Part 8

Kalaniopuu had brought part of his household with him. His chief queen, Ka-lo-la, was the sister of Kahekili. She had come to share in the victory over her brother and assist in the pacification of her former friends. The attack had been made, and the ragged remnants of a vanquished army had come back.

He was too heavily burdened with camp equipage and suffering men for immediate fight. He proposed that they sue for peace and that his wife, Ka-lo-la, be the messenger to her brother. The queen utterly refused to face her brother. There had been too many past personalities between them, and she had evidently been a vigorous endorser of her husband’s invasions into her old homeland. Life was too precious to be risked in that brother’s presence. She proposed that the royal prince, Kiwalao, her son, be sent as ambassador.

Kiwalao was robed with all the royal elegance of a king according to the customs of that almost naked, savage life. He wore his finest neck ornaments, his most costly feather cloak and girdle and helmet. He was attended by high chiefs carrying the royal kahili, or large feather banner, and a royal calabash. These chiefs preceded the young prince as his heralds.

When his name and position were announced to the outposts of the Maui army, they fell flat on the face in the sand while he passed by. It was death to stand before a prince or a tabu chief. Kiwalao was one of the highest sacred tabu chiefs in all the islands.

Runners carried the news of the coming of this prince to the Maui king. He was lying on a mat in the royal grass house at Wailuku. Ka-lani-hale—“the heaven house”—was the name of this home of the king.

As Kiwalao drew near the door all the Maui chiefs prostrated themselves before him, while the king lazily turned over and partly raised himself, lifting his head in token of friendly greeting. To have turned away from the prince, letting his face look down, would have been the sign of immediate death of his visitor. Kiwalao, with slow and dignified tread, crossed the room and seated himself in his uncle’s lap. Then both wailed over the troubles which had brought them together, and over the deaths among their followers.

The embassy was successful, and terms of peace between the two kings were arranged. Kalaniopuu returned to Hawaii, to begin at once a new crusade against Kahekili. During the ensuing two years the war degenerated into a series of petty raids by which he kept his wife’s brother busy marching warriors from one end of Maui to the other to repel his attacks. In 1779 the coming of Captain Cook changed the course of action and gave the people new things to think about, until Kamehameha secured white men’s arms and conquered all the islands.

XIV

THE LAST PROPHET OF OAHU

IN THE DAYS OF KAHAHANA, 1782

Paumakua was one of the great voyagers among the ocean-rovers of over eight hundred years ago. Fornander in his “Account of the Polynesian Race” says: “One of the legends relates that Paumakua, on his return from one of his foreign voyages, brought back with him to Oahu two white men said to have been priests A-ua-ka-hinu and A-ua-ka-mea, afterwards named Kae-kae and Ma-liu, from whom several priestly families in after ages claimed descent and authority.” These persons were described as:

“Ka haole nui maka alohilohi (A large foreigner, bright sparkling eyes) A aholehole maka aa (White cheeks, roguish staring eyes) Ka puaa keokeo nui maka ulaula! (A great white pig with reddish eyes).”

In the later years of Hawaiian history, two of the most prominent high priests in all the islands were among the descendants of these foreigners. Ka-leo-puu-puu had been high priest of Oahu, but on the death of his king he was superseded by his elder brother, Ka-o-pulu-pulu. He was angry and jealous and gladly welcomed an opportunity to go to Maui as the high priest of Kahekili, the king of Maui. Born on the island of Oahu and belonging to one of the most famous families of priests, he understood thoroughly the temperament of the chiefs of that island and was able to give valuable counsel to his new ruler. He also tried to make as much trouble as possible for his brother Ka-o-pulu-pulu.

It was said that Kahekili followed his advice in creating a division between the king of Oahu and Ka-o-pulu-pulu. He made Kahahana believe that the high priest was secretly hoping to take Oahu from its king and turn it over to himself. This statement was drilled into the mind of the Oahu king while visiting on the island of Molokai. When Kahahana returned to Oahu he did not hesitate to show his enmity toward the high priest. He refused to listen when the priest attempted to give counsel in the meetings of the chiefs. He slighted him in all ways possible and made the fact very evident that he had no confidence in him.

