Abolition of the Kapu Under Liholiho

Kii: Bishop Museum

CHAPTER XVIII

Abolition of the Tabus Under Liholiho

SAMUEL M. KAMAKAU

Ruling Chiefs of Hawaii

KAMEHAMEHA SCHOOLS

Copyright © 1961

pgs. 219-228

https://ulukau.org/ulukau-books/?a=d&d=EBOOK-CHIEFS.2.21.1&e=-------en-20--1--txt-txPT-----------

The ten days necessary for the cleaning of Kamehameha's bones had passed, and they had been brought to the tower (ʻanuʻu) within the heiau built for them where the receptacle (kaʻai) was woven in which they were to be deposited. [After this had been done] Liholiho, the heir to the kingdom, returned from Kawaihae to Kailua with his company of chiefs, and the days of mourning were ended. On May (Kaelo) 21, 1819, in the twenty-first year of his age, Liholiho began to rule over the people, and he ruled four years and a few months. On the day when the title of Kamehameha II was given him there were gathered to the council the chiefs in full regalia, the governors all in their feather robes, the war leaders, lesser chiefs, and the soldiers under arms, Ka-ʻahu-manu was regent and chief counselor, and Ka-lani-moku was chief of the war leaders. There had been a council held beforehand in regard to the division of lands. Some held that all the lands should revert to the ruling chief and there should be a new division, but others held back, declaring that their lands had been given them by Kamehameha. The lands and the crops belonging to Kamehameha's own men and those belonging to Kamehameha became the inheritance of the new ruler. In old days it was the custom for the ruling chief to rule merely, and for the chiefs to bring his cooked food (moʻa) to him. The large part of the land belonged to the chiefs and the country people. Some few have today obtained titles to the land which they inherited from ancient times. For example, the land of Kiolakaʻa in Ka-ʻu belonged to Mahi-ʻololi' since Keakea-lani's time and that of the battle of Keoneʻulaʻula at Pohakuomaneʻo. Such lands were held for generations and were so held up to the time called the Mahele or Land Division. The same was true on Maui and Oahu, but there the lands had been cut up and redistributed among Kamehameha's chiefs and soldiers when he overthrew the rule on these islands.

    At the council it was agreed that Ka-ʻahu-manu, the royal guardian, should have the honor of announcing the last commands of Kamehameha to the heir, Liholiho, who was to become Kamehameha II. After the prayer by the chief kahuna asking blessings upon him, Liholiho came out dressed in great splendor wearing a suit presented him from England with a red coat trimmed with gold lace and a gold order on his breast, a feather helmet on his head and a feather cloak worn over his shoulders. He was accompanied by two chiefs as escort, one on either side, all in so dignified and orderly a manner as to occasion favorable comment in spite of the wild actions of some of the people, because the tabu was still on. He was there met by Ka-ʻahu-manu, who spoke as follows: "O heavenly one! I speak to you the commands of your grandfather. Here are the chiefs, here are the people of your ancestors; here are your guns; here are your lands. But we two shall share the rule over the land." Liholiho consented and became ruling chief over the government. Some of the people did not like Ka-ʻahu-manu's use of the word "grandfather" (kupunakane) instead of "father" (makuakane) when she spoke the chief's commands before the assembly at Kamakahonu, but it was true that Kamehameha never allowed Liholiho to be called his "child" (keiki) in his presence, and always called the boy "my haku," "my chief," "my grandson," "my treasure," or "my god."* A chief was indeed made tabu by the chief whose child he was.

    Liholiho was born in November (Hanaiaʻeleʻele), 1797, in Hilo, Hawaii. His mother was Ka-lani-kau-i-ka-ʻalaneo Ke-opu-o-lani, and she gave birth to him at the age of seventeen and a half years. He was her firstborn and he was given the name Ka-lani-Kua-Liholiho. Many signs appeared at his birth. He was taken to the heiau of Kaipalaoa, and the sacred rite of the cutting of his navel cord was performed by the kahuna. Ka-ʻahu-manu became his royal foster mother (kahu) ; Papa ʻIʻi, Kalai-heana, Hoʻomakaukau, Manuia, and other relatives of Papa ʻIʻi, as well as certain chiefs, became his personal kahu. The name ʻIʻi was coined by Liholiho when he was a child and given to Papa, who thus became known as Papa ʻIʻi.† One day when Liholiho was six years old he was being carried on the back of a kahu to a tabu ceremony at Kupalaha south of Waikiki. As they came to the beach of Waiaʻula some children who were at play, seeing the people prostrate themselves before the child, lay down on the beach. The little chief picked out a stout ʻhu-haired boy and ran and got on his back. The attendants would have taken the boy to the temple to sacrifice as one thus made sacred by the chief, but the child held on to the red-headed boy crying, " ʻIʻi! ʻIʻi! ʻIʻi!" and in this way showed his desire for the boy as a playmate. The boy's life was saved. He became playfellow to the chief, and later had the name of Daniel ʻIʻi.

