Chapter XXIII: Part II (5)

As an episode of this war the following legend has been preserved and may prove interesting: When the news of the invasion spread to Ewa and Waialua, eight famous warriors from these places, whose names the legend has retained, concerted an expedition on their own account to win distinction for their bravery and inflict what damage they could on Kahekili’s forces. It was a chivalrous undertaking, a forlorn hope, and wholly unauthorized by Kahahana, but fully within the spirit of the time for personal valor, audacity, and total disregard of consequences. The names of those heroes were Pupuka, [313] Makaioulu, Puakea, Pinau, Kalaeone, Pahua, Kauhi, and Kapukoa. Starting direct from Apuakehau in Waikiki, where Kahekili’s army was encamped and organizing preparatory to a march inland to fight Kahahana, the eight Oahu warriors boldly charged a large contingent of several hundred men of the Maui troops collected at the heiau. In a twinkling they were surrounded by overwhelming numbers, and a fight commenced to which Hawaiian legends record no parallel. Using their long spears and javelins with marvellous skill and dexterity, and killing a prodigious number of their enemies, the eight champions broke through the circle of spears that surrounded them. But Makaioulu, though a good fighter was a bad runner, on account of his short bow-legs, and he was overtaken by Kauhikoakoa, a Maui chief. Makaioulu was soon tripped up, secured, and bound by Kauhikoakoa, who swinging the captive up on his own shoulders, started off with him for the camp to have him sacrificed as the first victim of the war. This affair took place on the bank of the Punaluu taro patch, near the coconut grove of Kuakuaaka. Makaioulu, thus hoisted on the back of his captor, caught sight of his friend Pupuka, and called out to him to throw his spear straight at the navel of his stomach. In hopes of shortening the present and prospective tortures of his friend, and knowing well what his fate would be if brought alive into the enemy’s camp, Pupuka did as he was bidden, and with an unerring aim. But Makaioulu, seeing the spear coming, threw himself with a violent effort on one side, and the spear went through the back of Kauhikoakoa. Seeing their leader fall, the Maui soldiers desisted from further pursuit, and the eight champions escaped.

In the beginning of 1783—some say it was in the month of January—Kahekili, dividing his forces in three columns, marched from Waikiki by Puowaina, Pauoa, and Kapena, and gave battle to Kahahana near the small stream of Kaheiki. Kahahana’s army was thoroughly routed, and he and his wife Kekuapoi-ula fled to the mountains. It is related that in this battle Kauwahine, the wife of Kahekili, fought valiantly at his side.

Oahu and Molokai now became the conquest of Kahekili, and savagely he used his victory.

For upwards of two years or more Kahahana and his wife and his friend Alapai [314] wandered over the mountains of Oahu, secretly aided, fed, and clothed by the country people, who commiserated the misfortunes of their late king. Finally, weary of such a life, and hearing that Kekuamanoha, the uterine brother of his wife Kekuapoi-ula, was residing at Waikele in Ewa, he sent her to negotiate with her brother for their safety. Dissembling his real intentions, Kekuamanoha received his sister kindly and spoke her fairly, but having found out the hiding-place of Kahahana, he sent messengers to Kahekili at Waikiki informing him of the fact. Kahekili immediately returned preemptory orders to slay Kahahana and Alapai, and he sent a double canoe down to Ewa to bring their corpses up to Waikiki. This order was faithfully executed by Kekuamanoha; and it is said that the mournful chant which still exists in the Hawaiian anthology of a bygone age under the name of “Kahahana” was composed and chanted by his widow as the canoe was disappearing with her husband’s corpse down the Ewa lagoon on its way to Waikiki.

The cruel treachery practised on Kahahana and his sad fate, joined to the overbearing behaviour and rapacity of the invaders, created a revulsion of feeling in the Oahu chiefs, which culminated in a wide-spread conspiracy against Kahekili and the Maui chiefs who were distributed over the several districts of Oahu. Kahekili himself and a number of chiefs were at that time living at Kailua; Manonokauakapekulani, Kaiana, Namakeha, Nahiolea, Kalaniulumoku, and others, were quartered at Kaneohe and Heeia; Kalanikupule, Koalaukane, and Kekuamanoha were at Ewa, and Hueu was at Waialua.

The Oahu leaders of the conspiracy were Elani, the father of Kahahana, Pupuka and Makaioulu, above referred to, Konamanu, Kalakioonui, and a number of others. The plan was to kill the Maui chiefs on one and the same night in the different districts. Elani and his band were to kill the chiefs residing at Ewa; Makaioulu and Pupuka were to kill Kahekili and the chiefs at Kailua; Konamanu and Kalakioonui were to dispatch Hueu at Waialua. By some means the conspiracy became known to Kalanikupule, who hastened to inform his father, Kahekili, and the Maui chiefs at Kaneohe in time to defeat the object of the conspirators; but, through some cause now unknown, the messenger sent to advise Hueu, generally known as Kiko-Hueu, failed to arrive in time, and Hueu and all his retainers then living at Kaowakawaka, in Kawailoa, of the Waialua district, were killed. The conspiracy was known as the “Waipio Kimopo” (the Waipio assassination), having originated in Waipio, Ewa.

Fearfully did Kahekili avenge the death of Hueu on the revolted Oahu chiefs. Gathering his forces together, he overran the districts of Kona and Ewa, and a war of extermination ensued. Men, women, and children were killed without discrimination and without mercy. The streams of Makaho and Niuhelewai in Kona, and that of Hoaeae in Ewa, are said to have been literally choked with the corpses of the slain. The native Oahu aristocracy were almost entirely extirpated. It is related that one of the Maui chiefs, named Kalaikoa, caused the bones of the slain to be scraped and cleaned, and that the quantity collected was so great that he built a house for himself, the walls of which were laid up entirely of the skeletons of the slain. The skulls of Elani, Konamanu, and Kalakioonui adorned the portals of this horrible house. The house was called “Kauwalua,” and was situated at Lapakea in Moanalua, as one passes by the old upper road to Ewa. The site is still pointed out, but the bones have received burial.

