Birth of Kamehameha I February 24, 1921

2 “PINCH OFF THE TIP OF THE WAUKE SHOOT”

The ali‘i ‘ai kalana of the Ka‘ü district at that time was Kalani‘öpu‘u. Also at Kokoiki was High Chief Keawemauhili of Hilo. There was also the future Tcomrade-in-arms of Kamehameha. He was foremost in bravery on the side of Kamehameha and fought against his own father’s faction. He [Keaweokahikona] was the naha chief who had been dedicated upon the Naha Stone, the royal birthstone which is situated at Hilo until this very day. He was one of the high chiefs who excelled in knowledge of combat and bone breaking and perhaps became a supporter [of Kamehameha] at seeing Kekühaupi‘o’s proficiency in combat. Perhaps the better combatant of them might have been seen in the days when Keaweokahikona fought on a different side, but perhaps all that is known widely is the contest on the battlefield of Moku‘öhai in which he fought on the side of Kamehameha. It was said that on that battlefield the young naha chief of Hilo was as a niuhi shark of the deep sea. His strength and bravery was of great assistance in putting to flight the Kïwala‘ö faction which was also the faction of his own father, Chief Keawemauhili. At the Battle of Moku‘öhai, Keawemauhili was taken prisoner by Kamehameha’s faction. Forgive the writer for this digression in our story. What shall unfold hereafter shall be known when we come to the battles engaged in by the subject of this story. When Kekühaupi‘o’s father’s canoe was made ready, they left Ke‘ei and sailed to Kokoiki in the Kohala district. Most of the high chiefs of the island of Hawai‘i had already arrived at Kokoiki to wait for High Chiefess Keku‘iapoiwa to give birth. They were entertained as was the custom.

25 Kamehameha and His Warrior Kekühaupi‘o

While Kekühaupi‘o stayed there, some of the chiefs heard mutterings by some of the more prominent chiefs who thought to harm the life of this unborn child of high rank. This secret thought concerning the new birth was because of a prophecy in a genealogical chant composed by a well-known composer of Maui. This chant proclaimed the future status of this unborn chief. At that same time the thought of High Chief Keawemauhili was heard when he uttered these words: “Pinch off the tip of the young mulberry shoot.”7 When Kekühaupi‘o heard of this clandestine muttering by those chiefs at the court his thoughts went in affection to the unborn child. It was said that from that first time when Kekühaupi‘o heard of this he became attached to that child. It shall be seen, perhaps because of this sudden affectionate thought, that he later became the beloved guardian of the famous conqueror and was his defender in some battles in which they took part. The reader shall see in the progress of this story the firm love for his chief, Kamehameha. It has been said, also, that Kamehameha heeded his teacher’s instructions, and we shall see the truth of this. When some chiefs first heard of the desire that the unborn chief be killed in his days of drinking at the breast, they decided upon their actions. We know from the story of the famous Conqueror of the Pacific, of his birth and of his being taken away clan- destinely by Näihe [Nae‘ole],8 a chief of North Kohala, to be reared in secret with great care. When Kamehameha reached the age to be taught proficiency in warfare, who was the one chosen by the great chiefs to be his teacher? None other than the one of whom this story is told! After the birth of Kamehameha and his disappearance from the presence of the chiefs of the land, Kekühaupi‘o went to dwell with the ali‘i ‘ai moku of Ka‘ü [Kalani‘öpu‘u] and in his presence demonstrated his proficiency in the arts of battle. Occasionally he entered into strong contests with some famous warriors, but it was

7 This saying alludes to the practice of removing young shoots that sprout along the stems of the wauke (paper mulberry) plant. The bark peeled from these stems is used to make kapa (bark cloth), and the young shoots, if left to grow, will leave holes in the cloth. In this case, the shoots represent the babies who, if not killed, could grow up to challenge the domain (i.e., bark cloth) of the high chief, Alapa‘inui.

8 Other accounts have Nae‘ole, not Näihe, taking Kamehameha at birth (Kamakau 1961:67; Fornander 1969:136).

26 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

known in those days that this man of Ke‘ei was foremost and was admired by some high chiefs of the land. The chief Alapa‘inui greatly desired to have Kekühaupi‘o at his court, but Kekühaupi‘o had chosen Kalani‘öpu‘u, who was later to become ruler over the island of Hawai‘i, as the one with whom he wished to stay. In those days when Kekühaupi‘o was living with the high chief of the Ka‘ü and Kona districts, there were constant exercises in sham battle within the circle of chiefs. It was noted that Kekühaupi‘o overcame his opponents and his fame spread as far as Maui, O‘ahu, and even to the sun-snatching island to the leeward [ka ‘äina kä‘ili lä o lalo ë—a poetic reference to Kaua‘i]. In his young days Kamehameha the Great dwelt at the court of High Chief Alapa‘i at Hilo. At that time an evil deed was done to his father who was poisoned by Alapa‘inui. Keöuanui died of poison put into his food, causing sorrow in the young chief who had been unable to ward off this harm. Let us look forward to the time in which Kalani‘öpu‘u attempted, in opposition to Alapa‘inui, to snatch away custody of the son of the high chief Keöua, his kaikaina pono‘ï [true younger brother].

Lonoma‘aikanaka Keaweikekahiali‘iokamoku Kalanikauleleiaiwinui

KekaulikeikawëkiuokalaniKalaninui‘ïamamao Kamaka‘ïmoku Ke‘eaumokunui

Keawemauhili Kalola Kalani‘öpu‘u Känekapolei Keöuakupuapäikalani

Keaweokahikona Kïwala‘ö Keöuakü‘ahu‘ula Keöuape‘e‘ale Kamehameha

Fig. 1 • Abridged Genealogy of Kamehameha Showing his relationship to Kïwala‘ö and Keawemauhili

= male = female = union between

27 Kamehameha and His Warrior Kekühaupi‘o

Kekühaupi‘o Becomes an Instructor March 3, 1921

In those days when Kekühaupi‘o and his father were staying at Kokoiki in the presence of the high chiefs of the land, he perfected his skill in certain Ibody-strengthening contests of the land of those days. His proficiency was noted by some high chiefs, not only for his performance with weapons like the spear and staff, but also with boxing and wrestling as some persons who were experts in these matters were unable to triumph over Kekühaupi‘o in the lua strokes taught him by Koaia. Kekühaupi‘o’s great proficiency was well noted by the high chief Kalani‘öpu‘u who ruled over Ka‘ü and who later became ali‘i ‘ai moku. After the birth of Kamehameha and his disappearance from his place of birth, Kekühaupi‘o and his father returned to Kekühaupi‘o’s place of birth at Ke‘ei. However, while Kekühaupi‘o stayed at Ke‘ei he continued his preparations and increased his knowledge of fighting, so that he was extremely proficient in times to come. When the news arrived before the chiefs that the high chief Kamehameha had escaped [death] and had been reared by his kahu, Näihe [Nae‘ole], at Kohala, he was brought to the court of the ali‘i ‘ai moku Alapa‘inui at Hilo. In his young days Kamehameha dwelt with his father Ali‘i Keöuanui. For some unknown reason, the father of Kamehameha was poisoned by the ali‘i ‘ai moku Alapa‘inui. When this news reached Kalani‘öpu‘u at Ka‘ü, his mind was very disturbed and he decided to snatch Kamehameha from Alapa‘i’s court. Because of this decision by Kalani‘öpu‘u, Kekühaupi‘o was fetched from Ke‘ei and entered into that fight to snatch Kamehameha. A battle began between Kalani‘öpu‘u and Alapa‘inui, but Kalani‘öpu‘u was put to flight by Alapa‘i’s army, and there was a great slaughter of Kalani‘öpu‘u’s people. Kekühaupi‘o was amongst those who were almost taken captive by Alapa‘inui’s people. He escaped, however, only because of his fearlessness and his speed as he had been trained as a runner. If, indeed, the people on Kalani‘öpu‘u’s side had half the strength and fearlessness of the warrior from Ke‘ei, victory would have inclined to their side. While we are thinking of the genuine fearlessness of this warrior, Kekühaupi‘o was quite young, not having reached the age of thirty years.

