Makahiki at the time of Kamehameha

Kii: Herb Kane

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

https://ulukau.org/ulukau-books/?a=d&d=EBOOK-ELIBRARY.2.2.2&e=-------haw-20--1--txt-txPT-----------

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After Keōuakū‘ahu‘ula was killed, his body was taken up to the heiau of Pu‘ukohola where the consecration took place as we have described in past issues of our story. After the consecration with that body of this high chief of Hawai‘i Nei, his body was taken and baked in an imu as previously described.

     The work at Pu‘ukohola was finished, and the law of Kamehameha, which is always quoted, had been proclaimed: “Let the old men and women and small children go and sleep in the roadway, and no one at all shall trouble them for they are protected under the Māmalahoa Law of Pai‘ea Kamehameha.” The history writers have various ideas about the time at which Keōuakū‘ahu‘ula died. David Malo tells that Keōua died at Kawaihae just a little before the Battle of Kepūwaha‘ula‘ula at sea. Also, Dibble wrote in his history of Hawai‘i that Keōua died just after his warriors were killed at the volcano where some of them were covered over by ashes from Pele’s pit, and this time by his chronology was in the year 1791 or in the beginning of 1792. Also Jarves, a certain foreigner who wrote a history of Hawai‘i, wrote that Keōua died in 1793. S.M. Kamakau writes in his history of Kamehameha that Keōua died in the last part of the year 1791, which agrees with Malo.

After the death of Keōua and the consecration of Pu‘ukohola, Kamehameha rested for a little while, awaiting the end of rumors of war in the land. After some time, Pai‘ea Kamehameha began to make a circuit of the island of Hawai‘i to bring celebration (ho‘olaule‘a) to the lives of the commoners and the chiefs, and because he desired to seek favor in the land (a ua makemake hou ‘o ia e huli hou ke alo o ka ‘āina i luna). He first conferred with Kekūhaupi‘o and his father-in-law, Holo‘ae, and Pine, his sister [daughter]. They discussed Kamehameha’s thought of making a circuit of the island, and as instructed by his kahuna Holo‘ae and Pine, the prophetess, a conference of the high chiefs of the land was called. When these high chiefs gathered, Kamehameha said to them: O chiefs of the land, hear my thoughts: my two royal hoahānau, the own sons of Mō‘ī Kalani‘ōpu‘u, are dead, and I have inherited the land. I think that the right of ruling over this land of my fathers has fallen upon me. As I know this is my true status, I have called you the ali‘i to meet here, and my idea is that we shall all make a circuit of the land to observe the lives of the maka‘āinana. Therefore, I ask you, O chiefs, what is your thought about this idea of mine?

     Kamehameha spoke again, before any chief stood to speak: “Also, I wish to explain at this time that perhaps there should be no fierceness in consuming the kingdom, nor will he who does harm in the land be looked on with favor. I very much desire to hear your voices, O chiefs of the land, the people who hold my land.” When the ali‘i heard Kamehameha’s words, they sat silent, thinking perhaps of the importance of these words. Finally Keaweaheulu stood and replied to Kamehameha and the ali‘i of this regal conference as follows:

‘Auhea ‘oe e ke ali‘i: I will state my thought before you so that the ali‘i gathered here at this distinguished conference of ours may hear. Concerning your words, O chief, about our journeying to bring abundance to the land and to invigorate the lives of the maka‘āinana and the ali‘i, and also of yourself, the ali‘i ‘ai moku, here is my thought: I absolutely approve your good thought. Concerning your surmise about the kingdom being fiercely consumed and talk of ruling as a chief, from the nature of your words and thought, there will be no rebellion in the land. Your hoahānau who swallowed the land and destroyed the well-being of the people is gone. However, I am telling you there are rebels in your presence who are being helped by some ali‘i whom you mistakenly think are helpers of yours. But this is not true, and this rebel I am telling you of without hiding anything, is your hoahānau Keaweokahikona who is being helped by some ali‘i of this land. This rebellion is in your presence, O chief.   When Kamehameha heard these genuinely hard words by Keaweaheulu, he lowered his eyes for some time while the conference sat silently. Then he raised his eyes and gazed at all those in his presence and finally turned and looked directly at Keaweaheulu and said to his uncle:

‘Auhea mai ‘oe e ku‘u makua kāne [uncle]. Perhaps Keaweokahikona is not a rebel nor will he turn against me, his hoahānau, for I went to seek a relationship with him when I went to Hilo to move the Naha Stone. From that time when he agreed that we should be related and we could put on each other’s malo, he has kept our oath with steadfastness. At the Battle of Moku‘ōhai, while his ali‘i father was on the other side, the side of my hoahānau the ali‘i Kīwala‘ō, he helped my side without considering his own father. At this time when our mākua kāne are dead, is this the time that he, who affirmed our relationship, is going to turn in rebellion against me, his hoahānau? I think, my uncle, that my hoahānau will never turn and oppose me, and if he had a mind to oppose me, he would have done it before at the Battle of Moku‘ōhai. I think you should absolutely cease this idea of yours, and we should trust my hoahānau and also the ali‘i who are closely connected with him. By our good actions, we will kill off the thought of rebellion amongst them if indeed there is such a thought amongst them. I genuinely think there is no rebellion in the land at this time, and the important thing for us to do is to take care of the maka‘āinana of our ancestors and they will become attached toward us all. Then peace will be victorious over the land.

Makahiki Circuit of Hawai‘i Planned

     When Kamehameha broke off speaking to the prominent ali‘i of his court and Keaweokahikona also heard these excellent words by his hoahānau, there was great enthusiasm amongst the ali‘i, and Kamehameha understood that their minds were supportive of him.

     Some ali‘i stood to support Kamehameha’s thoughts, and the result of that conference was a decision to approve Kamehameha’s idea of making a circuit of the island so that they could see the maka‘āinana and also that the maka‘āinana could see their ali‘i. Soon after this, it was determined to divide the land and this was done with even-handedness. Kamehameha remembered the ali‘i who had been of great help to him with their people. The people would be supportive of him if he acted justly toward them.

     The arrangements for the care of the land in the future were made, and the ali‘i under him were stationed to care for the various lands, and the lower-ranking ali‘i became the ones to care for the ahupua‘a. These land arrangements were made in advance so that the circuit journey would be made easy.

     In the districts of the whole island of Hawai‘i, some prominent ali‘i were appointed to carry out the thoughts of the ali‘i ‘ai moku when administering the land. When the ali‘i of the district or the ahupua‘a gave directions, then the lesser chiefs (kaukauali‘i) and the commoners under them would obey. On the days of kō‘ele [a form of taxation by labor], the ali‘i in charge of the ahupua‘a would call out to the people of his land division, and his stewards (konohiki) would relay the announcement to the common people under them.

     This first organization of work was completed before Kamehameha made his circuit of the whole island of Hawai‘i. There was also gift giving from the various ahupua‘a, consisting of some tribute for the chiefly journey. This right also included tribute for the kāhuna of the Makahiki god, the god of increase of food who was taken on the circuitous journey of the ali‘i nui.

     With these excellent arrangements, Kamehameha established order in the lives of the ali‘i and the maka‘āinana. The common people were to pay heed to the ali‘i who held the land and took care of the things to benefit their lives. Likewise, the ali‘i were to look after the well-being of the common people who dwelt under their protection. The men were to perform their appropriate work, such as house-building or fishing, and the women were to perform their appropriate work such as beating kapa and weaving mats. This property neatly made by the hands of the women was to become tribute for the ali‘i ‘ai moku when it was desired. Not only did the women make kapa and weave mats, but they also twined fishing cordage from which both large and small fishing nets were made.

