The Revered Heiau of Pu'ukohola

12 PU‘UKOHOLA HEIAU

The Revered Heiau of Pu‘ukohola December 7, 1922

Kamehameha stayed a while in the uplands of the Hilo districts where great canoes were being made. When he had gotten some very large new canoes to Kreinforce his fleet, he returned to Kawaihae and began to think of fulfilling the instructions of Käula Kapoukahi, to build the house of the god. The maka‘äinana of the various places close to Kawaihae were called to come to the work which Kamehameha was doing, and also all the chiefs who governed the provinces were called to come prepared to work on building the famous heiau of Pu‘ukohola. Kamehameha organized the furnishing of kalo from the valleys of Waipi‘o and Waimanu which was fetched by the canoe fleet. The fisher-folk were set apart, and they spent their time in supplying fish for those building the heiau. Kamehameha made known to his ali‘i that not a single high chief was to escape working on the heiau of the god. The only sacred chief who did not lift a rock for the house of the god was Keli‘imaika‘i, the own younger brother of Kamehameha. Kamehameha’s younger brother was prohibited from doing this. On a certain day, when Kamehameha saw him doing it, he ran and snatched the rock from the hand of his pöki‘i [younger brother] and said to him: “Kähähä! I have thought that you are to be the one to preserve the kapu of the god and also the kapu of this heiau, yet here you are doing this work of lifting a rock.” With these words, the ali‘i Pai‘ea immediately commanded some of his paddlers to take the rock which his younger brother had lifted and cast it into the deep sea. This command was obeyed, and that rock which his younger brother had lifted was truly cast into the deep sea. It has been said in some old histories of Hawai‘i Nei that the building of the heiau at Mailekini had been begun first. This was the heiau just a little below Pu‘ukohola. When Hewahewa, the great kahuna in charge of preserving heiau arrived, he said

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to Kamehameha: “E Kalani ë, this will not secure the island for you because the house of the god is low. Lift it up on high and turn it to face the sea, then from the sea will come the blessings.” Because of Hewahewa’s words to Kamehameha, he agreed to commence the house of the god at this site of Pu‘ukohola, which perhaps confirms the unfinished state of Mailekini which lies to this day at a site just below Pu‘ukohola. This heiau of Pu‘ukohola for the god Kükä‘ilimoku was built by Ali‘i Kamehameha and his chiefs and numerous people from Kona, Hämäkua, Kohala, and also from the uplands of Waimea. It was two hundred fifty feet in length, one hundred feet in width, and the surrounding walls were twelve feet thick, rising up eight feet in height on the upper side and, on the lower side, twenty feet. This was perhaps one of the greatest deeds accomplished by Kamehameha at the time when he was seeking the way to achieve victory for himself over this entire archipelago, and it followed the advice of that käula Kapoukahi of Kaua‘i and O‘ahu. (It is regrettable that this famous work of our ali‘i ‘ai moku has not been preserved. This has not been done because of the jealous thoughts (mana‘o huwähuwä) of some of those in our legislature for fear that doing it would become something to be viewed with disfavor. If this famous work of our ali‘i is preserved, and a road built for cars to get to this place, then this could become a place visited by the travelers of the world. And most of all in the immediate future, when that new wharf at Kawaihae is completed, perhaps travelers may land there and board the train which is thought of being extended as far as Waimea. Then truly the prophecy would be fulfilled by this very last heiau built by Kamehameha to gain victory over Hawai‘i Nei as prophesied by the käula Kapoukahi and advised by Hewahewa, the great kahuna kia‘i heiau.) Let the readers of this new era in the land also remember that this heiau of Pu‘ukohola was of the po‘o kanaka class at which human sacrifices were made to consecrate it for the god for whom it was built. This was of the first class, and it stands with those heiau built by Pä‘ao: Mo‘okini at Kohala and Waha‘ula of the fiery kapu at Puna and also like the great heiau of Hikiau built in the time of Lonoikamakahiki, the mö‘ï ‘ai moku of Hawai‘i Nui Kuauli. These are famous matters of which the new generations of this land are very neglectful, perhaps thinking there is no value in caring for the famous works of some

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of the very celebrated mö‘ï of Hawai‘i Nei. Perhaps there should be a renewal of the idea of caring for the famous things of ancient Hawai‘i, recalling the fall of the one who ridiculed it at that legislative session when it was thought that the work of preser- vation of those famous things of ancient times should be continued. Their value is shown by the visitors to places such as the Haleokeawe at Hönaunau in these times. The money from the supervisors of the county of Hawai‘i has been really worthwhile. Haleokeawe has become a place much visited by foreigners who come to Hawai‘i as well as for those kama‘äina who have lived long in Hawai‘i Nei and yet had never seen this famous work by the mö‘ï Keawe of Hawai‘i. Forgive the writer for going far astray to the “garden of that ali‘i Kamehameha,” in other words, Kuahewa which lies ma uka of Kainaliu.117 Let us move on with our story of the famous warrior Kekühaupi‘o and his hänai ali‘i, the most famous conqueror of the Pacific Ocean. The food for the workers on the heiau was brought from various places of this great island of Hawai‘i, and our patient messenger Ka Hoku o Hawaii is hinting that the food for the heiau builders came from various places, and what of the calabash of our patient messenger which lacks for food? This little voice which calls is something we are fond of (No‘ono‘o ‘ia mai ho‘i këia wahi leo uwalo o kahi milimili a käua). The construction of the heiau po‘o kanaka of Pu‘ukohola was begun after Ka‘iana returned from that expedition in pursuit of Keöuakü‘ahu‘ula on which he had been sent by Kamehameha. The warriors of the ali‘i Kamehameha were gathered together and also the ali‘i of the various districts and the chiefly konohiki under the various ali‘i who had been favored by Kamehameha and given the care of an ahupua‘a. The true proficiency of the ancient people of this race was shown by their important works. Perhaps the basis for the great progress in this work by our ancestors was that the maka‘äinana obeyed the leadership of their loved ali‘i. In these days, however, we see the “Kilauea going forward and backward” [probably referring to the steamship Kilauea], and this thought of work is not like those of the beloved ancestors of this race of ours. The reason is that they worked in unison. The nature of the work was proclaimed from the times of our ancestors and was not known by the “petition of those

117 Again, Kamehameha’s large garden named Kuahewa is used to imply a place that is so vast that it is easy to go astray.

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lawyers in Washington,” a race of lazy gluttons of whom the Hawaiians never heard. There is harshness in those “words smearing dirt on us,” and we neglect the man who honorably defends the good name of our Hawaiian race. However, there are these words of our ancients: “A man is like the banana tree on the day it bears its fruits (He mai‘a ke kanaka a ka lä e hua mai ai).” When the heiau of Pu‘ukohola was completed, preparations were made for its consecration. It was important to secure the mona [offering] which was appropriate to dedicate the house of the god. Let us understand, my good reader of the remarkable story of our ali‘i ‘ai moku, the story concerning the famous works of our land. It was the custom amongst the ali‘i ‘ai moku of this land to build heiau, and the consequence of this building was the search for the appropriate man to offer for the consecration. In accordance with the conditions of building the house of the god, so also was the nature of the search for the appropriate offering. This was a heiau po‘o kanaka so that it was absolutely neces- sary to get a “man’s head” to achieve the consecration.

Words of Prophecy and Guidance from the Kähuna December 14, 1922

In accordance with the high status of the heiau being built, so also must be the offering to consecrate it. This is something to educate the reader concerning Ithe deeds of the ancient ali‘i of this land who were guided by the high kähuna of their courts. Here is something else to be remembered by the readers of this remarkable story of Kamehameha’s famous warrior. Most of this story concerns the most famous ali‘i of Hawai‘i Nui Kuauli. Every ali‘i ‘ai moku had their kähuna alaka‘i or guiding kähuna, or a class of kähuna kuhikuhipu‘uone who laid out plans, as well as accomplished orators who guided them, and they heeded the advice of these various types of kähuna.

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The news reached the other islands that the heiau po‘o kanaka of Pu‘ukohola had been completed and that an offering of appropriate status was being sought. The completion of this heiau caused some kähuna under the ali‘i of some other islands to groan inwardly, as some of them understood in advance the meaning of that heiau built by that ali‘i of the east. They knew of the actions to be performed for the building of that heiau which were the seeking of conquest by the ali‘i of the rising sun (ke ali‘i o ka lä hiki mai).118 Some of the kähuna of some of the ali‘i of the west con- ferred in advance about what was to come for they understood that the reason for the building of the heiau was to seek new land, and the conquest would be accomplished with faith in the god for whom he built the house. Every ali‘i ‘ai moku had his various classes of kähuna, such as the kilo [seer], ‘oni‘oni honua [earth movement], makäula [prophet], käkä‘ölelo [orator/counselor], and also kuhikuhipu‘uone [seers skilled at selecting sites]. These many classes of kähuna would reveal whether the work of the ali‘i would be beneficial or profitless. All these classes of kähuna which have been mentioned were prepared for the time when their guidance was required. The important work of these various classes was to observe the signs in the clouds, or perhaps of dreams, or in the cups of ‘awa, and some other activities. They were men who understood the omens and portents which were revealed to these various classes of kähuna who surrounded the courts of the ali‘i ‘ai moku. Some of the kähuna at Kamehameha’s court had heard of the instructions given by Kapoukahi who was of the class of hulihonua [study of the earth] and kuhikuhipu‘uone [having to do with plans, structures, and selecting sites]. It was he who had disclosed to the chiefess Ha‘akülouokalani at Waikïkï these words of guidance: “Here is that which will yield the entire kingdom to your hänai Kamehameha, our lord and heavenly one: undertake to build a house for the god, and when it is completed, then quickly seek the offering (möhai iwi) for the god.” After these words he paused, then said:

118 The phrase “ka lä hiki mai” refers to the rising sun and alludes to the island of Hawai‘i which is the most easterly in the archipelago.