28 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

After some years had passed, Alapa‘inui died and the government was inherited by his son, Keawe‘öpala, who became ali‘i ‘ai moku in place of his father. When the news reached Kalani‘öpu‘u of the death of his opponent who had put him to flight, he roused a war with Keawe‘öpala, well supported by some famous ali‘i warriors. The father of Ka‘ahumanu also entered into this battle with Keawe‘öpala, and a battle was begun just a little inland of Kawaihae. In this battle between the two sides, great bravery was exhibited which was of great assistance in the victory on the side of the ali‘i Kalani‘öpu‘u. When Kalani‘öpu‘u reigned over Hawai‘i, Kamehameha returned to his uncle’s court and lived together with Kalani‘öpu‘u’s own son, the young wohi ali‘i Kïwala‘ö. Kalani‘öpu‘u gave the instruction of Kamehameha over to Kekühaupi‘o to teach him the ancient martial arts of the land. This was the beginning of a firm affection between the teacher and his pupil which was shown afterwards between these famous warriors of Hawai‘i Nei, as perhaps we, O reader, shall see in this story of this famous warrior. It was said by some of the ancients of this land that it was this famous Ke‘ei warrior who established the proficiency of the famous Conqueror of Hawai‘i. This training was for the great task which he hoped to fulfill, that of being the person to gather the island under the power of a single ruler. This famous warrior of Ke‘ei o lalo lilo ë became the one who always supported the hands of his haku ali‘i in all the battles into which they entered. The person who is issuing this story of this famous warrior is hoping that the readers will understand the nature of Kekühaupi‘o’s support for the success of Kamehameha’s conquest of the kingdom. The young ali‘i Kamehameha was given over to instruction by Kekühaupi‘o, who determined to give all his knowledge to his chiefly pupil, and he indeed did so. The other ali‘i were observing the progress of Ali‘i Kamehameha’s proficiency and doubt entered into some of them. At the time when Kamehameha and Kïwala‘ö tested their bravery by grasping the human sacrifice at the heiau, the fearless nature of Kamehameha caused fault-finding in some ali‘i. Because Kalani‘öpu‘u secretly learned of this, he remembered what had been done to his hoahänau [cousin] Keöua whose food had been poisoned, and he feared lest the same thing be done to the son of his hoahänau. Therefore he directed Kamehameha to leave the court and return to his land division of North Kohala where he had been born.

29 Kamehameha and His Warrior Kekühaupi‘o

Kamehameha returned to Kohala fully prepared for battle having received this preparedness under the patient instruction of his teacher, the famous warrior whose story this is. Because of Kamehameha’s departure from Kalani‘öpu‘u’s court, Kekühaupi‘o also departed and returned to his place of birth at Ke‘ei. There he performed that work necessary for life and also taught some young men of Ke‘ei and Näpo‘opo‘o to prepare for fighting, for the thought occurred to him that the time was coming when these young men would be called to stand behind the young ali‘i Kamehameha. While he was living at Ke‘ei he fondly remembered his young haku who was living in the famous land of Kohala, and he decided to go and see him. Before Kekühaupi‘o arrived at Kohala, he heard that the young ali‘i had given himself over to pleasure without regard to the way life should be lived and without caring for the people living under his rule in those days. When Kekühaupi‘o heard this he was very saddened and quickly decided to go in person to seek the young ali‘i. He did go and found Kamehameha enjoying lele kawa, leaping into the sea with some young people of that place who loved pleasure. When Kamehameha saw his beloved instructor he left the people he was enjoying himself with and went to see him. This was the time when Kekühaupi‘o uttered these true words, spoken frankly.

Battle of Kalaeoka‘ïlio, Kaupö March 10, 1921

It is proper for the writer of the remarkable story of Kekühaupi‘o to ask the gracious readers to forgive him, because he has gone too fast, and some Iimportant things of this story have fallen behind. To arrive again at the place of this story, the writer here sets aside some words of instruction by Kekühaupi‘o to Kamehameha. We shall turn back to that battle between Kalani‘öpu‘u and Keawe‘öpala, the heir of the rule bequeathed by Alapa‘inui. In that battle between the two factions was seen the amazing bravery of Kekühaupi‘o, and at this time Kalani‘öpu‘u recognized the genuine proficiency of this fearless warrior of Ke‘ei o lalo lilo ë. On the death of Keawe‘öpala all of Hawai‘i Nui o Keawe fell under the rule of Kalani‘öpu‘u.

30 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

Kamehameha had been under the care of Alapa‘inui, his uncle. Alapa‘inui was a makua käne hoahänau [elder cousin] of Kamehameha on the side of his mother, Keku‘iapoiwa II. Also, when the young Kamehameha had been under the care of Alapa‘inui, he had been taught preparedness for combat. When he was under the care of Kalani‘öpu‘u, Kamehameha was placed under the guardianship of Kekühaupi‘o because Kalani‘öpu‘u had seen that Kekühaupi‘o was well prepared. This brought about the firm bond of affection between Kekühaupi‘o and the young Kamehameha. A short while after this Kalani‘öpu‘u raised an expedition to Maui. Part of Maui, specifically the district of Häna and the famous fortification of Ka‘uiki, had previously been held by those of Hawai‘i. Kekühaupi‘o and Kamehameha were taken along on this war expedition by Kalani‘öpu‘u, king of Hawai‘i in those days. While Kalani‘öpu‘u was at Häna he sent his warriors, without cause, to plunder the Kaupö people. Kahekili was king of Maui in those days, and when he heard of the deeds of King Kalani‘öpu‘u of Hawai‘i in slaughtering the Kaupö people and the taking of land not designated for the Hawai‘i chief, he raised a great army led by his very famous general named Käne‘ölaelae. When Kahekili’s warriors met those of Kalani‘öpu‘u at Kaupö, a very strong battle developed between the two sides. In this battle was shown the fearlessness of Kekühaupi‘o. It was said that when the battle started Kekühaupi‘o moved amongst Kahekili’s warriors, and it was said of him: “The man raised up is broken in the strong hands of Kekühaupi‘o.” However, while he was fighting fearlessly he was surrounded by the Maui warriors, and they combined in their multitudes so that Kekühaupi‘o was in dire trouble. When High Chief Kamehameha saw that his teacher was in trouble, it is told in the story of Kamehameha, the famous “Conqueror of the Pacific,” that he leapt into the heat of the battle attempting to rescue his teacher. By Kamehameha’s action, Kekühaupi‘o escaped with his life, and this was perhaps one of the things which formed the bond of affection between the young chief and his teacher. The Hawai‘i warriors fled but many were slaughtered by the Maui people at that battle at Kaupö which was named the Battle of Kalaeoka‘ïlio. It was a battle in which the bodies of the Hawai‘i warriors were heaped like kukui branches before Maui’s exceptional warriors.

