Kii: Britney W.
Originally published in
Ka Hoku o Hawaii
Kamehameha and his warrior Kekūhaupi‘o
Written in Hawaiian by Reverend Stephen L. Desha
Translated by Frances N. Frazier
Produced with the assistance of the State of Hawai‘i Historic Preservation Division, DLNR
Kamehameha Schools Press Honolulu • 2000
Pages 85-94
https://ulukau.org/ulukau-books/?a=d&d=EBOOK-ELIBRARY.2.6.11&e=-------haw-20--1--txt-txPT-----------
It would be well for the reader to understand Kalani‘ōpu‘u’s bequests of the kingdom to Kīwala‘ō and the care of the war god to Kamehameha. It was said in the story of Kamehameha that this bequest by King Kalani‘ōpu‘u cleared the way for Kamehameha’s victories, whereas Kamehameha became embodied with the kapu of Kūkā‘ilimoku, the war god. This was the beginning of hope for victory in conquering the kingdom, closely aided by brave men such as Kekūhaupi‘o and that young chief Keaweokahikona, and also other very brave chiefs told of in the story of Hawai‘i Nei. This was the fulfillment of the prophecy by the kahuna nui Holo‘ae when he spoke with the chiefs and King Kalani‘ōpu‘u at Kīheipūko‘a, Maui, before the slaughter of the Pi‘ipi‘i and the tragedies at the battlefield of Kakanilua and near Wailuku.
By the account of some persons who know the story of Kamehameha and also of this famous warrior of Hawai‘i Nei, it was not at Waipi‘o that Kalani‘ōpu‘u gave the kingdom to his son Kīwala‘ō, and the care of the war god to Kamehameha, but the correct place according to some with knowledge of the old tales was at a place called Waio‘ahukini, in the district of Ka‘ū. This is a little diversion of this story of the ancient people. It would be well to tell about it in order for the story to arrive at the time of the Battle of Moku‘ōhai, and the entrance of Kekūhaupi‘o into the beginning at the site of that “cutting of the navel cord of the kinsmen” (to wit, Kīwala‘ō and Kamehameha, and we shall see, O reader, the place where Kekūhaupi‘o enters into this matter).
When Kalani‘ōpu‘u had finished refurbishing the heiau at Waipi‘o, news came to him of the rebellion of a certain Puna chief named Imakaloa [‘Īmakakoloa]. He was a chief strong in battle, and he raised up a war against the kingdom of Kalani‘ōpu‘u. Because of this news, Kalani‘ōpu‘u quickly organized his chiefs and army and returned to Hilo to consecrate the heiau of Kanoa (that is the place at Pu‘ueo where the residence of Kawalena now stands). He consecrated his war god Kūkā‘ilimoku and when this was finished at Pu‘ueo, he moved to ‘Ohele at Waiākeakai, and prepared to move to battle against ‘Īmakakoloa, the rebellious Puna chief. Kalani‘ōpu‘u’s and ‘Īmakakoloa’s warriors engaged in a strong battle but, in the end, ‘Īmakakoloa’s side was put to flight, and he fled and hid in the Puna forest for almost a year, secretly cared for by his own guardians.
Kalani‘ōpu‘u left Hilo and returned with his chiefs to Ka‘ū and dwelt at Punalu‘u for a time, and from thence moved to Wai‘ōhinu. After some anahulu of idling pleasurably at Wai‘ōhinu he again moved and stayed at Kamā‘oa, where he built and consecrated Pākini heiau for his war god.
On its completion there was no offering of a chief of suitably high rank to place upon this new heiau. Therefore, he sent one of his own kahu, named Pūhili, who was very proficient in martial arts, to go to Puna and slay the people, the purpose being to secure the body of ‘Īmakakoloa. A strong army under the leadership of Kalani‘ōpu‘u’s kahu moved to do Kalani‘ōpu‘u’s bidding. The houses of the blameless people of Puna were burnt, and some innocent people were killed so that all of Puna was in terror.
When ‘Īmakakoloa’s own kahu learned of this harm visited upon the blameless people of Puna, he determined that it would be better for the one to die rather than the multitude. He revealed the hiding place of ‘Īmakakoloa who was seized in order to end the needless slaughter of the innocent people of Puna. He was immediately taken to Ka‘ū as an offering to be placed on the new heiau of Pākini. It was said that ‘Īmakakoloa was a very handsome man with long hair which was said to have reached almost to his feet, like Absalom, the rebellious son of David, the “Bard King of Israel.”
