ka hele ana a ka hoi ana.
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When Kamehameha was about to eat his breakfast and the awa was being chewed it was
found that there was no accompanying dish for the drinking of the awa; that was the
time for Makoa to run to Hilo to get mullet from the pond of Waiakea, on the boundary
adjoining Puna. As soon as he received the mullet Makoa returned to Kamehameha, arriving
with the fish still quivering, not dead. Then Kamehameha drank his awa down followed
by eating the mullet to remove the bitter taste of the awa. The return of Makoa was
yet in the morning time, not at noon. The distance to be traveled at the present time
would take four days, going quickly and back, without baggage, but with some difficulties,
stiffness and soreness.
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I ka wa e ai ai ka aina kakahiaka o Kamehameha, a mama ka awa, aohe pupu e inu pu
ai me ka awa, alaila, o ka nanawa ia o Makoa e holo ai i Hilo i ka anae o ka loko
o Waiakea, aia ma ka palena e pili la me Puna. A loaa ka anae, hoi maila o Makoa a
hiki imua o Kamehameha, me ka kapalili no o ka ia; aole i make. Ia wa inu o Kamehameha
i ka awa a pupu i ka anae, no ka muemue o ka awa. O keia hoi ana mai o Makoa, eia
no i ka manawa kakahiaka, aole i ke awakea. O ka lohi oia wahi ke hele ia i keia wa,
ua like me na la eha, ke hele mama loa me ka ukana ole, a hoi mai, aka pilikia no
nae, mauluulu loa, me ka eha.
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OF KANEAKAEHU.
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KANEAKAEHU.
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Kaneakaehu was one of the fastest runners in the days of Kamehameha. He could run
from Kailua, in North Kona, to Waiakea, in Hilo, in a very short time. The distance
from Kailua to Hilo is about one hundred miles, going and coming, as there were three
divisions of land to be traversed, namely, Kohala, Hamakua and Hilo, and the same
on the return. Only three divisions, but they abounded in rocks, and very rough. The
road was very crooked and the precipices very steep and craggy.
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Oia kekahi kukini mama loa i ko Kamehameha mau la. Ua hiki ia ia ke holo mai Kailua, ma Kona akau a hiki i Waiakea ma Hilo, no ka manawa
pokole loa. O ka loihi mai Kona a Hilo ua like me haneli mile, mai ka hele ana a ka
hoi ana, no ka mea, ekolu moku e hele ai, o Kohala, o Hamakua, o Hilo, a pela no ka
hoi ana mai ekolu no moku, he nui no ke a, a me ke ino, he kekee loa ke alanui e hele
ai, a he mau pali hohonu awaawaa loa.
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It was habitual with Kamehameha that when it was time to have his meal, the fish,
pond-mullet, was to be sent for in Waiakea, Hilo, either in the morning or in the
evening; and when the meal was ready and the awa chewed, then Kaneakaehu started to
get the fish. And when he got them, he returned and placed the fish, still alive and
quivering, on Kamehameha’s plate, which fish Kamehameha ate. That was the speed of
Kaneakaehu mentioned in this writing as witnessed by people of old and known to the
young people of today.
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He mea mau ia Kamehameha aia a hiki i kona wa e ai ai, alaila, kii i ia i Waiakea
ma Hilo, oia ka anae loko. Ina i ke kakahiaka, ina i ke ahiahi, a makaukau ka ai,
a me ka awa i ka mama, alaila, holo o Kaneakaehu i ka ia, a loaa ka ia, hoi maila
meia kapalili ola no a luna o ke pa, a Kamehameha ai ihola. Oia ke ano a me ko Kaneakaehu
mama i olelo ia ma keia kakau ana, elike me ka ike o ka poe mua a me ka lohe o ka
poe hou a hiki i keia la.
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OF KELIIMALOLO.
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KELIIMALOLO.
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Keliimalolo was one of the fastest runners of Maui, when Kahekili was king. Hana,
in Maui, was the birthplace of Keliimalolo. One day he and his companions left Hana,
sailing for and arriving at Kapakai, in Kohala, Hawaii. On arriving at Kapakai, Keliimalolo
left without helping to draw the canoes up. He went along the beach and arrived at
Kawaihae, Puako and Kaniku, successively. Thence[4] on to Kiholo, [[492]]Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, and Kaawaloa. At this
place he lost the road (because it was covered by the sea, a fording place until this
day). Keliimalolo left two joints of sugar-cane there, and returned.[5]
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Oia kehaki kukini mama loa o Maui, i ka wa o Kahekili ke ’lii. O Hana, i Maui, ka
aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la ia me kona mau hoa holo,
a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i pae ai ma Kapakai, haalele ihola o
Keliimalolo i ka waa aole i hapai, hele aku la ia ma kahakai a hiki i Kawaihae, a
Puako, a Kaniku. Malaila aku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa,
Kahaluu, Keauhou, [[493]]Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo ke alanui maloko o ke
kai, he wahi hulaana ia a hiki i keia la, waiho aku la o Keliimalolo i na punako ana
elua ilaila, a hoi maila.
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On arriving at Kapakai, in Kohala, where their canoes were beached, their baggage
was not yet taken to their friends’ house, and the canoes were not covered; his companions
had not even washed the sea-salt of the voyage.
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Ma keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa o lakou e kau
ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina, aole hoi i paa na waa i ka
uhi, aole hoi i auau ke kai o ka holo ana mai.
