The Early Battles of

Pai‘ea Kamehameha

The Ali‘i Warrior Chief

Who Became King Kamehameha the Great[i]

Introduction

This is the story of a young chief of ali‘i (royal) blood—Pai‘ea Kamehameha—his growth into a fierce warrior embodied with the war god Kūkā‘ilimoku, and his eventual ascension to the throne as King Kamehameha I, the powerful yet benevolent ruler of all of the Hawaiian Islands.

This is also the story of the brave warriors on the battlefields of ancient Hawai‘i, and those important people of old—the kāhuna nui (high priests), kāula (prophets and seers), kilokolo (readers of omens), and kuhikuhipu‘uone (advisors)—who guided these warriors in their oaths of loyalty and offerings at heiau (sacred places of worship), and in their important decisions that determined war or peace, victory or defeat, life or death.

“‘Ano lani; ‘ano honua.”

“A heavenly nature; an earthly nature.”

“Said of some ‘aumākua who make themselves visible to loved ones by assuming an earthly form, such as fish, fowl, or animal,

yet retain the nature of a god.”

Pukui: 119-15[ii]

Kamehameha is Born

Alapa’inui of Hilo Defeats Kalani‘ōpu‘u of Ka‘ū

In the North Kohala area of Hawai‘i Island in about the year 1753,[iii] near ‘Upolu Point[iv] at a place called Kokoiki (“Little Blood”[v]), on an omen-filled night with lightning crackling in the sky and thunder shaking the land,[vi] a child is born.

This infant child, Pai‘ea Kamehameha, will one day become the ruler of the Hawaiian Kingdom as King Kamehameha I.

The mother of this ali‘i (royal) chief is Keku‘iapoiwa (II), whose name refers to her royal lineage, and means “The joining [of] nine circles, i.e., nine families united in one person.”[vii]

The father of Pai‘ea Kamehameha is most commonly said to be the Kona high chief Keōuakupuapāikalaninui [Keōuanui; Keōuakupuapāikalani; Kalanikupuapāikalaninui; Kalanikupuapāikalaninui Keōua; Keōua].

The true father of the infant ali‘i, however, may instead be the Maui ruler Kahekilinui‘ahumanu [Kahekili], since Kamehameha’s mother, Keku‘iapoiwa (II), had visited Kahekilinui‘ahumanu before the sacred ali‘i Pai‘ea Kamehameha was born.

Also, as we will see later in this story, when the young Pai‘ea Kamehameha first demonstrates his warrior skills, in the Battle of Kalaeoka‘īlio[viii] (“The Cape of the Dog”[ix]), the Maui ruler Kahekilinui‘ahumanu himself mentions to his chiefs that perhaps this brave warrior Kamehameha is his own son.

Before Kamehameha was born, the high chief Keawemauhili[x] expressed his desire to “pinch off the tip of the young mulberry shoot”[xi] because a prophecy in a genealogical chant entitled “Haui ka Lani,”[xii] written by the renowned Maui composer Keaulumoku, proclaimed the importance of the impending ali‘i (royal) birth.

Keawemauhili’s comment referred to the practice of removing young shoots of wauke (paper mulberry, Broussonetia papyrifera) from the plant’s main stalk to keep the shoots from causing imperfections in the kapa (tapa) barkcloth that is made from the plant’s fibers.

In other words, they should “pinch off the tip,” (get rid of Kamehameha when he is very young), before he grows too powerful to be stopped and contests the power of the ruling chiefs.

Warriors of Keawemauhili are at the court of Alapa‘inui when an order is given to “E ‘ō‘ū i ka maka o ka wauke oi ‘ōpiopio” (“Nip off the leaf bud of the wauke plant while it is tender”),[xiii] because Keawemauhili fears that the young ali‘i might eventually challenge the rule of Alapa‘inui.

(Years later, Keawemauhili’s warriors were heard to say “Eia ‘i‘o no, ke kolo mai nei ke a‘a o ka wauke” (“Truly now, the root of the wauke creeps”),[xiv] implying that the opportunity has passed to stop the rising young warrior Pai‘ea Kamehameha.)

At the time of the birth of Pai‘ea Kamehameha, the ali‘i ‘ai moku (paramount chief) of Hawai‘i Island is Alapa‘inui [Alapa‘i].

For the first five years of his life, Pai‘ea Kamehameha is raised on Hawai‘i Island by his kahu (guardian) Nae‘ole (“Without gasping”[xv]), a Kohala chief of the ahupua‘a (natural watershed land division) of Hālawa (“Curve”[xvi]) at ‘Āwini, and also a māmakakaua (warrior) of Kalani‘ōpu‘u.

Some say, however, that the newborn Pai‘ea Kamehameha is taken to safety not by the Kohala chief Nae‘ole, but instead by Nāihe, a North Kohala chief who is the husband of Kapi‘olani (I) [Kapi‘olaninui], and that it is Nāihe who keeps the young ali‘i safe and rears him.[xvii]

The reason the ali‘i (royal) child is named Kamehameha is due to an extremely kapu (sacred) ali‘i wahine (woman of royal blood) named Lilinoe from Kahalu‘u in North Kohala.

Lilinoe was raised in a remote cave called Kahikipaialewa, bathed in a kapu spring called Pilihua [Poli‘ahu], and became the wife of Kūkaha‘ula [Kūkahau‘ula]. She was distinguished by the ancient saying “Ihi ke kua, meha ke alo.”[xviii]

“The rearing of this chiefess, famous for her beauty, in complete solitude was the reason that Keku‘iapoiwa called her son Kamehameha. He had also been reared in solitude like the one of that famous saying: “Ihi ke kua, a meha ho‘i ke alo”...the reason that Kamehameha was called that famous name was because of that solitary, very kapu, rearing of Lilinoe.”

Stephen Langhern Desha Sr.[xix]

A Hawaiian proverb from ancient times was: “‘Ihi ka kua, meha ka alo; ka hua i ka umauma hō‘ike ia.” (“Sacred is the back, silent the front; the word on the chest, reveal.”), which is “an expression often used by chiefs. No one stands behind and no one else is here in my presence, so deliver your message to me.”[xx]

At about five years of age, Pai‘ea Kamehameha is taken to Hilo to live with his father Keōuakupuapāikalaninui at the court of the high chief Alapa‘inui, under the guardianship of Alapa‘inui’s senior wife, Keaka.[xxi]

 

The main generals of Alapa‘inui are Keōuakupuapāikalaninui (Kamehameha’s father) and Kalani‘ōpu‘u (a Ka‘ū chief), and both of these generals are grandsons of the renowned Hawai‘i Island ruler Keaweikekahiali‘iokamoku [Keawe].

The Ka‘ū chief Kalani‘ōpu‘u is the eldest son of Kamaka‘īmoku and Kalaninui‘īamamao [Kalaninui-‘Ī-a-mamao]. Kamaka‘īmoku is a chiefess of ‘Ī and Mahi descent, and Kalaninui‘īamamao is the senior, half-‘Ī son of Keaweikekahiali‘iokamoku and Lonoma‘aikanaka.

As a grandson of Keaweikekahiali‘iokamoku, Kalani‘ōpu‘u is the eldest (senior) representative of the senior line of Keaweikekahiali‘iokamoku, whose second oldest son after Kalaninui‘īamamao, Ke‘eaumokunui [Kalanike‘eaumoku], is killed in battle by Alapa‘inui, his own half-brother.

This slain warrior Ke‘eaumokunui is the father of Keōuakupuapāikalaninui with Kamaka‘imoku, who is also the mother of Kalani‘ōpu‘u. Thus Kalani‘ōpu‘u and Keōuakupuapāikalaninui, the two main generals of Alapa‘inui, are half-brothers.

Kamehameha is still a young boy in the court of Alapa‘inui when the warriors of Alapa‘inui, led by Keōuakupuapāikalaninui and Kalani‘ōpu‘u, sail to Maui.

Alapa‘inui’s goal in sending these warriors to attack Maui is to avenge the earlier attack by Alapa‘inui’s brother-in-law, the Maui ruler Kekaulikenuiahumanu [Kekaulike], whose fleet of canoes had sailed from Kaupō in eastern Maui to attack Hawai‘i Island.

Kekaulikenuiahumanu is the great grandfather of Keōpūolani [Keōpūolanikauhiakama; Kalanikauika‘alaneokeōpūolani], an extremely sacred ali‘i (royal) chiefess who will one day become the wife of King Kamehameha I, and with him, the mother of King Kamehameha IV (Alexander Liholiho ‘Iolani), and King Kamehameha V (Lot Kapuāiwa Kamehameha).

When Kekaulikenuiahumanu attacks and burns some coastal villages along the Kona coast, Alapa‘inui assembles his own warriors at his court in Kona and gives chase, intercepting the invading warriors of Kekaulikenuiahumanu at sea.

Alapa‘inui’s warriors defeat the invading forces of Kekaulikenuiahumanu in a sea battle and send them fleeing northward. Kekaulikenuiahumanu’s forces then attack some villages in Kekaha, fell coconut trees at Kawaihae, and cause more death and destruction along the Kohala Coast before returning to Mokulau (“Many islets”[xxii]) at Kaupō where Kekaulikenuiahumanu begins planning a new attack.

Alapa‘inui goes to Kohala where he continues to amass an army to strike back at Kekaulikenuiahumanu. Alapa‘inui and his court stay at Pu‘uepa [Pu‘uwepa[xxiii]] in Kokoiki near the North Kohala heiau called Mo‘okini (“Many mo‘o”; or Many lineages”[xxiv]), and his growing army camps from Pu‘uepa all the way to Koai‘e[xxv] in Lapakahi (“Single ridge” [xxvi]).[xxvii]

[The heiau known as Mo‘okini was built under the authority of the Tahitian kahuna (high priest) Pā‘ao, who ruled Hawai‘i Island and began a 700-year dynasty, siring the royal line leading to Pai‘ea Kamehameha. Stones for the structure were “passed hand to hand for 9 miles from the seacoast. Stones near here were called Pā‘ao’s canoe, paddles, and fishhooks, and the fields he cultivated were called nā mau‘u o Pā‘ao (Pā‘ao’s grasses) and left untouched for fear of storms. A stone east of the heaiu was called Pōhaku-holehole-kānaka (stone [for] stripping human [flesh]). The flesh was removed from human sacrificial victims and the bones were made into fishhooks and other objects.”[xxviii]

Upon arriving on Maui, Alapa‘inui learns that his rival Kekaulikenuiahumanu has died. This news of the death of Kekaulikenuiahumanu results in Alapa‘inui establishing a peace with Maui’s new ruler, Kamehamehanui, who is the husband of Nāmāhānaikaleleonalani [Nāmāhana], and the son of the half-sister of Kekaulikenuiahumanu.[xxix]

When Pai‘ea Kamehameha is about ten years old, his father Keōuakupuapāikalaninui dies in Hilo. The bones of Keōuakupuapāikalaninui are burned at the cliff called Ka‘awaloa (“The distant kava,”[xxx]), which later becomes known as Ka Pali Kapu o Keōua.[xxxi]

Battle #1—

The Hilo Warriors of Alapa‘inui

Defeat the Ka‘ū Warriors of Kalani‘ōpu‘u Near Hilo

 

Who:

The Ka‘ū warriors of Kalani‘ōpu‘u,

including Kekūhaupi‘o and Keawemauhili,

and also Puna, the kahu (guardian) of Kalino‘ōpu‘u

vs.

the Hilo warriors of Alapa‘inui and chiefs loyal to Alapa‘inui,

including Keawe‘ōpala, Kalua‘apana Keaweāheulu,

and the three sons of Keawepoepoe:

Kame‘eiamoku, Kamanawa, and Ke‘eaumoku Pāpa‘iaheahe.[xxxii]

Where: Near Hilo, Hawai‘i Island.

 

Why: Kalani‘ōpu‘u seeks to avenge the alleged poisoning or sorcery used by Alapa‘inui to kill Keōuakupuapāikalaninui, and wants to take Pai‘ea Kamehameha from Alapa‘inui’s court in Hilo and bring him to his own court in Ka‘ū.

When: Pai‘ea Kamehamea is about ten years old.

Result: Kalani‘ōpu‘u’s forces suffer many deaths and are put to flight by the warriors of Alapa‘inui.