    Liholiho was not brought up away from the presence of the ruling chief as was customary, but was constantly in the presence of Ka-mehameha and Kamehameha's two tabu sisters, Ke-kuʻi-apo-iwa and Ka-lani-akua. If the chief made a trip to Hilo, Liholiho was taken along; on his return to Kawaihae, or Kailua, or Kaʻawaloa the child came back with him. In his fifth year Liholiho was declared Kamehameha's successor and was taught to observe the tabu of the heiau and the waihau, instructed in erecting the unu, kuʻula, and koʻa shrines, in observing the tabu of the loulu ceremony in the heiau, the offering of the ivory tooth, and the different types of prayers and offerings. These were the tasks set for Liholiho in his childhood. He was a peaceable child, obedient to his guardians, and very fond of playing games adapted to his age; but he found it hard to get other children who were willing to play with him for fear of a playmate who might cause the burning down of their house or their death [because of some infringement of tabu].

    Many of the old chiefs were still alive in Liholiho's day. On Oahu were descendants of Pele-io-holani, Kama-hano, Ka-neoneo, and Ka-pueo; on Maui were those of Ke-kau-like. There were chiefs and lesser chiefs of Hawaii descended from Kamehameha. From Keʻe-au-moku there remained Ka-ʻahu-manu, Ka-heihei-malie Ka-niu, Ka-hekili Keʻe-au-moku, Ka-lua-i-Konahale, and Ke-kua-i-piʻia and their children; Kua-kini was the only one of them who died during the pestilence. Of the children of Ka-meʻe-ia-moku there were Ulu-maheihei, Kiki-paʻa, and others. Of Ka-manawa's there were Pele-uli, Koa-hou, Amama-lua, and some grandchildren. Of Keawe-a-Heulu's there were, among others, Haiha Na-ihe, Ke-oho-hiwa, and some grandchildren. Of Ke-kua-manoha' there were Ka-lani-moku, Ka-haku-haʻakoi, and Boki Ka-maʻuleʻule, besides other children and grandchildren. Of Ka-uhi-wawae-ono there were among others Ka-nahoahoa, Ke-kua-iaea, and Keoua-wahine. Of Kaʻiana Kukuʻe there were Ka-iki-o-ʻewa, Koa-kanu, and Ka-hou-o-ka-lani, besides other children and grandchildren. There were the children and grandchildren of the family of Keawe-maʻuhili and of that of Ka-lani-ʻopuʻu and his brothers. Of Ka-ua-kahi-akua there were Kane-kapo-lei and Mahi-hele-lima, besides other children and grandchildren. There were chiefs and families of chiefs of Oahu, Molokai, Kauai, Maui. The sands of Kaiakeakua were worn down like a dromedary's back by the many feet of chiefs and chiefesses tramping over them, and at Kamakahonu could be seen at night the sparkle of lights reflected in the sea like diamonds, from the homes of the chiefs from Kahelo to Lanihau. The number of chiefs and lesser chiefs reached into the thousands.*

    An extraordinary event marked the period of Liholiho's rule in the breaking down of the ancient tabus, the doing away with the power of the kahunas to declare tabus and to offer sacrifices, and the abolition of the tabu which forbade eating with women. God alone knows what brought about this abolition of the old and the introduction of the new form of worship. The death of Kamehameha was the first step in the ending of the tabus; the second was the modifying of the mourning ceremonies; the third, the ending of the tabu of the chief; the fourth, the ending of carrying the tabu chiefs in the arms and feeding them; the fifth, the ruling chief's decision to introduce free eating (ʻainoa) after the death of Kamehameha; the sixth, the cooperation of his aunts, Ka-ʻahu-manu and Ka-heihei-malie; the seventh, the joint action of the chiefs in eating together at the suggestion of the ruling chief, so that free eating became an established fact and the credit of establishing the custom went to the ruling chief. This custom was not so much of an innovation as might be supposed. In old days the period of mourning at the death of a ruling chief who had been greatly beloved was a time of license. The women were allowed to enter the heiau, to eat bananas, coconuts, and pork, and to climb over the sacred places. You will find record of this in the history of Ka-ʻula-hea-nui-o-ka-moku, in that of Ku-aliʻi, and in most of the histories of ancient rulers. Free eating followed the death of the ruling chief; after the period of mourning was over the new ruler placed the land under a new tabu following old lines. In this case Kamehameha II merely continued the practice of free eating.

