Volume 4 / Part 2 — Introductory material (continued 5)

While Lonoikamakahiki was on his way down he first met the rebels at Wailea and the fighting immediately commenced. Lonoikamakahiki was victorious on this occasion and the rebels were annihilated. This was the battle fought by Lonoikamakahiki, where it is said that blood flowed like water at Wainanalii, and hence the battle is described as that of Kaheawai. Aka ia Lonoikamakahiki ma i iho mai ai, halawai mua iho la me na kipi i Wailea, a o ka hoouka koke iho la no ia o ke kaua, a pau iho la na kipi i ka lukuia, a lanakila ae la o Lonoikamakahiki ma ia hoouka kaua ana. O ka hoouka kaua ana keia a Lonoikamakahiki i kahe awai ai ke koko i kai o Wainanalii, a nolaila ua kapaia ia kaua a Lonoikamakahiki o Kaheawai.

CHAPTER IX. Battles of Lonoikamakahiki. MOKUNA IX. Na Hoouka Kaua a Lonoikamakahiki.

Early in the morning after the battle of Lonoikamakahiki at Kaheawai, he was observed by the rebels proceeding along the lava bed of Kaniku. The rebels after returning to camp reported to their general, Kanaloapulehu, saying: “Lonoikamakahiki and Pupuakea are approaching, some men have been slain, and we (the rebels) have been routed.” Mahope iho o ke kaua a Lonoikamakahiki i Kaheawai, ma ke kakahiaka nui, ike ia mai la o Lonoikamakahiki e ka aoao kipi e hele aku ana i ke a o Kaniku, alaila, hoi aku la na kanaka o ka aoao kipi a hai aku la i ko lakou pukaua (Alihikaua) ia Kanaloapulehu, me ka i aku: “Eia’e o Lonoikamakahiki me Pupuakea ma, ua pau mai nei kekahi poe i ka make ua hee mai nei kakou (na kipi).”

Kanaloapulehu commanded Kanaloakuakawaiea, the chief of Hilo: “Let the battle be at Kaunooa where there is plenty of sand, and let it be fought there, so that when Lonoikamakahiki reaches the spot we would be in possession of the sand, so that whilst rubbing their eyes the rocks will fly and victory will be ours.” Nolaila, olelo ae la o Kanaloapulehu ia Kanaloakuakawaiea ko Hilo alii: “Ho aku ke kaua i Kaunooa i ke one nui, i hoouka ai ke kaua ilaila, i hiki ae ai ia o Lonoikamakahiki ilaila, ua paa mua ia kakou ke one, na lakou ia e hele ae, kanu mai ke one i na maka, lilo lakou ilaila e anaanai ai hao aku na pohaku, o ka lanakila no ia.”

According to the instructions of Kanaloapulehu to Kanaloakuakawaiea, the men were placed in position at Kaunooa. This is a place midway between Puako and Kawaihae. At the noon hour Lonoikamakahiki came in contact with the rebels and the battle commenced in earnest and he was victorious over them, having repulsed Kanaloapulehu and his followers just as the shades of evening were falling. E like me ka olelo a Kanaloapulehu ia Kanaloakuakawaiea, alaila, laweia aku la na kanaka o ka aoao kipi a hoonoho ma Kaunooa (aia no kela wahi mawaena o Puako a me Kawaihae). Ma ke ehu awakea (ainaawakea), halawai aku la o Lonoikamakahiki me na kipi, a o ka hoouka iho la no ia o ke kaua, a lanakila iho la o Lonoikamakahiki ma ia hoouka kaua ana, a hee aku la o Kanaloapulehu ma me na kipi a pau, ma ka ehu ahiahi.

Ia Kanaloapulehu ma i hee aku ai me na kipi, loaa aku la ko Kohala poe kipi mai a me ko Hamakua mai ma kahi i kapaia o Nakikiaianihau. I aku la o Kanaloapulehu ma i ko Kohala poe kipi mai a me ko Hamakua: “Hoi hou aku kakou i hope, a i Haleokapuni kakou e hoomoana ai; aole auanei he mea pii aku o kakou iluna o Puukohola, aia a ike aku kakou ia Lonoikamakahiki e hele mai ana i Nakikiaianihau ma, alaila hoi aku kakou a luna o Puukohola, i hoolue iho na pohaku o luna, alaila make ko lakou kaua (ko Lonoikamakahiki ma).” E like me ka mea i oleloia e ka pukaua nui pela no i hoolohe aku ai na ’lii a pau; nolaila, hoi aku la lakou a hoomoana iho la ma Haleokapuni, malalo pono o ka heiau o Puukohola a me Mailekini, ma Kawaihae, a e like me ka manao o ka aoao kipi; aka, aole o Lonoikamakahiki i hele e like me ka na kipi manao wale ana.

After Lonoikamakahiki became victorious at the battle of Kaunooa he consulted his priests (kahunas) as to what steps best to take in order to lead to victory. The priests directed him to proceed by way of Pili until they came to Puupa, “and there a big battle should be fought, because thus far we have only fought against the Konas, and know nothing about Hilo and Puna, nor of Hamakua. Pay no heed to Kohala, it is a small district; let us fight her last. Proceed against the triplets, Puna, Hilo and Hamakua.” Mahope iho o ko Lonoikamakahiki lanakila ana i ke kaua ma Kaunooa, alaila, ninau ae la o Lonoikamakahiki i kana mau kahuna i kahi e hiki ai ke hele a lanakila. Olelo aku la na kahuna ia Lonoikamakahiki: “Mauka ke hele ma ke pili, a hiki, i Puupa, malaila, ka hoouka kaua nui, no ka mea, o Kona wale no ka kakou i hoouka aku nei, aole kakou i ike aku ia Hilo a me Puna, aole kakou i ike aku ia Hamakua, aole o Kohala, he wahi moku uuku ia, i kaua hope ia, e pono ke kii mua i na kolu ia Puna, Hilo, a me Hamakua.” A e like me ka olelo a na kahuna a ua o Lonoikamakahiki, pela no oia i hoolohe aku ai.

Ia pii ana a Lonoikamakahiki ma mai Kaunooa aku, a waena pili, ma ke aumoe, ike aku la lakou i ke ahi a na kipi e a mai ana i Puupa. Ninau ae o Lonoikamakahiki i na kahuna: “Heaha kela ahi?” I mai la ke kahuna: “He kaua, he ahi na na kipi aina.” Ninau aku o Lonoikamakahiki: “A pehea kakou?” I aku la na kahuna: “Hoounaia aku i hookahi kanaha kanaka, me na lama ma ko lakou lima, i eha lama a ka mea hookahi e hoaa ai, alaila i kuhi mai ai lakou eha kanaha kanaka, hele pono aku no, a mawaho pono o Puupa, alaila hoa ae i ke ahi i hiki aku ai kakou i kahi a lakou i hoomoana ai, alaila o ka hoomaka no ia o ke kaua, i alualu aku mahope nei a o kela poe mai hoi he kanaha, o ko lakou hee no ia.”

Receiving the instructions from the priests, Lonoikamakahiki sent out forty men with Pupuakea, who made forty-one. They followed the instructions of the priests, each man carrying four torches, proceeding along the direction indicated by the priests. They travelled along to the outskirts of the camp of the rebels, lighted their four forty torches and set up a tremendous shouting, “Onto the traitors of the land! Onto the traitors of the land!” and such like. Ia manawa a ke kahuna i olelo ai, hoouna aku la o Lonoikamakahiki i hookahi kanaha kanaka me Pupuakea pu, oia ke kanaha kumamakahi. A hana ae la lakou e like me ka olelo a ke kahuna, eha lama pakahi a na kanaka, a hele aku la ma kahi a ke kahuna i kuhikuhi ai. A hala aku la lakou a mawaho pono aku o kahi a ka poe kipi e hoomoana ana, hoaa mai la lakou i na lama eha kanaha, a hooho ae la me ka leo nui: “Iluna o ke kipi aina! Iluna o ke kipi aina!!” A pela aku.

The rebels saw the burning torches and heard the loud yells. After first counting the number of torches and discovering there were only four forties the rebels gave chase. While the rebels were absent Lonoikamakahiki and his men arrived, and in the fight with Pupuakea’s men, who gained by repulsing the rebels, Lonoikamakahiki and his army stood off ready to receive them. The battle waxed fierce and hard until the two divisions of Lonoikamakahiki and Pupuakea came together, when there was great slaughter of the rebels. Some escaping, ran upwards to Ouli at Waimea that night and were there slain by their own men being under the impression that they were Lonoikamakahiki’s men running away. Thereby the remaining rebels who escaped from the battle of Puupa were also killed. It is for this reason that this fight of Lonoikamakahiki’s was called Puupa, and was the third of his battles. A ike ae la na kipi i na lama e a ana, a me na leo hooho, a helu aku la lakou (na kipi) i ka nui o na lama, pakahi, ua like me eha kanaha, a alualu aku la. Ia lakou (na kipi) i hala aku ai, hiki aku la o Lonoikamakahiki me kona puali kaua, a i ka hoouka kaua ana me ko Pupuakea puali, lanakila mai la o Pupuakea, a emi hope mai la na kipi. A iloko oia emi hope ana, e hoomoana aku ana o Lonoikamakahiki me kona puali, a o ka hoouka iho la no ia, a ma ia hoouka ana, hui ae la na puali elua, o ko Lonoikamakahiki me ko Pupuakea puali, a pau iho la na kipi i ka lukuia, a o ke koena, hee aku la a uka o Ouli ma Waimea i ua po nei, a luku ia mai la no e kekahi poe kipi o lakou, me ka manao o ko Lonoikamakahiki poe keia e hee nei; nolaila, pau loa ke koena o na kipi i pakele mai i ke kaua ma Puupa. Nolaila, ma keia kaua ana, ua kapaia keia kaua a Lonoikamakahiki o Puupa, oia ke kolu o ka Lonoikamakahiki hoouka kaua ana.

On the day following the night of battle at Puupa, rumors began to spread everywhere that Lonoikamakahiki was at Puupa. Those who were encamped at Haleokapuni in Kawaihae, in accordance with a previous understanding had by them, would not ascend Puukohola unless a man on the side of Lonoikamakahiki should be slain; then only would Puukohola be scaled for human sacrifices. For that reason the rebels rested with high hopes, based on their former understanding and anticipations of victory, because Kanaloapulehu and Kanaloakuakawaiea were celebrated for their great prowess. Ma ke ao ana ae, i kela po i hoouka kaua ai ma Puupa, kui aku la ka lono i na wahi e ae, aia o Lonoikamakahiki i Puupa; nolaila, o ka poe e hoomoana ana ma Haleokapuni i Kawaihae, a e like hoi me ka manao mua o ka poe e hoomoana ana ma Haleokapuni, aole lakou e pii iluna o Puukohola, aia a make kekahi kanaka o ko Lonoikamakahiki aoao, alaila pii ia o Puukohola no ka hai kanaka. A no ia mea, ua noho manaolana wale lakou (na kipi) ma ka lakou manao i kuka mua ai a ua hilinai wale lakou me ka manao e lanakila ana lakou. No ka mea, ua kaulana o Kanaloapulehu he kanaka ikaika, a me Kanaloakuakawaiea.