Kalani‘ōpu‘u Attempts to Bring Pai‘ea Kamehameha to Ka‘ū

When the Ka‘ū ruler Kalani‘ōpu‘u hears of the death of Kamehameha’s father, Keōuakupuapāikalaninui, he believes as others do also that Keōuakupuapāikalaninui was poisoned by Alapa‘inui, and that perhaps sorcery or poisoning was involved.

Kalani‘ōpu‘u summons his trusted warrior Kekūhaupi‘o to travel from his home in Ke‘ei to the court of Kalani‘ōpu‘u at Ka‘ū. Kalani‘ōpu‘u then instructs Kekūhaupi‘o and his other warriors and high chiefs to initiate a battle with the forces of Alapa‘inui and bring back the young Pai‘ea Kamehameha from the court of Alapa‘inui in Hilo to live at Ka‘ū.

Allied with Kalani‘ōpu‘u is his kahu (guardian) Puna, as well as Keawemauhili, who is the younger half-brother of Kalani‘ōpu‘u.

On his father’s side, Keawemauhili is the grandson of the famous Hawai‘i Island ruler Keaweikekahiali‘iokamoku, and on his mother’s side, Keawemauhili is the great grandson of the renowned Hawai‘i Island ruler Keaweikekahiali‘iokamoku. Keawemauhili’s name means “Keawe of the double twist,” reflecting this unique lineage.

The battle between the Ka‘ū warriors of Kalani‘ōpu‘u and the Hilo warriors of Alapa‘inui takes place in Hilo. Many of Kalani‘ōpu‘u’s warriors are killed in this conflict, and Alapa‘inui’s army is victorious.

Kalani‘ōpu‘u’s surviving warriors flee from the battlefield, and Kekūhaupi‘o is one of those who barely escapes. Kalani‘ōpu‘u then returns to his own district in Ka‘ū-west Puna along with his kahuna (priest) Holo‘ae, who had previously been a prominent kahuna of Alapa‘inui.[xxxiii]

Battle #2—

The Ka‘ū Warriors of Kalani‘ōpu‘u

Defeat the Hilo Warriors of Keawe‘ōpala

with Ke‘eaumoku Pāpa‘iaheahe Inland of Kawaihae.

 

Who:

The Ka‘ū warriors of Kalani‘ōpu‘u

vs.

the Hilo warriors of Keawe‘ōpala,

allied with Ke‘eaumoku Pāpa‘iaheahe.

Where: Inland of Kawaihae on Hawai‘i Island, between Ke‘ei and Hōnaunau.

 

Why: Kalani‘opu‘u seeks revenge for his earlier military defeat by the warrior forces of Alapa‘inui.

 

When: c.1760.

 

Result: After a battle lasting several days, Kalani‘ōpu‘u’s forces are victorious. A turning point in this battle is the death of Ka‘akau, the kahuna nui (high priest) of Keawe‘ōpala, who is also killed. Ke‘eaumoku Pāpa‘iaheahe flees to Maui

With this victory Kalani‘ōpu‘u rules all of Hawai‘i Island, and Pai‘ea Kamehameha returns to Ka‘ū to live in the court of his makua kāne mō‘ī Kalani‘ōpu‘u. Kalani‘ōpu‘u’s warriors later gain control of the fortress at Ka‘uiki in eastern Maui.

Kalani‘ōpu‘u’s Ka‘ū Warriors

Defeat the Hilo Warriors of Keawe‘ōpala

Keawe‘ōpala is Killed

About one year later, Alapa‘inui moves his court from Hilo to Waipi‘o (“Curved Water”[xxxiv]), then to Waimea (“Reddish water”[xxxv]), and finally to Kawaihae (“The water [of] wrath” [xxxvi]). At the heiau called Mailekini (“Many maile vines” [xxxvii]) in Kawaihae, Alapa‘inui names his eldest son, the high chief Keawe‘ōpala, as his successor and heir.

[Note: Mailekini heiau was the primary luakini heiau (where human sacrifices were performed) at Kawaihae before the completion of the construction of the heiau called Pu‘ukoholā (“Whale hill”)[xxxviii] by Pai‘ea Kamehameha (the future King Kamehameha I) in 1791. Mailekini heiau was apparently used as long ago as the 1600s by the Hawai‘i Island ruler Lonoikamakahiki [Lono].[xxxix]

The name Pu‘ukoholā is explained by Frances N. Frazier in Kamehameha and his Warrior Kekūhaupi‘o (2000) to instead be spelled Pu‘ukohola (no macron), meaning “built as the house of the god, a pu‘u [desire] for death and not for life. The death which was to be bound securely within this heiau was in the lagoon (kai kohola) and not in the deep sea nor on land.”[xl]]

After Alapa‘inui’s passes away due to illness, his eldest son Keawe‘ōpala inherits Alapa‘inui’s rule and domain, with the support of many famous ali‘i (royal) warriors of Hawai‘i Island. Keawe‘ōpala then redivides the lands of his domain, as is the customary right of a new ruler.

The redivision of lands by Keawe‘ōpala angers certain high chiefs including Keawepoepoe, who is Kamehameha’s uncle, and Ke‘eaumoku Pāpa‘iaheahe, who is Kamehameha’s cousin, and also the father of Ka‘ahumanu, who will later become queen as the wife of King Kamehameha I. These discontented chiefs, Keawepoepoe and Ke‘eaumoku Pāpa‘iaheahe, are soon defeated in battle by the forces of Keawe‘ōpala.[xli]

The Ka‘ū ruler Kalani‘ōpu‘u continues to seek retribution for his earlier defeat in battle against the warriors of Alapa‘inui near Hilo in his failed attempt to take the young chief Pai‘ea Kamehameha away from Alapa‘inui’s court (then in Hilo) and into his own court in Ka‘ū.

Kalani‘ōpu‘u instructs his warriors to initiate a battle against the warriors of Keawe‘ōpala, who is allied with the Kona high chief Ke‘eaumoku Pāpa‘iaheahe. Kalani‘ōpu‘u moves his warriors to Kapalilua[xlii] in southern Kona where he is joined by the remnants of the defeated forces of Ke‘eaumoku Pāpa‘iaheahe.

Keawe‘ōpala’s warriors, led by Kamoho‘ula, advance toward the warriors of Kalani‘ōpu‘u, and the two armies engage in battle between Hōnaunau[xliii] and Ke‘ei, inland of Kawaihae.[xliv] Kekūhaupi‘o shows amazing bravery during the fighting, and Kalani‘ōpu‘u’s forces are victorious.

The turning point of this battle is the death of Keawe‘ōpala’s kahuna nui (high priest), Ka‘akau, who previously had been the kahuna nui of Alapa‘inui.[xlv] Keawe‘ōpala is also killed, and Ke‘eaumoku Pāpa‘iaheahe flees to Maui.

The triumph of Kalani‘ōpu‘u’s warriors near Kawaihae reunifies Hawai‘i Island under one ruler, and Kalani‘ōpu‘u thus re-establishes the rule of Keaweikekahiali‘iokamoku’s senior line through Kalaninui‘īamamao [Kalaninui-‘Ī-a-mamao].

After Kalani‘ōpu‘u’s military victory, he begins his reign over all of Hawai‘i Island and places chiefs who are loyal to him in control of all of the island’s districts. Pai‘ea Kamehameha returns to Ka‘ū to live in the court of Kalani‘ōpu‘u along with the young ali‘i Kīwala‘ō Kauikeaouli [Kīwala‘ō Kauikeouli], the son of Kalani‘ōpu‘u.

The responsibility for the instruction of Pai‘ea Kamehameha is given over to the highly respected warrior Kekūhaupi‘o, who begins training the young ali‘i chief in ancient martial arts and warrior skills.

Kalani‘ōpu‘u’s warriors later attack Hāna in eastern Maui and gain control of the fortress at Ka‘uiki (“The glimmer”[xlvi]). The Maui ruler Kamehamehanui is unable to remove the Hawai‘i Island warriors from this fortress hill despite repeated attempts.[xlvii]

Battle #3—

Kamehameha and the Hawai‘i Island Warriors of Kalani‘ōpu‘u

Defeat the Maui Warriors of Kahekilinui‘ahumanu

at the Fortification of Ka‘uiki at Hāna

and the Nearby Village of Kaupō:

The Plunder of Kaupō.

 

Who:

The Hawai‘i Island warriors of Kalani‘ōpu‘u

(with Kamehameha)

vs.

the Maui warriors of Kahekilinui‘ahumanu.

Where: Fortification of Ka‘uiki at Hāna, Maui; nearby village of Kaupō.

 

Why: To regain control of the fortification of Ka‘uiki at Hāna.

 

When: c.1775.

 

Result: Kalani‘ōpu‘u’s forces are victorious over the Maui warriors and retake the fortification of Ka‘uiki at Hāna. Kalani‘ōpu‘u also orders his warriors to plunder the people of Kaupō, and many innocent people are killed.

Kalani‘ōpu‘u’s Ka‘ū Warriors Defeat the Maui

Warriors of Kahekilinui‘ahumanu:

The Plunder of Kaupō

Not long after the young Pai‘ea Kamehameha begins living in Kalani‘ōpu‘u’s court in Hilo, Kalani‘ōpu‘u initiates a battle against the warriors of the Maui ruler Kahekilinui‘ahumanu, who had succeeded his brother Kamehamehanui as ruler of Maui.

Kahekilinui‘ahumanu is tattooed black over one side of his body from head to toe, and he is sometimes referred to as “pā‘ele kū chief of the Bays of Pi‘ilani [Maui], referring to “the solid black tattoo covering half of Kahekili’s body.”[xlviii]

Pā‘ele ku lani.

The chiefly blackening.

This expression, used in chants and songs, refers to the tattooing of Kahekili, ruler of Maui. Because he was named for the god of thunder, who was believed to be black on one side of his body, Kahekili had himself

tattooed on one side from head to foot.

Pukui: 2565-282[xlix]

The battle between Kalani‘ōpu‘u’s warriors and Kahekilinui‘ahumanu’s warriors—which includes the young ali‘i Pai‘ea Kamehameha and his war instructor Kekūhaupi‘o fighting on the side of Kalani‘ōpu‘u—takes place in Hāna, Maui, at the fortification of Ka‘uiki, which had previously been controlled by chiefs of Hawai‘i Island.

When Kalani‘ōpu‘u’s forces are in Hāna reclaiming the fort at Ka‘uiki, Kalani‘ōpu‘u orders some of his warriors to plunder the nearby village of Kaupō, and many innocent people are slaughtered. This attack on the people of Kaupō is considered to be unwarranted because those lands of Kaupō were not previously under the control of Hawai‘i Island chiefs.

Kamehameha is reluctant to participate in such unprovoked attacks, and he tells Kalani‘ōpu‘u that such a cowardly type of war will not be supported by their gods. Kalani‘ōpu‘u replies, “I, the makua, go to war, therefore you all shall go.”[l]

Battle #4—

Battle of Kalaeoka‘īlio[li]—The Cape of the Dog:

The Maui Warriors of Kahekilinui‘ahumanu

Defeat the Hawai‘i Island Warriors of Kalani‘ōpu‘u at Kaupō. [lii]

 

Who:

The Hawai‘i Island warriors of Kalani‘ōpu‘u

(including Kamehameha)

vs.

the Maui warriors of Kahekilinui‘ahumanu.

Where: Kaupō, Maui.

 

Why: Kahekilinui‘ahumanu is angered by the killing of his people at Kaupō, Maui and seeks revenge against Kalani‘ōpu‘u.

 

When: c.1775

Result: Kalani‘ōpu‘u’s forces are outnumbered and flee the battlefield, suffering many deaths. This is the first major battle of the rising warrior Pai‘ea Kamehameha, and during the fighting, the young ali‘i chief shows fearlessness and bravery by coming to the rescue of his war instructor Kekūhaupi‘o.

The Maui Warriors of Kahekilinui‘ahumanu

Defeat the Ka‘ū Warriors of Kalani‘ōpu‘u

At the Battle of Kalaeoka‘īlio (“The Cape of the Dog”[liii])

The Maui ruler Kahekilinui‘ahumanu is angered by the attack on his warriors at Hāna and the slaughter of his people at Kaupō. Determined to punish the attackers, Kahekilinui‘ahumanu raises a large army led by the famous warrior Kāne‘ōlaelae, and a heated battle takes place at Kaupō.

Kekūhaupi‘o shows great bravery during the fighting, and then suddenly finds himself surrounded by Maui fighters.

The young warrior Kamehameha fearlessly leaps into the battle just in time to defend the life of his guardian and war instructor Kekūhaupi‘o.