When ‘Īmakakoloa was seized by Kalani‘ōpu‘u’s warriors, he was taken before Kalani‘ōpu‘u at Kamā‘oa. When Kalani‘ōpu‘u saw this handsome, distinguished chief, with his long hair, he had no regard for his handsome body. He ordered his marshals to slay this rebellious chief who had disturbed the peace of the chiefs and commoners. ‘Īmakakoloa was killed and left for two days at a place close to the heiau of Pākini. After two days, the body of the Absalom of Hawai‘i Nei, having been smoked over a fire of broken kukui-nut shells until it was cooked, was taken above the entrance to the heiau where the features and the eyes were rubbed with fish [oil] so that the eyes shone like those of the niuhi shark of the deep sea. A spotted pig was placed on one side of ‘Īmakakoloa and on the other side was placed an “altar” banana stalk (pūmai‘a mai‘a lele). When ‘Īmakakoloa’s corpse with its accompanying offerings was ready it was displayed on high, and as the evening darkened the features glowed, understandably causing terror.
Before the young chiefs moved to perform their function, Kekūhaupi‘o quietly spoke to his foster son: “E ku‘u lani ali‘i, if there is great fearlessness, your actions shall draw the admiration of some great chiefs of this great island of Keawe. This is the thing which will frustrate the wicked thoughts of those who oppose you, and they shall see that the war god of your ancestors supports you.” These words to Kamehameha by his war instructor were in order to prepare the mind of this young chief and warn him that the time was coming to exhibit fearlessness. They were brought before the altar where the corpse of ‘Īmakakoloa was placed, and King Kalani‘ōpu‘u himself instructed them. Here are the first words spoken by King Kalani‘ōpu‘u to his own son, Kīwala‘ō: “O my son! Here is the long-legged pig with drawn eyes, here is the spotted pig, and here also the lohelohe i honua [banana stalk, bowing-to-the-ground, symbolizing obedience]. These three are representative of lands, therefore, take hold. Seize it!” When Kalani‘ōpu‘u finished speaking to Kīwala‘ō, perhaps because he was nauseated by that dead man, he took up the spotted pig in his hands, and when this was seen by Kalani‘ōpu‘u he turned to his nephew and said these words: “Ah, your cousin has laid hold of his pig, and it is your turn, therefore take hold of your pig, my nephew.”
When Kamehameha heard his royal uncle’s command, with one strong hand he took hold of ‘Īmakakoloa’s leg and with the other hand he took hold of an arm and lifted the corpse so that it was stretched out, and the young chiefs stood with their “pigs” in their hands. At this moment the kahuna Holo‘ae directed his conversational prayer to the supernatural guardians of Hawai‘i Nei, as follows:
When Kamehameha heard his royal uncle’s command, with one strong hand he took hold of ‘Īmakakoloa’s leg and with the other hand he took hold of an arm and lifted the corpse so that it was stretched out, and the young chiefs stood with their “pigs” in their hands. At this moment the kahuna Holo‘ae directed his conversational prayer to the supernatural guardians of Hawai‘i Nei, as follows:
Kūlia e Uli
Ka pule, ka lama ola,
Kūlia i mua,
Kūlia i Ke‘ālohilani ē,
Kūlia e ui aku ana i ke kupua o luna nei ē,
‘O wai ke kupuna?
‘O wai ka ‘eu oluna mai ē?
