Part 2 The Young Warrior

Part 2 The Young Warrior

Choral Introduction:

Male voices, baritone; several stanzas (numbered below). As the voices intone the narrative, the camera creates a moving set of scenes of the topography, natural or drawn, or a combination like a collage,

Camera: Unfolds the coast of Hamakua, between ‘Upolu and Waipi’o; Hi’ilawe falls; Wailuku River in Hilo; or---

Camera: Zooms in on a chart drawn on a dull white piece of beaten tapa cloth, as the names of the districts and their borders are added to form the island of Hawai’i; some petroglyph or tapa designs along the border of the cloth.

(1) Hawaii: Kohala district (north) (2) Hamakua district (north, northeast): ‘Awini Halawa Waipi’o (3) Add Moloka’i and Maui (4) Hawaii: Hilo (5) Puna: Kalepolepo Mahina’akaka (6) Ka’u Kalae (Kahuku) (7) Hawaii: Kawaihae (8) Kona: Hualalai Ke’ei Honaunau Prologue:

(1) Kamehameha was not a lonely child, So many were there to care for him In ‘Awini valley, Nae’ole and his sister, Kekunui-a-leimoku, The kahuna Kaha and his sister, Kahaopulani, In the valley of Halawa;

On Moloka’i, high chief and priest, Kaiakea, Who taught him the rules of behavior at court Until Kamehameha was five years old.

Keaka, wife of Alapa’inui, in Waipi’o valley, Rich with taro fields below Hi’ilawe Falls Until Alapa’i moved his residence to Hilo To be near Keouanui, nephew and general of armies Of four districts: Kona, Kohala, Hamakua, and Hilo;

(2) Then suddenly Keouanui died, Kamehameha was then twelve years old, When Kalaniopu’u arrived at the funeral for Keouanui, His brother, hoping to leave for Ka’u with Kamehameha During the kumakena wailing for the dead, Chanting the ancestry of Keouanui,

55 Son of Ke’eaumokunui, Son of Keawe-i-kekahi-ali’i-o-ka-moku, From whom descended title to the paramount sovereignty, Taken in battle by Alapa’i away from Ke’eaumokunui.

(3) Keawe’opala and Alapa’inui were there at Pi’opi’o With the chiefs of Kona, chanting for Keouanui, No one would let Kalaniopu’u take Kamehameha. to Ka’u Where he would then live with his own true uncle, Who, in those days, was regarded as one’s own father.

War broke out between Kalaniopu’u and Alapa’i, From whose government Kalaniopu’u declared Ka’u independent, In battles fought from Kalepolepo to Mahina’akaka in Puna; Each time Kalaniopu’u was defeated Until two years had passed,

(4) Alapa’i moved his residence to Kawaihae Near Kamailekini heiau in Kikiakoi by the sea Where he declared Keawe’opala heir to the kingdom.

After redivision of lands among the chiefs, Ke’eaumokupapaiaheahe of Kapalilua rebelled And was driven off his land in Kekaha at a time When Kalaniopu’u was moving his army up from Ka’u To Honomalino, where Ke’eaumokupaiaheahe met with him To join in the revolt against the king.

(5) Keawe’opala came down from Waimea in the north, Crossing the ‘A’amoku lava fields in the central highlands, Passing by Ahu-a-’Umi heiau, an ancient temple built by ‘Umi On the plateau between Mauna Loa and Hualalai, East of which the battle began on the uneven, rocky plain Between Ke’ei and Honaunau ...

So the story goes...

Kamehameha was then a youth A boy no more than fourteen or fifteen years of age...

56 Background genealogy:

Keaweikekahialiiokamoku Lonomaaikanaka (w) Kalaninui’Iamamao (k) Keaweikekahiali’iokamoku Kalanikauleleiaiwi (w) Kalanikeeaumokunui (k) Kalaninui’Iamamao Kamaka’Imoku (w) Kalaniopu’u (k) (half-brother of Keouanui) Kalanikeeaumokunui Kamaka’imoku (w) Keouanui ------*Kalanikauleleiaiwi (w) 1 Keaweikekahialiiokamoku *Kalanikeeaumoku (k) (half-brother of Ka’Iimamao) (half-brother of Keawepoepoe) (half-brother of Alapa’inui) Kekelakekeokalani (w)

Kalanikeeaumokunui Kamaka’Imoku (w) Keoua-kupuapaikalaninui (Ke’aumokunui) ( or Keouanui) (half-brother of Kalaniopu’u)

Keouanui Keku’iapoiwa (W) II Kamehameha I (Pai’ea) (cousin of Keawe’opala)

*Kalanikauleleiaiwi 2 Kauaua-a-Mahi *Alapa’inui (half-brother of Keeaumokunui) (half-brother of Keawepoepoe) Ha’ae

Alapa’inui Keaka (w) Keawe’opala (cousin of Kamehameha) (nephew of Kalaniopu’u)

*Kalanikauleleiaiwi 3 Lonoikahaupu *Keawepoepoe (half-brother of Keeaumokunui) (half-brother of Alapa’inui)

Keawepoepoe Kanoena Kame’eiamoku Kamanawa

Keawepoepoe Kuma’aiku (w) Ke’eaumokupapaiaheahe (or Kame’eiamoku) (nephew of Kalaniopu’u) (cousin of Kamehameha I)

Ke’eaumokupapaiaheahe Namahana Ka’ahumanu Kaheiheimalie

Kamehameha I Ka’ahumanu Pelelulu (w) Kamehameha i Kaheiheimalie Kina’u (w)

57 Background Genealogy

Keaweikekahiali’iokamoku Kalanikauleleiaiwi (w) Keeaumokunui (k) Kekelaokalani (w) Kekelaokalani (w) Ha’ae (k) Keku’iapoiwa (w) II Keku’i’apo’iwa (w) II Keouakupuapaikalaninui Kamehameha 1 Keku’i’apo’ia (w) II Kamanawa Pi’ipi’i (w)

Ha’ae (k) Kaleleamauli (w) Kamakaeheikuli (w) (half-sister of Kekuiapoiwa II) Ha’alo’u (w) (half-sister of Kekuiapoiwa II)

Ha’alo’u (w) Kekaulike (k) Kekuamanoha(k) Namahana (w) (niece of Keku’iapoiwa II) (cousin of Kamehameha} Kekuapo’iula (w) Kekuapo’i’ula (w) Kahahana (no issue)

Namahana (w) Ke’eaumokupapaiaheahe Ka’ahumanu (w) (niece of Kamehameha I) Kaheiheimalie (w)

Ka’ahumanu (w) Kamehameha I Pelelulu (w) Kaheiheimalie (w) Kamehameha 1 Kina’u (w)

Kamakaeheikuli (w) Keouanui (k) Kalaimamahu (k) (half-brother of Kamehahea I) Kawelo-okalani (k) (half-brother of Kamehameha I)

Kamakaeheikuli (w) Kame’eiamoku (k) Kepo’okalani (half-brother of Kalaimamahu) Kalaimamahu Kaheiheimalie (w) Kekauluohi (w) Kaheiheimalie (w) Kamehameha I Kina’u (w)

Keaweikekahiali’iokamoku Kane-a-lae (w) Kumuko’a (k) Keaweikekahiali’iokamoku Lonoma’aikanaka (w) Kalaninuiiamamao Keaweikekahiali’iokamoku Kalanikauleleiaiwi (w) Keeaumokunui (k) Kekelaokalani (w) [the sons of Keaweikekahiali’iokamoku] Ke’eaumokunui (k) Kamaka’imoku (w) Keouakupuapaikalaninui (k) Kalaninuiiamamao (k) Kamaka’imoku (w) Kalaniopu’u (k) Kumuko’a (k) Kaulahoa (w) Kalola-a-Kumuko’a (w) (Moloka’i) (also Kalola-wahilani (w) [the sons of Kamaka’imoku (w)] Keouakupuapaikalaninui (k) Kamakaeheikuli (w) Kalaimamahu (k) Kawelo-o-ka-lani (k) Keouakupuapaikalaninui (k) Keku’i’’apo’iwa (w) II Kamehameha Keli’imaika’i [half-brothers of Keku’i’apoiwa Liliha] Keku’i’apo’iwa (w) II Kamanawa Pi’ipi’i (w) (son of Keawepoepoe) (half-sister of Kamehameha)

Keouakupuapaikalaninui (k) Kalola (w) Keku’i’apo’iwa Liliha (w) [half-sister of Kamehameha] [half-sister of Kiwala’o] Keouakupuapaikalaninui (k) Kahikikala (w) Kalokuokamaile (k) [half-brother of Kamehameha I)

Kalaniopu’u (k) Kalola (w) Kiwala’o (k) Kalaniopu’u (k) Kanekapolei (w) Koouaku’ahu’ula (k) (twins) Keouape’eale (k)

Kamehameha (k) Kalola-a-Kumuko’a (w) Kahili’opua (w) 1767 Kamehameha (k) Kanekapolei (w) Kaoleioku (k) 1768 58 Act 2 Scene 1

Camera: Focuses on Hualalai area, zooming in on Ahu a ‘Umi heiau area , including Ke’ei and Honaunau.

Time: About the year 1754, after the death of Alapa’i-nui in Kawaihae.

Place: At the heiau Ahu a ‘Umi on the plateau below Mt. Hualalai, Maunaloa, and Mauna Kea at 7,000 feet.

Scene: Night sky. Warriors encamped outside the walls of Ahu a ‘Umi heiau (at 7,000 feet elevation) below Hualalai and Mauna Loa.

The young warrior, Kamehameha, about 14 to 15 years old, sitting in a small walled enclosure hastily built of rocks. Light from a slow-burning fire, reduced to charcoal. A warrior about the same age with Kunuiakea, preparing their weapons for battle.

Persons:

Kunuiakea, young Kamehameha, about fourteen years old Guard Keawe’opala

Guard: The chief has sent me to take you into the heiau.

Kunui: Keawe’opala? To spend the night indoors?

Guard: Yes.

Kunui: I’d rather stay out here under the open sky. It’s so clear tonight.

Guard: Suit yourself.

Kunui: By the way, it’s a good thing you were standing on the ahu with a torch last night, or we wouldn’t have found Ahu a ‘Umi temple in the dark. Is that what you do all the time?

Guard: Last night only, since we were expecting you.

Kunui: How did you know we were coming?

Guard: Keawe’opala sent word to Kona for us to prepare Ahu a ‘Umi as a camp for his men to spend the night.

Kunui: Do you live up here?

Guard: No, only now and then.

Kunui: There’s no running water, no taro, no fruit trees. What do you do?

Guard: We’re birdcatchers. You see these small rock circles. You’re in one of them right now. We hide behind the walls during the day, so the birds don’t see us, and at night the rocks shelter us from the wind.

59 [Clouds move swiftly overhead with the wind, and the mist blows through and around them in the darkness, except for the small glow of the dying fire near the rock shelter].

Kunui: Birds! For food?

Guard: No, feathers. Our ahupua’a pays a quota of bird feathers at makahiki time for the ‘auhau taxes.

Kunui: Oh, you’re the ali’i’s vassal in wartime and the konohiki’s birdcatcher at tax time.

Guard: I suppose I’m both of those.

Kunui: You know this area well, then. Is there a source of drinking water?

Guard: I know the mountains. There’s a cave a stone’s throw from here. Water collects and drips down from the ceiling.

Kunui: Takes a while to fill a water gourd.

Guard: Set it out at night. By morning, enough to drink

Kunui: (looking at the heiau in the moonlight)

Ahu a ‘Umi, Pillars of ‘Umi, built in the sixteenth century. Not too hard, from the looks of it. Small enclosure with eight ahu.

Guard: Built by Umi so that he could come across the island from Waipi’o over the mountsins and not be detected, as he would have been if he came by canoe.

Kunui: You mean to take the Kona chiefs by surprise?

Guard: Maybe at the beginning. But the battleground below is still an open field. There’s no place to hide.

Kunui: Use the kahului formation? Sling-throwers go first, up front. (Holds up a sling) These sling-stones are beveled.

Guard: (Picking up some of them) Aim for the middle of the forehead.

Kunui: Makes a nasty wound.

Guard: What’s this other piece of rope for?

Kunui: Oh, that. A pikoi.

Guard: Attached to a small rock.

Kunui: Aimed at the ankles. It wraps around.

Guard: A tripping cord. A woman’s weapon.

Kunui: It can bring down a big man. Takes practice.

Guard: Were you in Alapa’i’s army? 60 Kunui: Yes, but we hardly went anywhere. The kingdom has been at peace for more than ten years since I was born.

[Enter Keawe’opala]

Keawe’opala: Kunuiakea, there’s room for you in the house. It’s cold out here.

Kunui: Feels good. I can see all of Maunaloa, the top of Mauna Kea, and Hualalai.

Keawe’opala: We leave before midnight tonight. Our way lies before us for several miles before we reach the coast.

Kunui: The others have the advantage by canoe.

Keawe’opala: Ke’eaumoku-papaiaheahe and Kalaniopu’u.

Kunui: Only part of the way on foot, and uncle Kalaniopu’u has two district armies, Ka’u and Puna.

Keawe’opala: Kona’s chiefs are still under me. That makes four districts: Hilo, Hamakua, Kohala, and Kona.

Kunui: But Kona and Hilo are loyal to Keouanui, and he’s no longer at the head of the armies.

Keawe’opala: Are you ready with your weapons?

Kunui: They’re here. (Holding up the ma’a slingthrower)

Keawe’opala: In the forefront of action.

Kunui: Behind.

Keawe’opala: The pololu? (wooden javelin, with a smooth spearpoint)

Kunui: No. ‘Ihe laumeki, (barbed spear)

Keawe’opala: In what battle has it been used?

Kunui: None yet. Maybe this time.

Keawe’opala: I was a young fellow like you when Alapa’i went to O’ahu to fight against Peleioholani. Instead they spoke to one another across the battlefield and recited a genealogy that showed their close blood ties.

Kunui: That’s famous. The truce between them at Na one a La’a in Kaneohe.

Keawe’opala: Then Alapa’i went to Moloka’i to defend the chiefs there against Kapi’iohokalani.

Kunui: Kapi’iohokalani was defeated in that battle.

61 Keawe’opala: Keouanui, your father, was Alapa’i’s general in that one.

Kunui: More than ten years ago. I was throwing cane tassels at banana trees.

Keawe’opala: Aiming at the heart.

Kunui: Banana tree trunks.

Keawe’opala: They’re slim and smooth, like round, thin bodies.

Kunui: Tomorrow, those will be men.

(pause)

Keawe’opala: I’m going now. Goodnight.

[Exit Keawe’opala]

[The moonlight casts shadows across the heiau]

Guard: Since ‘Umi’s time Ahu a ‘Umiheiau has been a hideout for warriors from Waipi’o.

So that you can find your way back when and if you need to, look back along the trail as you go down, so that it’s familiar to you when you start back this way. Otherwise, check the direction back to Waipi’o through this pasage.

(Indicating the direction of the doorway to the heiau and looking northward to the stars).

Kunui: So I see. There’s Na Hiku, the seven stars to the north.

Guard: And just below is one that’s always there, even when The Seven are gone.

Kunui: Hokupa’a, the north star.

(The fire is no more than a small glow of embers. Kunui lies down)

Guard: Light’s out, and all’s well.

Kunui: No. Nothing is right.

Guard: No?

Kunui: No.

Guard: Keawe’opala has never faced warrior chiefs like Ke’eaumoku and Kalaniopu’u. Alapa’i is not with him this time.

Kunui: And they have Kekuhaupi’o, too.

62 Guard: Well, they’re not coming after you. The danger is that you’re at the front of the army. right In harm’s way.

Kunui: Ke’eaumoku is Keawe’opala’s cousin, and one of them will die tomorrow.

Guard: You’re all cousins.

Kunui: We share common descent from Kalanikauleleiaiwi on the maternal side.

Guard: That won’t matter now, will it?

Kunui: No. There’s bad blood between them. Keawe’opala drove Ke’eaumoku off the land of Kekaha, and Ke’eaumoku fled to Ka’u by canoe.

Guard: From the looks of things, I’d say, you’re on the losing side this time?