The rebellion of the Oahu chiefs appears to have had its supporters even among the chiefs and followers of Kahekili. Kalaniulumoku, the son of Kamehamehanui and nephew of Kahekili, took the part of the Oahu chiefs, and was supported by Kaiana, Namakeha, Nahiolea, and Kaneoneo, [315] the grandson of Peleioholani. Their struggle was unsuccessful, and only added to the long list of the illustrious slain. Kalaniulumoku was driven over the Pali of Olomana and killed; Kaneoneo was killed at Maunakapu, as one descends to Moanalua; Kaiana, Nahiolea, and Namakeha escaped to Kauai. A number of chiefesses of the highest rank—“Kapumoe”—were killed, mutilated, or otherwise severely afflicted. Kekelaokalani, the cousin of Kahahana’s mother and of Kahekili, made her escape to Kauai. As an instance of deep affection, of bitterness of feeling, and of supreme hope of return and revenge at some future day, it is said that she took with her when she fled some of the Oahu soil from Apuakehau, Kahaloa, Waialua, and Kupalaha at Waikiki, and deposited it at Hulaia, Kaulana, and Kane, on Kauai (pp. 217–227).

A LAMENTATION FOR KAHAHANA. [316]

BY KALAWELA. [318]

Thou and thy companion [319] have fled to Ewa, 1. Thou dids’t go and also my chief, [320] Both fled hastily [321] in destitution— Fled poverty-stricken [322] to the plain, To the solitude [323] in Kawailele. 5. Lo! there was the sacred drum— The drum [324] in the temple of Kekeleaiku. Thou art Hiolani, [325] the war-sounding bird [326] Of Halaulani at Hanapouli, [327] Through the torn hau, [328] seaward at Kupahu, 10. There was Kalohai. Puanakau [329] was the month; The month of Hikilei is quite certain. Hionalele, Kamaka, Kemilia, [330] Hikimauelemauele [331] his companion, 15. They two borne upon the ocean, From the many harbors [332] of Puuloa, On the chief’s canoe Kaiolohia. [333] Speak! the many paddles [334] bearing the chief Who is upon the canoe platform. [335] 20. Leahi [336] rises beautifully in the calm; It is separated, it is cut asunder. The people on the canoes thought a sea lay between, But there was no sea; it was deceiving, There was a joining indeed upland of Huewa. 25. Scorched by the summer [337] sun Is the brown grass of Mauuenaena, Browned [338] by the sea of Kalehuawehe In the surf-riding villages [339] at Aiohi. Greeting! [340] companions of the first winter’s surf, 30. Uncertain [341] is the sea for the double canoe [342] An endeared canoe [343] to the memory of Moholekinau, the chief. O Laauli, O Lanikele, O Kamahukeleaola, The man of the pali [344] now enters Peapea; Enters the house [345] of braided coconut leaves; 35. The unthatched [346] house on the beach there thou dwellest. Whose is the right of residence, That you may be at ease [347] on this shore? Kona [people] have gone; [348] Koolau has forsaken [you]; You are friendless [349] at that shore— 40. That friendly shore [350] where you two are sleeping, Benumbed [351] in the forbidden sea devoted to Keawe, Thou with very dark chin, whose eyes are black; [352] Friends [353] are they to the sacredness of the chief. The chief is a flower, a flower not scattered [354] for the islands. 45. Wonderful [355] is the chief of Oahu, The chief rests comfortable [356] at Kona in the calm— The perfect calm [357] of the heavy rain Beating down the grass. The resident laughs, [358] the surfs break 50. In the processions of Kauahui. [359] Thou art perhaps united [360] with him in sleep Till the sickening wind abates, calmed by the Kaunulau. [361] Stop! [362] let the canoe be roped, A canoe rope fastened to the cliff, 55. To the cliff, thou! [363] to the salt pond! To the maomao [364] [trees] at Kinimakalehua. [365] Men [366] are dwelling in the wilderness Until the soldier [367] becomes red— The soldier [368] stretched out in the sun. 60. Erect the haka [369] with the insignia of a high chief! Perhaps thou hast seen [370] [him] O rain, and thou sun! This is the chief who lies here, Lying naked, [371] without covering— Sleeping in the rain of the winter. 65. O thou chief of ill-looking face in the heavens [372] Powerful is the chief that disregards the kapu Of the dark blue [373] of Lono, the ill-looking face in the heavens. The chief has gone, a soul without a body; The chief has become a shriveled, [374] thin soul. 70. The voice of the spirit calls to his companion in sleep, Alapai; Kepookukahauhanaokama. [375] A child indeed was he, a nurtured, fondled [376] child, He was his bosom companion, of the extreme end of the long pali [377] of Koolau. Koolau is also entitled to sympathy, [378] 75. Ye traveling companions [379] with ti-leaf malos, Seen only during soft, [380] frequent rains, That nourish the makahala, [381] That scattereth the budding [382] leaves of the lehua Which salutes [383] thee, O Kalauli. 80. A small hog-bearing canoe [384] [Is] thy witness; [385] my director in the wilderness, My guide in the deep ravines, Thou wast an inhabitant, but hast gone. [386] I thought [387] my chief had departed. 85. The koa-canoe bore him hence— Mahuka carried him away [388] to a place of safety, [there] perhaps he will live. What is the offence of the man [389] That he has grievously [390] done against that sea? The sea that bears away the ako, and the ama! 90. Canoe floating [391] on its bosom by this means reached there; Landed shriveled, [392] weak and cold on that shore. Finished is the fatigue; [393] compassion for you. The eyes of his friend were fixed upon him. O my sacred girdle [394] of Liloa, 95. The outside [395] girdle when Umi was king, That is the offence for which his property was taken. He sits by the sea, [396] a resident by the ocean, the warrior, Lonokaeho [397] of projecting forehead. The red kapas of the two chiefs, 100. You are two, [398] we are two; Unite together [399] in the path [ye men] of Apua, Revealed you by the risen sun of Waianae [400] The gentle wind [401] loosens the leaves of the coconut, It enters directly [402] into the house, 105. Grateful for warmth is the house, Chilled by the mountain breeze, sleeping in the cold— In the cold waikaloa wind. [403] Long [404] is the path on traveling it; [He] went astray [405] in the wilderness of Halemano, 110. In the uplands of Wahiawa, far inland Where dwelt the clouds, there resting, Residing in quietness. The wind whispers and gathers the clouds together— Whispers, [406] for the stream slumbers. Love be to the water! 115. The cold water of the wilderness you two frequented, [Yea,] the mountain climbers are shivering with the cold.

. . . . .