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Build the house of the god large and make all the boundaries well. This indeed will be the house of the god. Then the whole island will be his, nor will there be harm to the skin (a ‘a‘ole ho‘i e nui ka ‘eha o ka ‘ili).119 It is the sluice-gate to fetch the fish, then the niuhi [shark] will enter, and this will sweeten (mänalo)120 the temple. This is what will defeat the opponent and end the obsession. The nights will be pleasurable all around Hawai‘i, and this condition will reach as far as the other islands.

Kapoukahi’s words spread abroad and were heard at Kamehameha’s court and also reached the court of Keöuakü‘ahu‘ula. The kähuna at his court heard the prophecy of this kahuna nui of Kaua‘i, as these words by this kilo ko‘i honua of the sun-snatching island to leeward were not of a hidden nature. These were words, also, in which the conqueror of Hawai‘i Nui Kuauli had complete faith. Concerning these words by Kapoukahi, we, O reader, are able to understand that Kapoukahi had an opponent in mind to whom this prophecy was related. Who was this opponent to whom Kapoukahi revealed this in advance while there was still time? We are able to realize that Keöuakü‘ahu‘ula was Kamehameha’s obsession. The actions of that hoahänau of Kamehameha were an obstruction to his progress toward the great work he desired to accomplish which was to care for this archipelago and to take it under his rule. The bones and flesh of those words by Kapoukahi to Ha‘akülouokalani really pertained to Keöuakü‘ahu‘ula. A man who understood oratory and all its principles customary to this race, and the nature of the revelation by that famous kahuna of Kaua‘i, was a man also able to understand the building of the house of the god and the command to build it at Pu‘ukohola, close to Mailekini. It is possible to understand the return to build that heiau po‘o kanaka at Kawaihae. Here, perhaps are some resem- blances to the nature of the building of that heiau at Pu‘ukohola.

119 The phrase “‘eha i ka ‘ili” is an idiom meaning “without bloodshed.”

120 Mänalo, to sweeten, when used in reference to a heiau (mänalo ka heiau), alludes to the act of appeasing the gods through offering a sacrifice at a heiau (Pukui and Elbert 1986, mänalo 2).

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Pu‘ukohola was the name of the heiau and it was built as the house of the god, a pu‘u [desire] for death and not for life. The death which was to be bound securely within this heiau was in the lagoon (kai kohola) and not in the deep sea nor on land. This is something for the reader to understand completely: this house of the god was not built for any other reason (ka ‘i‘o pono‘ï nö) than that of accomplishing revenge over the one who had done harm to the land and the people. Those of this ancient time who understood oratory (käkä‘ölelo) knew in advance that these somewhat obscure words were very skillful. The thought of the kahuna who directed the building of the house of the god at Pu‘ukohola was a hidden riddle, leading to the growth of a new idea. When the house of the god was completed, who would be laid as sacrifice for it? In accordance with the prominence of the house of the god, so also must be the prominence of the “fish offering to the god” (i‘a möhai akua) to free the high kapu of the sacred house of the god. Perhaps the käkä‘ölelo was asking this question: “Who is the fish to be laid in the shallow waters of the desire for death? A mass of commoners appropriate for the house of the god? A lepo pöpolo [herb-dirt] ali‘i? Or a lesser ali‘i (kaukauali‘i)? Perhaps the answer is in taking the name of the sacred kapu of the heiau of the god, in other words, the name of Mailekini. In the minds of the ancients there were two meanings to this word kini. The first was the own close family relationship and the second was “a multitude, an uncountable multitude, a very numerous people with innumerable relationships.” In being unable to answer concerning that word kini, it concerned the truth (‘i‘o pono‘ï) within the one who built the heiau for the god, in other words, Kamehameha Laninuimehameha. However, it would be well for us, O reader, to gaze a little at other explanations by some people on the thought behind this word kini.

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“ Hikikau‘elia ka Malama”: A Prophetic Chant December 21, 1922

In the story of Hi‘iakaikapoliopele, a certain explanation was made concerning this aforementioned word, in other words, the life of the multitude (kini ola) Iwas one meaning and a living body (kino ola) was another. Some older people may remember reading the story of this younger sister of Pele who went on her journey to fetch Lohi‘au on Kaua‘i. On her arrival with Wahine‘öma‘o at the stream of Honoli‘i, close to Hilo, Hi‘iakaikapoliopele chanted this sacred chant: 121

Pau ke aho i ke kahawai Breathless at the branched lau o Hilo, stream of Hilo, He lau ka pu‘u a he mano Numerous are the hills kahawai, and valleys, He mano nä kahawai The streams without number o Kula‘ipo, of Kula‘ipo, He wai Honoli‘i, he pali Honoli‘i is water, Kamae‘e Kamae‘e, is cliff, He pali na ka Hilo Palikü A cliff for Hilo Palikü e hele ia nei, which is here traveled, He aka ka wai i ka wï a The laughter of the water ka wai i Pana‘ewa, purling at Pana‘ewa, ‘O Pana‘ewa nui moku lehua, Great Pana‘ewa with her lehua groves, ‘Öhi‘a kupu häo‘eo‘e i ‘Öhi‘a trees growing scraggly ka lani, to the heavens, Lehua ‘ula i ka ua lä, Red lehua blossoms in the rain, I ka wï a ka manu ua pö lä ë, The shrill birds in the dense rain, Pö wale Hilo i ka uwahi Hilo is darkened in the o ku‘u ‘äina, smoke of my land, Ola ia kini, This multitude lives, Ke‘ä maila ke ahi. The fire burns hither.

By this sacred chant by Hi‘iaka, it is explained by the orator that “life of the multitude” is one and “death of the multitude” is another: There is life for the body when the fire burns, and a multitude of death when Pele lights her fire. Therefore, in applying this to the sacred heiau of Mailekini, we understand the multitudinous

121 This chant appears within another context in the tale of Pele and Hi‘iaka (Emerson 1993:32). Note the differences in translation.

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relationships of Kamehameha, the ali‘i who raised up the house of the god. By his own multitudinous relationships [or aspects], then the high kapu of this heiau po‘o kanaka would be sweetened. Let us also, O reader, look at the name Maile. This name pertained to the ali‘i, and also some ali‘i were called Maile. Therefore, the answer to the riddle was that an ali‘i was the kini in the name of the second heiau at Kawaihae. Let it be understood also that this was a double heiau, Mailekini and Pu‘ukohola, to be completed and dedicated, and also Kamehameha and Keöuakü‘ahu‘ula were double ali‘i ‘ai moku over the island of Hawai‘i. In applying this chant by Hi‘iaka, “Ola ia kini ke ‘ä maila ke ahi,” to those two ali‘i of the island, it would be fulfilled. In other words, one kini was to live and this would be shown at these two heiau of Mailekini and Pu‘ukohola. The skilled orator understood that a certain Maile ali‘i would die and one Maile ali‘i would live, and also that this was to be at the shallow sea of Kawaihae. The shore where these two heiau stand is at Kawaihae of which it is said: “A murmuring sea, a noisy speaking sea, a grumbling sea, a sea which loudly voices life and death.” These two heiau po‘o kanaka stand at the shore of Kawaihae. They were of one status, however, there were two ali‘i ‘ai moku as heads of the nation: Kamehameha and his hoahänau Keöuakü‘ahu‘ula. The two heiau showed that there were two head mö‘ï. Kawaihae is the shore where these two famous heiau stand, a shore of grumbling and a shore of noisy voices. Keöua’s kilo and kuhikuhipu‘uone knew that the heiau had not been consecrated and that there was no pig, or in other words, the body of a man as sacrifice. And who was this man? He would not be taken from the shiftless (löpä) ones nor from the mass of the maka‘äinana nor amongst the ali‘i who did not control a district. It must be the head ali‘i of the nation who ruled over the island—this was the kind of “pig” that would sweeten (mänalo) this heiau po‘o kanaka of Pu‘ukohola. The accomplished seers and counsellors were not unaware of these signs point- ing toward the work of consecration which would change the lives of their chiefly charges. The two sides endeavored with their knowledge of prayer to direct that power to fulfill their desires. We are going to see, O reader, the truth of this which will soon be revealed.

