suzerainty at others. No historical event connected with Niihau during this period has been preserved, nor any genealogy of its chiefs. Springing from and intimately connected with the Kauai chiefs, there was a community of interests and a political adhesion which, however strained at times by internal troubles, never made default as against external foes.

Thus, after all allowance made for the marvellous and the palpably fabulous in the legends, and after comparing the legends and scraps of tradition, in prose or verse, of each island together, as well as with those of the other islands, the foregoing may be considered as the residuum of historical truth regarding the period just treated of. After the great excitement, the wild adventures, and restless condition attending the migratory period, which may be considered as closed with Laamaikahiki, a reaction of solitariness, quiet, and, so to say, darkness set in over the entire group, during which, with a very few exceptions, each island appears to have attended to its own affairs, and enjoyed that repose which leaves so little to chronicle in song or legend, and whose history may be condensed in an epigram.

We now approach the last period of Hawaiian ancient history before the conquest of the group by Kamehameha L It was an era of strife, dynastic ambitions, internal and external wars on each island, with all their deteriorating consequences of anarchy, depopulation, social and intellectual degradation, loss of knowledge, loss of liberty, loss of arts. But, as the moral shadows deepen on the picture, the historical figures emerge in better view, and enable us to give a clearer synopsis of this period than of the foregoing.

hawaii.

We again commence our review with this island, not because of any political preponderance that it may have

exercised over the other members of the group—for its ascendancy only comes in at the closing scene of this period—but on account of its geographical position solely, it being the most eastward.

After the overthrow and death of Hakau, the son of IMoa, referred to on p. 78, his brother, Umi-a-Liloa, became the Moi of Hawaii, the titular sovereign of the island. So great had been the discontent and disgust of the entire people, chiefs, priests, and commoners, with the tyrannical and unusually barbarous rule of Hakau, that, as a matter of political reaction and as an expression of relief, the great feudatory chiefs in the various districts of the island cordially received and freely acknowledged the sovereignty of Umi as he made his first imperial tour around the island shortly after his accession to power.

This journey, however, was stained by an act of cruelty which even those rough times felt as such and recorded. When Umi had fled from his brother Hakau's court, and was living at Waipunalei, in the Hilo district, unknown and in disguise, he and his friend, Koi, attended a surf-swimming match at Laupahoehoe. A petty chief of the district, named Paiea, invited Umi to a match, and offered a trifling bet, which Umi refused. Paiea then offered to bet four double canoes, and Umi, at the request, and being backed up by his friends, accepted the bet Umi won the bet, but in coming in over the surf, by accident or design, Paiea's surf-board struck the shoulder of Umi and scratched off the skin. Umi said nothing then, but when he had attained to power and was making his first tour around the island, on arriving at Laupahoehoe he caused Paiea to be killed and taken up to the Heiau at Waipunalei to be sacrificed to his god.

Kaoleiohi, the priest who assisted Umi in his revolt against Hakau, became Umi's high priest and chief counsellor, and through Umi's acknowledgment of the services rendered him, the priesthood advanced a large step in its status and pretensions.

Though Liloa had formally and publicly acknowledged Umi as his son, and Umi's prowess and accomplishments had vindicated his assumption of power, yet doubtless not a few of the higher chiefs, while acknowledging the pure descent of Umi's mother, considered her rank as so much inferior to that of tAloa, as to materially prejudice the rank of Umi himself in his position as Moi and as a chief of the highest tabu. To remedy this so far as his children were concerned, Umi took his half-sister, Xapu-hini, to be one of his wives, and thus their children would be "Alii Pio" chiefs of the highest grade. Moreover, on the advice of Kaoleioku, the high-priest, Umi resolved to send an embassy to Maui to solicit the hand of Piikea, the daughter of Piilani, the Moi of Maui, and of Laielo-helohe, the grand-daughter of the Oahu Kalonas. Such a union, it was thought, would not only bring personal folat to Umi, but also produce more intimate relations between the Hawaii sovereigns and those of the other islands. Forthwith a proper expedition was fitted out, and Omao-kamau was sent as ambassador. The expedition landed at Kapueokahi, the harbour of Hana, where Piilani held his court at the time. Umi's offer was laid before Piilani, and met a favourable acceptance from both him and his daughter, and the time was arranged when she was to leave for Hawaii At the appointed time Piilani sent his daughter over to Hawaii, escorted as became her rank and dignity. The legend says that four hundred canoes formed her escort. She landed at Waipio, where Umi resided, and, according to the etiquette of the time, she was lifted out of the canoe by Omaokamau and Piimaiwaa and carried on their locked hands into the presence of Umi. The legend adds, that shortly after these nuptials Piilani of Maui died, and his son, Zono-a-Pii, succeeded him.

When Kiha-a-Piilani, the younger brother of Lono-a Pii, had to flee from Maui, he sought refuge with his sister, Piikea, at the court of Umi. Here his sister advocated his cause so warmly, and insisted with Umi so

vol. ii. a

urgently, that the latter was induced to espouse the cause of the younger brother against the older, and prepared an expedition to invade Maui, depose Lotuhi Pit, and raise Kiha-a~Piilani to the throne of his father. Having received favourable auguries from the high-priest, Kaoleioku, Umi summoned the chiefs of the various districts of Hawaii to prepare for the invasion of Maui. When all the preparations were ready, Umi headed the expedition in person, accompanied by his wife, Piikea, and her brother, Kiha-a-Piilani, and by his bravest warriors.

Crossing the waters of " Alenuihaha" (the Hawaii channel), the fleet of Umi effected a landing at Kapueo-kahi, the harbour of Hana, Maui, where Lono-a-Pii appears to have continued to reside after his father PiUani's death. Having failed to prevent the landing of Umis forces, Zono~a Pii retired to the fortress on the top of the neighbouring hill called Kauwiki, which in those days was considered almost impregnable, partly from its natural strength and partly from, the superstitious terror inspired by a gigantic idol called Kawalahii, which was believed to be the tutelar genius of the fort. . Umi laid siege to the fort of Kauwiki, and, after some delay and several unsuccessful attempts, finally captured the fort, destroyed the idol, and Lono-a Pii having fallen in the battle, Kiha-a-PiUani was proclaimed and acknowledged as Moi of Maui. Having accomplished this, Umi and his forces returned to Hawaii.

Though the legend from which the foregoing episode of Umis reign is taken is probably incorrect when it refers to Imailcalani, the blind warrior chief, as fighting on the side of the Maui sovereign, Lono-a Pii, unless there were two of the same name and both affected by blindness, yet inasmuch as it has preserved a portion of a chant purporting to be a Mele inoa (a family chant) of Kiha-a-PiUani, which chant bears intrinsic evidence of not having been composed any later than in the time of Keawe

and Kalanikaukteaiwi, or about two hundred years ago, in so far it is valuable as showing that at that time Laulir a-Zaa's mother (Hoalcanuikaptuiikele) was said to be the daughter of LonoJcaehu, and that the latter or his ancestors came from " Wawau " in the southern groups. That legend ends with the return of Umi from the war with Maui

In the legend of Kihapiilani it is said that Hoolae, the chief of Hana, commanded the fortress of Kauwiki, and that Lono-a Pii was at Waihee at the time; that Hoolae escaped at the capture of the fort, but was pursued and overtaken on Haleakala, and there slain by Pimaiwaa; and that Umis army proceeded from Hana to Waihee, where a final battle was fought with Lono-a Pii, in which he was killed. But whatever the discrepancies in detail between the two legends—the first being confessedly of Hawaiian growth, and the second probably of Maui origin —the historical result set forth by both cannot well be called in question-After Umi returned from the war with Maui, he turned his attention to the domestic affairs of the island. Some legends refer to difficulties between Umi and Imaikalani, the powerful blind chief of Kau and parts of Puna, and though others intimate that Piimaiwaa was despatched to bring the obstinate old chief under subjection, yet it is not clear that any open rupture occurred between Umi and his great feudatory during their lifetime.

In the " Rfcits d'un Vieux Sauvage pour servir cb VHistoire ancienne de Hawaii " M. Jules Bemy has evidently been misled by the venerable savage Kanuha, who related to him the legend of Umi, when he saiys that Umi's last rival and opponent on Hawaii " was his cousin Keliwka-loa," whom he fought and slew on the high plateau between the Hualalai and Maunaloa mountains, and erected the memorial stone-piles on that spot now known as the Ahua-a~Umi in commemoration of that event. As the tales related to M. Bemy have been translated into Eng-

lish by Prof. W. T. Brigham (Boston, 1868), and may be read by many people even here, who have not the means of critically examining the merits of a legend, it may be proper in this place to correct the error into which M. Eemy has been led.

The genealogical tree of Umi is one of the best preserved in the group, for his descendants were numerous and powerful, and spread themselves over all the islands. I have, a large number of pedigrees of those families descending from Umi, and they all concur in asserting that Kdiiohdoa was Umi's oldest son, and all the legends in my possession referring to the time of Umi and that of his children and grandchildren also concur in making Kdiiohdoa the son and successor of Umi as Moi of Hawaii Thus supported, I venture to say that there must have been some confusion as to names in the mind of the ancient Hawaiian who told M. Remy the tale of Umi. If there had been contest between Umi and a chief of the Kona district, that chief could have been none other than Hoe-a-Pae, the son of Pae, who was the counsellor and friend of ZUoa, and who is said to.have buried his bones in the deep sea off the HvZaarva, between Waimano and Pololu, on the north-east coast of Hawaii; or, as another legend has it, off Kekaha on the Kona coast. But the legends, which I have collected and carefully compared, make no mention of such a civil war, nor that the Ahua-a- Umi were erected to commemorate this war.

It is doubtless true that Umi discontinued the permanent residence of the Hawaii sovereigns at Waipio. The reasons why are not very explicitly rendered. It is advanced in some legends that it was in order to check the rapacity of the nobles and retainers attending his court while held in that rich and densely peopled valley of Waipio, and that that was the reason which led him to establish his residence on that great and comparatively barren plateau where the Ahua-a- Umi were reared, far from the fruitful and ordinarily inhabited portions of the

island, choosing to live there on the income or tribute brought him by the chiefs and the landholders of the various districts. And thus the six piles of stones were reared as peaceful mementoes and rallying-points, each one for its particular district, while the seventh pile indicated the court of Umi and its crowd of attendants.

Perhaps also another reason for Umi's removal from Waipio was the desire to live conveniently near to the rich fishing-grounds of the smooth sea off the Kona coast, the " Kai Maliiw o Kona" which from time immemorial had filled the minds of the chiefs of the eastern and northern parts of the island with golden dreams of a luxurious life, and which continued to be a constant cause of bitter feuds between those who coveted its possession. But though Umi deserted Waipio and established his royal camp or headquarters at the Ahuotra- Umi, he did by no means withdraw himself from the active supervision of the affairs of his kingdom. He frequently visited the different districts, settled disputes between chiefs and others, and encouraged industry and works of public utility.

It is presumed that Umi's life passed tranquilly after his removal from Waipio; at least no wars, convulsions, or stirring events have been recorded. In making his tours around the island, Umi erected several Heiaus, distinguished from the generality of Heiaus by the employment of hewn stones. Such, among others, are the Heiau of Kukii, on the hill of that name, overlooking the warm springs of Kapoho,in the district of Puna; and of Pohaku Hanalei, in the district of Kau, above the wooded belt of the mountain. A number of hewn stones of this period —at least tradition, by calling them the Pohaku Kalai a Umi ("the hewn stones of Umi"), does so imply—were found scattered about the Kona coast of Hawaii, specially in the neighbourhood of Kailua, and, after the arrival of the missionaries (1820), furnished splendid material wherewith to build the first Christian church at Kailua.

Umi is reported to have been a very religious king, according to the ideas of his time, for he enriched the priests, and is said to have built a number of Heiaus; though in the latter case tradition often assigns the first erection of a Heiau to a chief, when in reality he only rebuilt or repaired an ancient one on the same site.

M. Jules Eemy, in his collection of Hawaiian legends before referred to, thinks that the cruciform pavement observed in some of the Heiaus said to have been built by Umi is an indication of the advent and influence of the shipwrecked Spaniards, whose arrival he places in the reign of Umi. The author of this work is personally cognisant of the great interest and zeal in Hawaiian archaeology evinced by M. Remy during his s£jour in these islands; but the limited data at the command of M. Remy have led him into a wrong conclusion. For, first, the overwhelming majority of traditions still extant, referring to the advent of the shipwrecked foreigners about this time, place the event in the time of Keliiokaloa, the son of Umi, and not in that of Umi himself. Second, as Kdiio-kaloa did not become Moi of Hawaii until after his father's death, and as, according to Hawaiian custom, when an event is said to have transpired during the time or reign of such or such a chief, its proper and traditional meaning is that it transpired while such a chief was the Moi or sovereign, or at least most prominent chief on his island; it follows that the event so universally ascribed to the time or reign of Kdiiohaloa—"i ke au o k"—could not possibly be, and was not by the ancients construed to mean, the time of Umi. Third, the cruciform pavement or division of the ground-floor, though found in some of the Heiaus on Hawaii ascribed to Umi, and very rare on the other islands, was neither exclusively peculiar to Hawaii nor to the time of Umi; for the Heiau of Iliiliopae, in Mapulehu valley on Molokai, was certainly not built by Umi, inasmuch as it was generations older than the time of Umi.

In the domestic relations of Umi, though blessed with a number of wives, as became so great a potentate, yet he knew how to keep his house in order, and no discords or family jars have been reported. He is known to have had at least six wives, viz.—(i.) Kulamea, whose family and descent are not reported, and who was the mother of Napmianahunui-a- Umi, a daughter; (2.) Makaalua, whose family has not been remembered, and who was the mother of Nohowaa-a-Umi, a daughter; (3.) Kapukini, a half-sister of Umi, and daughter of Liloa with Pinea, and who was the mother of Kealiiokaloa, a son, Kapulani or Kapukini, a daughter, and Keawenuira- Umi, a son; (4.) Piikea, the daughter of Piilani, the Moi of Maui, and who was the mother of Aihakoko, a daughter, and Kumalae, a son; (5.) Mokuahualeiakea, descended from the great Ehu family in Kona, and who previously is said to have been the wife of Piilani of Maui. She was the mother of Akahiilikapu, a daughter. (6.) Henahena, said to be descended from Kahoukapu of Hawaii. She was the mother of Kamo-lanuira~Umi, a daughter. There is one legend which mentions a seventh wife, named Haua, but her descent and her children are unknown, and her name is not mentioned on any of the genealogies that I possess.