The procession [407] is ascending the mountain To that far distant [408] place, O chief! [409] Reaching [410] for that tender bud [411] of heaven. 120. The heaven [412] is perhaps revealing the chief Sleeping The sacred sleep of niolopua, [413] He slept all day until night; Through the night also. 125. Pierced [414] is my chief by the a’u. He has gone in the short path of Kanaloa, The length [415] of whose body is like that of Kana Who fathomed [416] an indefinite length— That, indeed, [417] is the length of the chief. 130. There is perhaps not his like. [418] Long time [419] the chief lay in the road, The chief lay motionless [420] in the dust, That is the dust of Kanenuhonua, [421] But he is concealed [422] in the sky of heaven; 135. Dim [423] were the eyes [in looking] for he had quite vanished. Kiowaikaala [424] of Waianae, A fountain of Kalalau, upland Of Makanipalua, above at Haliala, These are thy names. [425] 140. Alas! my companion [426] of Koolau, From the trade winds of Kailua [427] Which constantly fan [428] the leaves of the uki; The beautifully cultivated plain of Alele, [429]

[And] the dark of the hau [430] [trees] untraversed, 145. Constantly passed by [431] But never penetrated. Thou hast scattered thy many bodies, [432] numerous, in the ocean; They are swimming. The eye of friendship [433] was the cause of [his going to] death. 150. He has founded the night— [434] The bottomless pit is the foundation [435] of fear in the chief. Chief of the dark obscurity, the fearful night; [436] Heavy, saddening fear [437] is in the heavy chief, Weighed down [438] under the greatness of his love. 155. I am looking [439] around, desiring the sight [of my chief]. I do not see him, [440] he has forever disappeared, Made sacred in the sea [441] cut off by Kane, There at Kuaihelani [442] he has gone. The beautiful red-cloud of heaven [443] is thy name. 160. Thou art a sacred child of Kaeha. [444] Ye two lay in the calm [445] [sea] of Kahaloa, A resident [446] of the sea at Hauola, A resident dwelling at the cape of Waiaula. Kona greatly mourns [447] 165. In the very long days [448] of summer, Bearing [449] the remnant of friendship [to the shores] below. Thus, even him, [450] thou hast carried to heaven. Have compassion [451] on the child— The companion whom thou namedest; 170. There declaring [452] at Lahonua, To sleep together [453] in the sea spray, [454] One, [a] real chief has departed. [455] The division, the land, both [456] Gone with the great [457] company but never [to] return. 175. Heaven is the sacred fireplace of the chief— The exalted chief [458] in the sea of Peapea and Kamanu. Kaioea of Maui is the wizard [459] that hears unearthly sounds, A wizard is the chief [460] for the island. It is commonly said of my chief [461] 180. Palila [462] is from the night, [But] the chief is from the world of light. [463] It is disputed [464] the path he has gone. My chief is alive [or] he is dead [perhaps]. We together know [465] well 185. That the chief went at noon. [466] He has perhaps followed [467] his wife. Kona is become feeble, [468] feeble is Wailuku. That was the wife Beloved [469] by the chief that is dead. 190. The chief died [470] quietly, He was covered [471] with a coconut leaf; He sleeps quietly: [472] There is thy mother [473] for thy pleasure; for thy pleasure. The chief has returned again [474] to the time of infancy when he was tossed in the arms. 195. The chief Kaumakoa, the king, Changed his appearance and voice, [475] He sat with feminine modesty [476] only, A hermaphrodite perhaps from Honokawailani. [477] A chief possessor of land, [478] a chief by descent from kings, [479] 200. A chief that sees with his own eyes, [480] looked closely at the kapu. The heavens are covered with fleecy, filmy clouds, [481]

. . . . .

A distant sea, [482] a foamy sea is Kailua, Fanned, [483] cooled by the gentle breeze. The hau [484] is the path, a narrow strip; 205. Go carefully [485] lest you fall dead in the sun, The god that dwells [486] on Kapolei hill. The sun is wailing [487] on account of the women of Kamao, A hiding god, [488] blossoming ohai [489] of the banks, Contented [490] among the stones— 210. Among the breadfruit [491] planted by Kahai. Thou wast spoken of by the oo— [492] By the bird [493] of Kanehili. My chief also was seen [494] Above the dense Kanalio fog [495] by the bird— 215. That bird [496] dazed by smoke, Falling to the ground is caught [497] by men. The bird scents [498] the sea spray, There indeed by the sea is my chief, On a very sacred day, [499] at the sacred altar, 220. A god that raises up the sea [500] at Oneula. His traveling companions were indifferent [501] about accompanying him. Faint hearted [502] they forsook him; the chief lived alone. Unsafe [503] upon the height of the pali is the path— A wooden bridge [504] is the path 225. To the landing for canoes [505] of Hamakua To ascend and lie quietly above, Even the canoe of Kuileiakamokala. [506] Long since [507] my lord has been gone; The eye twinkled; [508] he was gone. 230. Burst forth O Uli— [509] Burst the waters— To query; to question; water? water? Drinking water is the water of Laka, Laka indeed was his name. 235. When the chief suddenly died, [510] He marked in the forbidden sand [511] of Kaha, The place trodden alone by my lord. Dark [512] was the rain; the dark cloud burst over the forest; Heedlessly [513] the rain fell upon the pandanus, 240. Upon the heads [514] of the pandanus was the rain of Hanau. The speaking god [515] brought forth— The chiding god [516] carrying his sleeping victim away To the sea-beach; [517] to the shore of Kama. Kama of the wreath of Moopuali, [518] 245. Chief [519] of the high swelling seas, Even the land of Maakaina. [520] Thou the younger brother, [521] the elder that of the chief. There is knowledge, knowledge indeed, [522] 250. There is righteousness, righteousness indeed, My constant companions [523] [now] disappeared, Where have they two [524] gone? The district is being fanned, [525] it is lulled by the calms, Till the arch [526] of the canoe appears. 255. Adjusted is the pali, [527] made smooth by the sun, The wind has abated [528] again at Laiewaha. The child seizes and enjoys the calm, [529] Very calm is Kona. The calm stretches not [530] to Kauna, [531] 260. It is overcome [532] by the winds of Kau. Kahaanaweli troubles [533] as with a storm. Fearful [534] is the storm [535] of Pele’s hills at Piliwale, Which was brought to me and left outside [536] the house. He left for his fear [537] of the stones, 265. The sharp-edged [538] stones of the spear— A spear, the east wind, [539] a child of Kau, It scares [540] him; He is now afraid of the wind. I am returning [541] in the calm, 270. In the calm, smooth, placid [542] sea, Reached [543] after like something inland— The faint track [544] of a canoe when it goes on the sea. In the sea plant the koi, [545] the pandanus, the lehua; The lehua, the noni blossoms in the sea; 275. The sea is quite red with them. It is a great distance [546] to Kawaihae. Reaching Kawaihae [547] the baggage is [found] broken, Reduce [548] the baggage of the travelers, If the company are slow [549] it will be hot; 280. Sleep early [550] in the plain of Moolau in Puuhuna. The blossom of the Koaie [551] at Waika; at Waika is it. Strike off the dew, [552] the daily moisture, Very high [553] is the sun upon the highland of Kaipuhaa. The winds dance, [554] strike and fight together, 285. Battling [555] in the presence of Makanipalua. There is no second [556] to the goodness of Kohala, That is beaten [557] by the Apaa wind. The oven brush-wood [558] of the taro-patch banks, The easily-broken bordering [559] white cane of Kehei, 290. From the outside [560] of Kohala to the inside, Call to me [561] thou who art there inside, Here is the hill [562] (of difficulty) without here, the cold.