The king not only drove away his high priest, but also estranged his chiefs. It is probable that some of the chiefs rebuked the king for his treatment of such a wise priest and prophet. At any rate the king “became burdensome to the people as well as capricious and heedless.”

After nearly two years of distrust and dissension in the court of the king of Oahu, the king of Maui decided to attempt the conquest of his young friend’s kingdom. Internal troubles among the chiefs of the island of Hawaii had arisen in connection with the destruction of the Alapa chiefs and Ka-meha-meha’s ascent to rulership. There was therefore no danger of an immediate attack from that quarter. Oahu was entirely unsuspicious of danger. The chief difficulty in the way of conquest was the wise and powerful priest Ka-o-pulu-pulu.

The king of Maui sent one of his most trusted servants to Oahu to bring to a climax the enmity of the king toward his priest. This servant came with an appearance of great concern and told Kahahana very confidentially that the priest had once more sent word to the Maui king that he was ready to turn over Oahu to him and aid in the overthrow of Kahahana, but the Maui king felt such great affection for his friend on Oahu that he could not accept such treachery. His feeling, however, was that he ought to warn Kahahana against such a deceitful subject.

The poison again entered into the soul of the king and his anger grew hot within him. He determined that the priest should die. He knew well that he was king by virtue of the choice of his chiefs and not by blood descent. He had already found that his word was not the only law in the kingdom. He could not openly declare war against the priest, but he could command him to render assistance in worship and sacrifice. Therefore he announced that he was intending to journey around the island for the avowed purpose of consecrating certain temples and offering sacrifices in others. As king he had the right to perform those duties in person, assisted by his priest.

When he had made full preparation he started on his journey, attended by the usual large train of servants and companions. He proceeded as far as the village Wai-anae on the southwestern coast of the island. From Wai-anae the king sent servants with a command to the priest to come to him.

Throughout all the Hawaiian Islands no priest had a reputation for ability to read the signs of the sacrifices, utter oracles and prepare incantations against enemies greater than that of Ka-o-pulu-pulu. He was thoroughly skilled in all the deep mysteries of priestly lore. He understood the dread power of “praying to death,” a power which causes even the intelligent natives of the twentieth century to tremble.

Ka-o-pulu-pulu was fully aware of the enmity of his king and the danger which attended his yielding obedience. He knew also that the plea of the need of omens and sacrifices was well founded. To him the future of Oahu looked very dark. He felt that he could not refuse attendance upon the king in this round of public sacrifices. If any opportunity arose for consulting the omens in regard to the future welfare of Oahu it was his duty to give the benefit of his wisdom to his people. It was one more instance of going into the jaws of death for the sake of loyal obedience.

He took his son, Ka-hulu-pue, with him and went to Wai-anae. There he was given no opportunity to offer sacrifice, but was attacked by the servants of the king. The priest’s son was forced backward toward the sea. The spirit of prophecy came upon the father as he saw the danger of his son and he gave utterance to one of the oracles for which the Hawaiian priesthood has been noted. He called out to his son: “I nui ke aho a moe i ke kai (it is far better to sleep in the sea), no ke kai ka hoi ua aina” (for from the sea shall come the life of the land). Fornander says that the servants drove the young man into the sea, where he was drowned. The seer no longer felt the compulsion of duty impelling him to seek the king. The king’s purpose was evident to all the chiefs and Ka-o-pulu-pulu would not be misjudged if he attempted to escape; therefore he fled eastward toward Honolulu, but was overtaken at Pearl Harbour and killed.

When Kahekili learned of the death of this great priest he hastened to gather his warriors together and fit out an immense fleet of canoes in order to undertake the conquest of Oahu.

The decisive battle was soon fought and Kahekili secured control over Oahu. Kahahana escaped and for many months wandered over the mountains back of Honolulu, but was at last betrayed and killed.