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His companions then inquired: “Where have you been, Keliimalolo?” Keliimalolo replied:
“I went along that direction to a sandy landing away inland, with water near by; there
was a temple (heiau) on a hill. From thence to a coconut grove at an open place, where
a salt works’ implements were piled up.”
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Ninau mai la kona poe hoa holo: “Mahea aku nei oe e Keliimalolo?” I aku o Keliimalolo:
“Maanei aku nei au, a ke awa one i loko loa, e lana ala ka wai, he heiau ko ka puu,
malaila aku a ka ulu niu i waho e ku ana, a e ahu ana ka hoohaha paakai ana.”
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While Keliimalolo was relating his tale, the folks declared: “You are a lying man.
The sandy landing is Kawaihae, to which belongs the temple on the hill of Puukohola.
Mailekini was the name of the heiau. How could you get there? You have just gone and
returned this early morning; how could you get there and return? It takes two days
to go over, and on the fourth day arrive here again.”
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Ia Keliimalolo e olelo ana, i mai kamaaina: “Kanaka wahahee oe, o Kawaihae ke awa
one, nona ka heiau iluna o ka puu o Puukohola, o Mailekini ka inoa. Pehea la oe e
hiki ai ilaila, o kau hele ana aku la noia a hoi maila no oe i kakahiaka nui, pehea
oe e hiki ai ilaila a hoi no, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.”
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“When I passed the coconut grove, I continued past several alkali plains, and then
came to the black volcanic rocks; from there to a sandy stretch with a pond on the
upper side. When I passed this I continued on on the volcanic rocks until I came to
where kou trees were growing, and a patch of dry sand; from there to a sharp-pointed
cape; and I went till I came to where the kou and the coconut were growing. Further
on I came to a very large coconut grove, and when I passed this I came upon a bay
running far inland. Then the road was lost. There I left my two joints of sugar-cane,
and returned and have just arrived.”
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“A hala ka uluniu ia’u, hele aku la au he mau alialia a hiki i ke a uliuli, malaila
aku a ke one loa e waiho ana, he loko mauka. A hala ia, hele aku wau he a no ia wahi,
a hiki aku i ke kou e ulu ana, a me ke one maloo, malaila aku a ka lae oioi i waho,
pela no ku’u hele ana a hiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a’u
hiki au he ulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i
loko loa, alaila, nalowale ke alanui, alaila, waiho au ia’u punako elua, a hoi maila
au a hiki ihola.”
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By this narration the folks of Kapakai acknowledged its truth, as the places named
were correct, the alkali plains being Kalahuipuaa; the rocky land, Kaniku; the sandy
stretch and pond were Kiholo; the kou was Mahaiula; the dry sandy patch was Kaelehuluhulu;
the long cape, Keahole; Kailua, the kou and coconut; Kahaluu, the coconut grove, and
Kaawaloa the bay.
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Ma keia mau olelo a pau loa, he oiaio wahi a na kamaaina o Kapakai, he mau aina wale
no ia. O ka aina aliali, o Kalahuipuaa, o ka aina a a, o Kaniku, o ka one a me ka
loko o Kiholo, o ke kou, o Mahaiula, o ke one o Kaelehuluhulu, ka lae loa, o Keahole,
o Kailua ke kou me ka niu, o Kahaluu ka ulu niu, o Kaawaloa ke kaikuono.
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The course of Keliimalolo the folks acknowledged to be true, but his reaching these
places was a wonder to them, and they doubted that he did so on account of the shortness
of time taken to travel it. Therefore they disputed, and the dispute being at intense
heat, they made a wager. And when the stakes were up, inquirers went to the places
that Keliimalolo had gone over, and when they came to Kawaihae, the people of the
place acknowledged that they had seen the runner going along the beach in the early
morning. Thus they went questioning along all the sea beaches until they came to Kaawaloa.
There they found the two joints of sugar-cane that Keliimalolo had left. Then they
found that all the words of Keliimalolo were true, and that they all had lost their
wagers to him.
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Ma keia mau olelo a Keliimalolo ua ae na kamaaina he oiaio, a o ka hiki ole o Keliimalolo
ua haohao lakou me ka hoole, aole i hiki, no ka pokole o ka manawa hele, nolaila,
hoopaapaa lakou a hoole, a no ka ikaika loa o ka hoopaapaa ana, pili ihola lakou,
a mau na pili. Alaila, holo aku la ka poe ninau ma kahi a Keliimalolo i hele ai a
hiki i Kawaihae, ae maila ko laila poe, ua ike i ke kanaka mama e hele ana ma kahakai
i ke kakahiaka nui. Pela no lakou i hele ninau ai ma na kahakai a pau loa, a hiki
i Kaawaloa, alaila, loaa na puna ko elua a Keliimalolo i waiho ai. Alaila, maopopo
ia lakou, he oiaio na olelo a pau loa a Keliimalolo, a ua pau loa lakou i ke eo ia
Keliimalolo.
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The distance traveled in going and coming, was about ninety miles. It is a very bad
place to this day; full of rocks; tortuous up and down; zigzagging in and out, up
and down; a very long cape in some places, a hot burning sun in another place. And
if people were traveling in their natural speed without baggage, it would take [[494]]about one week to go and return. But to Keliimalolo, it was only the time of a breakfast,
not a whole day, nor days. After this Keliimalolo, with his wife and his sisters dwelt
up in Keolewa, a place in Kohala adjoining the hill of Puuhue.
