Ali’i / Chiefs / Governance | Page 132

May 22, 2016 by Peter T Young 2 Comments

Haui ka Lani

Lots of folks criticize the US for these take-overs, wars and expansion.

Manifest Destiny was the widely held belief that American settlers were destined to expand throughout the continent. Journalist John L O’Sullivan wrote an article in 1839 and predicted a “divine destiny” for the United States …

“This is our high destiny, and in nature’s eternal, inevitable decree of cause and effect we must accomplish it. All this will be our future history, to establish on earth the moral dignity and salvation of man.”

After wars and negotiation, the US ran east to west across the continent.

Over the centuries, the Hawaiian Islands weren’t under single rule. Leadership sometimes covered portions of an island, sometimes covered a whole island or groups of islands. Island rulers, Aliʻi or Mōʻī, typically ascended to power through warfare and familial succession.

While criticizing the US and their mission to extend the “boundaries of freedom” to others by imparting their idealism and belief in democratic institutions to those who were capable of self-government (pbs,) some seem to romanticize and idealize the conquest of Hawaiian warrior chiefs over others.

Of particular note was the conquest, and killing of Hawaiians, by Hawaiians …

“Before the conquest of Kamehameha, the several islands were ruled by independent kings, who were frequently at war with each other, but more often with their own subjects. As one chief acquired sufficient strength, he disputed the title of the reigning prince.”

“If successful, his chance of permanent power was quite as precarious as that of his predecessor. In some instances the title established by force of arms remained in the same family for several generations, disturbed, however, by frequent rebellions … war being a chief occupation …” (Jarves)

Then, the prophecy chant “Haui ka Lani: Fallen is the Chief?,” composed by the prophet Keʻāulumoku, tells of the death of the Ka‘ū chief, Keōua, and the taking of the entire island of Hawai‘i by Kamehameha. (Pukui)

“After describing the horrors of the civil war then desolating the island, he concluded by predicting that Kamehameha would triumph over his enemies, and in the end be hailed as the greatest of Hawaiian conquerors.” (Kalākaua)

Many lines in the chant refer to events that had recently happened. These included the blow on Kamehameha’s head, which, years later, inspired the “Law of the Splintered Paddle;” Keōua’s killing some of Kamehameha’s men at Keʻei; the 1782 quarrel between Keōua and Keawemauhili the earlier meetings with the chief, Kīwala‘ō, and Kīwala‘ō’s death.

But when it comes to the death of Keōua, Keʻāulumoku unmistakably speaks of the future. Exactly what he said may have been altered in the handed-down spoken recitations, by changes in the Hawaiian language, and, certainly, by later translations.

The chant begins:
“Haui ka Lani, ka mauli au honua.”
“Fallen is the chief, overthrown is the whole kingdom.”

“Hina wale i ke ala kapapa, ke one.”
“Falling in the smooth road, on the sand.”

With Keōua dead, and his supporters captured or slain, Kamehameha became King of Hawaiʻi island, an event that according to the prophesy eventually led to the conquest and consolidation of the islands under the rule of Kamehameha I.

By the time of Cook’s arrival (1778,) Kamehameha had become a superb warrior who already carried the scars of a number of political and physical encounters. The young warrior Kamehameha was described as a tall, strong and physically fearless man who “moved in an aura of violence.” (NPS)

The impress of his mind remains with his crude and vigorous laws, and wherever he stepped is seen an imperishable track. He was so strong of limb that ordinary men were but children in his grasp, and in council the wisest yielded to his judgment. He seems to have been born a man and to have had no boyhood. (Kalākaua)

He was always sedate and thoughtful, and from his earliest years cared for no sport or pastime that was not manly. He had a harsh and rugged face, less given to smiles than frowns, but strongly marked with lines indicative of self-reliance and changeless purpose. (Kalākaua)