Kunui: I’ve given it a lot of thought.

(staring into the embers as the glow dies].

[Exit Guard] Dissolve.

[End Act 2 Scene 1]

Act 2 Scene 2 1754 Two years later.

At the Waioahukini residence of Kalaniopu’u in Ka’u, on the west coast of Kalae, South Point, Hawai’i

The training ground under Kekuhaupi’o. Kalaniopu’u’s sons present:

Keoua-ku’ahu’ula and Keoua-pe’e’ale, (twin sons of Kanekapolei wahine)

and their half- brother, Kiwala’o (half-brother, son of Kalola wahine, the sister of Kahekili),

their cousin, Kamehameha.

All about the same age, from about fifteen to sixteen years old.

(a) Practice with spears made of light wood (hau)

(1) ‘ihe laumeki (short spear, barbed point, for jabbing through

63 Kekuhaupi’o: (Speaking to Kalaniopu’u’s sons and their cousin, Kamehameha).

My father told me that it’s important for a warrior to get used to swift running, so that he may escape from pursuers. He said it was a first principle of defense.

Boys, do you have any thoughts on this?

Keoua-pe’e-ale: (Saying the obvious)

I think that’s true. When you have no weapons left, and you’re outnumbered, you have to run away, but unless you’re faster, your enemies will get you.

Kiwala’o: (Saying the obvious) I think that’s true, that you have to run away, and you need speed, but that also takes more than muscle, like strong lungs and endurance.

(Showing the alternative) But I offer that you can also hide from your pursuers, so you need to really know the country, where you can rest from pursuit, until danger is past.

Kunuiakea: That’s true. You need to know the country well. (Looks up high, behind him). Like Ahu a ‘Umi.

Kekuhaupi’o: Kunuiakea?

Kunuiakea: I’ve been there. (Changing the subject)

Kaha’opulani, my second mother, taught me to run up and downhill to strengthen my legs and lungs just doing everyday chores.

Kiwala’o: You mean you’re used to doing what women do?

Kunuiakea: I’m used to running on trails along the mountains, up and down valleys from Kohala to Hilo. But it’s nice to know where you can find respite from time to time, like a real cave. I know women who did that.

Keoua-ku’ahu’ula: The pu’uhonua place of refuge is just as good a place to be when the king’s men are after you, just as good as a cave hideout, and we have the pu’uhonua in Honaunau. It’s the safest place for a fugitive soldier.

Kunuiakea: (Keeps silent, is not familiar with Kona).

Kekuhaupi’o: That’s still a good distance away.

Kiwala’o: Go by canoe. Paddle at night, nobody sees you. Hide by day, short distance to run.

Kekuhaupi’o: Say you have no canoe, and only your legs.

Keoua-ku’ahu’ula: Then you run like Kunui over the valleys from Hamakua to Hilo, up and down, over one hill, down the next.. Know the way.

64 Keoua-pe’eale: Pau ke aho i na kahawai o Hilo e.

Kiwala’o: One’s breath is exhausted by the many streams of Hilo.

Keouaku’ahu’ula: One’s breath is also frozen going up Mauna Loa, just behind us. What does our cousin Kunui know about cold snow and ice,

Kunuiakea: I’ve been up to Mauna Kea with my uncle, Kanekoa, and I’ve been to about seven thousand feet elevation between Hualalai and Mauna Loa. walking over cold lava but not through snow. That was up higher.

(Kalaniopu’u’s sons look at one another).

Kiwala’o: And I suppose you’ve jumped off cliffs, too, and made no splash at all, like Kahekili and Nae’ole.

Kunuiakea: Lele kawa,?

Kiwala’o: Big splash, small splash?

Kunuiakea: As miomio swift and clean as possible.

Keoua-pe’eale: So you dive, but not headlong, right?

Kunuiakea: No. Feet first, from twenty to thirty feet high. And hold your breath if it’s a big waterfall with a deep pool.

Kekuhaupi’o: Who taught you?

Kunuiakea: Nae’ole. That’s the sport he loves, besides fishing.

Kekuhaupi’o: You’ve heard the story about Kahekili. He can leap from cliffs more than a hundred feet high.

Keouaku’ahu’ula: How long can you hold your breath under water?

Kunuiakea: Maybe as long as you can na’u at sunset. in Kona.

Kiwala’o: Kids do that to see who can hold his breath the longest before the sun sets,

Keoua-pe’eale: Anybody can do that. Just the ritual prayer exercises like the kahuna. The best one I know is like a fisherman who can hold his breath under water for as long as it takes to tie up a net full of fish.

Kekuhaupi’o: (Moving with lightning speed, gets Keoua-pe’eale with a wrestling hold from behind, pinning Keoua-pe’eale’s arms to his chest with his left arm, knocking him face down to the ground with a kick to the knees, pinning his right leg down with his knee, and holding him down so that Keoua cannot move, clasping his right hand over nose and mouth, so that Keoua-pe’e’ale cannot breathe.

Kiwala’o: Choke-hold!

(For several minutes they struggle until Kekuhaupi’o lets go, and Keouape’eale recovers, clutching at his throat and gasping for air)

65 (All are quiet. No one is laughing).

(Pause, as they all become serious).

Kekuhaupi’o: That’s body combat, lua wrestling. What you’re here to learn from me. Holding your breath exercises? You can do that outside under the big surf. More fun, actually.

Kunuiakea, what can you do with a spear?

(pointing to the ihe laumeki practice spears of hau wood)

Kunuiakea: With these? They’re play weapons. They won’t even go through a banana stalk.

Kekuhaupi’o: They don’t have to. Just throw it at that coconut tree. So that it stabs and stays.

Kunuiakea: (Hesitates)

Kekuhaupi’o: Use your own weapon, then.

Kunuiakea: (Picks up his own wooden ihe laumeki barbed spear, aims, throws with all his strength. It penetrates the soft bark of the tree, goes part way through and holds fast).

Kekuhaupi’o: That’s good. Show me what you can do with two of those.

(to Keouaku’ahu’ula)

Get up, Keoua. Pick up twspears for yourself, and give your cousin another one.

(Keoua obeys).

Kekuhaupi’o Now you each have two spears. Measure off the distance as five spear lengths between you.

(The boys use their spear lengths along the ground to mark off the throwing distance, about 30 to 45 feet).

Stand apart!

(They take position, a few fathoms apart, each holding two spears, waiting for a signal from their instructor).

Kekuhaupi’o: Now!

Keoua-ku-ahu-’ula: (Aims one spear at Kamehameha and throws it, keeping the other one in his left hand as Kamehameha parries the first spear with the one in his left hand, holding the second hau spear in his right hand, which he releases, aiming it at Keoua.

Keoua does not parry the spear thrown at him with his left spear, but steps aside, which is a surprise move and 66 Kamehameha’s spear speeds into the ground behind Keoua.

Keoua moves the second spear from his left to his right hand and feints a throw at Kamehameha.

Kamehameha moves the second spear from his left to his right hand and reaims a second throw at Keoua, which Keoua parries, moving the spear to his left hand, reaching down to retrieve the fallen spear with his righr hand.

Keoua now has two spears in both hands, while another is still on the ground behind him.

Kamehameha is holding no spears.

Keoua throws again from his right hand, and this time Kamehameha anticipates the throw and moves his upper body so that he catches the thrown spear behind the barbed point with his right hand to his left side.

Before Keoua can aim and throw the second spear at Kamehameha, Kamehameha moves swiftly toward Keoua with the one spear in both of his hands as though to thrust through Keoua’s middle from about a fathom away.

Keoua parries Kamehameha’s spear with both hands, chest to chest as they press hard against one another’s weapon,

Kamehameha,with his weight on his left foot, and using his right foot trips Keoua from the back of the ankle of Keoua’s right foot and knocks him backward, his spear ready to plunge down through the middle of Keoua’s chest.

Kekuhaupi’o: (calling)Time out!

The boys break away from one another, each holding a spear, and picking up those fallen on the ground.

Kiwala’o and Keoua-pe’e’ale:

(Watching the action)

Kekuhaupi’o: (to Kamehameha) Where did you learn that?

Kunuiakea: From Keouanui, my father. He taught me the wahie.

Keoua-ku’ahu-: The bath of spears, which every ruling chief must do at every makahiki season or lose his right to be chief.

[A figure standing in the shadow of a distant coconut tree is Kalaniopu’u, observing the contest]

Kekuhaupi’o: Time out for everybody. Kalaniopu’u is coming for a meeting with his counsellors this evening.

67 [The young men depart, going off in the direction of the beach, to go swimming and surfing. Almost sundown].

Kalaniopu’u: Impressive, Kekuhaupi’o.

Kekuhaupi’o: Training is fine, but it’s not experience. Not like a prolonged siege in battle. Veterans like you and me are on their way out. The kingdom will need young warrior chiefs.

Kalaniopu’u: They must learn how to fight by land and sea, in close combat or ambush, or on the wide open field, but most of all, they must learn the strategy of warfare, to arrange and to coordinate fighting men on canoes with ground troops, man to man up and down cliffs and valleys.

Kekuhaupi’o: (nodding)

Kalaniopu’u: In the meantime we need to haul logs down from the mountains, adz them out as single hulls for war canoes, weave and rig mat sails, make weapons. All of that takes time and work, lots of people, skills, resources.

Kekuhaupi’o: That may take years, Kalaniopu’u.

Kalaniopu’u: They must learn, too. Time to prepare. They’re not yet grown men. Maybe another four or five years, they’ll need to taste real battle.

I trust that someday, they’re ready to be ruling chiefs in whom the people may trust they and their habitations are secure.

(Walks away. Off in the distance the sun’s orb is about to set. Kekuhaupi’o chants as children do):

Kekuhaupi’o: A Kona kai ‘opua i ka la’i ‘Opua hinano i ka malie,

Hiolo na wai a ke kehau, Ke na’u la na kamali’i....

(Holds his breath) Na-u...... (The sun’s lower limb descends until half of the orb is below the sea)

U...... (Trails off as the upper limb of the sun descends beneath the sea)

Kekuhaupi’o: At the western horizon toward Kona, Clouds in the calm like white pandanus blossoms Fall in the dew of evening. When children sing to the setting sun.

(The redness flows into his eyes with the sun’s glow melting into the dark of evening. Nightfall, and the birds are in the trees, chirping as the sea murmurs offshore).

[Dissolve]

[End Act 2 Scene 2] 68 Background of History

[For information only; not part of dramatic narrative]

1759 Battle of Kapalipilo; Kalaniopu’u invades Kipahulu, Maui and changes the guard at Kauwiki fortress in Hana district;

Kamehamehanui,king of Maui, joined by forces from Moloka’i and Lana’i,retake Kipahulu but not Hana and Kauwiki fortress;

Wananalua the battleground and the area between Papaloa Bay (Kipahulu) and Mokupupu Pt, Hana district. to Nahiku in Ko’olau District.

Moloka’I group: Ka’ohele (vs. Kamakauki’i); Ka’olohaka-a-Keawe, ‘Awili, Kumuko’a, Kapo’oloku; Mokupupu to Honoma’ele to Kawaipapa,

Ka’ohele pursues Kamakauuki’i and kills him.

Lana’i group: (at Nahiku in Ko’olau to Honoma’ele); Namakeha, Kalaimanuia, Keali’ia’a.

Ka’ohele: nephew of ‘Awili and Kumuko’a, sons of Keaweikekahialiioka-moku and Kane’alae (w) of Moloka’i (Fornander, APR: 2: 147) Ka’ohele ~Kaohelelani (k) was the brother of Kaoenaia and Kawau (k), chiefs of Kalaupapa, Moloka’i

Namakeha: Uluehu (k) m. Kalanikauhialiiohaloa (w) and had Kanaluihoae (k)

(Kanaluihoae, brother or cousin of Kekaulike of Maui) APR 2:222)

Kanaluihoae (k) m. Kaupekamoku and had: Namakeha (k)

Ahaula (k) m. Kaupekamoku (w) and had: Nahiolea (k) Kaiana-a-Ahaula (k)

69 Act 2 Scene 3 1765 Eleven years later.

At Kapela Pool, upstream ‘Iao Valley,, Maui where the chiefs are buried, since the sixth century, over a period of about 1,250 years.

Important sites in this region and for this period:

Kuka’emoku - ‘Iao Needle; Nanahoa, the summit. Kapela, highest peak of Lihau ridge.

Kapela Cave in ‘Iao, at Olopio, beside the cliff of Kaka’e at Kalahiki. Entrance under water, and another on the left cliffside.

Two sides of the stream then called Kapela stream (‘Iao stream today) are named: Kama’auwai, Kalani-auwai.

Plateau, Ka’alaholo, several hundred feet above. Kapili-o-Kaka’e, rock where the bones were dried.

Kapali-o-Kaka’e, where the hiding place of Kaka’e was found by the reflection of moving kahilis in the water; where Kaka’e was killed.

Fine mist, swirling above, on the cliffs and overhead, but dry in the immediate surroundings where a small group of relatives of the deceased chief, Kamehamehanui, are, gathered.

Present: Kahekili, simply dressed, with malo, short feather cape of dark feathers covering shoulders to waist; holding in his hands a ti-leaf puolo with his brother’s pela, the burnt remains scraped off the corpse;

Kalaniulumoku, Kalanihelemailuna, and Pe’ape’a, sons of Kamehamehanui and Kekukamano (w),

Ka’eokulani and Kekauhiwamoku, and Kekuamanoha half-brothers of the deceased

Kalanikupule and Koalaukani, sons of Kahekili and Kawaunui (w)

Manonoikauapekulani, son of Kahekili and Luahiwa (half-sister of Kahekili; daughter of Kekaulike and Kanealae (w)]

Kahahana, hanai son of Kahekili; son of ‘Elani of ‘Ewa, O’ahu and Ka’iolalahai wahine (daughter of Kuali’i and Kalanimakeiali’i wahine.

Kahuna, braced by his ko’oko’o staff, with a tuft of fur from a dog’s tail at the tip; palai fern wrapped around his head, kihei mantle; girded with white malo.

[Nearby sounds of water trickling through the stream, running downhill, gurgling; overhead, gentle wind rustling through leaves of forest trees; cloudmist swirling through the sky above, i.e., the breathing, living world].

70 Kahekili: (to the makaula)

Here is the puolo with my brother’s pela remains.

[The prophet (makaula ) takes the package into both hands, exchanging it for the kahuna’s wand, which Kahekili holds.

Kahuna: Who are the ones who mourn this king, Kamehamehanui of Maui?

Kahekili: (stepping forward)

The public kumakena for the high chief Kamehamehanui, my late brother, was concluded several days ago

The drying of his bones at Pihana heiau is done. This farewell to commit the burnt ashes of the pela into Kapela pool is a family tribute.

Kahuna: Who will do the eulogy?

Kahekili: Sons of Kamehamehanui: Kalaiulumoku, Kalanihelemailuna, and Pe’ape’a.

Kahuna: (Takes his stance near the burial pool and lifts his voice to the space above, open and blue between the moving clouds. As he prays, he lifts up the puolo to the sky. facing toward four cardinal directions of the compass, in turn, forming a Polynesian cross, then back to his original stance:

O gods above, to east and west, To the sun rising and setting To the north and south Encompassing the earth Above and below. Center of all... E....e...ie...ie....e...... The four hundred, The four thousand, The forty thousand and more than Four-hundred thousand kini akua Of those from the beginning of time Of those who died in the distant past, Of those who died but a moment ago... E... e...i e...ie...e...... (He unwraps the puolo, leaf by leaf, as the ashes tumble from the package into the pool and diffuse through the water).

We acknowledge the present, Nor forget the past life Lived by Kamehamehanui, Departed from this life.

E...e...ie...ie...e...... E...e...ie...ie...e......