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O ka loihi ma keia hele ana a me ka hoi ana mai, ua hiki na mile i ke kanaiwa mai
ka hele ana a me ka hoi ana. A he wahi ino loa no hoi a hiki i keia la, he a a loa,
he kekee iluna ilalo, he aanapuu, iloko i waho, iluna ilalo, he lae oi loa ma ke kau
wahi, a he one hohonu loa ma kau wahi, he la enaena haoa loa ma kau wahi. A ina e
hele na kanaka me ka mama maoli nei me ka ukana ole, me kona mama loa a pau, hookahi
hepekoma e [[495]]hele ai a hoi. Aka, ia Keliimalolo, he aina kakahiaka wale no ia, aohe la okoa, aohe
mau la. Mahope o keia mau hana, noho ihola o Keliimalolo me kana wahine a me kona
mau kaikuahine i uka o Keolewa, aia no ia wahi ma Kohala e pili la me ka puu o Puuhue.
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While Keliimalolo was residing there, he afterwards, together with his wife and a
sister went down to Koaie to fish for hinalea. They were about ready to go home in
the evening, but a shower was coming windward which frightened his wife and sister.
He therefore grabbed hold of his sister in one hand and his wife in the other, and
ran with great speed and entered their dwelling house at Keolewa. Then the rain fell.
The distance from the beach at Koaie to Keolewa was five miles.
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Ia Keliimalolo e noho ana ilaila, a mahope, iho me ka wahine a me kona kaikuahine
i kai o Koaie i ka lawaia, hooluuluu hinalea, a ahiahi napoo ka la, alaila, hoi i
uka. Aka, he ua e hele mai ana ma nae mai, a he mea makau ia na kana wahine a me kona
kaikuahine, nolaila, lalau aku la o Keliimalolo i ka wahine ma kekahi lima, a i ke
kaikuahine ma kekahi lima, ia wa holo o Keliimalolo me ka mama loa a komo o ka hale
noho ma Keolewa, alaila, nee ke kua ua. O ka loihi mai kahakai o Koaie a hiki i Keolewa,
elima mile.
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OF KAMOEAU.
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NO KAMOEAU.
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Kamoeau was an adept at guessing and at repartee; he knew the character of a man by
his voice; a rooster by his crowing in the day or night; a woman by the ringing sound
of her kapa block; and the birds by their singing.
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He kanaka akamai loa o Kamoeau i ke kilokilo, a me ka olelo ana, a he kanaka ike i
ke ano o ka leo o ke kanaka, o ka moa kani o ka po a me ke ao, o ka ie kuku a ka wahine,
a me ka leo o na manu.
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If Kamoeau happened to be going on the road and heard the kapa block ringing, if the
ringing be sharp it denoted her to be an unsightly woman; if the ringing be hollow,
she had some personal defects; if a prolonged ringing, she was comely. Kamoeau never
failed to characterize this or that woman by hearing alone, and not by sight. If a
rooster crowed he could tell its color and shape according to its voice. If a black
rooster, the voice was hollow and of sudden termination; if light-colored, the crowing
was strong at the beginning and ended in broken accents; if dark red, the crowing
at first was sharp and then became deep-toned; and if the rooster be mottled (auha), the voice would be harsh at the start and ended weakly.
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Ina e hele o Kamoeau ma ke alaloa, a lohe oia i ka ie kuku e kani ana, ina e kani
winiwini ka ie, he wahine inoino, ina i kani papa, he wahine kina ma ke kino, ina
i kani kolea mai ka ie, he wahine maikai. Aole e nalo na ouli kela wahine keia wahine,
ma ko Kamoeau hoolohe ana, me kona ike maka ole. Ina e kani ka moa, e hiki no ia ia
ke koho i ke ano a me ke kino o ka moa, mamuli o ka leo. Ina he moa alae, he pa ka
leo a poha wale aku, ina he uakea, he oili ka leo ahelelei ka pau ana, ina he ulahiwa
ka moa, he winiwini ka leo a halulu aku, ina he auha ka moa, he palale ka leo a haule
iho nawaliwali.
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Kamoeau could lie under water from morning until noon, and then emerge therefrom.
It is therefore a most extraordinary thing to think of, and the power and knowledge,
the accuracy of the guessing, if it were true, was something supernatural, and was
only transmitted by the deity to Kamoeau.
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Ua hiki ia Kamoeau ke moe iloko o ka wai, mai ke kakahiaka a awakea, alaila, ala mai,
nolaila, he mea kupanaha loa ia ma ka noonoo ana iho, a he ano akua wale no ka mana
a me ka ike, ka pololei o ke koho ana, ina he oiaio keia alaila, mai ke ’kua mai no
ia mea ia Kamoeau.
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OF PAHIA.
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NO PAHIA.
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Pahia was a resident of Hilo, and was a righteous and very honest man; was not fraudulent
and fickle; was not pompous nor recreant as other people. While residing in Hilo,
or journeying to Kohala, if Pahia was entertained by a resident, or a friend, or a
pretended wife, or brothers or parents, if the repast consisted of roasted pig, or
a chicken, or turkey, or fish; or perhaps salt, or taro leaves, or roasted kukui,[6] or perhaps limu[7] and so forth, then Pahia would return the same. If a pig was roasted for his use,
Pahia would make a remark thus: “Aia no io wahi a Pahia,” which meant, a pig was roasted for his use. Pahia would return the compliment to
his entertainer when the latter came to his place; and if young taro leaves[8] were given to Pahia to eat, Pahia would give his entertainer the same thing when
the latter visited him. And if roasted kukui was given to Pahia, he would likewise
compliment with the same ingredient, and in the same way in all other things.