He was barbarous, unforgiving and merciless to his enemies, but just, sagacious and considerate in dealing with his subjects. He was more feared and admired than loved and respected; but his strength of arm and force of character well fitted him for the supreme chieftaincy of the group, and he accomplished what no one else could have done in his day. (Kalākaua)

“It is supposed that some six thousand of the followers of this chieftain (Kamehameha,) and twice that number of his opposers, fell in battle during his career, and by famine and distress occasioned by his wars and devastations from 1780 to 1796.” (Bingham)

“However the greatest loss of life according to early writers was not from the battles, but from the starvation of the vanquished and consequential sickness due to destruction of food sources and supplies – a recognized part of Hawaiian warfare.” (Bingham)

“Whether we contemplate the horrors or the glories of the rude warfare which wasted the nation, we are not to confine our views to the struggles of armed combatants, the wounds, the reproaches, and various evils inflicted on one another …”

“… but the burden of sustaining such armies deserves attention, and the indescribable misery of the unarmed and unresisting of the vanquished party or tribe, pursued and crushed, till all danger of further resistance disappeared, must not be forgotten.” (Bingham)

According to Manifest Destiny, the people of the US felt it was their mission to extend the “boundaries of freedom” to others by imparting their idealism and belief in democratic institutions to those who were capable of self-government. (pbs) After wars and negotiation, the US ran east to west across the continent.

According to a prophecy prior to his birth, Kamehameha would win wars and overthrow the whole kingdom; another prophecy suggested he would succeed in battle after constructing a special heiau. After wars and negotiation, Kamehameha gained power from east to west across the Island chain.

Again, while criticizing the US for expansion, some seem to romanticize and idealize the conquest of Hawaiian chiefs (killing Hawaiians) for their conquest and expansion across the Islands.

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May 20, 2016 by Peter T Young 1 Comment

Lady in Waiting

Captain Henry Blanchard, master of the brig Thaddeus (that brought the Pioneer Company of missionaries to the Islands in 1820,) married a Molokai chiefess named Koloa. They had a daughter, Harriet, born in 1831.

Harriet married an itinerant English actor, John Townsend, whose dramatic company performed in Honolulu. He gave up acting and invested in a sugar plantation (that went bankrupt.) Then he disappeared, leaving Harriet with their two children Eveline (Kittie) and George.

Eveline Melita Townsend joined Kawaiahaʻo Church, where she sang in the church choir, led by then-Princess (later-Queen) Liliʻuokalani. Liliʻuokalani must have been charmed by her exuberant and fatherless choir member, for Eveline became a protégé of the princess and later an intimate friend. (Krauss)

“(Kittie) professed a great fondness and love for me, and with two other young ladies, Lizzie Kapoli and Sophie Sheldon, had made my home theirs. Bright young girls, with happy hearts, and free from care and trouble, they made that part of my life a most delightful epoch to me.”

“It was then that Mr (Charles Burnett (CB)) Wilson first sought the hand of pretty little Kittie Townsend. Thus we had known Mr Wilson quite well as a young man when he was courting his wife.”

“My husband and myself had warmly favored his suit; and, with his wife, he naturally became a retainer of the household, and from time to time they took up their residence with us.” (Liliʻuokalani)

The Wilsons had a son, Johnny. CB Wilson was appointed Marshal of the Kingdom.

“One evening, shortly after Mr and Mrs Wilson had moved into the bungalow, he presented himself at the Blue Room of the palace, and then first mentioned the idea that a new constitution should be promulgated. … About two days’ after this suggestion I received a call from Mr. Samuel Nowlein, who alluded to the same matter.”

“On the sixteenth day of January. 1895. Deputy Marshal Arthur Brown and Captain Robert Waipa Parker were seen coming up the walk which leads from Beretania Street to my residence.”

“Mrs Wilson told me that they were approaching. I directed her to show them into the parlor, where I soon joined them. Mr. Brown informed me that he had come to serve a warrant for my arrest; he would not permit me to take the paper which he held, nor to examine its contents.”

