Laupahoehoe nui

Kii: Sasha W.

NATIVE HAWAIIAN TRADITIONS AND HISTORICAL NARRATIVES OF THE HILO PALIKÜ REGION AND THE MOUNTAIN LANDS

Kumu Pono Associates LLC

Kepa and Onaona Maly

December 5, 2005

Pgs 21-28

Battles of Kamehameha I at Laupähoehoe and Vicinity in ca. 1785

In the 1780s, Kamehameha I was moving to consolidate the rule of Hawai‘i Island, bringing it under his control. In his quest, he and his warriors met around the island in battles with parties of warriors under rival chiefs of Hawai‘i and Maui. Native historian Samuel Kamakau (writing in the late 1860s), and Reverend Stephen Desha, Sr. (writing in the 1920s) described events around those battles and made references to events in Laupähoehoe and vicinity—including travel through the forest region of Laupähoehoe, and battles fought at various elevational zones.

Kamakau (1961) recorded that Kamehameha and his forces were met at Pana‘ewa in Hilo, where: ...he met the war party of Ka-hekili which had been sent to the aid of Keawe-ma‘u-hili under Ka-haha-wai. Moa, who saw the encounter with his own eyes, says that these men of Ka-haha-wai were soldiers without equal. They surrounded the forces of Kamehameha on all sides... The pololu spears and the ihe spears rained down like bath water; blood flowed like water and soaked into the dry earth of that hill... Kamehameha’s forces were badly used in these battles. Ka-lani-malokuloku-i-ke-po‘o-o-ka-lani was almost killed at Hala‘i. The army was saved only by getting to the sea and going aboard Ke‘e-au-moku’s fleet. A soldier named Mo‘o who followed Kamehameha is reported to have said, “O heavenly one! do not run away in fright; it is only I.” Since Keawe-ma‘u-hili and Keoua had joined forces against Kamehameha there was no place for him in Hilo; he camped his men at Laupahoehoe in Hilo Paliku (Hilo by the cliff).

While Kamehameha was encamped at Laupahoehoe, Aka-lele was sent by Ka-hekili to Hilo with strong paddlers to bring back Ka-haha-wai’s war party to Maui in order that. they might go to war with Ka-hahana on Oahu, and Keawe-ma‘u-hili consented to their going, since he had an ally in Keoua. He gave them new canoes for Ka-hekili, and Keoua did the same. When the party was ready to start for Maui, Ka-haha-wai directed the canoes by way of Laupahoehoe, to meet Kamehameha. When he met the chief he said, “Is it to be face up or face down?” (iluna ke alo, ilalo ke alo) [meaning, is the sentence to be life or death?]. Kamehameha knew that Ka-haha-wai was a man sacred (la‘a) to Kahekili and was not to be slain; Kikane again was a man sacred to Kamehameha, and he answered, ”It is not death.” Ka-haha-wai said, “It does not matter about the others; I came to you, O chief! to put my life or death in your hands lest you should say that I ran away.” Then Ka-haha-wai returned to Maui with his party and once more joined Ka-hekili. Kamehameha and his followers remained at Laupahoehoe, but being unable to defeat the combined forces of Keawe-ma‘u-hili and Keoua, he removed to Hala‘ula and Hapu‘u in Kohala... [Kamakau, 1961:126]

Kamehameha and his forces returned once again to Laupähoehoe and the Hilo lands to fight with the forces of the windward chiefs. Kamakau recorded that: Kamehameha and his followers left Kohala and went once more to battle in Hilo against the two opposing chiefs of Ka-‘u and Hilo, but in spite of hard fighting they remained undefeated. This battle was called Hapu‘u and “The last of Laupahoehoe.” Kamehameha then retired to Kauhola at Hala‘ula in Kohala with his counselors... [Kamakau, 1961:126]

To the above narratives, Desha (2000), writing between 1920 to 1924 elaborated on incidents during Kamehameha’s quest to control the island of Hawai‘i. Desha’s narratives were based upon the writings of earlier historians and information he personally obtained from elder kama‘äina in the lands described. Thus Desha, provides readers with more details of the events in Laupähoehoe and vicinity. In the citations below, we find descriptions of resources which sustained the people on the land; of the movement of forces through the Laupähoehoe forest lands and watershed; the names of various localities and chiefs of the region; and learn of a significant heiau at Laupähoehoe, and the relationship of that heiau to establishment of Kamehameha’s famed Känäwai Mämalahoe (Law of the Splintered Paddle). Desha’s narratives also include specific descriptions of the ancient, upland trail between Waimea and Laumai‘a, observing that it was used for the passage of warriors to the Laupähoehoe battle field, with the party descending through the forest to the lowlands.