31 Kamehameha and His Warrior Kekühaupi‘o

Kalani‘öpu‘u with his few remaining warriors boarded his canoes and returned to Hawai‘i with great anger toward Kahekili and with thoughts of raising up a great army to fight again with Kahekili, the king of Maui so clever at making war. The young chief had been reluctant to take part in this underhanded type of action by the Hawai‘i warriors against the Kaupö folk and said to his makua käne hoahänau that the god would not help them in that cowardly type of war. But Kalani‘öpu‘u did not listen to his nephew, and his only reply to Kamehameha was: “I, the makua, go to war, therefore you all shall go.” In that battle was shown the bravery of Kekühaupi‘o and his chiefly pupil. It was said of the one whose story this is that the tips of the spears were as bath water to him and men were lifted up and broken in the iron hands of Kekühaupi‘o. The long spears that the Maui people leveled at the famous warrior of Ke‘ei were merely dodged with great cleverness. In that battle, also, those high chiefs with Kalani‘öpu‘u realized the genuine fearlessness of the young chief Kamehameha for, when he saw the dire difficulties of his teacher, he made a way to join with Kekühaupi‘o. By their fearlessness, they made their way back to rejoin Kalani‘öpu‘u’s warriors. When Kalani‘öpu‘u returned to Hawai‘i, Kahekili’s general returned and reported to Kahekili the fearless fighting of those two men and that one of them was a high chief because he was garbed in a feather cloak appropriately worn by those of royal blood. Kahekili guessed that perhaps this was his son9 whose strength in battle was praised by the Maui people. He intimated this to some of the leaders of his court, and they agreed with his idea. However, they were confused as to the identity of the warrior whom the young chief had rescued. Afterwards, however, the Maui chiefs learned of this huge man who broke men in his strong hands. Perhaps we, my reader, shall see some brave actions by the one of whom this story is concerned and also the time he went with his chiefly pupil to some places on Maui, and the time those of Hawai‘i met the Maui people on some very hotly contested battlefields.

9 This refers to a variant tradition that Kahekili was the father of Kamehameha because his mother, Keku‘iapoiwa, visited Kahekili on Maui before Kamehameha’s birth (Poepoe 1905–06: November 30, 1905).

32 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

Kalani‘öpu‘u Again Takes War to Maui March 17, 1921

On the return of Kalani‘öpu‘u to Hawai‘i from that slaughter by the daring ones of Maui, with the remainder of his army, he immediately began to prepare Oto carry war again to Maui. The canoe kähuna were sent to the forest to make the war canoes, and he quickly began to prepare his lesser chiefs for battle readiness. There were two chiefly armies, named the ‘Älapa and the Pi‘ipi‘i. The armies of the commoners were made into six divisions which were named the ‘Ï, the ‘Ahu, the Mahi, the Palena, the Luahine, and the Pä‘ia. Those chiefly armies named the ‘Älapa and the Pi‘ipi‘i were composed of persons who were related in some way to Chief Kalani‘öpu‘u and also some brave and fearless lesser chiefs. They were all combined under one major name: the Chiefly Army of Keawe. This was the very best of the armies of Chief Kalani‘öpu‘u. Also the implements of war were prepared and the armies were furnished with them. At this same time Chief Kalani‘öpu‘u was preparing his armies he also cleansed the heiau of ‘Öhi‘amukumuku at Kahalu‘u and of Keikipu‘ipu‘i at Kailua. He also commanded his chief kahuna Holo‘ae to prepare the ceremonial offering of ‘awa to seek the help of his war god Kükä‘ilimoku. These actions of King Kalani‘öpu‘u and the preparations of his kähuna were heard of on Maui. Kahekili sent a messenger to O‘ahu to ask Peleiöhölani, king of O‘ahu at that time, to send Kaleopu‘upu‘u as guiding kahuna for his side, and the knowledge of these two accomplished kähuna were put to contest. This kahuna, for whom Kahekili sent to O‘ahu, was the own younger brother of Ka‘öpulupulu, that famous kahuna residing at the great heiau of Waimea on O‘ahu. They were famous in the profession and were from the kähuna class of Ka‘eka‘e, Maliu, and Malela, the great kähuna who were brought to Hawai‘i by High Chief Paumakualani from the lands of Kahiki Kü and Kahiki Moe [foreign lands]. Let us remember, readers, this was the enlisting of the gods over the leadership of the kähuna, and they exhibited their power in this raising of warfare between the war- loving king of Hawai‘i and the king of Maui of Kama. Holo‘ae, the kahuna nui, stood on the side of King Kalani‘öpu‘u with his faith in the god on his side. The two kähuna both possessed daring, yet we, O reader, shall see which of them would triumph.

33 Kamehameha and His Warrior Kekühaupi‘o

By Kaleopu‘upu‘u’s instruction to Kahekili, the heiau of Kaluli and of Pu‘uohala on the north side of Wailuku were rebuilt. Also Kaleopu‘upu‘u prepared and laid before his god his acts of worship to secure victory for their side. The divina- tions as customary in ancient times were begun: in other words, the sequence of actions were “by the man, by the pig, by the dog, by the red fish, by laying the heaps of mats” and also by offering prayers with cups of ‘awa before the gods in whom our Hawaiian ancestors trusted. While Kaleopu‘upu‘u was engaged in questioning the god, also Holo‘ae, Kalani‘öpu‘u’s kahuna, was enlisting for his side the attention of his god in whom trust was placed. These were days of combat with the religious profession between these two daring kähuna. At the very end of these actions the human sacrifices were laid on the heiau on the north side of Wailuku at which time Kaleopu‘upu‘u prophesied to Kahekili as follows: “O heavenly one, the fish has entered the sluice-gate and is surrounded by the small-meshed net.” What is the nature of these words of prophecy by Kahekili’s guiding kahuna? Perhaps the time will come when the reader shall know their meaning. The ‘upena nae is a small-meshed net which sweeps everything—no little fish is able to escape from within it. When King Kalani‘öpu‘u’s war fleet was ready his army numbered seven lau, perhaps by the counting of the present, two thousand and eight hundred men [one lau equals four hundred]. From this number, eight hundred warriors were called the armies of the ‘Älapa and the Pi‘ipi‘i, consisting of young chiefs. These men were of equal height and were garbed in feather cloaks of various colors. They were those of whom King Kalani‘öpu‘u thought a great deal, for they were skilled in the martial arts of those days. In this gathering was the young chief Kamehameha. The remarkable thing on their arrival at Maui was that the young chief and Kekühaupi‘o did not go to battle with the ‘Älapa and Pi‘ipi‘i armies at the sand hills of Wailuku. When the war fleet of Kalani‘öpu‘u and his son Kïwala‘ö sailed to Maui the ocean was reddened with the great numbers of canoes. Yet we must realize how small Kalani‘öpu‘u’s army was because, at the time that Kalani‘öpu‘u was moving toward Maui, Kahahana, a young O‘ahu chief, had arrived on Maui. Kahahana and a large