[Recitation of the papa helu of the koihonua for Kamehamehanui]:

71 Kalaiulumoku: Kahekili the first the husband, Haukanuimakamaka the wife, Kawaokaohele, son; (1)

Kahelemailuna: Kawaokaohele the husband, Kepalaoa wahine the wife, Pi’ilani, the son; (2)

Pe’ape’a: Pi’ilani the husband, La’ielohelohe the wife, Kiha-a-Pi’ilani. son; (3)

Kalaiulumoku: Kiha-a-Pi’ilani the husband, Kumaka the wife, Kamalalawalu, son; (4)

Kahelemailuna: Kamalalawalu, husband, Pi’ilani wahine, wife Kauhiakama, son; (5)

Pe’ape’a: Kauhiakama the husband, Kapukini wahine the wife, Kalanikaumakaowakea, son; (6)

Kalaiulumoku: Kalanikaumakaowakea the husband, Kanekauhi the wife, Lonohonuakini, son; (7)

Kalanihelemailuna: Lonohonuakini the husband, Kalanikauakinilani the wife, Kaulahea, the son; (8)

Pe’ape’a Kaulahea the husband, Papakani’au the wife, Kekaulike, son (9)

Kalaiulumoku: Kekaulike the father, Keku’i’apo’iwanui the mother, Kamehamehanui. the son; (10)

Kahekili: Kamehamehanui the husband, Kekuamano the wife, Kalaniulumoku (k), Kalanihelemailuna and Pe’ape’a, sons. (11)

Kahuna: ‘Amama, ua noa the tabu is lifted, Let glory be to all descendants in this and future generations, Let there be life, life to the chiefs, life forevermore.

E...ie...ie...e...... Chorus (all join): E...ie...ie...e...... E...... e...... e...... The cloudmist swirls overhead, intermittent sunlight shines through as in the west a large double rainbow extends over ‘Iao valley.

[Dissolve]

[End Act 2 Scene 3]

72 Act 2 Scene 4 At the royal compound, of several separate houses in ‘Iao, Wailuku.

In the house belonging to Kamehamehanui, recently deceased. Light gentle rain, sunlight peeking through now and then.

Situation: Period of mourning during which the bones of the chief have been encased in a woven ‘olona ka’ai casket by professional weavers in the anu’u tower of the heiau.

Kahekili’s immediate family of womenfolk are on the lanai, a covered area extended under a roof beyond the opening (a low door) of the house.

Kamehamehanui’s dry bones are in a woven ka’ai casket, wrapped in black tapa, over which is draped a feather cloak.

Five women, sitting around the container, in a semicircle, facing the outdoors.

Present: Kauwahine of Kaupo, wife of Kahekili (mother of two sons, Kalanikupule and Koalaukani; and two daughters, Kalili- kauoha (w) and

Ha’alo’u, mother of Namahana.(w), Kekuamano (w), and Kekuapo’i’ula (w), and Kekuamanoha (k) (by Kekaulike)

Kekuamano, sister of Namahana and mother of surviving sons of Kamehamehanui: Kalaiulumoku, Kalanihelemailuna, Pe’ape’a) and daughter, Apika (w).

Namahana, widow of Kamehamehanui (mother of two sons, Peleioholani and Kuakini, died young; sitting near the ka’ai.

Kekuapo’iula, sister of Namahana and wife of Kahahana (k).

------

Kauwahine: Have you decided, Namahana?

Namahana: The black tapa covers all that’s left of him. I wish I could keep the ka’ai in which my late husband’s bones are woven. A little while longer, before burial in Kapela cave. (tears come to her eyes)

Kekuapo’i’ula: Into a cavern of ka’ai caskets, some of them more than a thousand years old.

Namahana: As soon as the period of mourning is over I will go home to my own lands in Waihe’e.

Kauwahine: Kahekili’s mother is Keku’i’apoiwanui. (looking at Ha’alo’u). And Ha’alo’u is your mother (looking at Namahana).

Kekuapo’i’ula: Namahana and Kekuamano are my sisters, both of whom are wives of Kamehamehanui, and Kahekili is my half-brother.

73 Ha’alo’u: I have a half-sister Keku’i’apo’iwa, named for Keku’iapo’iwanui, mother of Kahekili and Kamehamehanui. She’s the mother of Kamehameha, but not this Kamehamehanui now deceased.

Namahana: There’s another Kamehameha now?

Ha’alo’u: Your young cousin Kamehameha, called Kunuiakea, and since the death of Kamehamehanui now carries that name.

Namahana: By whom given?

Ha’alo’u: Kalaniopu’u.

Kawaunui; Taking advantage.

Ha’alo’u: No. Kalaniopu’u is himself a direct descendant of Kihapi’ilani, the same as his wife Kalolanui, sister of Kahekili.

Kekuapo’i’ula: I didn’t know that. Does Kahekili?

Ha’alo’u: He doesn’t want to be reminded of it.

Kauwahine: Namahana, your two sons by Kamehamehanui, neither one ever carried their father’s name, Kamehameha.

Kekuamano: Nor do any of mine,

Namahana: My two sons died in infancy. (Tears come to her eyes again). I have too many sad memories of this place.

[Sounds of people coming through the forest].

Kekuamano: The men have returned.

(The return party appears and sit on the lauhala mat opposite the women Kekuamano’s three young sons sit close to their mother and remain quiet. Kahekili sits by the folded tapa cloth opposite Namahana) (Mist swirling through the trees turns into a drizzle of light rain)

Kahekili:. Oh, how the world grieves with us. (regarding Namahana) What can I say, Namahana?

Namahana: (silent)

Kahekili: You’ve lost so much.

Namahana: He was first a brother and then a husband and father of two sons. Everything I’ve had that was of any meaning at all to me is gone.

Kekuamano: I suffer with you, too, a surviving wife and sister of his like you are. However, I have three sons who survive him: Kalaiulumoku, Kalanihelemailuna, and Pe’ape’a,, and a daughter, ‘Apika, and we still have one another.

Kahekili: Twenty-five years have passed since our father Kekaulike was laid in Kapela cave, and now our older brother, the ali’i mo’i of Maui. 74 (All the women are silent)

Kekuamano: (announcing) Kamehamehanui will not be interred in Kapela cave tonight.

Namahana: (surprised) Why not?

Kahekili: His bones were not dried on Kapili o Kaka’e rock in ‘Iao but at Pihana heiau, in sand dunes to the west, by his own wish prior to burial at Moanui on Moloka’i.

Kekuamano: The family of Palemo on Moloka’i requests that he be interred at Moanui.

Namahana: Who’s Palemo?

Kekuamano: His nurse, who raised him from birth.

Namahana: How could he do that without telling me?

Ha’alo’u: Namahana, my child, the less said, the better.

Kahekili: We’re talking about a man. More than a chief’s son with obligations to family. Some of us will go with the funeral cortege to Moloka’i. I’ll stay behind to see to the womenfolk.

The kahuna has charge of the ka’ai until it’s in the heiau on Moloka’i.

Ka’eokulani: I, Ka’eokulani, brother of Kamehamehanui will go and also my brother, Kekauhiwamoku, sons of Kekaulike by Ho’olauwahine;

Kekuamanoha: I, Kekuamanoha, son of Kekaulike and Ha’alo’u wahine, and brother of Namahana, Kekuamano, and Kekuapo’iula, will go.

Kahekili: My sons, Kalanikupule and Manonokauapekukalani go in my stead. His brothers, Koalaukani and Kahahana remain here with me in Wailuku.

Kalanikupule: As you wish, father.

(Kalanikupule rises, moves out from the lanai with his half-brothers, Kalaiulumoku, Kalanihelemailuna, Pe’ape’a and Manonokaukapekukalani, with uncles, Kekuamanoha, Ka’eokulani and Ka’eo’s brothers, Kekau- hiwamoku (husband of Ha’alo’u) and Kauhiwawaeono).

Kahuna: (moves toward Kahekili who gives him the ka’ai casket)

(All those in the funeral cortege move away from the lanai to prepare to leave, as the makaula with Kalanikupule move onward down the trail to Wailuku, the others to follow)

Koalaukani: (looking at ‘Iao Valley walls) It’s so quiet here, and at the same time it’s not at peace.

Kahahana: ‘Iao, the valley of death.

75 Kahekili: Why does it always seem so much worse when a noble chief dies than it does when he’s just an ordinary man?

Kauwahine: You realize when a high chief is gone how difficult it is to take his place.

Namahana: Kamehamehanui knew when to let go. Let others keep what they already have, and not try to get back what may have belonged to us here ages ago.

Kahekili: Until Kalaniopu’u wanted more than Hana. Instead, he tried to annex Kipahulu, then Kaupo.

Kauwahine: Kahekili, you don’t really believe you have to go back and fight for Kauwiki hill, do you?

Kahekili: That struggle started two hundred years ago, and it’s consumed the lives of our father and brother. It won’t stop until we get Kauwiki fortress back.

No matter how much more claim Kumalae’s descendants in Kohala have to Kauwiki because Kiha-a-Pi’ilani gave Hana district to his sister Pi’ikea, and Pi’ikea to her son Kumalae, it still irritates me.

Ha’alo’u: Since the time of Kaka’e and Kaka’alaneo, Maui has always been divided in rule until the time of Pi’ilani when the paramount sovereignty became all of Maui, Lana’i, Kaho’olawe, and annexed Moloka’i.

Kawaunui: Until Kuali’i of O’ahu took Moloka’i away from Maui, and also annexed Kaua’i and Ni’ihau to O’ahu.

Kahahana: And that’s how it stands now. O’ahu still has Moloka’i, Kaua’i and Ni’ihau under Peleioholani and his son, Kumahana.

Kahekili: There was once a central capital of Maui at Lahaina shared by two brothers who were kings of Maui, Kaka’alaneo and Kaka’e.

Koalaukani: Not Moloka’i under those two.

Kahekili: Not until the time of Pi’ilani when it became all of Maui, Lana’i, Kaho’olawe, and Moloka’i.

Kahahana: Kaka’e and Kaka’alaneo were full brothers, so they never went to war with one another.

Kahekili: Not true. Lono-a-Pi’ilani and Kiha-a-Pi’ilani were full brothers, but they fought bitterly against each other after their father died.

Between the time of Pi’ilani of Maui and Kuali’i of O’ahu are five generations, or 125 years that Moloka’i belonged to the Maui chiefs. Whereas, Moloka’i has been under O’ahu chiefs, Kuali’i and his sons, for about a half-century.

Kahahana: Poor Moloka’i, always caught in the middle with divided loyalties between Maui and O’ahu.

76 Kawaunui: That’s how Kahekili feels about Kauwiki. It has no loyalty to Maui.

Koalaukani: Maui will never be truly at peace until Kauwiki is returned to this side of the family, even though we must all fight to the death for it.

Kahahana: That little hill, no more than a sentinel rock facing the eyeball of the rising sun in the east, every day.

Kahekili: Not litte at all. It has enormous advantage when you consider the defense of the entire island. Kauwiki fortress is at the top of a sea cliff on the bay of Kapueokahi.

Beyond it you can see all the way around, land and sea, so that you always know who’s coming, how many, friend or foe. No enemy takes you by surprise. You meet them on your terms,not theirs. But we are not the ones who are there. Our cousins are, from Hawai’i.

Koalaukani: Father, it seems to me that a superior force of warriors can just fight their way up to the top like Pi’imaiwa’a did.

Kahekili: Pi’imaiwa’a! He’s from two centuries ago, and on the wrong side. They don’t make people like him anymore.

Kahahana: They say he went at night., all by himself, and threw his club at a wooden image, Kawalaki’i, that the kahuna put out there to fool the troops below into thinking everybody was awake, when they were all snoozing.

Koalaukani: So he outsmarted them, that’s all.

Kahahana: No one knows how he got up there by himself.

Kahekili: He got hold of the rope ladder, which is the only way up from three sides. If your enemy sees you, all he does is cut it away above you.

Kahahana: Down you go, one hundred, two hundred, three hundred feet, or more.

Kahekili: The back is a slope of cinders. When you try to go up, you slip and slide backward, and somebody above clubs you to death.

Koalaukani: So you wait for them to come down. They have to at some time, or they all starve to death. You pick them off a few at a time, until nobody’s left.

Kahekili: Not that easy to do The fighting men come down to farm, fish, and go back to supply the others. The fort is always occupied.

Kahahana: How can one small district like Hana hold out against the fighting force of five others on this island?

Kahekili: At Kauwiki fortress are slingstone throwers with deadly aim, and their sharp stones come at you like rain. That’s what we would face, trying to go up there,

Namahana: It’s not worth it, Kahekili. It means fighting our own flesh and blood and losing our own.

77 Kahekili: Don’t tell me what to do.

Namahana: Kalaniopu’u is married to our sister, Kalolanui. We can’t continue to treat them as enemies.

KahekilI: When we offer men to the gods so that we may be assured we will win any war, we don’t ever say, “On the altar of death.” We ask our gods for life: “Life, life, oh, give us this life.”

Kahahana: On the altar of life.

Kawaunui: What do you mean?

Kahekili: In Kalaniopu’u’s mind, Kahekili is just one more man to lie down on the altar of human sacrifice.

Kawaunui: It’s my turn to feel Namahana’s deep sorrow.

(The mists die down, and sunlight peeks through)

Ha’alo’u: The sun just came out, Kahekili. We can see the trees again.

Kauwahine: Does that mean it will be good weather tomorrow?

Kahekili: No. It means good weather today. The time to live is always now. Let’s dry out my bones in Lahaina. We can look across ‘Aua’u channel, see Lana’i, Kaho’olawe, and Moloka’i. On a good clear day, O’ahu. Nothing in the way.

(Motioning them to get moving) Everybody get ready. Pack whatever you need, but go light. We leave, now.

[Dissolve]

[End Act 2 Scene 4]

78 Act 2 Scene 5 1765 Pohakumane’o Fortress between Honokane and Pololu valleys, Kohala coast .[acc. Forn.APR:2:148]

The fortress is on a high bluff overlooking the sea on the Kohala coast west of Waimanu valley, between Honokane and Pololu. A small kauhale compound of the chief’s hut and few others. The south side is a high ridge of about 500 to 600 feet continuing to the Kohala mountains and west of the bluff are small inlets leading into ravines with running streams. The terrain is thickly wooded.

Descriptive Background [by William Ellis, Tour around Hawaii in 1823, p.285-286]

[“Trails Along Kohala Mountain Bluffs...We did not land at this place. but passed close to shore, and continued to sail along at the base of steep mountains, 500 or 600 feet high; and although nearly perpendicular, they were intesected here and there by winding paths, which we at first thought could be travelled only by goats, but up which we afterwards saw one or two groups of travellers pursuing their steep and rugged way....reached Honokane, the second village...

“...The division of Hamakua, on the N.E. side of the island, is, during the greater part of the year, singularly romantic in its appearance, particularly as seen from a vessel four or five miles out at sea.

“...The coast is bold and steep, and the cliffs, from three to five hundred feet high, partially covered with shrubs and herbage, intersected by numerous deep ravines and valleys, frequently by a high state of cultivation, while the whole coast is oranamented with waterfalls and cascades of every description. I once beheld three-and-twenty at one time from a ships deck...

“...About 4 p.m. we left Honokane, and passed on to Pololu. On our way we walked over a long tract of fragments of rocks, occasioned by the falling down of a side of the mountain, which took place at the same time that the mass of rocks fell at Laupahoehoe...

“...It was impossible, without considerable emotion, to walk over these rocks, some of them were broken in small pieces, others in blocks of several tons weight, each lying exactly as it had fallen, the fractures fresh, and the surface hardly discoloured, while the steep side of the mountain from which they had fallen looked as smooth and even as if the mass below had been separated from it only a few minutes before.

“...In some places between Honokane and Pololu, we had to walk in the sea, where the water was up to the knees, but by watching the surf we passed by without much inconvenience”...

*Note by author: probably when this rock slide occured, the effects of the tectonic shift in 1823, Pohakuomane’o fortress was obliterated].

79 Situation:

The time is mid-afternoon, sun high above the horizon, late summer.

Two guards on duty outside the chief’s house.

Guard 1 Guard 2 Ke’eaumokupapaiaheahe

Guard 1: It’s always windy on this coast, steady ‘Apa’apa’a wind of Kohala.

Guard 2: Keeps us cool in the summertime.

(The wind shuffling through the trees makes a swishing sound, rustling of leaves, but another is more invasive, of twigs snapping).

Guard 1: What’s that?

Guard 2: Wind tearing through the trees.

(The ocean surf murmurs below and can be heard as a distant crashing of the sea against high cliffs.