In these months when Kamehameha was staying at his birthplace and Kekühaupi‘o was at Waimea, Kamehameha received the news that his ali‘i, whom he had stationed at Laupähoehoe to watch that vicinity, had been wickedly slain. This ali‘i, named Lononuiäkea, was killed by Pïna‘au and his general, Kauwehanehane, who were chiefs on the side of Keawemauhili, the ali‘i nui of Hilo... Because of this sad news which reached Kamehameha, he called his swift runner Makoa, one of the swift warriors of his court and said these words to him: “E Makoa ë, run to Laupähoehoe and meet with the ali‘i who are residing there and say to them that I crave the kihikihi sweet potato, and also some of it mashed, and also some nöpili [goby fish] of the upland stream of Laupähoehoe. You have heard. Run and tell them of my craving.” When Makoa heard his haku he assented: “E ku‘u lani ali‘i [my beloved chief], I hear your command and shall execute it without delay...”

While Kamehameha was encamped at Laupahoehoe, Aka-lele was sent by Ka-hekili to Hilo with strong paddlers to bring back Ka-haha-wai’s war party to Maui in order that. they might go to war with Ka-hahana on Oahu, and Keawe-ma‘u-hili consented to their going, since he had an ally in Keoua. He gave them new canoes for Ka-hekili, and Keoua did the same. When the party was ready to start for Maui, Ka-haha-wai directed the canoes by way of Laupahoehoe, to meet Kamehameha. When he met the chief he said, “Is it to be face up or face down?” (iluna ke alo, ilalo ke alo) [meaning, is the sentence to be life or death?]. Kamehameha knew that Ka-haha-wai was a man sacred (la‘a) to Kahekili and was not to be slain; Kikane again was a man sacred to Kamehameha, and he answered, ”It is not death.” Ka-haha-wai said, “It does not matter about the others; I came to you, O chief! to put my life or death in your hands lest you should say that I ran away.” Then Ka-haha-wai returned to Maui with his party and once more joined Ka-hekili. Kamehameha and his followers remained at Laupahoehoe, but being unable to defeat the combined forces of Keawe-ma‘u-hili and Keoua, he removed to Hala‘ula and Hapu‘u in Kohala... [Kamakau, 1961:126]

Kamehameha and his forces returned once again to Laupähoehoe and the Hilo lands to fight with the forces of the windward chiefs. Kamakau recorded that: Kamehameha and his followers left Kohala and went once more to battle in Hilo against the two opposing chiefs of Ka-‘u and Hilo, but in spite of hard fighting they remained undefeated. This battle was called Hapu‘u and “The last of Laupahoehoe.” Kamehameha then retired to Kauhola at Hala‘ula in Kohala with his counselors... [Kamakau, 1961:126]

To the above narratives, Desha (2000), writing between 1920 to 1924 elaborated on incidents during Kamehameha’s quest to control the island of Hawai‘i. Desha’s narratives were based upon the writings of earlier historians and information he personally obtained from elder kama‘äina in the lands described. Thus Desha, provides readers with more details of the events in Laupähoehoe and vicinity. In the citations below, we find descriptions of resources which sustained the people on the land; of the movement of forces through the Laupähoehoe forest lands and watershed; the names of various localities and chiefs of the region; and learn of a significant heiau at Laupähoehoe, and the relationship of that heiau to establishment of Kamehameha’s famed Känäwai Mämalahoe (Law of the Splintered Paddle).

Desha’s narratives also include specific descriptions of the ancient, upland trail between Waimea and Laumai‘a, observing that it was used for the passage of warriors to the Laupähoehoe battle field, with the party descending through the forest to the lowlands. In these months when Kamehameha was staying at his birthplace and Kekühaupi‘o was at Waimea, Kamehameha received the news that his ali‘i, whom he had stationed at Laupähoehoe to watch that vicinity, had been wickedly slain. This ali‘i, named Lononuiäkea, was killed by Pïna‘au and his general, Kauwehanehane, who were chiefs on the side of Keawemauhili, the ali‘i nui of Hilo...

Because of this sad news which reached Kamehameha, he called his swift runner Makoa, one of the swift warriors of his court and said these words to him: “E Makoa ë, run to Laupähoehoe and meet with the ali‘i who are residing there and say to them that I crave the kihikihi sweet potato, and also some of it mashed, and also some nöpili [goby fish] of the upland stream of Laupähoehoe. You have heard. Run and tell them of my craving.” When Makoa heard his haku he assented: “E ku‘u lani ali‘i [my beloved chief], I hear your command and shall execute it without delay...”

