Part 10

Suddenly an old man of large mould, with head bent and long, white hair and beard sweeping his breast and stooping shoulders, stepped in front of Kamaiole, and with a heavy spear-pointed club calmly but dexterously warded a blow of the terrible laau-palau aimed at his head, and, answering quick as thought, felled the royal warrior to the earth like a forest tree. Around and over the body of the fallen chief a desperate struggle ensued. But it was of short duration. Under the command of Kalapana the front defences had been carried, and such of the royal army as had escaped slaughter were soon wildly leaping over the walls and retreating in confusion in all directions.

Pressing toward the rear at the head of his victorious warriors, Kalapana was attracted to the fierce hand-to-hand conflict taking place over the body of Kamaiole. Without stopping to inquire the cause, he promptly plunged into the thickest of the combat, backed by a few resolute followers, and speedily relieved the old white-haired warrior from a struggle which was taxing his strength to the utmost. This was the last stand made by the enemy in a body; what remained of the battle was a merciless massacre of the wounded, and the capture and retention alive of a few prisoners for sacrifice.

Resting for a moment and taking a survey of the field, Kalapana's eyes fell upon the old warrior. With one foot upon the breast of Kamaiole, he was leaning upon his war-club and scanning the face of Kalapana. His ponderous weapon still dripped with gore, and his wrinkled face was splashed with the blood of his enemies.

"Where is Kamaiole?" suddenly inquired Kalapana, grasping his weapon, as if his work of death had not yet been finished. "Where is Kamaiole?" he repeated to those around him. "Who has seen him?"

"Here is Kamaiole," replied the old warrior, pointing with bloody finger to the face of the dying king.

Kalapana abruptly turned, and for a moment gazed in silence upon the face of his fallen enemy. Although wounded to the death, Kamaiole was still living, and his eyes showed that he was conscious of what was transpiring around him.

"By whose hand did he fall?" inquired Kalapana.

"By mine," briefly answered the old man.

"And who are you?" continued Kalapana, with something of a feeling of awe, "who have thus come unsummoned, in the guise of a god from our sacred temples, to strike for the son of Kanipahu?"

The old man slowly raised his head, and, brushing back the white hairs from his face, was about to speak, when the high-priest, with kahus bearing the war-god of Kalapana, approached to greet his victorious chief. Recognizing the venerable warrior, the astounded high-priest dropped on his knees before him, exclaiming, "Kanipahu! Kanipahu!"

Almost in a dream, Kalapana, making himself known, embraced his father, whom he had not seen for eighteen years, and then respectfully chided him for coming secretly from Molokai and joining the army as a common warrior, when his rank and abilities entitled him to supreme command.

The old chief smiled sadly as he replied:

"The purpose of my coming has been accomplished. With my own hand I have answered in blood to the treachery of Kamaiole, and paid him for the hump he has placed upon my shoulders. I shall return to Molokai, and there the old hunchback will spend his few remaining days in peace."

These words were heard and doubtless understood by Kamaiole, for he closed his eyes, and a smile of defiance played for a moment about his lips.

Just then Makea joined her husband, and was overjoyed to find him victorious and unhurt. With the first lull of battle she had started in search of him with a calabash of water, and to reach him had been compelled to pick her way through ghastly heaps of dead. At the sound of her voice, sweetly replacing the din of battle, Kamaiole opened his eyes and fixed his gaze upon her face. Finally his lips moved as if he would speak. Instinctively she approached the dying chief, and, kneeling, poured into his open mouth a few swallows of water.

Kalapana turned and smiled at Makea's humanity, unusual on barbarous battle-fields. A grateful look came into the eyes of Kamaiole, and with a questioning glance he faintly syllabled "Iola!" the name of his sister, and the mother of Makea, whom she closely resembled. Kalapana caught the word, and, understanding its meaning, in a tone not far from kind replied:

"No, not Iola, your sister, whom you failed to kill, but Makea, her daughter, who is Kalapana's wife."

Kamaiole convulsively raised his head and arms--whether in a spirit of rage or conciliation will never be known--and then dropped back dead.