34 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

army of O‘ahu people had been staying at Kalae on Moloka‘i, and upon being asked by King Kahekili he had gone quickly with his warriors to help him. The remarkable thing was that afterwards this young O‘ahu chief became a human sacrifice by the hand of Kahekili, the fearless war chief of Maui, and the government of O‘ahu under Kahahana was snatched away until the very time the rule of these two islands was inherited by Kalaniküpule, the son of Kahekili. This war expedition by the Hawai‘i people, which floated on the yawning billows of ‘Alenuihähä Channel, was a magnificent spectacle. The high-ranking chiefesses also went on this expedition, accompanying their husbands to battle as was the custom of this race in ancient times. On this expedition was the wife of King Kalani‘öpu‘u. She [Kalola] was the sister of Kahekili, the king of Maui of Kama. Kalani‘öpu‘u’s great fleet arrived at several places on Maui. In other words, some canoes landed at Keone‘ö‘io at Honua‘ula and also some landed between Mäkena and Kïhei.

Kalani‘öpu‘u Disregards his Kahuna March 24, 1921

When King Kalani‘öpu‘u’s canoes landed at Maui, and before he proceeded to battle with Kahekili, king of Maui, the chief kahuna Holo‘ae constructed a Wdivining platform, seeking a report from the god Kükä‘ilimoku, Kalani‘öpu‘u’s war god. The kahuna explained the means by which the status of the battle for the Hawai‘i chiefs would be shown. The kahuna spoke these words of prophecy before Kalani‘öpu‘u and his chiefs: I am questioning your god Kü, and if the god forbids, then the battle should be delayed until tomorrow, for when dawn comes and the sun appears then at this time can be seen the dry branch and the fresh branch. This, however, is what your god will reveal pertaining to approval or disapproval of proceeding quickly to war this evening. When I offer a prayer, if the feathers on top of the god flutter and fly and do not alight upon you, my heavenly one, your god is telling you to lay aside battle until tomorrow and not go to battle this evening.

35 Kamehameha and His Warrior Kekühaupi‘o

At this meeting were Kamehameha and his great warrior Kekühaupi‘o who both heard these words by the kahuna Holo‘ae. Also, the story of Kamehameha the kingdom conqueror, showed that the great and fundamental reason for Kamehameha’s victory later would be that he listened well to the instruction of his war leaders and his kähuna and also was guided by his teacher of war, Kekühaupi‘o. On the presentation by Holo‘ae of his prayer, in a great voice and a whispering voice, the chiefs and the kuhikuhipu‘uone in the presence of Kalani‘öpu‘u saw the fluttering of the feathers at the temple of the god Kükä‘ilimoku and they flew and alighted in front of the nï‘aupi‘o chief Kamehameha. The multitudes there as well saw this remarkable thing done by the kahuna Holo‘ae. When the prayer of the kahuna was completed he turned and spoke this good advice to Kalani‘öpu‘u: E Kalani ë, we have all seen the revelation of your god this evening, instructing you to leave off the battle until tomorrow when your nephew shall lead the warriors under you to victory. Lay aside your battle until the sun shines on top of the head (kau ka lä i ka lolo) [high noon], then the small-meshed net your opponent has lowered to catch the large fish and the small fish will be torn. Here is something else I hear: send your keiki Kamehameha this evening to climb up and spy out the status of your opponent. Also it has been revealed that in the future he is the one to care for the war god of you two. Do not give it to anyone else in the future, as the god has chosen him [Kamehameha] as guardian of the sacred kapu of your god.

All these words by Holo‘ae to Kalani‘öpu‘u were heard by the high chiefs sitting at this conference and they thought that King Kalani‘öpu‘u was going to heed the instructions of his kahuna nui Holo‘ae. After the words of the kahuna there was a pause and then Kalani‘öpu‘u indicated his disapproval of the instructions of his kahuna. This unheeding attitude was supported by his keiki pono‘ï [birth child], Kïwala‘ö, and some other chiefs of the court. Perhaps this was because of jealousy of Kamehameha and his instructor in warfare, Kekühaupi‘o. The words of instruction of the kahuna were disregarded and preparations were begun immediately to move to battle that evening. Kamehameha wanted to climb upland to spy out the status of the Maui people. He was followed by his companion and instructor, Kekühaupi‘o, who was to become the famous warrior of the conqueror in the future. But the makua käne ali‘i Kalani‘öpu‘u did not wish his keiki hanauna [nephew] to go because he thought that,

36 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

if Kamehameha went upland to spy, he might be killed by the people who were there. Therefore he absolutely refused the advice of the kahuna to delay the battle with Kahekili, the ali‘i of Maui so clever at ensnaring in battle. Amongst the chiefs listeningto the advice of thekahuna was the young chief Keaweokahikona and he uttered this thought to Kalani‘öpu‘u in these good words: E Kalani ë, perhaps we should listen to the advice of the kahuna Holo‘ae and also the word of his god. We have all been instructed that the appropriate time for battle is when the sun is directly overhead, then we should move to fight the Maui people. Indeed the voice of the god has forbidden you.

This young chief who spoke so fearlessly before King Kalani‘öpu‘u was of the naha lineage, child of Chief Keawemauhili and Chiefess Ululani of Hilo, and the kaikunäne [brother] of Kapi‘olani, the famous chiefess who later thwarted the power of Pele. In spite of these words by that young Hilo chief, Kalani‘öpu‘u would not heed his intercession. He did, however, delay until the dawn, when he would send the chiefly armies of Pi‘ipi‘i and ‘Älapa. They numbered only eight hundred and were chosen from the young chiefs of the land who had been instructed in the profession of war and who were ready for battle. When the kahuna realized that Kalani‘öpu‘u had rejected his advice and the intercession of Keaweokahikona he spoke these words of lamentation, tears falling: Perhaps the bones of kamahele [one of high rank, therefore inaccessi- ble] may be laid in the crab-sand hills of Wai‘ehä. Alas for your children, O heavenly one. The small-meshed net of Kaleopu‘upu‘u is surrounding the upland and the fish arrives at the sluice gate to be surrounded by that one’s [Kahekili] proceeding to the fishing.

Kalani‘öpu‘u would not in the least heed these words by Holo‘ae, and because of this heedlessness by the high ruler of Hawai‘i Nui o Keawe, the kahuna again uttered these words of prophecy: E Kalani, if we go to this battle in which your opponent will surround you, our warriors will be captured in the net. I tell you that the day is coming when lives will be repaid for this sacrifice in the sand hills of Wailuku, and not only at Wailuku, but this victory shall travel as far as Kaua‘i. Perhaps not at this time shall my words be fulfilled before you, e ku‘u lani haku ali‘i, but the time is coming when my words shall triumph over these chiefs of Maui.