The oracle of Ka-o-pulu-pulu uttered at the time of the death of his son was kept in the hearts of the natives and its method of fulfilment has been noted. The oracle was easily remembered, although the words concerning the death of his son are repeated in various forms. The oracle reads: “No ke kai ka hoi ua aina” (from the sea comes the life of the land).

When Kahekili landed from his fleet of canoes, and conquered Kahahana, the people said, “The life of the land has come from the sea.” Then again when Ka-meha-meha came from Hawaii, conquered Oahu and made Honolulu the centre of his kingdom, the old natives of the island repeated the prophecy and considered it fulfilled.

And yet once more the prophecy was remembered when the foreigners came over the ocean filling the land with new ideas, and with the bustle of new and enlarged business, beautifying and enriching all the island life with new homes and new arts.

XV

THE EIGHT OF OAHU

This is a story of one of the most daring deeds in Hawaiian history. After the death of Captain Cook in 1779 Ka-meha-meha was slowly gaining dominion over the large island of Hawaii. Meanwhile the king of Maui, Kahekili, seemed to be far more successful in extending the boundaries over which he exercised rule. Kahekili had control of Maui and the adjacent islands and had sent expeditions to harass the followers of Ka-meha-meha on Hawaii. Oahu was also tempting Kahekili, and he had already taken steps to weaken the forces of that island.

Kahekili had fomented distrust and bloodshed among the Oahu chiefs and at last with an immense fleet of canoes filled with warriors had landed on the beach, south of the crater Leahi, now known as Diamond Head. His canoes were spread along the beach below Diamond Head, covering the sands of Waikiki. This was in the early part of the year 1783.

The King of Oahu had been taken by surprise. He was staying for a time in the beautiful valley back of Honolulu. The Nuuanu stream with its many falls and sweet waters was a place where kings had always loved to rest. While revelling there in seductive pleasures the king, Ka-ha-hana, suddenly was awakened by the report of the coming of the Maui chief. The uninvited guest was unwelcome because no preparation had been made for the reception.

Messengers were hurried to all parts of Oahu, and the warriors were hastily gathered together. Over the mountains and along the arid plains they came. But the force was woefully inadequate to meet the Maui invaders.

In this company there were eight famous warriors, who seemed to think themselves invulnerable. They had often faced danger and returned chanting victory.

The night shadows were falling around the camp when these eight men, one by one, crept away from the other chiefs. Word had been passed from one to the other and a secret expedition partially outlined. Therefore each man was laden with his spear, club, and javelins. When free from all chance of interference they encouraged each other to undertake an expedition, as Fornander says, “on their own account and inflict what damage they could.”

Those who have known the Waikiki beach of to-day with its splendidly wooded shores, the luxuriant park inland, the plains covered with trees, and the lower mountain ridges choked with lantana bushes, cannot realise the desolate wastes of the past. The tropical luxuriance of the region around Honolulu belongs to to-day and not to a hundred years ago.

It was over this arid plain dotted here and there by cocoanut trees and across a few streams bordered by taro patches that the eight famous chiefs picked their way. It was not smooth walking. Lava had been poured out from the craters in the mountains and foothills. The softer parts of the petrified streams had dissolved and the surface of the land was covered with the hard fragments which remained. The trail which they followed led in and out among great boulders until they came to the sandy slopes of Diamond Head.

With the coming of morning light they found themselves not far from the old temple, which had been used for ages for most solemn royal ceremonies, a part of which was often the sacrifice of human beings, and here, aided by their gods, they thought to inflict such injuries upon the Maui men as would make their names remembered in the Maui households.

Fornander says: “It was a chivalrous undertaking, a forlorn hope, wholly unauthorised but fully within the spirit of that time for personal valour, audacity, and total disregard of consequences. The names of these heroes were: Pupuka, Makaioulu, Puakea, Pinau, Kalaeone, Pahua, Kauhi and Kapukoa.”

Several hundred warriors from Maui were stationed near this temple at the foot of Diamond Head. Probably some of them had carelessly watched the approach of eight chiefs of Oahu. “Into the valley of death rode the six hundred,” but this was not an impetuous torrent of six hundred mounted cavalry men sweeping through Russian ranks. It was a handful of eight against what was said to be a force of at least six hundred.