The remainder of the story may be briefly told. In disregard of all persuasion, Kanipahu returned at once to Molokai, where he lived and died in obscurity, earning his own living and assuming no rank.

Kalapana was anointed king of Hawaii on his return to Kohala, and a hundred prisoners were sacrificed to the gods at Mookini. His reign was conciliatory and peaceful, and with Makea, whose full name was Makeamalamaihanae, he became the ancestor of Kamehameha the Great.

THE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI.

CHARACTERS.

Mulielealii, chief of western Oahu. Kumuhonua, Olopana, and Moikeha, sons of Mulielealii. Laa-mai-kahiki, adopted son of Moikeha. Luukia, wife of Olopana. Laamaomao, god of the winds. Mookini, a high-priest. Kamahualele, an astrologer and poet. Puna, the principal chief of Kauai. Hooipo, daughter of Puna. Kila, son of Moikeha and Hooipo. Hoakanui, Waolena, Mano, the three brides of Laa. Ahukini-a-Laa, Kukona-a-Laa, and Lauli-a-Laa, the three children of Laa.

THE TRIPLE MARRIAGE OF LAA-MAI-KAHIKI.

THE LEGENDS OF MOIKEHA AND THE ARGONAUTS OF THE ELEVENTH AND TWELFTH CENTURIES.

I.

Tradition abounds in bold outlines, here and there interspersed with curious details, of the many prominent expeditions to the Hawaiian Islands, from the beginning of the eleventh to the latter part of the twelfth centuries, of adventurous Tahitian, Samoan and Georgian chiefs. Learning of the existence and approximate location of the group, and perhaps guided to an extent by intervening islands and atolls that have since disappeared, they came with large fleets of barges and double canoes, bearing their families and attendants, their priests, astrologers and musicians, and by degrees possessed themselves or their immediate descendants with the fairest portions of the little archipelago. For a century or more bitter feuds and frequent wars followed; but in the end the invaders and the invaded, both of the same Polynesian race, became assimilated through concession, intermarriage and fundamental identity of religious cult, and thenceforth in a united and homogeneous stream flowed down the years. The genealogies of the prominent chiefs and priests were alone preserved; and while, in after-generations, some of them traced their lines of rank to the native stock of Nanaula, and others to the chiefs of the second migratory influx from the south, the ruling families of the entire group had become so united in blood by intermarriage that it was difficult to find a chief of distinction who could not trace his lineage back to both.

But during the migratory period referred to, especially marked by the coming of Nanamaoa, Pili, Paao and the Oahu and Maui Paumakuas, the Hawaiian group was not the only scene of foreign adventure among the central islands of the Pacific. The native chiefs of Hawaii, whose ancestors had reached the group more than five hundred years before, were quite as adventurous and skilled in navigation as their southern invaders; and thus while the latter, continually augmented in numbers by fresh arrivals, were steadily possessing themselves of the lands and governing forces of the Hawaiian Islands, a few resolute chiefs of the old line, either in a spirit of retaliation or because the way had been pointed out, boldly spread their sails for the abandoned homes of their aggressors, and by conquest or other means acquired lands and influence in the distant islands of the south.

The mooolelo about to be related embraces the romantic story of one of these expeditions of native Hawaiian chiefs to the southern islands, and presents an interesting picture of the manners, customs and aspirations of the mid-Pacific Argonauts of that period.

Somewhere about the year A.D. 1040 Maweke, a native chief of the line of Nanaula--the first of the family that is brought prominently to view in the chronology of the second influx--was the alii-nui, or nominal sovereign, of the island of Oahu. He had three sons--Mulielealii, Keaunui and Kalehenui. On the death of Maweke, the eldest son, Mulielealii, acceded to the title of alii-nui, occupying the western side of the island. Kalehenui was given possessions at Koolau, and Keaunui was established in the district of Ewa. The latter became the ancestor of a line of powerful chiefs in that district, and is credited with having cut or opened the navigable channel near the Puuloa salt-works, by which the estuary now known as Pearl River, not far from Honolulu, was rendered accessible to navigation. No further reference need here be made to this branch of the family beyond the remark that Keaunui became the father of Lakona, and also of Nuakea, the wife of Keoloewa, King of Molokai, and of the prophet Moi, who fell with Kaupeepee in defence of the fortress of Haupu, as related in the legend of "Hina, the Helen of Hawaii."