     All these excellent arrangements for the use of the land and the way of life of the people were settled at that regal conference. At the same time Kamehameha disclosed his thoughts of increasing the race and of keeping the kapu of the men and the women, which were called the family kapu, or “the increase of the race in that ancient time of the land.” These were made sacred, and the kapu were called mau‘u mae and kahapouli. The kapu called kahapouli ruled women during their menstrual periods and the kapu called mau‘u mae was for the men. They were ruled by this type of kapu and not allowed to stray with someone else’s woman, but had to stay in the house. If they had to go out to urinate, this had to be done in one place so that the grass withered there. Because of the withering of the grass, this kapu was named mau‘u mae [wilted grass] and it lasted for ten days. At the end of this kapu on the men, they could join their women. Also the women were controlled by the kapu kahapouli, after which they would cleanse themselves with water.

     Because Kamehameha’s great desire was to increase the population of his commoners, he commanded the kāhuna to see to the absolute obedience of the people to these kapu of the gods which would increase and benefit the race. In this enlightened era, the nature of the relationship of men and women is not understood, but in the times of our ancestors, these laws pertaining to the lives of the people were well kept. This was perhaps why the lives of the people at that time flourished, and strong men and beautiful women were born of distinguished status.

     At the end of Kamehameha’s regal conference which gave him powers of government, he prepared to make his circuit of the island of Hawai‘i. However, first he sent his swift messenger, Makoa, to run ahead and proclaim to the ali‘i and the maka‘āinana that they must observe the kapu of the gods and the functions to do with the care of the land and increasing of the race. Kamehameha wanted the people to learn in advance of his laws, and he also directed Makoa to tell the maka‘āinana everywhere on the island of Hawai‘i that they were going on an annual progress of his god who was called Kaho‘āli‘i.

     Makoa left on his swift journey to proclaim the progress of the Makahiki god, Kaho‘āli‘i, and that Kamehameha and his ali‘i were to follow.

     Kamehameha and his chiefs made ready and departed from Kawaihae and moved to the Kona districts. The journey was arranged as follows:

The Makahiki Procession and Farming Encouraged

     Mo‘opu‘ukane, who was the grand marshal (ilāmuku nui) of the god MKaho‘āli‘i, preceded well in advance with three reddish flags. The names of these flags were: first, Kiwaha; second, Kahoakaokalani; and third, Kaleikahoa.

Following these flags were four hundred warriors garbed in ‘apapane feather cloaks (‘ahu‘ula kīkepa ‘apapane). They did not wear helmets on this journey.

     The god Kaho‘āli‘i was garbed in an ‘i‘iwi pōlena feather cloak (‘ahu‘ula kīkepa ‘i‘iwi pōlena). He had five red flags: two on the right, two on the left, and one behind him. The names of the flags on the right were first, Kamuo‘okalani, and second, Kaihookalani. The names of the flags on the left side of the god Kaho‘āli‘i were Kalanikea and Kalaniuli, and the flag behind the god was Kaukaliihoano. It was absolutely forbidden to go behind this flag—it could only be passed in front.

     These eight flags which have been described were held by persons belonging to the genealogy of Kaho‘āli‘i, a duty that came from their ancestors. The names of these flags were also the names of these eight men who held those kapu flags. They did not wear helmets on their heads, but their hair was trimmed to resemble a helmet as was seen by the multitudes.

     After these people, came the steward (‘aīpu‘upu‘u) of this traveling Makahiki god. He carried on his shoulders the wooden food container and the wooden meat dish. The wood of the carrying pole was of popolu136 wood, and a knotted carrying net enclosed these wooden containers. The squeaking sound the nets made could be heard from half a mile away. Following this head steward were the deputy stewards, who numbered twelve hundred persons; four hundred on one side, another four hundred on the other side, and four hundred behind this major steward of the god Kaho‘āli‘i. They also held water gourds in their hands.

They were garbed in kalukalu shawls draped across one shoulder.

     Two thousand warriors followed the deputy stewards. In this progress by the god Kaho‘āli‘i, the most reverential kapu was imposed, and chiefly kapu fell before the kapu of Kamehameha’s Makahiki god. Kamehameha sent out (ua ho‘oku‘u ihola) this annual circuitous journey of his god in order to take the power of imposing death from the ali‘i and to place this great kapu power upon his god Kaho‘āli‘i. Great ali‘i, such as Ke‘eaumoku, Kame‘eiamoku, Kamanawa, Keaweokahikona, Keaweaheulu, and some other prominent ali‘i, were unable to impose death upon anyone because the power had been taken from them and given to Kamehameha’s Makahiki god, and Kamehameha perhaps was the mouthpiece of this very powerful god.