On the night following Lonoikamakahiki arrived at Kawaihae with his force of men, and Pupuakea’s force came by way of Nakikiaianihau, and revealed themselves. Kanaloapulehu, seeing the force of Pupuakea, sent out four hundred men to give him battle. At the same time that the men were on the way to intercept Pupuakea, Lonoikamakahiki had taken possession of Puukohola by a strategic move made during the night and was occupying the top of it. Immediately the battle commenced, and Kanaloapulehu was afterwards made prisoner by Lonoikamakahiki’s warriors, and Kanaloakuakawaiea was repulsed with what was remaining of the rebels, Lonoikamakahiki being the victor that night, recording the fourth night battle won by him. This battle of Lonoikamakahiki at Puukohola was named the Kawaluna, because of the night strategy successfully executed by him on that occasion. Kanaloapulehu, having been made prisoner, was killed and laid upon the altar (lele). So died the general of the rebels. Aka ma kekahi po, hiki aku la o Lonoikamakahiki i Kawaihae me kona puali, a o ko Pupuakea puali hoi iho ia ae a ma Nakikiaianihau, hoaiai ia mai. Aka, o Kanaloapulehu, ike aku la lakou i ke kaua a Pupuakea, hoouana aku la oia hehookahi lau kanaka e hele aku e kaua me Pupuakea. Aka, ia poe i hoomaka aku ai e hele e kaua me Pupuakea, ma ua po nei, ua hiki ae la o Lonoikamakahiki iluna o Puukohola, kawa po ia mai la e Lonoikamakahiki, paa o luna o ka puu o Puukohola. Ia manawa o ka hoouka koke iho la no ia o ke kaua, a paa mai la o Kanaloapulehu ma ka lima o ko Lonoikamakahiki poe kaua, a o Kanaloakuakawaiea, hee aku la oia me ke koena o na kipi, a lanakila iho la o Lonoikamakahiki ia po; o ka ha keia o ka Lonoikamakahiki kaua po ana. A ua kapaia ia kaua ana a Lonoikamakahiki i Puukohola o Kawaluna, no ke kawa po ana mai a Lonoikamakahiki ma kela hoouka kaua ana. Paa iho la o Kanaloapulehu ia po a ao, pepehiia iho la, a kau ia aku la i ka lele. Pela i make ai ka pukaua o na kipi.

CHAPTER X. Defeat of Kanaloakukawaiea and the Rebels.—Lonoikamakahiki’s Victory. MOKUNA X. Ka Hee Ana o Kanoloakuakawaiea me na Kipi.—Ka Lanakila Ana o Lonoikamakahiki.

After the victory by Lonoikamakahiki at the battle of Puukohola and the repulse of Kanaloakuakawaiea, the remaining great general of the traitors was forced to the top of Puainako. That eminence is about four miles to the north of Kawaihae. Mahope iho o ka lanakila ana o Lonoikamakahiki i ka hoouka kaua ana ma Puukohola, hee aku la o Kanalaokuakawaiea, ka pukaua nui i koe o na kipi aina; hee aku la a noho i luna o Puainako. (Aia kela oioina ma ka akau ae o Kawaihae, aneane eha mile mai Kawaihae aku).

On the night of the battle of Puukohola, including the following morning, after having pursued the men (Kanaloapulehu’s) from Puukohola, Lonoikamakahiki’s warriors commenced moving. Pupuakea and his men, however, had already arrived at the precipice of Honokoa during the darkness of early morning with the intention of capturing prisoners, but none were captured, however. So Pupuakea returned and met Lonoikamakahiki descending at Pahonu. The two divisions of Pupuakea and Lonoikamakahiki were then brought together again. They then held a consultation as to the direction they should take. Pupuakea and Lonoikamakahiki desired to go by way of Waimea, but the wish of the priest, Hauna, was to proceed by the Kohala route to Puumaneo and there make preparation for battle. Lonoikamakahiki heeded the advice of the priest. Ma ua po hoouka kaua la i Puukohola, ma ke kakahiaka ana ae, mahope iho hoi o ka pau ana o ka hai kanaka (Kanaloapulehu) ma Puukohola, ia manawa hoomaka aku la ka Lonoikamakahiki poe kaua e hele; aka ua hiki mua aku la o Pupuakea me kana poe kaua i ka pali o Honokoa i ka manawa poeleele o ke kakahiaka nui, me ka manao e loaa aku ke pio, aka, aole he pio i loaa aku; nolaila hoi hope mai la ua o Pupuakea, a loaa o Lonoikamakahiki e iho mai ana i Pahonu, akahi no a hui na puali elua; ka Pupuakea me ka Lonoikamakahiki. Ia manawa, kuka ae la lakou i kahi e hele ai. Ma ka manao o Pupuakea laua o Lonoikamakahiki ma uka o Waimea ke pii; a ma ka manao hoi o ke kahuna, o Hauna, ma Kohala ke hele i Puumaneo e hoonoho ai ke kaua. Nolaila, hoolohe no o Lonoikamakahiki e like me ka ke kahuna olelo.

Having come to that understanding they proceeded from Kawaihae until they reached the precipice of Honokoa, and reached on to the Kohala side. At that moment Lonoikamakahiki noticed the footprints of the rebels, and the victors began to search for more traces and they were innumerable, as indicated by the withered pili grass. Lonoikamakahiki’s forces followed the trodden path and lo! there were the rebels in large numbers encamped at Puainako. The rebels having first seen the forces of approaching men made their escape in every direction. However, before the final understanding had been reached at Puhaukole, Pupuakea already had dispatched a messenger to investigate the condition of the rebels who were repulsed at the battle of Puukohola. Ma ia hooholo ana, hele aku la lakou mai Kawaihae aku, a hiki i ka pali o Honokoa, a kau maluna o ka aoao ma Kohala; ia manawa, ike aku la o Lonoikamakahiki i ka meheu wawae o na kipi, alaila hoomaka hou aku la ka lanakila e huli i ka meheu, aia nae e ahu ana na meheu he nui, ua mae ke pili. Nolaila hookolo aku la ko Lonoikamakahiki mau puali ma kahi e meheu ana, aia nae na kipi he nui e hoomoana ana ma Puainako. Ike mua mai la nae na kipi i keia kaua e hele aku ana, alaila, o ka hee aku la no ia ma kela wahi keia wahi. Aka nae, mamua o ka pau o ka hooholo ana i ka olelo i Puhaukole, ua hoouna mua aku o Pupuakea i ka elele e hele aku e nana i ka poe kipi i auhee ai i ke kaua i Puukohola.

During the progress of Lonoikamakahiki’s search they came across the messenger which had been previously sent out, who reported that the vanquished were fleeing over the pili grass. The conquerors gave chase, meeting them on the beach at Kahua, when Pupuakea slaughtered them on the pili grass as well as at the beach, their repulse having scattered them in every direction. As for Kanaloakuakawaiea, he fled to the canoe landing and ordered the men to cover him with pebbles; the covering was only partial, however. Lonoikamakahiki and his men soon arrived upon the scene and Kanaloakuakawaiea was there slain. A ma keia ukali ana a Lonoikamakahiki ma, halawai mua mai la me ka elele i hoounaia aku ai. Olelo mai la ua elele la: “Aia ke pio ke auhee la i ke pili.” Nolaila, alualu aku la ka lanakila mahope o ke pio, halawai aku la lakou ma kahakai o Kahua, a luku aku la o Pupuakea i na kipi mai ke pili aku a hiki ma kahakai, auhee aku la, a puehu liilii aku la ma o a ma o. A o Kanaloakuakawaiea, holo aku la oia a ma ke awa pae waa, a kauoha aku la i na kanaka e uhi i na iliili (pohaku liilii) maluna ona. Aka nae, aole i nalo ua o Kanaloakuakawaiea, hiki e aku o Lonoikamakahiki me kona poe puali, a pepehi ia iho la o Kanaloakuakawaiea.

When the men of Hilo heard that their chief was killed, they also offered themselves to be slain with him. The victors slaughtered a large number of them. Some of them scrambled over the clinkers along the beach at Kahua, like shrimps clinging to the rocks in a stream. Then it was that Pupuakea chanted: A ike mai la na kanaka o Hilo, ua make ko lakou alii, hoomake pu mai la na makaainana mamuli ona, a luku aku la ka lanakila a pau loa kekahi mau kipi, a o kekahi poe kipi, inana aku la lakou maluna o ke aa o na kahakai o Kahua, mehe opae la ka pohaku kahawai, a nolaila kahea mai o Pupuakea:

Routed, are you, indeed you are routed!

Beaten, are you, indeed you are beaten!

You treasonable land pirates;

You are scattered about, are you,

Onto the rocks in the stream.

You were routed sometime ago,

For the battle was like a freshet,

The battle in the shower of sand at Kaunooa,

The night battle at Puupa.

In the general war at Kawaluna

The land pirates were easily defeated,

Men are sacrificed indeed, by Lono.

It was a victory.

Lono was victorious,

You treasonable chiefs!

Ke hee la ka hoi e hee ai,

Ke pio la ka hoi e pio ai,

Ka ua pio kipi aina,

Ke inana la ka hoi,

Mehe opae oehaa la;

I luna ke aa haoa

E kala ka hee,

Ua kaheawai ke kaua,

Ke kaua kuehu one i Kaunooa,

Ke kawa po i Puupa,

I kaua huli moku i Kawaluna,

Hee honua kipi aina

I ka ehu makani o ka laau

Hai kanaka nae hoi, Lono-e

He lanakila-la

Lanakila nae hoi Lono,

E na ’lii hana ino o lakou-e!

This battle of Lonoikamakahiki’s was called Kaiopae, and the landing place was named after this battle and is known as such to this day. Ua kapaia keia kaua a Lonoikamakahiki, Kaiopae, a nolaila, ua kapaia ka inoa o ia awa pae waa mamuli o ia kaua, a o kona inoa mau ia a hiki i keia la.

After the defeat at Kaiopae, victory continued to follow even into Kohala. Upon their arrival there the rebels were in a state of preparedness for war at Hinakahua, in Kapaau of Kohala. The rebels observed the victors approaching on the highlands in inferior numbers, and because of the enemy’s numerical weakness, mustered courage to give battle to the forces of Lonoikamakahiki; but upon the near approach of the conquerors the rebels fled without any apparent reason, slaughtering each other in their confusion, fleeing to hide themselves among the precipices of Pololu and Honokane. Mahope iho o keia pio ana i ke kaua ma Kaiopae, hele aku la ka lanakila a hiki i Kohala. Ia lakou nae i hiki aku ai, e hoopaa mai ana ke kaua a na kipi i Hinakahua, ma Kapaau i Kohala. I na kipi i nana mai ai i ka lanakila e hele aku ana mauka, he mea e ka uuku; a no ia uuku, aa no na kipi e kaua mai i ko Lonoikamakahiki poe kaua. Aka i ka hookokoke ana aku o ka lanakila, ua auhee honua na kipi, a luku aku luku mai na kipi ia lakou iho, a holo aku la me ka manao e pee ma na pali o Pololu a me Honokane.

The rebels, however, were overtaken at Halelua and slaughtered by Pupuakea with his war club. Kaiopihi, the Kohala general was slain, and Lonoikamakahiki once more was victorious at this battle. This battle of Lonoikamakahiki was named Kaiopihi after the incident of the death of Kaiopihi at that place, the locality being known by that name to this day. A Halelua, loaa aku la na kipi ilaila, a luku ia iho la e Pupuakea me kana laau palau. A make iho la ko Kohala pukaua o Kaiopihi, a lanakila ae la o Lonoikamakahiki ma ia kaua ana. Ua kapaia ia kaua a Lonoikamakahiki o Kaiopihi, no ka make ana o Kaiopihi malaila, a o ka inoa ia oia wahi a hiki mai i keia la.

After this battle Lonoikamakahiki rendezvoused at the upper part of Pololu at the top of the knoll of Puumaneo, where the battle was fought as directed by Hauna, his guardian priest. While located on Puumaneo, reinforcements of rebels from Hamakua, Hilo, Puna and Kona arrived. Lonoikamakahiki gained a complete victory, and there it was that all the rebellious chiefs were slaughtered, not one escaping death. Thus Lonoikamakahiki came into control of the whole of Hawaii. Mahope iho o keia kaua, hoi aku la o Lonoikamakahiki a noho mauka o Pololu, maluna o kela puu kaua i oleloia o Puumaneo, e like me ke kuhikuhi a Hauna, kona kahu a kahuna hoi. A luna o Puumaneo, hiki hou mai la no na kipi o Hamakua, o Hilo, o Puna a me Kona. A lanakila loa ae la o Lonoikamakahiki; ilaila pau loa na ’lii kipi i ka make, aole kekahi o na ’lii i ola; a puni ae la o Hawaii a pau ia Lonoikamakahiki.