37 Kamehameha and His Warrior Kekühaupi‘o

These words of prophecy were spoken, and we know, O reader of this story of this fearless warrior of Hawai‘i, that these words were fulfilled in the future. After these words by Holo‘ae, Kamehameha had gone out without being noticed by anyone, except perhaps Kekühaupi‘o, as Kamehameha had given him a hand signal and Kekühaupi‘o truly did follow his chiefly foster son. Kamehameha came to his people and ordered them to load their weapons on their double canoe, whereas Kamehameha said to his people and his teacher, Kekühaupi‘o: We are going on the low canoe (päkäkä wa‘a—perhaps a paddled canoe rather than a sailing one to keep a low profile) this evening. It is well to take along our preparations for defense since we do not know whether we might meet the spying canoes of the Maui people. If we should meet them this evening they will report it. However, it is useless only to sleep this night.

We are able, O reader, to see the almost supernatural nature of this young chief, who had taken his instructor with him on this evening expedition. This action by the nephew grew from the unheeding attitude of his uncle to the advice of the kahuna revealing the thought of the god which had been laid before Kalani‘öpu‘u and his conferees that evening. It was said afterwards that the reason for Kamehameha’s victory over this archipelago was because he heeded the advice of his kähuna—and not only their words but the advice of his kuhikuhipu‘uone ho‘one‘e kaua, who were also his cherished chiefly elders. Perhaps this heedlessness of his uncle made him realize the value of listening to the advice of the kähuna. Let us leave Kalani‘öpu‘u to his actions that night and follow after the nï‘aupi‘o chief Kamehameha and his people on the canoe.

Kekühaupi‘o’s Adventure with Kamehameha on Maui March 31, 1921

After they left Kïhei, Kamehameha thought of landing at Mä‘alaea because he wished to climb secretly above Wailuku and to spy out the battle status of AKing Kahekili. He also took his follower Kekühaupi‘o. However, while his double canoe was traveling at sea, and because there was some moonlight that night and yet some darkness, some Maui people quickly realized that this was a spying canoe moving

38 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

in the darkness on the sea, and they followed along the shore. When Kamehameha’s canoe came in to land at that place his sharp eyes saw that they were visible to everyone, therefore he quickly ordered his paddlers to move to another cove beyond Mä‘alaea. Kamehameha’s canoe arrived at Papawai Point, close to a little sandy cove. At that time he and Kekühaupi‘o realized that the area was full of Kahekili’s warriors who were visibly ready for them to leap ashore. It is possible for us, O reader, to realize that this idea of the young Kamehameha to land his canoe at that sandy cove close to Papawai Point was because of his knowledge of warfare. Both Kamehameha and Kekühaupi‘o realized that men ashore would be visible on the white sand and that was the idea of landing at that place. We can understand, O reader, that this was a wise act by Kamehameha. Yet the one who gave him this advice was the one whose story this is, as Kekühaupi‘o was an expert in warfare. That heedfulness of Kamehameha was the reason for their victory in the battle that night. The canoe with Kamehameha’s group floated offshore a while, until dawn came. The reason for not hastening ashore was his desire that those on shore not run off in the darkness and perhaps disclose their presence to the people who were inland and arouse them in advance with knowledge that Kalani‘öpu‘u’s armies were moving toward Wailuku at dawn. This was a deed by Kamehameha in aid of his uncle. When it was fully daylight and the skin of man could be seen, Kamehameha commanded his paddlers to take the canoe ashore. When the warriors on shore realized that the canoe was going to land, they closed their ranks to prevent the landing. Kamehameha moved forward to the bow of one of the double-canoe hulls, grasping his great spear, and Kekühaupi‘o moved to the other bow, standing ready before that Maui multitude. While Kamehameha’s canoe was moving shoreward those on shore fully realized that this was truly a war canoe of the Hawai‘i people. Amazement grew among the Maui multitude at the daring of the people on the canoe in coming ashore, because the cove was covered over with great numbers of warriors standing ready. Nevertheless the canoe did not retreat. When the canoe reached striking distance the leader of the Maui warriors ordered his men to hurl their spears at this Hawai‘i canoe which was landing wrongfully and to direct their spears straight at the men standing on the bows of the double canoe.

39 Kamehameha and His Warrior Kekühaupi‘o

At this same time, Kamehameha’s men stood ready on the platform of the canoe with their pololü spears. At the onset of battle Kamehameha and his companion Kekühaupi‘o caught the Maui people’s spears and they piled up alongside Kamehameha’s canoe hulls. At this same time Kamehameha called out to his few warriors on board his canoe to prepare to move ashore immediately. Kekühaupi‘o and Kamehameha seized the spears lying alongside their canoe and commenced to hurl them at the Maui people. When the Maui people saw the genuinely fearless and remarkable actions of these warriors an inward chill occurred, weakening their warlike thoughts, and their spears were hurled uselessly. At this moment Kekühaupi‘o and his chiefly foster son arrived in the midst of those Maui people and began to slay them with such terrible effect that they fled, leaving their dead behind. When the people fled Kamehameha did not follow them but he turned and spoke to his teacher who had entered with him into this superhuman fight: “Perhaps we should return from whence we came, as we have been moistened by surfing on the famous waves of this land?” These words were spoken with a smile. They returned to Kiheipuka [Kïheipüko‘a] where the Hawai‘i chiefs were encamped. Some of those Maui warriors who had been put to flight ran to Kahekili, who questioned one of them: “What news of the battle at the shore?” The news, O heavenly one, is that we were put to flight by only two warriors, one of them garbed in his feather cloak and helmet. It is understood that this was a truly great chief, godlike. Though there were many of us we were slain with our own spears which had been seized by those men. The other man had a very stout body, with dark features and square shoulders, and I have never seen the like of these men. Our spears were piled alongside their canoe hulls and they became a way for them to come ashore. When they came on land those godlike men continued to slay us. If we had not run from that battlefield there would have been no one to bring the news.

“The one of whom you speak, the one resembling a high chief, what was he like in your understanding?” He has a large forehead and a rather adze-like head, a little taller than a mature [aoo, probably a o‘o] man, long armed. The spear in his hand was like an arrow, or like rubbish just thrust aside, and when he hurled back at us the spear we had held, it flew like a gusty wind. Hear you, O heavenly one—if there are many of that sort of chief on the other side such as this chief whom I describe, then none of us can escape being slain by that sort of godlike man.