Despite the courageous fighting of Kamehameha and Kekūhaupi‘o along with the other Hawai‘i Island warriors, the massive Maui army of Kahekilinui‘ahumanu eventually forces the Hawai‘i Island warriors to flee the battlefield. The Maui forces are victorious, and the Hawai‘i Island warriors suffer many deaths.

This conflict is known as the Battle of Kalaeoka‘īlio[liv] (“The Cape of the Dog”[lv]), and is also called the War of Kalaehohea.[lvi] After fleeing the Maui battlefield, the surviving Hawai‘i Island warriors return home and Kalani‘ōpu‘u begins preparations to avenge his defeat at Kaupō.

Kahekilinui‘ahumanu is informed of the valiant fighting of Kamehameha and Kekūhaupi‘o at Kaupō, and tells his chiefs that perhaps this brave warrior Kamehameha is his son (Kamehameha’s mother, Keku‘iapoiwa (II), had visited Kahekilinui‘ahumanu before the young ali‘i Pai‘ea was born).

Kalani‘ōpu‘u’s Warriors Arrive on Maui

The Feathers of the War God Kūkā‘ilimoku

Alight Upon Kamehameha

After his brutal defeat in the Battle of Kalaeoka‘īlio at Kaupō, the Hawai‘i Island ruler Kalani‘ōpu‘u immediately begins preparations for another attack against the Maui ruler Kahekilinui‘ahumanu.

Kalani‘ōpu‘u’s forces for this new attack include about 800 warriors comprising the ‘Ālapa and Pi‘ipi‘i armies, which are together known as the Chiefly Army of Keawe, and these warriors include the ali‘i Pai‘ea Kamehameha but not his war instructor Kekūhaupi‘o.[lvii]

Many of the chiefly ‘Ālapa and Pi‘ipi‘i warriors are related to Kalani‘ōpu‘u, including the young warrior Kamehameha, whose great grandfather is Keaweikekahiali‘iokamoku, who is also Kalani‘ōpu‘u’s grandfather.

All of these royal ‘Ālapa and Pi‘ipi‘i warriors are garbed in feather cloaks, and they are known for their bravery and their high level of skill in martial arts.

Also supporting Kalani‘ōpu‘u and his Chiefly Army are six divisions of commoner armies: ‘Ī, ‘Ahu, Mahi, Palena, Luahine, and Pā‘ia.[lviii] Kalani‘ōpu‘u’s forces number about seven lau (2,800) warriors in all.

To prepare for the impending war with Kahekilinui‘ahumanu, Kalani‘ōpu‘u cleanses two important luakini heiau (where human sacrifices were performed): Keikipu‘ipu‘i at Kailua (“Two seas”[lix]) and ‘Ōhi‘amukumuku at Kahalu‘u (“Diving place”[lx]).

Kalani‘ōpu‘u reconsecrates the two luakini heiau to his war god Kūkā‘ilimoku,[lxi] and asks Holo‘ae, his chief kahuna (priest), to make a ceremonial preparation of ‘awa (Piper methysticum, kava) as an offering to the revered war god Kūkā‘ilimoku.

Kalani‘ōpu‘u’s kahuna Holo‘ae supervises the reconsecration of the two heiau.[lxii]

Kahekilinui‘ahumanu is aware that Kalani‘ōpu‘u is preparing for war against him, and asks O‘ahu’s paramount ruler Peleiōhōlani to send to him the kahuna (priest) Kaleopu‘upu‘u, who is the younger brother of the renowned kahuna Ka‘ōpulupulu of the Waimea heiau.[lxiii]

The advice of Kaleopu‘upu‘u is heeded by Kahekilinui‘ahumanu, who orders the rebuilding of two Maui heiau: Pu‘uohala (“Hill of pandanus”[lxiv]) and Kaluli which are located north of Wailuku (“Water of destruction”[lxv]). Offerings are prepared and human sacrifices are performed at the heiau.

The kahuna (priest) Kaleopu‘upu‘u tells Kahekilinui‘ahumanu: “O heavenly one, the fish has entered the sluice-gate and is surrounded by the small-meshed net.”[lxvi]

Kaleopu‘upu‘u states: “Wehe i ka mākāhā i komo ka i‘a.” (“Open the sluice gate that the fish may enter”), meaning “they were now ready to trap the invaders, like fish inside a pond,” and this is a saying that has now come to refer to “the application of strategy to trap the enemy.”[lxvii]

Kalani‘ōpu‘u, his son, Kīwala‘ō Kauikeaouli, and their massive army then set sail for Maui and soon arrive at Honua‘ula (“Red land”[lxviii]) from Keone‘ō‘io (“The sandy [place with] bonefish”[lxix]) to Mākena (“Abundance”[lxx]), then move along the shores of Kīhei (“Cape”[lxxi]) to Kula (“Plain”[lxxii]).[lxxiii]

“This war expedition by the Hawai‘i people, which floated on the yawning billows of ‘Alenuihāhā Channel, was a magnificent spectacle. The high-ranking chiefesses also went on this expedition, accompanying their husbands to battle as was the custom of this race in ancient times.”

Kamehameha and his Warrior Kekūhaupi‘o [lxxiv]

At Keone‘ō‘io, Kalani‘ōpu‘u consults with his kahuna Holo‘ae, who builds a divining platform to seek a message from the war god Kūkā‘ilimoku. As Holo‘ae completes his prayer at the temple of the war god, Kalani‘ōpu‘u’s chiefs and kuhikuhipu‘uone (seers and advisors) watch as the feathers of Kūkā‘ilimoku flutter upward and then alight upon the young royal chief, Pai‘ea Kamehameha.

Holo‘ae then instructs the Hawai‘i Island ruler Kalani‘ōpu‘u to delay his attack on the Maui army of Kahekilinui‘ahumanu until the following day when Kamehameha’s nephew will lead his warriors to victory.

“Lay aside your battle until the sun shines on top of the head (kau ka lā i ka lolo) [high noon],” Holo‘ae tells Kalani‘ōpu‘u, “then the small-meshed net your opponent has lowered to catch the large fish and the small fish will be torn.”[lxxv]

Holo‘ae also advises Kalani‘ōpu‘u to send Pai‘ea Kamehameha to spy out the opponent’s activities. Holo‘ae also tells Kalani‘ōpu‘u that Pai‘ea Kamehameha and no one else should be appointed as the guardian of the war god Kūkā‘ilimoku.
Battle #5—

Kamehameha and Kekūhaupi‘o

Defeat the Maui Warriors of Kahekilinui‘ahumanu

Near Papawai Point

 

Who:

Kamehameha and Kekūhaupi‘o

vs.

the Maui warriors of Kahekilinui‘ahumanu.

Where: Near Papawai Point, Maui.

 

Why: The Maui warriors of Kahekilinui‘ahumanu try to prevent Kamehameha and Kekūhaupi‘o from landing their canoe.

 

Result: Kamehameha and Kekūhaupi‘o are vastly outnumbered yet they defeat the Maui warriors and force them to flee.

Kamehameha and Kekūhaupi‘o Defeat the Maui Warriors

at Papawai Point

Kamehameha and Kekūhaupi‘o, with a crew of paddlers on a large double canoe, leave Kīhei at night to spy out the situation and gain knowledge of the army of Kahekilinui‘ahumanu. As Kamehameha and Kekūhaupi‘o travel along near the seacoast, Kahekili’s warriors onshore prevent Kamehameha’s canoe from landing.

As dawn arrives, Kamehameha and Kekūhaupi‘o are finally able to approach the shoreline at a cove near Papawai Point (“Water stratum”[lxxvi]) where a white-sand beach makes the warriors of Kahekilinui‘ahumanu visible. Kamehameha and Kekūhaupi‘o move toward the shoreline and prepare to defend themselves.

On the two bows of the canoe stand the two brave warriors, Kamehameha and Kekūhaupi‘o, and as they approach the shoreline the battle-ready Maui warriors onshore begin to attack. Kamehameha and Kekūhaupi‘o, along with their small crew of paddlers, are able to successfully ward off the onslaught of spears and then hurl those same spears back at the aggressors.

Despite being vastly outnumbered, Kamehameha and Kekūhaupi‘o are victorious, and the Maui warriors are forced to flee. Kamehameha and Kekūhaupi‘o then return to Kiheipuka (Kīheipūko‘a) where Kalani‘ōpu‘u’s army is encamped.

Battle #6—

Battle of the Sand Dunes—Pi‘ipi‘i and ‘Ālapa Heaped Up at Kakanilua:

The Maui Warriors of Kahekilinui‘ahumanu

and the O‘ahu Warriors of Kahāhana

Defeat the Hawai‘i Island Warriors of Kalani‘ōpu‘u’s

Chiefly Army of Keawe at Wailuku.

 

Who:

The Hawai‘i Island warriors of Kalani‘ōpu‘u’s Chiefly Army of Keawe (‘Ālapa and Pi‘ipi‘i armies) including Kekūhaupi‘o, Kalanimanoiokaho‘owa, Nae‘ole, ‘Īmakakoloa, Kānekoa, Nu‘uanupā‘ahu, Nanuekaleiōpū,

Keaweaheulu, and Keawemauhili as well as Kame‘eiamoku

and Kamanawa (the sacred twins of Kekaulikenuiahumanu)[lxxvii]

vs.

the Maui warriors of Kahekilinui‘ahumanu

supported by the O‘ahu warriors of Kahāhana.

Where: Inland at Wailuku, Maui.

 

Why: Kalani‘ōpu‘u seeks to avenge his earlier defeat to the forces of Kahekilinui‘ahumanu at Kaupō, Maui.

 

Result: All of Kalani‘ōpu‘u’s Chiefly Army of Keawe is slain by the Maui and O‘ahu warriors, except for two messengers who bring the news to Kalani‘ōpu‘u.

Kalani‘ōpu‘u’s Chiefly Army of Keawe is Slain

by the Maui Warriors of Kahekilinui‘ahumanu

at The Battle of the Sand Dunes—

Pi‘ipi‘i and ‘Ālapa Heaped Up at Kakanilua

As Kamehameha and Kekūhaupi‘o are slaying the Maui warriors who try to prevent them from going ashore near Papawai Point, Kalani‘ōpu‘u’s Chiefly Army of Keawe, including 800 of Kalani‘ōpu‘u’s elite ‘Ālapa warriors,[lxxviii] move inland across the plains of Wailuku[lxxix] toward the plain of Kama‘oma‘o to confront the army of Kahekilinui‘ahumanu.

“Across the plains...shone the feather cloaks of the soldiers woven in the ancient pattern and colored like the hues of the rainbow in red, yellow, and green, with helmuts on their heads whose arcs shown like a night in summer when the crescent lies within the moon.”

Samuel Mānaiakalani Kamakau[lxxx]

Allied with the forces of Kahekilinui‘ahumanu are the warriors of the O‘ahu high chief Kahāhana. The O‘ahu warriors arrive just in time to support the Maui warriors in their battle against the Hawai‘i Island forces of Kalani‘ōpu‘u.

The Maui and O‘ahu warriors await their opponents, hiding at the sand dunes of Waikapū and nearby at a spot seaward of Wailuku. Soon Kalani‘ōpu‘u’s armies arrive and are surrounded by the enemy forces who ensnare them like fish in a net, just as Kaleopu‘upu‘u’s prophecy had predicted.[lxxxi]

When the Hawai‘i Island warriors are surrounded, the high chief Kahekilinui‘ahumanu orders his troops to commence the attack. In the ensuing battle the O‘ahu warriors use the effective fighting technique known as “whirling of the many-pointed spear,”[lxxxii] which involves binding together as many as ten spears with a cord.

In this battle near Wailuku, the Maui and O‘ahu warriors are victorious. All of Kalani‘ōpu‘u’s Chiefly Army of Keawe is slain except for two messengers who are left alive so they can bring the news of the slaughter to Kalani‘ōpu‘u.

This brutal battle in which so many Hawai‘i Island warriors are slain comes to be known as the Pi‘ipi‘i and ‘Ālapa Heaped Up at Kakanilua, or Battle of the Sand Dunes. (also known as Ahulau ka Pi‘ipi‘i i Kakanilua[lxxxiii]).

Ke inu aku la paha a‘u ‘Ālapa i ka wai o Wailuku.

My ‘Ālapa warriors must now be drinking the water of Wailuku.