Of these eight children of Umi, Kealiiokaloa first, and Keawenui-a-Umi afterwards, succeeded their father as sovereigns of Hawaii Of Napunanahunui-a-Umi not much is known, except that the lands generally known as " Kapalilua," in south Kona, Hawaii, were given by Umi to this daughter in perpetuity, and through all the vicissitudes and violence of subsequent reigns remained in the possession of her descendants to the days of Kame-Jiameha, when Keeaumokupapaiaaheahi, the son of Keawe-poepoe and Kumaiku, and grandson of Lonoikahaupu, possessed them, they having descended through his mother's, Kumaiku's, ancestors, Ua, Iwakaualii, lama, &c, for eight generations. Of Nohowaa-a-Umi nothing more is known. Of Piikea!& children the legends refer to

the tragical end of AinaJcoko, near Kalepolepo, on Maui, but no details of her sad fate have come down to the present time, so far as the author has been able to learn. Kumalae, however, the son of Umi and Piikea, is well known as the grandfather of I, of Hilo, and head of the present reigning family of KalaJcaua. Of Akahiilikapu it is related that Kahakumakaliua, son of Kalanikukwma, the Moi of Kauai, travelling through the group for pleasure and observation, arrived at the court of Umi, and, charmed with this daughter of Umi, asked and obtained her for wife. Another legend says that Akahiilikapu went visiting the islands, and that having arrived at Kauai, there became the wife of Kahakumakaliua. Judging from the intrinsic merits of each legend, I consider the former as the correct version of the affair. Certain it is that Akahiilikapu accompanied her husband to Kauai and gave birth to two children, a daughter named Koihalauwailaua—or. popularly, Koihalawai—and a son named Keliiohiohi. After some time spent on Kauai, and for some reasons which have not been handed down, Akahiilikapu returned to Hawaii with her children, and Kahakumakaliua remained on Kauai. Of Kamolanui-a-Umi it is known that she became one of the wives of Keawenui-a-Umi, and was the mother of KapoheUmai, the wife of Makua-a-Kumalae, and mother of /. Kamolanui had also another daughter named Kanakeawe, who was the mother of Kapukamola, the wife of Makakaualii, and mother of Iwikauikaua. This Kanakeawe is said also at one time to have been the wife of Kaihikajm-a-Kahu-hihewa of Oahu.

The legend which M. Remy relates of the disposition of the remains of Umi is probably correct, for it is corroborated by other legends; and it so strikingly illustrates the custom of those times in regard to the funeral of high chiefs, that I take the liberty to quote it verbatim:— " Umi, some time before his death, said to his old friend Koi,' There is no place, nor is there any possible way, to

conceal my bones. You must disappear from my presence. I am going to. take back all the lands which I have given you around Hawaii, and they will think you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or only that I am dangerously sick, return secretly to take away my body!'

" Koi executed the wishes of the chief, his aihane (friend). He repaired to Molokai, whence he hastened to set sail for Hawaii as soon as he heard of Umi's death. He landed at Honokohau. On setting foot on shore he met a Kanaka in all respects like his dearly-loved chief. He seized him, killed him, and carried his body by night to Kailua. Koi entered secretly the palace where the corpse of Umi was lying. The guards were asleep, and Koi carried away the royal remains, leaving in their place the body of the old man of Honokohau, and then disappeared with his canoe. Some say that he deposited the body of Umi in the great Pali (precipice) of Kahulaana, but no one knows the exact spot; others say that it was in a cave of Waipio at Puaahuku, at the top of the great Pali over which the cascade of Hiilawe falls/'

This extreme solicitude of concealing the bones of defunct high chiefs was very prevalent in the Hawaiian group, and I have found indications of the same custom in other groups of Polynesia. The greatest trophy to the victor, the greatest disgrace to the vanquished, was the possession of the bones of an enemy. They were either simply exhibited as trophies, or they were manufactured into fish-hooks, or into arrow-points wherewith to shoot mice. Hence various expedients were resorted to to effectually prevent the bones of a high chief ever becoming the prey of any enemies that he may have left alive when he died One of the most trusted friends of the deceased chief was generally charged with the duty of secreting the bones (Hunakele), and the custom prevailed till after the time of Kamehameha I. This custom applied, however, more particularly to prominent warrior chiefs, whose deeds

in life may have provoked retaliation after death. Generally the custom in chief families was to strip the flesh off the corpse of a deceased chief, burn it, and collect the skull, collar-bones, arm and leg bones in a bundle, wrap them up in a tapa cloth, and deposit them in the family vault, if I may so call it, a house especially devoted to that purpose, where they were guarded with the utmost care, some trusty Kahu or attendant of the family always being present night and day, who in time of danger immediately conveyed them to some safe and secret hiding-place.

During Umi's reign the following chiefs have been recorded as the district chiefs, the " Alii-ai-moku," of Hawaii:—Wahilani of the Kohala district; Wanua of Hamakua; Kulukulua of Hilo; Huaa of Puna; Imai-Jcalani of Kau; and Hoe-a-Pae of Kona. During his and their lifetime peace and quiet obtained on Hawaii.

When Umi died he was succeeded as Moi of Hawaii Keaiiio- ^^s °^^es^ ^son> Kealiiokaloa. Not much is said of him fcaioa. in the legends, and his reign apparently was of short duration. Whether he died from sickness, or,- as one legend has it, was treacherously assailed and killed by some rebellious chief, he is remembered as an unpopular king, and the only event of note connected with his reign is the arrival on the coast of Kona of some shipwrecked white people.

The legend of that event is well known, and has several times been stated in print., Its main features are the following:—

" In the time of Kecdiiokaloa, king of Hawaii and son of Umi, arrived a vessel at Hawaii. KonalUoha was the name of the vessel, and Kukanaloa was the name of the foreigner (white man) who commanded, or to whom belonged the vessel. His sister was also with him on the vessel.

" As they were sailing along, approaching the land, the vessel struck at the Pali of Keei, and was broken to pieces by the surf, and the foreigner Kukanaloa and his sister

swam ashore and were saved, but the greater part of the crew perished perhaps; that is not well ascertained.

" And when they arrived ashore, they prostrated themselves on the beach, uncertain perhaps on account of their being strangers, and of the different kind of people whom they saw there, and being very fearful perhaps. A long time they remained prostrated on the shore, and hence the place was called ' Kulouj and is so called to this day.

" And when evening came the people of the place took them to their house and entertained them, asking them if they were acquainted with the food set before them, to which they replied that they were; and afterwards, when breadfruit, ohia, and bananas were shown to them, they expressed a great desire to have them, pointing to the mountain as the place where to get them. The strangers cohabited with the Hawaiians and had children, and they became ancestors of some of the Hawaiian people, and also of some chiefs."—" Moolelo Hawaii? by D. Malo.

That such an event as the arrival of shipwrecked white people really transpired there is no reasonable ground for doubting. It was generally so received throughout the group previous to its discovery by Captain Cook; and as the first echoes of the event grew fainter by the lapse of time, some of the other islands set up claims to have this identical event occurring on their shores. Thus the Maui version of the event, while retaining the name of the vessel and the name of the commander, relegates the occurrence to the time of Kakacdarieo, king of Maui; changes the locality of the wreck from the Kona coast of Hawaii to Kiwi in Waihee, Maui, and enters into a number of details unknown or forgotten in the Hawaii tradition. There was a tradition in later times on Kauai also that such an event had happened on their shores.

Taking the Hawaii tradition to be the original and correct version of this event, let us first ascertain to what period, if not to what particular year, Hawaiian chronology

assigns it, and then inquire how far it may with probability be confirmed by outside contemporary historical evidence.

Hawaiian chronology counts by generations, not by reigns nor by years. In computing long genealogies, thirty years to a generation will be found approximately correct. Keliio-kaloa, it will be seen by all the genealogies that lead up to him directly, as well as by the genealogies of his contemporaries in the other islands of the group, is the eleventh generation back of the present one now living. But the present generation—and for illustration we take his present majesty, Kalahaua — was born in 1836. Eleven generations, or 330 years back of 1836, bring us to a.d. 1506 as the year of Keliiokaloa's birth. If we count by the line of her Highness Ruth Kedikolani, the great-granddaughter of Kamehameha, ?and who was born in 1826, we come to the year 1496 as the probable birth-year of Keliiokaloa; and considering that he was the oldest of Umi's children, the latter year is probably the more correct. When Umi died and Keliiokaloa succeeded to the government of Hawaii, the latter was certainly about twenty-five or thirty years old, which brings us to a period between 1521-1526 a.d. But his reign is everywhere said to have been of short duration, certainly not exceeding ten years. We have, then, from Hawaiian authority, established the fact that the arrival of the shipwrecked foreigners—white people—took place between the years 1521-1530 ajd. No legend states whether it was in the early or latter part of his reign, but as he is reported to have reigned but a few years before his brother succeeded him, we may be justified in taking a middle term, and say that it happened between 1525-1528.

In Burney's "Discoveries in the South Seas," voL i. p. 148, we read, in substance, that on October 31, 1527, three vessels left a port called Zivat Lanejo, said by Gal-vaom to be situated lat. 20⁰ N. on the coast of New Spain, for the Moluccas or Spice Islands. The vessels were

called the "Florida" with fifty men, the "St. Iago," with forty-five men, and the " Espiritu Santo," with fifteen men. They carried thirty pieces of cannon and a quantity of merchandise, and they were under the command of Don Alvaro de Saavedra. These vessels sailed in company, and when they had accomplished 1000 leagues from port, they were overtaken by a severe storm, during which they were separated. The two smaller vessels were never afterwards heard of, and Saavedra pursued the voyage alone in the " Florida," touching at the Ladrone Islands.

A thousand Spanish or Portuguese leagues are equal to nearly fifty-eight equatorial degrees. Now allowing that Saavedra's logbook was perfectly correct as regards the 1000 leagues that the vessels kept company, saving and excepting always what allowance should be made for the westerly current, and that Galvaom is also correct as regards the latitude of Zivat Lanejo, the port of departure, it becomes evident that Saavedra's fleet must have been somewhere within 200 miles, probably to the westward and southward, of the Hawaiian group when the storm overtook it. And, to judge from the period of the year when the fleet left New Spain (October 31), that storm must have been what in this group is well known as a Kona storm—a southerly or south-westerly gale with heavy squalls of rain. In that position and under those circumstances, if unable to weather the gale by lying-to, and obliged to scud, a vessel would almost necessarily run ashore on the western coast of Hawaii. That one vessel, at least, about that time was wrecked on Hawaii, and two, if not more, people saved, Hawaiian tradition bears ample testimony to; and Spanish records furnish us with the further testimony that at that time, in that vicinity, and during a severe storm, there were not one only, but three Spanish vessels likely to be shipwrecked, and that two of the three were never afterwards heard of. They may have foundered in open sea, but Hawaiian tradition is positive, and cannot be refuted, that one at least was

wrecked on the Kona coast off Keei, and that two of its crew, if not more, a man and a woman, were saved.

Moreover, as there can be now no doubt that the foreigners referred to in the Hawaiian tradition were " Haole "—white people—and as no white people except Spanish subjects were cruising in the Pacific at that time, the conclusion becomes almost irresistible that the said foreigners were a portion of the crew or the passengers on board of one or the other of the lost vessels under Saavedra's command.

The names preserved in Hawaiian tradition of the vessel and of the saved man, " Konaliloha" and " Kukanaloa," are Hawaiian names, and furnish no indications of their nationality.

It may reasonably be assumed, in the absence of proof to the contrary, that the influence exercised by these foreigners over the people among whom they were cast was very limited. No traces of such influence can now be found in the religion, knowledge, customs, or arts of the Hawaiians, as practised from that time till now. They were either too few, or too ignorant, or too unpretending, to become reformers, or to impress themselves for good or for bad upon the national mind, and with the exception of the blood that they transmitted through their descendants to our days, little is known of them or ascribed to them beyond the fact of their arrival.

It has been said that the feathered headdress or helmet, the Mahiole, worn by the chiefs when dressed for battle, or in gala array, was an invention of this period, and attributable to these foreigners. But the Mahiole, as a part of a chiefs apparel, is mentioned in legends older than the time of Umi; and besides, such feathered helmets were worn by Tahitian chiefs when Wallis and Bougainville first made their acquaintance.

The wife of Keliiokaloa was Mahuahineapalaka} and their son was Kukailani, who became the father of Maka-¹ Her family or descent is nowhere mentioned.

kaualii, and grandfather of Iwikauikaua, a prominent and turbulent chief in his day, and grandfather of Keaweke-kahialiiokamoku and his sister Kalanikauleleiaiwi.

After the death of Keliiokaloa there supervened a season ^^?^nui of internal war, anarchy, and confusion, which has left its blurred image on the traditions of the country, for they are neither copious nor clear in regard to it. Yet reading the legends of the time with a tolerably correct conception of the customs and condition of men and things, and knowing that those ancient legends frequently merely hint at an event instead of describing it, because it was well and commonly known at the time the legend was composed or was popularly recited, it would appear that at Kealiiokaloa!s death the great district chiefs of the island of Hawaii refused to acknowledge the sovereignty or Moiship of Keawenui-a-Umi, the younger brother of Kealiiokaloa. War followed, but the revolted chiefs seem to have been deficient in organisation or co-operation, for Keawenui-a-Umi defeated each and all of them, killed them, and kept their bones—bundles referred to on page i OS—as trophies. In the legend and chant of Lonoikama-kahiki, the son of Keawenui, the names of the six district chiefs whom his father defeated are given: Palahalaha, son of WdhMani of Kohala; Pumaia, son of Wanua of Hamakua; Hilo-Hamakua, son of Kulukidua of Hilo; LiMehua, son of Huaa of Puna; Kahalemilo, son of Imai-kalani of Kau; Moihala, son of Hoe-a~Pae of Kona.