Mulielealii had three sons--Kumuhonua, Olopana and Moikeha--and one daughter, named Hainakolo. As the eldest son and successor of his father, Kumuhonua in time acceded to the patrimonial estates and titles; but the younger brothers, not content, as they grew to manhood, with the small allotments which must necessarily have been accorded them, concluded to seek for ampler and more inviting possessions elsewhere.

The Paumakua family occupied a large part of the eastern side of the island, and, although they were of the stock of the second influx, their relations with the native chiefs and people seem to have been peaceful and satisfactory. Paumakua, who first appeared in native annals two generations before the time of Olopana and his brothers, either as an immigrant from one of the southern islands or the son or grandson of a chief of recent arrival, was one of the most restless and dashing of the prominent leaders of that period. The legends of the time glow with stories of his marvellous exploits and adventures in foreign lands, and the friendly feeling entertained for his immediate successors was doubtless due in a great measure to the respect established for them through his rank and prowess.

It is claimed by tradition that Paumakua visited all the foreign lands then known to the Hawaiians, and brought back with him many things that were strange. From one of his voyages he returned with two white priests, Keakea and Maliu, from whom several ecclesiastical families subsequently claimed descent and authority. At another time he brought back Malela, a noted prophet and sorcerer, and three other persons of a strange race, one of whom was a woman. Tradition somewhat minutely describes them as "foreigners of large stature, bright, staring, roguish eyes, and reddish faces."

As the voyages of this adventurous chief were sometimes of many months' duration, and he is said to have prosecuted his researches in almost every direction, it is not impossible that the foreigners with "roguish eyes and reddish faces" were aborigines of North America. But, leaving this to conjecture, tradition permits no doubt that Paumakua was a skilful and fearless explorer, and through his enterprise acquired renown for himself and respect for his descendants, one of whom is about to be presented to the reader.

As already stated, the younger sons of Mulielealii, Olopana and Moikeha, not content with their prospects in Oahu, resolved to seek fame and fortune elsewhere. Both were unmarried, but, through some circumstance or for some purpose not mentioned by tradition, Moikeha had adopted a young son of Ahukai, the great-grandson and successor of Paumakua. The name of the boy was Laa, or Laa-mai-kahiki, to which it was subsequently extended. The child-chief could not have been without political prospects, for he is referred to in the chants as "Chief of Kapaahu and Lord of Nualaka." Although the custom was common then, as now, among Hawaiians of every rank and condition, of exchanging and adopting children, the adoption of so promising a scion of the Paumakua line by a grandson of Maweke must have been the result of some extraordinary compact, all reference to which has disappeared from tradition.

Taking leave of their relatives on Oahu, Olopana and Moikeha, with a considerable number of attendants, embarked for the island of Hawaii, and established themselves at once in the beautiful valley of Waipio, in the district of Hamakua. What chief, if any, they found in possession there is not stated; but it was not long before the valley was ruled by Olopana, with Moikeha as his principal captain and adviser. The young chief Laa accompanied his foster-father to Waipio, and there Moikeha began to instruct him in the manly accomplishments for which in after-years he became distinguished.

To strengthen his rule and protect himself against the encroachments of neighboring chiefs, Olopana married Luukia, granddaughter of Hikapaloa, chief of Kohala, and a descendant of the ancient line of Nanaula, to which Olopana himself belonged by lineage still more direct. He urged his brother to follow his example and connect himself by marriage with some one of the ruling families of Hamakua. Such an alliance could have been readily made by Moikeha, for his strain was undoubted, and in manly beauty and courtly graces he had scarcely a peer in all the group; but he declared that he had a wife in his spear and an heir in Laa, and would not create a jealousy in the family by adding to either.