[[496]]
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No Hilo o Pahia, he kanaka hoopono me ka pololei loa oia, aole kekee a me ka lauwili,
aole hooi a hoemi ihope elike me kekahi poe e ae. Ia ia e noho ana i Hilo a hele ma
Kohala nei, ina i hookipa ia o Pahia e ke kamaaina, he aikane paha, he wahine hoowahine
paha, he mau hoahanau paha, he mau makua paha. Ina he puaa ka mea kalua, a i ole he
moa paha, he palahu paha, he ia paha, he paakai paha, he luau paha, he kukui inamona
paha, he limu paha, a pela aku, alaila, pela no o Pahia e hana ai, ina he puaa kai
kalua ia nana, alaila, e olelo o Pahia penei: “Aia no io wahi a Pahia.” Eia ke ano
oia olelo: he puaa kai kalua ia nana, a he puaa no hoi ka Pahia e kalua ai nana ke
hiki i ko Pahia wahi, a ina he luau kai hanai ia ia Pahia, alaila, he luau no ka Pahia
e haawi mai ai nana ke hiki i ko Pahia wahi. A ina he kukui inamona ke haawi ia Pahia,
a he kukui no hoi ka Pahia e haawi mai ai, pela ma na mea a pau loa.
[[497]]
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OF KAWAAIKI.
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NO KAWAAIKI.
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Kawaaiki was noted for his dexterity in cliff climbing. He could climb the most abrupt
precipice. Kawaaiki was a resident of Molokai, and the cliffs that he climbed in Molokai
were those at Pelekunu. These cliffs are very precipitous and very high, measuring
about two hundred fathoms from the base to their crest. The top of the cliffs careened
outwards, making a curve inwards at the base. Just a little below the summit of the
cliffs, there stood a palm tree, and this was the object that allured Kawaaiki to
climb that precipice.
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Ua kaulana loa ia kanaka no ka mama i ka pii pali. Ua hiki ia ia ke pii ma ka pali
nihinihi loa. No Molokai o Kawaaiki, o kana pali i pii ai o Molokai, o Pelekunu. Oia
pali, he nihinihi loa, he pali kiekie loa, o kona loihi ua hiki paha elua haneli anana
kona kiekie mai lalo a luna. A o luna o ka welau o kai pali, ua lou mai i waho me
ka halehale o loko. Aia hoi i ka welau o ka pali malalo iki iho, he kumu loulu ke
ku ana ilaila, a oia ke kumu i pii ai o Kawaaiki i luna o ua pali la.
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During his ascent the sea below was covered with canoes, because the cliffs rose abruptly
from the sea. Kawaaiki’s hold against the cliffs was made with his chin, his toe-nails
and his finger-nails. In this way he ascended till he came to the trunk of the palm
tree. Near by where the palm tree was growing was a cave, and in it was the home of
a demi-god of olden days, which was Koloea by name. When Kawaaiki reached the mouth
of the cave, he held on to it with his chin, his body and limbs hanging down. He then
seized hold of the trunk of the palm tree and climbed up. As he landed, in the mau[9] sphere perhaps, he observed that Koloea had the body of a bird with a human head.
He took hold of the palm tree, cut it and threw it down. After cutting the palm tree
he descended.
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Ma keia pii ana a Kawaaiki, ua paapu o lalo o ke kai i na waa, no ka mea, ua pii pololei
ka pali mai ke kai a luna loa. O kahi e paa ai o Kawaaiki i ka pali, o ka auwae, o
na maiuu wawae me na maiuu lima, pela kona pii ana a hiki i ke kumu o ka loulu. Aia
ma kahi o ka loulu e ulu ana, he ana, a e noho ana ilaila kekahi kupua o ka wa kahiko,
oia o Koloea. I ka hiki ana o Kawaaiki i ka waha o ke ana, paa aku la kona auwae i
ka waha o ke ana, o ke kino a me na lima lewalewa ilalo, ia wa lalau aela ia i ke
kumu o ka loulu a pii aela iluna. A hiki ia iluna, nana aku la ia ia Koloea, he kino
manu, he poo kanaka, he mau paha, lalau aku la ia i ka loulu a ooki ihola, a kiola
ilalo. A pau ka loulu i ke oki, hoi maila ia i lalo nei.
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OF KAOHELE.
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NO KAOHELE.
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Kaohele was most renowned for bravery and his great speed at running; he was without
an equal. He belonged to Molokai. During the reign of Kahekili as king of Maui, he
(Kahekili) came to make war upon Molokai. In this war the king and people of Molokai
were defeated, therefore certain warriors pursued Kaohele, and if caught were to kill
him. While they were pursuing him, he showed wonderful speed, running and jumping,
running and jumping. Therefore the pursuers were stationed in relays. As for instance:
one at Honolulu, one at Kulaokahua, and one at Waikiki. If the first pursuer chasing
after Kaohele did not catch him, then the next would continue the pursuit, and so
on; hence the utterance: “Combine the speed in order to catch Kaohele.”
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Ua kaulana loa o Kaohele i ke koa a me ka mama loa i ka holo ana, aohe ona lua elike
ai. No Molokai o Kaohele, i ka wa e noho ana o Kahekili he ’lii no Maui, holo maila
ia e kaua ia Molokai. Ma ia kaua ana, ua pio ko Molokai alii a me na kanaka, nolaila,
alualu na koa ia Kaohele a loaa, alaila pepehi. Ia lakou e alualu ana ia Kaohele,
he mea e kona mama loa, o ka holo o ka lele, o ka holo o ka lele, nolaila, kukulu
lalani ia na kukini. Penei ke ano: hookahi i Honolulu nei, hookahi i Kulaokahua, hookahi
i Waikiki i holo keia kukini e alualu ia Kaohele, a i loaa ole, alaila, alualu aku
ana ia kukini, a pela aku no, nolaila, keia olelo: “E kui ka mama i loaa o Kaohele.”