Mahope iho o keia lanakila ana, hoi aku la o Lonoikamakahiki a kapu heiau iho la ma Apuakehau, Kohala, aia malaila ka heiau i oleloia o Muleiula. A pau ke kapu heiau ana a Lonoikamakahiki, alaila hoi aku la a kapu heiau hou i Puukohola. A pau ke kapu heiau ana malaila, alaila hoi aku la a ma Kahaluu i Kona, kapu heiau hou, ma ka heiau i kapaia o Makolea. A pau ia, hoi aku la a loaa o Kapulani, kekahi alii o na kipi, ma na awawa e pee ana. A lilo ae la oia ma ka lima o ka lanakila; no ka mea, ua oleloia, oia kekahi alii i huipu e kipi aku ia Lonoikamakahiki. A no ia mea, ua hooholoia ka make o Kapulani. I ka po i kai ai ka aha, ua manaoia ma ia ao ana ae e kau ai i ka lele. Aka ma ia po iho, hoomahukaia aku la e Kalanioumi, a lilo aku la o Kapulani a noho ma Kau, a pakele aku la oia i ka lima o ka lanakila.

CHAPTER XI. The Departure of Lonoikamakahiki for Maui to Visit Kamalalawalu. MOKUNA XI. Ka Holo ana o Lonoikamakahiki i Maui e ike me Kamalalawalu.

Subsequent to the slaughter of the chiefs of Hawaii by Lonoikamakahiki he consulted his wife Kaikilani for the purpose of going to Maui on a visit to Kamalalawalu. They decided, and so did all the chiefs, to allow them to go, in consequence of some plans Lonoikamakahiki had in view. On the day he was prepared to sail to Maui he selected a sufficient number of men, including his strongest and best-known warriors. He also selected his younger brother Pupuakea, well known as the premier and general, to accompany the party. On this voyage of Lonoikamakahiki he did not forget Hauna in his capacity as priest and counselor. The following is the tradition of Lonoikamakahiki concerning this voyage: Mahope iho o ka luku ana a Lonoikamakahiki i na ’lii o Hawaii, kukakuka ae la oia me kana wahine me Kaikilani e holo i Maui e ike me Kamalalawalu. A hooholo ae la laua a me ka nui alii a pau, e hookuu aku mamuli o ka Lonoikamakahiki mea i noonoo mua ai. Nolaila, i ka la i makaukau ai ko Lonoikamakahiki holo i Maui, lawe ae la oia i kona poe kupono, a me kona mau kanaka ikaika kaulana. A lawe ae la oia i kona kaikaina ia Pupuakea ma kona ano kaulana aina (kuhina nui, a alihikaua no hoi). Ma ia holo ana a Lonoikamakahiki, aole oia i poina ia Hauna ma kona ano kahu, a kalahala no hoi. A penei ka moolelo o Lonoikamakahiki ma ia holo ana:

On Lonoikamakahiki’s arrival at Maui, Kamalalawalu was residing at Hana on the ahupuaa called Wananalua. When Lonoikamakahiki went ashore at the canoe landing of Punahoa he was observed by Kamalalawalu, Lonoikamakahiki and his retinue being sent for and taken to Kamalalawalu’s royal residence, it being the first time he had cast eyes on the king of Hawaii, although he had previously heard of him. It was said that Kamalalawalu was an uncle of Lonoikamakahiki. Ia Lonoikamakahiki i hiki aku ai ma Maui, e noho ana o Kamalalawalu ma Hana, ma ke Ahupuaa i oleloia o Wananalua. Ia Lonoikamakahiki i pae aku ai ma ke awa pae waa i Punahoa, ike ia mai la o Lonoikamakahiki e Kamalalawalu, kiiia mai la ua o Lonoikamakahiki a me kona poe a pau, hoihoiia aku la ma ko Kamalalawalu hale alii. Ia manawa, akahi no oia a ike maka i ke alii o Hawaii, he lohe wale no kona. Ua oleloia he makuakane no o ua Kamalalawalu nei no Lonoikamakahiki.

A few days thereafter, it being customary at the royal residences of those times to drink awa, it came to pass that Kamalalawalu wanted the pleasure of drinking awa with Lonoikamakahiki, so he said to Lonoikamakahiki: “It is my pleasure that we drink awa.” In compliance with the wish of the king of Maui the king of Hawaii in like manner gave his assent. He mau la paha mahope iho, he mea mau no hoi ma na hale alii o ia manawa, ka inu awa. A nolaila, makemake ae la o Kamalalawalu e inu awa pu me Lonoikamakahiki. Nolaila olelo aku o Kamalalawalu ia Lonoikamakahiki: “Ua makemake au e inu awa kaua.” A e like me ka makemake o ke alii o Maui, pela i ae aku ai ko Hawaii alii.

Kamalalawalu said to Lonoikamakahiki: “Let us go surf riding and by the time we return the awa will be ready.” They went. Before going, however, they decided that they would have a chicken as an accompanying dish to go with their awa, and gave directions to their younger brothers to prepare the awa and the extra dish before they returned from their surfing. I aku la o Kamalalawalu ia Lonoikamakahiki: “E hele kaua i ka heenalu a hoi mai ua wali ka awa.” A nolaila, hele aku la laua. Mamua nae o ko laua hele ana i ka auau, ua hooholo mua laua, he moa ka pupu o ko laua awa ke inu. Ia manawa nae ua kauoha ae la laua i ko laua mau kaikaina e hoomakaukau i ka awa a me ka pupu, mamua o ko laua hoi ana mai mai ka auau.

O ka pupu a laua i manao ai no ka inu ana i ko laua awa, he moa. Mamua o ko Lonoikamakahiki hele ana i ka heenalu, kauoha iho la oia ia Pupuakea penei: “Ke hele nei au i ka heenalu me ke alii o Maui nei, puholo ae oe i ka moa i hoi mai maua mai ka auau mai, ua makaukau.” A pau ka Lonoikamakahiki olelo ana i kona kaikaina, hele aku la oia me Kamalalawalu i ka auau. A o Kamalalawalu hoi, ua kauoha ae la no hoi oia i kona kaikaina ia Makakuikalani, e like me ka Lonoikamakahiki kauoha ia Pupuakea. Ma keia mau olelo a na ’lii, aole ma kahi hookahi ka laua kamailio ana i na kaikaina o laua. Aka ma ke kaawale no laua i olelo ai, me ka lohe ole aku o kekahi i kekahi. A hala aku la na ’lii i ka heenalu, a o Makakuikalani hoi hana iho la oia i ka moa a Kamalalawalu, a me ka awa. A pau ka moa i ka puholo, a me ka awa i ka mama, alaila kali aku o ka hoi mai o ke alii.

As for Pupuakea, however, he made no preparations as he was directed to, for the reason he knew not how to prepare chicken nor how to properly chew the awa, being unaccustomed to such things. It was a surprise to Pupuakea himself that Lonoikamakahiki should have ordered him to do so, knowing full well that he (Pupuakea) was not accustomed to preparing chickens. Aka, o Pupuakea, aole oia i hana i na mea a kona kaikuaana i kauoha ai ia ia, no ka mea, aole oia i ike i ka hana ana o ka moa, a me ka mama ana o ka awa, no ka mea, aole i maa. Aka nae, he mea haohao no ia ia Pupuakea, keia kauoha ana a Lonoikamakahiki, me ka ike no o ke alii, aole i maa o Pupuakea i ka hana ana o ka moa.

On the return of their majesties from surfing, Kamalalawalu was ready for his meal. He inquired of Makakuikalani if it was ready, and he answered: “It is; the chicken is cooked and the awa is masticated.” So Kamalalawalu commanded: “Have the food served.” Preparations for the meal were made, the awa being strained at the order given for preparation. Lonoikamakahiki after having returned from surfing said to Pupuakea: “Preparations are being made for Kamalalawalu’s food. Where is my awa and chicken? Have you prepared them?” When Pupuakea was spoken to he was engaged playing konane. Upon hearing these inquiries of Lonoikamakahiki, Pupuakea replied: “No,” and said furthermore: “The chicken is here somewhere, not killed, nor has the awa been chewed, because you well know I have no knowledge of how to prepare the things you directed me to do.” A hoi mai la na ’lii mai ka auau mai, ua makaukau o Kamalalawalu no kana mea e ai ai; a ninau aku la o Kamalalawalu ia Makakuikalani i ka makaukau; a hai mai la o Makakuikalani: “Ua makaukau, ua moa ka moa ua wali ka awa.” I aku la o Kamalalawalu: “Hoomakaukauia mai ka ai.” Alaila, ia manawa, lawelawe ia ae la na mea ai o ka ahaaina. A ia wa no, hoka iho la ka awa. A o Lonoikamakahiki, i kona manawa i hoi mai ai mai ka auau mai, ninau aku la ia Pupuakea: “Ea! Ke makaukau mai la ka Kamalalawalu mau mea ai; auhea hoi ka awa a me kau moe? Ua hana iho nei oe?” E konane ana nae o Pupuakea ia manawa. A i ko Pupuakea lohe ana i keia mau ninau a Lonoikamakahiki, hoole aku la o Pupuakea, me ka i aku: “Eiae no ka moa, aole i pepehi ia, aole no i mama ia ka awa, no ka mea, ua ike no oe, aole au i ike i ka hana ana o keia mau mea au i kauoha iho ai.”

Ia manawa, wela ka huhu o Lonoikamakahiki, lalau iho la i ka papa konane, a hauhau aku la i ka lae o Pupuakea, a pa aku la ma ka lae, puai ke koko. A no ia mea, komo aku la ka huhu i loko o Pupuakea. Ia manawa, lalau aku la o Pupuakea i ka lanahu a me ka wahie, hoa ae la i ke ahi, lalau ae la i ka moa, a uumi aku la, a uhae mai la i kekahi uha o ka moa, a hohole ae la i ka ili, a koala aku la i ke ahi, lalau aku la i na huluhulu awa. Ke koala la ka moa, ke mama la no hoi ka awa; a ekolu mana awa; a moa ae la na uha moa, hoka ka awa; a waiho ae la na uha moa i pulehu ia i ke pa. A waiho aku la ka apu awa ma ke alo o ke alii, a me na mea a pau ana i kauoha aku ai ia Pupuakea. I aku la o Pupuakea: “Ua makaukau ka awa a me ka moa, o kau wale no koe ka ai iho a me ka inu iho i ka awa.”

Nolaila, ike ae la o Lonoikamakahiki ua makaukau na mea ana i kauoha ai mamua o kona hele ana i ka auau, alaila, paina iho la oia, mamua o ka Kamalalawalu inu ana i kona awa.

While Pupuakea was preparing the chicken, Kamalalawalu took particular notice of the peculiar manner in which Pupuakea was doing it and rather admired the manner in which it was being done.

After Lonoikamakahiki had finished talking, Kamalalawalu, pointing to Makakuikalani, said: “There is my notable, my general, and my younger brother also.”

Because Kamalalawalu ridiculed Lonoikamakahiki’s general, Pupuakea, Lonoikamakahiki, referring to Kamalalawalu’s statement, “This my notable,” remarked: “He is hollow; the swirl of the war club would stagger him; a touch of the club would kill him.” In consequence of this remark of Lonoikamakahiki, Kamalalawalu replied: “He is the shrivelled banana of Kaea, which will not ripen in ten days.”

I ka manawa a Pupuakea e hana ana i ka moa nana pono mai la o Kamalalawalu, i ke kupanaha o ka Pupuakea hana ana, a makemake mai la.