Into these hundreds the eight boldly charged. The conflict was hand to hand, and in that respect was favourable to the eight men well skilled in the use of spear and javelin. Side by side, striking and smiting all before them, the little band forced its way into the heart of the body of its foes. The Maui warriors had expected to take these men, as a fire without trouble swallows up splinters cast into it. They had thought that this little company would afford them an excellent sacrifice for their war gods, and had hoped to take them alive, even at the expense of the lives of a few men. But quickly the formidable character of the eight fighters was appreciated.

Wave upon wave of men from Maui beat against the eight, but each time the wave was shattered and scattered and destroyed. Large numbers were killed while the eight still fought side by side apparently uninjured.

It has been said that this was a fight “to which Hawaiian legends record no parallel.” Eight men attacked an army and for some time were victorious in their onslaught.

But the force around them was continually receiving additions, and an overwhelming body of men was slowly crowding over the dead and dying and preparing to crush them by weight of numbers. Then came the whispered call to retreat, and the eight made a terrific onslaught against the circle of warriors surrounding them. It was a marvellous escape. After an awful struggle the opposition was broken down and the eight leaped over the piles of the slain and fled toward the mountains. One of the eight was short and bow-legged. He could fight well, but could not run away as swiftly as his comrades. The Maui men pressed closely after the fleeing chiefs.

The bow-legged man was tripped and thrown. In a moment his spear and javelin were taken from him and a renowned Maui chief caught him and placed him on his back with the face upward, so that he could not do any injury. He started swiftly toward the temple to have his captive sacrificed “as the first victim of the war.”

The friends of the captive were still near at hand and heard him cry out that he was captured. They had no hope of being able to rescue him but turned to see if anything could be done. He saw them and called to one of them to kill him rather than let him be sacrificed alive. He urged that a spear be thrown to pierce him through the stomach. “In hope of shortening the present and prospective tortures of his friend, knowing well what his fate would be if brought alive into the enemy’s camp, the chief did as he was bidden.”

The spear came unerringly toward the prisoner, but as he saw the polished shaft almost piercing him he twisted to one side and it sank deep into the body of the chief who carried him.

In the confusion attendant upon the death of this great chief the bow-legged warrior escaped to his friends and soon all the little company were beyond pursuit.

What became of the eight? Only one lived to perpetuate his name among the families of Oahu. Pupuka became the ancestor of noted chiefs of high rank. The others were probably all killed in the destructive battles which soon followed. Kahekili conquered the Oahu army with great slaughter and finally received the body of Kahahana, which was taken to the temple at Waikiki and offered in sacrifice. After this annihilation of the Oahu army no hint is given of the other members of the band of the famous eight. They live on the pages of history.

XVI

THE RED MOUTH GUN

(KA-PU-WAHA-ULAULA)

The Red Mouth Gun is the name given by the Hawaiians to the great canoe battle fought off Waipio, Hawaii, in the year 1791, according to Fornander. This was the first naval battle in which guns were the prominent weapons used by the Hawaiian chiefs.

Ka-meha-meha I, in 1789, had gained the adherence of the noted chief Kaiana, who had already visited China and purchased guns and ammunition. This was probably the best stroke of diplomacy exercised by him during all his great work of welding the scattered islands into a united kingdom. Kaiana’s real relations were with Kauai rather than Hawaii. In transferring Kaiana’s arsenal from Kauai to Hawaii Ka-meha-meha secured an advantage over all the other chiefs of the islands. The man who has material at hand is equipped for any emergency. The possession of this armament led Ka-meha-meha to seize the two white men, Isaac Davis and John Young in the year 1790. These two men were the second great factor in the consolidation of the islands. With arms and ammunition and men skilful in gunnery and wise in counsel Ka-meha-meha was practically invincible.

From this time he dated victories instead of defeats. During the year 1790 he overran Maui and Molokai and subdued a serious rebellion on his own island, Hawaii.