    The custom of the tabu upon free eating was kept up because in old days it was believed that the ruler who did not proclaim the tabu had not long to rule. If he attempted to continue the practice of free eating he was quickly disinherited. It was regarded as an impious act practiced by those alone who did not believe in a god. Such people were looked upon as lower than slaves. The chief who kept up the ancient tabus was known as a worshiper of the god, one who would live a long life protected by Ku and Lono. He would be like a ward of Kane and Kanaloa, sheltered within the tabu. The tabu eating was a fixed law for chiefs and commoners, not because they would die by eating tabu things, but in order to keep a distinction between things permissible to all people and those dedicated to the gods. The tabu of the chief and the eating tabu were different in character. The eating tabu belonged to the tabus of the gods; it was forbidden by the god and held sacred by all. It was this tabu [sic] that gave the chiefs their high station. The tabu of the chief had to do with his birth as a niʻaupiʻo, piʻo, wohi, or some other rank and included many tabus within the tabu of the chief. It was believed that by faithfully preserving these tabus a child born into one of these ranks would become like a god (like me ke akua). Because he observed the tabus of the chiefs Kamehameha became a conqueror and went from one victory to another until he had united the group under him, although he had not so high a tabu as his son Liholiho. The commoners prayed in unison, either in large audiences or in family groups, either each for himself or for his family, his chief, and the prosperity of the land. This is illustrated in the story of Ka-ua-i-mai-ka-lani and Na-maka-o-ka-paoʻo, as also in the story of Lua-hoʻomoe, the kahuna, and in that of Kupe.* Ka-pihe the seer prophesied in the presence of Kamehameha and said, "There shall be a long malo reaching from Kuamoʻo to Holualoa. The islands shall come together, the tabus shall fall. The high shall be brought low, and the low shall rise to heaven." The prophecy was fufilled when the battle was fought at Kuarnoʻo for the downfall of the ancient tabus. Holualoa was the long malo uniting the kingdom from Kahiki to Hawaii. The kingdom of the gods fell, and the believers rose to the heavens. Part of the prophecy is still being fulfilled. It was like the sayings of Ke-kio, Pila-kalo, Ke-kio-pilo, Ka-ʻopulupulu, and Kila prophesying the coming of the foreigners. Strangest of all was the saying about the downfall of the tabus, for there was no suggestion of this in the earlier history of our ancestors. True it is said in the history of the chiefs that Maili-ku-kahi and Ka-ua-kahi-ʻili-lani relinqushed their position as ruling chiefs and gave it to the commoner's; and took the firstborn children of the commoners to rear and care for. These two were known as kind chiefs, but it is not said that they abandoned the tabus. The old chiefs may not have been under so strict tabu, since the strict tabus are said to date back not more than three hundred years, but they must have preserved such tabus as were observed by tabu chiefs inside the house. The practice of burning men for [failure to observe] the tabu of chiefs is said to have been introduced in time of Ka-welo-makua and Ka-ʻawihi-o-kalani [as well as the prostrating tabu itself]. It was practiced by Kauai chiefs alone and descended to their heirs [on that island] until the time of Ka-ua-kahi-a-Kahoʻowaha, ruling chief of Oahu, who sent Kualono-ʻehu to get the tabu of Kauai for his grandaunt Kaha-malu-ʻihi. This tabu was passed on to Kualono-ʻehu with the law for burning men (kapu puhi kanaka) and drowning them (lumalumaʻi) for the tabu chief, and was again passed on to Kualiʻi when Punchbowl (Puʻowaina) became the place for celebrating such burnings. In the time of Ka-lani-kuʻi-hono-i-ka-moku the practice of burning men (puhi ahi) was extended to Maui.