But the brothers did not remain long in Waipio. A terrible hurricane, followed by storms and floods, completely devastated the valley, compelling the inhabitants to abandon their homes and seek refuge elsewhere. Moikeha had never been satisfied with Waipio, and in the midst of the ruin around them found little difficulty in persuading his brother to make a bold push for the misty and far-off land of Kahiki. Preparations for the journey were immediately made, and in five large double canoes the brothers, with Laa and a considerable body of attendants, set sail for the islands of the south. They knew the general direction, and the sun and stars guided them in their course.

A prosperous wind wafted them to the Society group, and they finally landed on the island of Raiatea, and forcibly took, or in some other manner secured, possession of the district of Moaula. Olopana was accepted as sovereign of the district, and soon became a ruler of opulence and distinction. Moikeha, still his chief adviser, built a sumptuous residence and heiau for himself, called Lanikeha, or "the heavenly resting-place," and became noted for his hospitality.

For some time--perhaps for four or five years--the brothers dwelt together in harmony, and then misunderstanding and trouble came between them--it need scarcely be said, through a woman--which drove Moikeha again to the sea and separated them for ever. A meddlesome native chief named Mua, who was jealous of the popularity of Moikeha and desirous of supplanting him in the favor of Olopana, called the attention of Luukia on several occasions to Moikeha's affluent style of living, and intimated that his purpose was to thereby secure the friendship of influential chiefs, and in the end wrest the sovereignty of the district from his brother. Alarmed at last, she bore the tale to her husband, and at length succeeded in arousing his suspicions. A coldness toward Moikeha very naturally followed. Olopana could not help but note his brother's increasing popularity, and one day took occasion to rebuke him for his extravagance and love of display, suggesting, at the same time, that a more modest style of living would comport better with his position. Moikeha, who had never harbored a thought that was not loyal to his brother, was profoundly grieved at these words of suspicion, and resolved to leave Raiatea at once and return to the Hawaiian Islands. Feeling that he had gone too far in thus indirectly accusing his brother of meditated treachery, Olopana endeavored to persuade him to remain; but Moikeha's resolution could not be shaken, and he set about preparing at once for his return to the Hawaiian group.

The number of canoes manned and provisioned for the voyage is not stated; but tradition avers that the fleet was equipped under the superintendence of Moikeha's famous prophet and astrologer, Kamahualele; and, with the priest Mookini, Laamaomao, the director of the winds, and a large party of chiefs and retainers, the expedition set sail for Hawaii, the young chief Laa being left behind with Olopana.

It was one of the most imposing fleets that had ever sailed out of the harbor of Opoa. The large double canoe bearing Moikeha and his priests, gods, astrologer, principal navigator, wind director and personal attendants, was the same in which he had sailed for Kahiki. The kaulua was nearly a hundred feet in length, and afforded ample accommodations for the forty or more persons assigned to it. It was painted red, and at the masthead floated the pennon of a Polynesian alii.

Moikeha embarked with a number of distinguished companions, but the most noted was Laamaomao--a name signifying, perhaps, the sacred bluish green or wind clouds. He was the director of the winds, which were stored in his ipu, or calabash, and went forth at his bidding. He bore a close resemblance to the AEolus of the Greeks. After accompanying Moikeha to the Hawaiian Islands he took up his abode near a place called Hale-a-Lono, a well-known eminence of Kaluakoi, on the island of Molokai, and was subsequently deified and worshipped as an aumakua, or god of the winds.

With musicians and drummers to enliven the spirits of the voyagers, and favoring winds from the ipu of Laamaomao, the journey seems to have been prosperous, and no incident of note occurred until the island of Hawaii was sighted. As the green hills of Kau came to view songs and shouts of joy went up from the canoes. A voyage of over twenty-five hundred miles in open boats had tested the patience of the party, and land at last was a joyous sight to them all. Many leaped into the water and swam beside the canoes. Mookini, the high-priest, burned incense before the gods, at the same time addressing them a prayer of thanksgiving, and Kamahualele, the astrologer and poet, recited an inspiring chant in further celebration of the occasion. The chant has been preserved by tradition.