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While thus running before his pursuers, he came to a certain Niheu cliff called Kawa,
which is in Molokai to this day. There was at this place a bathing pool for the people.
The ground below was very wide, and the cliffs quite lofty by casual observation.
Below were crowded the warriors and chiefs from Maui, armed with lances and spears,
ready to kill Kaohele.
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Ma keia holo ana a Kaohele imua o ka poe kukini e hahai ana, hiki aku la ia ma kekahi
wahi pali o Niheu, Kawa kona inoa, aia no ma Molokai a hiki i keia la. Aia malaila
he kawa auau no ka lehulehu, a he akea loa ka honua olalo, a he kiekie no hoi ke nana
aku. Ua piha olalo i na koa o Maui a me na ’lii e noho ana me ka pololu a me ka ihe
e makaukau ana e pepehi ia Kaohele.
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When Kaohele arrived at this place he made a great leap from one bank to the other,
and escaped, without the pursuers ever coming near to him. Many of the older people
saw the place where Kaohele made the leap, and they asserted that the distance from
bank to bank was thirty-six feet. Therefore Kaohele was quite famous in this and that
place throughout these Islands from Hawaii to Niihau, on account of his speed in running
and his bravery.
[[498]]
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A hiki o Kaohele malaila, ua lele oia me ka mama loa maluna o kela kapa a kau ma keia
kapa, a holo aku la me ka launa ole aku o ka poe e hahai aku ana mahope. Ua nui ka
poe kahiko i ike i kahi a Kaohele i lele ai, ua olelo mai lakou ua loaa kanakolukumamaono
kapuai ke akea mai kela kapa keia kapa. Nolaila, ua kaulana loa o Kaohele ma kela
wahi, keia wahi o neia mau mokupuni mai Hawaii a Niihau i ka mama a me ke koa.
[[499]]
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OF KAHAHAWAI.
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NO KAHAHAWAI.
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When Kahekili was reigning as king of Maui, and Kahahana was king of Oahu, it was
during this period that Kahahawai with a number of warriors came to make war on Oahu.
In this battle the people of Oahu were defeated and slaughtered at Niuhelewai,[10] and the waters of the stream were turned back, the stream being dammed by the corpses
of the men.
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I ka wa e noho ana o Kahekili he ’lii no Maui, a o Kahahana he ’lii no Oahu nei iloko
oia kau i holo mai ai o Kahahawai me na koa e kaua ia Oahu. Ma keia kaua ana ua hee
a ua luku ia na kanaka Oahu, ma Niuhelewai, a ua hoi ka wai i uka o ka muliwai, no
ka piha i na kanaka.
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After the battle of Niuhelewai, the chiefs and the men retreated and encamped on the
mountains of Kaala. They were well supplied with war implements and other things necessary
for the destruction of their enemies. So Kahahawai contrived a means of destroying
them, thus: They were a little more than forty men, and Kahahawai told them to prepare
torches. When these were ready they went one evening to the top of a hill which was
near to the rendezvous of the enemies where they lighted their torches.
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A pau ke kaua ana ma Niuhelewai, hee aku nei na ’lii a me na koa a noho iluna o ke
kuahiwi o Kaala. Ua makaukau loa lakou i na mea kaua, a me na mea e make ai ko lakou
enemi, nolaila, noonoo ihola o Kahahawai i ko lakou mea e make ai, penei: He kanaha
a oi ae ko lakou nui. Olelo aku o Kahahawai ia lakou, e hoomakaukau i mau kukui ihoiho.
A makaukau keia mau mea, pii aku la lakou i ke ahiahi a luna o kekahi puu e kokoke
ana i kahi a na enemi e noho ana, hoa aela lakou i na lamalama a lakou.
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After the torches were lit they moved away to a cliff called Kolekole[11] and hid themselves there, leaving their torches burning at the former place until
they (the torches) died out. The enemies thought that Kahahawai and his men had gone
off to sleep. They therefore made a raid on the men of Kahahawai. But Kahahawai and
his men arose and destroyed all the people who were asleep on the hills and the mountains
of Kaala. Thus the enemies were annihilated, none escaping. Those who raided the torch
encampment were captured, there being no avenue for escape from death and destruction
by Kahahawai and his men.
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Ma keia a ana, holo aku la lakou a kekahi pali i kapa ia o Kolekole, pee ihola, a
o ke ahi a no peia a hiki i ka pio ana, manao ihola na enemi ua pau i ka hiamoe o
Kahahawai ma. Kii aku la lakou e poipu maluna o na kanaka. Ia lakou i lele ai peia,
ala maila o Kahahawai ma a luku i na kanaka e moe ana maluna o na puu a me na kuahiwi
o Kaala, a pau loa ihola i ka make na enemi, aohe mea i pakele i ka make. A o ka poe
hoi i hahai i ke kukui, ua pio lakou aole wahi e pakele ai i ka make a me ka luku
ia e Kahahawai ma.
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Therefore, the conquest of Oahu by Kahekili was complete through the bravery and great
ingeniousness of his warrior, Kahahawai, in devising means for the destruction of
the enemy. Thus Oahu remained in subjugation until the reign of Kalaikupule, Kahekili’s
son, when it was conquered by Kamehameha.