After these revolted chiefs had been subdued and disposed of,¹ Keawenui restored order and quiet in the island of Hawaii, on the pattern of his father, Umi. Keawenui is said to have been of a cheerful and liberal disposition, and not only frequently travelled around his own dominions of Hawaii, but also visited the courts of the sovereigns of the other islands. His visit to Maui, and

¹ In the legend of Lonoikamakahiki the son of Keawenui^trUmi, it is said that the revolted chiefs were con-

quered and captured in a severe battle fought at Puumaneo, in Kohala district.

his sumptuous entertainment by Kamalalawalu, the Moi of Maui, is particularly described. One of his most trusted friends and " Puuhi" (royal treasurer) was a man named Pakaa, who for many years had served him faithfully and well. But at the court of Keawenui, as at many other courts, jealous and intriguing rivals conspired the downfall of Pakaa, and after a while they succeeded. Pakaa fled to Molokai to escape the anger of Keawenui, and lived there in retirement and disguise. Pakaa's wife is said to have been Hikauhi of Molokai, daughter of Hoolehua and noli, who lived at Kaluakoi, which may have been the reason of his fleeing there for shelter and safety. Some time after Pakaa's flight—how long is not stated, but several months may be inferred—Keawenui discovered that the accusations brought against Pakaa had been unjust and malicious, and, filled with sorrow and regret for the loss of his old friend and the injustice done him, he resolved to seek him in person and be reconciled to him. The account of this voyage of discovery by Keawenui-a-Umi was a favourite subject for listening ears in the olden time, and particularly interesting as giving a detailed relation of all the winds, their names and localities, that ever blew on the coasts and the mountains throughout the group. It is a chant of over four hundred lines, embodied in the legend, and supposed to have been recited by Ku-ctrPakaa, the son of Pakaa.¹

After Keawenui s reconciliation with Pakaa, no further event of note during his reign has been recorded in the traditions. His principal residence seems to have been at Hilo.

Keawenui-a-Umi has been greatly blamed by some

¹ To Hawaiian scholars it may suffice to indicate the chant by its opening lines :— Kiauau ! kiauau I kiauau / HUci kaua, ka makani, ka ino,

No Puulenalena, no Hilo no, Ac Softly! softly ! softly! The rain is coming, the wind and

bad weather, From Puulenalena* of Hilo.

* The name of a cold wind from the mountains back of Hilo and the neighbourhood of the volcano.

genealogists for his numerous amours with women of low degree and with the daughters of the common people, thereby impairing the purity of the aristocratic blood and giving rise to pretensions that in after ages it became difficult to disprove. This objection dates back to the turbulent times of the early part of the reign of Kame-hameha L, and has been repeated since, but may have been of older origin. Admitting, however, that Keawenuis amours were not always conformable to the rules of Hawaiian heraldry, yet it is due to the memory of this great chief and to historical truth to state that during the present century, and in all the legends of the times preceding it, I have found no name or family claiming descent from him and setting up pretensions accordingly, unless they were actually and historically descended from some one of his five wives, all of whom were of high and undoubted aristocratic families. These five wives were— (i.) Koihaiawai or Koihalauwailaua, daughter of his sister Akahiilikapu and Kahakuma Kaliua, one of the tabu chiefs of Kauai. With this wife Keawenui had four children, three sons and a daughter: Karudoakuaana, KanaloaJcuakawaiea, Kanaloakapulehu, and Keakalauiani. (2.) Haokalani, of the Kalona-iM family on Oahu, or from the great Ehu family on Hawaii through Hao-a-kapokii, the fourth in descent from Ehunui Kaimalino; the fact is not very clearly stated, though the presumption, from allusions in the legends, is in favour of the former. Her son was the celebrated L<moikamakakiki. (3.) HoopMahae, whose parentage is not stated,¹ but whose son, Umioka-lani, allied himself to the Maui chiefess Pii-maui-lani, and was the father of Hoolaaikaiwi, mother of the widely-known and powerful Mahi family on Hawaii. (4.) Kanwlarnui-a-Umi, the half-sister of Keawenui. Her daughter was Kapohelemai, who became the wife of her

¹1 have but one genealogy in which her parentage is referred to, and there •the is said to be a descendant of VOL. IL

Huanuikalalailai, through his son, Kvhdauif the brother of the Maui Paumakua.

cousin Makua and mother of 7, from whom the present reigning family descends. (5.) Hakaukalalapuakea, the granddaughter of Hakau, the brother of Umi. Her daughter was Jliilikikuahine,' through whom more than one family now living claims connection with the line of ZUoa. All the legends mention a son of Keawenui named Pupuakea, who was endowed with lands in Kau, but none of the legends that I possess mention who his mother was. He remained true to Zonoikamakahiki when all the world forsook him, and was treated by Lono as a younger brother or very near kindred.

There can be little doubt that Keawenui himself, as well as the public opinion of the chiefs and landholders of Hawaii, considered his occupancy of the dignity and position of Moi of Hawaii as an usurpation of the rights of his nephew; Kukailani, the son of Keliiokaloa; and this was probably the cause of the commotion and uprising of the great district chiefs in the early part of Keawenui^}s reign. Thus, when Keawenui was on his deathbed, he solemnly, and in the presence of his chiefs, conferred the sovereignty, the dignity, and prerogatives of Moi on Kaikūani, the daughter of Kukailani, and who was the joint-wife or successive wife of his two sons, Kanaloa-kuaana and Zonoikamakahiki. This KaikUani, whose full name was Kaikttani-nui-alii-wahine-o-Puna, must not be mistaken, as several later genealogists have done, for another wife of Zonoikarnakahiki called KaikUanimai-panio, and who was the daughter of Kaeilaunui and his wife Kauluoaapalaka, a descendant of the great Ehu family through Zaeanuikaumanamana, the high-priest in the time of Kihanui and ZUoa. Kaikilani-alii-wahine-o-Punah&d three children with Kanaloa-kuaana, but had no children with Zonoikamakahikii; whereas Kaikilanimai-paneo had two sons with the aforesaid Zonoihimakahiki. The legends are rather minute in detailing the early life SfdL^noi- and training of Zonoikamakahiki, how he was instructed, uSf^' and became a great proficient in all the athletic and war-

like exercises of the time; how he was endowed with great powers of conversation and argumentation \ how he was a zealous worshipper of the gods, having in early life "been deeply affected, when on a visit with his father to Hilo, by the austere and venerable aspect of Kawaamav^ kele, the high-priest of Hilo, whose long hair, reaching down to his knees after the fashion of high-priests, inspired him with awe and terror, and who afterwards told him his fortune.

For some time after the accession of Kaikilani as Moi, though the government of the island was carried on in her name, yet Kanaloahwaana appears to have acted as a Regent or Prime Minister and as a special guardian of his younger brother, Zonoikamakahiki. After a while, Kana-loakuaana instituted a formal examination or trial of Itmcrikainakahiki as to his qualifications as a warrior, a counsellor, and chief, and the latter having come out victorious in all the trials, Kaikilani was advised to share the throne and dignity with Zonoikamakahiki, and thenceforth the latter was hailed as Moi of Hawaii.

For several years peace and prosperity prevailed on Hawaii and concord in the royal family. Having regulated the government satisfactorily, and having no wars or rebellions to contend with, Zonoikamakahiki concluded to visit the other islands, especially Kauai, in search of some famous kind of wood of which spears were made. His wife Kaikilani accompanied him. Among his outfit on the occasion are mentioned the royal Hokeo,¹ called " Kwwala-wala," and the royal Kahili,² called " Ekdeualani!'

Zonoikamakahiki and his suite stopped at Lahaina, but

¹ The Hokeo was a large, high, and ³ The Kahili was an ensign of chief-straight calabash, in which the ward- ship and royalty. It was composed robe of ohiefs and other valuables of select birds' feathers closely tied were packed, as in a trunk. This on to a flexible handle or staff, and particular " Hokeo " was famous for varying in size from two to three feet containing the bundles of bones of the long for daily use, to twelve or six rebel chiefs of Hawaii whom his fifteen feet in length for processions father, Keawenui-a-Umi, had slain. And grand occasions.

Kamalalawalu, the Moi of Maui, was absent visiting other parts of the island, and Lono proceeded on towards Oahu. Being overtaken by bad and stormy weather, Lono put in to Kalaupapa, on the north-west side of the island of Molokai, for Shelter ; hauled up his canoes, and remained the guest of the Kalaupapa chiefs until better weather should permit him to leave.

To beguile the time while thus windbound, Zonoikama-kahihi and Kaikūani frequently amused themselves with a game of ^u Konane," resembling the game of draughts, played on a checkered board with white and black squares. One day while thus occupied, seated in the open air, the faint sound as of some one hailing from the top of the overhanging Pali of " Puupaneenee " reached the players. Again the hail was repeated, and distinct and clear these words came down on the astounded ears of Lono:— " E, Kaikilani alii wahine o Puna—E, E aa mai ana ia m koti ipo; o ke ku a Kalavlipali, o Uīi, o Heakekoa!" (" Ho, Kaikilani! your lover Heakekoa, the son of Kalau-lipali and Uli, is longing for you.") By her confusion and her attempts to divert the attention of Lono, Kaihilani confirmed him in his suspicions; and enraged at the infidelity of his wife, as well as at the audacity of the lover thus publicly to affront him, he snatched up the Konane board and struck Kaihilani so violent a blow on the head that she fell senseless and bleeding on the broad flagstones ¹ where they, had been sitting. Full of his angry feelings, the chief ordered his canoes to be launched, and, sternly forbidding Kaihilani to follow him, set sail for Oahu that same day.

It is said in the legend that this passionate exhibition of her husband's love, and the finding herself left alone and forbidden.to accompany him, produced such revulsion

¹ Tradition has preserved, and the sitting and playing when the game

old inhabitants, on the author's first was so fatally interrupted. The place

visit to the place, pointed out the was called " Pikoone," and is near the

very broad stone on which Lono and harbour of Kalaupapa. Kaikilani were said to have been

in the mind of Kaikilani as to entirely break off her fondness for Heakekoa (if she really ever had had any such), who disappears, and is not further heard of in the legends. As soon as she had recovered from the wound inflicted by the Konane-board she sorrowfully returned to Hawaii. Meanwhile the news of the tragical episode at Ealaupapa had preceded her arrival at Hawaii. The island was filled with consternation; the chiefs took counsel together how to avenge the reported death of Kaikilani and the indignity offered her; all the brothers of Zonrikamakahiki, and all the district chiefs except Pupuakea of Kau, joined in the revolt, Kanaloahmana again assuming the regency and organising measures to intercept and slay Zonoikamakahiki should he attempt to land on the coast of Hawaii. When Kaikilani arrived at Kohala from Molokai, she learned the news of this great revolt, and, with all the ardour of her old love for Zono reawakened, and only anxious for his safety, she quietly re-embarked and sailed for Kau, avoiding the rebel chiefs, and placing herself in communication with Pupuakea, the only chief of note that still adhered to the fortunes of Zonoikamakahiki. Under his advice and with his assistance men were assembled and measures taken to recover the lost supremacy of Zono. In view, however, of the superior forces and personal character of the revolted chiefs, it was thought that Zono's presence was absolutely needed as a counterpoise before commencing active hostilities. In this dilemma Kaikilani resolved to go to Oahu and personally acquaint her husband with the state of affairs on Hawaii, and by this proof of her returned love endeavour to win back his affections and induce him to return. She sailed; how she succeeded will be seen in the sequel.

When Zonoikamahiki left Kalaupapa on Molokai he started with only one canoe, leaving the rest of his retinue to follow when ready, Zono went straight to Kailua, in Koolaupoko district, Oahu, where Kakuhihewa_t the Moi of Oahu, then held his court, the name of the royal resi-

dence being " Kamooa." As Lono's canoe approached the shore, Lanahuimihdhi, a chief and a priest who had formerly been in the service of Keawenui-a- Umi, and was well versed in all the lore of the Hawaii chiefs, but who was now a counsellor under Kdkuhihewa, recognised the canoe, the sail, and the insignia, and informed Kakuhi-hewa that one of Keawenui's sons was approaching. Kakuhihewa received him royally and cordially. Food was prepared in abundance and a house set apart for his reception. An incident that occurred the first night of Lono's stay ashore will in a measure show the manners of the time, and may well be worth repeating.

After Lono had left his royal host in the evening and retired to rest, either that the thoughts of the Kalaupapa affair troubled his mind, or that the heat of the night made it uncomfortable to sleep in the house, he got up and went down to the beach to sleep in his canoe, where the cool breeze off the sea would fan and refresh him.

While there, another double canoe arrived during the night from Kauai, having on board a chiefess named OhaikavnlitUa, bound to Hawaii on a visit. Lono accosted the stranger, inquired the news from Kauai, and in course of conversation learned that a new Mele or chant had just been composed in honour of this chiefess's name; that it was only known to a few of the highest chiefs on Kauai, and had not yet become public. Prompted by curiosity and a natural bent for acquiring all sorts of knowledge, Lono entreated the chiefess to repeat the chant, which she complaisantly did, and Lono's quick ear and retentive memory soon caught and correctly retained the whole of it. The chant was well known to Hawaiians of the last generation, and many of the present may recall it to mind by hearing the first line:

KeaXialia liu a Mana.¹ The salt pond of Mana.

¹ For what remaini of this chant, see Appendix No. 2»

His expected sleep on the beach having been thus interrupted, Zono returned to the house and slept soundly till late in the morning.

Kakuhihewa, having enjoyed an uninterrupted night'a rest, rose early next morning and repaired to the seashore for a bath, according to the custom. He there found the canoe of the Kauai chiefess just getting ready to leave. Saluting the stranger, he also inquired the latest news from Kauai, and received the same information that Zono had received during the night, of which fact, however, Kakuhihewa was ignorant. Having repeated the chant to Kakuhihewa, and he having committed it to memory, the Kauai chiefess made sail and departed, and Kakuhihewa returned to his palace much pleased at the opportunity of puzzling his guest, when he should awake, with the latest news from Kauai When Zono finally awoke and made his appearance, Kakuhihewa challenged him to chant the latest Mele from Kauai. Without hesitation Zono complied, and recited the chant correctly from beginning to end, to the great discomfiture and perplexity of Kakuhihewa.