‘O ‘Iouliokalani,
‘O ‘Ioehu,
‘O ‘Iomea,
‘O Kūkeaoloa,
‘O Kūkeaopoko,
‘O Kūkeao‘āwihiwihi‘ula o ka lani
‘O kanaka lōloa o ka mauna lā,
‘O Kūpulupulu i ka nahele ē,
‘O nā Akua mai ka wao kele,
‘O Kulipe‘enuiahiahua, ‘o Kīkekalana a ‘o Kauhinoelehua,
'O ke kahuna i ka puoko o ke ahi,
‘O ‘I‘imi, ‘o Loa‘a
Ua loa‘a a‘e nei
Ka mohai ‘ālana e mōlia aku ai,
Iā ‘oukou e ka po‘e mānu‘u a Kāne
Iā Kānehoalani, huli mai kō ka lani,
Iā Kānelūhonua, huli mai ko ka honua
Iā Kānehuliko‘a, huli mai kō ke ko‘a
Iā Kāneikawaieola, huli mai ko ka wai me ke kai
Iā Lonomakua, huli mai nā ‘aumakua,
Mai kūkulu o Kahiki a ka pe‘a kapu o Hi‘ilei,
E mōlia ke kapu o kēia mau ‘ālana,
I nā po‘e niho o nā hoa-akua,
‘O kūkulu ka pahu kapu a ka leo,
Hōkikī kānāwai
He kua‘a‘ā,
He kai‘okia lā,
He la no Kāne me Kanaloa,
He kī ho‘iho‘i kānāwai lā,
No Kūkā‘ilimoku lā, ē,
Ua noa,
Noa honua a noa lani ē.
Ua noa, ua noa lā.
Lift up O Uli,
The prayer, torch of life,
Strive onward,
Lift it toward Ke‘ālohilani,
Seek the supernatural ones above,
Who is the ancestor?
Who is the daring one above?
'Io of the dark heavens,
'Io of the mist,
‘Io without markings,
Kū of the long cloud,
Kū of the short cloud,
Kū of the red glowing cloud of the heavens
Long man of the mountain,
Kū of the forest underbrush,
The gods from the wet upland forest,
Kulipe‘enuiahiahua, Kīkekalana and Kauhinoelehua,
Kahuna of the raging fire,
It has been found
The offering set apart for the gods,
To you, multitudinous embodiments of Kāne
To Kanehoalani those of the heavens turn
To Kānelūhonua, those of the earth turn,
To Kānehuliko‘a, those of the corals turn
To Kāneikawaieola, those of fresh water and the sea turn,
To Lonomakua, the guardian spirits turn,
From the pillars of Kahiki to the sacred border of Hi‘ilei,
Set apart the kapu of these offerings,
To the rows of companion-gods,
Set up the sacred drum of the voice,
Enforce the laws
The [kapu of] the flaming back,
Sea separation law,
A pathway for Kāne and Kanaloa,
A sacred kī plant is the law,
For Kū snatcher of land,
It is freed,
Earth is freed, heaven is freed.
It is freed, freed.
When Holo‘ae completed that prayer, he again prayed, and here is this new prayer which he directed to the young chiefs holding their offerings in their hands:
Eia ka pua‘a lā,
Nā kula uka,
Nā kula kai,
Nā Kanikanihia ē,
E kania‘ā aku ana lā,
Iā ‘Ūlili Kīna‘u, To ‘Ūlili Kīna‘u,
Ua lilo iā Nālaumāhikihiki,
Na ka wahine ‘o Hilihililau ka maile
Here is the pig
For the upland plains,
The seaward plains,
For the noisy ones,
Who wander about,
[Who] becomes the herbs of exorcism,
For the woman of Hilihililau the maile
The kahuna Holo‘ae continued with numerous concentrated prayers and, because of the extreme length of these prayers, Kamehameha’s arms became weary and he fell and slept that night beside the corpse, with one of his uncles watching over him. Outside of the heiau, also, was his constant companion, Kekūhaupi‘o. While Kamehameha lay sleeping the corpse was still gripped in his hands, as he did not fear to lie thus.
Also watching over the place where Kamehameha slept was his uncle, Keaweaheulu, for he had heard the grumblings of some chiefs in opposition to Kamehameha. When the sun rose in the morning, Keaweaheulu called Kamehameha with this chant:
E ala, e ala ho‘i lā,
E ala, e ho‘āla‘ālahia,
Ua ao,
Ua mahiki ka lā,
Ua wehe ho‘i kaiao,
E ala ē Kalaninui Pai‘ea,
E ala ho‘i,
E Kalaninuimehameha
Arise, arise indeed,
Arise, O one to be awakened,
It is day,
The sun has come forth,
The dawn has opened up,
Arise, O Kalaninui Pai‘ea,
Arise, indeed,
‘O Kalaninuimehameha.