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Nolaila, ua puni Oahu nei ia Kahekili, make o kona kanaka o Kahahawai, a me ka maalea
loa i ka mea e make ai na enemi. Pela no ka lilo ana Oahu nei a hiki ia Kalaikupule
ka Kahekili keiki, ia wa lilo ia Kamehameha.
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OF UMA.
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NO UMA.
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Uma was a daring and very small midget, looking at his person (about two cubits and
a half in height).[12] He was very skillful in the art of bone-breaking, one of the principal things taught
in Hawaii. During the time of Kamehameha I, the king of Hawaii, there was much robbery
amongst the people, in lonely places, in ravines and in forests of tall timbers.
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He wahi kanaka aa uuku loa o Uma, ma kona kino ke nana aku, (elua kupika a me ka hapa
kona kiekie). He akamai loa ia i ka lua, oia kekahi mea nui loa i ao ia ma Hawaii
nei. I ka wa o Kamehameha akahi ke ’lii o Hawaii, he nui loa ka powa ana o na kanaka
oia wa, ma na wahi mehameha, ma na awawa, a ma na ululaau loloa.
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Uma belonged to Kohala, and Puehuehu was his place of abode. From there he went to
Puuhue, a hill which stands at the southern part of Kohala, a place thickly covered
with woods and shrubbery.[13] When Uma came to this place (he was carrying a piece of salt meat) and on entering
the forest he found four men resting.[14] Two were on the edge of the road, one toward the center, and one standing.
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No Kohala o Uma, o Puehuehu kona aina i noho ai. Malaila aku kona hele ana a hiki
i Puuhue, he puu noia e ku la ma ka hema o Kohala, he wahi paapu i na laau a me ka
nahelehele. A hiki o Uma malaila, he wahi io paakai kana wahi ukana e lawe ana, ia
ia i hoomaka ai e komo i ka nahelehele, loaa aku la ia ia eha kanaka e noho ana, oioi,
oia hoi he hoomaha. Elua kanaka ma ke kapa o ke alanui, hookahi mawaena, hookahi e
ku ana iluna.
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Uma greeted them but they did not respond, and as Uma turned to go, a man [[500]]grasped him on the back. Uma faced about and threw the end of a rope[15] (about three feet long), which encircled and held fast one of the men. Another man
with an iron spade[16] leaped forward to stab him. But Uma got hold of the first man he had caught, by the
hair, and held him as a shield. This man was hit by the spade of the other man and
killed. Another man leaped up to stab Uma with the iron spade but Uma dodged and caught
him on the throat; that was his last moment. Three were killed and one ran away, thus
escaping from Uma.
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Aloha aku la o Uma ia lakou, aole o lakou aloha mai, kaha aku la o Uma hele, lalau
[[501]]kekahi kanaka ia ia ma kona kua. Huli maila o Uma a hoolei i ka piko kaula, he iwilei
ka loa (ekolu kapuai ka loa), a paa ihola hookahi kanaka, lele maila kekahi me ka
oo hao a hou. Lalau aku la o Uma ma ka lauoho o ke kaua mua i paa ia ia, a ku ihola
i ka oo a kela kanaka, a make loa ihola, lele maila kekahi e hou ia Uma i ka oo hao,
e alo ae ana o Uma hala, loaa ka puu, oia kona manawa, a make ihola ekolu, koe hookahi,
holo aku la ia, a pela i pakele ai ia Uma.
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Thence he went on the way down to Kapia, at Waimea, looking toward Maunakea mountains,
and continued on to Manauea stream to have a drink of water. While he was drinking,
ten men appeared from down stream. When they came up to Uma, he saluted them, but
they did not respond. He then arose and turned to go when one of the men sprang forward
to seize him, but he slipped from under the man and caught the man by the throat,
which made the man’s tongue hang out. Another man also sprang forward, but he got
a kick from Uma that sent him into the water. Thus Uma dealt with the men, save two,
who escaped by running away.
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Malaila aku o Uma a hiki i ka iho ana o Kapia ma Waimea e nana ala ia Mauna Kea kuahiwi,
hele aku la o Uma i ke kahawai o Manauea e inu wai. Ia ia e inu ana, hoea maila he
umi kanaka ma ke kahawai mai, a loaa maila o Uma, aloha aku la keia, aole o lakou
aloha mai, ia wa, ea aela keia a hoi mai, lele maila kekahi kanaka e hopu, e poho
lalo iho ana keia, hemo, loaa ka puu ia ia nei, lewalewa ke lelo i waho. Lele hou
o ka lua, e peku aku ana o Uma haule i loko o ka wai, pela ka noke ana, a pakele aku
elua kanaka, no ka holo ana.
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Uma went on to Mahiki,[17] a place between Waimea and Hamakua, where he met an old man sitting in the road,
at a resting place in the Hill of Moeawa (Puu o Moeawa). He saluted Uma, and Uma did the same to him. He then took a smoke from his pipe,
handing it to Uma after an interval. And while Uma was smoking the old man pushed
the back of the pipe, but it did not go down because Uma was on the look-out, and
therefore did not receive the misfortune intended for him. Uma, however, had in a
loop of his girdle some salt which he threw in the eyes of the old man. And while
he was rubbing his eyes which were burning Uma threw the pikoi at end of a three-foot
cord, which encircled and held the man fast, and his limbs were broken in pieces.
Uma then went on his way.