    When Ke-opu-o-lani, the only remaining high tabu chiefess, gave up the tabu with the consent of all the chiefs, the tabu system fell. In the afternoon of the day following the night of Kamehameha's death, Ke-opu-o-lani ate coconuts which were tabu to women and took food with the men, saying, "He who guarded the god is dead, and it is right that we should eat together freely." This free eating was observed as a part of the mourning ceremonies (kumakena). It took place only among the chiefs and did not extend to the country districts. When Liholiho was sent for to return from Kawaihae after the purification ceremonies Ke-kua-o-ka-lani objected to their return, saying, "Your grandfather left commands to two of us, the care of the government to you, of the god to me, and each of us to look to the other. Tell the messengers we two will not return for we have heard that there is free eating at Kailua." When this answer was reported to Ka-ʻahu-manu she sent a high chief as messenger and told him, "Go, ʻEʻeke, and get your lord and return." Ke-kua-o-ka-lani again attempted to dissuade Liholiho, saying, "Let us remain. There is food in the uplands and fish in the sea, and if a messenger is again sent by your kahu face to face, let him fear death in the bush." Liholiho said, "I am not going to stay, I am returning." Ke-kua-o-ka-lani agreed to his going but urged him, "If the chiefs want you to indulge in free eating, do not consent." Liholiho returned by canoe to Kailua, and the next day Ka-ʻahu-manu proclaimed him king. Ke-opu-o-lani then looked at the young chief and put her hand to her mouth as a sign for free eating. This was a strange thing for a tabu chiefess to do, one for whom these tabus were made and who had the benefit of them. How could those to whom the tabu rank did not belong object after that? In the afternoon she ate with Kau-i-ke-aouli, and it was through her influence alone that the eating tabu was freed. No one else dared eat with her by day because of her tabu, which was so strict that even Kameha-meha had been obliged to uncover and remove his loin cloth in her presence ; only at night was it less severe. Liholiho however, remembered his kahu's instructions and did not eat with his mother and brother. The next day he and his chiefs joined Ke-kua-o-ka-lani at Kawaihae and found him at prayer, and so finding him they too worshiped, and again a tabu was put upon free eating by chiefs and commoners and they took to games and rum drinking.*

   At this time there arrived at Kawaihae a ship from France on board of which was a Roman Catholic priest. When Ka-lani-moku learned from John Young that this man held office from his government as a priest of the true God in heaven he had himself baptized by the priest as pope over the islands.

    On their return from Kawaihae to Honokohau, Liholiho remained under tabu at the heiau of the god until the tabu was freed. A man came from Kailua sent by Ka-ʻahu-manu. "What do you bring?" asked the chief. "Your kahu has sent me to say that the ti leaf tabu is to be declared to your god upon your arrival at Kailua.* The chief bent his head in reflection and then looked up and assented. The ti leaf tabu meant that Kailua was to be released from further tabus and any new tabus would not have power. It was clear to him what was going on at Kailua. He accordingly sent his messengers to fetch rum from Kailua, and for two days he and his chiefs sailed about the Kona waters in his two-masted canoe, sending every little while for more rum and cooked dog and pork. During this time at Kailua the women prepared all the tabu foods without the chief's knowledge. When the wind died down and the canoe could no longer move the kahu sent a double canoe and paddlers and towed the boat [of Liholiho] to Kailua, and Ka-heihei-malie hastened to open the oven of dog meat. Then Liholiho on this first night of his arrival ate some of the tabu dog meat free only to the chiefesses; he entered the lauhala house free only to them; whatever he desired he reached out for; everything was supplied, even those things generally to be found only in a tabu house. The people saw the men drinking mm with the women kahu and smoking tobacco, and thought it was to mark the ending of the tabu of the chief. The chiefs saw with satisfaction the ending of the chief's tabu and the freeing of the eating tabu. The kahu said to the chief, "Make eating free over the whole kingdom from Hawaii to Oahu and let it be extended to Kauai!" and Liholiho consented. Then pork to be eaten free was taken to the country districts and given to commoners, both men and women, and free eating was introduced all over the group. Messengers were sent to Maui, Molokai, Oahu, and all the way to Kauai. Ka-umu-aliʻi consented to the free eating and it was accepted on Kauai. Boki was over the land of Oahu at the time, and Oahu accepted free eating. The prophecy of Ka-pihe was fulfilled.