Kamehameha heard the chanting voice of his uncle and he arose, his skin shiny with the grease from the human sacrifice, of which however he was unaware. When he saw his uncle Keaweaheulu he smiled, as though he had slept in a very comfortable place that night. Some chiefs who supported him took this incident to be a good omen for the great work before him, and some chiefs with a large following decided to support this fearless young chief. Perhaps we, O reader, shall see the fulfillment of these supportive thoughts at that first battle at Moku‘ōhai.
When Kamehameha had fully awakened and emerged outside of the heiau, on the first platform, that place was filled with the chiefs of Kalani‘ōpu‘u’s court, and within this circle of the high chiefs of the land was King Kalani‘ōpu‘u. When he saw Kamehameha emerge, with a changed appearance, he immediately turned and pronounced these words:
‘Auhea mai ‘oukou, O chiefs of the land: we have all been eyewitnesses, therefore, I announce as follows: My son Kīwala‘ō is the ruler over all the chiefs, and Kamehameha here is his subject. To him is the care of the sacred god, the sacred kapu of Kūkā‘ilimoku. Kamehameha has inherited its care, and he is the only one with the right to consecrate all the heiau to be built, and he alone shall have the care of all the godly kapu.
Furthermore, I announce to you, the high chiefs of the land, that Kīwala‘ō has been consecrated as ruler after me, and he alone has authority over Hawai‘i Kuauli, and also, this young chief of the royal nī‘aupi‘o line, Kalani Ali‘i Kamehameha, is consecrated as caretaker of the god Kūkā‘ilimoku, and he alone will be the caretaker of the heiau hereafter. Hear you this, O chiefs, and announce the news to the common people of Hawai‘i Nui Kuauli.
While Kalani‘ōpu‘u was making his announcement in the presence of the chiefs outside of the heiau, these high chiefs were gazing intently, and not only the high chiefs, but also the seers (kilo) and the prominent kāhuna and the famous planners (kuhikuhipu‘uone), as these words caused great wonderment, and they looked at one another without speaking a word.
Because of this announcement by King Kalani‘ōpu‘u, fault-finding quickly arose amongst some chiefs who had wicked thoughts, and they began to plan a secret assassination of Kamehameha, perhaps to fulfill that old remark made at the time of Kamehameha’s birth: “Pinch off the tip of the mulberry shoot while young—break it off.” However, Kalani‘ōpu‘u heard of this grumbling by the chiefs and he immediately called Kalua‘āpana Keaweaheulu, and on the arrival of this chief who had stood guard over Kamehameha in the heiau on that remarkable night, he said the following words: “E ke ali‘i, here is the land of your nephew Kamehameha, it is the coconut-shell bowl in which to place the word by Pi‘i mā [his people] and Lono. Take and care for our nephew, for the sea is rising.
“Return to ‘Āinakea, then build the long house, care for the little man and the big man [the commoners and the chiefs]. That is my command to you, Keaweaheulu.” As soon as Keaweaheulu heard these words from Kalani‘ōpu‘u he assented, his face showing his sincerity, that he would take Kamehameha and guard him securely.
When Kalani‘ōpu‘u finished speaking, tears fell upon his cheeks and he embraced Kamehameha and caressed him. Kekūhaupi‘o and his uncles were standing outside of the place where Kalani‘ōpu‘u was speaking with Kalua‘āpana Keaweaheulu. In no time after the uncle had caressed his nephew, Keaweaheulu took Kamehameha’s hand and turning, spoke to Kekūhaupi‘o: “O Kekūhaupi‘o, here is your chief. Take and care for your foster son, and remember the words of the ancients: ‘He mai‘a ke kanaka a ka lā e hua mai ai’ A man is like a banana tree on the day it bears its fruit].”
As soon as Keaweaheulu had spoken, the strong hand of Kekūhaupi‘o grasped Kamehameha as though he were a little child. From his hands, Kekūhaupi‘o placed Kamehameha in the cherishing hands of his uncles, Kaukoko and Kukalohe, the husband of Moana, a certain kahuna chiefess of those days. These uncles of Kekūhaupi‘o were warriors, prepared to protect the life of their chiefly foster son, if any attempt was made to rob their heavenly one of his life.