During this conflict at home the high chiefs of the other islands held consultation concerning their common enemy and the best way to overthrow him. They had guns and here and there a white man who had been kidnapped or persuaded to desert from the few ships already visiting the islands. By combining forces it seemed easy to overthrow the high chief of Hawaii. The king of Kauai and the king of Oahu were brothers. Kahekili, the ruler of Oahu, was also the high chief of Maui, which he had placed under the control of his son, Ka-lani-kupule. Therefore the entire northern, group of islands was able to combine against Hawaii. It was Ka-meha-meha and one island against the rest of the group.

The natives had used large shells for trumpets. They had a famous war shell known as the “kihapu.” Anything, therefore, which gave out an explosive noise when blown into was called “pu.” When they saw a white man holding a gun to the shoulders, with the resulting smoke and explosion, they gave to the death-dealing magic trumpet the name “pu-waha-ulaula”—the trumpet with the red mouth. Pu became the name for a gun.

The chiefs had massed their forces on Maui. Here Ka-eo-ku-lani, the chief of Kauai, took the leadership of the expedition and, looking upon Maui as redeemed from the victorious inroad of Ka-meha-meha, assumed the island as one of his perquisites of the campaign. Fornander suggests that his older brother, Kahekili, king of Oahu, might have agreed to give him land or even the island as a reward. But here the chiefs of Maui interfered. They were not willing to have the island disposed of in that way. A quarrel arose and the Kauai men attempted to take by force the lands which their high chief claimed and had promised them. Spears were seized, war clubs swung and oval, double-pointed stones dropped into the slings. For a little while there was an exchange of blows. One of the sons of Kahekili, king of Oahu, withstood a large number of Kauai men, holding them at bay unaided. Evidently the quarrel was smoothed over. The Kauai chiefs were never able to again lay any claim to Maui.

The two brothers separated their forces. One fleet of canoes under the Kauai king rendezvoused his boats at Hana, an old and well-known harbour on Maui just across the channel from Hawaii. Hana was the home of some of the most ancient Polynesian legends when applied to the Hawaiian Islands. The demi-god Maui is said to have noticed how close the sky or clouds came to the earth, and then pushed the sky up until his mother could have room to dry the cloth she was making and the plants have space in which to grow.

When Ka-eo-ku-lani, chief of Kauai, climbed the hills above the seaport he carried his war spear. Standing among the ruins of an ancient fort he threw his spear far up toward the clouds above. Referring to the legends, he cried: “It is said of old that the sky comes close to Hana, but I find it very high. I have thrown my spear and it did not pierce the clouds. I doubt if it will strike Ka-meha-meha. But listen, O you chiefs, warriors and kindred! Be strong and valiant and we shall drink the water of Waipio and eat the taro of Kunaka.”

After a little rest the Kauai fleet swept across the channel and passed down the eastern side of Hawaii. The winds of the ocean climb the mountains of Hawaii from the northeast. As they touch the cold surface of the lofty mountain slopes they let fall in heavy showers their burden of waters borne from the sea. Great gulches, bordered by enormous growths of tropical luxuriance, are rapidly formed. Waterfalls hundreds of feet in height shake the falling streams into clouds of spray. Of all these gulches and noted falls on Hawaii, Waipio stands supreme. It was the pride of kings, the sacred home of priests, and the place for the bountiful food supply of royal retinues.

Here the Kauai chief became vandal. He evidently cared but little for the preservation of this, one of the most ancient places on Hawaii. His followers ravaged the taro patches and fish ponds. They seized whatever they wanted for present use and then destroyed the growing plants and broke down protecting banks and walls. To show their contempt for Hawaii they were permitted, and probably commanded by their chief, to tear up and destroy very old and sacred portions of the heiaus, or temples. The ancient palace of Hawaiian kings was supported by sacred posts of pepper tree. These were burned. The palace, of course, was only a large thatched house and could be easily replaced, but the posts, consecrated by the blood of human sacrifices and cared for through many generations, were irretrievably lost.