O pililua oe, o helelua i Ewa, 1. O ka hele oe a ka’u lani, O kaapikikolo olua ia lua mea— Omeamea wale ia iho i ke kula e, I ka oneanea i Kawailele. 5. Nolaila ka! o Kahapuulono, o Kapaikaualulu— O ka pahu i loko o Kekeleaiku. O Hiolani oe, o ka pueo kani kaua No Halaulani i Hanapouli, No ka welu hau i ke kai, i Kupahu, 10. Nolaila ka o Kalohai. O Puanakau ka malama; O ka malama o Hikilei akaka lea, O Hionalele, o Kamaka, o Kemilia, O Hikimauelemauele kona lua e. 15. Elua laua i ka moana e, Oia kai ke awalau o Puuloa, Iluna o Waakaiolohia lani. E i! lau hoe ia ana ka lani, Oia kai luna i ka pola waa e. 20. Kupu maikai Leahi i ka malie; Iaea e ke kai, a moku okoa. Kuhi ka waa holo, he kai ko waena, Aole ka he kai; he hoopunipuni, He pili ka no uka o Huewa. 25. Ua ehu wale i ka la o Makalii Ke oho kukai o Mauuenaena, I enaena i ke kai o Kalehuawehe I na kulana heenalu i Aiohi. Aloha! na hoa o ka nalu mua kau, 30. O kulana kai o ke kaulua e— He kaulua aloha keia e Moholekinau, ka lani. O Laauli, o Lanikele, o Kamahukeleaola, O ke kanaka o ka pali komo i Peapea; Komo i ka hale pea lau niu; 35. Hale pili ole o ke kaha ke noho oe, Owai la ke kuleana o ka noho ana, I nanea’i oe i ke kaha nei? Ua hele Kona; he ole Koolau; Ua kuleana ole ua kaha la— 40. Ua kaha aloha la a olua e moe maila, E kamaele kai kapu, laahia Keawe, E ka auwae ele lua, i ele ka maka; O ka makamaka ia o ke kapu o ke ’lii. He pua ka lani, he pua laha ole nei no na moku. 45. He kamahao ka lani na Oahu, I walea ka lani i Kona, i ka lulu— I ka pohu wale o ka ua waahia, Ke halii maila i ke pili. Akaaka ke kupa, haki na nalu 50. I na huakai o Kauahui. I hui ia paha oe e moe mai la A manawaohua ka makani, pahola iho la Kaunulau. E ku! e kaula ka waa, He waa huki kaula i ka pali. 55. I ka pali la oe! i ke alia! I ka maomao la i Kinimakalehua. Noho ana kanaka i ka nahelehele A hiki moano ka lehua— Ke koa i kau i ka la. 60. E kau ae i ka haka weloula lani! Ua ike paha oe, e ka ua, e ka la! Ea ke lani e moe nei. E loloaikulani wale ana, aohe kapa— E moe wale ana i ka ua o hooilo. 65. E ka lani nui maka hakuma i ka lani. Makolukalanimakahakumaikekapu O ke kahiwa o Lono, ka hakuma lani. Ua hele uhane ka lani, aohe kino; Ua uhane ololi wale ka lani. 70. Ua hanehane ka leo, ke hea i kona hoa moe o Alapai; O Kepookukahauhanaokama. He kama la hoi ia, he kamalei, O kona hoa moe no ka ia, o ka pali welau loloa o Koolau. No Koolau hoi kekahi aloha, 75. E ka huakai malo lauki, Ike wale e ka ua haao, Ua hanai ka makahala; Ke lu la i ka muo o ka lehua I ui wale ae ia oe, e Kalauli. 80. He waa puaa Kahuoi Kuu hoike, kuu hoikeike o ka nahele, Kuu alakai o ka pali loa e. Akahi o nohoia a hala aku la. Kai noa ua hala kuu lani. 85. Ua lawe la koa waa— Ua ahai la o Mahuka i ke ola, ola la paha. O ke aha la ka hala a ke kanaka I hana ino ai ua kai la? O ke kai lawe i ako, lawe ama e! 90. Waa ua umauma, ke ala e hiki ai; Pae maeele i ke ka honua e. Kuu ka luhi, aloha ia oe. Kau mai ana ka maka hoaloha. E kuu kaai kapu au o Liloa e, 95. O ke kaai mawaho, o Umi he ’lii, O ka hala ia kui papa mokumoku i ke au Noho i ke kai, kamaaina aku la ka moana e; o ke koa-i-a-. O Lonokaeho lae wakawaka. O na kapa ula o na lani a elua e, 100. Elua olua, elua maua; Paiha oukou i ke ala e Apua, O ko kaina ala liu ka la o Waianae. Wehe ke kaiaulu i ke oho o ka niu, Komo okoa iloko o ka hale, 105. Aloha ka hale i ka mehana e, Hai i ke hau, moe i ke anu— I ka makani anu he waikaloa e. Loa ke ala ke hele ia; Hele hewa i ka nahele o Halemano, 110. I ka uka o Wahiawa, i ka uka lilo e Noho i ka ao, noho ihola e, Nanea ka noho ana. Ia kuololo ololo pua i ka makani ke ao— Ololo, ua nopa ke kahawai. Aloha ka wai! 115. A olua e hele’i i ka wai anu o ka nahele, Ua li wale i ke koekoe ka huakai hele pii mauna e.