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The writer will compare for the readers of Ka Hoku o Hawaii some mele ko‘i honua which were prophesied by the one who is the concern of this story and by Keaulumoku, one of the very famous composers of Maui whose prophecies are in a certain chant called “Haui Ka Lani.” However, before this, Kekühaupi‘o made his prophesying chant called “Hikikau‘elia Ka Malama,” concerning the victory of his hänai ali‘i Kamehameha on the islands of Hawai‘i Nei. Kekühaupi‘o composed this genealogical chant as a kahuna and as a famous warrior on the side of Kamehameha. It is appropriate to show a certain portion of this genealogical chant for the benefit of the persons of this new generation. (The main idea of the writer of the story of Kekühaupi‘o is the education of this new generation about some things pertaining to the stories of the ali‘i and their brave men of those ancient times in order for them to understand this great truth: Hawai‘i Nei had very brave ali‘i. There were also very brave warriors in his beloved race of whom the Native Hawaiian need not be ashamed. This is in order to give him the idea of the status of his ancestors in those ancient times. The problem which is obstructing the writer of the story of this famous warrior of Kamehameha is that some of the people who take this newspaper do not think of the well-being of Ka Hoku which is in a very unstable condition at this time, and are just waiting for the editor to act on the printing of the paper. At this time the sub- scribers of this paper are indebted in the amount of three hundred dollars. Will they act justly and remember their old debts? However, forgive these words at this place of our story.) Here is the first stanza of the genealogical chant composed by Kekühaupi‘o for his hänai ali‘i Pai‘ea Kalaninuimehameha which shows the skill of this famous warrior, and is a chant which should be cherished by his race. Hikikau‘elia ka Malama Hikikau‘elia ka malama, Hikikau‘elia is the month, Hiki Makali‘i, Kä‘elo, ka The stars of Makali‘i, Kä‘elo, and hökü ‘o Nana, Nana rise, Ia hiki pawa moku i ke kai. Rise above the sky lines cut by the sea. Akäka le‘a ka leina a ka manu, The soaring of the bird is distinctly seen, He ‘iwa kïlou moku ka lani, The ‘iwa bird that poises over the island of the chief, He ka‘upu lele moku ke ali‘i. A ka‘upu bird flying over the land is the chief.

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He moku ke kü nei lä i laila An island that stands there E lele mai ana me he Poised for flight like a bird manu ala ‘O Keölewa na lä he ‘äina, That is Keölewa, a land standing behind, Ho‘oka‘a i muli hope Remaining in the rear Welehia i ke kua o ka moku Clear is its back of all growth ‘O kona moku ua lilo i An island standing in the calm sea, ke au käna‘i, Ua lilo kä kona lehua iä Kalani. Its brave warrior taken by the chief. Ke ‘ï a‘e nei e ki‘i mäua e ‘ai. He tells me to fetch that we both may eat. I ka ‘änae ‘a‘au o ka The big mullet that swim in the swells wai maka ua i Hä‘ena lä, of Hä‘ena, ‘O ka ‘o‘opu maka poko o And the stunted ‘o‘opu fish Hanakäpï‘ai, of Hanakäpï‘ai, I Kalalau, i Kalalau lä, At Kalalau, at Kalalau, Kalalau aku, ka ualo At Kalalau where the wind roars pu‘u makani, about the hills, No ‘A‘ahoaka, For ‘A‘ahoaka, ‘O ua wahine Ko‘olau lä, That Ko‘olau woman, E kia‘i nei i Malamaiki, Watches over Malamaiki, I ka luna o ‘A‘ahoaka, Over the heights of ‘A‘ahoaka, I ke po‘o o Wai‘ale‘ale, And the summit of Wai‘ale‘ale, Ua ho‘ohähä mälie Puna, That brings clear weather to Puna, Ke nü nei ka ipo wahine, The women sweetheart moans, Aloha wale ka maka o ka hoa, In yearning to see the face of the companion, E lawe nei e ka makani, It is borne away in the wind, Ha‘alele ‘ino ke Ko‘olau. And deserts the Ko‘olau. Aloha wale ka maka o ka hoa, Beloved face of the companion, A ‘oi pau ka hie aloha. When love is not entirely gone.122

In the seventh stanza of this mele ko‘i honua by Kekühaupi‘o is disclosed the overcoming of Puna by Kamehameha, and with the overthrowing of Puna by Kamehameha, then windy-backed Ka‘ü would also be pressured. The seventh stanza is as follows:

122 This chant in its entirety, including this seventh stanza which follows, can be found in the Roberts Collection, Bernice P. Bishop Museum Archives (Box 4.6, page 52–62). Roberts received the chant from Kalokuokamaile of Näpo‘opo‘o. The translation is by M.K. Pukui (c.1940)

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Inu ‘ona ka uka o Kali‘u, The upland of Kali‘u has been drinking and is drunk, Mähuna ka uka o He‘eia, Scaly with drinking is the upland of He‘eia, Ka wao ‘öhi‘a i Kaniahiku. The ‘öhi‘a covered mountain region at Kaniahiku. He ahiku ka manu wala‘au There are seven chattering birds Kani holo i ka uka o Puna, That chatter and go about the upland of Puna, Nänä, ha‘a ka papa ‘o Külili, Look, the flats of Külili vibrate, Kähuli, ‘änapa, lö‘ihi ke ‘ä, The lava bed moves and glistens, Ke ‘ä kele o Maukele. The trembling lava bed of Maukele. Kele me he moana lipolipo, It trembles as the deep ocean trembles, Lohi‘au ‘änapa ke kuahiwi, Moving slowly and shinning in the mountains, Pakele Hä‘upu i ka makani, Hä‘upu escapes the gusts of wind, ‘Äkele, hiö, e hina ë, That threaten to push it over, E hulihia kona ‘äina. To overturned its land. Huli Kapa‘au iä Nu‘a, Kapa‘au turns to Nu‘a, Ke ‘ane moe a ke kahuna nei, As the kahuna is half asleep, ‘O ka wänana kai hünä, He who conceals the prophecy, Kai kili ‘ia i Ka‘amola, And reveals it bit by bit to Ka‘amola, ‘O nä leo pe‘e huna kahi, With voices that are concealed, Leo küpina‘i o ka pali Voices that echo to the cliff Pali kaha kua Malelewa‘a, A sheer cliff at Malelewa‘a, Lu‘u kai, kai nä hala, That dips into the sea, where the sea-drenched hala trees are, Maka ehu kai o Ka‘iu nei. Wet with sea spray is Ka‘iu here. ‘Iu aloha wale ho‘i Kama, A distant love reaches Kama, E kama‘ilio, lono i kepa, To talk with, to hear, to hurt, Waluhia nä kua i mohole. To scratch the back till it is bruised. Ka ‘a‘ala a‘uane‘i o Keka‘a The fragrance of Keka‘a ‘O ke ka‘a lau nei o ka makani, Is borne out of the great gourd of the winds, He makani paio kua, The winds that battle behind me, Kia‘i hehë i ‘eu ala. And go about watching before me. He pana, he päuli ka ua, Dark and heavily misted is the rain, Mäpu ka ua Kuamauna, Whose voice is wafted along by Kuamauna, ‘O ua mau wähine nei lä, Of the women, Noho anu ana ‘o Poli‘ahu. Who dwell in the cold of Poli‘ahu.

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These are stanzas taken from that chant by Kekühaupi‘o, and in the next edition of Ka Hoku, a portion of the famous prophetic chant by Keaulumoku called “Haui Ka Lani” will be published. (See Appendix for chant)

Decision to Meet Keöua and End His Opposition to Kamehameha December 28, 1922

We are printing a stanza of the prophetic chant known as “Haui Ka Lani,” composed by that famous composer of Maui. This is the ninth stanza of this Wchant, and it would be well for the readers of the newspaper Ka Hoku o Hawaii to appreciate the cleverness of our ancestors above others in this kind of prophetic chant which was fulfilled. (See Appendix for chant) May our reader friends forgive this explanation concerning the prophetic chants for perhaps some persons may think this of no value to the progress of our story. You must also realize that most of this story is bound up with that of our most famous ali‘i whose life had been guided by Kekühaupi‘o. We must also recollect that Kekühaupi‘o made his remarkable prophecy concerning the victory which his hänai ali‘i would meet in the future, the ali‘i by whom life would be preserved. The important idea in revealing these genealogical [prophetic] chants is that Keöuakü‘ahu‘ula and his käkä‘ölelo, kuhikuhipu‘uone, and kilo aupuni knew that these prophecies had been made and that Kamehameha had built the heiau of Pu‘ukohola. Knowing this, Keöua and his people pondered the appropriate means of reciprocation. It has been said that when Kamehameha was constructing that house of the god, his prominent people understood that this heiau po‘o kanaka would not be consecrated unless an offering of high-ranking blood was made. Kamehameha’s kilo and the guiding kähuna of his court knew that there was an ali‘i ruling over the island who was of appropriate status for an offering. On the completion of the heiau, a conference of Kamehameha’s high chiefs and kähuna was held concerning the consecration of the land without the killing of

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many men on the land, in accordance with the directions of that famous kahuna of Kaua‘i, Kapoukahi. At this conference it was decided that Kame‘eiamoku and Kamanawa would go to Ka‘ü and meet with Keöuakü‘ahu‘ula. The thought behind this decision was that the two ali‘i ‘ai moku should see each other and perhaps end the opposition between them. When Kamehameha understood this idea of his chiefs at this conference, knowing in advance the thought from which this decision had arrived, he said to them: “As you have decided that my hoahänau and I should see each other, then the most appropriate thing would be that I go to Ka‘ü, because what is the use of sending our uncles to fetch the ali‘i?” When the ali‘i and the kähuna heard Kamehameha’s stubborn thought, they joined in opposition to his idea. Perhaps doubt entered their minds that Keöua would treat his hoahänau well. In spite of this discussion, Kamehameha did not surrender to the consensus of those at the conference. He thought to himself that if he truly went to Ka‘ü to see Keöua, then perhaps no harm might come to the two sides. However we, O reader, are able to understand that this was a new idea of the kähuna and the ali‘i concerning the completion of the heiau with the appropriate offering of high status. Because of this discussion of Kamehameha with his ali‘i and kähuna, it was decided to put it to the question. It would be well for the writer to explain this act of questioning by the ‘aha‘ula.123 This was a red cord, being the cord of omens founded at the time of the great ali‘i Lïloa. The most important questions which were not to be decided in great haste were put to this kapu cord. When the appropriate answer was found, then no great ali‘i, though of high status, could cause difficulties. This cord was absolutely kapu in every way. At the time when this fiery kapu cord was set up upon two posts (pou kapu), it was set up straight and taut (mälö maika‘i) by some ali‘i with very high-ranking blood. They were not able to seize the fiery kapu cord with their bare hands but

123 The term ‘aha‘ula is generally translated as council of chiefs (Pukui and Elbert 1986:6), but it clearly has a different meaning in the following context. The descriptive term ‘ula might refer not only to the red color of the cord but also to sacredness and royalty.