(Wind blowing through snaps the smaller branches of nearby trees)

Guard 2: This is a lonely place.

(The wind continues to bend branches, rustling of leaves)

Guard 1: Listen!

Guard 2: What?

Guard 1: Sounds like the noise people make when they push through, on a seldom-used, overgrown trail.

(The wind continues to bend the branches of trees, but no snapping sounds)

Guard 2: There’s only way up here and one way down, from the ocean front to the ravine, and up the winding trail.

Guard 1: Nobody gets up here without being seen, if that’s what you mean, coming in from the sea. Our view is to Hamakua-Hilo to the east and Hamakua-Kohala to the west.

Guard 2: In broad daylight, yes. At night, no, you wouldn’t see them.

Guard 1: Let’s say you and I were in a raiding party wanting to take this fortress away from Ke’eaumoku.

80 Guard 2: If by canoe, we’d come from the stream, up the ravine. That’s the fastest way.

Guard 1: Ke’eaumoku is concerned Kalaniopu’u might come here.

Guard 2: If he’s in Ka’u, he’d sail up on the windward side by way of Puna and Hilo to Hamakua.

Guard 1: If he wanted to raid this place by daylight, he would plan to be here by early morning and catch everybody asleep if he could. Or, come by night, thinking we might all be asleep then?

Guard 1: Or, hang off the coast at night and wait for first light?

Guard 2: Maybe.

Guard 1: Our farmers below would see the canoes coming and let us know, first thing.

Guard 2: If I were Kalaniopu’u, I’d bring my canoes to the next bay over, so they wouldn’t be seen by anybody up here or down by the sea.

Guard 1: Then come up from the ravine to the opposite ridge, down to the next ravine to cross this stream, up the winding trail to here.

Guard 2: How long would it take to do that?

Guard 1: Let’s say they were off Hamakua, coasting along by Honokane in the dark hours before morning. Then they could see where they were.

They might land in the next bay about noon, haul the double-canoe above high tide level so it wouldn’t float away or be stolen, then up to the next ridge over there, across from us, then down the winding trail, so by now they’re about ready to cross the stream.

Guard 2: They’d have to know where the trail begins, downstream or upstream.

Guard 1: If they had somebody with them who knew the right trail up here, like Kamehameha, who has walked these cliffs as a young boy, he could tell them where to go.

Guard 2: Only one thing would slow them down, if the trails seldom-used were overgrown or fallen down in places, then they’d have to whack through the underbrush, or make a new, safe way across the impasse. That might take a little while.

Guard 1: Not on this side, where the trail is always in use;

Guard 2: I guess if you’ve seen Kauwiki fortress in Hana, this one is almost like it?

Guard 1: No. Kauwiki hill is about four hundred feet high, steep cliffs on three sides, except for the side that continues to the back country below Haleakala.

81 This one, Pohakumane’o, “Itchy-Rock”, is on a cliff perpendicular to the sea., flanked on both sides by ravines with running streams, and behind this clearing, a high ridge continuing up to Kohala mountains.

Guard 1: Haupu fortress on the north side of Moloka’i is about a thousand feet high. Right now I’d rather be there.

Guard 2: Ho’oki’o is two thousand.

Guard 1: Where’s that?

Guard 2: Lana’i. Why would Kalaniopu’u care at all about this one, it’s so isolated. A wilderness. Small population, small farms. No army.

(Wind rustling through the trees, sounds of snapping twigs in the distance).

Guard 1: Call it territoriality, dominion, the taxable domain. And, a good hiding place for your enemy, who, over time, could raise a substantial army undetected up and down the coast formed from the people usually ignored.

Who’s to know? That’s Kalaniopu’u’s big worry.

Guard 2: Ke’eaumoku is active resistance, slavery to none. But he’s living in exile, a renegade chief in poverty. He can’t go back to Kona. Can’t go back to Ka’u.

(Wind rustling through the trees. No sounds of twigs snapping, or branches breaking. The wind briefly abates and quiets down, but the distant sound of snapping twigs continues).

(The guards stop their conversation and listen).

(The wind picks up again, leaves rustling)

Guard 1: I fear an ambush coming our way, maybe?

Guard 2: Why don’t I take a look at the next ridge over and see if there are any signs of life over there?

[Guard 2 moves beyond the clearing, is out of sight briefly, and returns. His eyes are wide open]

Guard 1: Well? See anything?

Guard 2: I think so. Guard 1: Should we tell Ke’eaumoku?

(Guard 1 goes to the low door of the chief’s house, calls him out).

Guard 1 Ke’eaumoku! (Raps on a wooden post of the hut).

Ke’eaumoku: (Comes outside).

Guard 1 Look’s like folks moving down from the next ridge over.

Ke’eaumoku: Armed men? 82 Guard 2: Seems to be.

Guard 2: We can only hear them moving off and on the trails.

Guard 1: I don’t like it. Why don’t we get out of here?

Ke’eaumoku: We can always come back when we know they’re friendly.

Guard 1: After a day or so?

Ke’eaumoku: You leave on the west side of the kauhale.

Should you meet others on the trail coming back here, tell them to follow you.

Keep on going, head up to higher ground. They’re not likely to follow you up there.

Guard 1: Where are you going?

Ke’eaumoku: To my mother’s people, Kuma’aiku’s family. On Maui, and some on Lana’i.

Guard 2: (hesitating)

Ke’eaumoku: I’ll take care of myself. I said go. Now!

[Exit Guards 1 and 2]

(Ke’eaumoku goes into his house and comes out with his feather cape and helmet tucked into a travel gourd. Has no spear).

Ke’eaumoku: (to himself as he walks to the edge of the kauhale clearing).

Could be just the wind rasping the trees, but can’t take any chances.

(The wind shuffles through, carrying the sound of feet trampling the trail below)

It’s more likely unwanted company from Kalaniopu’u.

Ke’eaumoku: Can’t leave these behind, my feather cloak and helmet. I need them somewhere else now.

(Sounds get louder, closer)

Ke’eaumoku ties the gourd holding his cloak to his waist, puts a dagger through his malo to one side.

He quickens his pace to the north side of the clearing, steps into the thicket, vanishing from sight, taking an unused pig trail through the brush downward.

Beyond the shrubbery, he goes to a ledge and peers down the side. It falls straight down to the beach rocks below. The height is awesome, but the cliff is also angled outward, giving him places where he can stop on 83 the way down.

Ke’eaumoku walks to a sturdy tree nearby at the base of which is a substantial rope tied to the trunk. the rest of it in a neat coil. The length of the rope has already been measured to equal the height of the cliff with some extra rope to spare. It is a nine-ply ‘olona braid, light-weight but strong. At every fathom or so is a large knot for a foothold and a handhold.

He walks the rope to the eastern side of the precipice until he can see fishing canoes near the mouth of the stream.

Taking part of the coiled line snug against the tree, he tugs at the line to make sure it will not pull out before he backs down a small slope testing the line to support his weight. It holds.

Angling his body away from the edge, he goes over, walking down the face of straight rock backward, letting the coil unwind gradually from the slack side around his left arm and still gripping the tightrope supporting his weight by the tree trunk above.

He descends steadily, bracing his feet against the rock. In some places he has to let go to swing out and back, trying to jump down where he can find a ledge.

After a while, reaching the boulders below, he unfastens the gourd from his waist and makes his way against the cliff so as not to be seen from above.

He puts the gourd into a single-outrigger canoe and shoves the hull into the outgoing surge, quickly getting inside to paddle through the incoming wave, and the canoe slides over, up and down, until it reaches the swell beyond the surf zone.

He hauls up the mat sail to catch the northeast Moa’e tradewind on a reach, speeding the canoe’s flight away from Hamakua coast and heading toward the Alenuihaha. channel, setting his course for Lana’i and hoping to be in the lee of Kaho’olawe and Maui at night so he can find some respite from wind, seas, and the bailing cup.

Camera point of view:

The camera’s point of view is at the fortress clearing, looking out to sea.

The canoe seems to disappear from view once it turns into the next inlet.

Sounds of human voices and running feet coming up the hill from below.

Sounds of running feet scurrying from behind.

Into the camera’s range come several barbed spear points, moving into view and out of view from time to time.

Those in view move through the brush to the tree where the rope was tied and stand poised on the edge of the cliff, moving from one side to the other in irregular outlines.

84 Sounds of the surf breaking on the rocks below.

Sounds of the wind rustling through the leaves of trees.

Gradually all of the spears, failing to find targets, move out of view, one by one, until there are none.

[Dissolve]

[End Act 2 Scene 5]

Act 2 Scene 6 1765 Kahekili in Lahaina, Maui after the interment of Kamehamehanui at Moanui on Moloka’i

Setting: The kauhale compound of the chief’s residence, composed of several houses. Action is at the hale noa (3) below:

A kauhale compound had several houses:

(a.1) The hale mua men’s eating house nearest the entrance of the compound; served also as the shrine, or unu, for the god Lono; (2) Nearby is a smaller house, the hale kahumu, open- sided, covering the cooking oven (imu) for the men’s eating house;

(3) The hale noa, a house where the men and women and families could assemble;

(4) The chief’s private hale moe. sleeping house and eating house, with personal accommodations; set apart by a low rock wall and a gate (‘ipuka), with pulo’ulo’u tabu sticks between the posts, and a red brown cord stretched between them;

(5) The hale ‘aina, the women’s eating house with a smaller hale kahumu, open-sided cooking house, holding the underground imu to cook the women’s food; a man who was assigned to do this for the women was called an ‘ainoa.

(6) The private hale moe of the chief’s wife (Kawaunui), with her personal accommodations;

(8) Other separate houses, sleeping quarters and private accommodations for guests and other women;

(9) The hale pe’a, women’s menstrual hut, extremely tabu, at the back of the

(b.1) Several halau workhouses, the most prominent the men’s canoe-house, or halau-wa’a, the largest holding the chief’s double-canoe, and other halau, open- 85 sided for crafting necessary tools, etc.

(2) The hale kuku kapa, the women’s tapa-making house, open-sided

Act 2 Scene 6

1765 Arrival of Ke’eaumoku in Lahaina at Kahekili’s kauhale compound. Mid-morning.

In the hale noa: The house free from tabu where men and women may assemble, but in separate groups.

(a) In a semi-circle of the men of the household, sitting on a floor mat

Kahekili, the high chief Kahahana, adopted son of Kahekili Koalaukani, son of Kahekili

(b) In a semi-circle of the women of the household present and sitting

on the floor mat: Kawaunui, wife of Kahekili Ha’alo’u, widow of Kekaulike Kekuapo’i’ula, sister of Namahana Namahana, widow of Kamehamehanui, daughter of Ha’alo’u

Ha’alo’u (w): Tell us again, Kahekili, how is Kahahana your adopted son.

Kahekili: (Looking at Kahahana). Kahahana is really my cousin, but he came to us when he was a child, and we’ve raised him in our home like a son.

Kahahana: (silent, looking at Koalaukani, with whom he has grown up as a brother)

Koalaukani: (tacitly acknowledges him)

Kekuapo’i’ula: (to Kahekili) How is Kahahana your cousin?

Kahekili: (Reciting, in ascending order):

Kahekili the second, the son, Kekaulike the father Keku’i’apo’iwanui the mother;

Kekaulike the son, Ka’ulahea the second, father Papaikani’au the mother;

Ka’ulahea the second the son, Lonohonuakini the father Kalanikauanakinilani the mother.

Lonohonuakini the father, Kalanikauanakinilani the mother Ka’ulahea the first, the son, Kualuwahine, daughter; 86 (Reciting, in descending order):

Kualuwahine the mother, Kalanimakeiali’i the father, Kalaniomaiheuila wahine, daughter;

Kalaniomaiheuila the mother, Ka’ulahea the second, father, Kalanikahimakeiali’i wahine, daughter; [half-sister of Kekaulike]

Kalanikahimakeiali’i wahine, mother, Kuali’i, father, Ka’iolalahai, daughter [cousin of Kahekili]

Ka’iolalahai the mother, Elani of O’ahu, father, Kahahana the son, hanai kama of Kahekili. [second-cousin of Kahekili]

Kekuapo’i’ula: How interesting. Kahahana’s mother, Ka’iolalahai is a cousin of ours, so Kahahana, my husband, is my second cousin.

[Commotion outside the dwelling]

[Enter Steward (Ainoa)]

Steward: (Kneeling and bowing low). Kulou i ke ali’i (I kneel before the king).

Kahekili: What request have you?

Steward: A visitor to your kauhale asks audience with you.

Kahekili: How does he present himself?

Steward: He is called Ke’eaumoku.

Kahekili: Papaiaheahe?

Steward: The same.

Kahekili: Let him come in.

[Exit Steward, returning with Ke’eaumoku-papaiaheahe in full chiefly regalia, wearing his ahu’ula feather cape and mahi’ole feather helmet]

Ke’eaumoku, upon entering, removes his helmet, does not kneel until he is welcomed by Kahekili.

Kahekili: E kipa mai, nou ka hale. (Welcome, the house is yours).

Ke’eaumoku: (Kneeling) A noa ai.

Kawaunui: A noa ai ke aloha.

Ke’eaumoku: Thankyou. Please forgive the intrusion,

Kahekili: Perhaps you may know everyone here?

87 Ke’eaumoku: (Unsure, but nods his head in everyone’s direction as Kahekili names them:

Kahekili: This is Kawaunui, my wife, from Kaupo, Kahahana, and Koalaukani, my sons Namahana, my sister, and her mother, Ha’alo’u,

Namahana: And this is my sister, Kekuapo’i’ula.

[Namahana, wearing a band of yellow feathers around her head, gets up from her place and goes over to Ke’eaumoku to place it around his head.

She rubs noses with Ke’eaumoku, and Ke’eaumoku moves towards all the other women, exchanging the same greeting of aloha with them as Kahekili observes him]

Ke’eaumoku: (to Namahana) Thankyou. That was very gracious of you.

Namahana: (smiles, then her gaze shifts to the mat, in solemn contemplation)

Kawaunui: Namahana is in mourning for her late husband, the king,

Kahekili: My older brother, Kamehamehanui.

Ke’eaumoku: Oh. (to Namahana). I’m sorry.

Namahana: (looks up) Kamehamehanui’s bones are in the heiau.

Kahekili: (explains) Not here. She means at Moanui on Moloka’i.

Ke’eaumoku: I see. I’m here at a bad time. I’ll come again, some other time.

Ha’alo’u: No, please don’t go. My daughter...

Ke’eaumoku: Your daughter?

Ha’alo’u: Namahana...

Ke’eaumoku: (paying attention)

Ha’alo’u: ...mourns in many ways. She suffers so much loss.

Ke’eaumoku: I understand. (pausing)

(to Namahana) I’ve lost everything, too. I have nothing.

Namahana: But you do. That feather cloak is a treasure.

KahekilI: Weren’t you in Ka’u with Kalaniopu’u?

Ke’eaumoku: I was.

Kahekili: You helped him to defeat Keawe’opala. in Kona.

Ke’eaumoku: More than ten years ago. 88 Kahekili: And since then...have you been coming to Maui with him?

Ke’eaumoku: No.

Kahekili: (Leaning forward) No?

(throughout Ke’eaumoku’s long explanation, Namahana looks at him with great interest and admiration)

Ke’eaumoku: I couldn’t go back to Kona where the chiefs are very close relatives of mine, my own half-brothers. We have the same father, Keawepoepoe. My mother is Kuma’aiku of the chiefly line of Maui.

Kahekili: Right now I don’t even recall her name. Nor does she matter except with regard to why you’ve come here without an invitation. Without that cloak you’re not welcome.

Ke’eaumoku: Then let me go back a bit. I had already lost my lands in Kekaha to Keawe’opala before Kalaniopu’u went to war with him.

My losses were different. from Kalaniopu’u’s.

Kalaniopu’u’s struggle was on his brother Keouanui’s behalf to recover Keoua’s son from military service to Kohala chiefs who had usurped Keoua’s titles by conquest.

Kahekili: (nodding) My father, Kekaulike, felt the same way, exactly.