...Makoa left Kawaihae for Laupähoehoe, and in a short while he arrived before those ali‘i stationed there by Keawemauhili. When they saw Makoa they called to him with those words customary to the ali‘i of ancient times: “The word in the breast, tell it here.” Makoa told them of Kamehameha’s craving for the mashed kihikihi sweet potato and the lehua-eating ‘o‘opu nöpili [goby fish] of the upland forest. When Pïna‘au heard these words by Makoa, his wrath rose and he replied angrily with these bitter words: How exceedingly haughty! Am I Kamehameha’s food steward that I should cater to his craving? You return to Kamehameha and say to him: “Right here in front is the ‘o‘opu fish, and also in his front is the sweet potato, therefore pile up those things [probably accompanied by vulgar gestures]. When Makoa heard these insulting words about his ali‘i, his anger rose and he said fearlessly without hesitation “I have heard these words from your mouth, and I say to you, your mouth shall eat your foul words.” No sooner had Makoa spoken than Pïna‘au sprang forward and seized Makoa in his hands, and at the same time Kauwehanehane sprang to seize Makoa’s legs. Pïna‘au said to his assistant: “Ea, reach for the cord and bind up this pig of ours.” Kauwehanehane released one hand from holding Makoa’s left leg and reached for the cord. Makoa raised up his free foot with great strength and struck Pïna‘au in the Adam’s apple (kani‘ä‘ï), and Pïna‘au fell with a broken neck and he died with his insulting words about Kamehameha. When Kauwehanehane saw this, he thought he would bind Makoa’s legs, but with great strength Makoa aimed a kick at Kauwehanehane’s eyes. He fell down, and Makoa took from his bosom his shark’s tooth dagger (leiomano), and before Kauwehanehane could stand up, like a gust of the Kiu wind, he was struck dead on the mat. When Makoa emerged from the house, Keikei, one of the ali‘i Pïna‘au’s warriors, leaped to take Makoa prisoner, but the leiomano did its deadly work and that warrior died. All of them became moepu‘u for Kamehameha’s slain ali‘i. These people were killed by Makoa before anyone could realize what had happened to these sacrificial victims, and he began to run speedily to Kamehameha.

His malo fluttered at the pali of Hökuli and his cloak waved as he ran on the plain of Waipunalei. His cloak fluttered in the wind of the pali and he leaped the pali of Keawali‘i [Ka‘awali‘i], landing on the other side with great speed. A whoop going downhill (kani ke o), and he arrived on Kahoana, the place called “The War-Adze Sharpening Stone of Palila.” Like the flutter of an eyelash he traversed the forest of Lupea, and with a whoop going downhill his malo fluttered above the pali of Maiu‘u. Then Makoa increased his speed, and his cloak stood straight out behind with his malo fluttering, and he arrived before Kamehameha’s house. However, there was no bundle in his hand. Kamehameha observed his speedy messenger and said gently: “It is you, and you have indeed run here speedily.”

Makoa then reported on his journey to Laupähoehoe, the insulting words of that ali‘i Pïna‘au concerning Kamehameha and their fight in which that ali‘i and his two men were killed. Kamehameha believed Makoa’s words for he saw signs of the fight on his messenger whose hands were streaked with blood, and he still held the leiomano. Because of the death of those ali‘i of Laupähoehoe and also the killing of that ali‘i whom Kamehameha had stationed there, a fight began between Kamehameha and Hilo Palikü.

Keawemauhili, high chief of Hilo. Kamehameha prepared for going to war again with the Hilo people. This war was known as “Laupähoehoe Two.” The war canoes were readied on the sea and were led by Ke‘eaumoku, the father of Ka‘ahumanu, and were filled by skilled warriors who went by sea to the place where they were to meet the land forces. The warriors on land were led by Kamehameha himself who had the army called Malana, numbering three lau or twelve hundred men by the counting of this time. The second army was under Nanuekaleiöpü, a famous warrior chief of Kamehameha’s time.

The name of his army was the Kïpu‘upu‘u. The reason for its being so called was that these were young people from Waimea who had been taught their skills in warfare by Kekühaupi‘o and who had also been taught to be speedy runners [like the gusting wind of Waimea]…These two groups moved together until they arrived at a place called ‘Umikoa, where they divided. The army called Kïpu‘upu‘u, led by Nanuekaleiöpü, moved seaward of Koholälele, and the army called Malana under Kamehameha, took the straight way to Laumai‘a, and from thence descended seaward at Laupähoehoe. Before daybreak these armies arrived at the intended places. They had moved at night since Kamehameha did not want his enemies to see them moving to the place he desired to camp.