A pau ka laua inu awa ana a me ka paina ana, konane iho la ua mau alii nei. A iloko o ko laua manawa konane, olelo aku la o Kamalalawalu ia Lonoikamakahiki: “E, makemake aku la ka hoi au i kau kauwa, a i hoi oe ea, noho iho kau kauwa me a’u.” I aku la o Lonoikamakahiki ia Kamalalawalu: “Aole ia he kauwa na’u, o ko’u kaulana aina no ia, a o ko’u kaikaina ponoi no ia. Aole e loaa aku ia oe.”

A lohe o Kamalalawalu i keia olelo a Lonoikamakahiki i ka i ana, o ko’u kaulana aina no ia, nolaila olelo aku o Kamalalawalu: “Ina o kau kaulana aina kela, a o kou pukaua hoi ia, alaila ke olelo aku nei au, haahaa, haka pau i ka iole.” I aku o Lonoikamakahiki: “O ka iki ulu makua ia nana e kaa ke kahualoa e pau ai.”

A pau hoi ka Lonoikamakahiki olelo ana, alaila olelo aku o Kamalalawalu, me ke kuhikuhi ae ia Makakuikalani: “Ei ae no hoi ko’u kaulana aina, o ka’u pukaua no hoi keia, o ko’u kaikaina no.”

A no ka Kamalalawalu hoohenehene ana i ko Lonoikamakahiki pukaua ia Pupuakea, nolaila olelo aku ai o Lonoikamakahiki i ka Kamalalawalu olelo ana: “O ko’u kaulana aina no hoi keia.” A nolaila o Lonoikamakahiki i olelo aku ai: “E, hakahaka, i ke ehu no o ka laau palau, kulana, aiwa a papa laau aku, o ka make no ia.”

A no ka olelo ana mai a Lonoikamakahiki pela, i aku o Kamalalawalu: “O ka lila maia ia o Kaea, aole e pala i ke anahulu.”

The passage of words between Lonoikamakahiki and Kamalalawalu were treasured and stored up within themselves. After a considerable time following the events narrated, and subsequent to the return of Lonoikamakahiki from his tour, Kamalalawalu entertained the idea to destroy by war the chiefs of Hawaii in consequence of reports having been brought of Lonoikamakahiki’s strength and his success in war. Iloko o keia mau olelo a Lonoikamakahiki me Kamalalawalu, waiho wale iloko o laua ia mea. A he mau manawa he nui mahope iho o keia mau hana a laua, i ka manawa i hoi aku ai o Lonoikamakahiki mai kana huakai kaapuni aku, manao ae la o Kamalalawalu e luku aku ma ke kaua i na ’lii o Hawaii, no ka mea, ua kui aku la ka lono o ko Lonoikamakahiki ikaika a me ka lanakila i ke kaua.

Kamalalawalu dispatched his own child Kauhiokalani, otherwise known as Kauhiakama, for Hawaii instructing him thus: “You go to learn the number of people there are on Hawaii, and on your return report to me.” A o Kauhiokalani, ka Kamalalawalu keiki ponoi; o Kauhiakama hoi kekahi inoa ona. Hoouna aku la o Kamalalawalu i kana keiki e holo i Hawaii, me ka i aku: “E holo oe e nana i ka nui o na kanaka o Hawaii, hoi mai oe a hai mai ia’u.”

In accordance with the wish of Kamalalawalu, Kauhiokalani, otherwise known as Kauhiakama, sailed for Hawaii. He arrived at Kohala at a landing place for canoes known as Puakea. Having arrived there, the canoes were put ashore and he began his itinerary along the coast of Kohala until he reached Kawaihae. On his journey he found very few people. Nolaila, e like me ko Kamalalawalu makemake, holo aku la o Kauhiokalani ka mea i kapaia o Kauhiakama i Hawaii. Ia holo ana, pae mua aku la oia ma Kohala, ma ke awa pae waa i oleloia o Puakea. A hiki oia malaila kau na waa, hele aku la ma na kahakai o Kohala a hiki i Kawaihae; aka aole i loaa nui na kanaka ia ia ma ia hele ana aku, he kakaikahi loa.

Kauhiakama thence travelled on from there to Kona Kapalilua, at the boundary of Kau and Kona, not meeting many people. He continued on until he made the circuit of Hawaii, without seeing a great many people. At Kapaau, Kohala, on his homeward journey, there was congregated a large concourse of people at the athletic grounds called Hinakahua, it being customary for the people to gather together at this place for athletic contests. Hele aku la ua o Kauhiakama mai laila aku a hiki i Kona, i Kapalilua, ma ka palena o Kau a me Kona, aole no ia i halawai nui me na kanaka. Pela kana hele ana a puni o Hawaii, aole oia i ike i ka lehulehu o na kanaka i loaa ia ia. Hoi mai oia a ma Kohala ma Kapaau; ia manawa, e akoakoa ana na kanaka he lehulehu malaila, ma ke kahua mokomoko i oleloia o Hinakahua. No ka mea, he mea mau ma ia wahi, ka akoakoa mau i kela la keia la i ka mokomoko.

Kauhiakama remarked: “I thought Hawaii had more people, but not so; it is only noted as being a large island, but as to the inhabitants there are very few. If the people on the route of my travel were only as numerically large as the people of this place, it would be something, but I find it is not so.” I iho la o Kauhiakama: “Kai noa ua nui aku ko Hawaii nei mau kanaka, aole ka; he kaulana wale iho no ka he moku nui, a o ke kanaka, he uuku loa. Ina la hoi e like ka nui o na kanaka o kahi a’u i hele ae nei e makaikai e like me koonei mau wahi kanaka, ina la hoi e aho ia; aole, he ole loa no ka.”

Kauhiakama, having observed the population of Kohala during this circuit, returned to Maui. Upon arrival there, Kamalalawalu asked him: “How is Hawaii?” Kauhiakama replied: “Kohala is depopulated; the people are only at the beach, because during my circuit of Hawaii I did not find a large number of them. I first arrived at Kohala, then traveled along its shore until Kawaihae was reached and did not meet a solitary man. At the place of my landing, however, I met a few, not exceeding forty, perhaps, and at Kawaihae there were some places with few men. I proceeded from Kawaihae through Kona to a part of Kau, all the way not meeting many people. That is the most desolate place, composed of nothing but clinkers. I continued my circuit from Kau to Puna, Hilo and Hamakua. I do not recollect coming in contact with three four hundred (1200) men. On my way to Kohala I found it to be the only locality which contained some people. Kohala is depopulated; the people are only at the beach.” Kamalalawalu having heard this report from his son Kauhiakama ordered Makakuikalani to make preparations for war. It has been mentioned in this narrative that two men came from Hawaii who urged Kamalalawalu to give battle to Hawaii, being Kauhipaewa and Kihapaewa, the sons of Kumaikeau and another. According to the old historians it was Lonoikamakahiki himself who sent these two men to urge Kamalalawalu to go to war with Hawaii. And this is the story told concerning the two men. Because of Lonoikamakahiki’s intense desire to wage battle with Kamalalawalu, the former sent Kauhipaewa and Kihapaewa to consult Kamalalawalu concerning it. These two men arrived before Kamalalawalu without the latter knowing that they were emissaries from Lonoikamakahiki. On the occasion of the two men meeting Kamalalawalu, they remarked: “Go and make war on Hawaii, as you can take it if you give battle, because Lonoikamakahiki has no power, nor has his general either.” Because of the remarks of these two men to Kamalalawalu, he harbored the idea of going to Hawaii to wage war. A ike iho la o Kauhiakama i ka nui o na kanaka o Kohala ma ia kaapuni ana, alaila hoi aku la oia a hiki i Maui. Iaia i hiki aku ai i Maui, ninau mai la o Kamalalawalu: “Pehea o Hawaii?” I aku o Kauhiakama: “Leiwi Kohala i ka nuku na kanaka; no ka mea, ma ka’u hele ana aku nei a puni o Hawaii, aole i loaa nui ia’u na kanaka. Ma Kohala kuu kau mua ana aku, hele aku la wau ma na kahakai olaila a hiki i Kawaihae, aole au i halawai me kekahi kanaka hookahi. Aka, ma kahi a’u i kau aku ai, ua halawai au me kekahi poe, aole nae paha i kanaha, a ma Kawaihae, pau no na wahi kanaka iki. Hele aku au mai Kawaihae aku a hiki i Kona a kau wahi o Kau, aole au i halawai pu me na kanaka he lehulehu; o kahi akua loa aku he a-a wale no. Kaapuni hou aku wau mai Kau aku a Puna, Hilo, a me Hamakua, aole paha i akolu lau kanaka i halawai me a’u. A i ko’u hiki ana mai ma Kohala, oia wale no ka aina kanaka a’u i ike aku nei. He leiwi no Kohala, eia i ka nuku na kanaka.” No keia lohe ana o Kamalalawalu i ka olelo a kana keiki a Kauhiakama, nolaila hoolale ae la o ua o Kamalalawalu ia Makakuikalani, e hoomakaukau no ke kaua. Ua oleloia nae ma keia moolelo, na kekahi mau kanaka i holo mai mai Hawaii mai i paipai ia Kamalalawalu e kii e kaua ia Hawaii, na Kauhipaewa a me Kihapaewa, na keiki a Kumaikeau ma. Wahi a ka olelo ia e kekahi poe kahiko malama moolelo, na Lonoikamakahiki no i hoouna mai i kela mau kanaka, e holo mai e paipai ia Kamalalawalu e kii e kaua ia Hawaii. A penei ka moolelo o ia hana ana a kela mau kanaka: No ka manao nui o Lonoikamakahiki e kaua me Kamalalawalu, nolaila, hoouna aku la o Lonoikamakahiki ia Kauhipaewa a me Kihapaewa e kuka pu me Kamalalawalu, no ke kaua. A hiki mai la ua mau kanaka nei i o Kamalalawalu la, me ka ike ole o Kamalalawalu, he mau kanaka keia mai ko Lonoikamakahiki alo mai. I ka manawa i halawai ai ua mau kanaka nei me Kamalalawalu, olelo aku la: “E kii ae oe e kaua ia Hawaii; e lilo ana no o Hawaii ia oe ke kii aku e kaua, no ka mea, aole he ikaika o Lonoikamakahiki a me ke kaulana aina ona.” A no ka olelo ana a kela mau kanaka pela ia Kamalalawalu, nolaila o Kamalalawalu i manao ai e holo aku i Hawaii e kaua ai. A oia ka mea i olelo ia e ka poe kahiko.

So said these men to Kamalalawalu, which was nothing more nor less than deception, expressed so as to bring about Kamalalawalu’s destruction. It was only by such means that Kamalalawalu’s high ambitions were aroused to wage war against Lonoikamakahiki.

A penei hoi ka olelo a kekahi poe malama moolelo. Ua oleloia penei:

No ko Lonoikamakahiki makemake e ike i ka ikaika o na Pukaua o laua, e like me na olelo hoole aku a hoole mai a laua no na pukaua elua, mahope iho o ka laua inu awa ana. A penei hoi ke ano o ka Kihapea a me Kauhipea ia Kamalalawalu: “Ina i holo ae oe i Hawaii e kaua me Lonoikamakahiki, ahai aku auanei ka kakou kaua iluna o Puuoaoaka a me Hokuula, i paa e ia wahi ia kakou, lilo e ia kakou na pohaku, i kahi kiekie, i lilo auanei ka Lonoikamakahiki kaua malalo mai, he hoonee wale no ka luna mai a o ka hee no ia o ka Hawaii i ka Maui.” Pela ka ua mau kanaka nei olelo ia Kamalalawalu. Aole nae he olelo oiaio a ua mau kanaka nei ia Kamalalawalu, aka, e nolu ana i mea e pio ai ko Kamalalawalu aoao. Ma keia ano wale no i lana nui ai o Kamalalawalu e hele e kaua ia Lonoikamakahiki.

CHAPTER XII. The Return of Kauhipaewa to Hawaii.—Kamalalawalu sails for Hawaii. MOKUNA XII. Ka Hoi Ana o Kauhipaewa a me Kihapaewa i Hawaii.—Ka Holo Ana o Kamalalawalu i Hawaii.