Said when an expected success has turned into a failure. This was a remark made by Kalaniōpu‘u to his wife Kalola and son Kiwala‘ō, in the belief that his selected warriors, the ‘Ālapa, were winning in their battle against Kahekili. Instead they were utterly destroyed.

Pukui: 1711-184

Ke wela nei no ka ‘ili i ka maka ihe.

The skin still feels the heated sting of the spear point.

Said when one is still at war. First uttered by

Keaweama‘uhili to Kahāhana.

Pukui: 1785-192[lxxxiv]

 

Battle #7—

The Maui Warriors of Kahekilinui‘ahumanu

and the O‘ahu Warriors of Kahāhana

Defeat the Hawai‘i Island Warriors of Kalani‘opu‘u

Near Wailuku.

 

Who:

The Hawai‘i Island warriors of Kalani‘ōpu‘u

vs.

the Maui warriors of Kahekilinui‘ahumanu

and the O‘ahu warriors of Kahāhana.

Where: Near Wailuku, Maui.

 

Why: Kalani‘ōpu‘u seeks to avenge the slaughter of his Pi‘ipi‘i and ‘Ālapa warriors at Wailuku.

 

Result: The Hawai‘i Island warriors are overpowered and flee the battlefield. They are not pursued by the Maui and O‘ahu warriors, who also suffer many losses.

The Maui and O‘ahu Warriors of Kahekilinui‘ahumanu and Kahāhana

Defeat Kalani‘ōpu‘u’s Hawai‘i Island Warriors Near Wailuku

Mourning the loss of his famed Chiefly Army of Keawe at the Ahulau ka Pi‘ipi‘i i Kakanilua, Kalani‘ōpu‘u plans a renewed attack on the Maui ruler Kahekilinui‘ahumanu. Kalani‘ōpu‘u calls a conference of his māmakakaua (company of warriors), including the brave young warrior chief Pai‘ea Kamehameha as well as many prominent chiefs of Hilo, Hāmākua, and Waimea.

Attending Kalani‘ōpu‘u’s war conference were: the prominent Hilo chief, Keawemauhili; the Kohala chief Kalanimanookaho‘owaha [Kalanimanookaho‘owahaaheulu; Kalanimanoiokaho‘owaha]; Kalua‘apana Keaweāheulu [Keaweāheulu] (from the ‘Ī family line, and an ancestor of Queen Lili‘uokalani [Lydia Kamaka‘eha Pākī-Dominis Lili‘uokalani]; Nu‘uanu (a Nā‘ālehu chief); Kānekoa (a renowned Waimea warrior); Nanuekaleiōpū (a Hāmākua chief); Nae‘ole (a Kohala chief and Kamehameha’s foster father); Kame‘eiamoku and Kamanawa, the sacred twins of Keawepoepoe (also known as sacred twins of Kekaulike); Kekūhaupi‘o (Kamehameha’s mentor and warrior ally); the renowned Hawai‘i Island warrior Keaweokahikona; and Kalani‘ōpu‘u’s kahuna, Holo‘ae.[lxxxv]

Holo‘ae informs the gathering of the warrior chiefs that victory in battle against the warriors of Kahekilinui‘ahumanu will not be achieved because the war god Kūkā‘ilimoku will not allow it.

Holo‘ae advises Kalani‘ōpu‘u to send a woman messenger to seek peace with Kahekilinui‘ahumanu, but Kalani‘ōpu‘u again ignores Holo‘ae’s advice and begins planning another attack against the Maui warriors of Kahekilinui‘ahumanu.

Several of Kalani‘ōpu‘u’s chiefs are eager to avenge the slaughter of the chiefly ‘Ālapa and Pi‘ipi‘i armies, and they support Kalani‘ōpu‘u in his pursuit of war with Kahekilinui‘ahumanu.

Just one day after the famed Chiefly Army suffered its crushing defeat at the sand dunes of Waikapū and seaward of Wailuku, the forces of Kalani‘ōpu‘u move to a site above Wailuku where they prepare for battle against the Maui and O‘ahu warriors.

The Hawai‘i Island warriors then confront the Maui and O‘ahu armies in a violent conflict that is considered one of the most fiercely contested battles of ancient times in the Hawaiian Islands.[lxxxvi]

Many Hawai‘i Island warriors perish due to the valiant fighting of the O‘ahu high chief Kahāhana and the other O‘ahu warriors who are skilled in fighting with the “many-pointed spears.”

The Hawai‘i Island warriors of Kalani‘ōpu‘u gain inspiration from the heroic fighting of the renowned Hilo chief, Keaweokahikona. The young warrior chief Pai‘ea Kamehameha displays courageous bravery in this battle, as does his war instructor Kekūhaupi‘o.[lxxxvii]

The Hawai‘i Island army suffers heavy losses, yet they continue to fight, killing many Maui and O‘ahu warriors.

Eventually the Hawai‘i Island warriors are overpowered by the Maui and O‘ahu warriors, and flee seaward. The Maui and O‘ahu armies do not give chase because they have also suffered numerous deaths.[lxxxviii]

One person who is sent after the fleeing Hawai‘i Island army is ‘Oulu, a man famous for his skill at hurling stones. ‘Oulu hurls his ‘alā o ka ma‘a (slingstone)[lxxxix] at Kekūhaupi‘o but misses intentionally due to the high status of his opponent. This is considered a hana kohu (noble action).

Once again defeated by the forces of the Maui ruler Kahekilinui‘ahumanu, the Hawai‘i Island warriors travel to Kalepolepo (“The dirt”[xc]) near Kīhei where Kalani‘ōpu‘u awaits their arrival.

Kalani‘ōpu‘u asks his wife Kalola to seek an accord of peace with Kahekilinui‘ahumanu, her brother, but she refuses her husband’s request, claiming she will be killed if she makes such an appeal for peace.

Kalola instead tells her husband Kalani‘ōpu‘u that he must send his own son, Kīwala‘ō Kauikeaouli, to seek peace with Kahekilinui‘ahumanu, and that Kīwala‘ō Kauikeaouli should be accompanied by his makua kāne māhoe (twin uncles), Kame‘eiamoku and Kamanawa, the two high chiefs of Kekaha (“The place”[xci]), who are also said to be half-brothers of Kahekilinui‘ahumanu.[xcii]

Ahulau ka Pi‘ipi‘i i Kakanilua.

A slaughter of the Pi‘ipi‘i at Kakanilua.

In the battle between Kahekili of Maui and Kalani‘ōpu‘u of Hawai‘i, on the sand dunes of Wailuku, Maui, there was a great slaughter of Hawai‘i warriors who were called the Pi‘ipi‘i. Any great slaughter might be

compared to the slaughter of the Pi‘ipi‘i.

Pukui: 19-5[xciii]

Battle #8—

The Warriors of the Maui Ruler Kahekilinui‘ahumanu

Defeat the Hawai‘i Island Warriors on Moloka‘i.

 

Who:

Hawai‘i Island warriors of Kalani‘opu‘u

vs.

warriors of the Maui ruler Kahekilinui‘ahumanu.

Where: Kala‘e, Moloka‘i.

 

Why: Kalani‘ōpu‘u seeks to avenge the death of his ‘Ālapa and Pi‘ipi‘i armies in Maui at the sand dunes of Waikapū and seaward of Wailuku.

 

When: One year after peace accord between Kahekilinui‘ahumanu and Kalani‘‘ōpu‘u.

 

Result: Kalani‘ōpu‘u’s warriors are again defeated.

A Short Time of Peace Between Rulers

Kīwala‘ō Kauikeaouli, adorned in his royal cloak, heeds the advice of his father Kalani‘ōpu‘u and goes to the home of his uncle Kahekilinui‘ahumanu at Kalanihale in Wailuku, Maui.

Kīwala‘ō Kauikeaouli is accompanied on this journey by his twin uncles Kamanawa and Kame‘eiamoku, the sacred twins of Kekaulikenuiahumanu.

As they proceed through the battleground, warriors around them stop fighting and prostrate themselves at the sight of Kalani‘ōpu‘u’s highly sacred son Kīwala‘ō Kauikeaouli.[xciv]

The visit by Kīwala‘ō Kauikeaouli to Kahekilinui‘ahumanu results in an accord of peace between the two powerful rulers, Kalani‘ōpu‘u and Kahekilinui‘ahumanu. This accord lasts only a short time, however, because Kalani‘ōpu‘u continues to seek revenge for the slaughter of his ‘Ālapa and Pi‘ipi‘i armies by the warriors of Maui and O‘ahu at the Battle of the Sand Dunes.

Despite the peace accord between Kalani‘ōpu‘u and Kahekilinui‘ahumanu, just one year later Kalani‘ōpu‘u lands his forces at Kala‘e (“The clearness”) on Moloka‘i to attack the warriors of Kahekilinui‘ahumanu. This act of war breaks Kalani‘ōpu‘u’s oath with Kahekilinui‘ahumanu, and thus the prophecy of the kahuna (priest) Holoa‘e remains in effect, and Kalani‘ōpu‘u’s warriors are again defeated.

It should be noted that oaths between Hawaiian rulers of ancient times were considered extremely important. The reliance by these powerful rulers on each others words was said by Stephen L. Desha to demonstrate “the genuinely honorable actions of some ancient chiefs of this land, to whom an oath was very important. This is something in which we, the Hawaiian race, should take pride: the truly honorable actions of the chiefs...their actions and their oaths were fulfilled unto death. The land and race of Hawai‘i are distinguished by them.”[xcv]

Kamehameha Goes Aboard the Ship of British Captain James Cook

During the time when Kalani‘ōpu‘u’s forces are on Maui fighting the warriors of Kahekilinui‘ahumanu, the ship of British Captain James Cook arrives offshore of Maui at Wailuaiki (“Small Wailua”[xcvi]). Garbed in a feather cloak, the ali‘i (royal) warrior Pai‘ea Kamehameha fearlessly approaches the ship along with Kekūhaupi‘o.

Accompanying Kamehameha and Kekūhaupi‘o as they approach Cook’s ship is the Ka‘ū chief Nu‘uanupā‘ahu, and also the younger brother of Kamehameha, the Ka‘ū chief Kaleimamahū Kaleimanookaho‘owaha [Kaleimamahū].[xcvii]

Captain Cook is impressed by Kamehameha’s brave and war-like demeanor, and he invites the two warriors, Kamehameha and Kekūhaupi‘o, to come aboard.

Cook’s ship sails out to sea, causing a great lamentation among the Hawaiians onshore who fear the deaths of their Hawaiian chiefs. The following morning, drums reverberate from the heiau onshore as Hawaiians mourn the apparent loss of their beloved warrior chiefs.

That evening, Cook’s ship returns near to the shoreline at Lahaina (“Cruel sun” [xcviii]), and Kalani‘ōpu‘u and some of his chiefs approach Cook’s ship in a double canoe, and then go aboard.

As a demonstration for his guests, Cook orders that one of the ship’s cannons be fired. The loud blast of the cannon startles all of the Hawaiians on board except for the young ali‘i warrior Pai‘ea Kamehameha, who does not flinch even as the thunderous roar rattles the ship.

Kamehameha’s visit aboard Cook’s ship provides the young warrior chief with his first glimpse of the power of Western weapons, including cannons, swords, and guns, and Kamehameha immediately recognizes the importance of these implements in warfare.

Also during this visit, Captain Cook gives Kamehameha a gift of a red British officer’s coat along with two pistols and a large sword. Kekūhaupi‘o is given a sword and some folding knives.[xcix]

Kalani‘ōpu‘u’s Surviving Warriors Return to Hawai‘i Island

Kamehameha’s Armies are Formed

On the same day that Kamehameha and Kekūhaupi‘o return to shore on Cook’s ship, the canoe fleet of Kalani‘ōpu‘u’s surviving warriors leaves the court of Kahekilinui‘ahumanu on Maui, returning to Hawai‘i Island over the ocean channel called ‘Alenuihāha (“Great billows smashing”[c]).

Kamehameha travels with Kekūhaupi‘o to Keoneakeakua at Kailua where many people greet their beloved chief Kamehameha, and they all mourn the terrible loss of so many brave Hawai‘i Island warriors in Maui at the sand dunes of Waikapū and seaward of Wailuku.

Kamehameha and Kekūhaupi‘o then secretly travel to the village of La‘aloa (“Very sacred”)[ci] near Kahalu‘u where they meet with the kahuna Holoa‘e. La‘aloa is also the homeland of Kekūhaupi‘o’s uncle, Kaukoko, a skilled instructor of ancient martial arts who had trained the young Kekūhaupi‘o in spear thrusting and other warrior skills.