“(W)e arrived at the gates of ʻIolani Palace, the residence of the Hawaiian sovereigns. We drove up to the front steps, and I remember noticing that troops of soldiers were scattered all over the yard.”

“(I)n conference it was agreed between us … that Mrs Wilson should remain as my attendant; that Mr. Wilson would be the person to inform the government of any request to be made by me, and that any business transactions might be made through him.” (Liliʻuokalani)

“During the imprisonment here of Liliuokalani in 1895 Mrs Wilson was chosen by the ex-Queen as best friend and the relations between them were of the closest and most confidential nature. In the old court days here Mrs. Wilson was prominent both on account of her own position as a lady in waiting and her husband’s official rank.” Hawaiian Gazette, May 24, 1898)

During her imprisonment, Queen Liliʻuokalani was denied any visitors other than one lady in waiting (Mrs. Eveline Wilson.) Johnny would bring newspapers hidden in flowers from the Queen’s garden; reportedly, Liliʻuokalani’s famous song Kuʻu Pua I Paoakalani (written while imprisoned,) was dedicated to him (it speaks of the flowers at her Waikiki home, Paoakalani.)

Paoakalani written by Liliuokalani, performed by Kuuipo Kumukahi:

In 1897, Johnny Wilson and fellow Stanford student Louis Whitehouse won the bid to expand and construct a ‘carriage road’ over the Pali. Ground was broken on May 26, 1897 and the road was opened for carriages on January 19, 1898.

(When the current Pali Highway and its tunnels opened (1959,) the original roadway up and over the Pali was closed and is now used by hikers.)

Then, “It was a painful thing for our hearts to hear that the uncompassionate hand of death reached out and took the precious breath of life from the body of Mrs Evalaina Willison (Wilson,) the wife of Mr CB Willison (Wilson,) in the early morning of this Saturday, after she began to waste away of sickness for just a few short days.”

“She was a well-known woman here in town, and elsewhere on the island, and she was the attendant of Queen Liliuokalani while she was on the throne until her overthrow.”

“There were many, many friends who visited to see her for the last time, and then dust returned to dust, for that is where it came from. She leaves behind a husband, child and family who grieve for her from this side of the grave. (Aloha Aina, May 28, 1898)

Later, her son Johnny Wilson got involved with politics and is credited as being the most important Democrat in the first half of 20th-century Hawaiʻi; his name is used with Jack Burns in the party movement. He was in a meeting on April 30, 1900 that organized the Democratic Party of Hawaiʻi and served as Honolulu Mayor.

Initially known as the ‘Kalihi Tunnel’ (and often called the Likelike Tunnels,) the Wilson Tunnels are named in honor of John H Wilson. (1998 brought the completion of H-3 (and the Tetsuo Harano Tunnels – named after a longtime state highways administrator.))

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Lyman C Newell, Queen’s lady-in-waiting, Queen Liliuokalani, Adam H Dickey & Mrs SK Kea-PP-98-13-007

May 19, 2016 by Peter T Young Leave a Comment

Early History of the Judiciary

The early history of the Hawaiian Judiciary may be divided into three periods: the first, which may be briefly described as the period of absolute government, extending from the earliest migrations of Hawaiians to the Islands (about 1000 to 1840.)

Pā‘ao (CA 1300,) from Kahiki (Tahiti,) is reported to have introduced (or significantly expanded) a religious and political code in old Hawai‘i, collectively called the kapu system. This forbid many things and demanded many more, with many infractions being punishable by death.

Anything connected with the gods and their worship was considered sacred, such as idols, heiau and priests. Because chiefs were believed to be descendants of the gods, many kapu related to chiefs and their personal possessions.

While the social order defined very strict societal rules, exoneration was possible if one could reach a puʻuhonua (place of refuge) and be cleansed, as well as cleared by a kahuna (priest).