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had to protect their hands with kï leaves, and this was the only way they were able to hold it. The names of the ali‘i who pulled on this cord, whose blood was of high enough rank by birth from their parents, were Keli‘imaika‘i, the own younger brother of Kamehameha, and Kaleimamahü on one side, and on the other end of the fiery red cord (ke po‘o o ka ‘aha‘ula kapu ‘ena‘ena), were Keaweokahikona and Kaleipaihala.

Keaweaheulu and Kamanawa Chosen as Emissaries January 4, 1923

These high-ranking ali‘i pulled this red cord with the fiery kapu to the very sands of Kaluhika‘a, this perhaps being a place close to the heiau of Mailekini Tand Pu‘ukohola. Perhaps the people of Kawaihae are the ones who know this place whose name is mentioned above. These chiefs pulled this red cord taut and then placed it upon the heads of the posts which kept that cord taut. Then the question was placed before the red cord through Kamehameha’s war god Kükä‘ilimoku whose response would be shown by the cord. This is the question placed before it: “Shall Kamehameha go to Ka‘ü to see his hoahänau, Keöuakü‘ahu‘ula?” This was paralleled by the question concerning the inappropriateness of Kamehameha’s going to Ka‘ü to see Keöua. The desire on Kamehameha’s part was to go to Ka‘ü himself, to see his hoahänau and seek accord, and not for his uncles to go. However, it is true that there was a hidden riddle in the question by the ali‘i, and also by Kamehameha’s kähuna, in which Kekühaupi‘o was also involved. This was because Kekühaupi‘o remembered that time when he and Kamehameha had gone together to Hönaunau, and Kamehameha had chewed the ‘awa for his hoahänau Kïwala‘ö, the heir of the kingdom. Kïwala‘ö had acted in a way to lower Kamehameha’s status (ho‘oha‘aha‘a ai o Kïwala‘ö i kona hoahänau) by giving the cup with the ‘awa, which Kamehameha himself had chewed, to a friend of his who had lesser status. Kekühaupi‘o had sprung to dash that ‘awa cup away from Kïwala‘ö’s friend, and from this action, had come the very first Battle of Moku‘öhai. Perhaps some of the readers remember this.

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This remembrance made Kekühaupi‘o think that his hänai ali‘i might again do something which would lower his status and that trouble would grow from it and would be the cause of a constant obsession to Kamehameha which might harm his life. Because he cherished his ali‘i, Kekühaupi‘o opposed Kamehameha’s going to meet in person with Keöuakü‘ahu‘ula, and laid the question of going or not going before the cord for a sign exhibited by the god Kükä‘ilimoku which no high chief would be able to negate. Kamehameha understood this hidden riddle of his ali‘i and kähuna which was to make Keöuakü‘ahu‘ula the offering for the heiau of Pu‘ukohola, as he was the ali‘i ruling Ka‘ü and Puna. Within Kamehameha grew an affection for his relative, and he did not wish him to die in this way which showed the love of mankind of this famous ali‘i. We are making a proper explanation of these matters because the blame for the killing of Keöuakü‘ahu‘ula has been placed upon Kamehameha. In some history books written by some haole, this was a black mark against Kamehameha as this was an underhanded action after Keöuakü‘ahu‘ula had agreed to end the war between the two of them.124 Kamehameha was not at all afraid of some traitorous action toward him as those people of Ka‘ü had heard that the kapu of the god Kükä‘ilimoku had been bequeathed him by Kalani‘öpu‘u. In going to Ka‘ü, he would not be going as a sacred chief, but as the kahuna of the god Kükä‘ilimoku, because the kapu of the god took precedence over that of the chief. Keöuakü‘ahu‘ula’s people would be unable to place death on the sacred god of Kamehameha. Some of Kamehameha’s people realized this, and this was why they did not want Kamehameha to go lest the offering for the consecration of the Pu‘ukohola heiau be hindered. Perhaps some people may wonder at the nature of this red cord (‘aha‘ula), and the means by which the sign was made. When this red cord was stretched taut, then an ali‘i who desired a sign would go beneath it, and if this cord fell or perhaps had broken when the ali‘i stood there, then the question was answered affirmatively. However, if the cord had not broken or did not fall, then the god did not consent to the person who questioned. This sacred

124 See Fornander (1969:245, 335).

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sign of the red cord belonged to the god Kükä‘ilimoku. Kamehameha would be unable to deny this sign concerning his going to Ka‘ü to meet Keöuakü‘ahu‘ula. When all was prepared and the emblematic cord was taut, Kamehameha went and stood exactly beneath that cord, and from that time of the morning until that afternoon the cord did not fall at all. It was seen that the god Kükä‘ilimoku did not consent to his going to see Keöuakü‘ahu‘ula. The conference was postponed until the next day. On the next day the cord was again pulled until taut by the same persons mentioned previously whose hands were protected by kï leaves. The sacred twins of Kekaulike, in other words Kame‘eiamoku and Kamanawa, stood under that sacred cord, and it was seen by all the ali‘i and the kähuna that the cord did not fall before the twins. The seeking of the sign was postponed for another day for it was not possible for this sign to occur twice in one day. On the next day, the cord was again pulled taut by the same people, and when it was taut, Keaweaheulu went and stood under the cord after the prayers of the kähuna were dedicated to Kükä‘ilimoku. What was seen was that the cord had immediately broken and lay at Keaweaheulu’s feet. At this moment the kähuna and the ali‘i knew that this high chief was the one approved by the god Kükä‘ilimoku to fetch Keöuakü‘ahu‘ula at Ka‘ü. On the same night of the day on which the cord over Keaweaheulu had broken, there was a secret gathering of the kähuna and the ali‘i without Kamehameha’s knowledge. They discussed the way in which Keaweheulu would go to Ka‘ü to fetch Keöuakü‘ahu‘ula and to bring him to see his hoahänau Kamehameha at Kawaihae, the place which has been described as “a grumbling sea, a loud-voiced sea.” Kamehameha did not know at all about the idea of this secret meeting of the kähuna and ali‘i. When Keaweaheulu met Kamehameha the next day, he showed his readiness to go to Ka‘ü to fetch Keöua and ask him to sail to Kawaihae to meet as hoahänau. The historian S.M. Kamakau tells in his story of Kamehameha that Keaweaheulu and Kamanawa were the ones who fetched Keöua from Ka‘ü to go and meet with Kamehameha at Kawaihae.125 When Kamehameha met with Keaweaheulu, Kamanawa was also with him. Kamehameha said to them:

125 See Kamakau (1961:155).

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“Ea, you two are going to Ka‘ü to fetch the ali‘i?” Kamehameha looked directly at these high chiefs as he questioned them. “Yes, we are going to your hoahänau at Ka‘ü and ask him to come so that you two will see each other,” replied Keaweaheulu. “What indeed of him. You two fetch the ali‘i and take good care of him until he arrives in my presence,” responded Kamehameha to his two uncles. Then Kamanawa said to Kamehameha: “Perhaps when we go and we arrive before you easily, then it will be good. However remember, e Kalani, we are going as persons sent by the kähuna and with our chiefly kapu, we are accompanied by the kapu of the god and of the kähuna. You, e Kalani, understand this very well.” It would be well for the reader to completely understand these words by Kamanawa to Kamehameha. There was a thought beyond these words, and we are able to understand this important thing: the life of that ali‘i ‘ai moku of Ka‘ü was in the hands of the kähuna, and he would not escape through his status as an ali‘i, as Kamanawa pointed out the kapu of the god and the power of the kähuna. We are also able, O reader, to understand that probably Kamehameha had pondered this insistence by the two ali‘i that they see Keöua, and through his instruction in the kähuna profession he perhaps knew the reason of the fetching of his hoahänau by the prominent ali‘i of his court, supported by his powerful kähuna. Perhaps that was the main reason of his words to his uncles to fetch the ali‘i, but to be careful of him until they arrived in his presence.