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Hele aku la o Uma a hiki ma Mahiki, mawaena o Waimea a me Hamakua, loaa he elemakule
e noho ana i ke alanui, i ke oioina o Puuomoeawa. Aloha maila ia ia Uma, aloha aku
la o Uma, pupuhi ihola ua elemakule la i ka paka, a haawi maila ia Uma. Ia Uma e puhi
ana, e pahu mai ana kela mahope o ka ipupaka, aole i komo, no ka mea, ua makaala loa
o Uma maia wahi, nolaila, aole ia i pilikia i kela poino i hanaia mai ia ia. Aka,
ua makaukau o Uma i ka paakai i ka pola o kona malo, ia wa oia i kopi i na maka o
ua kanaka ala, lilo oia ilaila e anaanai ai no ka wewela, e waiho aku ana o Uma i
ka pikoi paa ua kanaka ala, pau na lala i ka haihai ia, alaila, hele aku la o Uma.
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While on his way, having passed Hamakua and upper Hilo, he came to Kaupakuea where
a little further on, was a ravine full of neneleau[18] shrubbery. When Uma arrived at that place, he found a great big man sitting in the
stream. Uma saluted him, but the other did not make any answer. In this meeting Uma
came near losing his life by that man, because of the man’s great size and his proficiency
in the art of bone-breaking. It was when Uma was about to turn and go on his way that
the man jumped on his back and grabbed his neck, swinging Uma up. Therefore Uma slipped
down and behind the man’s leg. He got hold of the man’s testicles and tore them from
the body, and the man was killed. Thus Uma escaped.
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Ma keia hele ana o Uma a hala o Hamakua, a luna o Hilo, a hiki oia ma Kaupakuea, mahope
mai olaila, he awawa neneleau. Ia Uma i hiki ai ilaila, loaa he kanaka nui e noho
ana i ke kahawai, aloha aku la o Uma, aole kela i aloha mai. Ma keia loaa ana o Uma,
mai make oia i kela kanaka, no kona nui a me kona akamai i ka lua. Ia Uma i kaha aku
ai e hele, lele aku la kela ma ke kua, a apo ihola i ka ai o Uma, a koali aela iluna,
nolaila, poho lalo ihola o Uma malalo, a hemo aku la mahope o na uha, a loaa ihola
na hua o ke kanaka nui, paa loa ihola ia Uma, a hemo aela na hua, a make loa ihola,
pela i pakele ai o Uma.
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OF NAPUELUA.
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NO NAPUELUA.
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Napuelua was a celebrated warrior of Kauai, when he was living at his birthplace in
Waiakalua, Koolau, Kauai. That was the time that Kaumualii was reigning as king of
Kauai. Napuelua was taught to be a warrior and also all the acts in olden [[502]]times relating to battle, such as spear-dodging, slinging, bone-breaking and all other
things.
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Oia kekahi koa kaulana o Kauai, ia ia e noho ana ma kona aina hanau, o Waiakalua ma
Koolau o Kauai. Oia ka wa e noho alii ana o Kaumualii no Kauai a i loko oia [[503]]kau, ua ao oia i ke koa a me na hana a pau o ka wa kahiko oia ka alo ihe a me ka maa,
ka lua, a me na hana a pau loa.
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When Kaumualii died, Humehume reigned over the kingdom of Kauai. At that time a battle
was fought between Humehume and Kahalaia. In this battle Kauai was defeated, and many
people were taken prisoners by the Hawaii people. And Kahalaia made a decree over
the whole of Kauai, thus: If a man was black-skinned from the feet to the thighs,
he was considered completely black, and should be killed. Not one of them was to escape.
Thus was the decree on any and every one found with the mark.
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A hala o Kaumualii i ka make, noho iho o Humehume ma ka noho aupuni o Kauai. Ia wa
kaua o Humehume me Kahalaia. Ma keia kaua ana ua hee o Kauai, a ua pio na kanaka he
nui loa i ka Hawaii, a ua kau o Kahalaia i kana olelo paa loa maluna o ko Kauai a
puni penei: “Ina e loaa kekahi kanaka o Kauai he paele mai ka wawae a ka uha, he puni
pu ia kanaka, he pono no e pepehi a make loa, aole e hookuu i kekahi o lakou, pela
i kela mea i keia mea e loaa ai ke kanaka peia ke ano.”
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When the fort at Waimea was subdued by the Hawaii warriors, they hunted the defeated
of Kauai to destroy and kill them. And when they arrived at Waiakalua, Napuelua was
hiding in a woman’s sacred house. The searchers entered the house and found Napuelua,
and looking on him saw that he was black.
Then the soldiers were mustered up in five rows with muskets, to shoot Napuelua. Just
then Napuelua stood up watching his chance. The guns were pointed and fired at him.
He, however, fearlessly ran forward and seized the guns which were being fired at
him. He got four guns, and after that the soldiers’ ranks were broken; and in the
confusion Napuelua escaped, thereby deriving his name, the two guns.
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I ka wa i lilo ai ka papu o Waimea ia Hawaii, ia wa, hele na Hawaii a pau loa e imi
i na pio o Kauai, e luku a e pepehi. A hiki ka poe huli o Hawaii ma Waiakalua, e pee
ana o Napuelua i loko o kekahi pupupu hale kua o ka wahine, a komo aku la ka poe huli
i loko, a hopu ihola i kona kino, i nana iho ka hana he paele. Alaila, hoonoho ihola
na papa koa elima papa, me na pu kaupoohiwi, e ki ia Napuelua. Ia wa ku aela o Napuelua
iluna, a hoomakaukau ia ia iho. Alaila, kau maila na pu iluna ona me ke ki mai ia
ia, holo aku la o Napuelua me kona makau ole e apo i na pu e ki mai ana ia ia, a loaa
aku la ia ia eha pu, alaila, hui aela ka poe koa, a nalo aku la o Napuelua. Holo aku
la ia me ka mama loa, a pakele akula, a nolaila mai kona inoa o Napuelua.