. . . . .

Ka huakai hele, hele pii mauna—e— Haele i ka uka lilo, e ka lani! Loua i kela muo o ka lani. 120. O ka lani hoikea ka mea paha ia nei E moe ana I ka hiamoe kapu o niolopua. E moe ana a po ka la—e— Po wale ho-i— 125. Moku i ke a’u la kuu lani. I haele i ke ala muku a Kanaloa, O ka kino loa e like me Kana I anana ia a puehu ka loa— Hoi ha ka nui o ka lani—e—. 130. Like ole paha. I loa ka lani i moe i ke ala—e— Moe oni ole ka lani i ka ea—e— Oia ke ea na Kanenuhonua. Huna aku la i ke aouli ka lani; 135. Liua hoi ka maka i ka nalo loa. Kiowaikaala no Waianae, He poowai no Kalalau, i uka No Makanipalua, i ka luna i Haliala. Kou inoa. 140. Auwe! kuu hoa o ke Koolau Mai ka Malanai o Kailua—e— Ke ahe wale la i ke oho o ke uki; I ke kula puukaa la o Alele, I ka pouli hau aoi hala, 145. Hala hoomau, Hele loa e— Lu iho la i ko nui kino, oleoleo la i ka moana—e— Au mai ana. Ka maka hoaloha ke kumu o ka po. 150. Hookumu ka po— Ka po ka mole ka weli o ke alii. Alii o poluluhi, poweliweli; Weliweli kaumaha i na lani hakoi, Hakoi o kona nui ko aloha—e— 155. Au wale ana au, he ake ka ike. E oe ike, ua nalo loa—e— Ua laa i ke kai okia a Kane, Aia i Kuaihelani ka hele ana—e— O ka onohi ula o ka lani ko inoa. 160. Keiki kapu oe a Kaeha—e— Elua olua i moe i ka lai o Kahaloa—e— He kamaaina no ke kai i Hauola, Kupa noho lae no Waiaula. I uwe wale ae ia Kona—e— 165. I ka la loa wale o Makalii— E lawe ana koena aloha ilalo. Ia ka lani kau koliko lani, E uwe mai i ke keiki— I ko hoa i olelo ai; 170. I hai ai i o lahonua, E momoe pu i ke ehu kai—e— Hookahi ka lani kaha aku nei. O ka moku, o ka aina, alua Hele i ka huakai, hoi ole—e— 175. O ka lani ke kapuahi kapu o ka lani— O ke alii puolani i ke kai o Peapea a Kamanu. O Kaioea o Maui ka hookalakupua, He kupua ka lani no ka moku e— Ke hakupehe ia nei kuu lani 180. O Palila ko ka po. O ka lani ko ke ao. Ua hoopaapaa ke alanui hele. I ke ola, i ka make o kuu lani. Ua ike pu no kakou 185. I hele o ka lani i ke awakea. I uhai i kana wahine—e— Halualua Kona, halua Wailuku. O ka wahine ia I aloha ai ka lani hahai e— 190. Hele lolopio ai ka lani, A ui ia iho i ka niau; Moe malie e; Aia ko makuahine i ko lealea; i ko lealea. Hoi hou ka lani i ka wa kamalii ke hiia la. 195. O ka lani Kaumakoa, ke alii, I lole i kalole ka leo. He pe he pa wale no ka noho, He mahu paha no Honokawailani. He lani aimoku, he alii no ka moo, 200. O ke alii a ka maka i ike, i papu ke kapu. Papu ka lani palamoa he inoa.

. . . . .

He kai mahamoe, kai moa Kailua e, O ka luhe la lula i ke kehau. He hau ke ala, he kumoena ololi; 205. E newa ai o hea make i ka la, Akua noho la i Puuokapolei. E hanehane mai ana ka la i na wahine o Kamao, Akua pee, pua ohai o ke kaha, I walea wale i ke a— 210. I ka ulu kanu a Kahai. Haina oe e ka oo— E ka manu o Kanehili. I kea ae la hoi kuu lani Iluna ka ohu Kanalio a ka manu e— 215. Kela manu haule wale i kauwahi, I hapapa i loaa i ke kanaka. Honi i ka manu hunakai o kai, Aia ka i kai kuu lani; I ka la la hoano i ka lele kai, 220. Akua hoea kai la i Oneula. Ua molowa wale na hoa haele. Ua pauaho, ua haalele; ua noho hookahi o ka lani e, Kamau i ka lau o ka pali ke ala— Ala holopapa laau i alanui, 225. I awa no ka waa o Hamakua E pii ai a waiho aku iluna, I ka waa o Kuileiakamokala. E kala i hele ai o ka lani; Imo aku la ka maka, nalo aku la—e. 230. Lele Uli e— Lele wai e— He ui, he ui, he wai, he wai? He wai inu he wai no Laka, O Laka ka hoi kona inoa. 235. I kaili aina ai ka lani, Ooki i ke one kapu o Kaha e— I kahi hele hookahi a kuu lani. Pouli ka ua; moku pawa i ka nahele; Lele hoopoo ae la ka ua iluna i ka hala, 240. I ke poo o ka hala ua o Hanau. Hanau mai ke Akua olelo— Akua pahulu hohe hoha mai ana E kaha aku nei; i ke kaha aku nei o Kama, O Kama o ka lei o Moopuali, 245. O ke alii o ke kai ahua moku, O ka moku o Maakaina. I kaina oe, i kaikuaana kela O ka lani. Ilaila no ka ike la, ike iho, 250. Ilaila no ka pono la, pono iho, O’u mau kaikunane hoomau hele loa, Aia la laua ihea? Kaia na ke kalana e luhe ana e ka malie. A pua ia kae ka pona waa. 255. Hooponopono ka pali, niania ka la, Hoi koana ka makani i Laiewaha. Hoowaha keiki waha i ka pohu, Pohu loa Kona—e— A ai pili ka pohu a Kauna, 260. A oi na i ka makani o Kau. Ke haaino mai la Kahaanaweli. Weliweli ka ino o na Puuapele i Piliwale, I halihali mai ka ia’u a waho kahua haalele. I haalele i makaulia i ke a, 265. I ke a lau maka ihe— He ihe, ke ae, he keiki na Kau, Ke hooweliweli mai la iaia; Akahi no ka makau i ka makani. E hoi ana no au i ka malino, 270. I ka pawapawa ahaaha o nikiniki, I naoa no me he mea no uka la— Ka maawe ala a ka waa e hele nei o ke kai. O ke kai kanu koa, kanu hala, kanu lehua, He lehua, ka noni, ke pua la i ke kai; 275. I ke kai ula loa e—. Lolohili no a Kawaihae. A Kawaihae hae na ukana, Hana liilii ka ukana a ka huakai. I hakalia ilaila hiki ka la; 280. Moe koke no i ke kula o Moolau i Puuhuna. Ka puu o Koaie i Waika; i Waika ia—e— Kaha i ka hau, ka wai a ka la, He la makili loa ka uka o Kaipuhaa. Haa na makani, pa e paio nei, 285. Paio i ke alo o Makanipalua. A oi lua ka maikai o Kohala, I kuipeia e ka makani Apaa. Ka laolao imu nahele kuakua loi, Ka pae ko kea upepe o Kehei—e— 290. Mai Kohala waho no a Kohala loko, E hea mai oe ia’u maloko na, Eia ka puu o waho nei, he anu.