Zonoilcamakahiki remained a long time a guest of Kakuhihewa, and their adventures, excursions, amusements, and betting exploits are related at great length in the legends, but they are so greatly exaggerated, so mixed with the marvellous, and withal so confused as to sequence of time, that it is hardly possible to eliminate any historical fact from them, except the general one that during this time "les rois s'amusaient." It was during this period also that Zono exhibited the trophies of his father (the bundles of bones referred to on a former page) and chanted the names of the slain chiefs. Yet, though there was no doubt in Kakuhihewa's mind that Zono was a chief of very high rank on Hawaii, and probably one of Keawenui-a-Umi's sons, still his real name and position appear not to have been known to Kakuhihewa nor to his

grand counsellor Lanahuimihaku, and the latter did not scruple openly to call Lono an Alii inoa ole, " a nameless chief," to which taunt Lono merely replied that if ever Lanahuimihaku fell in his power he would flay him alive.

One day when Lonoikamakahiki and Kakuhihewa were playing Konane, Kaikilani arrived from Hawaii. Going up to the enclosure of the palace and perceiving Lono inside occupied at the game and with his back towards her, she commenced chanting his Mele inoa—" the chant of his name "—in the well-known strain:—

0 Kahikohonua ia Elekau Kama, 0 Halalakauluonae," &c, Ac.

At the very first intonation of the chant Lono knew who the singer was, and remembering the unpleasant affair at Kalaupapa, resolutely kept his seat without looking round to the singer. But as stave after stave of the chant rolled over the lips of Kaikilani, and allusions to common ancestors and scenes endeared to both came home to the obdurate mind of her husband, the stern heart relented; yet, mastering his emotions until she had finished, he turned around, and in reply chanted her own name. This was the token of his forgiveness and reconciliation, and gladly Kaikilani sprang to her husband and was again tenderly saluted by him.

This mutual public recognition between the two sovereigns of Hawaii solved the mystification and the incognito of Lono's presence at Kakuhihewa's court, which form so large a portion of the legend.

Informed by Kaikilani of the revolt on Hawaii, Lonoikamakahiki left Oahu at once, crossed the channels of the group, and avoiding the Kohala coast, where the rebels were in force, sailed to Kealakeakua, and sent messengers to Kau to acquaint Pupuakea of the arrival of himself and Kaikilani. Pupuakea responded promptly,

and, taking a mountain road above the coast villages, he joined Zono and the forces that the latter had collected in Kona at Puuanahulu, on a land called Anaehoomalu, near the boundaries of Kohala and Kona. The rebel chiefs were encamped seaward of this along the shore. The next day Zono marched down and met the rebels at a place called Wailea, not far from Wainanalii, where in those days a watercourse appears to have been flowing. Lono won the battle, and the rebel chiefs fled northward with their forces. At Kaunooa, between Puako and Kawaihae, they made another stand, but were again routed by Zono, and retreated to Nakikiaianihau, where they fell in with reinforcements from Kohala and Hamakua. Two other engagements were fought at Puupa and Puukohola, near the Heiau of that name, in both of which Zono was victorious. His brother Kanaloakajmlehu was taken prisoner, slain, and sacrificed at the Heiau, but KaTtaloakuakawaiea escaped with the scattered remnant of the rebel forces. The rebels now fled into Kohala, and were hotly pursued by Zonoikamakahiki. Several skirmishes were fought during the pursuit ; at Kaiopae, where KaTtaloakuakawaiea was slain; at Kaiopihi, and finally at Puumaneo, on the high lands above Pololu, where the last remnant of the rebel force was conquered and slain, and the island returned to its allegiance to Zono and Kaikilani.

Although Kanaloakuaana, the eldest brother of Zono, was the originator and prime mover in this revolt, there is nothing said in the legends as to how he escaped condemnation and death, and they are equally silent about the youngest brother, Umiokalani. They probably made separate peace and submitted to Zono, for we find them, a few years afterward, on good terms with their brother Zono, and acting under him in his war with Kamalala-walu of Maui

Having restored peace and order on Hawaii, Zono went

round the island consecrating Heiaus as acknowledgment to the gods for his victories. The following Heiaus are mentioned:—" Muleiula," in Apuakehau, Kohala;" Puuko-hola," at Kawaihae; " Makolea," in Kahaluu Kona. After leaving the latter place, one of the rebel chiefs named Kapulani was caught and brought to Lono. He was condemned to death, and ordered to be sacrificed at the Heiau the next morning; but during the night he was set at liberty by Kalanioumi, Lono's niece, and one of the daughters of Kaikilani and Kanaloalmauvm. Kapulani escaped into Kau, and was not further molested.

After this Zonoikamakahiki and Kaikilani made a visit to Maui. Kamalalawalu, the Moi of Maui, held his court at Hana at that time, and thither the royal visitors repaired. They were sumptuously entertained, and when their visit was ended they returned to Hawaii. Kamalalawalu must have been very advanced in years at that time, as he was a contemporary of Keawenui-a- Umi, and his sons were man-grown when Lono visited Maui

Not long after the return of Lono to Hawaii, Kamalalawalu, either stimulated by ambition or misled by false reports as to the strength and resources of Hawaii, formed the resolution to invade that island and conquer it. Orders were issued to prepare the fleet and collect men for the invasion. The priests and soothsayers were given to understand that the king expected favourable auguries, and, afraid of their lives, they framed their answers to suit his wishes. One only among the subservient crowd lifted a warning and protesting voice against the mad enterprise. That man was Lanikaula, a high-priest from Molokai, whose tomb and grove may still be seen near the north-east point of that island. His warning was unheeded; yet, when the fleet was ready and Kamalalawalu was stepping on board, Lanikaula implored him to desist in a " Wanana," or prophecy, which has been preserved, and which commences—

Koae¹ tUa, Ke Koae Kea, Koae lelepauma ana, Kiekie i luna Ka hoku Haahaa % du Ka Malama.

The red Koae, the white Koae,

The Koae soaring, pushing (upward)

High above are the stars,

Lowly am I the gazer.

The only answer the irate monarch vouchsafed was, " When I return I will burn you alive." Kamalalawalu* s fleet landed without opposition near Puako, a few miles south of Kawaihae. Kanaloakuaana was at the time at Waimea, and hearing of Kamalalawalu⁹ s landing on the coast, he started off with what forces he had to check his advance until Zonoikamakahiki, who was then at Kohala, could arrive. At Kaunooa he met Kamalalawalu, who was marching inland. A battle ensued. The Maui forces greatly outnumbered those of Kanaloahaaana, who was utterly defeated and himself taken prisoner at Kamaka-hiwa, in Puako, where his eyes were put out, and then he was slain.

This wanton cruelty inflicted on Kanaloakuaana appears to have been looked upon by his contemporaries as a touch beyond the ordinary barbarity of Hawaiian warfare, for not only was the place where it occurred called after the black eyes (Ka-maka-hiwa) of the unfortunate chief, but the bards embalmed his memory and his tragical end in a Mele or chant, which has been partly preserved till the present time, and in the Hawaiian anthology was known as "Koauli"

After this first success Kamalalawalu marched boldly inland, and took up a position in Waimea, at a place called Hokuula. Here he awaited the arrival of Zono's forces. A second battle was fought, and Kamalalawalu was defeated with great slaughter. Among the slain were Kamalalawalu and Makakukalani, his nephew and generalissimo; his son Kauhi-a-Kama escaped to Kawaihae,

¹ A species of bird found in the mountains.

where he was aided to cross over to Maui by one Hinau, one of Lono's officers, who had taken a liking to him, and who accompanied him to Maui

Though it is very probable that Lonoikamakakiki made a visit to Kauai after this war with the Maui king, and it may be accepted as a fact that he did so, yet the romance of the expedition may be called in question; that, having started with a grand retinue, as became so great a chief, immediately on his arrival at Kauai he was deserted by all, from the highest to the lowest, of his retainers, and left to pursue his way alone, and that he would have perished had not a Kauai man named KapaihiahUina been moved by compassion for the forsaken chief, and accompanied him through his perilous journey among the mountain wilds of Waialeale¹ in search of a real or imaginary place called " Kahihikalanithat having accomplished his journey and returned to Hawaii, he heaped honours and distinction on this Kapaihialina, and the romance of the latter's disgrace and restoration to favour. The adventures related are certainly in keeping with the spirit of the time, and there can be no doubt that in his day and by his contemporaries LoTioikamakahiki was looked upon as a Hawaiian Richard Coeur de Lion, whose name and whose deeds the bards passed down to after-

¹ I know that the romantic episode makahiki legend is the older and the of LonoikarnakahiMs visit to Kauai, original one, after and on which the and the rise and vicissitudes in the Kalaninuiamamao legend was mo-fortunes of his friend KapaihiahUina, deUed. KalaninuiamamaobvMg close have by some been attributed to Ka- upon our own times, and the grand-laninuiamamao, five generations after uncle of Kamehameha I., it is hardly the time of LonoikamaJcahiki, But I conceivable that his deeds and adven-cannot find that such an application tures should have been set back in of the legend dates higher than the time, and assigned to so remote an time of the conquest of the group by ancestor as Lonoikamakakiki, whereas Kamehameha /., or thereafter. It is there is both probability and prece-very probable that Kalaninuiamamao dent in favour of the presumption visited Kauai as well as Oahu, where that—both having visited Kauai—the he feU in with Kamakaimoku, and adventures of Lono were borrowed, engaged her to come to Hawaii as his so to say, or assigned by time-serving wife; but in critically examining the bards or priests to embellish the Kauai two legends, it becomes pretty con- voyage of Kalaninuiamamao. dusively evident that the Lonoika»

times, and whose more romantic adventures, embellished by fervent imaginations, were rehearsed by professional storytellers, and continued to delight chiefs and commoners even down to our own days, when so much of the ancient poetry of Hawaiian life has been wrung out of it by the pressure of a new civilisation, leaving the more repulsive features which it partially covered protruding in the day, to be wept over or to be hooted at as suits the humour of the beholder.

Eeturned from the Kauai expedition, Z(moikamakahiki passed the balance of his days in peace on his own island of Hawaii

The children of KaikUani-Alii- Wahine-o-Pv/na with KanaioaJcuaana were a son, Keakealanikane, and two daughters, Kealiiokalani and Kalani-o-Umi. She had no children with Zonmkamahiki, as previously stated. With his other wife, Kaikilanimaipanio, Lono had two sons, one called Keawehanauikawalu and the other Kaihi-kapumahana, from both of whom her Highness Ruth Keelikolani is the descendant on her father's and mother's sides. The first was the husband of Akahikameenoa, the daughter of Akahiiiikapu and Kahakumakalina, referred to on page 104. The second, who, according to the Oahu legends, was born while Lono was sojourning at the court of Kakuhihewa, and was called after Kakuhihewa^}s favourite son Kaihikapu, was the husband of Aila, a Kauai chiefess of the great Kealohi family, and thus became the great-grandfather of Zomikahaupu, on whom the Kauai sovereignty finally settled after the close of the civil wars between the members of the Kawelo family.

To this period of Zona's reign belongs the episode of Iwikauikaua, another knight-errant of this stirring time. Iwikauikaua was the son of Makakaualii, who was the younger and only brother of KaikilanirA Hi- Wahine- o-Puna. His mother was Kapukamola.¹ The direct legends con-

¹ A daughter of Kanakeawe, who JxntaUi were Kapukini, a daughter, was the daughter of Kamolanui-a,' Keawe and UmikukaUani, sons, and Umi. The other children of Maka- Pueopokii, a daughter.

cerning him have mostly perished, but enough remains referring to him in other legends to give us glimpses of his character and a few data of his life.

Though nearly related to the reigning family of Hawaii, yet, being the son of a younger brother, without feuda-torial possessions in his own right, a tabu chief by birth, but with no land to back the title except what his aunt's bounty might provide, brought up to, and master of, all the princely exercises of the time, he sought his fortune as other chiefly scions had to do.

During the time of the revolt of Kanaloakuaana and the Hawaii chiefs against Lonoikamakahiki, it would appear that IwiJcauikaua was already a grown-up young man, for he is reported as having espoused the cause of Lono and his aunt Kaikilani. During some of the battles of that civil war Iwikauikaua was taken prisoner by Kanaioakapulehu and condemned to be sacrificed at the Heiau. When standing on the steps of the altar, he asked the officiating priest to allow him to utter a prayer to the gods before he was slain. The priest consented, but told him if his prayer was bad—that is, if it was interrupted or attended by unfavourable omens, and thus repudiated by the gods—he would surely die that day; but if not, he would be reprieved. Iwikauikaua chanted his prayer, and it appears to have been successful, for his life was spared. This prayer, addressed to ' Ku, to Uli, and to Kama, has been preserved. It is replete with archaic expressions and now obsolete words, and is probably as old as the times it represents.

After this narrow escape Iwikauikaua went to Oahu, and there became the husband of KauakaMkuaanaucikane, daughter of Kakuhihewa's son Kaikikapu. He is next heard of in the legends as having visited Maui, where one of his sisters, Kapukini, was the wife of the Moi Kauhi-a-Kama, and another sister, Pueopokii, was the wife of Kaaoao, the son of MaJcakukalani, and head of the Kaupo chief families who descended from Koo and

Kaiuli. He finally returns to Hawaii, where he becomes the husband of KeakamaJiana, the daughter of his cousins KeaJcealanikane and Kealiiokalani, and who at their death became the Moi of Hawaii.

When Lonoticamakahiki and Kaikilani, his wife, died, they were succeeded as Moi of Hawaii by Kaikilani's son Keakealanikane. We have no legends of his reign, gwkeaiani-as we have of the preceding, and infer that it was uneventful as regards himself. Though no open revolt has been recorded, yet there is little doubt that the feudal bonds in which the district chiefs were held by the strong hand of LonoikamakahiM were greatly loosened during this reign, and thus the great houses of / in Hilo and of Mahi in Kohala, with large territorial possessions, were enabled to assume an attitude little short of political independence, and which, in the reign of his grandchild Keakea-laniwahine, ripened into civil war.