The puʻuhonua was especially important in times of war as a refuge for women and children, as well as warriors from the defeated side.

The second period of the early judicial system, a period that is referenced as the time of constitutional government, extending from 1840 to 1893; the third is a brief transitional time (through the Provisional government and Republic) leading to association with the United States (Territory and now State.)

During the first period, the system of government was solely through the actions of the high Chief. Under this system all functions of government, executive, legislative and judicial, were by the paramount chief (with advice from his council of chiefs, kahuna and other advisors.)

At the time of Cook’s arrival (1778-1779), the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and at (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

The Judiciary was established during the reign of Kamehameha I (1789-1819) with three grades of courts: the National or Supreme, presided over by the King; the Island or Superior, presided over by the respective Governors.

There were two classes of District or Inferior Courts, presided over by the under-Chiefs and the Tax Officers respectively, with concurrent jurisdiction as to territory but different as to subject matter.

The Judicial divisions were also established during this period: the Islands of Oahu (1st Circuit) and Hawaii (3rd Circuit) each constituting one and the Islands of Maui (2nd Circuit) and Kauai (4th Circuit) with their adjacent smaller islands, respectively, constituting the others.

These divisions remained unchanged until the Act of 1892 to reorganize the judiciary went into effect January 1, 1893, when the Island of Hawaii was divided into two circuits, the Third and the Fourth, and Kauai which formerly constituted, with its adjacent islands, the Fourth Circuit, was designated as the Fifth. (Lydecker) (Hawai‘i Island later consolidated into the 3rd Circuit and Kauai went back to being the 4th Circuit.)

The Constitution of 1840 provided for the Executive, Legislative and Judicial divisions of the government, but was not very clear as to the powers of each. Under it the Island Courts continued to be held by the respective Governors more by custom than by the express language of the Constitution.

The Constitution empowered the Governors to appoint the Judges, as was done by the Governors of Hawaii and Kauai in 1844, when special judges were appointed for foreign cases and by Governor Kekūanāoʻa of O‘ahu, when, on September 19, 1845, he appointed Lorrin Andrews to act as his substitute in all such cases.

The Supreme Court was established by the Constitution of 1840, which provided that the King should be the Chief Judge of the Supreme Court. Also ‘The Representative body shall appoint four persons whose duty it shall be to aid the King and Premier, and these six persons shall constitute the Supreme Court of the Kingdom.’

The Act of 1846 to Organize the Executive Departments provided that until the passage of an Act to Organize the Judiciary Department, there should be appointed one or more judges to sit at Honolulu, with original jurisdiction in cases involving over one hundred dollars in value, and appellate jurisdiction in all other cases from all the local courts of the Kingdom in cases involving less than one hundred dollars in value.

Under this act Lorrin Andrews was appointed June 24, 1846, as one of the judges, and on November 30 of that year William L Lee as another, the two to act jointly or severally. These appointments were to hold until the passing of the Act to Organize the Judiciary. This Court was the forerunner of the Supreme Court as now established.

The Supreme Court of the Hawaiian Islands was established by the Act of September 7, 1847 to Organize the Judiciary, and was first designated as the Superior Court. Previous to the establishment of Territorial Government, Justices of the Supreme Court held life commissions.

The Organic Act fixed a stated term of four years, subject to removal by the President of the United States. Now Justices are appointed for an initial ten-year term; after initial appointment, the Judicial Selection Commission determines whether a justice will be retained in office. A justice may not serve past age 70.)

Under the Act of 1847 to Organize the Judiciary Department, the Circuit Courts, to some extent, took the place of the former Governors’ Courts. In each circuit there were to be two judges.

The Constitution of 1852 provided for their appointment of judges by the King with the approval of the Privy Council. Under the Constitution of 1864 (promulgated by the King upon his own authority) the appointing power was vested solely in the King.