After Kauhipaewa and his companion made their final statement to Kamalalawalu concerning war they immediately returned to Hawaii. Upon their arrival at Hawaii, Lonoikamakahiki was then residing at Puako, awaiting the return of Kauhipaewa and his companion. Upon their arrival the king inquired as to their mission. They made report as to conversations had with Kamalalawalu. Lonoikamakahiki then made preparations for war, so as to be ready when Kamalalawalu made his appearance. After Kauhipaewa and his companion had departed for Hawaii Kamalalawalu made preparations to sail thither for war. Mahope iho o ka Kauhipaewa ma kamailio ana ia Kamalalawalu no ke kaua, alaila hoi aku la laua i Hawaii. A i ka hiki ana aku i Hawaii, e noho ana o Lonoikamakahiki i Puako ia manawa, e kali ana no ia Kauhipaewa ma i ka hoi aku. A hiki aku la laua, ninau mai la ke alii i ka laua mea i hoouna ia aku ai; alaila, hai aku la laua e like me ka laua kamailio ana me Kamalalawalu. Alaila hoomakaukau ae la o Lonoikamakahiki e like me ke kaua, i makaukau ai oia no ka hiki mai o Kamalalawalu. A hala aku la o Kauhipaewa ma i Hawaii; alaila, hoomakaukau ae la o Kamalalawalu no ka holo i ke kaua i Hawaii.

Lanikaula observed that preparations were being made to sail to Hawaii to wage war on Lonoikamakahiki, so said to Kamalalawalu: “Where are you? Preparing these canoes of yours to go where?” Kamalalawalu replied: “To sail to fight Lonoikamakahiki.” Lanikaula replied: “You will not defeat Lonoikamakahiki, because no amount of strength will ever overcome Lonoikamakahiki, for the reason that you are a human being and he a god.” Kamalalawalu made answer: “Kauhiakama says Kohala is depopulated; the people are only at the beach.” To this remark of Kamalalawalu, Lanikaula replied: “You sent your son Kauhiakama to investigate as to how many people there were on Hawaii. He returned and made his report to you that there were not many people there, but Kauhiakama did not see the number of people in Kohala because he traveled on the seashore, reaching Kona from Kawaihae and arrived on the heights of Huehue. He could not have seen the people of that locality because there were only clinkers there, having proceeded along by way of Kona until he arrived at Kau. If he had traveled along the Kona route in the early morning he could not have met people at that time because the inhabitants of that section had gone to the uplands and some had gone fishing; those remaining home were only the feeble and sick, therefore the people of Kona could not have been seen by Kauhiakama on his tour. Had he gone during the evening he would surely have seen the large population of Kona because it is the largest district of Hawaii.” A ike ae la o Lanikaula, e hoomakaukau ana no ka holo i Hawaii i ke kaua me Lonoikamakahiki, i aku la o Lanikaula ia Kamalalawalu: “Auhea oe, e hoomakaukau ana keia mau waa ou a hele ihea?” I aku la o Kamalalawalu: “E holo ana e kaua me Lonoikamakahiki.” I aku o Lanikaula: “Aole e hee o Lonoikamakahiki ia oe, no ka mea, aole he ikaika nui e loaa ai o Lonoikamakahiki, no ka mea, he kanaka oe, a he akua kela.” I aku o Kamalalawalu: “Ka! Ua olelo mai o Kauhiakama, he leiwi wale no Kohala, eia i ka nuku na kanaka.” A no keia olelo ana aku o Kamalalawalu pela ia Lanikaula, olelo aku la o Lanikaula: “Hoouna aku nei oe i ko keiki (Kauhiakama) e hele e makaikai i ka nui o na kanaka o Hawaii, a hoi mai la, a hai mai la ia oe, aole he nui o na kanaka o Hawaii. Aka, ike ole aku la o Kauhiakama i ka nui o na kanaka o Kohala, no ka mea, ma kahakai ka hele ana; a hele aku la a hiki i Kona, hele aku la mai Kawaihae aku a hoea iluna o Huehue, aole no e ike i na kanaka olaila, no ka mea he a-a wale no; aka, hele aku la ma Kona loa a hiki i Kau, ina i ke kakahiaka nui ka hele ana ma Kona, aole e loaa kanaka ia wa, no ka mea, ua pau na kanaka o ia wahi iuka a o kekahi poe, ua pau i ka lawaia, a o ka poe koe iho he poe palupalu; a nolaila ka loaa ole o na kanaka o Kona ia Kauhiakama ma ia hele ana. Aka, ina ma ke ahiahi ka hele ana, ina ua ike i ka nui o na kanaka o Kona, no ka mea, o ka okana nui hookahi ia o Hawaii.”

These observations of Lanikaula did not make much of an impression on Kamalalawalu. He still inclined to the idea of war. Lanikaula observed that Kamalalawalu was bent on going to war. He therefore spoke to Kamalalawalu again: “If you intend to go to war with Lonoikamakahiki, then your grounds should be at Anaehoomalu; and should Lonoikamakahiki come to meet you, then let the battle be fought at Pohakuloa, it being a narrow place; then you will be victorious over Hawaii.” Kamalalawalu answered: “You do not know, because I was distinctly told by both Kauhipaewa and Kihapaewa that our battle field should be on Hokuula and Puuoaoaka, it being a place of eminence.” Lanikaula again said: “You are being deceived by the sons of Kumaikeau and others; you have been led astray, therefore listen to me, for if you heed not my admonitions I do not think that you will ever come home to Maui nei again.” Ma keia olelo a Lanikaula, aole nae he hoomaopopo nui o Kamalalawalu ia olelo, aka hoomau no o Kamalalawalu i kona manao kaua. A ike mai la o Lanikaula, ua paakiki loa ko Kamalalawalu manao no ke kaua, olelo aku la o Lanikaula ia Kamalalawalu: “Ina i manao oe e kii ia Lonoikamakahiki e kaua, aia kou kahua e noho ai o Anaehoomalu, ina e hiki mai ke kaua a Lonoikamakahiki i o oukou la, alaila, hoihoi aku ke kaua i Pohakuloa e hoouka ai i kahi haiki, alaila lanakila oukou maluna o ka Hawaii.” I aku la o Kamalalawalu: “Aole oe i ike, no ka mea, ua olelo maopopo loa ia mai au e Kauhipaewa laua o Kihapaewa, aia ko makou kahua kaua iluna o Hokuula a me Puuoaoaka; he wahi kau iluna.” I hou aku o Lanikaula: “Puni aku la oe i na keiki a Kumaikeau ma, nolu ia mai la oe; nolaila, e hoolohe oe i ka’u; a ina e hoolohe ole oe i ka’u olelo, aole wau e manao ana e hoi kino mai ana oe ia Maui nei.”

Kamalalawalu became indignant at Lanikaula’s remarks and drove him away. But Lanikaula, out of sympathy for the king, did not cease to again give him warning: “Kamalalawalu! You are very persistent to have war. This is what I have to say to you: Better hold temple services these few days before you proceed. Propitiate the gods first, then go.” But Kamalalawalu would not harken to the words of Lanikaula, therefore he ended his remarks. Makakuikalani made the preparations of the war canoes in accordance with the strict orders of Kamalalawalu. When the canoes and the several generals, together with all the men, including the war canoes of Kamalalawalu, were ready floating in the harbor of Hamoa, Lanikaula came forth and in the presence of King Kamalalawalu and his war canoes prophesied in chant his last words to Kamalalawalu: A no ka Lanikaula olelo ana ia Kamalalawalu pela, alaila wela ae la ko Kamalalawalu inaina no Lanikaula, a hookuke aku la. Aka, aole i hooki o Lanikaula, i kana olelo aku ia Kamalalawalu, no ka minamina no i ke alii; alaila olelo aku la no oia (Lanikaula): “E Kamalalawalu, ke paakiki loa nei oe i ke kaua; a eia ka’u ia oe. E pono ke kapu heiau i keia mau la, mamua o kou hele ana, e hoomalielie mua i ke akua, alaila hele.” Aka, o Kamalalawalu ma keia olelo ana a Lanikaula, aole no i maliu mai. Nolaila pau ae la ka Lanikaula olelo ana. Mahope iho o ka Lanikaula olelo ana ia Kamalalawalu, alaila, hoomakaukau ae la o Makakuikalani i na waa kaua, mamuli o ke kauoha ikaika a Kamalalawalu. A i ka makaukau ana o na waa a me na pukaua e ae, a me na kanaka a pau, a ike ae la ua o Lanikaula ua makaukau na waa kaua o Kamalalawalu, a e lana ana i ke awa o Hamoa; ia manawa, hele mai o Lanikaula, a wanana mai la imua o ke alii Kamalalawalu a me na waa kaua a pau, oiai e lana ana na waa o ke alii i ke kai. A penei kana wanana ma ke mele, a o ka Lanikaula olelo hope ia ia Kamalalawalu. A penei:

The koae that flies steadily on,

Mounting up like the stars.

It is a god,

Your god, Lono;

A god that grows and shines.

Puuiki, Puunui.

At Puuloa, at Puupoko;

At Puukahanahana,

At the doings of the god of Lono.

Lono the small container,

Lono the large container.

Puunahe the small,

Puunahe the large.

By Hana, you swim out,

By Moe you swim in.

The popolo that grows by the wayside

Is plucked by Kaiokane,

Is watched over by Kaiowahine.

We two to Kahulikini,

Numberless,

Vast, without number, countless

Are we, O Kama.

Let us two to Anaehoomalu,

O my chief.

Koae ula ke koae kea,

Koae lele pauma ana;

Kiekie iluna ka hoku,

Haahaa i au ka malama.

He akua ko akua o Lono,

He akua e ulu e lama ana;

Puuiki, Puunui,

I Puuloa, i Puupoko,

I Puukahanahana,

I ka hana a ke akua o Lono;

O Lono ka ipu iki,

O Lono ka ipu nui,

O Puunahe iki,

O Puunahe nui,

Na Hana au aku,

Na Moe au mai,

Na’u no ka’u popolo,

He popolo ku kapa alanui;

I aho’ hia e Kaiokane

I hakaia e Kaiowahine;

O kaua i Kahulikini-e,

He ki-ni,

He kini, he lehu, he mano,

Kaua, e Kama-e

I Anaehoomalu kaua

E kuu alii hoi-e.

At the end of Lanikaula’s prophesy as made in the chant Kamalalawalu set sail with his large convoy of war canoes. It is mentioned in this tradition relative to the number of canoes of Kamalalawalu that the rear war canoes were at Hamoa, Hana, and the van at Puakea, Kohala; but at the time of this narrative the opinions of the ancients differed as to the accuracy of this. Some say that the number of canoes is greatly exaggerated. A pau ka Lanikaula olelo wanana ana ma ke mele e like me ka hoike ana maluna, alaila, holo aku la o Kamalalawalu me kona mau waa kaua he nui. Ua oleloia ma keia moolelo, o ka nui o na waa o Kamalalawalu aia ka maka hope o na waa kaua i Hamoa ma Hana, a o ka maka mua hoi o na waa, aia i Puakea ma Kohala. Aka hoi, ma ka manawa o keia moolelo, aole he like o ka manao o ka poe hahiko ma keia mea. Ua manao kekahi poe he wahahee ka mea i oleloia no ka nui o na waa.