The young chief placed in the hands of Kekūhaupi‘o’s uncles asked whither they were going as their journey began, and was told they were returning to the land of North Kohala. They proceeded straight from the land of Waio‘ahukini to Manukā, a place adjacent to Kaulanamauna, the boundary of Kona and Ka‘ū. It was said in the story of the famous kingdom conqueror that he was carried on their backs, showing how Kekūhaupi‘o and his aforementioned uncles cherished their ali‘i.
On their arrival at Manukā, they stopped for a breath and set Kamehameha down for a little rest. At this time Kekūhaupi‘o prepared some ‘awa for his foster son, and at this time Kamehameha questioned his guardians: “Are we the only ones going? Where are all the rest of our people?” Kekūhaupi‘o did not reply to this question but continued to prepare the ‘awa and when it was ready poured it into the cup, then he turned and said: “E Kalani ē! Make offering to your god. Here is the ‘awa to offer to your god, Kūkā‘ilimoku.” Kamehameha immediately agreed, drank from the cup and sprayed the ‘awa as an offering, with a prayer to Kūkā‘ilimoku, which was participated in by one of his guardians. The prayer was as follows:
Eia ka ‘awa,
E Kūkā‘ilimoku,
He ‘awa lani wale nō,
He ‘ai na ke kamaiki
Inu aku i ka ‘awa o ‘Oheana,
Pupū aku i nā niu a La‘a,
Ua la‘a, ua noa ka ‘awa,
Noa honua, noa ē.
A ua noa lā.
Here is the choicest ‘awa,
‘Awa for the heavens only,
Food from the little child
Drink the ‘awa of ‘Oheana,
Accompany [it] with the coconuts of La‘a,
It is consecrated, the ‘awa is freed,
Freed, established, freed.
It has been freed.
When Pai‘ea had completed the ceremonial offering, Kekūhaupi‘o encouraged
them to go, as it was not known what secret harm might come after them, as some
of the chiefs had treacherous thoughts. Because of this thought by Kekūhaupi‘o he
directed them to leave the customary pathway, and to travel where they could not
be followed.
They climbed straight up from that place to a certain part of Mauna Loa and came down seaward at a certain part of Ka‘ū named ‘Ōhaikea. They spent the rest of that night in a cave called Alanapo. The next morning, after Kamehameha had made his ceremonial offering and prayer to Kūkā‘ilimoku, they left that place and climbed up another mountain trail till they reached the summit of Mauna Kea. At a place close to Lake Waiau, Kamehameha again made an offering. They were unable to remain there for long because of the cold, and so they descended to Waimea at a place called Moana by the ancients, going straight down to the wide plain of Waimea.
They continued on until their arrival at Lanikepu when it was becoming dusk. Here Kekūhaupi‘o left his foster son with his uncles while he sought out the local people in order to find Chief Keohuhu of Waimea. He was a chief who afterwards married Hākau, one of the wives of Kalani‘ōpu‘u. Kekūhaupi‘o told this chief the news concerning Kamehameha and when he heard this he immediately ordered his people to kill and bake a pig and a dog, strangle a chicken, and hastily prepare an evening meal for Kalaninuimehameha. At the same time he invited Kekūhaupi‘o to fetch Kamehameha to the house to spend the night.
Chief Keohuhu’s men displayed their expertise at baking a pig and dog, and in a very short time everything prepared with haste was ready so that when Kamehameha and his guardians arrived everything was almost ready for the evening meal. The high chief Kamehameha was hospitably received by the Waimea chief with all the honor due him and, after a short rest, the evening meal was ready for them. They were weary and hungry since their journey had been long and strenuous that day.
In the early dawn of the next morning Kamehameha was ready for the return to the beloved land of his birth:
‘O Kohala nui, ‘o Kohala iki,
O Kohala ua ‘Āpa‘apa‘a,
‘O Pili, ‘O Kalāhikiola
A o nā pu‘u haele pālua.
Great Kohala, small Kohala
Kohala of the ‘Āpa‘apa‘a wind,
Of Pili, of Kalāhikiola
Of the hills that go by twos.
Kekūhaupi‘o felt secure as his foster son was entering into the place of his birth where the people loved their ali‘i. His mind was at rest because they had left the place of worry, where harm could come to his chiefly foster son. By the setting of the sun on that day, they arrived at Hālawa where Kamehameha had been reared by Nāihe [Nae‘ole].
Comments