NOTES ON A LAMENTATION FOR KAHAHANA.

[These notes on the Kahahana Mele are based largely upon those of Judge Andrews, found with the original MS. in his study thereof for its translation, and though more applicable to the original version than the translation, they nevertheless throw much light on ancient Hawaiian thought and practice. It may seem presumptuous to attempt the alteration of so eminent a scholar’s work, and is, in some parts, done with reluctance, yet a careful examination called for revision in places to modify admitted obscurities in his notes, which would doubtless have been done by himself had he prepared it for publication.—Ed.].

[316] Kahahana, king of Oahu, was contemporary with Kahekili on Maui; he was beaten in battle by Kahekili and fled to the mountains, and was subsequently slain by his brother-in-law, Kumanoha, known also as Kekuamanoha.

[318] The author is supposed to voice the widow’s lament as she sees the bodies of her murdered lord and his companion, Alapai, borne out on the canoe upon the lochs of Puuloa, on its way to Waikiki for their sacrifice.

[319] Pililua oe, you and your friend, you are one of two: O helelua, you two have gone together to Ewa.

[320] A ka’u lani; lani, chief; also my chief.

[321] O Kaapikikikolo, Kaawilikolo, to snatch up what comes to hand when one hurriedly flees from a pursuer. Olua ia lua mea; a phrase signifying no property, only their persons.

[322] Omeamea wale, a repetition of the familiar phrase signifying utter destitution, poverty, a forlorn state.

[323] I ka oneanea, to the solitude in Kawailele, a place in Ewa.

[324] Two names, Kahapuulono and Kapaikaualulu, are given for the drum in the temple of Kekeleaiku.

[325] Hiolani, name given Kahahana because he was a fallen chief; hio, decline, fall over; lani, a chief.

[326] Ka pueo kani kaua; oe understood, thou art the bird (pueo, owl) that sings of war.

[327] The names used here seem to imply a mental and physical condition rather than a locality.

[328] No ka welu hau, on account of the clumps of hau (a bush, Paritium tiliaceum), at Kupahu, there was Kahana (Kalohai).

[329] Puanakau, a term signifying an uncertain or approximate month in which Kahahana died, but shown as certain in the next line.

[330] Hionalele, etc., names of Kahahana.

[331] Hikimauelemauele, name of his companion (kona lua).

[332] Oia kai, i.e., that sea, near Ewa; ke awalau, many harbors; numerous entrances into the bay full of islands.

[333] Name of the canoe formerly belonging to Kahahana.

[334] E i! lau hoe ia ana ka lani, speak, he shall speak; lau a multitude; hoe, the paddles as the paddling multitude of men, sovereigns of the chief.

[335] Oia, he, Kahahana, is upon the pola, the deck of a double canoe.

[336] Leahi, serene in the calm, lends itself to the deceptive appearance at times of being separated by sea from the main land.

[337] The grass, land, etc., are brown by the summer sun. Makalii is the name of a single month, it applies to the hottest; it is also the name of a whole season of six months. Ke oho, grass likened to the hair; kukai, dipped frequently in the sea. It is said that persons made their hair brown by frequent bathing in the sea. Here ke oho kukai is the brown grass of Mauuenaena, a plain east of Waikiki.

[338] I enaena, that is burned, scorched, by the sea of Kalehuawehe, the name of the Waikiki surf at certain seasons.

[339] Aiohi, ancient name of that part of Waikiki, about the Kapiolani park entrance.

[340] Aloha na hoa, exclamation of the poet, compassion for the companions of the first surf of the season; when winter sets in, the highest surfs begin to dash upon the shore, these were called “ka nalu mua kau,” the first season surfs, and were very high.

[341] Kulana kai, the state of the sea in the winter months, uncertain, some high, some calm.

[342] Kaulua has been dealt with erroneously in the original translation as a wintry month, a month to be remembered, etc. Kaulua is given as the fourth summer month, therefore its other meaning of a double canoe, which in its use as bearing the body of the dead chief, shown in the context, seems to better fit the case.

[343] He kaulua aloha, “an endeared canoe to the memory of Moholekinau” (an epithet of Kahahana), the chief.

[344] The man of the pali who had secreted himself enters Peapea, name of a land of Kahekili, affording a play on words.

[345] Hale pea lau niu, house made of coconut leaves; pea, leaves crossed as in braiding coconut leaves into a lanai cover.

[346] Hale pili ole, house unthatched, o ke kaha, on the sea-beach, ke noho oe, there thou dwellest.

[347] I nanea ai oe, that you may be at ease, comfortable on this shore.

[348] Ua hele Kona, the people of Kona have gone; those of Koolau have forsaken you.

[349] Ua kuleana ole, etc., your rights at that shore are rejected.

[350] Ua kaha aloha la; that friendly shore where you two are sleeping is shown by the context to be death’s shore.

[351] E kamaele kai kapu, thou like one benumbed in the forbidden sea; laahia keawe is somewhat obscure.