Kamehameha and Kekūhaupi‘o desire to learn from Kaukoko the fighting technique known as the “whirling of the many-pointed spear” which had been used so successfully in warfare by their enemies.[cii]

Kaukoko agrees to train Kamehameha and Kekūhaupi‘o in Hālawa. The kahuna Holoa‘e predicts that the two warriors will soon avenge the deaths of the Hawai‘i Island forces caused by the Maui warriors at Wailuku.

Kamehameha and Kekūhaupi‘o leave on their double canoe at night and arrive in the morning in North Kohala at Kukuipaha, a place where chiefs land their canoes.

Again they are greeted by crowds of people who come to see their respected warrior chief Pai‘ea Kamehameha and mourn over the deaths of so many of their brave Kohala warriors on the battlefields of Maui.

Kamehameha and Kekūhaupi‘o then begin their training with Kaukoko in Hālawa and proceed to learn new fighting techniques. After several anahulu (ten day periods) pass in North Kohala, Kekūhaupi‘o travels to see his parents at Ke‘ei while Kamehameha stays in Kohala.

Kamehameha soon begins to neglect his training in favor of the pleasures of surfing and other activities. When Kekūhaupi‘o hears of Kamehameha’s actions, he returns to Kohala to ensure that the young warrior chief focuses on preparing for important future activities that will require Kamehameha’s great strength and leadership.

“E Kalani ē, cease your activity, my lord,” Kekūhaupi‘o says to Kamehameha, “This is not the activity which will gain you the island. Return to your war maneuvers, care for the little man and the big man, for this that you are now doing has no future, my lord.”[ciii]

“Oke ali‘i lilo i ka le‘ale a mālama ‘ole i ke kanaka me ke kapu akua, ‘a‘ole ia he ali‘i e ku ai i ka moku.”

“The chief who is taken with pleasure-seeking and cares not for the welfare of the people or the observation of the kapu of the gods, is not the chief who will become a ruler.

Said by Kekuhaupi‘o to Kamehameha. Advice to young people that success comes not by seeking idle pleasure but by living up to one’s beliefs and caring for the welfare of others.

Pukui: 2451-268

Kamehameha agrees to return with Kekūhaupi‘o to his home at Hālawa (“The curve”[civ]) in Kohala, where Kekūhaupi‘o organizes Kamehameha’s warriors into four armies called Ka Haunaele [Hunalele], Huelokū, Ona Hema, and Ihe Mākini.

The armies of Kamehameha total about four lau (1,600) warriors in all, and they are extremely well-trained under the direction of Kekūhaupi‘o and Kamehameha.

After the passing of seven anahulu (ten day periods), Kamehameha asks Kekūhaupi‘o to travel with him to Hilo Palikū (“Vertical Cliff”[cv]) along with some of Kamehameha’s warrior chiefs. One large double canoe taken on this journey holds 200 warriors, and there are several smaller sailing canoes that hold 50 persons each.[cvi]

Battle #9—

The Hawai‘i Island Warriors of Kalani‘ōpu‘u

and Kamehameha’s Hunalele and Huelokū Warriors

Defeat the Maui and O‘ahu Warriors

of Kahekilinui‘ahumanu and Kahāhana in Hakalau.

 

Who:

The Hawai‘i Island warriors of Kalani‘ōpu‘u,

including Kamehameha’s Hunalele and Huelokū warriors,

who are mostly from Kohala and Waimea

vs.

the Maui and O‘ahu warriors

of Kahekilinui‘ahumanu and Kahāhana.

Where: Hakalau, in the Hilo district of Hawai‘i Island.

 

Why: Kalani‘ōpu‘u seeks to avenge the slaughter of his Pi‘ipi‘i and ‘Ālapa warriors in Maui at the sand dunes of Waikapū and seaward of Wailuku.

 

Result: Kalani‘ōpu‘u’s Hawai‘i Island warriors are victorious. Kaihe is killed by Kekūhaupi‘o, and the Maui and O‘ahu warriors flee the battlefield.

Kalani‘ōpu‘u’s Hawai‘i Island Warriors

Defeat the Maui Warriors of Kahekilinui‘ahumanu and the

O‘ahu Warriors of Kahāhana

at Hakalau

Kamehameha sails from Kohala to Hakalau (“Many perches”[cvii]) in the Hilo district where he is greeted by Princess Likoa, Keakealani (a chiefess of Hilo), and Kahipa, the daughter of the Hāmākua chief Kānekoa. In the upland forests of Hakalau at this time is Kahāhāwai, a Maui warrior of royal blood making a canoe for his ruler Kahekilinui‘ahumanu of Maui.

In the Hakalau forest with Kahāhāwai is Kaihe, one of the most fearless warriors of Kahekilinui‘ahumanu. Kaihe is known not only for his warrior skills but also, like Kahekilinui‘ahumanu, for his large black tattoo, and he is referred to as the pā‘ele kū (black) warrior of the Bays of Pi‘ilani (Maui).[cviii] [Pi‘ilani was a paramount ruler of Maui (c.1500), and also ruled Kaho‘olawe, Lāna‘i, and Moloka‘i.]

The Maui warriors Kaihe and Kahāhāwai are on Hawai‘i Island because it is a time of peace between Kahekilinui‘ahumanu and Kalani‘ōpu‘u, the rulers of Maui and Hawai‘i Island. Kahekilinui‘ahumanu had requested and was given permission from the Hilo high chief Keawemauhili for his men to travel to the Hilo forest and construct a canoe.

When the warriors of Kamehameha and Kekūhaupi‘o arrive at Hakalau, Kahāhāwai is immediately informed. Keawemauhili is away in Ka‘ū at the time. Kahāhāwai is suspicious of Kamehameha’s activities at Hakalau, so he plans to attack Kamehameha’s forces.

When Kamehameha is informed of Kahāhāwai’s intentions of attacking him, he quickly prepares his Hunalele and Huelokū warriors, who are mostly from Kohala and Waimea.

Kamehameha’s Hunalele army is led by the famous Hālawa warrior Kalawa, and comprised of fighters highly skilled in the use of ‘alā o ka ma‘a (slingstones).[cix] The Hunalele warriors prepare for battle by going to a nearby rivermouth where they gather hard stones for ammunition.

Kamehameha’s Huelokū warriors are particularly accomplished at fighting with spears and are led by the renowned Makahanaloa warrior Puniawa. Together the Hunalele and Huelokū armies move toward the battlefield at Hakalau to engage in battle against the warriors of Kahāhāwai.

Kaihe and the Maui warriors believe they are launching a secret attack on Kamehameha’s forces, but instead they are greeted by a barrage of basaltic stones hurled from the slings of the Hunalele army. Kaihe orders his warriors to attack, and when they are met by Kamehameha’s Huelokū division under Puniawa,[cx] a fierce battle ensues.

The superior spear fighting skills of Kaihe and the Maui warriors lead to the defeat of many Huelokū warriors on the battlefield, and the Huelokū warriors also cause many deaths among the Maui army. Noticing the dominance of Kaihe on the battlefield, Kamehameha makes his way toward a confrontation with the famous Maui fighter with the black tattoo.

Before Kamehameha is able to confront Kaihe, Kekūhaupi‘o stops Kamehameha and tells him he should not battle someone of such low status as Kaihe. Then Kekūhaupi‘o himself confronts the renowned “black” warrior of Kahekilinui‘ahumanu.

When Kekūhaupi‘o and Kaihe meet in face to face combat, Kaihe is the first to hurl his spear. Kekūhaupi‘o deflects the attack with his own spear, which he then hurls at Kaihe, who successfully dodges it.

Each opponent is then furnished with another spear and the fight continues. When prominent warriors met on the battlefield and threw their spears at one another, it was customary that the warriors would then be given replacement spears so the fight could continue.

Kaihe demonstrates his great skill at “whirling his spear like a windmill”[cxi] as Kekūhaupi‘o studies the movements of Kaihe’s feet. Kaihe again hurls his spear at Kekūhaupi‘o, who seizes it and immediately thrusts it back at Kaihe, again missing. All of the other fighters on the battlefield pause to watch the two famous warriors as they confront one another on the Hakalau battleground.

Kekūhaupi‘o feints to the right and in response Kaihe leaps left. Just then Kekūhaupi‘o thrusts his spear to the left and it pierces the Maui warrior in his stomach all the way through his body and out his back.[cxii]

After witnessing the violent death of Kaihe, the Maui warriors flee the battlefield with the Hawai‘i Island warriors in pursuit. Kahāhāwai yells for his Maui warriors to fight, but his words have no effect, so Kahāhāwai joins them in their escape into the Hilo forest.

Kamehameha Travels to See Keaweokahikona

and the Pōhaku Naha (Naha Stone)

While the battle is occurring between the Maui and Hawai‘i Island warriors in Hakalau, Kalani‘ōpu‘u arrives in North Kohala to see the warrior chief Pai‘ea Kamehameha and make plans for an attack on Kahekilinui‘ahumanu. Certain high chiefs in the court of Kalani‘ōpu‘u are angered by the actions of Kamehamaha and feel threatened by his increasing power.

One prominent high chief who voices his opposition to Kamehameha is Keawemauhili, the same chief who advised at the birth of Kamehameha to “Pinch off the tip of the young mulberry shoot.”[cxiii]

E ‘aki maka o ka lauhue.

Nip off the bud of the poison gourd.

Uttered by some chiefs of the court of Alapa‘i, ruler of Hawai‘i,

who wanted Kamehameha destroyed at birth.

Pukui: 257-32

Kalani‘ōpu‘u sends a messenger to instruct Kamehameha to return to North Kohala to discuss important matters. While awaiting Kamehameha’s arrival, the Hawai‘i Island chief Kaiokuakanele [Kaiokuakanaele] suggests a conference of Kalani‘ōpu‘u’s most trusted kilo (seers), kuhikuhipu‘uone (advisors), and kāhuna (priests) to discuss knowledge of Pai‘ea Kamehameha.

Kalani‘ōpu‘u agrees and sends for his famous kāhuna so they may reveal to him their knowledge of Kamehameha.

The conclusion reached at this important gathering is that there is only one person who might have the ability to challenge the strong, young warrior Pai‘ea Kamehameha in the future, and that person is Keaweokahikona, a skilled and broad-shouldered Hilo chief known not only for his valiant fighting but also for his ‘ehu (reddish) hair.

Kamehameha and Keaweokahikona have the same grandfather, Keaweikekahiali‘iokamoku, making the two warriors hoahānau (cousins).

The high chiefess and respected kilokilo (seer) Kalaniwahine tells Kamehameha that he should go to visit Keaweokahikona, and that the two men should come to know each other closely and live together as brothers.

Kamehameha soon leaves to visit Keaweokahikona and also to see the famous sacred rock known as the Pōhaku Naha (Naha Stone), the royal birthstone of the naha class of chiefs who are descended from unions between half-brothers and half-sisters, al all persons are required to sit in their presence.

The Pōhaku Naha is used by high-ranking naha chiefesses when they give birth to a son. When children of the naha line are born, they are placed upon the consecrated rock as a kahuna (priest) prays to the gods. If the child does not begin to cry until after the completion of the kahuna’s prayer then this is a sign that the infant will become a brave child of the naha royal line.

Traveling with Pai‘ea Kamehameha on his journey to see Keawekahikona and the Pōhaku Naha is Kamehameha’s war instructor Kekūhaupi‘o as well as some young chiefs. Their canoes pass the coastal cliffs of Waipi‘o and Hāmākua and then finally reach Hilo where they land at the mouth of a stream at a place called Kanukuokamanu (“The beak of the bird”[cxiv]).

The Hilo ruler Keawemauhili is away visiting Kalani‘ōpu‘u, so Kamehameha proceeds toward the home of his makuahine (aunt), Ululani, who lives at the chiefly residence called Pi‘opi‘o.

Two of Kamehameha’s young high chiefs, Nāihe and Kalanimāloku, go ashore in advance and announce to Ululani the arrival of “Kalaninuimehameha, the bud of Hāloa.”[cxv] As Kamehameha arrives at Pi‘opi‘o, Ululani recites a chant of greeting and remembrance in honor of her esteemed young relative:

“Come hither

It is you, O Kalaninuimehameha,

The frigate bird which interweaves the islands is calling.