    When Ke-ao-ua Ke-kua-o-ka-lani, the son of Kamehameha's younger brother and the second heir named in Kamehameha's parting commands, heard that the ruling chief Liholiho had been made to practice free eating, he was angry with Ka-ʻahu-manu and with the whole family of chiefs for forcing this upon the young chief and ending the tabu of chiefs. To show his own stand for tabu eating he left Kailua and sailed to Kaʻawa-loa and lived there shunning free eating. There he was joined by Kuaiwa and Holoi-a-lena, soldiers of the kahuna lines of Ka-uahi and Na-hulu, who stood for tabu eating. These said, "The ungodly chiefs of old who lost their lands never sinned like this!" and urged Ke-kua-o-ka-lani to take over the rule, for it was an ancient saying in Hawaii, "The chief who tprays to the god, he is the chief who will hold the rule." Ke-kua-o-ka-lani, thus encouraged by the kahunas and orators, stood out for tabu eating. Many of the commoners and chiefs, even those who had participated in free eating, and the brothers of Ka-ʻahu-manu themselves, wanted tabu eating. Few of the chiefs were in favor of free eating. Ke-kua-i-piʻia, the sister of Ka-ʻahu-manu and foster mother of Ke-kra-o-ka-lani's father, was sent to get him to come to Kailua and take part in free eating or at least live there in Kailua and preserve his tabu, but he refused. Disorders arose; in Hamakua one man took up arms against the government. A lesser chief named Lono-akahi was sent by Liholiho to see what was going on, and in a scrimmage he and two of his men were killed by the countrymen of Mahiki. The king and his chiefs held a council of war to determine how they could send assistance to their men in Hamakua. Ka-lani-moku said, "There is no use sending men to Hamakua. The cause of the uprising is in Kaʻawaloa in the person of Ke-kua-o-ka-lani. Hew down the trunk and the limb will wither." It was agreed to send Haiha Na-ihe and Ulu-maheihei, his uncles, to go in a friendly way and bring Ke-kua-o-ka-lani to Kailua. If he agreed to come, there would be no need of making war upon him.

    Just as the canoe was ready to sail, Ke-opu-o-lani came on board without having previously expressed any intention of so doing. Her action was the cause of the battle at Kuamoʻo. "This was from God in order to end the food tabu in the kingdom." The canoe landed in the evening at Kaʻawaloa, and Na-ihe and Ulu-maheihei met Ke-kua-o-ka-lani with affectionate weeping. Ulu-maheihei said, "We have been sent by the chiefs and your child to come here and bring you back to Kailua. You are my sister's son, and they are blaming you for the uprising. This is only because you keep aloof. Since the country is left to you both, come to Kailua and talk the matter over, [you and Liholiho] and practice free eating or not as you please." Ke-kua-o-ka-lani consented and said, "I must go first and speak with Manono, my wife, then I will go back with you; but I will never practice free eating." Na-ihe and Ulu-maheihei returned to Na-ihe's house where Ke-opu-o-lani was staying. "What was Ke-kua-o-ka-lani's answer?" she asked. "He has consented to go with us tomorrow." "He is an uku fish, a fish of Kahoʻolawe; he should be drawn in as soon as he is hooked." (He uku maoli ia he ʻiʻa no Kahoʻolawe.) "He has consented to go Kailua, but he has refused to practice free eating, and he is going to talk with Manono and go with us tomorrow." "I am not so sure of it. Perhaps yes, and perhaps no." It is possible that Ke-opu-o-lani had a better knowledge of the man than the others and detected something that made her doubtful, for she was a good student of human nature.

    All that night a man high in the counsels of Ke-kua-o-ka-lani made the rounds calling the people to make ready to return to Kailua to take part in the practice of free eating. Hoa-pili's party felt that their mission had been successful. In reality it was but a ruse; the plan was to dispose of Hoa-pili and Ke-opu-o-lani that night. Those active in the plot were the kahunas Kuaiwa and Holoi-a-lena of the priesthood of Ka-uahi and Na-hulu, the two kahunas who had joined Ke-kua-o-ka-lani in his effort to protect free eating, but to the credit of Ke-kua-o-ka-lani be it said that he refused his men's urging to the deed. Na-ihe was said to have been sympathetic with Ke-kua-o-ka-lani's side, for he left his guns behind. The next morning when Ke-kua-o-ka-lani and his followers went to meet Ke-opu-o-lani and lined up, armed, with torches lighted and sandals on their feet, it was evident that they were prepared for war. "Are we then to start?" asked Hoa-pili. "Yes." "We take the canoe, then?" [Ke-kua-o-ka-lani answered] "I go by land with my men; they are without food and can supply themselves by land." "You think too much of your men; it is you whom we came to fetch. Let the men go by land and you come with us" [replied Hoa-pili]. "I will not go by canoe; I go by land with the rest" [Ke-kua-o-ka-lani declared]. "So you cut the navel cord, my brother, by this act," said Ke-opu-o-lani. This ended the talk. Ke-kua-o-ka-lani accompanied his men by land. "There is nothing left but war," said Hoa-pili to himself as they made ready to return to Kailua.*