Some of the early poetic accounts of the first appearance of the islands of Hawaii above the surface of the ocean mention Hawaii, the largest of the group, as suddenly rising from the great deep and becoming a part of a row or cluster of islands "stretching to the farthest ends of Kahiki," from which it is conjectured that, centuries back in the past, islands now no longer existing marked the way at intervals between the Society and Hawaiian groups. The other islands of the Hawaiian cluster are referred to as natural births, their parents being demi-gods or distinguished chiefs. Thus, in the language of an old chant:

"Rising up is Hawaii-nui-akea! Rising up out of the night (Po)! Appeared has the island, the land, The string of islands of Nuuamea, The cluster of islands stretching to the farthest ends of Kahiki. To Kuluwaiea of Haumea, the husband, To Hina-nui-a-lana, the wife, Was born Molokai, a god, a priest, The first morning light from Nuuamea. Up stands Akuhinialaa, The chief from the foreign land; From the gills of the fish From the overwhelming billows of Halehale-kalani, Born is Oahu, the wohi, The wohi of Akuhinialaa, And of Laamealaakona the wife."

Kamahualele began by repeating an ancient story of the origin of the several islands of the group, and concluded his chant with these hopeful words:

"O Haumea Manukahikele. O Moikeha, the chief who is to reside, My chief will reside on Hawaii--a! Life, life, O buoyant life! Live shall the chief and priest, Live shall the seer and the slave, Dwell on Hawaii and be at rest, And attain old age on Kauai. O Kauai is the island--a! O Moikeha is the chief!"

Thus sang the poet, with his face toward the verdant slopes of Kau, while the canoes of the fleet gathered around him, that all might hear the words of one who read the fate of mortals in the stars.

II.

The prediction of Kamahualele, inspired by a sudden view of the coast of Hawaii, was verified. A landing was made in the district of Kau, the most southerly point of the island. There securing supplies of provisions and water, the next landing was effected at Cape Kumukahi, in the district of Puna; but a recent eruption from the crater of Kilauea, or a subterranean channel connected with it, had devastated a wide strip of country near the coast, and after a brief stay sail was made for Kohala. Landing in that district, Moikeha and his party were well received by Kaniuhi, the alii-nui and grandson of Pili, and permission to offer sacrifices in behalf of the expedition in the great heiau of Mookini was accorded the high-priest of Moikeha, whose name, by singular coincidence, was identical with that of the temple, erected by the high-priest Paao more than two generations before.

Leaving Kohala, Moikeha next touched at Hanuaula, on the island of Maui; but, without stopping to exchange courtesies with Haho, the noted moi of that division of the island, he sailed immediately for Oahu. His purpose was to visit his royal father, Mulielealii, whose residence was at Ewa; but his priest and seer so strongly protested against the visit, declaring it to be contrary to the will of the gods, that he directed his course around the northern side of the island, touching at Makapuu and Makaaoa, and then sailing directly for the island of Kauai.

On the evening of the second day after leaving Oahu, Moikeha anchored his canoes in a roadstead not far from Kapaa, Kauai, where Puna, the governing alii of the island, held his court, surrounded by the chiefs of his family and a large number of retainers. Puna was one of the most popular rulers in the group, and, strict as he may have been in the exercise of his prerogatives, was always merciful in dealing with offences thoughtlessly or ignorantly committed. He would pardon the humble laborer who might inadvertently cross his shadow or violate a tabu, but never the chief who deliberately trespassed upon his privileges or withheld a courtesy due to his rank. His disposition was naturally warlike, but as the condition of the island was peaceful, and military force was seldom required except in repelling occasional plundering raids from the other islands, he kept alive the martial spirit of his chiefs and subjects by frequent sham fights, marine drills, and the encouragement of athletic games and friendly contests at arms, in which he himself sometimes took part. Feasting and dancing usually followed these warlike pastimes, and the result was that the court of Puna became somewhat noted for the chivalry of its chiefs and the splendor of its entertainments.