Enter,

Dawn has not begun to break,

Night has not departed,

Torches still burn.

My garland [precious one] of the Hā‘ao rain,[cxvi]

Flying in the upland of ‘Au‘aulele,

Enter into the house of people who love their chief,

Bathe in the sacred pool of Pōnahakeone,

Drink of the ‘awa which Kāne planted in Hawai‘i,

The myriad spirits are yours.”[cxvii]

After Kamehameha and Ululani greet each other, a great feast is prepared including poi from Hilo, ‘ama‘ama ((Mugil cephalus, young stage of ‘ama‘ama, mullet) from Kanakea, and doubly fattened pua‘a (Sus scrofa, pigs).

After the meal, Ululani asks Kamehameha the reason he has come to Hilo. Kamehameha responds, “I have come hither to feel the sacred cheeks (papālina la‘ahia[cxviii]) of the Naha Stone and to move it, or to overturn it, and to see my piko hoahānau, a relative by whom I may live, or perhaps, who may strip my bones.”[cxix]

The following morning Kamehameha and his entourage along with Ululani and her court and a procession of commoners go to the royal birthstone Pōhaku Naha, which had been brought to Hawai‘i Island from Kaua‘i by a chief named Makali‘inuikuakawaieahe in about the 12^th century, and placed near the heiau called Pinau [Pinao (“Dragonfly”[cxx])][cxxi] in Hilo.

Kamehameha Overturns the Pōhaku Naha[cxxii]

One of the people accompanying Pai‘ea Kamehameha on his journey to the royal birthstone is the chiefess Kalaniwahine, the female kahuna (priest) whose prophetic words had initiated Kamehameha’s trip to seek an accord with the Hilo warrior Keaweokahikona. Word has spread that Kamehameha will attempt to move the prominent rock, and people begin gathering at the site.

Keaweokahikona is amongst the crowd gathered around the Pōhaku Naha in anticipation of Kamehameha’s arrival, but he doubts that Kamehameha will be able to move the stone.

Keaweokahikona believes it is his, and not Kamehameha’s, entitlement to move the sacred rock because Keaweokahikona is of the naha line while Kamehameha is of the nī‘aupi‘o line, which consists of offspring from the marriage high born siblings, including half-brothers and sisters as well as brothers and sisters.[cxxiii] Keaweokahikona remains away from the main group until Kamehameha approaches the rock.

As Pai‘ea Kamehameha approaches the royal birthstone, he sighs and says to Ululani and the surrounding chiefs, “This is not a rock: truly, it is a mountain. Perhaps there will be a reward if it moves for me. The greatest barrier for me is that it is consecrated to the chiefly naha line. What of it? I shall try with my little strength and if it does not move for me on this day, then it is well understood the law is strong, but, if I shall move it on this day, then by strength and by the help of the gods, the choice tribute of the land shall be gained. On this day my piko [blood relationship] shall be known, on this day the navel cord may be cut by the hoahānau.”[cxxiv]

When Kamehameha puts his hands onto the Pōhaku Naha, those around him notice a change in his appearance, as if he has grown even larger and stronger, a truly brave warrior with fire burning in his eyes.

The prophetess Kalaniwahine takes the hands of Kamehameha and lovingly tells him that he will move the stone, and this will in turn move all of the Islands from Kaua‘i to Hawai‘i Island. Kamehameha pauses in preparation saying, “Ah! You are naha, and the chief who frees your kapu is naha—I am nī‘aupi‘o, a smoke arching in the wilderness.”[cxxv]

As Kamehameha prepares to attempt to move the formidable rock, he suddenly notices a friendly look on the face of the famous naha chief Keaweokahikona showing his desire that the two become hoahānau (brothers) and allies on the battlefield. Then, to the great amazement of all the chiefs and commoners present, Pai‘ea Kamehameha overturns the sacred Pōhaku Naha.

Kalani‘ōpu‘u Acknowledges Kamehameha

Nu‘uanukapahu Rebels and is Sacrificed at Mo‘okini

After moving the revered royal birthstone of the naha line, Pai‘ea Kamehameha returns to the home of the Hilo chiefess Ululani and is followed there by a procession of the many chiefs and commoners who had witnessed Kamehameha’s superhuman feat.

A large meal is prepared, and Kamehameha and Kekūhaupi‘o eat with Keaweokahikona, who tells Kamehameha that they will live together as brothers—these words are a fulfillment of the prophecy of the high chiefess Kalaniwahine.

Pai‘ea Kamehameha stays for several anahulu (ten day periods) with the chiefs of Hilo where he engages in strengthening activities to increase his own warrior abilities. Then a message arrives from Kalani‘ōpu‘u commanding Kamehameha to travel to Kawaihae for an important meeting.

Informed of Kamehameha’s phenomenal feat of moving the Pōhaku Naha, Kalani‘ōpu‘u acknowledges the young warrior chief’s great strength and bravery, and tells Kekūhaupi‘o to watch closely over Kamehameha because some important chiefs are angered by Kamehameha’s actions.

Food eaten by Kamehameha is first sampled by his war instructor Kekūhaupi‘o, who carefully guards the life of his chiefly foster son.

Kalani‘ōpu‘u then receives news from Ka‘ū about an insurrection against his rule by the Ka‘ū chief Nu‘uanukapahu [Nu‘uanupā‘ahu] who is unhappy with his land allotment. Kalani‘ōpu‘u sends Keaweaheulu to put down the rebelling Nu‘uanukapahu, who flees and is soon caught and killed by Kalani‘ōpu‘u’s warriors.

Nu‘uanukapahu is sacrificed at the North Kohala heiau called Mo‘okini and Kamehameha’s fearlessness at this ceremony angers some chiefs who are envious of the young warrior.

Kalani‘ōpu‘u Bequeaths His Land

Guardianship of the War God Kūkā‘ilimoku is Granted to Kamehameha

While the offering of Nu‘uanukapahu at Mo‘okini is occurring, Kīwala‘ō Kauikeaouli and his mother Kalola go to see Kalola’s brother, the Maui ruler Kahekilinui‘ahumanu. Kalani‘ōpu‘u moves his court from Kohala into Waipi‘o Valley where he plans to restore the heiau.

Kalani‘ōpu‘u summons Kalola and Kīwala‘ō Kauikeaouli from Maui for a gathering of chiefs at Waipi‘o (or possibly at Waio‘ahukini in the Ka‘u district), where the inheritance of Kalani‘ōpu‘u’s lands will be discussed.

At this conference, Kalani‘ōpu‘u bequeaths his land and rule to Kīwala‘ō Kauikeaouli, who is to rule over the kingdom of Hawai‘i Island. Kamehameha is granted the guardianship of the war god Kūkā‘ilimoku.

“‘Auhea mai ‘oukou, O high chiefs of the land: I bequeath the land to my son Kīwala‘ō, who will rule over the chiefs. The land shall be his, and the power to give it, and our ancestral god of war, Kūkā‘ilimoku, shall be for this nephew of mine Kamehameha, and he shall care for the kapu of the god, and shall live under his kinsman, Kīwala‘ō. He shall have the right to chew the ‘awa which only his royal kinsman shall drink and no other person.”

Kalani‘ōpu‘u at the Waipi‘o Conference of Chiefs[cxxvi]

After bequeathing the land and the war god, Kalani‘ōpu‘u finishes the work of restoring the heiau, and receives word that the Puna chief ‘Īmakakaloa has started a rebellion.

Kalani‘ōpu‘u goes to Hilo to consecrate his war god Kūkā‘ilimoku at the heiau of Kānoa (“Bowl (as for kava)”[cxxvii]) at Pu‘ueo. Then Kalani‘ōpu‘u travels to ‘Ohele at Waiākeakai[cxxviii] in Hilo where the rebellious warriors of ‘Īmakakaloa. are defeated and flee into the Puna forest. ‘Īmakakaloa remains hiding in the forest and is not captured until about one year later.

Kalani‘ōpu‘u and his chiefs then go to Punalu‘u (“Coral dived for”[cxxix]) at Ka‘ū. They later travel to Wai‘ōhinu (“Shiny water”[cxxx]) where they stay for several anahulu (ten day periods) before going to Kamā‘oa[cxxxi] in Ka‘ū where Kalani‘ōpu‘u builds the heiau called Hālauwilua in the ahupua‘a of Pākini (“Many enclosures”[cxxxii]) for his war god Kūkā‘ilimoku.

Kalani‘ōpu‘u needs a chief as an offering to consecrate the heiau, and so he orders his warriors to terrorize the people of Puna so they will reveal the location of the rebellious chief ‘Īmakakaloa, who is finally captured.

‘Īmakakaloa is taken to Hālauwilua, and there his body is prepared to be offered.[cxxxiii]

Kamehameha Upstages Kīwala‘ō Kauikeaouli at the Heiau of Pākini

Placed alongside the corpse of ‘Īmakakaloa at Hālauwilua in Pākini is a pua‘a (Sus scrofa, pig) and also a stalk of mai‘a (Musa species, banana plant), and this was a pūmai‘a mai‘a lele (“altar” banana stalk).[cxxxiv] Kalani‘ōpu‘u tells his son, Kīwala‘ō Kauikeaouli, that these items on the altar are “representative of lands, therefore take hold. Seize it.”[cxxxv]

After Kīwala‘ō Kauikeaouli picks up a pig, Kalani‘ōpu‘u tells Kamehameha, “Ah, your cousin has laid hold of his pig, and it is your turn, therefore take hold of your pig, my nephew.”[cxxxvi] Kamehameha upstages Kīwala‘ō Kauikeaouli by lifting up the corpse of ‘Īmakakaloa and holding the body aloft as an offering to his war god Kūkā‘ilimoku. At the same time, the kahuna Holo‘ae offers long prayers to the gods.

Kamehameha eventually grows weary and sleeps there in the heiau with his hands still gripping the body of ‘Īmakakaloa. In the morning the chief Keaweaheulu (who is an uncle of Pai‘ea Kamehameha), calls out a chant for Kamehameha to awaken.

Ka hālau a ‘Ī

The house of ‘Ī

The descendants of ‘Ī, who extended through Hāmākua, Hilo, Puna and Ka‘ū. One of these was ‘Īmakakoloa, who was condemned to death by Kamehameha. According to the historian Kamakau, ‘Īmakakoloa was put to death in Kama‘oa. But according to the people of Ka‘ū, a junior kinsman of similar appearance was substituted at the execution.

Pukui: 1292-141

When Kamehameha emerges from the heiau well rested, it is considered a good omen for the days ahead. Kamehameha’s fearlessness at the heiau and his other actions at Kamā‘oa lead more chiefs to join in support of him. Some chiefs are angered by Kamehameha’s actions, however, and believe that he should be killed.[cxxxvii]

Kalani‘ōpu‘u and his high chiefs are gathered at the heiau platform where Kalani‘ōpu‘u states that Kīwala‘ō Kauikeaouli will rule the island while Kamehameha will be caretaker of the war god Kūkā‘ilimoku. The words of Kalani‘ōpu‘u cause envy and jealousy among certain chiefs, and Kalani‘ōpu‘u instructs Keaweaheulu to guard Kamehameha’s life against any assassination attempts.

Kalani‘ōpu‘u instructs Kamehameha to return to Hālawa and Kamehameha leaves with his brother Kala‘imamahū.

An Offering to Kūkā‘ilimoku Atop Mauna Kea

Kalani‘ōpu‘u Dies

Kamehameha is placed under the care of his uncles Kaukoko and Kukalohe [Kulaohe], and he is carried on their backs as a cherished ali‘i. Kamehameha is taken from Waio‘ahukini to Manukā (“Blundering”[cxxxviii]) at the boundary of Ka‘ū and Kona, where Kekūhaupi‘o prepares some ‘awa (Piper methysticum, kava) so Kamehameha may make an offering to his war god Kūkā‘ilimoku.

From Manukā, the small group of warriors then traverses the slopes of Mauna Loa (“Long Mountain”[cxxxix]) and travels down into Ka‘ū and up to the summit of Mauna Kea (“White mountain”[cxl]). Near the summit is a lake called Waiau (“Swirling water”[cxli]) where Kamehameha makes another offering to his war god Kūkā‘ilimoku.