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OF HAWAE.
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NO HAWAE.
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Hawae was famous all over Hawaii for his great strength and power. That was the origin
of the lines, “Only one Hawae but Kona is desolated.” Here is the meaning: An expert
in the art of killing by prayer, which is the death prayer of the Hawaiian to this
day.
When he was residing in Kona, not one man on his land escaped death, and he never
let one pass before his face. He was so very sacred. The lauhue was the only thing that grew about his place, and the chickens and the pigs and the
dogs were his regular companions.
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Ua kaulana loa ia ma Hawaii a puni, no kona ikaika loa a me ka mana. Nolaila, kela
hua olelo, “hookahi no Hawae lauhue o Kona.” Eia ke ano; he kanaka akamai loa i ka
anaana, oia ka pule make a Hawaii nei e waiho nei a hiki i keia la. Ia ia i noho ai
ma Kona aole he kanaka ola o kona aina, aole he mea maalo ma kona alo, he kapu loa.
A o ka lauhue, oia ka mea ulu ma kona wahi; o ka moa, o ka puaa, o ka ilio kona mau
hoanoho.
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OF KAHAUOLOPUA.
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NO KAHAUOLOPUA.
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Kahauolopua was noted for his strength at lifting lauhala bundles for his house up
the Kupehau precipice, which is between Honokane and Pololu, in Kohala, Hawaii. With
one load of lauhala two large houses were enclosed, one a dwelling, the other a canoe
shed.
On this load that he was carrying were his wife and child. The reason for this method
was because the precipice, Kohewaawaa by name, projected into the sea, the waves coming
up and breaking against it then subsiding. As Kahauolopua was going along with his
load the waves dashed over him, then he would brace himself against them by thrusting
his staff against the precipice, then went on when the waves receded.
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Ua kaulana ia no kona ikaika i ke amo ana i ka lauhala no kona hale iluna o ka pali
o Kupehau mawaena o Honokane a me Pololu, ma Kohala i Hawaii, hookahi ana haawe lauhala,
ua paa elua hale nui loa, hookahi hale moe hookahi halau kau waa. Ia ia e haawe ana,
aia iluna o kana haawe ka wahine, a me ke keiki. O ke kumu o keia haawe ana, he pali
hulaana, o Kohewaawaa ka inoa, he poi ke kai a pa i ka pali emi aku.
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While walking thus the load was made heavier by being wet through his wading in the
sea, but it was nothing compared to his great strength. And the distance that he carried
his load of lauhala was nearly three miles in length, and very bad and precipitous,
not mentioning the dancing waves; and for this feat he became noted throughout Kohala
until this day.
[[487]]
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Ia Kahauolopua e haawe ana, a popoi ka nalu maluna ona, alaila, koo aku la ia i ka
laau i ka pali, a emi aku la ka nalu hele aku la. Ma keia hele ana no hoi, ua kaumaha
loa kana haawe lauhala no ka pulu i ka nalu a me ke komo i loko o ke kai, aka, he
mea ole ia i kona ikaika nui loa. A o kahi ana i amo ai i ka lauhala, ua aneane ekolu
mile ka loa, aka, he inoino loa a he pali, a me ka hulaana kai. Nolaila, ua kaulana
ia kanaka a hiki i keia la ma Kohala a puni.
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[1] Pakaka was that portion of Honolulu below Queen street now known as Allen & Robinson’s,
formerly James Robinson’s, the “White man Jim” referred to. [↑]
[2] A kuia stick was a war weapon, said to be a cross between a long dagger and a short spear. [↑]
[3] Makua is one of the most western valleys of Waianae, a section which was the traditional
home of the olohe, or professional robbers, whose skill as bone-breakers was the secret of their success. [↑]
[4] Thence, for maila aku; maila an abbreviation of mai laila, from thence. [↑]
[5] Hoi maila, returned. [↑]
[6] Inamona, kernels of roasted kukui nuts, a table delicacy. [↑]
[7] Limu, a variety of seaweed (Algae). [↑]
[8] Young taro leaves called luau when cooked, hence the name given to Hawaiian feasts, which would not be complete
without a supply of that commodity. [↑]
[9] Mau, name of a region on the sides of the mountain next below the waoakua (dwelling place of the gods); also called waokanaka, place where men may live. [↑]
[10] Niuhelewai is the name of the locality of the Palama cane field between the Fire and Pumping
stations. [↑]
[11] Kolekole is the name of a pass in the Waianae range of mountains. [↑]
[12] A little short of four feet, English measure. [↑]
[13] Not so like a forest section in these days. [↑]
[14] Bands of professional robbers infested the lonely places of travel throughout the
islands in the olden time, some of them as lawless bands on their own account, others
again in the interest of a chief who would thus enrich himself by impoverishing his
neighbors. [↑]
[15] This was likely a pikoi, an elongated ovoid weapon of stone, or hard wood, at the end of a cord, to entangle
an opponent on being thrown. [↑]
[16] Iron spades, oo hao, were unknown in the robber days of Hawaii. This iron implement is an introduction
of civilization to take the place of their wooden spade of kauila, uhiuhi, koaie and such like hard, close-grained woods. [↑]
[17] Mahiki, the traditional mud lane of the Waipio-Waimea road. [↑]
[18] Neneleau, sumach (Rhus semialata). [↑]
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