The Attorney General’s Department was organized by the Act approved April 27, 1846. The Legislature of 1862 passed an Act providing that the King may appoint an Attorney-General, and the Constitution of 1864 made the appointment compulsory.

By 1866, the need for a new courthouse government building in the Hawaiian Kingdom was apparent. The old courthouse, completed in 1852, accommodated not only the judicial needs, but also served as the reception hall for diplomatic ceremonies and official social functions.

On February 19, 1872, Kamehameha V laid the cornerstone for the new building, Ali’iolani Hale. The use of concrete blocks, a fairly new building material, “infinitely superior for both durability and ornament,” was recommended and accepted by Public Works.

To increase the work force, convicts were brought from the prison and made to labor on the project. In 1874, during the reign of King Kalākaua, the building was finally completed.

Today, Ali’iolani Hale houses the Supreme Court of Hawai`i, the court administration offices, a law library, and the Judiciary History Center.

Open to the general public and welcoming visits from classroom students, the Judiciary History Center reflects the unique legal and judicial history of our islands from the days of kapu law to the present – from chiefs to monarchy to statehood.

The image shows Ali‘iolani Hale in 1875, shortly after it was completed. The King Kamehameha Statue that now stands in front of the building was unveiled on February 14, 1883, during the coronation ceremonies for King Kalākaua. (Lots of information here is from Thayer, Lydecker and Judiciary History Center.)

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May 15, 2016 by Peter T Young 2 Comments

Niuhelewai

The ahupua‘a of Kapālama has two streams, the Kapālama and the Niuhelewai (“coconut going (in) water”). They merge and extend through the central fertile area also called Niuhelewai. This area drained into a pond called Kūwili II.

John Papa ‘Ī‘ī described the appearance of the trail (around the year 1810) from Nuʻuanu to Moanalua through Kapālama: “When the trail reached a certain bridge, it began going along the banks of taro patches, up to the other side of Kapālama, to the plain of Kaiwiʻula …”

While somewhat general, the ‘Ī‘ī account supports that of von Kotzebue in relating an abundance of lo‘i where the main trail crossed Nuʻuanu Stream, a relatively uncultivated plain as the trail traversed Kapālama and Kaiwi‘ula, and then more lo‘i on Kalihi Stream (Cultural Surveys)

“(O)n the south and west, spread the plain of Honolulu, having its fish-ponds and salt making pools along the sea-shore, the village and fort between u and the harbor, and the valley stretching a few miles north into the interior, which presented its scattered habitation and numerous beds of kalo in its various stages of growth …”

“Through this valley, several streams descending from the mountains in the interior, wind their way, some six or seven miles watering and overflowing by means of numerous artificial canal the bottom of kalo patches, and then, by one mouth, fall into the peaceful harbor.” (Hiram Bingham)

Haumea, the goddess of childbirth, had a home at Niuhelewai in Kapālama; Haumea, sometimes identified with Papa, or the Earth mother, was a female akua that with ‘great source of female fertility.’ She married Wākea and later married Hāloa, her husband’s son by his own daughter Hoʻohokukalani. She is considered the mother of Pele and of Pele’s siblings

In chants she is called Haumea ‘of mysterious forms, of eightfold forms, of four hundred thousand forms.’ One of her commonly known forms, however, is the breadfruit tree. There is no single word haumea in Hawaiian, but hau can mean “a ruler” and mea can mean “reddish (like red earth). (King)

Niuhelewai was the location for a famous battle between Kahekili’s forces and the O‘ahu ruling chief Kahahana.

At the time of Captain Cook’s arrival (1778,) the Hawaiian Islands were divided into four kingdoms: (1) the island of Hawaiʻi under the rule of Kalaniʻōpuʻu, who also had possession of the Hāna district of east Maui; (2) Maui (except the Hāna district,) Molokaʻi, Lānaʻi and Kahoʻolawe, ruled by Kahekili; (3) Oʻahu, under the rule of Kahahana; and (4) Kauaʻi and Niʻihau, Kamakahelei was ruler.