     The thoughts of some of the old people concerning Kamehameha’s actions were that he founded this custom to take the power of needless oppression from the ali‘i, and took this power into his hands. However it was done by the power of the kapu of this god. The other prominent chiefs of the land were unable to take this power into their hands so that they could not be persons with wicked tendencies (‘ōpū ‘ino‘ino wale) toward anyone or perhaps toward the ali‘i ‘ai moku who kept the fiery kapu of Kaho‘āli‘i.

     By this action of Kamehameha, in again setting up the Makahiki god, he paved the way for the Māmalahoa Law to take supremacy.

     On the arrival at Kailua of this procession for the purpose of increasing food production, Kamehameha began the power of the god by encouraging farming for the very first time. He commanded the ali‘i and the maka‘āinana to go up into the Kona uplands to farm. The chiefs and men were aroused early. The men went upland to farm, and the women worked at the seashore doing a kind of fishing with their hands called hāhāmau.

     When Kamehameha’s procession arrived in the uplands, everyone began to farm. There were no favorites in Kamehameha’s presence. He personally entered into the farming with the maka‘āinana and the prominent ali‘i of the land. The only ali‘i whom Kamehameha forbade to work was his kaikaina [younger brother], Keli‘imaika‘i. He established a custom for his farmers who were divided into three classes: The first class was of people called the weeders, and their task was pulling up the grasses and weeds. The second class was of people whose task was to prepare the holes as well as to plant the kalo tops (huli), the banana shoots, and the sugar cane for which holes had also been prepared.    Kamehameha and his ali‘i and people worked until the very time called by the ancients hiki kū ka lā. This was perhaps the time between ten and twelve o’clock, at which time the steward said to Kamehameha: “E Kalani ē, the food for the meal is prepared.” When Kamehameha heard his steward say this, he rested from his own labors and turned to his maka‘āinana, saying: “E a‘u mau keiki ē [Hey, my children] stop working. Let us all take some food and rest from the work. There is a time for the stomach. This work of farming is to fill the stomach, nor will the eyes stray to the empty belly.” When the ali‘i and the people working with Kamehameha in this immense garden heard his words, all the various classes of workers stood up and went to the place where the steward and his numerous helpers had prepared the food. When the ali‘i and people had departed from the farmed area, Kamehameha thoroughly observed the place which had been entirely farmed, which was unimaginably large (‘a‘ole nō i kana mai ka nui maoli nō), and he said to himself, but was heard by some of his ali‘i who were waiting for him: “This work of farming is really a headache, yet it is the work by which benefit is gained by the patient person.” When these ali‘i heard Kamehameha’s words some of them said to him: “This farm of yours, O chief, is truly vast. The eyes look until one can see no more the farm of the ali‘i strong in farming.” When Kamehameha arrived at the place where the food was prepared, the people and the chiefs murmured about the true vastness of that farm made by Kamehameha and perhaps for this reason it was called Kuahewa, or vast, until this very time in which we live. It lies ma uka of Kainaliu.

     At the end of the meal Kamehameha spoke these important words to his people and his ali‘i:

Kamehameha Advises the People of Kona

     E nā ali‘i me a‘u mau keiki [Pay heed my chiefs and children]. It is well that you have farmed and planted crops. When the time comes that our crop has matured and you begin to pull it up, or perhaps break off the sugar cane clumps, or take the bananas which we all have planted, here is my command to you: pull up the kalo and break off the top (huli) neatly, and then tuck it back into the soil rather than throw it out of the garden and let it just dry up. The same should be done when the sugar cane is pulled. As to the sugar cane, the ali‘i desires you who break off the sugar cane, to thrust the cuttings back into the earth. Also when cutting the banana stalk to take the fruit, take care lest the shoots be trampled. If you do as I have directed you, then you will continue to consume the vegetable food, the sugar cane, and the bananas and will not die of starvation. And when you see the weeds growing, then dig them up.