Keakealanikane*s wife was his sister Kealiiokalani, and their daughter and successor as Moi was Keakamahana, Keakama-whose recognised husband was Iwikauikaua above referred to. They had also another daughter named Kalai-kiiki, who became the wife of Ahulililani, a chief of Puna, and mother of Kuikai, referred to on pp. 72 and 73 note. Though the genealogical Meles speak in the highest laudatory terms of Keakamahana, yet there is little left to mark her reign on the historical page.

The most prominent figures about the time of Keaka-mahana was probably Kanaloauoo, the renowned chief of Kohala, and his three sons, all named Mahi, though with different sobriquets, — Mahiolole, Mahikuku, Mahikapa-lena or Mahiopupeleha. Kanaloauoo had two wives from the reigning Maui dynasty; first, Kapuleiolaa, who was a descendant of Lonoapii; second, Kihamoihala, who was a great-granddaughter of Kamalalawalu. With the first he had a daughter named Kapaihi; with the second he had the son Mahikapalena. The families from both these children remained on Maui, and do not appear to have

settled on Hawaii or taken part in its politics. Returning from Maui to Kohala, of which district Kanaloauoo was the ruling chief, the ^u Alii-ai-moku," he took for wife Hoolaaikaiwi, a daughter of Umiokalani and Piima-uilani, and granddaughter of Keawenui-a-Umi. With this last wife he had the two sons Mahiolole and Mahi-Jcuku.

The only husband known of Kealcamahana was Iwi-kauikaua, above referred to, and with him she had a daughter called Keakealaniwahine, who succeeded her mother as Moi of Hawaii. With his other wife, the Oahu chiefess Kaitakahirkuaanaauakane, Iwikauikaua had a son, Kaneikaiwilani, who became one of the husbands of his half-sister Keakealaniwahine, and with another wife named Kapukiniakua he had a daughter called Kamakahauoku. Keakeaiani- The reign of Keakealaniwahine was a troubled one. The great house of I, in whose family the chieftainship of the Hilo district had been vested since the days of their ancestor Kumalae the son of Umi, had grown to such wealth, strength, and importance, as to be practically independent of even the very loose bonds with which the ruling district chiefs were held to their feudatory obligations. The representative of this house as district chief of Hilo at this time was Kuahuia, the son of Kua-ana-a-I, and grandson of I. What led to the war, or what were its incidents, has not been preserved on the traditional Tecords, but it is frequently alluded to as a long and bitter strife between Kuahuia and Keakeaiani-wahine; and though tradition is equally silent as to its conclusion, it may be inferred that the royal authority was unable to subdue its powerful vassal from the fact that at the death of Keawe, Keakealani's son and successor, we find that Mohdani, the son of Kuahuia was still the principal chief—"Alii-ai-moku "—of Hilo. It is on record that Mahiolole, the powerful district chief of Kohala, was the chief counsellor and supporter of Keakea-

laniwahine, which fact, independent of other causes, may account in a measure for the intimacy of Keakealani's daughter, Kalanikauleleiaiwi, and Mahiolole's son, Kauaua-a-Mahi.

Keakealaniwahine had two husbands. The first was Kanaloaikaiwilewa, or, as he is called in some genealogies, Kanaloakapvlehu. His pedigree is not given in any genealogy or legend that I have met with, but he was probably a descendant of L<moikamakahiki^fs brother with the same name. The other husband was Kaneikaiwilani, who was the son of Iwikauikaua and Kaukahikuaanaatiakane. With the first, Keakealani had a son named Keawe; with the second, she had a daughter named Kalanikauleleiaiwi.

Keawe, surnamed " ikekahialiiokamoku," succeeded his Keawe. mother, Keakealaniwahine, as the Moi of Hawaii. He is said to have been an enterprising and stirring chief, who travelled all over the group, and obtained a reputation for bravery and prudent management of his island. It appears that in some manner he composed the troubles that had disturbed the peace during his mother's time. It was not by force or by conquest, for in that case, and so near to our own times, some traces of it would certainly have been preserved on the legends. He probably accomplished the tranquillity of the island by diplomacy, as he himself married Lonomaaikanaka, the daughter of Ahu-arl, and he afterwards married his son Kalaninuiomamao to Ahia, the granddaughter of Kuaana-a-I and cousin to Kuahuias son, Mokulani, and thus by this double marriage securing the peace and allegiance of the Hilo chiefs. The other districts do not seem to have shared in the resistance made by the Hilo chiefs to the authority of the Moi, at least the name of no district chief of note or influence has been recorded as having been so engaged.

Three short generations had passed between the time of Lonoikamakahiki and the present Keawe, and the " iron-hand " policy of the former, as of his father, Keawenui~a-

vol. 11. 1

Umi, had been exchanged for the " velvet-glove * statecraft of the latter. But the iron hand, though nude and rude, kept the turbulent district chiefs in subjection, or forcibly ejected them if contumacious; whereas the velvet glove was deficient in. grip, and the great feudal vassals became practically independent, and their allegiance grew into a question of interest, rather than one of constitutional obligation. Under these conditions it is much to the credit of Keawe that he gathered up in a firmer hand the loosened reins of government, and during his lifetime ruled the island peaceably and orderly, without rebellion, tumult, or bloodshed occurring to be chronicled in song or legend.

There can be little doubt that Keawe's half-sister, Kala-nikavieleiaivd, was, during the ancient regime, considered as co-ordinate with her brother as Moi of Hawaii, though she is not known to have been actively occupied in any matters of government. The legends refer to her as his equal on the throne; and at the time, and by posterity, she was held to be of higher rank than Keawe, owing to her descent, on her father's side, from the Oahu dynasty of Kakuhihewa.

Keawe's wives were—(i.) Lonomaaikaiiaka, a daughter of Ahu-a-I and of Piilaniwahine. The former belonged to the powerful and widely spread I family of Hilo; the latter was the daughter of Kalanikaumakaowakea, the Moi of Maui. With her Keawe had two sons, Kalaninuio-mamao and Kekohimoku.¹ (2.) Kalanikauleleiaiwi, his half-sister, as before stated. With her he had Kalanikee-aumoku, a son, and Kekdakekeokalani, a daughter. (3.) Kanealae,² a daughter of Lae, chief of the eastern parts of

¹ Some genealogies state th&t Keawe this case, for the reason that the

and Lofwmaaikanaka had also a chronological necessities of Kauhio-

daughter named Kauhiokaka ; others kaka't descendants require it.

state that she was the daughter of ² She afterwards became the wife

Lonomaaikanaka with a previous hus- of Kekaulike, the Moi of Maui, with

band named Huku We are inclined whom she had a daughter named

to hold with the latter authorities in Luahiwa.

Molokai. With her he had Hao, Awili, Kumukoa, sons, and KaMoamohi, a daughter. (4.) Kauhiokaka, daughter of Ianomaaikanaka and Hvlu. With her he had a daughter named Kekaulike, who became one of the wives of her half-brother KaUininuiomamao, and was the mother of the celebrated KeawemauhUi, chief of Hilo. Keawe had two other wives, though, strange to say, their names have perished from the traditional record. With the one he had two sons, Ahavla¹ and Kaolohaka-a-Keawe* whose descendants were conspicuous enough in after-history; with the other he had a son, Kanuha, who is said to have built the city of refuge, the "Puw-honua" known as the Hale-o-Keawe, at Honaunau in the South Kona district.

Kalanikauleleiaiwi, the half-sister of Keawe, had four husbands :-^( 1.) Kaulahea, the Moi of Maui This union must have taken place in her early youth, and tradition is silent as to the causes which led to her leaving Kaulahea and returning to Hawaii With him she had a daughter, Kekuiapoiwanui, who remained on Maui and became the wife of her half-brother, KekavlUce. (2.) Keawe, the Moi of Hawaii, above referred to. (3.) Kauaua-a-Mahi, son of MahioloU, the great Kohala chief. With him she had two sons, Alapainui and Haae !⁸ (4.) Lcmoikahaupu, one of the tabu chiefs of Kauai, and a descendant of Kahaku-

¹ He was one of the husbands of kanu, Pclekaluhi, Mary Ann KM-the noted Maui chiefess, Kaupeka- wehe, et alt., some of whom survive moku, and father of Kaiana-a- to this day.

Ahaula, who played so prominent a ⁸ 1 possess one genealogy which

part during the early years of the asserts that Haae was the son of

reign of Kamehameha /., and who Kauaua-a-Mahi and Kapoomahana,

was killed in the battle of Kuuanu, who was a great-granddaughter of

Oahu, 1796. Kalakauaehu-a-Kama, one of the

² From him descended KaUdaewa, sons of Kamalalawalu of Maui. I the governor of Kauai during portion have not been able to decide upon of the reign of Kamehameha III., the merits of these two genealogies, and whose daughter Kuwahine was The former appears to have been fol-mother of Leleiohoku I., governor of lowed by those who claimed descent Hawaii in 1848. From him also de- through KamakaeheukuU, the one acended Koakanu, who was the father daughter of Haae, while the latter of the chiefess Jjiliha, and grand- has been foUowed by those who claim father of her numerous children, through Kekuiapoiwa II., the other Abigail, Jane Loeau, KaiUnaoa, Koa~ daughter of Haae.

makapaweo through Hihiwalani and Kealohikanakamai-Jcai. With him she had her last and youngest son, Kea-wepoepoe, who was the father of Keeaumoku-papaiahiahi, Kameeiamoku, and Kamanawa, who, together with Keawe-a-Heulu, were the four principal chiefs that assisted Kamehameha I. to conquer and consolidate the group under one dominion, and who became his counsellors and ministers after the conquest. Zonoikahaupu afterwards returned to Kauai, and with his Kauai wife, Kamuokau-mehiwa, became the great-grandfather of Kaumualii, the last independent sovereign of Kauai, of whom the present Queen-consort, Kapiolani, is the granddaughter.

Though nothing is positively said in the legends on the subject, yet it may credibly be inferred that during his lifetime Keawe had established his eldest son, Kalaninui-amamao, as " Alii-ai-Moku," principal chief of Kau, and his other son, Kalanikeeaumoku, as principal chief of Kona, and probably portions of Kohala, for we find that while both were living in their respective districts a quarrel arose between them, and that Kalaninuiamamao was killed, or caused to be killed, by Kalanikeeaumoku;¹ and we find further that at Keawe's death, Mohdani, who ruled over Hilo, Hamakua, and part of Puna districts, declared himself independent of Kalanikeeaumoku, who apparently was unable to enforce his claims as Moi of Hawaii, but who, nevertheless, claimed lordship over the Kona and Kohala districts. When Keawe died, Alapainui, the rightful heir of the Kohala district, as representative of the Mahi family, was sojourning at the court of Kekau-like, the Moi of Maui, on a visit to his half-sister Kekuia-poiwanui, the wife of Kekaulike. Hearing of the troubles on Hawaii, he hastened back to Kohala, assembled the warriors, vassals, and retainers of his house, made war on

¹ One version of the Kalaninui- bially turbulent people, frequently

amamao legend states that he was deposing, and even slaying, their chiefs,

deposed (" Wailana") by the land- when, either from popular caprice or

holders — " Makaainana "—of Kau, personal tyranny, they had become

who were a notoriously and prover* unpopular.

Kalanikeeaumoku first, who was worsted in battle and slain, and then on Mbkulani, who shared the same fate. In consequence of these victories Alapainui declared himself as Moi of Hawaii, and the island submitted to his sway.

Having established himself as sovereign or Moi of Hawaii, Alapainui assumed the lordship, in his own Alapainui. person, of the Kohala and Kona districts, while, for political reasons, doubtless, the chieftainship of the Hilo district, with its outlying possessions, was retained in the person of Mokulani's daughter and only child, Ululani, with whom it afterwards passed over to Keawemauhili, the son of Kalaninuiamamao. The Kau district seems in a measure to have escaped the troubles and changes incident to the interregnum and civil war after Keawe⁹s death, for we find that when Kalaniopuu, the son of Kalaninuiamamao, was grown up, he assumed the lordship of it as his patrimonial estate, and it passed as such from him to his son, KeouarKuahuula, who retained it until his death in 1791.

While these intestine commotions were occurring on Hawaii, harassing the country people and weakening the power of the chiefs, Kekaulike, the Moi of Maui, judging the time opportune for a possible conquest of Hawaii, assembled his forces at Mokulau, Kaupo district, Maui, where he had been residing for some time, building the Heiaus Loaloa and Puumakaa at Kumunui, and Kane-malohemo at Popoiwi When his forces and fleet were ready, Kekaulike sailed for the Kona coast of Hawaii, where he harried and burned the coast villages. Alapainui was then in Kona, and, assembling a fleet of war canoes, he overtook Kekaulike at sea, fought a naval engagement, beat him, and drove him off. Retreating northwards, Kekaulike landed in several places, destroying villages in Kekaha, cutting down the cocoa-nut trees at Kawaihae, and plundering and killing along the Kohala coast, and finally returned to Mokulau, Maui, intending to invade Hawaii with a larger force next time.

Hearing of the depredations committed by Kekavlikb on the Kohala coast, Alapainui hurried back to Kohala, and concluded to forestall Kekaulike by invading Maui, and thus carry the war home to Kekauiike's own dominions. For that purpose all the great feudal chiefs and their vassals were summoned to assemble at Kohala along the shore from Koaie to Puuwepa, with their men and war-canoes, and Alapainui established his own headquarters at Kokoike, near Upolu, the north-west point of Hawaii.

It is related of Alapainui, that when he obtained the sovereignty of Hawaii, he caused the oldest sons of Kalaninuiamamao and of Kalanikeeaumoku to be brought to him and kept at his court. The legends say that he did so out of kindness and love to the young chiefs, his near relatives, though it may have been, and possibly was, for political reasons—the keeping them about his person to prevent them from hatching treason and revolt in the provinces. These two chiefs were the afterwards well-known Kaianiopuu, Moi of Hawaii at the time of Captain Cook's arrival, and Kalaniknpvapaikalaninui, generally known by his shorter name of Kema, who was the father of Kamehameha I. But whether from policy or affection —and the two motives are so frequently blended in life— the fact is none the less that these two princes were the nearest and most trusted about the person of Alapainui at this time, and for many years subsequent.

Kamakaimoku was the mother of these two princes, and a sketch of her life may serve to illustrate the freedom of manners and the liberty of selecting their husbands accorded to chiefesses of high rank during the ancient regime.