Kahahana was high-born and royally-connected. His father was Elani, one of the highest nobles in the ʻEwa district on Oʻahu, a descendant of the ancient chiefs of Līhuʻe. While still a child, Kahahana was sent to Maui to live with Kahekili. (Fornander)

Then, Oʻahu chiefs selected Kahahana to be their leader (this was the second island chief to be elected to rule Oʻahu; the first was Māʻilikūkahi, who was his ancestor.)

Kahahana left Maui and ruled Oʻahu. When war broke out between Kalaniʻōpuʻu of Hawaiʻi Island and Kahekili in 1779, Kahahana had come to the aid of Kahekili. Later, things soured.

“At that time Kahekili was plotting for the downfall of Kahahana and the seizure of Oʻahu and Molokaʻi, and the queen of Kauaʻi was disposed to assist him in these enterprises.” (Kalākaua)

In the beginning of 1783, Kahekili sought to add Oʻahu under his control. Kahekili invaded Oʻahu and Kahahana, landing at Waikīkī and dividing his forces in three columns (Kahekili’s forces marched from Waikīkī by Pūowaina (Punchbowl,) Pauoa and Kapena to battle Kahahana and his warriors.)

Kahahana’s army was routed, and he and his wife fled to the mountains. For nearly two years or more they wandered over the mountains, secretly aided, fed and clothed by his supporters, who commiserated the misfortunes of their former king. Kahahana was later killed.

Some of the remaining Oʻahu chiefs sought revenge and devised a wide-spread conspiracy against Kahekili and the Maui chiefs. The plan was to kill the Maui chiefs on the same night in the different districts.

However, before they could carry out their plan, Kalanikūpule found out their intentions and informed his father, Kahekili. Messengers were sent to warn the other chiefs, who overcame the conspirators and killed them. (Apparently the messenger to warn the chiefs in Waialua was too late and the Maui chiefs there were killed.)

Gathering his forces together, Kahekili overran the districts of Kona and ʻEwa, and a war of extermination ensued. This event was called Kapoluku – “the night of slaughter.” (Newell)

Men, women, and children were massacred; all the Oahu chiefs were killed and the chiefesses tortured. (Kamakau) The waters of the Niuhelewai stream were turned back, the stream being dammed by the corpses. (Fornander)

Kalaikoa, one of the Maui chiefs, scraped and cleaned the bones of the slain and built a house for himself entirely from the skeletons of the slaughtered situated at Lapakea in Moanalua. The skulls of slain Oʻahu chiefs adorned the doorways of the house. The house was called “Kauwalua.” (Lots of information here is from Fornander, Kamakau and Cultural Surveys.)

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May 14, 2016 by Peter T Young Leave a Comment

ʻĪmaikalani

Although he was blind, his hearing was keen. He also had two “birds” (guards) who give warning when anyone approached. He reigned in the time of ʻUmialīloa; ʻĪmaikalani was the first chief of Kaʻū who is said to have control over parts of Puna.

ʻĪmaikalani was famed for his stroke that never misses. Famous for his strength and skill in warfare, several chiefs were killed by him in battle.

He had a left thrust and a right thrust which were terrible, and if he threw a long spear to the right or to the left hand there was a roaring as of thunder, and flashes as of lightning, and a rumbling sound as of an earthquake; and if be twirled his spear at his back the dust arose in volumes as whirlwinds. (Fornander)

ʻUmialīloa feared ʻĪmaikalani.

Whenever a bird cried, there was a man. ‘Where is his club?’ Imaikalani asked. ‘On the right side.’ ‘A left stroke will get him.’ When the other lashed he missed, but when the blind man lashed, his opponent was struck from head to abdomen. (Kamakau)

ʻUmi ordered Omaokamau to go and fight Imaikalani. When Omaokamau heard this he proceeded to the home of Imaikalani. When Omaokamau was drawing near the home of Imaikalani the birds sounded a note.