Where the garden is covered with fern leaves, cover them again with new fern leaves as these are the good actions which will expel starvation from the calabashes of men. Here is another instruction, O chiefs and my children: do not oppress the women, take good care of them. And do not forget this most important thing, take good care of our god to benefit our life upon the land. Also it is a good thing that you have spoken of the garden which we have just planted as Kuahewa. This is a good name, and it shall be so called hereafter. It will be known by our children, and it will become an instruction to them to join together in the good work to expel famine from the calabash.

     These were truly good words of advice spoken by this most famous ali‘i of our beloved land. Words to be taken and pondered by the new generations of the land which Kamehameha conquered, the people whom he distinguished by calling them “my children.” This shows how this famous ali‘i of Hawai‘i Nui Kuauli cherished his people. They were important to him and he fulfilled those words of advice by Kekūhaupi‘o, his teacher, when they were in Kohala: “Ea, teach men to work and farm and take care of the big man and the little man [the chiefs and commoners]. The ali‘i who is pleasure-loving is not one who will achieve control over the island.” Those true words had been cherished in Kamehameha’s heart and he was now fulfilling this good advice.

     While Kamehameha was farming the land and encouraging the desire for work amongst the chiefs and the commoners, the god who encouraged the growing of food had been brought by his people who were those who had the right to be with that god Kaho‘āli‘i. The idea of preserving a reverential kapu was spread about, and the kapu of prostration before the ali‘i Kamehameha and his god Kaho‘āli‘i was imposed.

     This action by Kamehameha in having the people and the chiefs prostrate themselves before the kapu of Kaho‘āli‘i was a good thing. Perhaps the thought behind this was to learn whether there was rebellion in the land because the chief or commoner who did not prostrate himself had perhaps not listened to the thoughts of the ali‘i ‘ai moku. Kamehameha led the ancestors of this race in worship and thus was fulfilling the command of his uncle Kalani‘ōpu‘u to care for the god.

     We also see the profound knowledge of Kamehameha. As previously shown, Kamehameha was statesmanlike in learning of the ali‘i who were jealous or hard-hearted toward him. He was founding his steadfast position as ruler of the great island of Hawai‘i. He knew about the guidance of government and gaining the trust of the prominent ali‘i of the land who were known to have many men under them. These were the things which advanced his work toward the conquest of the entire archipelago. The political skill of this high chief of Hawai‘i Nei was far superior to that of these days now, when some persons are digging up the mistakes of the past and basing this low work on hard-heartedness, seeking the sorcerer’s way of destruction in order to take revenge upon a companion.

     Pai‘ea Kamehameha did not do this, but he sought affection from the chiefs and the commoners, attempting to uproot malicious thoughts amongst his own ali‘i, and by good means to truly gain the love of his chiefs and commoners which firmly established his rule over them. His good works indeed expelled thoughts of rebellion amongst them. We are able to really understand the main reason for the great and remarkable victory of this Napoleon of the Pacific over this entire archipelago. It was the affection and trust of his people, and in his love of mankind and his search to benefit them.

     After some weeks of Kamehameha’s stay at Kailua and of progress in agriculture, he left that part of Kailua and went to Kealakekua, South Kona, with his ali‘i and men. He stayed there performing good works and fishing and encouraging farming in the uplands. Not only did he speak of this, but he set himself as a good example for them to follow and do as he did. At this same place also, Kamehameha first showed his political skills. By taking up agriculture, he was preparing the means for the great work he was contemplating. Furnishing food and things for the well-being of his people was the very first stepping-stone to victory, as who can be a strong man in a battle if he lacks the food to strengthen his body?     At this place, our story will be directed to the beginnings of Kamehameha’s great work, assisted by his famous companion Kekūhaupi‘o and Holo‘ae, Kekūhaupi‘o’s father-in-law, and also well supported by his high chiefs.