40 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

Because of the words of this warrior, Kahekili understood that it was none other than his “son,” Kamehameha, and his warrior, Kekühaupi‘o, and that pä‘ele kü chief10 of the Bays of Pi‘ilani sighed inwardly. Truly, perhaps, the parent and child would meet at the tip of the barbed spear. However, it would be appropriate for us, O reader, to be completely aware that there was no other king so genuinely accomplished in making war as King Kahekili of Maui and the actions on the battlefield plainly showed his knowledge of the checkers game of war (ho‘one‘ene‘e ‘ili‘ili). We should also understand that not only famous rulers of Europe in ancient times had the knowledge of making war with their armies but so also did this famous Maui king. Perhaps one of the things which gained victory for Kahekili in his wars was that he paid heed to the advice of his kahuna. It was also said that at the house of Kahekili the heaps of little stones [used in könane] were maneuvered for battle strategy so that his generals need only fulfill the movements. In the future, O reader, we shall truly see the truth of these explanations and that Kalani‘öpu‘u’s people were slain by the warriors of Kahekili. The trouble on Kalani‘öpu‘u’s side was that he would not listen to the advice of his chief guiding kahuna Holo‘ae, the one always called the “heroic foremost seer on the side of the Hawai‘i people.” The genuine ability of this chief kahuna of Hawai‘i was amply shown thereafter by his instructions to the chief Kamehameha in his kingdom- conquering wars.

Disaster at Kakanilua, Maui April 7, 1921

While the warrior was speaking before Kahekili, Keaulumoku was also present. He was the famous man who had composed the genealogical chant concerning Wthe birth of Kamehameha before Kamehameha had been born. Kahekili looked straight at this famous käula [prophet], who gazed back at the king, while the warrior finished speaking with these words: “In the fight these two men seemed really godlike. The better of the two of them at seizing spears was the square-shouldered one with a

10 The phrase pä‘ele külani, literally chiefly tattoo, refers to the solid black tattoo covering half of Kahekili’s body.

41 Kamehameha and His Warrior Kekühaupi‘o

resolute face. The other one who always stood ready to ward off was that man with a small stomach who also had a resolute face.” Kahekili realized the fearlessness of his “son” Kamehameha, and he glanced at Keaulumoku. In reference to his prophecy, he questioned whether there would be victory on the side of this resolute chief of whom the warrior continued to speak emphatically. Let us leave off these words concerning Kamehameha and Kekühaupi‘o and return to the story of the actions of King Kalani‘öpu‘u after Kamehameha and Kekühaupi‘o had left. Kalani‘öpu‘u quickly gathered his people and prepared to send those armies known as the ‘Älapa and the Pi‘ipi‘i, which have been previously described. When those armies were ready and had gathered before Kalani‘öpu‘u it was dawn, the same time at which Kamehameha and Kekühaupi‘o were floating at a place close to Papawai Point where the fight with the Maui people was to begin. Kalani‘öpu‘u spoke these inspiring words to his armies: ‘Auhea ‘oukou, sons of my blood, I am sending you inland to Wailuku to fight the warriors of Kahekili and my word of hope to you is you will have great strength and drink the water of ‘Ïao [Stream].” As soon as this king of Hawai‘i had spoken, the armies shouted out, joined in by the numerous warriors gathered before Kalani‘öpu‘u. The amazing thing about Kalani‘öpu‘u’s sending of these two armies was that they numbered only eight hundred. On the side of Kahekili he had with him the warriors of the famous island of Käkuhihewa [O‘ahu]. Kahekili had sent a request to Kahahana, the young O‘ahu chief, to come and help in this war provoked by the Hawai‘i king who was the brother-in-law of Kahekili, but who ignored the relationship. It is clear that the brother-in-law acted badly. The Hawai‘i people acted stupidly by shouting because it was a calm dawn and the shouting voices of Kalani‘öpu‘u’s warriors were heard by Kahekili’s spies who were close by. They guessed the meaning of those shouts in the dawn: that the Hawai‘i people were moving to battle. One of those watchmen ran speedily to report to Kahekili that the armies of the king of Hawai‘i were moving toward them. Kahekili’s warriors were roused up, joined by the O‘ahu warriors under Kahahana, the young O‘ahu chief, and these numerous warriors were stationed at the sand dunes of Waikapü and also at a place close to those sand dunes seaward of

42 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

Wailuku. Kahekili’s warriors hid like sand crabs in their holes awaiting the onslaught of Kalani‘öpu‘u’s relatively few warriors who would move inland to Wailuku without realizing that their death was awaiting them. At the time that Kalani‘öpu‘u’s ‘Älapa and Pi‘ipi‘i armies were moving to the famous plain of Kama‘oma‘o, Kamehameha was continuing to slay those warriors of Kahekili who were attempting to prevent his coming ashore at that place previously described. At the end of that battle Kamehameha and Kekühaupi‘o had left for the place previously mentioned [Kïheipüko‘a] and when they landed the sun had risen high above. On the afternoon of that day two warriors arrived from the battlefield to report the tragic news that the armies had all been slain by the Maui people. The two had been released to report this sad news to Kalani‘öpu‘u with voices of lamentation. Those persons who had been slain and whose bones were laid in the sand dunes of Wailuku and Waikapü were of the chiefly blood of Hawai‘i. It was also said that half of those people were the young chiefs of Waimea, who had been most carefully selected by King Kalani‘öpu‘u. They were persons accomplished in performing warlike deeds who, perhaps, had possessed the cleverness to match Maui’s daring ones when face to face. But the story of the slaying of these Hawai‘i armies was that they went without realizing that this was the time that famous kahuna Kaleopu‘upu‘u had spoken of in these extraordinary words to Kahekili: “O heavenly one, the fish have entered the sluice gate and perhaps none of them will escape for the net which surrounds them is small-meshed.” The thought behind these words of the kahuna Kaleopu‘upu‘u was that the warriors of Maui and O‘ahu had surrounded the Hawai‘i warriors who were unable to escape being slain. When Kahekili heard these famous words he gave the command to slaughter the Hawai‘i people, leaving two messengers to carry the news to his brother- in-law, Kalani‘öpu‘u. A certain kind of fighting which caused terrible slaughter in the ‘Älapa and the Pi‘ipi‘i was the fighting by the O‘ahu people, which was called “the whirling of the many-pointed spear.” In this way of fighting perhaps ten spears were bound together with a cord. When that weapon was employed the cleverness of the Hawai‘i people at dodging spears was of no help in that type of fighting by the O‘ahu people. There was a terrible slaughter of Kalani‘öpu‘u’s people, leaving only the messengers who were released.

43 Kamehameha and His Warrior Kekühaupi‘o

This battle in which the Hawai‘i people were slain was called the Pi‘ipi‘i and ‘Älapa Heaped Up at Kakanilua. Some of the people who died in that Battle of the Sand Dunes had been accompanied by their wives, because in that type of battle in Hawai‘i the wives followed after their husbands. On hearing of this tragic slaughter the women’s voices resounded in lamentation for their men whose bodies lay on the sand dunes of Wailuku. This bad news caused great sadness in King Kalani‘öpu‘u and he realized his error in not following the guidance of the kahuna Holo‘ae, yet this sadness was useless since the time for heeding had passed. The amazing thing after that slaughter of his warriors was that Kalani‘öpu‘u called his chiefs to gather in conference. They thought in this conference to seek an accord of peace between the two sides. Perhaps it would be appropriate to tell at this place in our story that Holo‘ae, the oracle kahuna of Kalani‘öpu‘u, was the own father-in-law of Kekühaupi‘o because his own daughter was the wife of the famous warrior Kekühaupi‘o.11

Slaughter on Maui April 21, 1921

There was great mourning by the Hawai‘i people because the ‘Älapa and Pi‘ipi‘i armies were the foremost warriors of Kalani‘öpu‘u, chosen from Tamongst the chiefs of the entire island of Hawai‘i. Half of them were from the famous land of Waimea:12 Hole Waimea i ka ihe Waimea is stripped by the a ka makani. spear of the wind. Hao mai nä ‘ale a ke Blown by the gusts of Kïpu‘upu‘u. the Kïpu‘upu‘u. He lä‘au kala‘ihi ia It is a tree made rigid by na ke anu the cold ‘Ö‘ö i ka nahele o Mahiki. Pierced in the forest of Mahiki.