This famous ali‘i was very accomplished in battle strategy. At this place in our story, let us leave the Malana army under Kamehameha and move to the Kïpu‘upu‘u army under the leadership of High Chief Nu‘uanuakalei‘öpu‘u.

On the morning of the next day, that army came out of the lehua forest and met the lookouts of Hämäkua at a place called Kaumaika‘ohu. When these Hämäkua spies saw this army equipped with weapons, they ran seaward at Hämäkua and reported to the Hämäkua generals, who were Lohi‘au, the ali‘i of Kapulena, and Kaulainamoku, the ali‘i of Kaumoali. When the news reached these ali‘i, they were ready at the places where they had been stationed, each with their warriors who had been gathered together before they were needed. Word of the preparations made by the ali‘i nui Kamehameha had been heard, and as these were chiefs of his land under the ali‘i nui Keawemauhili of the Hilo districts, they had been ordered to be in readiness for the arrival of the enemy. The Kïpu‘upu‘u army was divided into various sections, one of them being those trained in the use of the bow and arrow, led by a very skilled ali‘i named Waheakalani of Kawaihaeuka. The warriors trained in the use of sling stones were led by Ha‘awenui of Kohalaloko who was very skilled in this type of warfare. The division carrying the spears and stone battle-adzes were led by Nu‘uanuakalani‘öpu‘u as the general of this army. Kamehameha’s army under this high chief met the combined warriors of Hämäkua and Hilo. The combined armies of Hilo Palikü were led by Kalino, the chief of Honohina.

The place this battle occurred was called Kaholo, a place at Hämäkua until this very day. The people called Kïpu‘upu‘u were young warriors chosen from the land of Waimea. They did not have experience from entering into numerous battles. The warriors in the combined forces of Hämäkua and Hilo had been seasoned in many battles (he ma‘a läkou i lena ka ‘auwae), and accustomed to whirling the various weapons of that ancient period of our ancestors. It was most appropriate to call this combined army of Hämäkua and the Hilo districts “the yellow-backed crabs [swift, strong warriors] of the straight cliffs of Hämäkua and Hilo Palikü.” At the meeting of these two armies, these young warriors of the Kïpu‘upu‘u rain of Waimea were not alarmed, and their genuine proficiency was seen in their handling of the various weapons held in their hands. The young bowmen were seen pulling on their olonä bow strings, and the young men accustomed to the sling showed their expertise. They had been trained for readiness by Kekühaupi‘o, Kamehameha’s famous warrior of whom this story is told, and who is included in the story of the famous kingdom conqueror of the Pacific.

The people holding the spears were seen following after the tracks of the people with the slings, attempting to meet the spear men of the enemy. They had incomparable skill in whirling their spears. Also, the people with battle-adzes moved under the leadership of this hoahänau of Kamehameha who was one of the very able chiefs in warfare. Another thing well known in this battle was the great liveliness of those young Waimea warriors. Their speed in darting along the rows of cliffs was lively indeed on the many cliffs of Hämäkua, following after the tracks of the combined warriors of Hämäkua and Hilo. The battle, which started at a certain place called Hämäkua o Kupapaulau, lasted for two days and two nights. (Perhaps the kama‘äina of this place are the ones who are familiar with it.) After those two days of battle, it was understood that the warriors of the Kïpu‘upu‘u army were victorious, as the warriors of that side [Hilo-Hämäkua] began to run and hide in the Hämäkua forest.

Also, some warriors hid in secret caves in the sea cliffs, and the Kïpu‘upu‘u warriors began to hunt them. Let us lay aside this Kïpu‘upu‘u army of Waimea for victory was achieved, and converse about those warriors under the leadership of Kalaninuimehameha. He had divided his army and appointed their leaders. The bowmen under Kamehameha were led by a certain young ali‘i named Kailio who was the own son of Keohuhu, the ali‘i of Waimea, and Häkauwahine, his wife, who was the own daughter of Moana (w) and Heulu (k). He was a young chief accustomed to the use of weapons, and was trusted by his young warriors.

The warriors proficient with slings were under the leadership of Kamehameha’s own warrior, named Kekuapäni‘o, a very able general in the bodyguard [page 197] of Ali‘i Kamehameha which was called Nä Koa Huelokü. This man had been a student of Kekühaupi‘o, the war instructor of the kingdom conqueror, and perhaps under Kekühaupi‘o’s guidance, that very proficient chief had been appointed as leader of that division of the Malana army of Kamehameha. At a place called Kapehu, this army of warriors with slings under this brave man had first met the warriors of Keawemauhili, led by a certain chief of his land called Kainea. He was a warrior chief appointed by Keawemauhili as ali‘i ‘ai ‘okana ‘äina of that place. It was said that this was one of the very brave and able ali‘i on the side of Keawemauhili.