    The plan was for Ke-opu-o-lani to go in a double canoe and Hoa-pili in a single one. Naihe ordered Hoa-pili to land at Keauhou and wait the coming of Ke-kua-o-ka-lani, but Ke-opu-o-lani heard the order and took canoe with Hoa-pili and came to Kailua. Upon landing she was met by the chief and there was much wailing. Ke-opu-o-lani said, "I was to have been killed." "Where is Ke-kua-o-ka-lani?" asked Ka-lani-moku. "He is coming by land." "How did he receive you?" "Friendly means have failed; it is for you to act now," and Ke-opu-o-lani then ordered Ka-lani-moku to prepare for war on Ke-kua-o-ka-lani. Arms and ammunition were given out that evening to everyone who was trained in warfare, and feather capes and helmets distributed.

    The next morning Ka-lani-moku encouraged his followers to go forward, saying, "Go quietly, be strong, be soldiers, and drink the bitter waters, O my little brothers! There are lands ahead, honor, wealth. Do not turn back, whether death or life lies ahead." He then placed the carriers of food and water and marched his men to Keauhou, where they camped. Ka-lani-moku then sent Ka-heana, called also Moe-hau, [to Ke-kua-o-ka-lani's men] with the word, "Let your chief come and confer with your chief Liholiho at Kailua, and if he will consent there need be no war." Moe-hau met Kua-o-ka-lani at Kuamoʻo and gave the message. "Where is Ka-lani-moku?" "Encamped at Keahou." "I command you to return to Ka-lani-moku and if he attacks to seize him and await my coming." The two were talking outside the stone wall at Lekeleke. Some of the advance scouts of Ka-lani-moku's following fired a shot. The kahu kissed Kekua-o-ka-lani, jumped into the sea, and swam to meet Ka-lani-moku at Kawanui. Ke-kua-o-ka-lani's scouts fired and killed some of the men and wounded two chiefs on the side of free eating, but not seriously. They were Ka-iki-o-ʻewa, wounded in the calf of the leg, and Holua-loa, the friend of Ka-uhi-wawae-ono and husband of Kakaʻe. These were the first casualties, and had they been fatal the battle would have gone to the tabu eaters. Ka-lani-moku's men retreated, but others, seeing how few in number the shooters were, pressed forward, the two sides met, and at Kuamoʻo the battle began in earnest.

    Ke-kua-o-ka-lani showed conspicuous courage during the entire battle. He kept on advancing and even when shot in the leg he fought on bravely until afternoon, when he was surrounded and shot in the chest and died facing his enemies. His wife Manono fought at his side. When he was shot she cried out to Ka-lani-moku to spare her, for he and she had the same father. "How is the chief?" he called. "He is dead." "Then it would disgrace me in men's minds for you to live." How pitiful to hear a woman plead for her life! She fell at her husband's side under a volley of shots. Kuaiwa, the kahuna who had urged the revolt, was seized at Kailua and another plotter, named Wahaheʻe, who shot Puakau, and they were killed and their bodies dragged along the highway. Ku-a-ka-mauna the son of Lono-hiwa, Peʻapeʻa, and Na-heana fled to the bush. Manono, the son of Ka-nau-kapu and Keawe-haku, went into hiding among the cliffs of Waipiʻo; many hid in the bush and some escaped to Maui. All were finally pardoned by Liholiho and their lives spared. When the battle was over Liholiho sent Hoa-pili as war leader to disperse the commoners of Hamakua who had risen up against free eating. Hoa-pili landed at Kawaihae with his forces, marched up to Waimea, met the opposing force and killed many, but some escaped into the woods at Mahiki. This ended the armed opposition against free eating. Hoa-pili returned to Kailua which was now thecenterof government where the chiefs held council for welfare of the country.

 * Ke-opu-o-lani, the mother of Liholiho, was the daughter of Kiwalaʻo. Kiwalaʻo was the son of Ka-lani-ʻopuʻu by Ka-lola, sister of Ka-hekili who was the natural father of Kamehameha. These two adopted Kamehameha and he grew up with Kiwalaʻo as if they were brothers. Ke-opu-o-lani was always called niece to Kamehameha. His children by her were therefore his grandchildren in respect to their lineage as chiefs.

* The "ti leaf tabu" is a request to the gods to take the tabu back to themselves and leave men free. Its sign is a ti leaf.