Kamalalawalu having arrived at Hawaii, Kauhipaewa and Kihapaewa were stationed at Puako, in accordance with the wishes of Lonoikamakahiki. At the first meeting that Kamalalawalu had with Kauhipaewa and others, Kumaikeau and others (who were men from the presence of Lonoikamakahiki) said to Kamalalawalu: “Carry the canoes inland; take the outriggers off so that should the Hawaii forces be defeated in battle they would not use the flotilla of Maui to escape. When they find that the outriggers have all been taken apart and the victors overtake them the slaughter will be yours.” Kamalalawalu did as he was told to do by the two old men. A hiki aku la o Kamalalawalu i Hawaii, ua hoonohoia o Kauhipaewa me Kihapaewa ma Puako, e like me ka makemake o Lonoikamakahiki. Ia manawa a Kamalalawalu i halawai mua ai me Kauhipaewa ma, olelo aku o Kumaikeau ma, he mau kanaka no ko Lonoikamakahiki alo, me ka olelo aku ia Kamalalawalu: “E Kamalalawalu, lawe ia na waa iuka lilo, wehewehe ke ama a me ka iako, i kaua ia a hee ka Hawaii ia oukou, malia o holo ke auhee pio, a manao o ka auwaa o ka Maui ka mea e holo ai, i hiki aku ia, ua pau ka iako i ka hemohemo, i loaa mai ia i ka lanakila, alaila na oukou no ka make.” A e like me ka olelo a kela mau elemakule ia Kamalalawalu, alaila, hana aku la o Kamalalawalu e like me ka kela mau kanaka.

When Kamalalawalu arrived at Kohala, Lonoikamakahiki had his army in readiness. Kamalalawalu learning that Kanaloakuaana was still living at Waimea he concluded that his first battle should be fought with Kanaloakuaana and at Kaunooa. Kanaloakuaana was completely routed and pursued by the soldiers of Kamalalawalu, and Kauhiakama, and Kanaloakuaana was captured at Puako. At this battle the eyes of Kanaloakuaana were gouged out by the Maui forces, the eye sockets pierced by darts, and he was then killed, the eyes of Kanaloakuaana being tatued. I ka manawa a Kamalalawalu i hiki aku ai ma Kohala, ua makaukau mua na puali kaua o Lonoikamakahiki. Aka, lohe ae la ua o Kamalalawalu, eia no o Kanaloakuaana i Waimea kahi i noho ai, hoouka mua iho la o Kamalalawalu me Kanaloakuaana i Kaunooa. A hee mai la o Kanaloakuaana; a alualu loa mai la ko Kamalalawalu poe koa a me Kauhiakama pu, a loaa pio iho la o Kanaloakuaana ma Puako; a ma ia hoouka kaua hou ana, poaloia ae la na maka o Kanaloakuaana e ko Maui kaua, a oo ia ae la na maka i ke kao hee, pepehiia iho la a make; ua kakauia nae na maka o Kanaloakuaana i ka uhi.

A oia hana ana a ko Kamalalawalu poe koa ia Kanaloakuaana, nolaila ua kapaia ka inoa oia awa pae waa ma Puako o Kamakahiwa, a o ka inoa ia o ia wahi a hiki mai i keia manawa, a hiki aku i ka hanauna hope loa o keia lahui.

A no ia hana ia ana o Kanaloakuaana pela, ua hanaia e ka poe haku mele penei, oia hoi ma ka hapa waena o ke mele i oleloia o Koauli, penei:

The drawing out of Kama, the ohia tree;

The letting out of Kama at Waimea,

He was made black like the mud-hen.

The face was blackened,

Blackened was the face of Kanaloa with fire.

The face of Kanaloa,

With burning fire.

Let me scratch the face

Of Makakii.

Makahiwa, Makalau.

The men were from Hoohila,

Of Makakaile.

The face of Makakaile the large one, the life.

Kikenui of Ewa.

The foreskin of Loe, consecrated in the presence of Mano

The declaration drum

Of Laamaikahiki.

Ke koana o Kama, ka ohia,

Ko Kama kuu i Waimea,

Ka io o Kanaloa,

He ele he Alaea;

O ka maka i kuia;

I welo’a i ke kao o Kanaloa;

Ko Kanaloa maka

A lalapa no

E uwalo wau i ka maka

O Makakii;

E o mai oe i ko kamalea maka,

O Makahiwa, Makalau;

No Hoohila ka lau.

O Makakaile.

Ka maka o Makakaile nui a ola;

Kikenui a Ewa

No Ewa ka ia i ka maka o Paweo

No Loe ka ili lolo i ka maka o Mano

Ke alii ke Olowalu o ka pahu o Hawea

Ha pahu hai kanaka

O Laamaikahiki.

This chant is dedicated to the eyes of Kanaloakuaana as indicated by the verses. O keia mele i hai ia maluna no ka maka o Kanaloakuaana, e like me ka hoakaka ana ma na pauku maluna ae o kela mele.

CHAPTER XIII. The Battle at Waimea.—Conquest by Lonoikamakahiki—Defeat and Death of Kamalalawalu. MOKUNA XIII. Ka Hoouka Kaua Ana ma Waimea.—Ka Lanakila Ana o Lonoikamakahiki.—Auhee o Kamalalawalu me Kona Make Ana.

After the death of Kanaloakuaana by Kamalalawalu, and in obedience to the statements of the old men for the Maui war contingent to go to Waimea and locate at Puuoaoaka and Hokuula, Kamalalawalu and his men proceeded to the locality as indicated by them. The Maui forces followed and after locating at Hokuula awaited the coming fray. On the day Kamalalawalu and his men went up to Waimea to occupy Hokuula the two deceitful old men at the time were with Kamalalawalu. In the early morning when Kamalalawalu awoke from sleep he beheld the men from Kona and those of Kau, Puna, Hilo, Hamakua and Kohala had also been assembled. Mahope iho o ka make ana o Kanaloakuaana ia Kamalalawalu ma, a e like hoi me ka olelo a na elemakule, e hoi iuka o Waimea, ma Puuoaoaka a me Hokuula e hoonoho ai ko Maui poe kaua, a nolaila ua hoi aku la o Kamalalawalu ma a ma kahi a ua mau elemakule nei i kuhikuhi ai. Hoi aku la ko Maui poe a noho ma Hokuula e kali ana no ka hoouka kaua ana. I ka la a Kamalalawalu ma i pii ai iuka o Waimea a noho ma Hokuula, a o ua mau elemakule nolunolu la no kekahi me Kamalalawalu ma i kela manawa. A ma ia po a ao ae, ma ke kekahiakanui i ka manawa i ala ae ai ko Kamalalawalu hiamoe, aia hoi, ua kuahaua ia mai la na kanaka o Kona, ko Kau a o Puna a me Hilo, o Hamakua hoi a me Kohala.

Kamalalawalu looked and saw that the lava from Keohe to Kaniku was one red mass. Kamalalawalu was astonished, because the day before he observed that the lava was one mass of black, but this morning it was entirely red with people. Thereupon Kamalalawalu inquired of Kumaikeau and the others why the lava was a mass of red: “What does red portend? Does it mean war?” Kumaikeau and the others replied: “Do not think the red you see is some other red and not what you assume it to be. It is not war. That red yonder is the wind. The olauniu wind of Kalahuipuaa and Puako had been blowing in the early morning and when it is very light and gentle it hugs the lava close. This olauniu wind on the lava coming in contact with the wind from Wainaualii raises a cloud of dust covering and hiding the land in the manner you saw yesterday.” While cogitating to himself, Kamalalawalu concluded to drop the matter on account of the deceit of the two old men and the loss of confidence in what Kumaikeau and the others had said, for the reason that the lava continued to be strewn with people even to the time of the setting sun. During that night and including the following morning the Kona men arrived and were assigned to occupy a position from Puupa to Haleapala. The Kau and Puna warriors were stationed from Holoholoku to Waikoloa. Those of Hilo and Hamakua were located from Mahiki to Puukanikanihia, while those of Kohala guarded from Momoualoa to Waihaka. Nana aku la o Kamalalawalu he ula wale la no na ke a, mai Keohe a Kaniku; ia manawa haohao no o Kamalalawalu i keia mea; no ka mea, i ka Kamalalawalu ike ana i ka la mua he uliuli ke a; a i keia kakahiaka hoi, he ula pu wale la no i na kanaka. Nolaila, ninau ae la o Kamalalawalu: “Ea, e Kumaikeau ma, ula pu hoi ke a, heaha keia ula, he kaua paha?” I aku o Kumaikeau ma: “Aole paha ia ula au e ike la, he ula e ae, a manao aku oe he kaua ia. Aole ia he kaua. Oia ula la ea, he makani, pa aku la ka makani Olauniu o Kalahuipuaa a me Puako i ka wanaao, a malamalama loa, pili-a aku la, komo aku la keia Olauniu a pili-a aku la, hui aku la me ko Wainanalii makani, ku ae la ke ehu o ka lepo, uhia aku la nalo wale ke a au i ike ai i ka la inehinei.” A no kela olelo nolu a kela mau elemakule, oki wale iho la no o Kamalalawalu, a waiho wale iloko ona ia manao, no ka mea, aole he hilinai nui i kela olelo a Kumaikeau ma, no ka mea, ua mau ka paa ana o ke a i na kanaka a hiki i ka napoo ana o ka la. Ma ia po iho, a ao ae, hiki mai la ko Kona poe a hoonoho mai la mai kai o Puupa a hiki i Haleapala. A o ko Kau hoi a me ko Puna, hoonoho ae la ka lakou poe mai Holoholoku a Waikoloa. A o ko Hilo a me ko Hamakua mai, hoonoho mai la ko lakou poe kaua mai Mahiki a Puukanikanihia. A o ko Kohala hoi, pania ia mai la e na kanaka mai Momoualoa a Waihaka.

That morning Kamalalawalu observed that the lowlands were literally covered with almost countless men. Kamalalawalu then took a survey of his own men and realized that his forces were inferior in numbers. He then spoke to Kumaikeau and the others: “Kumaikeau and the rest of you, how is this and what is that large concourse of people below?” Ia kakahiaka, nana aku la o Kamalalawalu, ua uhi paa puia mai olalo i na kanaka, aole o kana mai. Alaila, nana ae la o Kamalalawalu ia lakou ua uuku loa; alaila, olelo aku la o Kamalalawalu ia Kumaikeau ma: “Ea! E Kumaikeau ma, pehea keia? Heaha keia lehulehu olalo?”

Kumaikeau and the others replied: “We have never seen so many people in Hawaii before. Do not think that because of their superior numbers they will escape us; they cannot, for the reason that their fighting will have to be from below. It is true they are more numerous, but being beneath we will defeat them.” I aku o Kumaikeau ma: “Akahi no au a ike i ka nui o na kanaka o Hawaii nei. Mai manao nae oe ia nui, e pakele ana ia kakou. Aole e pakele, aia ka lakou kaua malalo, he nui lakou, o ko lakou kaa malalo, make no ia kakou.”

I kekahi la ae, hele aku la o Lonoikamakahiki e halawai me Kamalalawalu, e kuka no ke kaua. A i ko laua kamailio ana, olelo aku o Kamalalawalu ia Lonoikamakahiki, e hoopau wale ke kaua, no ka mea, ua hopo mai la o Kamalalawalu no ka nui loa o ka Lonoikamakahiki kaua. Aka, ma kela olelo kaua a Kamalalawalu e hoopau wale ke kaua, aohe manao o Lonoikamakahiki e hoopau, e like me ka Kamalalawalu olelo, no ka mea, ua wela ko Lonoikamakahiki huhu no Kamalalawalu, no ka pepehi hoomainoino ana ia Kanaloakuaana; oia hoi, ua poaloia na maka, a ua hoomainoino ia i ko Kanaloakuaana wa e ola okoa ana.

Aka hoi, o Makakuikalani, i kona lohe ana ia Kamalalawalu ua olelo aku oia ia Lonoikamakahiki e hoopau i ke kaua, he mea makemake ole nae ia ia Makakuikalani. Oia hoi, ua olelo aku o ua Makakuikalani nei ia Kamalalawalu, aole e hoopau i ke kaua. “Ho aku imua a kau i ka nananuu; alaila ike ia na keiki makua o kakou.” A no ia manaopaa o Makakuikalani, hoike mau ae la oia imua o ko Hawaii kaua i kela la keia la pau na la ekolu. Mahope iho o na la ekolu, hoomaka iho la na aoao elua e kaua, a iloko no o ua la hoouka kaua la, lanakila ae la o Lonoikamakahiki maluna o ko Kamalalawalu puali holookoa, a auhee aku la ko Maui a pau.