Ke’eaumoku: After the war, I recovered nothing of my family lands in Kekaha, which went to my brothers, instead. My situation was no different under Ka’u than it was under Kohala,

Kahekili: So what did you do?

Ke’eaumoku: I defected.

Kahekili: And where did you go, if you were no longer welcome in your own district, Kona?

Ke’eaumoku: To Kohala, where I lived on the edge of a high cliff, and then, Kalaniopu’u got interested in it.

Kahekili: He took it away?

Ke’eaumoku: Yes.

Kahekili: I see. And what can you expect to accomplish here?

Ke’eaumoku: , My mother’s family is here. I was fortunate on Lana’i to find some of them living there.

Kahekili: You have no wife, no other family?

Ke’eaumoku: (looking at Namahana while answering Kahekili)

I do, Kalolawahilani, daughter of Kauhi’aimoku-a-Kama, your half-brother, and Lu’ukia wahine of Kaupo. 89 [*Note: APR 2:212].

My son is Keakakilohi, whose mother lives in Kaupo.

[*Note: Ke’eaumokupapaiaheahe was also married to Kailakanoa and had Kanekoa (k), but probably after children from Namahana ].

Namahana: (interrupting) Your son would be a grandnephew of ours.

(A smile steals across her face at the revelation that Ke’eaumoku was married to Namahana’s niece).

Ke’eaumoku: I come to assure you that my purpose in coming here is not as a warrior in Kalaniopu’u’s employ.

Kahekili: You wish more than asylum....permanent residency.

Ke’eaumoku: (Rising, silent, anxious to depart).

Sanctuary, if only for a while until I can recover my losses in Kona.

Namahana: Wait, Ke’eaumoku. I have large estates in Waihe’e, many farmlands untended and poorly maintained. I’ve been waiting for a chief to oversee them.

Kahekili: How did you come, Ke’eaumoku?

Ke’eaumoku: Wa’a kaulua double canoe from Lana’i that may have to take me back. Or, I may be staying. (Looking at Namahana).

Kahekili: Well, then...(rising)...why don’t we go down to say hello, or farewell, whatever the case may be, to your family from Lana’i, who brought you here?

(Kahekili, rising from his place, escorts Ke’eaumoku on the way out)

Ke’eaumoku: (to Namahana). Would you like to come with us?

Namahana: Yes, I would. (rises from her position to join them)

[Exit Kahekili, Ke’eaumoku, and Namahana]

Kawaunui: I hope Ke’eaumoku doesn’t accept Namahana’s ill-considered offer.

Kekuapo’i’ula: It’s her opporutnity to be free from any obligation to continue her life as a wife among other preferred wives of the ruling chief in the same household.

Koalaukani: I see no way my father could keep control if Ke’eaumoku acquired a foothold in west Maui through aunt Namahana.

Ha’alo’u: Namahana knows that by ancient custom and tradition she’s already the wife of her deceased brother’s brother,

Koalaukani: It’s only a matter of duty or consideration, nothing more. \

90 Kawaunui: I think Ke’eaumoku should realize he would be trespassing, and Kahekili would expect him to refuse.

Kekuapo’i’ula: Namahana has her own right in Waihe’e, independently of our brother Kahekili’s right as ruling chief, married to him or not.

Kahahana: Kahekili could never take Ke’eaumoku’s presence in Waihe’e lightly.

Ha’alo’u: It’s already difficult for Namahana to remain here as a punalua wife in second place to Kawaunui, and equally difficult for Kawaunui as principal wife to accept Namahana as a potential mother of Kahekili’s future heirs, who, if they are sons, may then outrank the sons of Kawaunui, you, Koalaukani, and your brother, Kalanikupule.

Let Namahana go. She deserves a new life.

[Dissolve]

[End Act 2 Scene 6]

Act 2 Scene 7 1767 First light, morning, along the cliffs of Hana on the Kapueokahi Bay shoreline, a canoe with several people aboard approaching landfall.

Ke’eaumokupapaiaheahe (k) Namahana and her family: Ha’alo’u, wife of Kekauhiwamoku (brother of Ka’eokulani) Kekuamanoha, brother of Namahana

Onshore: Nae’ole, warrior at Kauwiki fortress Kalokuokamaile, half-brother of Kamehameha, also stationed at Kauwiki fortress; about 25 years of age. [acc. Kamakau, RC: 115)

(Nae’ole and Kalokuokamaile, by the canoehouse (halau-wa’a) onshore, watching the canoe come in with passengers aboard).

Nae’ole: A canoe coming from the northwest.

Kalokuokamaile: Not many people aboard.

Nae’ole: I can make out a party of six, four men and two women.

(The canoe comes into the bay, and the men onshore wade out to meet it).

Ke’eaumoku: (calling from the canoe) Take the bow?

Kaloku: Here!

91 (Nae’ole takes hold of the side closest the bow. Men inside the canoe amidships stow their paddles and jump out to guide the canoe in from the sides. The two women jump out and greet Kalokuokamaile and Nae’ole).

Nae’ole: (going up to Ke’eaumoku) Ke’eaumoku!

Ke’eaumoku: Ke ali’i Nae’ole, my chief.

Nae’ole: Come ashore!

Ke’eaumoku: Give us a hand!

(The men hoist the canoe upshore on their shoulders and set it down in a place safe from falling coconut fronds, near the halau wa’a canoe shed)

(Kalokuokamaile attends to the women, motions to a coconut log lying down)

Kaloku: (to Ha’alo’u and Namahana).

Come, here’s a place for you to sit down,or would you rather rinse off the salt. first? There’s a spring at Punahoa where you can go. Over there (pointing it out at the northern end of the bay)

Namahana: Thankyou. I’m Namahana and this is my mother, Ha’alo’u.

Ha’alo’u: What’s your name?

Kaloku: Kalokuokamaile.

Ha’alo’u: Don’t you have a brother by the name of Kamehameha?

Kaloku: I do.

Namahana: Is he here with you?

Kaloku: No. He’s at Ka’awaloa with Kalaniopu’u.

Ha’alo’u: I’m a half-sister of Kamehameha’s mother so that makes you my nephew.

Namahana: We’re cousins.

Kaloku: Call me Kaloku.

(The two women turn toward Punahoa spring at the northern end of Kapueokahi Bay as Kalokuokamaile returns to the canoe shed where the men are standing by the canoe).

Nae’ole: (to Ke’eaumoku) Where did you come from?

Ke’eaumoku: Moloka’i.

92 Nae’ole: I thought you were at Waihe’e, last I heard of your whereabouts.

Ke’eaumoku: I’m running away.

Nae’ole: From whom?

Ke’eaumoku: Kahekili.

Nae’ole: And he pursued you?

Ke’eaumoku: No. We left under cover of night.

Nae’ole: For what offense would he have a grievance against you?

Ke’eaumoku: Taking Namahana away. She was promised to him.

Nae’ole: I see.

(Kalokuokamaile approaching)

Nae’ole: (indicating Kalokuokamaile). I’d like you to meet Kalokuokamaile.

Ke’eaumoku: Kalokuokamaile, son of Keouanui.

Kaloku: Uncle...

Nae’ole Ke’eaumoku. (continuing with introductions to Kalokuokamaile)

This is Kekauhiwamoku, brother of Ka’eokulani and Kahekili, and this is Kekuamanoha, brother of Namahana.

Ke’eaumoku: (to Kaloku) Where are the women going?

(looking in their direction).

Kaloku: To the spring. I told them I’d get them some drinking nuts Would you like a fresh coconut drink?

(all the men nodding assent)

(Kaloku goes off to the nearest coconut tree to climb it, and when he’s up at the top, proceeds to throw down green coconuts, which keeps him busy, husking, etc. until there are enough for the visitors The other men go in his direction, help him gather up the coconuts and peel off the husk to make drinking nuts).

(Nae’ole and Ke’eaumoku, continuing)

Ke’eaumoku: They’ve been through a lot., especially Namahana. She’s expecting a child.

Nae’ole: Yours?

Ke’eaumoku: (nodding)

93 Nae’ole: Why did you leave Waihe’e?

Ke’eaumoku: One of the local chiefs feeling shortchanged in the distribution of fish from the catch avenged himself by attacking us at Namahana’s place.

We escaped to Ka’anapali and left by canoe when we found out Kahekili had had a hand in it.

Nae’ole: The fortress at Pohakumane’o was not a safe retreat for you either.

Ke’eaumoku: No.

Nae’ole: That makes two high chiefs you’re running from now, one here and one on Hawai’i.

Ke’eaumoku: I’m not even sure we can stay here.

Nae’ole: Mahihelelima is commander of Kauwiki fortress and district chief of Hana. I doubt that he would turn you away, but we should find out right now.

Nae’ole: (calling Kalokuokamaile, who comes toward him)

Kaloku, will you see to proper accommodations for our guests, while I’m gone? I won’t be back until late afternoon.

Ke’eaumoku: Where are you going?

Nae’ole: To Kauwiki fortress. Mahihelelima’s up there.

Ke’eaumoku: How do you go up?

Nae’ole: Fastest way is by a ladder.

Ke’eaumoku: Mind if I go along?

Nae’ole: No. Not at all.

(Nae’ole and Ke’eaumoku walk to the cliff front nearest the rocks on the ocean side, facing east. A ladder made from ‘ohi’a wood and‘ie’ie vine is built up the side of the hill from below). [acc. Kamakau, RC: 80]

View: From the clearing at the top of Kauwiki fortress, Mahihelelima watching Nae’ole come up the ladder.

Persons: Mahihelelima, Commander of the garrison Nae’ole, next in command Guard 1 and 2. Ke’eaumoku-papaiaheahe, visitor

94 Mahihelelima: (to two young men in the garrison)

Come over here!

Guard 1: Yes, commander.

Mahihelelima: That’s Nae’ole coming up. Give him a hand.

(They help pull Nae’ole up)

Mahihelelima: Nae’ole!

Nae’ole: Mahihelelima, aloha. (to the two guards). Thankyou.

Mahihelelima: Who’s that coming up after you?

Nae’ole: Ke’eaumoku, Kona’s chief in exile.

Mahihelelima: That was his canoe that just came in?

Nae’ole: (nodding)

Mahihelelima: (to the two guards) Give him a hand.

(they wait for Ke’eaumoku to come up)

(Nae’ole and Mahihelelima step away)

Mahihelelima: What does he want?

Nae’ole: Sanctuary.

Mahihelelima: This is a fort, not a refuge.

Nae’ole: It’s a perfect hideout.

Mahihelelima: You think I should let him stay?

Nae’ole: I think so.

Mahihelelima: And what about Kalaniopu’u?

Nae’ole: He would understand if he saw Namahana.

Mahihelelima: Namahana?

Nae’ole: She’s with child.

Mahihelelima: Ke’eaumoku?

Nae’ole: (nodding)

Namahana’s whole family left Waihe’e with him. Kahekili chased them to Moloka’i where he fought to get her back, to no avail.

95 Mahihelelima: What if he comes here looking for them?

Nae’ole: Kahekili has no jurisdiction in Hana.

Mahihelelima: Then you’ve just convinced me they can stay.

(Ke’eaumoku is seen rising above the level of the clearing and comes into full view as he strides toward Nae’ole. The soldiers go about their business).

Mahihelelima: Ke’eaumoku, aloha. Nae’ole has spoken to me of your need for asylum from Kahekili, and it is granted.

Ke’eaumoku: Before I even ask? Thankyou.

Mahihelelima: As you can see, we’re but a handful. Our ranks have thinned out, but we continue to be prepared.

Ke’eaumoku: For war or attack?

Mahihelelima: Kahekili is determined to drive us out.

Ke’eaumoku: Maui is Kahekili’s domain, and any more repeat attacks by Kalaniopu’u on Kaupo and Kipahulu will be resisted.

Mahihelelima: Hana district is in Kalaniopu’u’s domain, but the land is on Maui.

Nae’ole: Kahekili wants to restore Hana to Kekaulike’s heirs.

Mahihelelima: Kalaniopu’u has as much right to that claim as Kahekili. He’s in the same direct line of descent from Pi’ilani as Kahekili. What difference does it make if one set of cousins are from Kohala and are the chiefs of Hana?

Ke’eaumoku: I need to be convinced of that.

Na’eole: The only way is to recite the generations of both chiefs back to Kiha-a-Pi’ilani from whom Kahekili derives his right to rule on Maui.

Ke’eaumoku: Fair enough. I’ll do it for Kahekili, and Nae’ole for Kalaniopu’u. (reciting, in descending order): Kiha-a-Pi’ilani father, Kumaka mother, Kamalalawalu son, Kamalalawalu father, Pi’ilani wahine ‘elua mother, Kauhiakama son, Kauhiakama father, Kapukini mother, Kalanikaumakaowakea son, Kalanikaumakaowakea father, Kaneakauhi wahine mother, Lonohonuakini son, Lonohonuakini father, Kalanikauanakinilani mother, Ka’ulahea son, Ka’ulahea father, Papaikaniau mother, Kekaulike son, and Keku’iapoiwanui, daughter, Kekaulike father, Keku’iapoiwanui mother, Kahekili son.

Mahihelelima: Eight generations from Kiha-a-Pi’ilani to Kahekili.

Nae’ole: (reciting, in descending order) Kiha-a-Pi’ilani father, Kumaka wahine mother, Kamalalawalu son, Kamalalawalu father, Pi’ilaniwahine ‘elua mother, Kauhiakama son. Kauhiakama father, Kapukini mother, Kalanikaumakaowakea son, 96 Kalanikaumakaowakea father, Kaneakauhi mother, Lonohonuakini son and Pi’ilaniwahine ekolu, daughter; Pi’ilani ‘ekolu mother, Ahu-a-’I father, Lonoma’aikanaka wahine daughter, Lonoama’aikanaka mother, Keaweikekahiali’iokamoku father, Ka’Iimamao son, Ka’Iimamao father, Kamaka’imoku mother, Kalaniopu’u son.

Mahihelelima: Eight generations from Kiha-a-Pi’ilani to Kalaniopu’u.

Nae’ole: Kahekili’s line has a male successor to the ruling chief in every generation, whereas Kalaniopu’u’s has females in two generations.

Ke’eaumoku: Giving Kahekili seniority, but Kalaniopu’u’s claim is not diminished,

Nae’ole: Convinced?

Ke’eaumoku: Yes.

Mahihelelima: I wonder how the Mahi line stacks up against either one,

Nae’ole: Can you recite it?

Mahihelelima: I’ll try. (recites in descending order)

Pi’ilani father, La’ielohelohe mother, Pi’ikea wahine daughter, Pi’ikea wahine mother, ‘Umi-a-Liloa father, Kumalae-nui-a-’Umi and Keawe-nui-a-’Umi , sons.

The line from Kumalaenuia’umi:

Kumalaenuia’umi father, Kunuunuipuawalau mother, Makua-a-Kumalae son, Makua-a-Kumalae father, Kapohelemai mother, ‘I kane son, ‘I kane father, Kawalu mother, Ahu-a-’I son, Ahu-a-’I father, Pi’ilani ‘ekolu mother, Lonoma’aikanaka daughter, Lonoma’aikanaka mother, Keaweikekahialiiokamoku father, Ka’Iimamao son, Ka’Iimamao father, Kamaka’imoku mother, Kalaniopu’u son.

(pause)

Nae’ole: That didn’t go down to the Mahi. It went to Kalaniopu’u. It means that he would have a claim to the district of Kohala and Hana from Kumalae-nui-a- ’Umi, Then how do the Mahi state their qualification?