11 “Kekühaupi‘o” is absent from the April 14, 1921, issue of Ka Hoku o Hawaii.

12 See Elbert and Mahoe (1970:52) for a discussion of this chant and the explanation given by Desha on page 332.

44 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

In the slaughter of those armies of Kalani‘öpu‘u a certain young chief of Hilo was taken before Kahekili as a captive at Kahekili’s house at Wailuku, which was called Lanikeha. It was thought that this young chief would be placed on the altar of the god as an offering, but because of the great number of wounds he had received, he died in the presence of Kahekili and escaped being sacrificed on the altar. This tragic news of the slaughter of the Hawai‘i warriors was carried by the messengers who had been released by the Maui people to report to Kalani‘öpu‘u. There was nevertheless no let- up in Kalani‘öpu‘u’s mind as to attacking. Hearing the lamentations at the place where the Hawai‘i people were staying, that high chief of Hawai‘i called the chiefly leaders of his court to gather in his presence to confer on the means to further pursue the war. Called to this new conference were those leaders who were his mämakakaua: Keawemauhili, the prominent chief of the Hilo districts, a blood relative of Kalani‘öpu‘u and also the father of the young chief Keaweokahikona and the chiefess Kapi‘olaninui; he later fought with Keöua and was killed at a certain place of Hilo Palikü.13

Kalanimanookaho‘owaha, a Kohala chief, from the family line called Luahine. Keaweaheulu, from the family line called the ‘Ï, the line from which came King Kaläkaua and Lili‘uokalani and the others. Nu‘uanu, a chief from Nä‘älehu, also one of the chiefs who fought with Kalani‘öpu‘u against Alapa‘inui and escaped death with Kalani‘öpu‘u in that battle close to Pana‘ewa. Känekoa, one of the famous warriors of Waimea, a chief counted as being of the first class in bravery. Nanuekaleiöpü, a chief from the steep paths of Hämäkua. Nae‘ole, the foster-father of the nï‘aupi‘o chief Kamehameha, a Kohala chief. Kame‘eiamoku and Kamanawa, the sacred twins of Keawepoepoe, who were known as the Twins of Kekaulike, who also were makua hoahänau [uncles or elder cousins] of Kamehameha, later the famous conqueror of the kingdom.

13 Hilo Palikü is an epithet for lands in the district of Hilo which lie inland of the vertical cliffs north of Hilo Bay.

45 Kamehameha and His Warrior Kekühaupi‘o

Kekühaupi‘o, of whom this story is told, was also in this conference of chiefs and he was the son-in-law of the chief kahuna Holo‘ae. Also there were the young chiefs Keaweokahikona and Kamehameha and some relatives of Kalani‘öpu‘u. When the chiefs were gathered together, the kahuna Holo‘ae stood and spoke his own mind fearlessly before Kalani‘öpu‘u, not hiding anything: E Kalani ë, take heed of the voice. The morning spray has turned to that side and I again say to you, O heavenly one, the evening spray will turn on the side of your opponent. The god says we shall not achieve victory in this war and I call out to you, O heavenly one, that we must become women servants. Send a woman messenger to Kahekili, that the war between you two may end, as we shall never gain the victory—your war god denies it.

When Kalani‘öpu‘u heard these words by Holo‘ae his mind became confused. He stubbornly refused to heed the advice of Holo‘ae and was angry because of the harm done by the slaughter of his warriors. His mind was fixed on fighting again with Kahekili and that his entire group of warriors and their chiefs should all go with him. This idea of Kalani‘öpu‘u was supported by some of his war-loving chiefs and the advice of Holo‘ae went unheeded. It was said that the young chief Kamehameha did not approve of this deafness of his uncle to the advice of Holo‘ae. Perhaps because of the nature of this race, who listened to and cherished their chiefs in those times, the ali‘i ‘ai moku [paramount chief] was regarded as most important. The armies of Kalani‘öpu‘u were quickly assembled and the warriors notified that they would move to battle on a certain day. Also the slaughter of the ‘Älapa and the Pi‘ipi‘i had heated the thoughts of the Hawai‘i people and they wanted to punish the Maui people for this harm done to their loved ones. On a certain day the army of Kalani‘öpu‘u moved to the battlefield above Wailuku. During this time the eyes of Kahekili of Maui were not asleep—this movement of Kalani‘öpu‘u’s warriors had been reported. Then the combined armies of Maui and O‘ahu began to move. The O‘ahu warriors, led by young King Kahahana of O‘ahu, were prepared with their many-pointed spears which had done so much damage to the Hawai‘i warriors on the previous day of battle. During this battle the ‘Älapa and the Pi‘ipi‘i were entirely slain, having been ensnared in the small-meshed net of Kaleopu‘upu‘u, the chief kahuna on the side of Kahekili. When the two armies

46 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

joined a very hot battle was begun between the warriors of Maui and O‘ahu, on one side, and the Hawai‘i warriors on the other side. This was possibly one of the most hotly contested battles known to the history of war of this archipelago. The Hawai‘i warriors were seen in the dust of the battlefield moving with fearlessness and disregarding the slaughter by the young chief Kahahana. Because that type of “many-pointed” fighting had not previously been seen by them much damage was done to the Hawai‘i people but it did not cause them to retreat. They moved forward disregarding the great slaughter on their side and causing death on the side of the Maui warriors. The dead were heaped up on that terrible battlefield. At this same time the genuine fearlessness of that Hilo chief, Keaweokahikona, was recognized. He was the son of Keawemauhili and his wife Ululani and it was said that this chief killed many Maui and O‘ahu warriors. Kamehameha did also, followed by his instructor Kekühaupi‘o. Kekühaupi‘o defended the life of his lord, as the young Kamehameha had defended his teacher in that battle at Kaupö, the battle in which the Hawai‘i people had first been put to flight by the daring warriors of Maui. At this present time, the people of Hawai‘i retreated because of the great number of casualties on their side. However, the Maui [and O‘ahu] people had also suffered terrible losses inflicted on their combined armies by the Hawai‘i forces. On the retreat of the Hawai‘i people, leaving their dead scattered on the battlefield, a fearless act by Kekühaupi‘o is known which was meeting face to face with the most famous warrior of King Kahekili. We shall tell of this fearless action in the new edition of Ka Hoku o Hawaii. Take Ka Hoku o Hawaii that you may know of the excellence of this famous warrior.