Kamakaimoku's mother was Umiula-Orkaahumanu, a daughter of Mahiolole, the frequently referred to Kohala chief, and Kanekukaailani, who was a daughter of I and Akahikameenoa; consequently, according to the Hawaii peerage, she was a cousin to Alapainui, and a chiefess of

the highest rank. Her father was Kuanuuanu, an Oahu chief, and in her childhood and youth she was brought up by her father on Oahu, her mother having gone back to Hawaii and espoused Kapahi-a-Ahu-Kane, the son of Ahu-a-I, and a younger brother of Lonomaaikanaka, the wife of Keawe. With Kuanuuanu Umiulaakaahurrianu had another child, a son named Naili, who remained on Oahu, and followed his father as chief over the Waianae district. With Kapahi-a-Ahukane she had a son named Heulu, who was the father of Keawe-a-Heulu, one of Kamehameha I.'s doughty counsellor chiefs, from whom the present dynasty descends in the fourth degree. When grown up, Kamakaimoku was seen by Kalaninuiamamao on his visit to Oahu, and sent for to be his wife. Living with him at the court of Keawe, she bore him a son, Kalaniopuu, who afterwards became the Moi of Hawaii. This union was not of long duration, for within a year or two she left Kalaninuiamamao and became the wife of his brother, Kalanikeeaumoku, and to him she bore another son, Kalanikupuapaikalaninui Keoua, the father of Kamehameha I. How long she remained with Kalanikeeaumoku is not known positively, but she is next referred to as the wife of Alapainui, with whom she had a daughter, Manona, grandmother of the celebrated Kekuaokalani, who, at the abolition of the tabus in 1819, after Kame-Jiameha's death, took up arms in defence of the old gods and the old religion.

While Alapainui was staying at Kohala superintending the collection of his fleet and warriors from the different districts of the island preparatory to the invasion of Maui, in the month of " Ikuwa,¹¹ corresponding to November of present reckoning, there was born on a stormy night a child whose career in after life so greatly influenced the destiny of the entire group of islands and the conditions of its people. That child was Kamehameha L, and we thus obtain another approximate chronological starting-point, whether counting backward or forward; for when

Kamehameha died in 1819 he was past eighty years old. His birth would thus fall between 1736 and 1740, probably nearer the former than the latter. His father was Kalanikupua-keoua, the half-brother of Kalaniopuu above referred to, and grandson of Keawe; his mother was Kekuiapoiwa II., a daughter of Kekelakekeokalani-a-keawe and Haae, the son of Kalanikauleleiaiwi and Kauaua-a-Mahi, and brother to Alapainui.

It is related of Kamehameha I. that on the night of his birth, amidst the din, confusion, and darkness of the storm, he was stolen from his mother's side by a chief called Naeole, lord of Halawa in Kohala. At first all search after the missing child proved unsuccessful, but finally he was discovered with Naeole, who apparently compromised the affair in some way with the parents; for instead of being punished as a kidnapper, he was allowed to retain the child and become his * kahu " (nurse or guardian), and with him Kamehameha remained until he was five years old, when he was taken to Alapainuis court and there brought up.

When all the preparations for the invasion of Maui were completed, Alapainui set sail with his fleet and landed at Mokulau, in the district of Kaupo on Maui. He met no resistance, but learned that KeTcaulike had died but a short while previous; that his body had been removed to the sepulchre of Iao in Wailuku, and that Kamehamehanui, the son of Kekaulike and Kekuiapoiwa, had, by orders of the late king, succeeded him as Moi of Maui On hearing this news Alapainuis anger relented, and moved by feelings of affection for his sister Kekuiapoiwa and his nephew Kamehamehanui, he refrained from acts of hostility, and met the young Moi and his mother with the rest of the royal family at Kiheipukoa, where peace was concluded and* festive reunions took the place of warlike encounters.

While here, tidings arrived from Molokai that Kapiio-hokalani, the son and successor of Kualii, the Moi of

Oahu, had invaded the island of Molokai with a large force, and that several of the chiefs there were in great distress, having taken refuge in fortified mountain localities, while their possessions on the lowlands and their fishponds were ravaged and destroyed by the Oahu invaders, who were said to have made their headquarters at Kalamaula and occupied the country from Kaunakakai to Naiwa.

When this intelligence reached Alapainui, having no occupation for his army and fleet on Maui, he concluded to go to Molokai to the assistance of the distressed chiefs there; the more so as some of them were his near relatives, being the sons and grandsons of Keawe of Hawaii with his Molokai wife, Kanealai. Leaving Maui, he crossed the Pailolo channel, and landed his fleet on the Molokai coast from Waialua to Kaluaaha. Having landed his army, he marched to Kamalo, and at Kapualei he met the forces of Kapiiohokalani. An obstinate fight ensued, which lasted for four days, without any decisive result; but as Kapiiohokalani retreated to Kawela, it is presumed that he suffered most. On the fifth day the battle was renewed at Kawela, extending as far as Kamiloloa. The Hawaii troops being ranged along the seashore, and the auxiliary Molokai chiefs descending from the uplands with their men, Kapiiohokalani was hemmed in between them, and, after a severe fight from morning till far in the afternoon, he was completely routed with great loss of life, and himself slain. Those who escaped from the battle immediately evacuated Molokai and fled back to Oahu.

Among the more illustrious of the Oahu chiefs who partook in this battle under Kapiiohokalani were Kaua-kahialiikapu, Kuihewakaokoa, Kaihikapu-a-Mahana, Kawe-loikiakulu, Lononuiakea, who are said to have commanded the left wing of the Oahu army, and KahoowahakananuJia, Kahooalani, Hua, and Mbkokalai, who commanded the right wing; the centre being commanded by Kapiiohoka*

lani in person. Kalanikupua-keoua and Kalaniopuu commanded under Alapainui.

This famous battlefield may still be seen in the place described, where the bones of the slain are the sports of the winds that sweep over that sandy plain, and cover or uncover them, as the case may be. The numerical strength of the two opposing armies is not mentioned in the legends; but to judge from the multitude of bones and the number of skulls that are bleaching in the sun when a strong north wind has removed their sandy covering, the numbers engaged on each side must have been reckoned by thousands.

With rare forbearance in a barbarous chief, Alapainui neither annexed Molokai to Hawaii nor covered annexation by the name of protectorate; but reinstated the chiefs who had suffered from Kapiiohokalanis oppression, and allowed them to manage their own affairs, domestic or foreign, according to ancient custom. The possible conquest of Oahu, however, the hereditary kingdom of Kapiiohokalani, arose as a bright vision on Alapainuis mind after the brilliant victory at Kawela, rendered more probable, perhaps, from the number of Oahu chiefs that had been killed in the battle, and the fact that Kapiioho-kalanis son and successor, KanaJiaokalani, was but a young boy, some six years old, thus inferring a regency, discord, and weakness in the Oahu government.

Stopping on Molokai only long enough to refresh his men and repair his own losses, Alapainui started with his fleet for the conquest of Oahu. Attempting to land at Waikiki, at Waialae, at Koko, and at Hanauma, Alapainui found the young Oahu king's regency fully prepared to meet the emergency; and baffled and repelled at all these places, he sailed round the east side of the island and effected a landing at a place called Oneawa, in Kailua, district of Koolaupoko. Though unable to prevent his landing on that side of the island, the Oahu forces, after crossing the Pali of Nuuanu in great haste, succeeded in

limiting the operations of the war to a mere series of skirmishes, thus protracting the contest for nearly a month.

Immediately on the arrival of Alapainui¹ s fleet on the coasts of Oahu, messengers were sent to the young king's uncle, Peleioholani, who at that time held the sovereignty over the western portion of Kauai, to come to the assistance of the Oahu chiefs. With the least possible delay Peleioholani started with a fleet and a number of warriors for Oahu, and joining their forces, took supreme command of the young king and his chiefs.

. Among the Oahu chiefs was one Natii, chief of Waianae, brother of Kamakaimoku,¹ the mother of Kalaniopuu and Keoua, and a cousin of Alapainui. It is not known on whose suggestion he acted, but being so nearly related to the principal Hawaii chiefs, he was considered the fittest man to approach Alapainui with overtures of peace. Advancing to the outposts of the Hawaii army in Kaneohe, he encountered Kalaniopuu and Keoua, and having made himself known to them, they conducted him to the headquarters of Alapainui at Waihaukalua, near the shore. He was cordially received, and Alapai expressed his willingness to meet and confer with Pdeioholani with a view of terminating the war. It was agreed that the Hawaii fleet should move to a place called Naonealaa, in Kaneohe, and that Alapainui alone should go ashore unarmed, while Peleioholani on his part would advance from the lines of his army equally alone and unarmed.

The meeting took place as arranged. The two sove-

¹ It is stated in the legend which who was born in Kan, on Hawaii. It

I am following that at this time may have been so, bnt the report

Kamakaimoku was living at Waikele, was probably gotten up by the oppo-

in Ewa district. nents of Kamehameha I., in the early

It is further intimated in some years after the death of Kalaniopuu,

legends that Kamakaimoku had co- when he was contending with Keoua

habited with Pdeioholani before she Kuahuula, the brother of Kiwalao_f

went to Hawaii to be the. wife of and son of Kalaniopuu, for the supre-

Kalaninuiamamao, and that she was macy of Hawaii. enceinte at that time witaKalaniopuu,

reigns met on the beach, and acknowledging each other's rights and dignities, a peace was concluded, and Alapai gave orders to evacuate Oahu.

On his return Alapainui rested his fleet at Molokai, and after assisting the chiefs there to settle up their affairs and establish friendly relations with those of Maui and Lanai, he sailed for Maui

Arrived at Lahaina, Alapainui was informed that Kauhiaimohmkama, also known as Kauhipumaikahoaka, the eldest son of the late Kekaulike and his wife Kaha-walu, had risen in arms against the authority of his brother Kamehamehanui, whom Kekaulike on his deathbed had appointed Moi of Maui. It is said that Alapainui offered to mediate between the two brothers, and that if Kauhi would meet him at an appointed place, and terms could be agreed upon, then he (Alapai) would remove Kamehamehanui to Hawaii and leave Kauhi in possession of the government of Maui Kauhi, on the advice of his counsellors, rejected the offer, thinking it was a ruse to get him in Alapai's power, and in answer made a furious attack on Kamehamehanui⁹$ forces in Lahaina, defeated and dispersed them, and obliged Kamehamehanui to flee on board of Alapai $ fleet for safety.

Alapai, not feeling ready for a new war after the losses sustained in the various battles on Molokai and on Oahu, returned to Hawaii to prepare a fresh force for the war with Kauhi, and took Kamehamehanui with him to Hawaii.

In the following year, say 1738, Alapainui returned to Maui with a large fleet, well equipped, accompanied by Kamehamehanui. With headquarters at Lahaina, his forces extended from Ukumehame to Honokawai Meanwhile Kauhi had not been idle during the absence of Alapai. Besides his own forces and the chiefs that adhered to him, he had sent presents and messages to Pdeioholani, now king of Oahu, to come to his assistance, which that restless and warlike prince accepted, and

landing his fleet at Kekaha, encamped his soldiers about Honolua and Honokahua.

It is said that Alapai proceeded with great severity against the adherents of Kauhi in Lahaina, destroying their taro patches and breaking down the watercourses out of the Kauaula, Eanaha, and Mahoma valleys.

Though details of this war are not given in the legend, yet the following facts may be gathered from scattered passages, viz., that Alapai arrived at Lahaina with his fleet before Pdeioholani had landed at Kekaha; that Kauhi, being unable to cope alone with the large force under Alapainui, retreated to the uplands and ravines back of Lahaina, where he was kept in check by a corps of observation; that Pdeioholani, after landing and finding Kauhi in this position, resolved to march to his relief, and by engaging Alapais forces in a general battle, enable Kauhi to descend and form a junction with his Oahu allies.

To this effect Pdeioholani advanced to Honokawai, where he found a detachment of Alapais army, which he overthrew and drove back with great loss to Keawawa. Here they rallied upon the main body of the Hawaii troops. The next morning Alapai had moved up his whole force, and a grand battle was fought between the Oahu and Hawaii armies. The fortune of the battle swayed back and forth from Honokawai to near into Lahaina; and to this day heaps of human bones and skulls, half buried in various places in the sand, attest the bitterness of the strife and the carnage committed. The result was probably a drawn battle, for it is related that, after great losses on both sides, the two kings—Alapainui and Peleioholani—met on the battlefield, and, instead of coming to blows, they saluted each other, and, considering their mutual losses on behalf of others, they made a peace between themselves and renewed the treaty of Naonealaa on Oahu.

Kauhiaimokudkama was captured during this battle, and it is said that he was killed by drowning by order of Alapai. No other opposition being made to Kamehamehanui, he resumed the position of Moi of Maui, which he held to his death, several years afterwards.

After this Peleioholani returned to Oahu, stopping first on the Koolau side of Molokai, and Alapainui returned to Hawaii

Having achieved fame and consideration by his foreign expeditions, Alapai now occupied himself with the affairs of his own island, making frequent circuits and visiting the different districts; and when not thus occupied he resided with his court at Hilo. Nothing appears to have troubled the peace and tranquillity of his reign until about the year 1752.