The line from Keawenuia’umi:

(1) Keawenuiaumi father,Hakaukalanipuakea mother, ‘Ilikikuahine daughter, ‘Ilikikuahine mother, Keli’iolono father, Opua son Opua father, Hinakauahope mother, ‘Ilike’ele’ele daughter, ‘Iliki’ele’ele mother, Makakuikalani father, ‘Umi’iwi’ula daughter, ‘Umi’iwi’ula mother, Mahi father, Kauaua-a-Mahi son; Kauaua-a-Mahi father, Kalanikauleleiaiwi mother, Alapa’inui and Ha’ae kane, sons; Ha’ae kane father, Kekelaokalani mother, Keku’iapoiwa ‘elua daughter Keku’iapoiwa elua mother, Keouakupuapaikalaninui father, Kamehameha, son;

97 (2) Keawenuiaumi father, Ho’opiliahae mother, ‘Umiokalani son ‘Umiokalani father, Pi’imauilani mother, Ho’ola’aikaiwi daughter, Ho’ola’aikaiwi mother, Kanaloauo’o father, Mahi’ololi and Mahikuku, sons, Mahi’ololi father, Kanekuka’ailani mother, ‘Umi’ula-a-Ka’ahumanu and Umia’emoku wahine, daughters; (1)‘Umi’ula-a-Ka’ahumanu mother, Kuanu’uanu father, Kamaka’imoku daughter, Kamaka’imoku mother, Kai’imamao father, Kalaniopu’u son, Kamaka’imoku mother, Ke’eaumokunui father, Keouanui, son; Keouanui father, Keku’iapoiwa ‘elua mother, Kamehameha son;

(2)‘Umia’emoku mother, Kauakahiakua father, Kanekapolei daughter, and Mahihelelima son; Kanekapolei mother, Kalaniopu’u father, Keouaku’ahu’ula and Keouape’eale, sons.

Nae’ole: Kanekapolei is a cousin of Kamaka’imoku, Kamehameha’s grandmother, which then makes you a granduncle of Kamehameha.

Ke’eaumoku: Kanekapolei, wife of Kalaniopu’u, is your sister.

Mahihelelima: (nodding) Isn’t that why you, Nae’ole, stole the newborn Kameha- meha from Alapa’i and Kahekili at Kapakai?

Nae’ole: Because the child was a Mahi? No.

Ke’eaumoku: (excusing himself) I think it’s time I got back to the others. Again, thankyou so much.

(begins to move away)

Nae’ole: You may want to walk the trail back on the west side, the other way down.

[Keeaumoku walks to the west side of the clearing and disappears]

[Exit Keeaumoku]

Mahihelelima: A fugitive in his own country, is that how you’d describe him?

Nae’ole: No. I’d say he’s a man without a country.

(Dissolve)

(End Act 2 Scene 7)

98 Act 2 Scene 8 1773 Seven years later The court of Kahekili in Wailuku.

Kahekili, High Chief of Maui Kekela-o-ka-lani, Aunt of Kahekili Kahahana Cousin of Kahekili, raised as a son Kekuapo’i’ula Wife of Kahahana Servant

Setting: At the hale noa where men and women may visit and be unaffected by the kapu.

Kahekili, seated on the standard mat, on a level with everyone else, male or female.

Time: Midday.

[Enter Servant]

Servant: A visitor wishing to see you.

Kahekili: Who is it?

Servant: Your aunt, Kekela-o-ka-lani wahine.

Kahekili: Let her come in.

Servant: Right away.

[Exit Servant]

(pause)

[Reenter Servant with Kekela-o-ka-lani wahine]

Kahekili: (rising to greet her, they exchange aloha)

Aloha, Aunt Kekela.

Kekela: Aloha, ku’u keiki. (Greetings, my son; polite address)

Kahekili: Please, sit down. Make yourself comfortable.

Kekela: It’s so wonderful to see Wailuku again. Cool and green, as always.

Kahekili: You’ve been traveling, I see.

Kekela: I came from O’ahu. Stopping here for a tiny visit.

Kahekili: Continuing on?

Kekela: To Kawaihae.

99 Kahekili: You’ll be in the channel tonight.

Kekela: Let’s hope it’s not a wet trip.

Kahekili: You came to bring me news, from O’ahu?

Kekela: I’m really here to see your hanai son, Kahahana.

Kahekili: Very well, let me send for him.

(calling) Ku’u kanaka lawelawe, my good servant.

[Enter Servant]

Servant: Yes, my chief.

Kahekili: Please go to the house of my son, Kahahana, and ask him to come.

Servant: Right away.

[Exit Servant]

Kahekili: What was the reason for your visit to O’ahu?

Kekela: To see relatives, but it turned into more than I’d expected.

[Enter Servant with Kahahana]

Kahahana: Aunt Kekelanui wahine, how nice of you to come.

(sitting down, facing Kahekili and Kekela wahine)

Kekela: I have wonderful news for you.

Kahahana: I can hardly wait to hear.

Kekela: The people of O’ahu with their priests have removed Kumuhana as high chief.

They have a request to make of Kahekili, that you, my nephew, be allowed to go to O’ahu to be their chief. They’ve chosen you.

Kahekili: I don’t know what to say. It’s so sudden.

Kekela: Your mother, Ka’iolalahai wahine, who married Elani, district chief of ‘Ewa, was a half-sister of Peleioholani, late high chief of O’ahu.

Kahahana: Peleioholani was my mother’s half-brother? How is anyone to remember so many tiny relationships?

Kahekili: Since you’ve come for him I won’t hold Kahahana back. If it were anyone else I would have refused. But I should retain his wife, Kekuapo’i- ‘ula as surety for his proper treatment on O’ahu by people he hardly knows.

Kekela: It would be unwise, Kahekili, to send him there without her.

100 Kahekili: Kekuapo’i’ula washine is our younger sister, and since our son has taken her as his wife it’s proper that she go where he goes.

(to Kahahana)

Only do me this favor, that when you are firmly established on O’ahu that you let the land of Kualoa and the ivory that drifts ashore be mine; let these be my property on the island. [acc. Kamakau, Ruling Chiefs, 128-129)

Kahahana: I honor your request and will do whatever is possible.

(to Kekela)

Where will we live?

Kekela: In Waikiki.

Kahahana: I can just picture it in my mind. A new life.

Kekela: I’d best be going. I came by manele, and my porters are waiting for me outside.

(rising)

Kahekili: Kahahana, will you see Aunt Kekela to the gate.

Kahahana: Thankyou so much, Aunt Kekela. Kekuapo’iula wahine will be thrilled with this news.

(Exit Kahahana and Kekela wahine)

Kahekili: (to himself) What more can happen to us?

(shaking his head)

[Dissolve]

[End Act 2 Scene 8]

101 Act 2 Scene 9 1775 At Kauiki fortress in Hana. Two years later

Camera point of view: A clearing, with an unobstructed view to north, south, and east.

A Council house, residence of Mahihelelima.

Time: Midday, determined by the shadows being very short around two narrow images posted in the nearby ground of the council house.

Inside the council house:

Assembled: Kalaniopu’u Kekuhaupi’o Kamehameha Mahihelelima Kalokuokamaile Nae’ole

Mahihelelima: A noa ai ke ali’i nui, Kalaniopu’u (Greetings, high chief Kalaniopu’u)

Kalaniopu’u: A noa ai na koa ali’i. (Greetings, warriors)

Kalaniopu’u: My mission is to take back Kaupo, which we won and then lost ten years ago. What has the garrison been able to find out since?

Mahihelelima: Kalokuokamaile has been to Kipahulu and may have something.

Kalokuokamaile: In the last ten years the people’s loyalty has steadily shifted to Kahekili, for whom they have the highest regard.

Kalaniopu’u: The historical perspective has changed since the time Kauhi’-aimoku-a-Kama was their district chief, when a standing army was then stationed in Kaupo, thirty years ago.

Mahihelelima: There are only fishermen and farmers now. Their defense during any battle is to go to shelter caves where they can hide until the fighting is over.

Nae’ole: The two main settlements are Kaupo and Puka’-auhuhu in a stretch between two bays, Kamanawai and Mamalu, where canoes can be landed.

Kalokuokamaile The farms are from the coast to about 350 feet elevation upland, and the soil is stony, some grassland, but no large trees.

Kalaniopu’u: A native son of Ka’u like I am has affinity for Kaupo, a land directly below a volcano towering high above the coast, and the east side open to the tradewinds, dry and windy.

Kamehameha: I see no need for the kahului or kukulu under these conditions if our mission is to change the administration to a chief who is one of our own and already on Maui, preferably someone from here.

102 [*Note: A kahului is a crescent formation: slingstone throwers in the front row of the army, an behind them the javelin throwers, then the barbed spears, and behind them the club wielders, and then wrestlers, usually employed on open battlefield. A kukulu was a formation in which opposing forces were formally drawn up in lines facing each other.].

Kalaniopu’u: The area is not a malaelae (open field of battle)).

Kekuhaupi’o: The makawalu and huna lewa are better for offense, but holding the area over the distance between Kaupo and Puka‘auhuhu will break us up into smaller groups, of no less than two men to each household (kauhale) subdued. [*Note: makawalu, soldiers irregularly grouped into bands or companies to suit the ground; huna lewa, skirmishers, in front]

Kekuhaupi’o: The canoes will be in the lee of Ka’ilio Point on the east side of Mamalu Bay, ready to depart if we encounter strong opposition.

Mahihelelima: (to Kalaniopu’u) I must ask you, Kalaniopu’u, why you are so determined to go against Kahekili, who has so far been content to leave Hana to the Mahi in the last nine years?

Kalaniopu’u: Kahekili would have more than likely tried to take Kauwiki fortress already, but Ke’eaumoku and Namahana, his sister, live here. He’ll wait until they’re gone.

Kahekili is at the head of the government where his brother Kauhi- ’aimoku-a-Kama was when Kekaulike died, Do you remember Kauhi’s revolt?

Mahihelelima: Kauhi’aimoku-a-kama stood up against his brother with his home district alone, whereas Kamehamehanui had the rest of Maui behind him.

Nae’ole: Alapa’inui of Hawai’i tried to get them to the negotiating table with a neutral mediator, Alapa’inui himself. Kamehamehanui was willing and agreed with Alapa’i’s proposal but Kauhi’aimoku-a-Kama refused, asking Peleioholani of O’ahu to come to his aid.

Kalaniopu’u: The battle turned into Alapa’inui of Hawaii versus Peleioholani of O’ahu with losses so heavy on both sides that the two chiefs called a truce and revived terms of the treaty concluded between them earlier, at Na- one-a-La’a, on O’ahu.

Kauhiaimoku saw that he would become a pawn of Alapa’inui and chose to continue the struggle.

Nae’ole: In the end Kauhi’aimoku-a-Kama was captured, and Alapa’i recommended death by drowning,

Kalaniopu’u: The alliance between Maui, O’ahu, and Hawai’i no longer exists since the defeat of Keawe’opala on Hawai’i. What do you suppose Kahekili thinks now?

Mahihelelima: At Kauwiki we don’t really sleep even when our eyes are closed.

Nae’ole: It’s only a matter of time before Kahekili comes here with or without provocation.

103 Kekuhaupi’o: I believe it best to be in the Kaupo area in the dark before morning, so that the fleet arrives undetected.

Kalaniopu’u: We sail down to Kamanawai and Mamalu to be in the Kaupo uplands before daylight.

Mahihelelima: What happens if you encounter opposition from a trained militia?

Kalaniopu’u: Kahekili? We would have to abandon the effort.

Mahihelelima: Come back here to Kapueokahi?

Kalaniopu’u: Yes, then back to Kawaihae.

[Outside, the afternoon shadows crawl along the ground and lengthen, and the sky darkens to the east of Haleakala]. .

(Dissolve)

(End Act 2 Scene 9]

Act 2 Scene 10 1775 Battle of Kalaehohoa [Version, Kamakau, Ruling Chiefs: 82-83]

Coast, between Kamanawai Beach (east) and Lapehu Point (west)

A fleet of idle canoes in the lee of Ka’ilio Point.

West, upland area, Puka’auhuhu, the legion under Kekuhaupi’o and Kamehameha

East, toward Maka’akini Point, the faint outline of sailing masts on the sea approaching Kaupo.

Kekuhaupi’o watching their advance to Maka’akini directly in line with his position up high between Kaupo and Puka’auhuhu,

Time: Near sundown.

Setting: Behind a kaua pehe wall, where people from a number of kauhale households are in captivity

[kaua pehe wall, a stone wall running about 10 feet long and 5 to 6 feet high, behind which people would take shelter from the rain, when it blew in horizonatally from the east; running east to west in rows where needed near sweet potato furrows running vertically uphill]

The upland fields were cultivated in this manner,with vertical lines of sweet potato furrows running uphill (north/south) and the kaua pehe walls built east/west as places for protection from wind and rain.

Several kaua pehe walled stations and kauhale used as holding areas by occupying forces between Kaupo and Puka’auhuhu. 104 The wounded, most suffering from head wounds inflicted by la’au palau strokes, tended by families and friends.

Cooking fires, with sweet potatoes being roasted, charred black on the outside but once opened, emitting steam, yellow and delicious on the inside, being shared among the people.

Kekuhaupi’o: (calling)Guard!

Guard 1: (answering) Yes!

Kekuhaupi’o: Come here!

Guard 1: (facing his commander)

Kekuhaupi’o: Get Kamehameha! I need to talk to him.

Guard 1: Yes, Commander, right away.

[Exit Guard].

Kekuhaupi’o: (watching the approaching canoe fleet in the distance)

[Enter Guard with Kamehameha]

Kamehameha: You called for me?

Kekuhaupi’o: Come here. Look there. (pointing to the southeast.

Kamehameha: Canoes. Kahekili’s forces. Heading toward Maka’akini Point. Word must have gotten to him.

Kamehameha: It means we won’t join forces with Kalaniopu’u tomorrow. We have to let him know now.

Kekuhaupi’o: What should we do with the captives spread out over this area?

Kamehameha: Let them go home and take their wounded with them.

Kekuhaupi’o: What do we do with our own men to the west of us? We’ve heard nothing from those units out there.

Kamehameha: I’ll have tget them to move back to this side, to Ka’ilio Point.

[Exit Kamehameha]

Kekuhaupi’o: Guard!

Guard: Coming. Yes, sir.

105 Kekuhaupi’o: Go to Kalaniopu’u, somewhere between here and Kaupo. Tell him war canoes have been sighted outside Maka’akini. They’ll be in the lee of the cape by nightfall.

Guard: Is that all sir?

Kekuhaupi’o: That he should leave Kaupo now. There’s no time to lose.

Guard: And you, sir?

Kekuhaupi’o: I’m sending people home, so don’t go until I’ve spoken to them. And don’t come back here.

Guard: Do we wait for you at the anchorage?

Kekuhaupi’o: No. If you have a full crew, get out.

(Goes to the kaua pehu shelter where some of the people invite him to share their cooked sweet potatoes, which he enjoys with them, for a moment, then stands up to speak):

People..... (getting their attention)

(The noise in the area calms down)

You may go home to your respective kauhale, and take your wounded home with you. No one from our army will disturb you.

[Exit Guard]

(The people begin collecting their families together to leave)

(On the way downhill and homeward, they tell others to do the same).

(The sky continues to grow darker behind the mountain and to the east as the sun sinks out of sight behind Haleakala).

(Kekuhaupi’o waits until the area is empty of people before he finds a spot behind the wall and out of the wind to sit down, bracing himself against it)

(The dark shadow of the mountain lengthens across the whole area until the sky is pitch black).

[Dissolve]

[End Act 2 Scene 10]

106 Act 2 Scene 11

1775 Battle of Kalaeoka’ilio

Background

[Unbeknownst to Kamehameha and Kekuhaupi’o, Kahekili had sent Kane’olaelae with two detachments, one to the east and another to the west.

History does not say how this happened, but the only way it could have is that a second fleet of canoes probably went by way of Nu’u from the west, and fought Kalaniopu’u’s troops at Pu’u Mane’one’o, where most were killed.

This unit under Kane’olaelae also pushed through to Puka’auhuhu where it also routed Kalaniopu’us forces which sought to escape by going back to the canoes at Ka’ilio Point or to go up higher. Those who went up higher were also killed.

Kane’olaelae, at the head of Kahekili’s men, probably went to the side where Kalaniopu’u was, in Kaupo, or he could not have been present when Kalaniopu’u’s men held their ground close to Ka’ilio Point in order to enable departure of the remaining survivors.

This was the situation in which Kamehameha found Kekuhaupi’o who was trying to help the soldiers trying to escape uphill above Maka’akini Point. closer to Kaupo than Puka’auhuhu.

In trying to flee from attackers, Kekuhaupi’o was entangled in the sweet potato vines. More likely his foot was caught in one of the lava depressions, holes in the lava filled with debris and soil to create a place for the seedlings to root.].