“Kamehameha’s god image, familiarly known as Kūkā‘ilimoku, was called after one of the main gods of this land, Kū...this god Kū was distinguished by numerous names...there were Kūkeol[o]‘ewa, Kūho‘[o]ne‘enu‘u, Kūkalani, Kūkalani‘ehuiki, Kūkapao, Kūikauweke, Kūikekala, and many, many others. However, at the head of all these Kū gods was this kingdom-conquering god of Kamehameha whose kapu [sacred] name was Kūnuiākea

and his customary name was Kūkā‘ilimoku.”

Kamehameha and his Warrior Kekūhaupi‘o [cxlii]

The warriors then descend onto the plain of Waimea, arriving just before dark at Lanikepu where a large meal is prepared by the Waimea chief Keohuhu. The next day Kamehameha and the others travel to Hālawa where Kamehameha was raised by Nā‘ihe [Nae‘ole].[cxliii]

Kalani‘ōpu‘u travels to Ka‘alu‘alu (“The wrinkle”[cxliv]) and then to Ka Lae (“The point”) at Ka‘ū where he instructs his men to dig for water at the cliff of Mōlīlele (“Leaping albatross”[cxlv]) where the kahuna (priest) Nāono‘āina [Naonaoaina][cxlvi] claims water will be found.

From a float in the sea the workers used stone daggers to dig into the cliff. Because no water is found, Kalani‘ōpu‘u has Nāono‘āina hung from the scaffolding on the float. Kalani‘ōpu‘u then travels from Kalae to Kona where he resides in Waio‘ahukini at Ka‘iliki‘i[cxlvii] (“Snatch away image”[cxlviii]). Here Kalani‘ōpu‘u succumbs to the sickness called ma‘i ‘ōku‘u[cxlix] and dies.

A long period of mourning commences in honor of the deceased Kalani‘ōpu‘u. The mourning lasts up to six months in the court of his son Kīwala‘ō Kauikeaouli at Ka‘ū, and is participated in by many high chiefs and chiefesses.

Preparations are made to take the embalmed ke kino i‘a loa ia [kino means “body; person”; i‘a means “flesh”; ia means “he, she, it”; ‘aloa or i‘aloa means “embalmed body”][cl] of Kalani‘ōpu‘u to the heiau called Haleokeawe (“House of Keawe”[cli]) at Hōnaunau.

When Pai‘ea Kamehameha arrives at Kohala his first action is to construct four hālau (shelters) at ‘Āinakea[clii] near Kapa‘au (“Elevated portion of heiau”[cliii]) to provide a place for training his warriors in martial arts.

Kamehameha also encourages the people of Kohala to fish the ocean and farm the land, and he also participates in these activities in order to lead by example, and as a sign of love for his people.

The ali‘i Pai‘ea Kamehameha had lived independently during the last two years of the life of Kalani‘ōpu‘u, and Kamehameha spent time preparing for future battles by building strong and well-trained armies. Now chiefs from the west side of Hawai‘i Island desire control of the Kona region and are envious of the young warrior Kamehameha.

This jealousy and anger among certain chiefs increased when Kamehameha was bequeathed the war god Kūkā‘ilimoku by Kalani‘ōpu‘u, and also when Pai‘ea Kamehameha upstaged Kīwala‘ō Kauikeaouli at the Ka‘ū heiau called Hālauwilua in the ahupua‘a of Pākini, and when Kamehameha showed fearlessness at the heiau ceremony at Mo‘okini where Nu‘uanukapā‘ahu was sacrificed.

When some chiefs from the western side of Hawai‘i Island realize Kīwala‘ō Kauikeaouli’s intentions of opposing Kamehameha, they leave Kīwala‘ō Kauikeaouli’s court at Ka‘ū. The first chief to propose war against the ali‘i warrior Pai‘ea Kamehameha and the Kona chiefs is the Hilo high chief Keawemauhili.

The Funeral Journey of Kalani‘ōpu‘u

The Seeds of War are Planted

A funeral procession of canoes carrying chiefs from Ka‘ū and the eastern side of Hawai‘i Island travel on the sea to take the bones of Kalani‘ōpu‘u to Haleokeawe at Hōnaunau. The first canoe carries the Hilo high chief Keawemauhili, who serves as the grand marshal of the funeral.

The second canoe in the funeral procession of Kalani‘ōpu‘u is the royal canoe carrying the deceased body of Kalani‘ōpu‘u. This peleleu canoe[cliv] is adorned at the bow with the two sacred kāhili (feather standards) named Kauaka‘ahonua and ‘Ele‘eleualani, which are reserved for high chiefs.

The next canoe carries Kīwala‘ō Kauikeaouli, whose canoe is covered with feather cloaks and adorned with a kahili named Hawai‘iloa and the chief’s banners named Kaiwakiloumoku and Kaukalihoano. The canoe following Kīwala‘ō Kauikeaouli’s canoe is adorned with feathers of ‘apapane (Himatione sanguinea), and carries his brothers Keōuaku‘ahu‘ula and Keōape‘e‘ale.

The funeral procession of Kalani‘ōpu‘u covers the sea as it moves from Waio‘ahukini (“Water of ‘Ahukini”)[clv] to Kapalilua. When Ke‘eaumoku Pāpa‘iaheahe boards Kīwala‘ō Kauikeaouli’s canoe and asks the high chief where Kalani‘ōpu‘u’s body will be taken, Kīwala‘ō Kauikeaouli responds that the body will be taken first to Kailua and then brought by land to Haleokeawe, implying that all the lands between these two spots will be under the control of Kīwala‘ō Kauikeaouli.

Ke‘eaumoku Pāpa‘iaheahe realizes that the chiefs from the eastern side of Hawai‘i Island want to start a war with the western chiefs, and his first consideration is Pai‘ea Kamehameha. Ke‘eaumoku Pāpa‘iaheahe sends word to the Kohala and Kona chiefs that they should immediately come to Hōnaunau to see the body of Kalani‘ōpu‘u, and that they should come prepared for war.

As the canoe procession approaches Kailua, the weather suddenly turns stormy and the waves grow in size, preventing the canoes from landing. This sudden storm is said to be a sign of the gods’ displeasure with Keawemauhili and the other chiefs for not taking the body directly to Hōnaunau. When the canoes finally land at Hōnaunau and present Kalani‘ōpu‘u at Haleokeawe, a calmness comes over the land.

The body is placed for viewing in a shelter plaited with fronds of niu (coconut palms, Cocos nucifera). The Kona chiefs are angered by some words spoken by the Hilo chief Keawemauhili referring to Kona as a land of ghosts.

Keawemauhili’s comments about Kona are a reference to the taunts of the legendary god Kamapua‘a to the volcano goddess Pele. Ke‘eaumoku Pāpa‘iaheahe and the other Kona chiefs believe that Keawemauhili’s words are intended to irritate them so they will react and provide Keawemauhili with a reason to instigate war.

Meanwhile, Kekūhaupi‘o, having been apart from his foster son Kamehameha for some six months, summons Kamehameha to North Kona and they meet at Ka‘ūpūlehu (“The roasted breadfruit”) [[Kaimupūlehuakeakua] (“The roasting oven of the god”)[clvi]] in Kekaha.

Kekūhaupi‘o has a premonition about a future battle between the chiefs, and he expresses to Kamehameha his displeasure that Kamehameha is engaging in pleasurable activities and not focusing on improving his warrior skills. Kamehameha and Kekūhaupi‘o then sail to Kā‘ūpūlehu and await an appropriate time to visit the body of Kalani‘ōpu‘u at Hōnaunau.

Keawemauhili’s earlier comments to the Kona chiefs and to Ke‘eaumoku Pāpa‘iaheahe about taking Kalani‘ōpu‘u’s body to Kailua make clear that the chiefs from the east side of Hawai‘i Island intend to take land from chiefs of the west. Some chiefs of the west are ready to abandon Kīwala‘ō Kauikeaouli and join with Kamehameha.

Disembarking the body of Kalani‘ōpu‘u at Kailua would signal the intention of the Hāmākua, Hilo, and Puna chiefs to take the lands of the Kona districts for themselves. The words of Keawemauhili cause some chiefs of the Kona districts, including Ke‘eaumoku Pāpa‘iaheahe and the twins Kame‘eiamoku and Kamanawa, to leave the court of Kīwala‘ō Kauikeaouli and return home.

Kamehameha Visits Haleokeawe

Finally the body of Kalani‘ōpu‘u is taken within the walls of Haleokeawe to its place of rest, and an offering of ‘awa (Piper methysticum, kava) is prepared for Kīwala‘ō Kauikeaouli for the cleansing of the deceased.

As guardian of the war god Kūkā‘ilimoku, it is Kamehameha’s task to care for all the heiau. It is also Kamehameha’s responsibility to chew the ‘awa and prepare a ceremonial offering to cleanse the kapu corpse of Kīwala‘ō Kauikeaouli.

On the evening that Kamehameha and Kekūhaupi‘o arrive at Hōnaunau, Kamehameha chews and strains the ‘awa leaves, and then offers a prayer to his war god Kūkā‘ilimoku. At the conclusion of this chant he gives a cup of ‘awa to Kīwala‘ō Kauikeaouli, but instead of drinking this mixture as intended, Kīwala‘ō Kauikeaouli hands it to his companion, the Maui chief Kuikuipua.

As Kuikuipua raises the cup of ‘awa to consume it, Kekūhaupi‘o knocks the cup from his hands and tells Kīwala‘ō Kauikeaouli that he has done a great wrong against Kamehameha by not taking the ‘awa drink himself. Kekūhaupi‘o then tells Kamehameha they should immediately leave due to the insult by Kīwala‘ō Kauikeaouli.

Kamehameha and Kekūhaupi‘o are prepared to defend themselves as they leave Hōnaunau because the actions of Kekūhaupi‘o are considered an act of rebellion against Kīwala‘ō Kauikeaouli. Stern words spoken by Kekūhaupi‘o to the island chiefs halt any thoughts of aggression they may have and keep them from rising up to stop Kamehameha from leaving.

Kamehameha and Kekūhaupi‘o then board their waiting canoe, and Kekūhaupi‘o instructs the crew to paddle strongly as they might be followed by the warriors of Kīwala‘ō Kauikeaouli.

After the departure of Kamehameha, the Hilo chief Keawemauhili tells Kīwala‘ō Kauikeaouli, “Ea, e Kalani ē, hewa lā!” (“Heavenly one, a fault!”).[clvii] Kīwala‘ō Kauikeaouli does not respond, knowing that he has done wrong in not accepting the ‘awa drink prepared by Kamehameha.

A meeting is held in Ka‘ūpūlehu in Kekaha and attended by Kamehameha, Kekūhaupi‘o, Kamehameha’s makua kāne māhoe Kamanawa and Kame‘eiamoku, and also Ke‘eaumoku Pāpa‘iaheahe and some prominent Kona chiefs. Ke‘eaumoku Pāpa‘iaheahe informs the gathered chiefs of the words and actions of Keawemauhili in attempting to dishonor the deceased Kalani‘ōpu‘u by taking his kino kupapa‘u (corpse)[clviii] as far as Kailua.

The gathered chiefs are angered by the actions of Keawemauhili. Kekūhaupi‘o tells the chiefs that if there is going to be a battle it should occur at Hauiki (“Small hau tree”[clix]) between Ke‘ei and Hōnaunau where the ‘a‘ā (rough lava) terrain will favor their side.

Pai‘ea Kamehameha Meets with Kīwala‘ō Kauikeaouli

Kīwala‘ō Kauikeaouli Denies Land to Chiefs of Western Hawai‘i Island

Kamehameha and Kekūhaupi‘o go to Ka‘awaloa, and Kīwala‘ō Kauikeaouli goes there also in order to meet with Kamehameha. Kamehameha tells Kīwala‘ō Kauikeaouli that he does not wish to go to war against him, and Kīwala‘ō Kauikeaouli tells Kamehameha about the thoughts of war among his own chiefs, particularly the Hilo high chief Keawemauhili.

Kīwala‘ō Kauikeaouli tells Kamehameha that perhaps they both will die in future battles as they are being pressed toward conflict by the war-loving chiefs beneath them, particularly Keawemauhili under Kīwala‘ō Kauikeaouli. Kamehameha responds that he will go to Hōnaunau to see the corpse of Kalani‘ōpu‘u. Kīwala‘ō Kauikeaouli returns to Hōnaunau, and on the following day Kamehameha and his chiefs also begin their journey.

When Kamehameha arrives at Hōnaunau, he is finally able to see the body of Kalani‘ōpu‘u, and there is much mourning. Kīwala‘ō Kauikeaouli then addresses the gathered chiefs and announces how he will reapportion the land, as is his right. Chiefs from the western side of Hawai‘i Island are angered when they are denied any land.