Kïwala‘ö Sent to Sue for Peace April 28, 1921

When the Hawai‘i people were put to flight by the combined Maui and O‘ahu forces, they were in great difficulties, but also the Maui people had suffered Wgreat losses, therefore they did not pursue the Hawai‘i people. While the Hawai‘i people were fleeing seaward to where Kalani‘öpu‘u was staying, there came news of the battle inland—the fleeing people met Kekühaupi‘o and his young lord, and at that time the fearlessness of Chief Kamehameha and his warrior, of whom this story is

47 Kamehameha and His Warrior Kekühaupi‘o

told, was shown. They briefly halted their speedy flight and turned to see the famous actions of those fiery ones—Pai‘ea Kalaninuimehameha, and his battle instructor, and at this same time heard of the genuine fearlessness of Kekühaupi‘o, attempting to shield the rushing flight of the Hawai‘i people. The warrior on Kahekili’s side most famous for hurling stones was sent after them. His name was ‘Oulu and he was also famous for shooting arrows (pua mau‘u). When ‘Oulu came close to Kekühaupi‘o, he whirled his sling and cast his slingstone with great strength at Kekühaupi‘o’s right leg while at the same time Kekühaupi‘o lifted up his foot and the stone struck at his feet. It was said that the place where the slingstone dug into the earth was hot and that when Kekühaupi‘o lowered his foot that place where the stone had struck was very hot. ‘Oulu again whirled his sling mightily and cast straight at Kekühaupi‘o’s left leg. During the flight of the slingstone, Kekühaupi‘o quickly lifted up his left leg and the stone struck where Kekühaupi‘o’s foot had been. When Kekühaupi‘o set his foot down that place where the slingstone had struck had been made very hot by the strength of the throw of this famous warrior of Kahekili. When the second stone missed Kekühaupi‘o, ‘Oulu began his third attempt to harm the life of the famous warrior of Hawai‘i Nui Kuauli, and Kekühaupi‘o realized he was in difficulty as there was no time to meet hand to hand. Also, Kekühaupi‘o realized that he had escaped the previous slingstones because ‘Oulu had not wished to harm his opponent. When ‘Oulu was whirling his sling for the third time, Kekühaupi‘o called out to his opponent in a loud voice: “E ‘Oulu ë, for me, a slingstone?” When ‘Oulu heard this call by Kekühaupi‘o, he whirled his sling with great strength and threw the stone elsewhere. By this means, ‘Oulu spared the life of Kekühaupi‘o because that last slingstone which ‘Oulu had thought to hurl was to have been directed straight at Kekühaupi‘o’s navel. This was realized by Kekühaupi‘o and was the reason he asked for that slingstone. That was a noble action (hana kohu) showing admiration for the opponent in accordance with his status. After ‘Oulu had cast that slingstone elsewhere, Kekühaupi‘o turned seaward to Kalepolepo, where Kalani‘öpu‘u was waiting in agitation because of the flight of his people. On the arrival of the fleeing warriors, the lamentations again resounded because of the slaughter of their people. As we previously showed many were killed on

48 Chapter 2 • “Pinch Off the Tip of the Wauke Shoot”

the side of the Maui people and, perhaps because of that great damage, the victorious Maui and O‘ahu warriors did not pursue the fleeing Hawai‘i people. When Kalani‘öpu‘u completely realized this new disaster he groaned, turning to his wife Kalola, who was the kaikuahine pono‘ï [blood sister] of Kahekili, the famous king of Maui, and he spoke these words: “‘Auhea ‘oe, my beloved companion, perhaps you should ascend to your brother to ask that we should see each other and end this war between ourselves.” When Kalola, a chiefess of the highest blood of Maui, heard him she replied in these words: ‘Auhea ‘oe, my lord, I cannot appease the wrath of your brother- in-law, and if you send me then he will kill me, because this is a war of great proportions which you have started. Only one person can appease the wrath of your brother-in-law, and that is your piko. In other words, send Kïwala‘ö, and in his errand to seek accord he should be accompanied by his makua käne mähoe (twin uncles), Kame‘eiamoku and Kamanawa. They are the only ones who can appease the wrath of your chiefly brother-in-law.

When Kalani‘öpu‘u heard these words by his favorite wife (käna wahine ali‘i o ka ‘ili) [literally, his wife (closest) to his skin], he conferred with his remaining chiefs, including Kekühaupi‘o and Kamehameha. The result of this conference was unanimously in favor of taking the advice Kalola gave her husband. Preparations were immediately begun for the journey to seek peace between Kalani‘öpu‘u and his brother-in-law, Kahekili. Kïwala‘ö adorned himself in his royal cloak; his spittoon was held by Kame‘eiamoku, and Kamanawa carried the kapu kähili of that sacred chief. They ascended to seek peace before Kahekili. Kahekili was staying at his famous dwelling named Kalanihale and was lying on a soft pile of mats. The story is told that when Kïwala‘ö was going to see Kahekili his twin uncles were side by side with him, and when it was reported that this was so, Kahekili was annoyed and remarked that he would bake those twins in the imu. A certain chief who was guarding the kapu of King Kahekili heard this, and as he was related to those sacred twins of Kekaulike, made a sign to the twins and they dropped behind Kïwala‘ö. When this was reported to King Kahekili he turned himself face up, this being a signal that the members of the peace-seeking mission would live.

49 Kamehameha and His Warrior Kekühaupi‘o

On arrival at the doorway of Kahekili’s house, Kïwala‘ö went and sat upon (i luna o) 14 his uncle Kahekili who embraced the son of his sister, and they wailed together. When they had finished wailing together, Kame‘eiamoku and Kamanawa crept to Kahekili and kissed (honi) his hand, and the bitterness within Kahekili was ended. There was a meeting to discuss peace between the Hawai‘i and Maui people, and the story tells that the two kings saw each other, and Kalani‘öpu‘u returned to Hawai‘i. The two of them dwelt in peace for a short time, however, when Kalani‘öpu‘u returned to Hawai‘i he was bitter toward his brother-in-law because of that slaughter of the ‘Älapa and Pi‘ipi‘i armies, as well as being put to flight again in the second battle. It is said that Kalani‘öpu‘u again went to war with his brother-in- law later on, carrying it to Moloka‘i, but Kalani‘öpu‘u did not gain a complete victory in these new battles between them. The prophecy by Holo‘ae which denied victory to his lord was still in effect, because Kalani‘öpu‘u took up war again, breaking his oath to Kahekili. This was the reason that the war god left him and turned to Kahekili, the famous warrior chief of the Bays of Pi‘ilani. In those later battles by Kalani‘öpu‘u against Kahekili, the strength and bravery of Kekühaupi‘o was shown, as he continued to adhere to the chief Kamehameha in all the battles. Some stories celebrating the ancient times state that Kekühaupi‘o was accustomed to following Kamehameha, saying to his chief: “E Kalani ë, here is the man.”

14 This is similar to the account of ‘Umialïloa sitting on Lïloa’s lap when claiming that he was a relative of Lïloa (Kamakau 1961:7). The age of Kïwala‘ö at the time is not known but he was probably in his early teens.