At this note of warning from the birds ʻĪmaikalani said to his men: ‘Say, there is a man.’ The men said: ‘There is nobody.’ ʻĪmaikalani remarked: ‘Watch out.’

While the two men were watching, Omaokamau soon after appeared. The men then said to ʻĪmaikalani: ‘Yes, there is a man, he is coming, and he carries a war club in his hand.’

ʻĪmaikalani said: ‘That is Omaokamau, one of the warriors of ʻUmi; he is well versed in the art of throwing the spear; his main strength is in his right arm, his left is weak; watch him and see when he twirls his war club.’

When Omaokamau came up to the men he stood and twirled his war club. When the two men saw this, they said to ʻĪmaikalani: ‘The man is twirling his club.’ (Kamakau)

When ʻĪmaikalani heard the report of his two men, he stood up and began twirling his club. Omaokamau struck his club to his right, but somehow ʻĪmaikalani warded off the blow by the use of his club and the first blow aimed by Omaokamau missed.

They again twirled their clubs and after a time Omaokamau struck to his left, but again his blow was warded off and he again missed ʻĪmaikalani. After this second miss Omaokamau turned around and returned to Umi.

When he came up to ʻUmi, Omaokamau said ‘The eyes of ʻĪmaikalani are both sightless but his thinking powers are faultless. I fought him for a time, but he warded off my blows so skillfully that I was afraid of him and so I came back.’

While Omaokamau was reporting to ʻUmi, Koi then started off and went as far as the place where the birds were stationed. When he heard the birds give the note of warning, which was also heard by ʻĪmaikalani, ʻĪmaikalani sent his two men to go and see who it was.

When the men came out they saw a man, so they reported to ʻĪmaikalani: ‘It is a large man with dark skin and the hair on his head is curly.’ ʻĪmaikalani replied: ‘That is Koi; he is also very skillful in the use of the war club, but he is strong in the left arm and weak in the right; he is just like Omaokamau.’

When Koi came up to his opponents he began twirling his war club; after attempted strikes, Koi saw that he could not get the best of ʻĪmaikalani and he turned around and returned to ʻUmi – telling him, ‘No warrior can stand before ʻĪmaikalani”.

While Koi was giving his account of the encounter, Piimaiwaa spoke up to Koi: “The bones of a youngster-like you could not be old enough; here are the bones that are well matured.” But, he, too, was unable to best his opponent.

After the lapse of some tens of days, Omaokamau met a man who asked ‘Why is it that ʻĪmaikalani has not been slain by your people?” Omaokamau answered: ‘I don’t know why.’ The man said: ‘He can be slain, it can be done easily. It will not take much of an exertion.’

The man (one of ʻĪmaikalani’s kahili bearers) then told Omaokamau, ‘The birds which sit on the outside are his eyes, and it is by them that he is warned of the approach of any person. On hearing this warning he prepared himself for the conflict.’

‘The men with him are also his eyes; they are the ones who tell him when the enemy is near and this gives him a chance to use his wits and to defend himself. But if the birds and the men are first killed then ʻĪmaikalani can be slain, he will not escape.’

When Omaokamau heard this from the man, he stood up and started off to carry out the advice given him. When he came up to the place where the birds generally sat he crept up cautiously and struck them with his club, killing them. He then turned to ʻĪmaikalani and poked him in the stomach with the point of his club, killing him.

In explaining to ʻUmi how he killed ʻĪmaikalani, Omaokamau said “to kill ʻĪmaikalani, you must first kill the birds and the two watchmen, who are ʻĪmaikalani’s guards and who give him warning of the approach of any person. Kill the birds and the men, then you will be able to kill ʻĪmaikalani. That is how I was able to kill him.” (Fornander) (The image shows Imaikalani, drawn by Brook Parker.)

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