Keöua Accepts Invitation to Kawaihae January 11, 1923

Keaweaheulu and Kamanawa left Kawaihae and sailed a large double canoe to Ka‘ü and landed at a place called Kä‘iliki‘i. When ashore, their journey took Kthem to Kahuku where Keöua was staying at that time. When they arrived where the ali‘i Keöua was, they prostrated themselves outside of the kapu kï-leaf fence as was the custom in those ancient times. One reason they did this was to acknowledge Keöua’s prostrating kapu as that kapu belonged to

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this high ali‘i of Ka‘ü, he having inherited it from both his father and his mother who were of very high rank. This was an act of distinction by the Hawaiian race from very ancient times, and it belonged to a certain class of high chiefs. Chiefs who did not belong to the high status of these chiefs from the dim past had no such kapu. The knowledge Keaweaheulu possessed as a käkä‘ölelo and genealogist of the ancient chiefly lines caused him to act in this way to acknowledge Keöuakü‘ahu‘ula’s royal rank. When they were seen, the news was quickly known at Keöua’s court that these were messengers sent from Kamehameha’s court. When this news was brought to Keöua, Ka‘ie‘iea, who was Keöua’s general and also a counselor at the court, immediately said that those messengers from Kamehameha should be killed. There were other ali‘i of Keöua’s court who agreed that Keaweaheulu and Kamanawa should be killed. Here are the words spoken by Ka‘ie‘iea to his hänai ali‘i Keöua: Ea, e Kalani ë, if these messengers whom Kamehameha has sent, who are accomplished war leaders on the side of your hoahänau, should die, he would lose their help. The result will be that the entire kingdom will belong to you. Killing these strong warriors of your hoahänau would be a good sign that the way would be easy for the rule of the entire kingdom to fall into your hands.

When Keöua heard his general’s words, he forbade the killing of the messengers and uttered these words: I would have thought to delay their death until we hear the reason for their journey, yet here you are suggesting it without hearing the reason for their being sent here. By the nature of their words they shall live or die. Furthermore you should understand this—these messengers sent by my hoahänau are none other than the own hoahänau of my father, and is it appropriate for me, their nephew, to kill them without hearing the reason for their journey hither?

By Keöua’s words the lives of the chiefly messengers sent by Kamehameha were spared, and by his command his makua käne hoahänau [uncles] were quickly brought into his presence. When Keaweaheulu and Kamanawa arrived in Keöua’s presence, they crawled to him, and by this action, acknowledging the high chiefly status of their keiki hoahä- nau. When they touched his feet, they began to wail as was ever the custom of this

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race. After the uncles and the nephew had finished their wails of greeting, they rose up and sat before him. Then Keöua questioned them as to the reason for this journey and they replied without delay: We have been sent, O ali‘i, to fetch you so that you can see your beloved younger relative and cease your war of opposition. You two should rule equally here on this great island of Hawai‘i; the land has become desolated by the war between you two. This will end the troubles of the land and also the difficulties of your common people whom you rule from the ancestors of both of you.

These words were uttered with seeming truth, and Keöua on hearing them thought them good. At the same time, however, some of the leaders at the court of Keöua understood the trouble that would come to him if he consented to this invitation by Kamehameha’s messengers. In the story of Kamehameha written by the famous historian S.M. Kamakau which is completely to be trusted, he states that, with no delay after the messengers’ words, Keöua agreed, saying pleasantly: “I agree with this thought. Let us go to Kawaihae to see my hoahänau.” We, O reader, see the haste with which Keöuakü‘ahu‘ula consented to sail to Kawaihae to see his hoahänau, and the amazing thing was his failure to question his kuhikuhipu‘uone and the ali‘i of his court concerning his going. His court did not lack for seers, kähuna, and skilled counselors, but he took the full responsibility upon his own shoulders. Another thing which amazed some of the people of his court was that he knew of the building of that heiau po‘o kanaka of Pu‘ukohola and that it lacked for a pua‘a he‘a [human sacrifice] to consecrate it. Yet he was blind to this in his idea of going on this journey to see Kamehameha. Also, the thought behind the building of this house of the god was known beforehand as the fulfillment of the advice given by that Kaua‘i kahuna to achieve the rule of the entire island of Hawai‘i. With these things known widely in advance, Keöua still thought well of the invitation to go to Kawaihae. Indeed, he could not be blamed for making known his idea at Ka‘ü that they should see each other because Kamehameha had already spoken of his idea of going to Ka‘ü to see Keöua.

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It had been the custom of this race from the time of our ancestors that when a heiau po‘o kanaka was built, which was of the highest class, the only appropriate offering for the consecration of this heiau was an ali‘i, one of the highest blood, who ruled over a district. Although knowing of the custom of this race founded by the most ancient ancestors, Keöuakü‘ahu‘ula still immediately consented to this invitation by Kamehameha’s messengers. Because of Keöua’s immediate consent, the old people of those days said amongst themselves: “Death occurred long before, and his body only lives, life has already left him (E kala nö i make kahiko ai, a he ola kino wale iho nö, ua hala mua nö ke ola mai iä ia aku).” One of the things talked about after that death of Keöua at Kawaihae was that he had been already killed by the concentrated prayers of Kamehameha’s kähuna as the seers, the sorcerers (po‘oko‘i) with knowledge of enchantments, had been gathered together before the departure of the messengers to Keöua. The death of Keöua had been known in the prayers of these kähuna under Kamehameha, yet this had not been known by Kamehameha as he genuinely did not desire Keöua’s death. This was shown by his words of instruction to his uncles, Keaweaheulu and Kamanawa, when they last saw him before their departure. We explain this to our readers because certain foreigners have written about Kamehameha, placing the blame on him for breaking his word, and it seemed that his action was deceptive and that he did not honor his word. However, the fact was that Kamehameha did not perform that action which his advising ali‘i had previously organized, and his suspicion concerning the life of Keöua was perhaps the reason of his command to his uncles to care for the life of the ali‘i Keöua. Perhaps the writer will describe these matters in the progress of our story and also show the one who nipped off the life of Keöua at the grumbling, noisy sea of Kawaihae. Also the readers will see the mankind-cherishing nature of this famous ali‘i of our land in whom every Native Hawaiian takes pride. (However, don’t forget the life of the messenger who tells this famous story of the Napoleon of the Pacific.)

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Kapu of the Gods Declared Over Pu‘ukohola January 18, 1923

The writer speaks of these things which have been described in preceding issues, not because of their truth as would be believed in this new era—not at Tall, but as a description of the thought of some of our ancestors. This is about the belief of those ancient people of our land when, sometimes, the old kähuna used the deadly poison (‘apu köheoheo), black-magic prayers (pule ‘umi), and sending prayers (pule ho‘ounauna). There were other actions performed by some of our race in those times which were not wondered at by our ancestors. The ancestors of the British race did likewise, and also the Christian worshippers of the American race. Some young women were burnt because of the beliefs of some Americans in those by-gone years. These actions were known in the land in which Henry ‘Öpükaha‘ia shed his tears for his beloved race, those tears which became the hand which knocked on the heart of religious Americans. When Keöua consented to go to see his hoahänau, he immediately began the journey to see Kamehameha who awaited him at Kawaihae. Some of Keöua’s warriors were sent overland, but Keöua himself boarded one of those great double canoes with his companions who were accompanying him to Kawaihae. However, he did not board the canoe on which were his uncles, Keaweaheulu and Kamanawa, who had been sent to fetch him. He took his personal kahu with him, one of whom was Kuakähela. Let us lay aside speaking of Keöua mä and turn to Kawaihae and the preparations being made at the place where Kamehameha was staying. After Keaweaheulu and Kamanawa had sailed to Ka‘ü to fetch Keöuakü‘ahu‘ula, the kähuna on Kamehameha’s side were not idle. They immediately began preparations within the heiau, and the kapu of the heiau were announced in accordance with the ways of worship by the ancestors in those times. The dedication of the heiau was begun; however, the kapu was not proclaimed widely at this time because its high status was not yet complete. This would be achieved when it was consecrated by the offering of the pua‘a he‘a [human sacrifice]. The nature of the organization conducted by the kähuna connected with the heiau was the lifting up of the kapu of the gods which was above the kapu of the ali‘i.

