Legends & Myths of Hawaii - King David Kalakaua

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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 hunch-back 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.

      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.

      THE TRIPLE MARRIAGE OF LAA-MAIKAHIKI.

      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

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