This is the history of the battle as related by the ancients and as the narrative is preserved by them. Before the battle commenced it was customary for the old men to encourage Kamalalawalu to do battle. Whenever the two old men heard what Kamalalawalu and the others had to say as to what they intended doing to Lonoikamakahiki in order to be victorious in battle, the old men would wend their way to make it known to Lonoikamakahiki and the others and this duty was generally carried out during some convenient time of night. The two old men always pointed out to Kamalalawalu and the others where the battle should be fought, and the suggestions of the old men were always received with the utmost confidence by him. Therefore Kumaikeau and the two deceitful old men would in turn inform Lonoikamakahiki. The two old men never suggested any place for battle which would result advantageously to Kamalalawalu and his forces; on the contrary, it was invariably such a locality where inevitable defeat would result. A penei hoi ka moolelo oia hoouka kaua ana i oleloia e ka poe kahiko, ma ka lakou malama moolelo ana. Mamua o ka hoouka kaua ana, he mea mau i na elemakule ka paipai ana ia Kamalalawalu e kaua. Aia lohe ua mau elemakule nei i na olelo a Kamalalawalu ma, no na mea a lakou e hana aku ai ia Lonoikamakahiki, ma na mea e pili ana i ke kaua e lanakila ai ko lakou aoao, a e pio ai hoi ko Lonoikamakahiki, alaila, e hele aku auanei ua mau elemakule nei e hai aku ia Lonoikamakahiki ma, ma kekahi manawa kaawale o ka po. No ka mea, na ua mau elemakule nei no e kuhikuhi aku ia Kamalalawalu ma i ke kahua kahi e hoouka ai ke kaua ana. A e like me ke kuhikuhi ana a kela mau elemakule, e lilo auanei ia i olelo na Kamalalawalu e hilinai nui ai. A no ia mea, hele aku no o Kumaikeau ma, ua mau elemakule nolu (apuka) nei a hai aku ia Lonoikamakahiki. Aole no e kuhikuhi ana ua mau elemakule nei i ke kahua kaua ma kahi e lanakila ai ko Kamalalawalu mau puali, aka, ma kahi e pio ai o Kamalalawalu ma, malaila no ka ua mau elemakule nei kahua kaua e hoonoho ai.

In the early morning of the day of battle, Makakuikalani went to the front with his warriors following him and planted themselves at Waikakanilua below Hokuula and Puuoaoaka at a prominence looking towards Waikoloa. Pupuakea, on observing that Makakuikalani was placing his men and self in position, he and his warriors immediately came forward prepared to give battle. It was a case where both sides were equally prepared for the fray. I ka la o ka hoouka kaua, ma ke kakahiaka nui, hele aku la o Makakuikalani mamua, a o kona poe kaua mahope ona, a ma Waikakanilua, malalo aku o Hokuula a me Puuoaoaka, ma ka hulei e nana iho ana ia Waikoloa. Aka hoi, o Pupuakea, i kona ike ana mai ia Makakuikalani, e hoonoho aku ana me kona poe koa, alaila, hele mai la o Pupuakea me kona poe kaua, me ka makaukau hoi no ke kaua. Aka, ua makaukau no na aoao a elua no ke kaua.

Makakuikalani was a man of great height and large physique; a renowned and powerful general of Maui and was also Kamalalawalu’s younger brother. As for Pupuakea, Hawaii’s celebrated and powerful general and who was Lonoikamakahiki’s younger brother, he was only a man of small stature. Both men had been taught the art of fighting with the wooden club and were experts in its use, but their schooling was under different masters and at different places. He kanaka nui a loihi o Makakuikalani, ka pukaua ikaika kaulana o Maui, ko Kamalalawalu kaikaina. A o Pupuakea hoi, ko Hawaii pukaua ikaika kaulana, ko Lonoikamakahiki kaikaina, he wahi kanaka uuku no ia, a haahaa hoi. Ua aoia no laua a elua i ke kaka laau palau, a ua akamai no laua a elua, aka, he kumu okoa ka kekahi a me kekahi, a ua aoia no laua ma na wahi kaawale. Aka, i ka la o ka hoouka kaua ana, ua weliweli mai la ko Lonoikamakahiki poe kaua, no ka ike ana mai ia Makakuikalani.

On the day of battle the sight of Makakuikalani put Lonoikamakahiki’s forces in dreadful fear. When Pupuakea saw Makakuikalani he had no fear of him, did not tremble but stood firm ready to give battle. Aka, o Pupuakea, iloko o kona manawa i ike aku ai ia Makakuikalani, aole i komo mai iloko ona ka makau, aole no hoi oia i weliweli, aka, kupaa mau no oia e kaua aku ia Makakuikalani.

While Makakuikalani and Pupuakea were standing on the battle field, Makakuikalani raised his war club and from on high struck at Pupuakea. Being short in stature he was only slightly struck but fell to the ground, however. At the instant Makakuikalani’s war club struck Pupuakea the end of it was buried deep into the ground. At the moment Pupuakea was struck by the war club and fell Makakuikalani thought that he was killed, but the latter’s master saw that Pupuakea was not dead, so said to Makakuikalani: “Go back and slay him for your opponent is not dead. Your clubbing being from above only delivered a blow with the butt end.” Makakuikalani hearing the words of his teacher turned around and threw the butt end of his club, at the same time telling him to “Shut up! Instruction stops at home. He cannot escape, he must be dead because the club strikes true.” At the very instant that Makakuikalani faced around to talk with his teacher, he (the teacher) was dead. Ia Makakuikalani a me Pupuakea e ku ana ma ke kahua kaua, ia manawa, lawe ae la o Makakuikalani i kana laau palau a kiekie, a hahau iho la maluna iho o Pupuakea, a no ka haahaa o Pupuakea, ua pa lihi aku la o Pupuakea, aka, haule aku la o Pupuakea ilalo i ka honua. A o ka welau o ua laau palau la a Makakuikalani, iloko hoi o kona manawa i hahau aku ai ia Pupuakea, napoo pu aku la i ka lepo. I ka manawa i pa aku ai o Pupuakea i ka laau palau a Makakuikalani, a haule ilalo, manao ae la ua o Makakuikalani, ua make loa o Pupuakea. Aka, o ke kumu kaka laau a Makakuikalani, ka mea nana i ao o Makakuikalani, oia ka mea nana i ike mai o Pupuakea, aole i make; nolaila, olelo aku ua kumu kaka laau la a Makakuikalani: “E hoi houia aku e hoomake, aole i make ka hoa kaua, no ka mea, he laau kau i luna, pa kano aku la kaua uhau ana.” A lohe o Makakuikalani i keia olelo ana aku a kana kumu, alaila, huli ae la oia (Makakuikalani) a wala hope ae la i ke kumu o ka laau palau me ka olelo aku: “Kuli! I ka hale pau ke ao ana; aole e pakele, ua make aku la, no ka mea o ka Io ka laau.” A o ua kumu nei hoi a ua o Makakuikalani make loa aku la ia, i ka manawa no a ua o Makakuikalani i huli aku ai a kamailio.

Pupuakea was lying on the ground, stunned, but somewhat recovered afterwards and raised himself up from the ground. When Makakuikalani saw that Pupuakea was still alive he rushed towards him bent on killing him. I ka manawa a Pupuakea e waiho ana i ka honua, ua maule aku la oia, a mahope loaa mai la ka mama iki ana ae, ia manawa, ala ae la o Pupuakea mai ka honua ae; ia manawa ike mai la o Makakuikalani ua ola hou o Pupuakea, alaila, holo hou mai la o Makakuikalani imua o Pupuakea, me ka manao e hoomake loa ia Pupuakea.

Pupuakea observed Makakuikalani’s approach so prepared himself to slay him. When Makakuikalani drew near, Pupuakea raised his club and twirled it from his right. At that moment Makakuikalani attempted also to lay his club on Pupuakea, and when his club was twirled it skidded along the ground towards the feet of Makakuikalani and being parried by Makaku, fell to the ground. When Makakuikalani swung his club from the left side it struck the back of his own neck and he was instantly killed. Pupuakea immediately stepped backward and met his master who said to him: “Go back again and slay him so he be dead.” The words of his master aroused Pupuakea’s pride and he said to his teacher: “He cannot live, he is dead.” Then looking at the palm of his hand he again said to his master: “He cannot be alive because the birthmark of Pupuakea has impressed itself thereon. The flying club through dust has killed him.” A ike aku la o Pupuakea ia Makakuikalani e hele mai ana e kue hou iaia, alaila hoomakaukau ae la oia e pepehi aku ia Makakuikalani. A i ke kokoke ana mai o ua Makakuikalani nei, lawe ae la o Pupuakea i kana laau palau a wili ma kona aoao akau, a i ka hoomaka hou ana o Makakuikalani e hoouka hou i kana laau palau maluna o Pupuakea, alaila, ia manawa, wili ae la o Pupuakea i kana laau, a hualepo aku la ma na wawae o Makakuikalani, a pa aku la ia Makaku, haule aku la i ka honua, a i ka wili ana mai i kana laau mai ka aoao hema mai, pa mai la ma ka hono, make iho la o Makakuikalani. Ia manawa, emi hope aku la o Pupuakea a halawai me kana kumu kaka laau nana i ao. I mai la ke kumu ia Pupuakea: “Hoi houia aku e hoomake i make.” A no ka olelo ana a ke kumu a ua o Pupuakea pela, alaila, olelo aku la o Pupuakea i kana olelo kaena imua o kana kumu: “Aole e ola! Ua make!!” Nana iho la oia i ka poho o kona lima, a olelo ae la i ke kumu ana: “Aole ia e ola, no ka mea, ua kukai ae nei ka ila o Pupuakea. Make aku la i ka laau a kaua i ka hualepo.”

A haule aku la ka pukaua nui kaulana o Maui, alaila luku aku la ka Hawaii ia Kamalalawalu ma, a make aku la o Kamalalawalu. Ia make ana o ua o Kamalalawalu, lukuia aku la o Maui ekolu la, a hee aku la o Maui, a holo aku la, a na waa o lakou; aka, aole he iako, aole he ama, no ka mea, ua pau i ka haihai ia; nolaila holo aku la ke pio a ma Puako; a o ka ike i ke paimalau, kuhi he waa, a i ka hoolana ana iloko o ke kai, me ka manao, o ka waa ia, aia nae ua kahulihuli, a loaa hou aku la i ka lanakila, lukuia aku la na koena o ka Maui a pau loa i ka make. A o Kauhiakama hoi, ke keiki a Kamalalawalu, holo pio aku la oia, a pakele aku la. A penei ka moolelo o kona pakele ana.

On the day that the Maui forces were defeated Kauhiakama clandestinely escaped to Kawaihae and from there his intentions were to hie to the caves, there to remain until his side was victorious and then make his appearance. I ka la o ka hee ana o ko Maui poe kaua, holo malu aku la oia a hiki i Kawaihae, a malaila mai e holo ana me ka manao e pee ma na ana, a hiki i ka wa e lanakila ai, alaila hoike ae.