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This is something which the people of Hawai‘i who are reading this famous story of Kekühaupi‘o and his royal ward should understand: at the time the kapu of the gods was raised, the kapu of the ali‘i fell. This was what gave power to the kähuna of the ancient times of Hawai‘i Nei when their power took precedence over that of the high chiefs of the land. Perhaps this was because of this race’s ancient beliefs in worship, but this was so in many lands in this world. The Bible shows the high power of the priests of Judea where the power of the king was superseded by the power of the priestly profession. This kind of power extended as far as the Hawaiian race. Perhaps this is the reason that it is thought that we came from the race of the Israelites. The most powerful law of Ali‘i Kamehameha promulgated amongst his chiefs and people was the Mämalahoa Law which affected the lives of the people, but this was only a civil law, and its power was suppressed by the power of the law of the god which was possessed by the kähuna of the heiau of this land. The Mämalahoa Law of Kamehameha was merely as a blackened rock (pöhaku ‘elekü) before the kapu laws of the heiau. Nor was there any great ali‘i who could destroy (pälukuluku) the power of the kapu law of the heiau which was in the hands of the high priests of the various heiau of Hawai‘i Nei. And at that time, that kapu had been raised up by Kamehameha’s kähuna at the heiau of Pu‘ukohola. As disclosed previously, the strength of that kapu law would not be completed until the consecration of the heiau by placing a human offering in its most sacred place. This was well understood by these kähuna of the heiau who were assisted by some high chiefs of the land, one of whom was the father of Ka‘ahumanu, afterwards distinguished as the Haku Wauwiki o Hawai‘i Nei. The reason he was so called was because of his power in installing chiefs of Hawai‘i and perhaps because of his guidance which led to the fetching of Keöua at Ka‘ü. Also, because he well understood Kamehameha’s reluctance to kill Keöua, this was the main reason he encouraged the kähuna to quickly raise up the kapu of the heiau before the arrival of the messengers and the ali‘i who was to be fetched. In the minds of the kähuna and the high chiefs, except for Kamehameha, Keöuakü‘ahu‘ula was the offering to consecrate the heiau of Pu‘ukohola. The ali‘i Kamehameha did not consent at all to this idea of his ali‘i and kähuna to complete the power of Pu‘ukohola, and he had not the least wish to make an offering of his

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hoahänau at the heiau. This is supported by the old people of Hawai‘i, and Kekühaupi‘o told his family so at Ke‘ei. It was also told by some old people with whom the writer conversed. While Kamehameha was staying at Kawaihae, because of his instruction in the kähuna profession, he knew of the idea of dedicating the kapu of the god’s heiau and the preparations for the arrival of the offering. On a certain day before the arrival at Ka‘ü of the mission to fetch the ali‘i, Holo‘ae, Kamehameha’s kahuna nui, came into his presence and said: E Kalani ë, the time is very near for the dedication of the god at the house you built for him, and perhaps you, yourself, should make the dedication. The offering is arriving, and here is what your god Kükä‘ilimoku discloses: The very first lehua126 is his and the second of the lehua is yours, O chief. You know, O chief, that the law of the god is in effect at this time, and so also is my law as the kahuna.

Kamehameha well understood the thought behind Holo‘ae’s words and he responded: “So much pity for my hoahänau! Here he is being fetched by our uncles to die as offering for my heiau.” It is said that Kamehameha wept after those words, perhaps remembering his uncle Kalani‘öpu‘u and his good treatment of him. Here was his [Kalani‘öpu‘u’s] own son who was coming, and it would be paid back by death from Kamehameha’s side. When he ceased weeping, he spoke to his kahuna nui with a harsh voice: “This is not the work of our uncles, this is treachery. Also, I ordered our uncles to take care of the ali‘i until arriving in my presence.” Kamehameha did not know at this time that the ali‘i had met in secret conference without telling him and had unanimously decided that Keöua should die and that it should be done by the hand of the ali‘i Ke‘eaumoku, the father of Ka‘ahumanu. He was a very brave ali‘i, always called Ke‘eaumoku Päpa‘iaheahe, who was very skilled in the martial arts of Hawai‘i Nei, having been instructed in lua and other means of fighting of this land.

126 The lehua was the first victim of a battle who became the first offering to the god. This is explained by the editor of Kamakau as follows: “‘Umi’s adopted sons,...always won the lehua [the first victim in war—i.e. were victorious]...” (Kamakau 1961:9). This is consistent with Ellis who says: “The first that either party slew, they called erehua...” (Ellis 1963:104).

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Keöuakü‘ahu‘ula’s Journey to Kawaihae January 25, 1923

We have understood, O reader, that this ali‘i Ke‘eaumoku was forever impor- tuning Kamehameha for the death of Keöuakü‘ahu‘ula. We also have learned Wof the matters concerning Kamehameha and the kähuna and ali‘i who were at his court and the preparations for consecrating the sacrificial heiau of Pu‘ukohola. Let us leave them making their preparations and turn again to the sea journey by Ali‘i Keöuakü‘ahu‘ula, moving on the seas of Kona and arriving at the grumbling sea (kai ‘öhumu), the boisterous sea (kai leoleowä) of Kawaihae, known at this time as the “Whispering Sea of Kawaihae.” Keöua sailed to Honomalino, and at this place Keöua’s people who had gone by land boarded the canoes and they continued their sail on the streaked seas (kai mä‘oki‘oki) of the Kona districts, the seas famous for the calm of ‘Ehu. When they arrived at Kealakekua Bay, Keöua was entertained by Keaweaheulu and his people at Ka‘awaloa. Food was spread before them and they partook. Then they left Ka‘awaloa and sailed to Kailua where they landed and rested a little at this place beloved by the ali‘i. (If nowadays you should arrive there, perhaps you might go to John Kaelemakule’s Store and wander amongst its stock, and you might purchase some things there which are not available at Ka‘ü.) The sea voyagers left Kailua Paka One and sailed to land again at a certain place called Luahinewai where Keöua would bathe ceremonially and adorn himself with the full regalia of a high chief. Keöua was thus preparing himself for his meeting with his hoahänau, Kamehameha, or perhaps this was the sign that he was cleansing himself as a sacrifice for the god’s house which his hoahänau had raised up. His famous general, the warrior Ka‘ie‘iea, had boarded with Ali‘i Keöua. Twice he demanded of Keöua that they kill Kamehameha’s emissaries and turn back to Ka‘ü, the land of his birth. But Keöua would not consent to this demand, and this was a sign of which our ancients said: “Keöua died long before by the prayers of Kamehameha’s kähuna, and this was only a living body that was going to Kawaihae.”

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When the ceremonial bath (hi‘uwai) was finished, Ka‘ie‘iea again demanded that Keöua allow him to kill Kamehameha’s emissaries. Keöua would not listen and because of this Ka‘ie‘iea said to him: If your mind is set, e Kalani, to see your chiefly hoahänau, then consent to the thoughts of your subject and go to see your hoahänau by land. If there is nothing good ahead of us, then at least we are on the firm earth. Though the feet are wearied, if indeed they shall raise trouble, then we, e Kalani, are on a firm footing and not insecure. If we are afloat, we are in a tight place (a e lana ai ho‘i ke ‘auwa‘a kahi häiki). We would be able to stand before them, and if they had stones, then we also would have stones, and if they had clubs, then we also would have clubs. If indeed they had spears, then we and they would bathe in the tips of the spears upon firm ground.

Keöuakü‘ahu‘ula would not listen to these words of intercession by Ka‘ie‘iea; he persisted in his stubborn decision to go by sea. Before Keöua left that place where he had cleansed himself, he performed a certain action which might be understood to mean that he knew in advance of his death. It was an action of which the ancients spoke, in which Keöua had been bound (pa‘a) by the prayers of Kamehameha’s kähuna. Here is Keöua’s action as described by the writer S.M. Kamakau.127 Before they left on their sea journey to Kawaihae, that Ka‘ü ali‘i had chosen some people with whom he conversed jokingly (ho‘omäke‘aka). These were the persons who would die with him (moepu‘u) if he should be killed. He caused these persons to be boarded on his own canoe, and placed some of the people of his court upon the canoe on which Pauli Ka‘öleiokü128 had boarded. He was the son of Kamehameha and the chiefess Känekapölei. The ancients spoke of such a son as “The son of my beardless youth.” Kamakau wrote in his story that those persons were placed on the canoe of the young ali‘i with the thought that their lives would be spared as it was believed that the son of Kamehameha and this chiefess of very high rank would not be killed.

127 See Kamakau (1961:156).

128 The name of Kamehameha’s son appears in the text as Ka‘ökeiokü and Pauli Ka‘ökeiokü.

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Because the young ali‘i would escape, so would most of his ali‘i and some of his warriors. It was said that Ka‘ie‘iea was also placed on the canoe of the young ali‘i, although he very much wanted to be with the ali‘i Keöua. Something also known was that Keaweaheulu and Kamanawa were on board Keöua’s canoe, as Keöua was doubtful for their safety. If his uncles were separated from him, they might be killed by Ka‘ie‘iea. Also, a strange thing was that the feather capes of this ali‘i and some other regalia showing his high rank were placed on the canoe on which Keaweaheulu mä had sailed to Ka‘ü to fetch him. This was a rather strange action by this ali‘i of the Hä‘ao rain, perhaps showing his premonition of death. Perhaps he was unable to avoid it because he was held by a strange power (kekahi mana ‘ano ‘ë). At the end of these preparations, Keöua placed the ali‘i Uhai, who was his royal kähili bearer and the person who bore his ointment calabash (ipu käkele), on his own canoe. There were twenty-four paddlers on Keöua’s canoe who had been especially selected for their strength. If perhaps Keöua encountered trouble while on his canoe and had to flee, his pursuers would not know that his paddlers were seasoned experts. When the canoes arrived off Puakö and Kawaihae was visible, Uhai, the bearer of Keöua’s sacred kähili said to him: “Ea, e Kalani ë! The sands of Kaluhika‘a are swarming.” Keöua asked: “What is this of which you speak?” Uhai replied in a riddling sort of way: “See there—the shore of Ka‘aluea is swarming.” When Keöua heard these words, he looked ashore at Kawaihae and saw the wide-spreading new sacrificial heiau of Pu‘ukohola and also saw the swarming masses of people on the boisterous sands of Kawaihae. He also saw that the sea was crowded with the war canoes of his hoahänau. The people on shore and also those at sea were silent, like a cleft where manini fish nibble seaweed on the coral heads. Keöua saw these signs of preparation for war on shore and on the swaying earth, in other words, on the war canoes on the whispering sea of Kawaihae, and he was poised to turn and seek life (a mea iho nö ho‘i ka i‘a a huli a‘e nö ho‘i a huli aku ke ola) as Ka‘ie‘iea had said.