Time: Broad daylight, next morning, along the trail between Kaupo and Puka’auhuhu.

A group of Kalaniopu’u’s warriors, unable to work their way back to Ka’ilio Point have decided to go up higher through the sweet potato furrows.

Below and behind them are Kane’olaelae’s men catching up with them and beating them to death with blows from their clubs as the soldiers try to get away.

Kamehameha, on the trail, sees Kekuhaupi’o holding the attack group off with his barbed spear, but he has little chance of surviving all of them.

Kamehameha sends the men up the hill to help the others fight off their attackers while he attempts to give aid to Kekuhaupi’o.

Kamehameha: (to one of the soldiers with him, holding a barbed spear, the others, about four men, holding clubs or barbed spears).

Take your men and help the men below. I’m going up.

(to his men) Let’s go.

107 (Kamehameha starts running uphill, going past Kekuhaupi’o and Kekuhaupi’o’s attackers while they are yet unaware of him and focused on their quarry)

Kekuhaupi’o’s foot is stuck in the lava and he falls to the side, as the attackers rush up to spear him through.

Kamehameha overtakes them at Kekuhaupi’o’s position, where he faces the attackers, about five of them, below him.

Their attention is now diverted to Kamehameha, and perceiving that he is a lone defender, consider him outnumbered and essentially defenseless.

They are now forced however, to throw their spears at Kamehameha rather than drive them through the fallen Kekuhaupi’o on the ground.

They begin to hurl their spears at Kamehameha, the strongest of them in the middle, facing Kamehameha.

They make the mistake of hurling them in a volley, expecting some of them to hit their mark.

Kamehameha parries the first volley of spears, then aims his spear at the most powerful warrior in the opposing group. The spear finds its mark through the chest.

The other warriors retreat, but by that time Kamehameha has picked up their spears fallen on the ground and begun throwing them back, as he takes each man down.

Kamehameha comes back for Kekuhaupi’o, lifts him to a standing position and giving him support, they catch up with the rest of the departing group, Kekuhaupi’o limping from his wounds.

When they reach Mamalu Bay, their canoe is waiting for them and they leap aboard as Kane’olaelae and his men also reach the area in pursuit of them. The paddlers barely row out of the lee toward the cape to haul up sail to take the wind as soon as they obtain it)

Kane’olaelae: (whirling and throwing up his club several times into the air and catching it as a sign of victory over Kalaniopu’u).

Warriors on the beach with Kane’olaeale: (shouting, and with each shout, thrusting their spears into the air)

Pai’ea!

Pai’ea!

108 Pai’ea!

(aboard the canoe, Kamehameha and Kekuhaupi’o listening to the shouting of the warriors)

Kekuhaupi’o: You have a new name. Pai’ea.

Kamehameha: I like that.

Kekuhaupi’o: Hard-shelled crab

( the canoe hauls up its sail in the Ko’olau wind and sets course for Kapueokahi)

[Dissolve]

[End Act 2 Scene 11]

Act 2 Scene 12 At ‘Ohi’amukumuku Heiau, Kahalu’u, Kona

Situation: Mid-morning amid the bustle of acivity inside the old walled heiau, Kalaniopu’u and his men standing near the post images, propped up in the interior.

Kalaniopu’u High chief Kekuhaupi’o Commander, army Kamehameha Warrior Holoa’e High priest of the Order of Pa’ao

The height of the post images is twice the height of a man, or about 12 feet high; the central image has fallen down and in need of repair or replacement.

With the working men, assigning tasks to be done and overseeing the restoration of the sacred houses are:

Kalaimamahu Brother of Kamehameha Keouaku’ahu’ula Son of Kalaniopu’u Keouape’e’ale Son of Kalaniopu’u

109 Workers are rethatching the houses on the inside of the heiau, some in the temporary booths put up for workers and supplies, tools, and others are on the roofs of the houses, laying down the aho thatch.

(1) the hale mana, in which the portable ka’ai images and other heiau equipment is stored;

(2) the hale pahu, where the temple drums are kept, behind the kuahu platform

(3) the hale umu, where the earth oven for cooking the temple offerings and meals for the worshippers is housed.

The wall panels of the houses are also being replaced with woven material, i.e., ti leaves, lauhala leaves ( but not pili grass, which was not used in the heiau).

Setting: The heiau is on a rise commanding a view of the ocean and village houses.

Nearby and below the heiau is a strangling stone, called Lapauwila, for mohai kanaka human sacrifices.

[Kalaniopu’u, Holoa’e, Kamehameha, and Kekuhaupi’o, discussing the recent war]

Kalaniopu’u High chief Kekuhaupi’o Commander, army Kamehameha Warrior Holoa’e High priest of the Order of Pa’ao

Kalaniopu’u: As you predicted, kahuna nui Holoa’e, our effort did’nit achieve our aims.

Holoa’e: You failed before, ten years ago. Surely, you must’ve been aware that to do it again would yield the same results.

Kalaniopu’u: We wanted a chance to create a loyal population in Kipahulu and Kaupo by extending Kauwiki’s administration to the districts west of Hana.

Holoa’e: Are you now convinced after two separate efforts in ten years’ time, those districts will always be loyal to the heirs of Kekaulike?

Kekuhaupi’o: We know that Kahekili will take Hana away from the heirs of Pi’ikea wahine.

Holoa’e: Are you prepared to surrender Hana to Kahekili?

Kalaniopu’u: No.

Holoa’e: Then, what’s your alternative? Wait for Kahekili to attack Kauwiki?

Kalaniopu’u (looking at Kekuhaupi’o) 110 Kamehameha: The answer is all too obvious, to everyone,

Holoa’e: And what is it? So that I may give you counsel.

Kalaniopu’u: I have to fight Kahekili at the center of his domain.

Holoa’e: Which is?

Kalaniopu’u: Wailuku, the capital.

Holoa’e: That’s a declaration of war. Are you prepared to do that?

Kalaniopu’u: No. If I do that, he has an excuse to come here.

Holoa’e: How many men would you need to take Maui?

Kalaniopu’u: An impossible number.

Kekuhaupi’o: At least 2000 men in a hundred or more canoes.

Kalaniopu’u: And if he’s able to overcome our attempt, what recourse do we have for losses we may suffer? It’s a burden on my mind.

Holoa’e: You need an alternative, which is what Peleioholani and Alapa’inui did at Naoneala’a on O’ahu and on Maui thirty years ago.

Kalaniopu’u: A truce? That’s why I’ve brought you here which was your recommendation that we rededicate this temple, ‘Ohi’amukumuku in Kahalu’u.

Holoa’e: To consecrate a new mo’i image, the haku ‘ohi’a lord of the ‘ohi’a tree from which the war god is carved. The one fallen there was installed by Alapa’i when he rebuilt the temple for his own purposes.

Kamehameha: Who first built ‘Ohi’amukumuku?

Holoa’e: ‘Umi-a-Liloa, two hundred years ago. The rock you see there outside the wall is the place for strangling the mohai kanaka human offerings to Ku.

Kalaniopu’u: The makaiwa post images are still in good condition as well as the Nanahua image fronting the hale mana . Only the haku ‘ohi’a image needs to be carved by the chiefs and raised in a new ceremony.

Holoa’e: This month, Kaulua, after the full moon, on the La’au nights before third quarter moon, the small houses and the oracle tower will be replaced.

The portable wooden ka’ai and akua hulumanu ancestral god images are stored in the hale mana, and their kahu are familiar with the ritual prayers.

[* Kaulua, mid-December to mid-January, named for the Twins, Gemini, and the shape of the “fish” in the Milky Way, a dolphin, whale, or reptile].

[*La’au nights, after full moon, 18th, 19th, and 20th] [*orracle tower, the anu’u, situated in the north or east of the heiau temple; 111 nu’u, zenith] [*post images, which were two; the central image in the heiau, or Kuka’ohi’alaka image, which changed its names several times during the ritual period of about 26 days for a new heiau, and 10 days for an existing heiau in its non-tabu, or inactive state]

[*portable wooden images, the ka’ai gods each representing an ancestor held aloft by assigned kahu caretakers, feather akua hulumanu god images.].

[*hale mana, the most sacred house on the heiau, and the largest in front of which an image called the Nanahua post is raised]

Kamehameha: When does the ‘oi’o procession go to the mountains to get the ‘ohi’a logs for the anu’u oracle tower and haku ‘ohi’a timber?

Holoa’e: On the third night of the waxing crescent moon, Kukahi, or first tooth of the moon goddess, Hina, coming back to life, after the sacred adz malu ko’i has been consecrated.

Kamehameha: On the next day, the mau ha’alelea human sacrifice is offered to the ‘ohi’a lehua tree after it is cut down.

Holoa’e: The person is beheaded before being laid down at the foot of the tree.

Kamehameha: What does mau ha’alelea mean?

Holoa’e: The one left behind. [acc, Kamakau, Ka Hana a Ka Po’e Kahiko, p. 137].

Kamehameha: And who does the execution?

Holoa’e: The priest.

Kamehameha: Will you go with us then?

Holoa’e: I may ask one of my brothers who are priests in the Order of Pa’ao at Kealakekua to go in my place.

Kekuhaupi’o: Kapihe, Pu’ou, or Hewahewa.

Holoa’e: One of them.

[the sons of Kalaniopu’u: Keouaku’ahu’ula, and Keouape’eale, approaching]

Keouaku’ahu’ula: The restoration of the houses will soon make a difference.

Keouape’eale: The oracle tower will be done after the ‘ohi’a logs come down.

Keouaku’ahu’ula: Whatever we know of the ceremonies has been learned at the unu o Lono shrines in the men’s eating house.

Holoa’e: And you, Kamehameha?

Kamehameha: I was raised in the household of high priest Kaiakea on Moloka’i and at the court of Alapa’inui in Kawaihae, where Kamailekini heiau is located. The rituals are very old, and I didn’t understand them then. 112 Holoa’e: Would you know how many human sacrifices are required to complete the luakini rituals dedicating the temple to the war god Ku? [*luakini, war temple to the god Ku]

Kamehameha: As many as ten or more for a new temple, and I can’t remember the number for rededication of an older one no longer in use, like this one.

Holoa’e: The first dedication of a new heiau includes three more, as you mentioned, the mau ha’alelea at the foot of the ‘ohi’a lehua tree when it is cut down, then two below the post images, one beneath the haku ‘ohi’a and another under the nanahua image, and the last one, the papa ulua , placed on the raised lele altar,rather than kuahu altar at ground level.

Kamehameha: For the rededication of ‘Ohi’amukumuku heiau there will be ten mohai kanaka human sacrifices and the papa ulua,, making eleven on the lele, and three more, fourteen in all?

Holoa’e: (nodding) How does the priest know who will face down on the kuahu stone altar when presentation is made to the haku‘ohi’a god?

Kamehameha: The ‘ilamuku marshal reports to the high chief who in the district are guilty of breaking the tabu, which are capital crimes against the gods punishable by death. The penalty is paid on the Ku heiau when the ritual tabu is activated.

Holoa’e: So long as there are no Ku heiaus to be consecrated, guilty persons are allowed to live as though they had never violated the law?

Kamehameha: They may go to the pu’uhonua refuge places for asylum and there receive complete pardon from the Lono priests. After a period of ritual purification they are returned to a normal existence in the district, no matter how grave the offense.

Holoa’e: Are any of them alive when they are brought to the heiau for the offering?

Kamehameha: No. They are put to death elsewhere by drowning or suffocation. Human blood may not be spilled within the walls.

Holoa’e: How many pig sacrifices are laid down with them on the kuahu altar?

Kamehameha: Each human sacrifice facing down holds one pig to the left with his left arm and one to the right of him with his right arm, so if there are ten human sacrifices as required, there will be eleven pigs for one to be held by the right arm of the last man laid down.

Holoa’e: Then you all know what to do when the winter months are over and spring begins?

You may not go to war until the ceremonies at ‘Ohi’amukumuku are completed.

You may go to war after the sun has reached its highest point north at Ke Ala Polohiwa a Kane in the summer. [*Tropic of Cancer]

Holoa’e: Do you know the prayer for the ho’omahanahana service to declare the temple free from tabu? 113 Kalaniopu’u: We all do.

Holoa’e: Then recite it with me now so that I may go in peace from you.

All assembled: E Ku i ka lana mai nu’u! [*Hawaiian text from Malo, David E Ku i ka ‘ohi’a lele! Hawaiian Antiquities, p.177] E Ku i ka ‘ohi’a lehua! E Ku i ka ‘ohi’a hauli! E Ku i ka ‘ohi’a moewai! E Ku mai ka lani! E Ku i ke ao! E Ku i ka honua E Ku i ka ‘ohi’a ihi! E Ku i ka lani ‘ohi’a! Ka haku ‘ohi’a! E ku, a lele, ua noa, A noa ia Ku, Ua ihi kapa mahana, Ho’omahanahana heiau, E noa, e noa! Amama wale, ua noa.

Kalaniopu’u: O god Ku, of the sacred altar, O Ku of the scaffolding of ‘ohi’a timber, O Ku carved of the ‘ohi’a lehua, O Ku of the flourishing ‘ohi’a ha, O Ku of the water-cured ‘ohi’a timber, O Ku, come down from the heaven, O Ku, god of light! O Ku, ruler of the world! O magnificent ‘ohi’a tree! O Ku of the ‘ohi’a tree carved by a king, Lord of the ‘ohi’a gods! It lifts, it flies, it is gone, The tabu is removed by Ku, Robed are we in warm tapa, A warmth that relaxes the rigors of the heiau, Freedom! Freedom! The load is lifted! There is freedom!

Holoa’e: Amama, ua noa, A noa ai. (formal closing)

All assembled Ano ai. (response)

(Dissolve)

(End Act 2 Scene 12)

114 Act 2 Scene 13 1776 Ahulau ka Pi’ipi’i i Kakanilua Battle between Kalaniopu’u and Kahekili in Wailuku, Maui Kamehameha was about 36 years old.

Situation: Mid-day, landing of Kalaniopu’u’s war fleet from Hawai’i, the canoes coming from all of the districts: Kau, Puna, Kona, Kohala, Hamakua Hilo.

In Alenuihaha Channel, a fleet of war canoes approach Maui from Hawai’i carrying 2500 fighting men in about 156 war canoes.

They land at Keone’oio (in what is now La Perouse Bay) to the south- west where ‘Alenuihaha Channel ends and ‘Alalakeiki Channel begins in the lee of Haleakala.

The canoes occupy the shores from Keone’oio to Makena, to Kihei.

Location: On the shores of Kihei, Maui, the combined forces of Kalaniopu’u’s district chiefs land in separate double canoes and their crew:

(1) Kalaniopu’u’s canoe, carrying the high chief and his wife, Kalola-nui, and son, Kiwala’o; the high priest, Holoa’e; in full battle regalia;

(2) Keawema’uhili, district chief of Hilo, with the chiefs of Kohala, Nae’ole and Kanekoa (uncle of Kamehameha); in full battle regalia;

(3) ‘Imakakoloa of Puna and Nu’uanupa’ahu of Ka’u; in full battle regalia;

(4) Kekuhaupi’o and Kamehameha with the chiefs of Kona, Kame’eiamoku and Kamanawa; in full battle regalia

Activity: All along the shore where the war canoes are landing, the troops gather around their canoes, hauling them up above tide level, finding shade from the sun where they can.

Those nearest the chiefs’ canoes wait for commands to be issued to start the invasion.

Persons: Kalaniopu’u Kekuhaupi’o Kamehameha

Time: Midday, of the day of arrival at Kihei.

Kalaniopu’u: (to Kekuhaupi’o and Kamehameha) Kekuhaupi’o, should we go now, or wait, as Holoa’e has advised?

115 Kekuhaupi’o: At your command we go.

(Kamehameha nodding assent)

Kalaniopu’u: I’ve spoken with Kiwala’o, and he wants to go now. Not wait until tomorrow, as Holoa’e advises.

Kekuhaupi’o: (looking at the men in full war regalia along the shoreline, some practing with their war implements in mock battle groups, others preparing their weapons)

They all seem eager to go.

Kalaniopu’u: I’ll ask the other chiefs if they would rather wait through the night..