During said year Kalanikupua Keoua, the half-brother of Kalaniopuu and father of Kamehameha L, died after a severe illness at Piopio, near Wailoa in Waiakea, Hilo district. Kalaniopuu was ^ then at Kalepolepo, and rumours having been circulated attributing the death of Keoua to Alapai—whether by praying to death or by direct poisoning is not stated, but the superstition of the times made such rumours possible, and the arbitrary rule of the chiefs made them probable to credulous minds —Kalaniopuu resolved to abduct Kamehameha from the surveillance and grasp of Alapai. The legend leaves the guilt or innocence of Alapai an open question, and posterity possesses too few data to pronounce a definite verdict in the matter. On the one hand, the social conditions and customs of the times, as well as the personal precedents of Alapainui, would seem to support the charge. It was no uncommon event in those days for a chief to disembarrass himself of an obnoxious and powerful vassal, against whom open force or other violence would be unadvisable, by the process of praying to death, " Anaana," or by secret poisoning, " Akuahcv-nai;^f} and as late as thirty years ago, the belief was

common that if a person died suddenly in the prime of life, without any known cause of death, he had either been prayed to death or poisoned by secret enemies; and the belief still lingers in many quarters where none would expect it, and divinations and counter-prayers are resorted to in place of blisters and aperients. It was known, moreover, that the father of Keoua had been killed in battle by Alapainui, when, after Keawe's death, both were contending for the sovereignty of Hawaii, and the fate that befell the father might, with some show of reason, be apprehended for the son. On the other hand, the personal character and conduct of Alapainui would go far towards his acquittal. He was always known, and in after years quoted, as a most affectionate parent and kinsman, and the solicitude and care with which he brought up the young chiefs Kalaniopuu and Keoua, and employed them about his person in the most confidential and important positions for so many years, would seem to indicate that he entertained no suspicion of them, and harboured no ill-will towards them. On the whole, we are inclined to deal gently with the memory of Alapainui, and are prone to believe that Kalaniopuu gave but too willing an ear to the advice of his Kahu, named Puna, and to the tales of those restless spirits to whom peace and good order had become irksome, and who, even in savage courts, indulge in intrigues for selfish ends and foment strife in hopes of change.

Whether Kalaniopuu really believed or affected to believe that his own life was threatened, he deemed it advisable to withdraw the young Kamehameha from the court of Alapai. He laid his plans accordingly, and going by land, accompanied by his young half-brother KeawemauhUi and a few trusty followers, he dispatched a large war-canoe under command of Puna to meet him at an appointed place, in order to take his party on board, should they be pursued. Kalaniopuu arrived that night at Piopio, and found most of the prominent chiefs, then

residing with the court at Hilo, assembled at the house of Keoua for the purpose of wailing over the corpse. Kalaniopuu attempted to bring away the young Kamehameha, but was opposed and frustrated in his design by the other chiefs present, and a fight ensued, from which Kalaniopuu escaped on board of his war-canoe.

The revolt of Kalaniopuu was no longer doubtful. Forces were gathered on both sides, and a civil war commenced. Several battles were fought—at Paieie near Puaaloa, at Eualoa, at Mokaulele, and at Mahinaakaka, at which latter place Kalaniopuu narrowly escaped being taken prisoner. After that Kalaniopuu retreated to Eau, where he was born, declared himself independent of Alapainui and sovereign (Moi) of the Puna and Kau districts as the heir of Kalaninuiamamao, to whom they appear to have been allotted by his grandfather Keawe.

For reasons that have not come down to our day, Alapainui made no further attempts to subdue his con-tumaceous kinsman and vassal, but remained for upwards of a year at Hilo, apparently unconcerned at the defection of one-third of his kingdom. He then removed to Waipio in Hamakua, the cherished residence of Liloa and the ancient Hawaii Mois. Having remained here for some time, he proceeded to Waimea and Kawaihae in Kohala. At this latter place he sickened, and died at Kikiakoi some time in the year 1754, having previously bequeathed his power and dignity as Moi of Hawaii to his son Keaweopala.

Alapainui, according to the custom among great chiefs, had several wives, the principal one among whom, however, was Keaka, the mother of Keaweopala. Another wife was Kamakaimoku, previously referred to. She was the mother of a daughter, Manona, who became the grandmother of Kekuaokalani, the cousin of Ziholiho Kamehameha II., and the defender of the ancient religion when the tabus were abolished. Another wife was Kamaua,

with whom Alapai had two children, Kauwaa} a daughter, and Mahiua, a son.

In the allotment of lands among the chiefs and members of the deceased Moi's family—which, since the time of Keawenui-<xrvmi, appears to have become a custom on the death of a Moi—Keeaumoku, 6urnamed Papaiaahealie, a son of Keawepoepoe, who was a uterine brother of Alapainui, became dissatisfied with his allotment and retired to Kekaha, where he commenced open rebellion against Keaweopala. The latter promptly sent an armed Keawopaia. forced against him and drove him off from the land, and obliged him to seek refuge at sea on board of his canoes. In this extremity Keeaumoku fled to Kalaniopuu for succour and shelter. On learning the death of Alapainui and the disposition made of the government, Kalaniopuu had collected his forces and started from Kau to contest the sovereignty of Hawaii with Keaweopala. Arrived at Honomalino in South Kona, he there met the vanquished Keeaumoku, and, joining their forces and fleets, proceeded to the northward. Keaweopala, advised of the movements and designs of Kalaniopuu, hastened from Waimea, and, crossing the "Aamoku" and passing by the "Ahua-a-Umi,"he descended in Kona and met Kalaniopuu between Keei and Honaunau. The battle that ensued is said to have continued for several days, owing partly to the ruggedness of the ground and the obstinate valour of the combatants, and the issue was for a long time uncertain. Finally Kalaniopuu won the day; Keaweopala was slain, and his adherents acknowledged the new Moi of Hawaii

It is related that when the battle was at the hottest and

¹ Kauwaa married Nahili, and had two daughters: Alapai, who was married to the late John Young Keoniana, son of John Young and Kaoanaeha, and Premier during the reign of Kamehameha III., and uncle

VOL. n.

to the present Queen Dowager Emma B. Kaleleonalani. The other daughter was Kaulunae, who married Kane-hvwa, and was the mother of a son, Lipoa, and a daughter, Julia Mot-malie.

K

the issue most doubtful, Holoae,¹ the Kahuna or priest of Kalaniopuu, informed him that the only means of obtaining victory was to kill KaaJcau, the priest of Keaweopala, whose prayers and powers prolonged the contest. Acting on the advice, KaaJcau was singled out in the battle by Kalaniopuu* s soldiers and slain, after which the victory soon was won.

Keaweopala is known to have had two wives; one was Keoua, with whom he had a daughter, Peleuli; the other was Kaulmhakuonana,² with whom he had two sons, Kane-hiwa and Kuapuu.

Kalaniopuu was now sole sovereign of Hawaii, and, at the usual redistribution of lands at his accession, apparently all were satisfied or none dared to resist. For several years afterwards he occupied himself diligently in reorganising the affairs of the state, augmenting the warlike resources of the island, building war-canoes, collecting arms, &c, and his own and the neighbouring islands enjoyed a season of rest from foreign and domestic strife and warfare.

Aozantopim. But Kalaniopuu was ambitious of fame in his island world by warlike exploits and by enlarging his domain with the acquisition of neighbouring territory. Possibly also he may have been moved by reasons of policy, such as finding occupation abroad for the young and restless chiefs with whom every district abounded. Suddenly, therefore, he concentrated his forces and war-canoes at Kohala, and, without previous rupture of peace or declaration of war, he invaded Maui, where Kamehamehanui then ruled as Moi, and made a descent in the Hana district. Little or no resistance was offered, and in a short time he

¹ Holoae was of the Paao race of ⁹ Kanehiwa married Kavlunae, Kahunas and descended from him. who was the granddaughter of Ala-He was the great-grandfather of the painui, and mother of the late Lipoa late Luahine, who was the wife of and Julia Moemalie, both of Hono-Kaoleioku, the oldest son of Kame- lulu. Kanepuu was the grandfather hameha I., and grandmother of the of the late Kamaipuupaa. present Hon. Mrs. C. B. Bishop.

possessed himself of the two valuable districts of Hana and Kipahulu, as well as the celebrated fort on Kauwiki Hill overlooking the harbour of Hana. The date of this invasion is approximately, and probably correctly, fixed at 1759.

Kalaniopuu appointed Puna—the same who counselled him to revolt against Alapainui—as governor over the conquered districts ; and a number of Hawaii chiefs were placed in various positions, and endowed with lands, both in Hana and Kipahulu. Satisfied with the success of his campaign, Kalaniopuu then returned to Hawaii.

But Kamehamehanui, though taken by surprise by the invasion of East Maui by Kalaniopuu, was not a man to yield to such a usurpation and affront without an effort to recover the lost districts. Carefully and thoroughly he made his preparations, collecting his forces from Maui, and strengthening himself with a number of auxiliaries drawn from the neighbouring islands of Molokai and Lanai, under well-known and valiant chiefs. Conspicuous among the former were Kaohele} Kaolohaka-a-keawe, Awili, Kumukoa_y and Kapooloku; among the latter were Namakeha, Kalaimanuia, and Keaiiiaa. With these forces Kamehamehanui set out for Hana and laid siege to the fort on Kauwiki. Several battles were fought with the Hawaii army under Pima, especially at Makaolehua and at Akiala, where the Maui forces were victorious, and in which the valour of Kaohelelani is greatly extolled. The fort of Kauwiki, however, withstood all attempts to take it, and, after a prolonged and unsuccessful siege, Kamehamehanui withdrew his forces, and left Hana in possession of Kalaniopuu, while Puna remained as its governor and chief; and it does not appear that Kamehamehanui again attempted to drive the

¹ Kaohddani was the brother of through his daughter Kamai, was Kawau{k) and Kaoenaia{k), chiefs the great-grandfather of the author's of Kalaupapa, Molokai. Kaoenaia, wife.

Hawaiians out of Hana. In the native legends this campaign is called the war of " Kapalipilo."

Suspension of hostilities, if not peace, between Maui and Hawaii obtained for several years after this abortive attempt to recapture the fort of Kauwiki. During this interval not many noteworthy events transpired, at least none are related, except the displacement of Puna as governor of Hana and commander of the important fort of Kauwiki, and the appointment of Mahihelelima in his place. This change was effected by a ruse practised upon Puna by Mahihelelima, but it was afterwards confirmed by Kalaniopuu.

Another event during this interval was the revolt and escape and subsequent adventures of Keeaumoku, the son of Keawepoepoe, the same who, on the death of Alapainui, had rebelled against Keaweopala and joined Kalaniopuu. The cause of his defection from the latter is not stated. Eevolt and turbulence seem to have been his natural element until age cooled his temper, and the conquest of the group by Kamehameha I. deprived conspirators of the support and aid they formerly had found in the neighbouring islands. However, it happened Keeaumoku rose in revolt against Kalaniopuu, and intrenched himself at the fort of Pohakuomaneo, between Pololu and Hono-kane, in North Kohala. When informed of the revolt of Keeaumoku, Kalaniopuu crossed the mountains with an adequate force, took the fort by assault, extinguished the rebellion, but missed the arch^rebel; for Keeaumoku escaped over the Pali, reached the shore, and obtaining a canoe, was safely landed on Maui, where, on account of his mother, Kumaiku—of the Maui line of chiefs—he was hospitably received by Kamehamehanui and the great chiefs of that house.

After the death of Kamehamehanui, which happened about 1765, Keeaumoku took one of his widows for wife. This lady was Namahana, daughter of Kekaulike and his wife

Haalou, and consequently half-sister of the deceased king and of his brother and successor, KahekUi. The latter was greatly displeased with the match, possibly considering his brother's widows as his own special inheritance, and looking upon the intrusion of Keeaumoku as an act of rebellion and hostility towards himself.

At that time the large and fertile land of Waihee was in the possession of Namahana_% and here she and her new husband took up their abode. They appear to have kept court in princely style, and thither gathered many of the gay and restless spirits of the time, besides her mother, Haalou, and her brothers, Kekauhiwamoku and Kauhiwa-waeono. Several Molokai chiefs whom Peleioholani, the Oahu king, had despoiled of their lands and driven out of the island, had also found refuge and entertainment at Namahanas court in Waihee, among whom are mentioned by name Kumukoa, the son of Keawe of Hawaii, who at that time must have been considerably aged.

While this brilliant assembly Were passing their time at Waihee, KahekUi had come over the mountain from Lahaina and was holding his court at Pihana and at Paukukalo in Wailuku, and the ill-will which the marriage of Keeaumoku and Namahana had engendered soon found an occasion to show itself.

Among the subordinate landholders in Waihee, occupying a subdivision of land called Kaapoko, was a warrior named Kahanana. For some reason, now unexplained, this Kahanana had frequently been neglected when the chief of Waihee distributed fish, after fortunate catches, among the subordinates and warriors living on the land. Incensed at what he considered a studied neglect and insult, Kahanana donned his feather cape*—the Ahuula^ and his helmet—the Mahioh-^and went in the night to Nuikukahi in Waiehu and killed three men belonging to Keeaumoku, An emeute arose, sides were taken, and the Kahanana party being supported by KahekUi, a general fight ensued, in which Keeaumoku and the Waihee

party maintained their ground for some days, but were eventually overmatched, beaten, and obliged to flee. This battle is known in the regions as the battle of " Kcdai-

The Waihee coterie of chiefs having thus been broken up, some fled over the Lanilili spur of the Eka mountains into the Kaanapali district. Among these were Keeaumoku, his wife Namahana, her mother Haalou, and her brothers Kehiamanoha and Kauhiwawaeono, and at Kaanapali they embarked for Molokai. But the hot anger of Kahekili pursued the fugitives. Invading Molokai, he engaged Keeaumoku, and his Molokai allies in a sea-fight, was again victorious, and Keeaumoku fled to Hana, where Mahihelelima, the governor under Kalaniopuu, received him and his wife and entertained them at Kauwiki. The naval engagement just referred to is in the native legend called the battle of " Kalauona-kukui."

At Kauwiki Keeaumoku appears to have found a short repose in his turbulent career, at least he is not heard of again for some years. It is probable that he made his peace with Kalaniopuu and was permitted to remain at Hana, where the afterwards so famous Kaahumanu, wife of Kamehameha L, was born in 1768.

Again several years pass by, of which the native legends make no mention, Kalaniopuu still holding portions of the Hana district on Maui and the great fort of Kauwiki; but about the year 1775 the war between Hawaii and Maid broke out again.

The Hawaii forces at Hana, apparently under the command of Kalaniopuu in person, had made an incursion or raid in the Kaupo district, which still acknowledged the rule of Kahekili. Taken by surprise and unprepared, the Kaupo people suffered great destruction of property, cruelty, and loss of life at the hands of the Hawaii soldiers; and the expedition is called in the legends the war of " Kalaehohoa," from the fact that the captives were

unmercifully beaten on their heads by the war-clubs of the Hawaii troops.