Hinau, one of the generals of Lonoikamakahiki and a messenger also, had great affection for Kauhiakama, but it was previous to the time of Hinau’s assisting in the escape of Kauhiakama that he roasted some taro and, together with some dried mudfish, already roasted, proceeded to search for Kauhiakama. Hinau came to Kawaihae first and from there went to Kaiopae where for the first time he saw Kauhiakama, so Hinau hailed him and said: “Say, Kauhiakama, remain there until I reach you!” Kauhiakama looking round saw Hinau approaching, the thought of death at the hands of the victorious crossed his mind, so covering his face with his hands he wept, for he was greatly depressed in spirits. Hinau came forward, however, and greeted him with a kiss on the nose, remarking: “I remained behind and roasted some taro and dried mudfish for the love of you and came to search for you.” These words of Hinau gave Kauhiakama great relief and hopes for life. Kauhiakama then ate of the taro prepared by Hinau and when he had finished Hinau assisted Kauhiakama to escape to Maui. Thus was Kauhiakama saved from falling into the hands of his enemies. A o Hinau, kekahi o na pukaua o Lonoikamakahiki, he elele no na Lonoikamakahiki, aka, ua nui loa ke aloha o Hinau ia Kauhiakama. Nolaila, mamua o ko Hinau manao ana e hoomahuka ia Kauhiakama, pulehu ae la oia i mau kalo, a moa, a paa pu ae la me na oopu maloo i pulehuia, a imi aku la ia Kauhiakama; ma Kawaihaeo ko Hinau hiki mua ana, a malaila aku a hiki i Kaiopae, ike mua aku la o Hinau ia Kauhiakama, alaila, kahea aku la: “E Kauhiakama e! Malaila iho oe a loaa aku ia’u.” I alawa ae ka hana o Kauhiakama, e hele aku ana o Hinau, alaila, manao ae la o Kauhiakama: “Make, eia ka lanakila.” Alaila, palulu ae la ua o Kauhiakama i na lima i ke poo me ka manao kaumaha i ka make, e uwe ana. Aka, hele aku la o Hinau a honi aku la i ka ihu o Kauhiakama, a uwe iho la, me ka i aku: “Ua noho au me ke aloha ia oe, a nolaila, pulehu mai nei i na wahi kalo, a me na wahi oopu maloo, a imi mai nei ia oe.” A no keia olelo a Hinau, akahi no a oluolu iho la o Kauhiakama, a manao ae la no hoi i ke alo. Ia manawa, o ke kalo a Hinau i hoomakaukau ai, ai iho la o Kauhiakama. A pau ia, hoomahuka aku la o Hinau ia Kauhiakama, a hala aku la i Maui, a pela i pakele ai o Kauhiakama i na lima o kona poe enemi.

Upon Kauhiakama’s return to Maui he sang the praises of Hinau; named his house after him and also the calabashes and fish-bowls. The cultivated fields were also named after him. Everything he possessed was named after Hinau in memory of the many tokens of friendship and kindness shown to him. Ia Kauhiakama i hoi ai a Maui, hapai nui ae la oia ia Hinau, a kapa ae la i ka inoa o ka hale o Hinau, na umeke a me na ipukai, o Hinau; a kapa aku la i ka inoa o na mahinaai koele o Hinau. Ua kapaia na mea a pau a Kauhiakama o Hinau; he mau mea e hoomanao ana i na mea a pau a Hinau i hana maikai aku ai ia ia (Kauhiakama).

Several years afterwards rumors came to Lonoikamakahiki which informed him of the actions of Kauhiakama and of the naming of everything Kauhiakama owned by the name of Hinau. In consequence of this certain messengers were dispatched to Maui by Lonoikamakahiki to get Hinau. Before the departure of the emissaries to get Hinau he instructed them thus: “You go and bring Hinau by my command, and should you meet him, say to him to return to Hawaii and govern the country because I am going to Kauai, to view the trunkless koa tree of Kahihikolo. He is to be in my stead and inform him so. Should he board your canoes, take him to Alenuihaha channel, tear him alive in the sea, because he has done wrong by assisting Kauhiakama to escape, thus violating my very commands, to allow no one of Maui with royal blood to live.” After he had given these instructions to his emissaries they set sail for Maui. A he mau makahiki he nui ma ia hope mai, kui aku la ka lono ia Lonoikamakahiki, a lohe oia i keia mau hana a Kauhiakama, ma ke kapa ana i na mea a pau ana, mamuli o ka inoa Hinau. Nolaila, hoounaia aku la kekahi mau elele mai ke alo aku o Lonoikamakahiki, e holo i Maui, e kii ia Hinau. Mamua o ka holo ana a na luna kii ia Hinau, olelo aku la oia i ua mau luna nei: “E kii oukou ia Hinau, mamuli o kuu kauoha; a i halawai oukou me ia, e olelo aku oukou, e hoi mai i Hawaii nei, e hooponopono ai i ka aina, no ka mea, ke holo nei wau i Kauai, i ike aku au i ka laau koa kumu ole o Kahihikolo, a e noho oia e pani ma kuu hakahaka; pela oukou e olelo aku ai. A i kau mai keia maluna o na waa o oukou, alaila, e lawe mai a ka moana o Alenuihaha, e moku oia aku iaia iloko o ke kai, no ka mea, ua hewa kana hana ana no kona hoomahuka ana ia Kauhiakama, ka mea a’u i olelo ai, aole e koe i hookahi pua alii o Maui.” A pau ka Lonoikamakahiki olelo ana i na luna ana e hoouna ai, holo aku la ua mau luna nei i Maui.

When the emissaries met Hinau they learned that he was the greatest man in Maui in the retinue of Kauhiakama and was the latter’s cherished favorite. However, the instructions had to be carried out and the same were discharged in a manner that was entirely pleasing to Lonoikamakahiki. A i ka halawai ana o ua mau luna nei me Hinau, ike aku la nae ua mau luna nei, o Hinau ke kanaka koikoi o Maui imua o Kauhiakama, a oia hookahi no ka punahele oi imua o ko Kauhiakama alo. Aka, ma na mea i kauohaia ia lakou na luna e hana aku, alaila hana aku la no lakou e like me ka Lonoikamakahiki olelo.

Hinau heard the wishes of Lonoikamakahiki from the lips of the emissaries, and believing the truth of the message decided to obey the same. Kauhiakama had no intention of allowing Hinau to sail to Hawaii for he was worried lest he return not again to Maui. Hinau, however, was under the belief that he was to rule only during the time of Lonoikamakahiki’s absence on Kauai, and when he returned, he (Hinau) would again return to Maui. Upon Hinau’s boarding the canoes and sailing for Hawaii while yet breathing with life he was cut in two whilst in the open sea by the emissaries in compliance with the instructions of Lonoikamakahiki. So died Hinau. On the return of the men they reported having put Hinau to death in the manner desired, thus gratifying the wishes of Lonoikamakahiki. A i ka lohe ana o Hinau i keia mau olelo a Lonoikamakahiki ma ka waha aku o ua mau luna nei, a ike mai la o Hinau ua ano oiaio na olelo a pau i haiia aku iaia, alaila, hooholo ae la oia i kona manao ae no na mea i hai ia aku ai. Aka, aole nae i manao o Kauhiakama e hookuu aku ia Hinau e holo i Hawaii, me ka manao ona, aole e hoi hou mai ana i Maui. Aka, ma ko Hinau manao, he hooponopono wale no no ka manawa e holo ai o Lonoikamakahiki a hoi mai, alaila hoi mai i Maui. Aka i ke kau ana o Hinau maluna o na waa a holo aku i Hawaii ua mo-ku olaia o Hinau i ka moana, e like me ka Lonoikamakahiki kauoha. A make aku la o Hinau. A make aku la o Hinau, hoi aku la na luna a hai aku la i ka make ana o Hinau. Alaila, ua loaa ka oluolu ia Lonoikamakahiki.

CHAPTER XIV. Reformation of the Government by Lonoikamakahiki.—He Sails for Kauai.—Lonoikamakahiki Deserted by the People. MOKUNA XIV. Ka Hooponopono Hou Ana o Lonoikamakahiki i ke Aupuni.—Kona Holo Ana i Kauai.—Haaleleia o Lonoikamakahiki e ka Lehulehu.

After the battle with Kamalalawalu at Waimea and the death of Hinau, Lonoikamakahiki again suggested to sail for Kauai, so that he might view Kahihikolo, the place where the trunkless koa tree was. For that voyage Lonoikamakahiki made preparations to take along with him his favorites, his warriors as companions and also his servants. A pau ke kaua ana me Kamalalawalu ma Waimea, a mahope iho o ka make ana o Hinau, ia manawa hoomaopopo hou ae la o Lonoikamakahiki e holo i Kauai; oia hoi i ike aku ai oia ia Kahihikolo, i kahi o ke koa kumu ole. A no ia mea, hoomakaukau ae la o Lonoikamakahiki i kana huakai; lawe ae la oia i kona poe punahele, a me kona poe hoa hele, kona mau puali, a me kona poe lawelawe.

Kaikilani in the meantime was placed to rule the land and to care for the people. All preparations having been made the king sailed for Kauai arriving there with his entire retinue. Lonoikamakahiki went alone to view the trunkless tree of Kahihikolo his entire retinue having deserted him. There was a native, however, of the place by the name of Kapaihiahilina who joined the king on his tour. The king while thus journeying happened to look back to see where the rest of his people were and saw only a solitary man following him in the rear. He was a stranger with whom he had no acquaintance. Of the large retinue which accompanied him from Hawaii not one was there, every man had deserted. Aka o Kaikilani, hoonohoia iho la oia ma ke ano hooponopono aina, a e malama hoi i na makaainana. A makaukau ko ke alii holo i Kauai, alaila holo aku la. Ia holo ana, hiki aku la o Lonoikamakahiki i Kauai; ia manawa e koe akoakoa ana no kona lehulehu a pau. Aka, ma ka hoomaka ana e ike i ke koa kumu ole o Kahihikolo, oia ka manawa i haalele ai ko Lonoikamakahiki lehulehu, a koe o Lonoikamakahiki wale no. Aka, hookahi kanaka kamaaina i ukali pu ma ia huakai a ke alii, no Kauai no, o Kapaihiahilina kona inoa. I ka manawa o ke alii e hele ana, a i ka huli ana ae i hope, e nana i kona lehulehu, aia hoi, hookahi kanaka e ukali ana mahope ona (Lonoikamakahiki) he kanaka e wale no, aole oia i ike; a o kona nui i hele pu mai ai mai Hawaii mai, aole hookahi i koe, ua pau loa i ka haalele.

When the king observed Kapaihiahilina following him, he said not a word to him but continued on with his journey without even a guide to indicate the place he so much desired to see. When Lonoikamakahiki again turned back Kapaihiahilina was still following him. At this stage Lonoikamakahiki asked the man: “Where are you going?” Kapaihiahilina replied: “I merely followed you, because I heard from your people who were on their way back, that they had deserted you, and having sympathy for you, I followed.” I ka manawa o ke alii i ike mai ai ia Kapaihiahilina e ukali ana, aole oia i ekemu mai, aka, hoomau aku la no o Lonoikamakahiki i ka hele imua, me ka mea ole nana e kuhikuhi i kahi ana i hilinai nui ai e ike. Aka i ka alawa hou ana ae o Lonoikamakahiki i hope, e ukali ana no o Kapaihiahilina mahope ona. Ia manawa, akahi no a kamailio aku o Lonoikamakahiki iaia, me ka ninau aku: “E hele ana oe ihea?” I aku la o Kapaihiahilina: “I ukali wale mai nei no wau ia oe, no ka mea, lohe ae nei wau i ou kanaka i hoi ae nei, ua pau i ka haalele ia oe, nolaila, aloha ia oe, ukali mai nei.”

Kapaihiahilina, upon being told that the king had been deserted, took a calabash of poi and some fours of mud-fish, and went in search of the king. It was Kapaihiahilina’s habit during the days he followed the king to observe the etiquette due to royalty, that is to say, during the early morning when the royal shadow was the longest, Kapaihiahilina, aware there were only the two of them, did not cross his shadow but always respected his royal dignity and position. A o ua o Kapaihiahilina, iloko o kona manawa i lohe ai ua haaleleia, nolaila, lawe ae la oia i umeke poi, me na kauna oopu, a imi aku la i ke alii. He mea mau hoi ia Kapaihiahilina i na la a pau o kana ukali ana ia Lonoikamakahiki, ka malama ana i na kanawai o ke kapu alii. Oia hoi, i ka manawa kakahiaka nui, ka manawa e loihi ana ke aka o ke alii, aole o Kapaihiahilina i ike i ko laua kokoolua o laua wale, a’e aku i ke aka, aka, malama mau no oia i ke kapu alii.