[352] E ka auwae ele lua, thou with a chin very dark, “lua,” poetic for “loa” ad interim; i ele ka maka, whose eyes also are black.

[353] O ke kapu o ke alii, that is what is sacred to the chief or to which he has a right. It is said that black was a distinguishing mark of Kahekili and all his attendants and followers, hence, any such distinguishing mark on Kahahana, whether birthmark or tatooing, designated him as sacred to Kahekili.

[354] He pua laha ole nei no na moku, a flower not scattered or intended for the islands.

[355] Kamahao, wonderful the fate of Oahu’s chief.

[356] I walea, comfortable, easy, is the chief at Kona, i ka lulu, on account of the quietness.

[357] I ka pohu wale, by the perfect calm o ka ua, i.e., the calm that often attends a waahia (waahila) shower.

[358] Akaaka ke kupa, the resident laughs—a poetic idea this. Haki na nalu, the surfs break.

[359] Huakai, the ridge of white foam on the top of a surf when it breaks, hence the white foaming surfs of Kauahui.

[360] I hui ia paha oe, thou (i.e., Kahahana) art united, perhaps; e moe mai la, he will sleep with you.

[361] A manawaohua, the sickness of dogs when they refuse all food except grass and leaves—applies to people when they have no appetite—i ka makani. Kahahana even loathed the breezes that fanned him. Pahola, mahola, the motion of the hands in spreading a cloth or kapa, hence the blowing of the Kaunulau wind which was to neutralize that which made Kahahana sick.

[362] E ku, let down the stone as an anchor, that the canoe be roped, i.e., fastened.

[363] I ka pali la oe; to the cliff, thou; to the salt plain; a directing command, with what follows, of the course of a departing soul. Alia—a salt pond—on Oahu, was the place where the souls of the dead were supposed to descend to the nether world.

[364] Kinimakalehua at the Maomao trees was one of the places where Kahahana hid himself. This is probably the same as mao (Gossypium tomentosum).

[365] Kinimakalehua was a small headland between Kahauiki and Leina a ka Uhane, a place where in former times the priests prayed and made offerings to the gods for the reception of the spirits before they leaped into Sheol.

[366] Kahahana and friends are here called kanaka.

[367] A hiki moano ka lehua. Moano, a pale red color until the lehua (soldier) becomes red, i.e., until they (Kahahana and his friend) should die.

[368] Ke koa i kau i ka la, the soldier (Kahahana) should be stretched out dead.

[369] E kau ae i ka haka, erect the haka having the ensign, weloula, of a chief. A very high haka or a noble kapa or mat used in ceremonies of the chiefs is weloula. The poet here says to Kahahana to prepare the funeral ceremonies worthy of a chief (or yourself).

[370] Ua ike paha oe, perhaps thou hast seen, O rain and sun, that this is the chief who lies here, naked.

[371] E loloaikulani, to lie naked without covering, a word used only in poetry, now obsolete; aohe kapa, explanatory of loloaikulani.

[372] Kalaninuimakahakumaikalani, a name of Kahahana that may be rendered by separate words. Hakuma is an epithet of ill-looking, angry countenance, applied to clouds when they threaten a storm. The prefix “makolu” intensifies this thought as thick, heavy, ominous.

[373] Hakiwa o Lono, etc. Hakiwa is the dark blue when the sky and sea or land meet—now seldom used. It does not mean the sky overhead, nor does it apply to the clouds; Lono, an ancient god, the meeting of sky and ocean of Lono, that is the hakuma of heaven.

[374] Ua uhane ololi, the chief has become a shrivelled, thin soul, a ghost. Ua hanehane ka leo, etc.—The Hawaiians supposed that near a burying ground, or where there were many dead bodies from a battle or other causes, there, or near there, the uhanes or ghosts met and wailed and talked; hanehane signifies this conference, hence it sometimes signifies low conversation or whispering, meaning the voice of the spirit calls to his companion in sleep, Alapai; ke hea for the present tense, for Alapai was slain with him, he was his aikane, intimate friend.

[375] A name of Alapai.

[376] He kama, a child, ia hoi la, indeed was he; he kamalei, a nurtured, fondled child. Lei is what is worn as an ornament of the neck, hence, what is greatly beloved, a child hugged to the bosom is a kamalei.

[377] Ka pali welau o Koolau, the extreme end of the long pali of Koolau. Alapai was from that place and joined Kahahana when he heard of his misfortunes.

[378] His district is also entitled to sympathy in the depth of this bosom companion. The notes had it “Koolau is also greatly to be pitied,” which hardly seems deep enough.

[379] Huakai malo lau ki; procession of ti-leaf malo wearers. The people of Koolau on account of the rain often exchanged their valuable kapas and malos for covering made of ti-leaves.

[380] Ua haao, a soft frequent rain upon the mountains of Koolau.

[381] Ua hanai, etc., thou, i.e., the rain thou feedest, nourishest the makahala, a plant growing only at Nuuanu.

[382] Ke lu la, thou scatterest the first leaves, muo, new leaves as the coconut.

[383] I ui wale ia oe; “ui” to salute, to pity, have affection for, which salute thee, O Kalauli, i.e., Kahahana.

[384] Kahuoi has a small canoe, that will carry or contains a hog, hence a small canoe.

[385] Kuu hoike, etc., this, as preceding, is the language of Alapai to Kahahana: thou art or hast been my director in the wilderness.

[386] Akahi o nohoia, just now thou wast an inhabitant here, but thou hast gone. This is the end of Alapai’s speech.

[387] Kai noa, etc., expression of the poet, who thought his chief had gone to Kauai.

[388] Ua ahai, to carry away; Mahuka has carried him “i ke ola,” to a place of safety, ola la paha, there perhaps he will live. Mahuka an ancient journeyer of Oahu, from some secret going of his, it has now become an epithet, hele mahuka, i.e., to run away.

[389] What is the man’s offence, i.e., Kahahana’s.

[390] I hana ino ai, that he has grievously done against that sea? i.e., between Oahu and Kauai; the sea that bears away the ako and the ama, that is, it is broken to pieces.

[391] Waa au, etc., canoe swimming on its bosom, that is floating in pieces. Ke ala e hiki ai, in this path, in this manner it got ashore.

[392] Pae maele, that is, Kahahana and companion landed, shriveled, cold and weak, this is the meaning of maele. I ke ka honua signifies simply the shore for kaha honua, perhaps, or a poetic embellishment.