In previous battles by Keawemauhili, the bravery of this chief Kainea was always seen, and he was recognized for his cleverness in battle strategy. Perhaps because of this he was stationed to watch the movements of Kamehameha’s armies. This meeting of Kainea’s men with those of Kamehameha resulted in a very hot battle. Kamehameha personally led his warriors who were so clever in whirling their battle-adzes and also in using their spears.

Battle of Laupähoehoe Two

The genuine bravery of this ali‘i Kainea had been shown in previous battles by Keawemauhili. Also, he was clever at planning war stratagems and, perhaps because of this, he had been stationed to spy out the movements of the men of Kamehameha’s army. In this meeting between Kainea’s warriors and those of Kamehameha’s, a hot battle developed. Kamehameha personally led his warriors who were clever in the use of the battle-adzes (ko‘i pähoa) and also able in the use of spears... During this terrible battle between the two sides, the battle shouts and wild calls of the men could be heard from Maulua to as far as Kealakekua [Kealakaha] at Hämäkua. Hilo Palikü. This terrible battle lasted for two days and two nights, and both sides held firm.

On the third day the blows to Keawemauhili’s forces began to show, and victory began to lean toward Kamehameha’s forces. Then Keawemauhili’s warriors began to leap over the sea cliffs. Some ran on the mountain paths seeking to escape and fulfilling that ancient saying: “Teach the warrior and also teach him to run.” On the third day of battle, Kuikahi, Keoho, and Nakaikua‘ana were killed. They were ali‘i who had to do with killing the ali‘i whom Kamehameha had stationed at Laupähoehoe. In other words, they had ordered it done. We understand that the victory was achieved by the army led personally by Kamehameha, and also the Kïpu‘upu‘u army, led by Nu‘uanuakalani‘öpu‘u. This was an honorable victory for the forces of Pai‘ea Laninuimehameha.

This battle, called Laupähoehoe Two, was one of the battles which brought Kamehameha fame for his skill. It caused a chill in the breasts of his enemies. Also seen in this battle was Kamehameha’s great care for the lives of his men, and how he inspired them with his fearless words. At this battle, he also uttered those famous words which became a motto thereafter. He called his men his younger brothers, and at times he would say to Kekühaupi‘o, his bodyguard, that these men were their sons. This founded in his men a profound trust and love for him. This perhaps was the source of his victory over their hearts which brought hope for the future in the mind of the famous conqueror of Hawai‘i Nui Kuauli.

After the victory in that Battle of Laupähoehoe Two, Kamehameha stayed there, preparing himself to meet again with his opponents. The army led by Nu‘uanuakalani‘öpu‘u had joined Kamehameha there at Laupähoehoe as his canoe fleet, under the leadership of Ke‘eaumoku, also landed there. All the high chiefs of Kamehameha’s court celebrated this victory over the first armies of Keawemauhili... Kamehameha stayed in the beauty of Laupähoehoe, farming, preparing himself for the great work before him, and training his warriors to be ready for battle. They were joined by some new warriors from the people of that place, who trusted in Kamehameha. At this same time some new warriors were gathered from Waimea to increase his forces.

During this time at Laupähoehoe, Kekühaupi‘o instructed these new warriors of his royal foster son. Also, a certain heiau at Laupähoehoe was rebuilt. The thought grew in Kamehameha to seek on the shores of Puna a man [a sacrifice] for his heiau. He went to that place, and his head was struck with the canoe paddle. From this came his proclamation of the famous law of this kingdom conqueror: Mämalahoa Ke Känäwai (Splintered Paddle Law)... Kamehameha and his people stayed at Laupähoehoe studying the profession of warfare, and also farming the land. It was always the custom for this ali‘i Pai‘ea to plant food or perhaps to fish. This is the foremost rule taught us from the life of this remarkable ali‘i. Kekühaupi‘o was living with Kamehameha in those days, and his work was the instruction of the young warriors in the ancient martial arts... ...While Kamehameha was living at Laupähoehoe he rebuilt and cleansed a certain heiau at that place,2 and, when this was completed, he thought of sailing secretly to Puna to seek a man for the heiau he had just cleansed. It was always the custom that when heiau were cleansed and rebuilt, a man was sacrificed (möhai) as a “pig” upon the lele... [Desha, 2000:205]