Kīwala‘ō Kauikeaouli later apportions land to Keawemauhili of Hilo as well as chiefs from Puna and Hāmākua, but Kamehameha and chiefs of the western part of Hawai‘i Island are not given any lands.

Kamehameha still retains the lands of Kohala that Kalani‘ōpu‘u had previously given him, but none of the chiefs that support Kamehameha are designated any land by Kīwala‘ō Kauikeaouli.

The chiefs slighted by Kīwala‘ō Kauikeaouli include Keaweaheulu, the high chief Ke‘eaumoku Pāpa‘iaheahe (father of Ka‘ahumanu), as well as Kamanawa and Kame‘eiamoku (the sacred twins of Kekaulikenuiahumanu). These chiefs are upset by the actions of Kīwala‘ō Kauikeaouli and have thoughts of instigating a war against him.

Also slighted by Kīwala‘ō Kauikeaouli are his own brothers, Keōuape‘e‘ale and Keōuakū‘ahu‘ula [Keōua], who quickly go to Kīwala‘ō Kauikeaouli to request land. They are denied land by Kīwala‘ō Kauikeaouli, and this greatly angers Keōuakū‘ahu‘ula, who then tells his trusted Ka‘ū chief Kapua‘ahiwalani to ready the army called Pōniu, whose warriors are known for their skill at “whirling spears.”

A second group of Ka‘ū warriors named Pūkeawe is led by Ka‘ie‘iea, and they are well-trained in the use of ‘alā o ka ma‘a (slingstones)[clx] and spears.

Keōuakū‘ahu‘ula’s Acts of War

Keōuakū‘ahu‘ula’s Pōniu and Pūkeawe warriors under Kapua‘ahiwalani and Ka‘ie‘iea ready themselves for battle, drilling and preparing late into the night. At dawn the soldiers don their loin cloths and battle gear, including their feathered cloaks and helmets and their plaited pale kaua[clxi] (coconut fiber shields), and then move toward battle.

Keawemauhili hopes that the Ka‘ū chiefs will support Kīwala‘ō Kauikeaouli, but he is unsure this will occur and so he readies his own warriors when he sees the Ka‘ū warriors in their battle gear. Though Kamehameha and Kīwala‘ō Kauikeaouli are close kinsman, Keawemauhili also knows that Kekūhaupi‘o’s act of striking of the ‘awa (Piper methysticum, kava) cup can only be resolved in battle.

Keōuakū‘ahu‘ula and his warriors, along with the adviser and orator Uhai, travel to the border of Ke‘ei and Keomo (“The suction tube”[clxii]) where they cut down a grove of niu (coconut palms, Cocos nucifera) on land of Kamehameha’s people, who at the time are gone surfing at Ke‘ei.

Coconut trees are symbolic of man, and this act by Keōuakū‘ahu‘ula is an incitement to war directed toward Kīwala‘ō Kauikeaouli for denying him land.[clxiii]

After chopping down the coconut trees at Keomo, Keōuakū‘ahu‘ula’s warriors travel to Ke‘ei, the homeland of Kekūhaupi‘o. Kamehameha and Kekūhaupi‘o are away from Ke‘ei at this time, and the warriors of Keōuakū‘ahu‘ula attack many innocent people of Ke‘ei.

Three of the slain men of Ke‘ei along with five prisoners are taken to Kīwala‘ō Kauikeaouli at Hōnaunau.

The Offering of Kīwala‘ō Kauikeaouli

at Hōnaunau Signals an Alliance

Keōuakū‘ahu‘ula’s goal in sending the captive and slain people of Ke‘ei to Kīwala‘ō Kauikeaouli is to initiate a battle either with Kīwala‘ō Kauikeaouli or Kamehameha. If Kīwala‘ō Kauikeaouli does not offer up the bodies at the heiau at Hōnaunau, Keōuakū‘ahu‘ula will declare war against him.

If Kīwala‘ō Kauikeaouli does offer the bodies at Hōnaunau, then war will be declared against Kamehameha, and Kīwala‘ō Kauikeaouli and Keōuakū‘ahu‘ula will be allies. Kīwala‘ō Kauikeaouli has the three captives killed and they are offered at the heiau along with the other slain people of Ke‘ei.[clxiv]

After Keōuakū‘ahu‘ula [Keōua] learns that Kīwala‘ō Kauikeaouli has offered the bodies at the heiau, Keōuakū‘ahu‘ula immediately begins to instigate war with Kamehameha, beginning with some small battles not participated in by high chiefs. This continues for three days, and then on the fourth day the Battle of Moku‘ōhai begins.

Joining the army of Keōuakū‘ahu‘ula at the Battle of Moku‘ōhai is Kīwala‘ō Kauikeaouli, Keawemauhili, and the Keōua twins of Ka‘ū. Also allied with Keōuakū‘ahu‘ula are some chiefs that formerly supported Kamehameha, including the Hāmākua chief Kānekoa as well as his cousin Kaha‘i [Keahia].

Kamehameha and Kekūhaupi‘o are supported by Ke‘eaumoku Pāpa‘iaheahe and Keaweaheulu as well as Kame‘eiamoku and Kamanawa (the sacred twins of Kekaulikenuiahumanu).

Also supporting Kamehameha is the renowned young warrior Keaweokahikona, who keeps his oath of alliance with Kamehameha even though it means turning against his own father, the Hilo ruler Keawemauhili.

Additional chiefs allied with Kamehameha include Kamehameha’s younger brother Keli‘imaika‘i [Keali‘imaka‘i; Kalanimālokuloku; Kalanimāloku; Kalanimālokulokuikepo‘okalani; Kalanimālokulokuikapo‘okalani] as well as Kawelookalani, Kala‘imamahū, and other chiefs.
Battle #10—

Battle of Moku‘ōhai:

Kamehameha’s Warriors of Kohala, Kona, and Waimea

Defeat the Hilo, Puna, Ka‘ū, and Hāmākua Warriors

of Kīwala‘ō Kauikeaouli and Keawemauhili

on the Plain of Moku‘ōhai.

 

Who:

Kīwala‘ō Kauikeaouli’s army led by the twins Keōuakū‘ahu‘ula and Keōuape‘e‘ale and supported by the Hilo warriors of Keawemauhili

and the Puna warriors of Ahia,

along with warriors of Ka‘ū and Hāmākua

vs.

Kamehameha’s army of warriors mostly from Kohala, Kona, and Waimea.

Chiefs allied with Kamehameha and Kekūhaupi‘o are:

Ke‘eaumoku Pāpa‘iaheahe, Keaweaheulu, Keaweokahikona,

Kawelookalani, Kala‘imamahū, and Kamehameha’s younger brother Keli‘imaika‘i, as well as Kame‘eiamoku and Kamanawa,

the sacred twins of Kekaulikenuiahumanu.

Where: Plain of Moku‘ōhai between Hōnaunau and Ke‘ei.

 

Why: Aggressive acts by Keōuakū‘ahu‘ula against Kīwala‘ō Kauikeaouli for denying him land lead to an alliance between Kīwala‘ō Kauikeaouli and Keōuakū‘ahu‘ula against Kamehameha.

 

When: 1782.

 

Result: Kīwala‘ō Kauikeaouli is killed by Ke‘eaumoku Pāpa‘iaheahe and Kamehameha’s warriors are victorious. Kamehameha gains control of Kona, Kohala, and part of Hāmākua while Keōuakū‘ahu‘ula rules over Ka‘ū and part of Puna, and Keawemauhili rules over Hilo and parts of Hāmākua and Puna.

The Battle of Moku‘ōhai Begins

The battle between the eastern and western warriors of Hawai‘i Island takes place on the plain of Moku‘ōhai between Ke‘ei and Hōnaunau. From the south Kīwala‘ō Kauikeaouli’s warriors of Puna, Hāmākua, Hilo, and Ka‘ū represent most of Hawai‘i Island, and they arrive at the battlefield from the south.

From the north comes Kamehameha’s army representing the people of Kona, Kohala, and Waimea, and this army is much lesser in number than the warriors of Kīwala‘ō Kauikeaouli.

The warriors meeting on the plain of Moku‘ōhai are trained for battle using the weapons of ancient times, including the thrusting of pololū (spears), the hurling of ‘alā o ka ma‘a (slingstones),[clxv] and adeptly using the pīkoi, a tripping club fashioned from stone or wood, which was hurled at the opponent so it wrapped around his arms or legs.[clxvi] In close combat, the martial arts skills of lua and bone breaking are employed.

The ali‘i (royalty) and chiefs are cloaked in skillfully crafted mahiole (feather-crested helmets) and ‘ahu ‘ula (feathered capes and cloaks). Many women also participate in this conflict, joining their husbands on the battlefield.

Kekūhaupi‘o has chosen the battlefield site between Hōnaunau and Ke‘ei because the terrain is particularly rough, giving an advantage to the smaller army of Kamehameha against the massive army of Kahekilinui‘ahumanu. The kahuna Holo‘ae advises Kamehameha not to enter the battle himself until later in the day—then the advantage will go to the warriors of Kamehameha.

“In the tide of morning,” Holo‘ae tells Kamehameha, “the downward current of victory will be for your kinsman, and toward evening when the tide turns upward this will be your tide of victory, e Kalani.”[clxvii] Kekūhaupi‘o approves of the advice by Holo‘ae.

Also kept from entering the morning battle are the Kohala warriors who trained under Kekūhaupi‘o and Kamehameha, a warrior group led by the renowned warrior Ke‘eaumoku Pāpa‘iaheahe, who is highly skilled in spearfighting and lua (martial arts). Kekūhaupi‘o is also trained in the use of the leiomano (shark tooth weapon), which is worn on the hand and used during close combat.

In the morning, Kamehameha’s Hunalele army initiates a battle against Kīwala‘ō Kauikeaouli’s warriors but the result is a slight advantage for the side of Kīwala‘ō Kauikeaouli. Many Hawaiian Island warriors are killed in this battle, and Kīwala‘ō Kauikeaouli offers some of the dead at the heiau at Haleokeawe.

Kīwala‘ō Kauikeaouli’s kahuna (priest) Kālaiku‘i‘aha advises him to delay and wait until the following day to resume the conflict.

Kālaiku‘i‘aha tells Kīwala‘ō Kauikeaouli, “E Kalani ē! Love to you and love to the kingdom of your ancestors. The tide of the day is descending, and perhaps the life of our side is sinking. I call out to you, my heavenly one, let us stay, do not persist in battle this afternoon. The victory on your side is sinking. The current is downward, and it is now in favor of your kaikaina [younger cousin]. I beg of you, my heavenly one, stay and do not be obstinate in this battle this evening.”[clxviii]

At his own peril, Kīwala‘ō Kauikeaouli ignores the advice of the kahuna just as his father did before him when Kalani‘ōpu‘u ignored the advice of his kahuna Kaleopu‘upu‘u and suffered a crushing defeat on Maui.

Kīwala‘ō Kauikeaouli’s massive army, led by the twins Keōuakū‘ahu‘ula [Keōua] and Keōuape‘e‘ale, moves from Hōnaunau toward Hauiki at the border of Ke‘ei. There they confront Kamehameha’s warriors who move back from the battlefield to avoid a potentially massive fight.

An Offering at Hōnaunau

Kīwala‘ō Kauikeaouli is Killed by Ke‘eaumoku Pāpa‘iaheahe

At midday a pause occurs in the fighting between the armies of Kīwala‘ō Kauikeaouli and Kamehameha. Kīwala‘ō Kauikeaouli’s warriors take some of the slain victims on Kamehameha’s side to Hōnaunau where the bodies are offered at Haleokeawe.

About two hours later the battle resumes, and then Kīwala‘ō Kauikeaouli’s warriors arrive and join with the Hilo warriors of Keawemauhili and the Puna warriors of Ahia. Entering the battle for the other side are Kekūhaupi‘o and Kamehameha.

Kamehameha and Kekūhaupi‘o come upon a battle site where Ke‘eaumoku Pāpa‘iaheahe has Ahia restrained in a lua hold. Kekūhaupi‘o takes hold of Ahia and slays him, then hands him to Kamehameha saying, “E Kalani ē! Here is the man.”[clxix]

In another account, Ahia had taken hold of Kame‘eiamoku and lifted him in the air “with the intention of dashing him to the ground. Kame‘eiamoku twisted him