[393] Kuu ka luhi, loosed, finished, etc., the fatigue, compassion for you—the people of Oahu. He set out to go to Kauai, but the canoe being broken he was driven back and cast upon the shore of Oahu.

[394] E kuu kaai kapu, O my sacred belt, kaai, same as kaei, the girdles of the chiefs were sacred. Liloa, a chief of ancient time on Hawaii.

[395] The outer girdle, etc., i ka hala ia, that is his offence, his affliction perhaps; kui papa, etc., “break the board” seems to be an expression applied to the stripping of a chief or a man of all his property, honor, etc., i ke au for aupuni.

[396] Noho i kai, he sits in solitude by the sea; Kamaaina aku la ka moana, i.e., i or ma understood; he, the warrior, sits a resident by the ocean.

[397] Lonokaeho, an ancient warrior having the body of a common man but very strong; his epithet “lae wakawaka” was because he had a forehead projecting very much like a general’s hat and so also behind, with their projections he whacked about in front and rear and laid men sprawling wherever he went.

[398] Elua olua, you are two; elua maua, we are two; that is, the poet and the wife of Kahahana.

[399] Paiha, to unite as several persons for travel, unite together in the path ye men of Apua, place where Kahahana died.

[400] O ko kaina ala, referring to their shadowed path revealed by the sun of Waianae.

[401] Kaiaulu, name of the pleasant sea-breeze at Waianae. At Maui the same breeze is called “aa,” at Kona, Hawaii, it is called “eka.” Ke oho o ka niu, the leaves (hairs) of the coconut.

[402] Komo okoa, the gentle wind enters wholly into the house which is grateful for its warmth, overcoming the chill of the mountain breeze which sleeps in the cold.

[403] I ka makani anu, in the cold wind, he waikaloa, the name of the cold wind.

[404] Loa, etc., long is the path to the traveler.

[405] Hele hewa, i.e., Kahahana went astray, wandering in the Halemano shrubbery of upper Wahiawa.

[406] The poet here pictures the whispering wind and gathering clouds acting in sympathy lest the slumbering stream be awakened.

[407] Ka huakai hele, etc., the caravan is ascending.

[408] Uka lio,—lio, any place at a great distance off; among the forest trees; also the place where the stars are placed in the horizon.

[409] E ke alii, the poet speaks to the chief Kahahana or his departed spirit.

[410] Lou, the instrument (a long pole with fixture at the end) for reaching and picking breadfruit; loua, is the action of picking breadfruit with that instrument.

[411] Muo, the tender leaf-bud; Kahahana is called the tender bud of heaven, and death has plucked him; loua, for louia.

[412] Ka lani hoikea, the chief is exhibited; ka mea paha ia nei, this is what has just been done.

[413] Ka hiamoe kapu, etc., the sacred or forbidden sleep of niolopua, name of a sleep. Kumahana, the Oahu chief immediately preceding Kahahana, was famous for his sleeping; when the people and lower chiefs came with food or presents, he was always asleep, the people called his sleeping “niolopua he kapu,” because everything belonging to the high chief was kapu, and such sleeping was peculiar to him,—niolo, a nodding blossom, who slept throughout the day.

[414] Moku i ke a’u, etc., torn, rent, “pierced is my chief by the a’u,” i.e., a large fish with a horn like the swordfish, which kills men.

[415] Ko kino loa—ko, genitive case, the length of whose body is like that of Kana.

[416] I anana ia, who was a fathom long, i.e., Kahahana, a puehu ka loa, and more too; puehu is some indefinite measure, above, a larger one. If one measures a fathom, or a yard, and some is over, they say he anana a puehu, meaning there is some over.

[417] Hoi ha, he oiaio, that indeed is the truth, even so, that is the length of the chief, i.e., of Kahahana.

[418] Like ole paha, or aole ona mea like, there is not his like.

[419] I loa ka lani, long time the chief, i moe i ke ala, lay in the road, that is, his dead body lay unburied.

[420] Moe oni ole ka lani, the chief lay without moving in the ea, dust, earth pulverized.

[421] Oia ke ea, that is, the dust of Kanenuhonua, an ancient chief of Ewa; thus Kahahana is said to lie in the dust of Kanenuhonua because the land mostly belonged to him.

[422] Huna aku la, hidden, concealed in the sky of heaven, i.e., his soul, while his body was defiled in the dust.

[423] “Liua” is said when a person has lost a thing and he looks about, here and there, while the thing itself lies all the while nearby; second, liua is when a person in diving under water by some means fills his mouth and eyes full of water, so for a time, he sees things indistinctly; the latter applies here, liua hoi ka maka, dim were the eyes in looking i ka nalo loa, for he was quite vanished.

[424] Kiowaikaala, name of a pond at Waianae, located in following lines. A poowai; fountain or source upland at Kalalau.

[425] Kou inoa, these are thy names from some supposed resemblance or excellency probably.

[426] Auwe kuu hoa, Alas! My companion; this is the language of the poet; the article “ke” before Koolau is an anomaly unless it here becomes a part of the name or has some other signification.

[427] Malanai, name of the trade-winds of or at Kailua.

[428] Ke ahe wale, etc., ahe, to fan like peahi, which constantly fans the leaves (oho) of the uki, a plant resembling bulrushes; grows only on Oahu.

[429] Kula puukaa la, beautifully cultivated plain (of) Alele, seaward at Kailua, to the northeast of Kaneohe.

[430] Ka pouli hau, the dark of the hau (trees inferred) i.e., the dark green of those trees; aoi for aole i hala, not traveled through, passed over.

[431] Hala hoomau, constantly passed by—hele loa, they, the winds, pass along by the side but never go through the thicket of the hau.

[432] Lu iho la, etc., thou hast scattered thy many bodies, oleoleo (numerous) i ka moana, in the ocean. The poet supposed that Kahahana had many bodies.

[433] Ka maka hoaloha, the eye of friendship, ke kumu, the cause, o ka po, of his going to death; this is a beautiful line but the meaning is obscure.

[434] Hookumu ka po—is understood; on account of his going to death, he had founded the night.

[435] Ka po ka mole, etc., the bottomless pit is upon the foundation; ka weli, the sprouts, shoots of the chief, meaning “ka po” is the place where the chief has taken up his everlasting abode.