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He turned and spoke these famous words to Keaweaheulu: “E! It is stormy inland, the storm clouds are coming.” Keaweaheulu replied: “Where is the storm on such a calm day?” Because Keöua was still dubious, he spoke again in a slightly different way: “Ea! It is windy ashore—the clouds are fleeing.” When Keaweaheulu heard these new words, he again replied as before: “There is no storm ashore—who would call such a calm day a stormy day?” Because of these signs of preparation for war on shore, the canoe carrying Pauli Ka‘öleiokü and Ka‘ie‘iea approached Keöua’s canoe, and Ka‘ie‘iea again spoke as he had done previously at Luahinewai, at the waterless shore of Kona. E Kalani ë! Listen to the word of the subject (kanaka). If we were ashore, and they have stones, then we have stones. If they have clubs, then we have clubs. If they have spears, then we also have spears, and if there is flight from battle, we can seek life on the firm ground. Here is the trouble, we are in a tight place (eia i kahi e lana ai ka auwa‘a kahi häiki).

With these words, Ka‘ie‘iea’s tears flowed with affection for his hänai ali‘i, yet Keöua would not listen to the call of his general who had been so strong in the days of war. Perhaps Keöua had already died through the prayers of those kähuna of Kamehameha.

Death of Keöuakü‘ahu‘ula February 1, 1923

Keöuakü‘ahu‘ula’s people on board the canoe fleet saw that the shore of Kawaihae was covered with warriors, and at that time some of them realized Kthere was trouble ashore. The remarkable thing was that Keöua was not at all enlight- ened by what he saw on that shore. Keöua’s canoe moved in near the landing place which was that deep harbor at a place called Kikiako‘i and Haleokapuni, a deep channel where a small schooner could enter.

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The numerous ali‘i of Kamehameha’s court were on shore, and they were of two minds at this time: some of them thought Keöuakü‘ahu‘ula should live and some that he should die as he had done wicked deeds in the land to blameless people. The high chief who most desired that Keöua should live was Kamehameha’s own younger brother whom the people of Häna had called Keli‘imaika‘i because of his good actions. He it was who demanded that Keöua should live and also that Kamehameha proclaim his Mämalahoa Law, the law that saved lives, the foremost law of the period when Pai‘ea Kamehameha ruled. However, Kamehameha was unable to agree to this demand by Keli‘imaika‘i because he was bound by the power of the law of the heiau. As the head of the religious services to dedicate the heiau of his god, Kükä‘ilimoku, his chiefly status was superseded by that of kähuna. Keli‘imaika‘i’s plea to his elder brother to spare Keöua’s life was very strong, but as explained before, Kamehameha was unable to consent to his younger brother’s petition, at which Keli‘imaika‘i said to him: “Ea, if the ali‘i shall not live, then his kaikaina [younger brother] shall die with him,” in other words, Ka‘öleiokü. When Kamehameha heard this he said to Keli‘imaika‘i: “My son shall not die. Perhaps this is the payment for the food which I ate when I was well cared for by our uncle [Kalani‘öpu‘u]. Also, this is the son of my youth; my son shall not die.” The thought in these words by Kamehameha saved the life of Ka‘öleiokü after the killing of Keöuakü‘ahu‘ula. At the time when the canoes of Keöua and his kaikaina, Ka‘öleiokü, were approaching close, Ke‘eaumoku Päpa‘iaheahe delayed for the final thoughts of the chiefs. It has been said by some historians concerning this death of Keöuakü‘ahu‘ula that affection entered into Ke‘eaumoku Päpa‘iaheahe, and if perhaps the Mämalahoa Law had been immediately proclaimed, he might not have carried out the deed given him to do. As Keöua’s canoe neared the landing, he saw his hoahänau Kamehameha and he chanted this greeting to Kamehameha. Here, perhaps, are these lines of chant by the kindness of Miss Lucy K. Peabody, one of the chiefly descendants living at this time who is now eighty-three years of age. She, perhaps, is one of the chiefly

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descendants who understands matters concerning the killing of Keöuakü‘ahu‘ula. The words of Keöua’s chant of greeting are as follows: ‘O luahele Kalani, The heavenly one is deceptive, ‘O ka lua helemoku, The two cut apart, ‘O ka hele a Lua The going by Lua I ka maka o O‘ahu a Lua. In the eye of O‘ahu of Lua.129

Perhaps because of this chant by Keöua, Ke‘eaumoku Päpa‘iaheahe turned and again asked whether Keöua should live or die. Perhaps because Keöua’s chant was not heeded and because he saw that Ke‘eaumoku was approaching his canoe, he again chanted, however, this was a chant which was to revile and annoy the persons on shore. By the kindness of Miss Lucy K. Peabody we have that chant, and here is a fragment of that new chant which Keöua called out which perhaps shows the nature of this high chief of Ka‘ü: ‘O ka nïnau ho‘ohuoi a ka noa, The suspicious question by the commoner, ‘O ka ho‘ohewahewa o ka The blaming of the upland farmer, uka mahi‘ai, A ka kümanakua o uka By the humble commoner o Kahui, upland of Kahui, A ka lei po‘o koe o Halemano Remaining [is the] head garland of Halemano Mälia i ‘ike ‘ole ai i ke ali‘i Perhaps the ali‘i was not seen He noho uka wale nö Only dwelling in the o Wahiawä upland of Wahiawä

Perhaps because of this annoying chant by Keöua, some of the ali‘i ashore were angered, and this brought the action which resulted in his death. At this place the minds of our ancient historians deviate. By the descriptions of some people, Ke‘eaumoku Päpa‘iaheahe moved toward the canoe where Keöua and his people were floating. The people on board the canoe thought that Ke‘eaumoku was coming to take them to be welcomed by the ali‘i. However, what was seen was that Ke‘eaumoku took hold of Keöua, binding him in a lua hold. When held thus, he was ducked in the sea and was unable to move out of the lua hold, and as result he drowned. He was not, as

129 This is a brash attempt at translation. See Pukui and Elbert (1986:491) for O‘ahu epithets.

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some people said, speared by Ke‘eaumoku because there should be no blemish on the body of Keöua which was to be the foremost offering to consecrate the new house of Kamehameha’s god. After Keöuakü‘ahu‘ula was killed, the slaughter of his people began, but no one got to Ka‘öleiokü’s canoe which was floating outside. On board this canoe was Keöua’s famous warrior, Ka‘ie‘iea. It is said that on the death of Keöua, Ka‘ie‘iea, seeing what was done to his lord, immediately prepared himself to fight to the death to protect the young half-brother of his hänai ali‘i. These two ali‘i had the same mother but different fathers. Something good to tell of in this story concerns Kuakähela, one of the very beloved kahu of Keöua, and shows Kekühaupi‘o’s actions to save him. In the uproar of slaughter that took place after Keöua was killed, Kuakähela escaped and got to Kekühaupi‘o who, because he felt sympathetic, secretly saved him. When Kuakähela landed on the sands of Kawaihae, he followed in the footsteps of Kekühaupi‘o and was led to the house of the sacred ali‘i wahine Keöpüolani where he was hidden under the mats directly beneath the place where she sat. When the dead were looked over, Kuakähela was not found, and so he was sought. Only one set of footprints was seen on the sands of Kawaihae which were followed to the house of the ali‘i wahine Keöpüolani where the seekers did not dare to enter. There Kuakähela hid until the Mämalahoa Law was proclaimed, and he could emerge in safety.

Disposition of Keöua’s Body and Consecration of Pu‘ukohola February 8, 1923

Just after Keöuakü‘ahu‘ula was killed by Ke‘eaumoku Päpa‘iaheahe and the men with Keöua were also killed, the canoe of Pauli Ka‘öleiokü was rather Jclose to Keöua’s. Because of the strong desire of Keli‘imaika‘i that this young ali‘i should die with his elder [half]-brother, the kahuna Holo‘ae quickly directed Kamehameha to proclaim the Mämalahoa Law. When this very high-ranking chief was killed, the offering commensurate with the importance of that heiau po‘o kanaka

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had been made and the kapu was freed. Kamehameha quickly followed out Holo‘ae’s direction and thus the lives of Pauli Ka‘öleiokü and his people were saved. At this place perhaps, it would be appropriate for the writer to take up some explanations by some historians in order to reconcile (kaulike) information concerning the killing of Ali‘i Keöua and the escape of the young ali‘i Pauli Ka‘öleiokü. The portion of the story concerning the killing of Keöuakü‘ahu‘ula and the escape of Ka‘öleiokü is the same as that of the granddaughter of Geo. H. Davis Sr., in other words, Miss Lucy K. Peabody who is alive at this time. S.M. Kamakau’s version is somewhat like it. The historian S.M. Kamakau tells of the escape of Pauli Ka‘öleiokü as follows:130 “On the arrival of the canoe of Pauli Ka‘öleiokü, in the vicinity where Keöua was killed, Keli‘imaika‘i immediately said to his elder brother, Kamehameha: ‘You have killed my hänai, and it is right that yours should be killed by me.’ When Kamehameha heard these words by his most favorite kaikaina [younger brother] he said: ‘He shall not die, as he is the son of my youth and this is the payment for my food on which I was reared.’ Saying this, Kamehameha quickly ordered Kala‘imamahü, the ilämuku, with the full power to proclaim the Mämalahoa Law: the law of life in Kamehameha’s kingdom. When the people on board Pauli Ka‘öleiokü’s canoe heard the law proclaimed, they came ashore, and wails of mourning for the death of Keöuakü‘ahu‘ula resounded.” Keöua’s body was taken and placed in the hands of the kähuna of the heiau of Pu‘ukohola. When they were finished with their work, he was offered up to consecrate that heiau which had been built by Kamehameha for his god as instructed by that kahuna from Kaua‘i. His body was taken and baked in the imu on the Kohala side of the heiau of Mailekini. Kikiako‘i is the name of that imu in which the body of Keöuakü‘ahu‘ula was baked.