Kekuhaupi’o: Who?

Kalaniopu’u: Keawema’uhili, disrrict of Hilo; Nae’ole and Kanekoa, from Kohala and Hamakua; ‘Imakakoloa from Puna and Nu’uanupa’ahu from Ka’u. Kame’eiamoku, Kamanawa, and Keaweaheulu, from Kona.

I’ll be back after I get their answers.

(Kalaniopu’u walks away)

Kamehameha: I can’t believe he would honor Kiwala’o’s opinion over Holoa’e’s?

Kekuhaupi’o: There’s an advantage if the troops leave now. They’ll reach Wailuku by midafternoon, rest overnight and attack early in the morning.

Kamehameha: Holoa’e thinks it best to first send a scouting party along the hillside west of the isthmus of Kama’oma’o and see who and what is out there before sending the men.

(Kalaniopu’u returning)

Kekuhaupi’o: Here comes the high chief.

Kalaniopu’u: The ‘Alapa and Pi’ipi’i regiment will wait overnight until tomorrow morning.

Kekuhaupi’o: Your own hand-picked warriors, sons of chiefs, the best. and most experienced of your fighting men. Who are their leaders?

Kalaniopu’u: Inaina, Kua’ana, Kaneha’ilua, and Keawehano.

Kekuhaupi’o: How many men under them?

Kalaniopu’u: Eight hundred.

Kekuhaupi’o: Two hundred to each mamakakaua leader.

116 Kalaniopu’u: The district divisions will go the next day, early in the morning, the ‘I, Ahu, Mahi, Palena, Luahine, and Pa’ia under the district chiefs.

Kekuhaupi’o: How many men?

Kalaniopu’u: Seventeen hundred.

Kekuhaupi’o: And their chiefs?

Kalaniopu’u: Hilo, under Keawema’uhili and his son, Keawekahikona; Puna, under ‘Imakakoloa; Ka’u, under Nu’uanupa’ahu; Hamakua, under Kaho’owaha; Waimea, under Kanekoa; Kohala, under Nae’ole; Kona, under Kame’eiamoku and Kamanawa.and Keaweaheulu

Kamehameha: I’d like to take a small canoe across the bay and scout around up in the hills on the west side, from Ma’alaea to Waikapu.

Kalaniopu’u: Too dangerous. I’d rather you went along the coast at night to see what you can learn from people you meet, if they know where Kahekili’s forces may be hiding.

(Dissolve)

(Act 2 Scene 13)

Act 2 Scene 14 The Isthmus of Kama’oma’o, the central plain between Waikapu and Pu’unene

From Hawai’i: The ‘Alapa and Pi’ipi’i regiment under Inaina, Kua’ana, Kaneha’ilua, and Keawe-hano.

Persons: Out of sight and on the hillsides, observing the battle from behind the fighting lines:

Kahekili Kalanikupule

Kahekili: Have you told your slingthrowers to wait until the invading force reaches Kalua?

Kalanikupule: They’re dug down into the sand hills. I’ve told the men to make sure the range is right before they hurl the first volley of sling stones. They mustn’t show themselves until that moment, or they’ll give away their position.

(watching as the army comes into contact range

117 Kahekili; Our strategy is ambush, when and where they least expect it. Our numbers are better than theirs.

Their whole approach is wrong. The kahului is favored for the isthmus of Kama’oma’o if two standing armies face each other across the field. These are the sand hills of Wailuku.

[The battle begins]:

(1) A volley of slingstones fly into the sky, striking the eyes and foreheads of the front lines of the kahului. of the ‘Alapa and Pi’ipi’i regiments.

Men in the front of the kahului fall. Slingstone throwers in the rows behind, volley back, and there is a raining of slingstones cast in opposite directions, but the return volley from the Hawai’i sling- throwers do not fall on a line of attackers, falling instead here and there on the sand dunes in front of them.

Inaina and Kua’ana are among the fallen.

(2) A volley of javelins are fired from the advancing kahului with the intent of making contact with the forces in hiding, and many are speared through as the sky rains with long spears flying through the air, but the effort is uncoordinated, and the warriors are without weapons.

(3) A second volley of slingstones fly into the sky from the Maui forces, aimed at warriors carrying barbed spears, and many are struck down, but the short-spear warriors make it through the lines into the fray, and many are killed.

Kaneha’ilua and Keawehano take barbed spears thrust through their chests. Kaneha’ilua dies, and Keawehano is pulled to the side by a warrior from Maui.

(4) A volley of long spear javelins are thrown by the Maui forces from the side along Wailuku hills, (Kahekili’s men), having an impact on the remaining Hawai’i forces wielding clubs, as volley after volley of pololu are thrown with feeble, dwindling response from the ‘Alapa.

(5) The remaining soldiers on the Hawai’i side begin to scatter, without their leaders, and are brought down.

(6) Keawehano, still alive, is taken captive (but will die in front of Kahekili)

The end result is total massacre.

(Dissolve)

(End Act 2 Scene 14)

118 Explanation:

In olden times the Isthmus of Kama’oma’o was probably without trees and an open field, as the village settlements were along the foothills of Makawao, in what is now Pukalani.

According to Poepoe’s version the defeat of the regiments took place when the ‘Alapa and Pi’ipi’i reached a place called Kalua, which is just below Hopoi Reservoir between Maloko Street and Main Street below Wailuku Heights and close to the enrance into ‘Iao Valley east of ‘Iao Stream.

The strategy of Kahekili was to allow the ‘Alapa and Pi’ipi’i to be undisturbed as they moved across the isthmus until that point.

The distance for them to cover between Kihei (from the east side of Kealia Fishpond) to Kalua was about six miles, which fast hikers along a relatively level part of the country could cover about a half-hour per mile, or three hours.

If the regiments left about 6:00 in the morning, they would have been in the target area at Kalua in three hours. about 9:00 a.m.

This means when the army was in the Kalua area at about 10 o’clock in the morning, it met the first volley of slingstones which caught them in an unprepared moment by surprise. Attack formation: Kahului

The kahului is a crescent formation of which the front rows form the hooks curled inward at the outer edge forward.

(1) Men in the front of the cavalry are sling-throwers, armed with the ma’a sling and a supply, probably a bag made of ‘olona twine, of slingstones beveled to points at two ends, front and back, which when thrown flies spinning, usually into the head of another person, but can be aimed at any part of the body.

(2) Behind the slingstone-throwers are the javelin (pololu) throwers, some of which are as long as 12 feet.

(3) Behind the javelin throwers were the short spears, the barbed spears, used in closer combat, as the kahului moves on.

(4) Behind the shorter barbed spears are men with all kinds of weapons, a mixed group, using the tripping cords (‘ikoi, pikoi), shark-tooth knives (pahoa), and clubs (la’au palau), as well as men skilled at wrestling and bone-breaking.

Kukulu The kukulu is a straight line formation, rather than a crescent.

Both formations are used when armies approach one another in frontal attacks, both sides visible.

[End Act 2 Scene 14]

119 Act 2 Scene 15 Late afternoon at Kalaniopu’u’s camp. Assembled at Kalaniopu’us camp:

Situation: Kamehameha’s canoe with Kekuahupi’o returns from Papawai Point.

Persons: Kalaniopu’u Kalolanui wahine Kekuhaupi’o Kamehameha Warrior 1 Warrior 2

Kalolanui: Kalaniopu’u, a canoe coming ashore, is it one of ours?

Kalaniopu’u: (looking)

Kamehameha and Kekuhaupi’o, returning from Ma’alaea.

Kekuhaupi’o: (calling)Hello.

Kalaniopu’u: Keep your voices down. What did you find out? Anything?

Kekuhaupi’o Some people scattered around the bay, and some who attacked us, but no organized troop activity as you would expect.

Kamehameha: Any news of the ‘Alapa regiment since they left this morning?

Kalaniopu’u: No. We should have heard by now if they reached Wailuku.

Kalolanui: We’re still waiting. Nothing. I don’t like it.

Kamehameha: It’s so quiet.

(Onto the beach and toward Kalaniopu’u’s camp come two soldiers, returning from Wailuku)

Kalolanui: Two coming back from the front.

Kalaniopu’u: They look beaten. (calling) Mai, mai! Come, come here.

(They sink down to their knees)

Warrior 1: Kulou i ke ali’i. Kneel before the chief.

Warrior 2: Kulou. (Kneel)

Warrior 1: We come with sad news.

Warrior 2: We are the only ones still alive.

KalolanuI; Oh, no. (bending over in grief) Oh, no.

120 Warrior 1: The brave ones of the ‘Alapa and PI’ipi’i are dead.

Warrior 2: They lie in heaps of the slain at Kalua, the wives who went with them wailing beside their dead.

Kalaniopu’u: And the generals?

Warrior 1: All of them died in the heat of battle.

Warrior 2: Inaina, Kua’ana, Kaneha’ilua. Keawehano was badly wounded and taken captive.

Warrior 1: But he died before Kahekilii could offer him up as a sacrifice on Kaluli heiau.

Kalaniopu’u: (begins to wail in grief, cupping his right hand over his nose)

A....a....e....e...i...i....e....e...e...e...e....e...a...e...ie...ie...ie..e...e...e....

(His body bends over with the weight of grief)

Kamehameha: I’ll take the men back, each to his own camp.

Warrior 1: I’m so thirsty, may I have a drink of water, please?

Kalolanui: Of course. (handing up a water gourd) Here.

Warrior 1 and 2 (take turns slaking their thirst from the gourd)

Warrior 2: I think I’ll go down to the sea and wash off.

Kamehameha: You’ll feel better.

[Exit Kamehameha with the warriors)

Kekuhaupi’o: Kalaniopu’u, what do you want me to do?

Kalaniopu’u: Tell the chiefs there will be a meeting this evening at my camp. And tell them what ‘s happened.

Kekuhaupi’o: Very well.

[Exit Kekuhaupi’o]

(Dissolve)

(End Act 2 Scene 15)

121 Act 2 Scene 16 The next day, in the Isthmus of Kama’oma’o Morning.

Kahekili High chief of Maui, Lana’i and Kaho’olawe Kahahana High chief of O’ahu, Moloka’i, Kaua’i and Ni’ihau

Kahekili has prepared himself with two armies, one from Maui and the other from O’ahu, Kahahana’s forces, previously stationed at Moloka’i

Moloka’i’s army is camped along the northern edge of Wailuku’s sandhills, and Maui’s along the eastern side between Waikapu and Wailuku, as the day before.

Oulu, greatest slingstone expert from Maui Kekuhaupi’o greatest martial arts expert from Hawai’i

Camera point of view:

Where the previous day’s view was from the upper side, facing the oncoming kahului, the viewpoint here is facing the defensive response from the northeast.

(1) The first volley of slingstones hurled through air rains on the advancing troops of Hawai’i coming up from the southwest of the isthmus but grouped closer to the hills of Waikapu and Wailuku hillside.

(2) The division of Keawema’uhili and his son, Keawekahikona, in front, persists through the first volley of slingstones, and their pololu spears fill the sky.

(3) The response from the Kalua sandhills is an equivalent volley of pololu long spears.

(4) The warriors with barbed spears rush forward, and the Maui defenders come out from behind the sand hills, and the results are a great slaughter of men on both sides.

(5) The Hawai’i groups start retreating from Maui groups in pursuit until they encounter Kamehameha and Kekuhaupi’o defending those in retreat, with their skill in using the barbed spear.

(6) Oulu, Maui’s great slingstone expert appears, whirling his sling (ma’a) with its whipping noise, aiming his first throw at the left foot of Kekuhaupi’o.

(7) Kekuhaupi’o lifts his left foot, and the stone cuts a furrow in the ground beneath.

122 (8) Oulu aims his second stone at Kekuhaupi’o’s right foot, and the same thing happens.

(9) Oulu tries a third time, but Kekuhaupi’o calls him by name:

Kekuhaupi’o: (calling)Say, Oulu, a slingstone for me?

(10) In disgust, Oulu whirls his slingthrower with great force and sends the stone spinning elsewhere.

[* Oulu’s gesture is to honor a worthy opponent, which was part of battle protocol in ancient Hawaiian warfare].

(11) The retreating warriors run beyond and behind Kamehameha who is still fighting while retreating.

(12) The Maui side pulls back its pursuit, as they get too close to Kalaniopu’u’s camp, realizing that an army of nearly a thousand men is still on the shore, and none of Hawai’i’s generals have been killed in the second invasion.

[Dissolve]

[End Act 2 Scene 16]

Act 2 Scene 17 On the seashore at Kalaniopu’u’s camp. Afternoon, about 1:00 o’clock

Situation: Retreating warriors pouring into camp at Kihei.

In Kalaniopu’u’s camp:

Assembled: Kalaniopu’u Kalolanui wahine Kiwala’o Kame’eiamoku Kamanawa

123 Background genealogy:

*Kalanikauleleiaiwi (w) Kaulahea (k) Keku’i’apoiwanui (w) Kaulahea (k) Papaikaniau (w) Kekaulike (k) (half-brother/half-sister)

Kekaulike (k) Keku’i’apoiwanui (w) Kamehamehanui (k) (half-brother) (half-sister) Kahekili (k) Kalolanui (w)

Kalolanui (w) Kalaniopu’u ()k) Kiwala’o (k) ------

*Kalanikauleleiaiwi (w) Lonoikahaupu (k) Keawepoepoe (k) (half-brother of Keku’iapoiwanui (w) and Kekaulike) Kanoena (w)

Kanoena (w) Keawepoepoe Kame’eiamoku (k) Kamanawa (k) Keawepoepoe (k) Kuma’aiku (w) Keeaumokupapaiaheahe (k) (cousins of Kahekili) ------

Kalaniopu’u: Kalolanui, it appears we’ve suffered more loss today.

Kalolanui: As the high priest predicted, the wind blows against you.

Kalaniopu’u: As he desired, so shall it be. Will you go to your brother, Kahekili, and ask him to seal a truce with us at Wailuku?

Kalolanui: You’re ready to admit defeat and to concede victory to Maui?

Kalaniopu’u: I am.

Kalolanui: I can’t go, because my brother may not be so kind to me since I haven’t stopped you from invading his island, but he may pardon you and all of us if we send our son, Kiwala’o, to face him at this moment when the battle’s in his favor. He’ll like that. It makes him feel powerful.

Kalaniopu’u: Then it’s done. Kiwala’o will put on his feather cloak, and behind him will go the chiefs from Kona, Kame’eiamoku to carry the young chief’s spittoon and Kamanawa his feather kahili.

Kiwala’o: I’ll soon be ready.

(Kamehameha and Kekuhaupi’o, returning, behind the retreating army, approaching Kalaniopu’u’s camp)

(Kalaniopu’u, downcast, does not greet them)

Kekuhaupi’o: O heavenly one, Kalaniopu’u, all your loyal fighting men have come home to you. May you be at peace.

Kalaniopu’u: (does not answer)

(Kamehameha bends down to embrace his uncle by the shoulders)

(Kiwala’o appears, wearing his own feather cloak) 124 Kiwala’o: We’re leaving now for Wailuku to secure a truce with Kahekili.

(Behind him, carrying a spittoon and the kahili come the chiefs, Kame’eiamoku and Kamanawa)

Kamehameha: You’ll be there before sunset. You’ll look glorious in that feather cloak.

Kiwala’o: We’re going to Lanikeha in Wailuku.

Kekuhaupi’o: Your granduncle Kahekili’s royal residence.

Kiwala’o: To arrange the kapae truce, setting aside all our differences.

Kamehameha: Let all be well with you, my cousin, on your elegant mission.

(Kiwala’o, Kalola-nui, flanked by Kame’eiamoku and Kamanawa walk in the same direction as the ‘Alapa regiment chose to go the day before)

Kalaniopu’u: (looks up from where he sits, as Kamehameha and Kekuhaupi’o join him on his beach mat)

(Kamehameha reaches down, holds Kalaniopu’u against his own battle-weary feather cloak once more)

Kamehameha: Uncle Kalaniopu’u, I give my life for you, everywhere you go, no matter what the outcome, I give my life. (tears afloat in his eyes)

(Dissolve)

(End Act 2 Scene 17)

125