When Kahekili heard of this fresh irruption into his domain, he immediately sent two detachments of soldiers, under the command of' Kaneolaelae, to the support and relief of the Kaupo people. A sanguinary battle ensued between the Hawaii and Maui forces near the point of land called " Kalaeokailio." Kalaniopuu⁹s army was utterly routed and pursued to their fleet, which was lying under lee of the said point of land, and barely a remnant escaped on board and returned to Hana. After this severe repulse Kalaniopuu went back to Hawaii, determined to make preparations for a fresh invasion that would prove irresistible.

Among the warriors on the Hawaii side in this battle of " Kalaeakailio" the legends make honourable mention of the valour of Kekuhaupio, whose fame as a warrior chief stood second to none of his time, and of Kamehameha, afterwards so famous in history, and who on that occasion gallantly supported Kekuhaupio and rescued him from inevitable capture.

A whole year was consumed by Kalaniopuu in prepar-' ing for the next war with Maui. Six army corps or brigades were organised, and became known by the names of I, Ahu, Mahi, Palena, Luahine, and Paia; the members of the royal family were formed into a life-guard, called Keawe; and the Alii-ai-alo—the nobles who had the privilege of eating at the same table with the Moi—composed two regiments called Alapa and Piipii.

While thus preparing material resources, Kalaniopuu was not forgetful of his duties to the god whom he acknowledged and whose aid he besought. This god was KaUi—pronounced fully " Ku-kaili-moku"—who, from the days of LUoa, and probably before, appears to have been the special war-god of the Hawaii Mois. To ensure the favour of this god, he repaired and put in

good order the Heiaus called " Ohiamukumuku" at Ka-haluu, and " Keikepuipui" at Kailua, in the Kona district, and the high-priest Holoae was commanded to maintain religious services and exert all his knowledge and power to accomplish the defeat and death of the Maui sovereign.

KahekUi, the Maui king, was well informed of the preparations of Kalaniopuu, and in order not to be outdone by the latter in reference to the spiritual powers, and there being apparently no high-priest on Maui at the time of adequate celebrity and power to cope with the Hawaii high-priest Holoae, he sent to Oahu and prevailed upon Kaleopuupuu, the high-priest of Peleioholani—and who after Peleioholani's death appears not to have been employed in that capacity by his successors—to come to Maid and take charge of the religious rites and magical processes whereby to counteract the incantations and powers of the Hawaii high-priest. This Kaleopuupuu stood high in the Hawaiian priesthood, being a descendant of Kaekae, Maliu, and Malea, the foreign priests whom Paumakua of Oahu is said to have brought with him on his return from foreign voyages about seven hundred years previously. Following his instructions, KahekUi repaired and consecrated the Heiau called " Ka-luli " at Puuohala on the north side of Wailuku, and was greatly comforted by the assurances of Kaleopuupuu that the Hawaii forces would be caught like fish in a net— " TJa komo ka ia i ka makaha ua puni i ka nae."

In 1776 Kalaniopuu embarked his forces and landed them without resistance in the Honuaula district, from Keonioio to Makena. Plunder and spoliation marked his arrival, and the country people fled to the woods and mountain ravines for shelter. Taking part of his forces around by water, Kalaniopuu landed again at Kiheipukoa, near the Kealia or salt marsh between Kalepolepo and Maalaea., The landing being effected early in the day, it was resolved to push forward at once, and "On to

Wailuku!" where Kahekili was residing, became the war-cry of the day. The detachnlent or regiment known as the Alapa, mustering eight hundred men, was selected for this hazardous expedition, and with high courage they started across the isthmus of Kamaomao, now known as the Waikapu common, determined, as the legend says, " to drink the waters of the Wailuku that day." This regiment was considered the bravest and best of Kalaniopuu! s army, every man in its ranks being a member of " la haute noblesse⁹⁹ of Hawaii. They are said to have all been of equal stature and their spears of equal length; and the legend represents their appearance—with their feather cloaks reflecting the sunshine and the plumes of their helmets tossing in the wind—as a gorgeous and magnificent spectacle.

Little did this gallant troop apprehend the terrible fate that awaited them. Little did Kalcmiopuu know the wily warrior with whom he was contending. Offering no resistance to the enemy while crossing the common, Kahekili distributed his forces in various directions on the Wailuku side of the common, and fell upon the Hawaii corps d'armde as it was entering among the sandhills south-east of Kalua, near Wailuku. After one of the most sanguinary battles recorded in Hawaiian legends, and deeds of valour that await but another Tennyson, the gallant and devoted Alapa were literally annihilated; only two out of the eight hundred escaped alive to tell Kalaniopuu of this Hawaiian Balaclava, and the only prisoner brought alive to Kahekili was Keawehano, a chief of Hilo, and he died of his wounds before he could be sacrificed at the Heiau by the victors. This battle is called the "Ahulau kapiipii i Kakanilua!^y

When, in the evening of that day, the news of the battle was brought to Kalaniopuu at Kiheipukoa, where he and the royal family and the main body of his army were encamped, consternation and sorrow filled his mind at the loss of his gallant eight hundred. A council of

war was called in the night, at which the following chiefs are said to have assisted:—Keawemauhili, half-brother of Kalaniopuu; Kalanimanookahoowaha, a scion of the Zuahine family of Kohala j¹ Keawe~a~Heulu, of the great /family, and also called in the legend a scion of Imaka-kaloa of Puna; Nuuanu, from Naalehu in Kau ; Naeole,² a scion of the Wahilani family in Kohala; Kanekoa,^z from Waimea; Nanuekaleiopu, from Hamakua; Kameeui-amoku and Kamanawa* the twin children of Keawepoepoe; Kekukaupio, a relation and son-in-law of the high-priest Holoae ; besides the sons and relatives of Kalaniopuu.

In that council it was resolved to march the entire army on Wailuku the following day, and, by a bold attack, retrieve the fortunes of the previous day.

KaKekili had not been idle during the night. Distributing his own forces and the auxiliary Oahu troops, under the Oahu king, Kahahana,⁵ among the sandhills, from Waikapu to Wailuku, which skirt that side of the common, and stationing a reserve force at the turn of the Waikapu stream, he awaited the approach of the enemy coming from the Kealia saltponds. Long and severe was the contest, but again the Hawaii army was beaten

¹ The Luahine family in Kohala, to and her Kauai hnsband Lonoika-

which Keaka, the wife of Alapainui, haupu; the latter a daughter of

belonged, is said to be descended Lonoanahulu, of the great Ehu

from Keakealanikane, the grandson family. It is not easy to tell whether

of Keawe-Nui-a-Umi. the legends or the genealogies are

⁸ The same that stole Kamehameha correct. The former frequently give

J. away from his mother on the night the chronique scandaleuse of their

of his birth. time, either directly or by innuendo;

³ He was son of Kalanikeeaumoku, the latter are generally such as the the son of Keawe, Moi of Hawaii, parties themselves, or their descen-His mother was a lady called KaUa- dants, wished to be understood as a kanoa. fact, and so handed down to pos-

⁴ In more than one legend Kamceia- terity.

moku and Kamanawa are called the . * He was a relative of KahekUi

tabued twin children of Kekaulike, on his mother's side, and had been

and half-brothers of KahekUi; but elected Moi of Oahu by the Oahu

all the genealogies that I have had chiefs after they had deposed Kuma-

access to represent them as the sons hana, the son of Peleioholani, about

of Keawepoepoe and Kanoena; the 1773. former a son of Kalanikauleleiaiwi

"back with fearful slaughter; but, although victorious, the battle must have cost Kahekili dearly, for it is not mentioned that the pursuit of the fleeing remnant of Kalaniopuu's army was ever very close or long protracted.

In this extremity Kalaniopuu proposed to send his wife, Kalola, who was own sister to Kahekili} as an ambassadress to solicit peace and personal safety. Kalola, however, refused to go, distrusting the temper of her victorious brother, and alleging to Kalaniopuu that she feared for her own life, inasmuch as this had been a war of devastation and conquest (" Kaua hulia mahi"), and not characterised by princely courtesy; but in her turn she proposed that Kalaniopuu^ son, Kiwalao, the nephew of Kahekili and the tabued heir of Kalaniopuu, should be sent with Kameeiamoku and Kamanawa, to soothe the temper of Kahekili, and obtain the most favourable terms possible.

The advice was acted on, and, dressed up with all the royal insignia of his rank, and accompanied by Kameeiamoku and Kamanawa, the former carrying the chiefs Ipvrkuha, and the latter his Kahili, Kiwalao proceeded to Wailuku. The proclamation of his heralds and the insignia of his rank passed him safely through the ranks of the Maui soldiers, who, according to custom, prostrated themselves at the approach of so high a chief.

When it was reported to Kahekili, who was reposing at " Kalanihale," in Wailuku, that Kiwalao was approaching, he is said to have turned round on the mat, face upward ;² a sign of kindly intentions and good-humour.

On entering the house, Kiwalao went direct to where Kahekili was reposing, and sat down on his lap They saluted each other, and wailed according to custom. When the wailing was over, Kameeiamoku and Kamanawa,

¹She was daughter of Kekaulike ⁹ "Buna ke alo." A contrary

and Kekuiapoivxtnui, the parents position, "Haloke alo," would have

of KahekUi, Kamehamehanui, and a been the certain death-warrant of

daughter named Kuhooheiheipahu. Kiwalao.

according to the etiquette of the time, crawled up ('^cKokolo") to Kahekili and kissed his hands. Kiwalao being too high a chief to commence the conversation, the negotiations were opened by KahekUi. The conditions of peace are not mentioned, but Kalaniopuu and Kahekili. met afterwards, and a peace was concluded, whereupon Kalaniopuu returned to Hawaii.

The defeat and humiliation of Kalaniopuu in this last campaign rankled deep in his mind, and hardly a year had elapsed after his return to Hawaii before we find him afloat again with a large force, carrying war and desolation into Kahekilis dominions. His first descent on Maui was at Mokolau, in the Eaupo district, where the inhabitants were plundered and ill-treated On hearing of this new invasion, Kahekili sent troops to Kaupo, and apparently cleared the country of the invaders, for it is said that Kalaniopuu left Kaupo, and made his next descent on the island of Kahoolawe, and, not finding much booty there, steered for Lahaina, whither Kahekili and the Oahu auxiliaries hastened to oppose him. After some partial successes, Kalaniopuu attempted to take a fortified place called Kahili, between Kauaula and Kanaha, where the chiefs of Lahaina had taken refuge; but failing in the assault, and being repulsed with considerable loss, he embarked his force and landed on Lanai.

During this campaign at Lahaina we first meet with the name of Keaulumoku,¹ the great bard and prophet, who at that time was following Kahahana, the Oahu king, whom he afterwards left and went to Hawaii, where he was received at the court of Kalaniopuu. Some time after the death of the latter, Keaulumoku* composed the famous chant," Hau-i-Kalani" describing the horrors of the civil wax then desolating the island of Hawaii, and prophesying the success and glory of Kamehameha I.

Kalaniopuu ravaged the island of Lanai thoroughly, and

¹ Keaulumoku was the son of Kauakahiakua, a cousin of Kekaulike, king of Maui. His mother was a lady from Naohaku, Hamakua, Hawaii

the Lanai chiefs, unable to oppose him, retreated to a fortified place called "Hookio," inland from Maunalei. But being short of provisions, and their water supply having been cut off, the fort was taken by Kalaniopuu, and the chiefs were killed. This Lanai expedition is remembered by the name of Kamokuhi.

From Lanai Kalaniopuu proceeded with his fleet and army up the Pailolo channel, between Molokai and Maui, touching at Honokohau, where provisions were obtained. Then, rounding Kahakuloa, he stood to the eastward, and landed at Hamakualoa, on Maui, where he plundered the country, and committed fearful barbarities on the people, until Kahekili came to their support with his forces, and, after several encounters, drove Kalaniopuu on board of his fleet. Foiled in Hamakualoa, Kalaniopuu made his next descent in the Koolau district, committing similar depredations and barbarities there. While there, he was joined by Mahihelelima, the Hawaii governor of the adjoining Hana district, with a select force of warriors, and being thus enabled to rally and hold his ground against Kahekili, he again attempted the invasion of Hamakualoa, where the war was protracted, with varying success, for several months.

It was during the early part of this campaign of 1778 that the English discovery ships ^w Resolution" and " Discovery," under command of Captain James Cook, arrived at these islands. The subject of his discovery, his communications with the natives, and his violent death, may as well be discussed in this place as in any other. They form an epoch in the history of the group, and their consequences, reacting on the destiny and development of this and other Polynesian groups, amount almost to a revolution, as unique as it is instructive, in the history of mankind. One hundred years have passed since that memorable event, and yet there linger a few persons on the various islands who were born before Cook arrived, and who have witnessed the stupendous changes that

have occurred since then; and the children and grandchildren of many of those who took a part in the scenes then transacted, and who heard the tale of the arrival and .death of "Lono" from the lips of then living witnesses, are still alive, or have left their memoirs of that time in writing.

The objects of Captain Cook's voyage of discovery are well known, and need not be repeated here. The question has arisen, and been in some measure discussed—Whether Captain Cook was aware of the existence of the Hawaiian group from information received from Spanish authorities, and looked for it on purpose to find or rediscover it, or whether he was entirely ignorant of its existence, and thus by merest accident discovered it ?

There can be no doubt that in the early part of the sixteenth century shipwrecked Spaniards arrived at the Hawaiian Islands, as already stated on page 106, &c, and I think that various evidences, set forth in the " North Pacific Pilot," London, 1870, and in the document from the Colonial Office in Spain, procured at the solicitation of the Hawaiian Minister of Foreign Affairs in 1866—both published in "The Friend," Honolulu, October 1873— will satisfy the majority of those who take an interest in the matter that the Hawaiian group was discovered in 1555 by Juan Gaetano, a Spaniard sailing from the coast of New Spain to the Spice Islands.¹ And we will, in the sequel, attempt to show that it is extremely probable that other Spanish vessels besides that of Gaetano passed by or through the Hawaiian Archipelago on their way to or from Manilla.

But if the priority of the discovery, as a fact, must be conceded to the Spaniards, yet the credit of the rediscovery, as an act tending to enlarge the knowledge of mankind, and extend the area of civilised and Christian

¹ See Appendix No. 3.