130 See Kamakau (1961:157).

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There are two thoughts concerning the baking of Keöua’s body, the first being that it was because of his evil deeds to Kamehameha’s people and lands. Baking in the imu, in other words, baking alive, was the strongest punishment of a kauwä makawela [despised outcast] in ancient times, just as dying on the cross was the strongest punishment amongst the Romans. However, O reader, we are able to understand that the killing and baking of Keöuakü‘ahu‘ula was not as a kauwä kuapa‘a [slave]. The second thought as to why he was baked was to cleanse the bones: to remove the brains and bone marrow from the bones of a beloved one who was being cleansed. This was the custom of this race in previous times. The bones of Kekuaokalani, the son of Keli‘imaika‘i, were treated so when he died at Kuamo‘o in the battle of the eating kapu after the death of Kamehameha. His bones were baked at Näpo‘opo‘o, and the place where this was done has been pointed out to the writer. This baking was done to cleanse, rather than to defile, his bones before they were hidden. Perhaps Keöuakü‘ahu‘ula was baked, as was Kekuaokalani, because he was an ali‘i of the highest rank, one of the sons of Kalani‘öpu‘u, the mö‘ï ‘ai moku of Hawai‘i. All the stones of that imu were taken away, and it was covered and hidden afterwards, and perhaps you, the reader, can guess the meaning of that baking in the imu: whether it was done as a punishment for his wicked deeds to Kamehameha’s people or whether it was done to cleanse his bones. If this ali‘i had been baked alive, then it would be possible for us to guess that the punishment of the despised slave had been inflicted on this very high ali‘i of Hawai‘i, but he was killed first, and his body was used to consecrate the heiau of Pu‘ukohola and then was baked in the imu. His bones were cleansed, and the rocks of the imu were gathered and hidden in the deep sea. These final actions showed the cherishing of the high status of this twin son of Kalani‘öpu‘u and his very high-ranking wife, Känekapolei, who was of the royal line of Maui, as she was the kaikuahine of Kahekili, the ali‘i ‘ai moku of Maui.

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Other Accounts of Keöua’s Death February 15, 1923

We have described the killing of Keöua and some of the blame placed on Kamehameha because he broke that accord between himself and his hoahänau WKeöua. The writer has explained something of the inability of Kamehameha to evade the power of the kähuna and the decision of the conference of the chiefs. Let us leave it to the readers to judge this. It will be well also for the writer to take up some new matters pertaining to this killing of Keöuakü‘ahu‘ula, which we have received by the kindness of John T. Nakai of Ka Ua Hä‘ao,131 the own land of the ali‘i Keöuakü‘ahu‘ula. Mr. Nakai received this from some old kama‘äina of Ka‘ü, and we adorn our story by taking these matters concerning the killing of Keöuakü‘ahu‘ula from the descendants of the people who died with Keöua on that journey to Kawaihae. Here are the names of those old men who told what they had heard from their own people concerning the killing of Keöuakü‘ahu‘ula at Kawaihae: Kekühaupi‘o, the own father of John Kapahu, a certain lawyer and member of the legislative assembly in the period of the Hawaiian kingdom. This old man, Kekühaupi‘o, lived to be ninety years of age and died in 1880. The second old man was Nakaikua‘ana, the own father of John T. Nakai who lives in Ka‘ü at this time. This old man died in 1882 at the age of ninety-six. The third of these old men who told of these things concerning Keöua’s death was Nahula, the father of Mokuhali‘i Nahula. He lived until 1922 when he was one hundred four years old. The testimony of these old men concerning the death of Keöua was the same. The information of these old men was perhaps from a famous fisherman of the ali‘i Kamehameha. He was named Kauholomua and was the own elder brother of Kekühaupi‘o whose story has been told in the columns of Ka Hoku o Hawaii. This is what was told to Mr. Nakai by his own father and by these old men of Ka‘ü.

131 Hä‘ao is the name of a spring, land section, rain, and a congregational church previously at Wai‘öhinu, Ka‘ü. Ka Ua Hä‘ao, literally meaning the Hä‘ao rain, was a poetic expression for the killing of Keöua (Pukui, Elbert, and Mookini 1974:34, 91).

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When Keöua and his people approached near the landing at Kawaihae, Ka‘ie‘iea was on board the canoe of his hänai ali‘i, and this was perhaps the very last time that Keöua disregarded the voice of his famous warrior. The inquiring eye of Ka‘ie‘iea saw the heap of rocks at the place they planned to land and he understood that all was not well ashore and that the pile of rocks was heaped up to cause misfortune to his ward. Ka‘ie‘iea quickly turned and called out to his ali‘i. “E Kalani ë, if you have love for your wife and your precious people, command our paddlers to retreat out to sea.” However, Keöua did not heed the call of his famous warrior and commanded that the fleet approach the landing. When Keöua’s canoes approached the landing close enough for lä‘au ihe to be hurled, the ihe laumeki from the people ashore flew in great numbers, and not only the ihe li‘ili‘i laumeki, but large pololü spears were thrust at them. At that time the strength of the ali‘i ‘ai moku of Ka‘ü was shown, as these spears thrown from the shore were as bath water (wai ‘au‘au) to him, and he warded them off with great skill. When Ka‘ie‘iea saw the spears being hurled at his royal ward, he leaped in front of his ali‘i, attempting to parry them. Perhaps because of the bravery of Ali‘i Keöua, he took hold of his famous general and put him behind, as he himself desired to ward off the spears. It was said by both Keöua’s people and those on shore who were attempting to kill Keöua, that this great ali‘i of Ka‘ü showed most excellent bravery. The dodging and seizing of the spears of those on shore went on from morning until the very time the sun stood overhead (noontime, to us at this time). However, Keöua placed his general, Ka‘ie‘iea, behind himself. Ka‘ie‘iea then leaped to the other bow of the canoe, as this was a double canoe, and there the famous warriors fended off the spears of the people ashore. The spears were seized, warded off, and many of them flew into the sea. Those spears which were seized were hurled back by Keöua and Ka‘ie‘iea to the people on shore, and many of those were killed by the two of them. When Kamehameha’s warriors saw the bravery of this great ali‘i of Ka‘ü and his famous general, they knew they could not be victorious if they continued hurl- ing spears, so they began to seize the rocks which had been heaped up at a place very close to where the fight was started. When the rocks began to be hurled at the two of

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them and the others on board, they attempted to seize them and hurl them back, and some of Kamehameha’s people were killed by their own stones which they had hurled. After some time had passed, however, perhaps about the hour of two o’clock, Keöua said to Ka‘ie‘iea: “Ea, my arms are weary.” No sooner had he said this, he was struck on the temple by a slingstone which had been thrown by an expert. When he was thus struck, he fell overboard and died in the sea of Kawaihae. After Kamehameha’s people had slaughtered all of Keöua’s warriors, Ke‘eaumoku got the body of Keöua and took it ashore. Truly, the only one on the side of Keöua who escaped secretly was Kuakähela, one of his leaders and kuhikuhipu‘uone. It was he who composed that famous chant of affection for his royal ward which became one of the foremost dirges composed by a Hawaiian:132

Ku‘u Haku i ka ua My lord of the Hä‘ao rain, alas, Hä‘ao, auwë, Ke lele a‘ela ma uka Which flies in the upland o ‘Au‘aulele, auwë, of ‘Au‘aulele, alas, Ku‘u haku i ka wai My lord of the head-lice- Nä‘ukepo‘o o Wai‘öhinu ë,133 searching-water of Wai‘öhinu, Aloha auwë nö ho‘i ë, Love, alas, Auwë ku‘u haku ë, Alas for my Lord, He aloha wale ë. Only love.

Perhaps these are new lines of this dirge of affection by Kuakähela. The writer does not have all of it, however, it is said that this is one of the most pathetic of chants, and if chanted by someone accomplished in oli ho‘ouwëuwë [grieving chants], the people hearing would not be able to restrain their tears. The writer received this by the kindness of this son of Ka‘ü, the land of the ali‘i Keöua, and this is a great benefit to the readers of Ka Hoku.

132 A variant of this chant, translated by M.K. Pukui, appears in Kamakau (1961:158). 133 Pukui explains this saying as follows: “The water of Kahä is in Wai‘öhinu, Ka‘ü. The chief Keöuakü‘ahu‘ula once discovered that he had lice on his head. Not wanting others to know, he went to Kahä where he washed his head and had the pests removed” (Pukui 1983:179, #1659).

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