Hawaiian Traditions | Page 24 | Images of Old Hawaiʻi

December 10, 2023 by Peter T Young Leave a Comment

Isthmus

Volcanoes in the Hawaiian Islands form in response to hot-spot magmatism deep below the lithosphere. As a volcano is moved away from the hot spot by motion of the Pacific tectonic plate, it ceases volcanic activity and a new vent forms.

Thus, a chain of volcanoes forms along the direction of plate motion, with younger volcanoes near the position of the hot spot.

As volcanoes emerge above the sea surface, they form a gently sloping volcanic shield; the period from when a new volcano breaks the sea surface to the end of shield building is estimated to last about 0.5 million years.

Throughout the growth of a volcano and for some time after completion of its shield, weight on the thin oceanic crust causes the volcano to subside. During shield building, rapid growth outpaces subsidence and there is a net increase in height and area. However, when shield building ceases, net subsidence submerges many areas formerly above sea level.

In addition, over long time periods, erosion is an important factor in changing the topography of an island. Erosion is difficult to model because there is no accurate way to determine the timing and magnitude of all events. (Price and Elliott-Fisk)

Maui is a doublet – that is, it originally consisted of two distinct islands which were later united. (USGS) West Maui and Haleakala lava flows joined to form a broad, low isthmus. (Holthus) The 7-mile wide valleylike isthmus earned Maui the nickname of the “valley isle.” (Britannica)

“The north side of the isthmus, the location of Pauleukalo Marsh and Kanaha Pond, consists of stream-transported sediments and beach material. The marshes have formed in coastal depressions. Kanaha Pond formed in weathered lava. During floods, freshwater overflows the wetland and the barrier ridge and discharges directly to the ocean.”

“The beaches along the north side of Maui’s isthmus are discontinuous and fronted by beachrock outcrops. Beach rock up to 790 ft offshore from the present beach indicates a general trend of erosion over the last few hundred years.”

“The south side of Maui’s isthmus supports a 4 mi long, gently curved barrier beach which separates Kealia Pond from the ocean. Water level fluctuates seasonally, forming a 400-500 acre shallow, brackish pond in winter and spring, and exposing extensive red-brown mudflats in summer.”

“The wetland is slowly filling with stream-transported deposits of terrigenous material and wind-blown beach sands. The pond’s

drainage outlet is periodically blocked by sand, but clears during heavy streamflows.” (Holthus)

The abundance of water in Nā Wai ʻEhā ((“The Four Great Waters”) – Waiheʻe River, Waiehu Stream, Wailuku (ʻĪao) Stream and Waikapū Stream are in central Maui) enabled extensive loʻi kalo (wetland kalo) complexes, including varieties favored for poi-making such as “throat-moistening lehua poi.” (CWRM)

Nā Wai ʻEhā once “comprised the largest continuous area of wetland taro cultivation in the islands.” Its “complex agricultural system of wetland kalo cultivation,” together with the abundant protein sources in the streams and nearshore waters, supported one of the largest populations on Maui.

The fertile kalo lands, complex system of irrigation ʻauwai (ditches) and abundant fresh water from Nā Wai ʻEhā sustained Hawaiian culture for 1,000-years.

Given the makeup of the Nā Wai ʻEhā, Waiheʻe River and ‘Īao historically would have flowed continuously to the coast; Waiehu Stream would have flowed continuously to the coast at least 95 percent of the time; and Waikapū Stream would have flowed continuously to the coast less than half of the time. (USGS)

While water was flowing in the river valleys, in about 1840 it was estimated that, “The isthmus is too dry to be fit for cultivation; it is in extent about twenty by fifteen miles. During nine months of the year it is a fine grazing country, and feeds large herd of cattle, that are mostly owned by foreigner.” (Wilkes (1840-41))

“The district of Wailuku is composed of valley and upland. The soil in the former is extremely rich and well watered; the upland, also, produces good crops when sufficient moisture can be had. Potatoes, corn, sugar-cane, and sweet potatoes, are the chief products of the windward side of the island.” (Wilkes)

“Between the beaches of Kahului and those of Maalaea and Kalepolepo lies a vast expanse of level land, forming an isthmus connecting east and west Maui, which as it exists is fit for nothing except the pasturage of animals and in some places not even fit for that owing to an entire destitution of water supply.” (Pacific Commercial Advertiser, June24, 1876)

“The area of this land is perhaps not less than fifty thousand acres, and capable, if irrigated, of producing many thousand tons of sugar. Most of this belongs to the government, and if the spirit of enterprise were rife among those in authority …”

“… this whole plain could be turned into a garden, for there is an abundance of water running waste upon the highlands of Haleakala amply sufficient if utilized for this purpose to supply the entire tract.”

“The subject of irrigation of this plain has been more than once brought forward for consideration, but no thorough investigations have been divulged, if they have ever been made, as to the best means of bringing down the waste water on to it, or the probable expense that would accrue, although the feasibility of the project is not to be doubted.”

“During the reign of Kamehameha V, some investigations were said to have been made, but as to their nature or comprehensiveness the public were allowed to remain in the dark, or to be satisfied with the dicta of his imperious ministry, that the engineering would be too costly and the whole affair too ponderous to be handled by the government.”

“This is certainly one of our first and greatest needs, and with reciprocity to back us there would be no fear of the result… We have heard of a suggestion to irrigate this plain, or a part of it, by water derived from the streams of Waiehu and Waihee, much of whose water now runs to waste.” (Pacific Commercial Advertiser, June24, 1876)

By the 1870s, growing plantation interests in the region sought out ways to turn what had become almost desolate isthmus lands and neighboring kula lands of Maui, green with cane.

Their economic plan was made viable by the passage of a Reciprocity Treaty between the United States and the Hawaiian Kingdom on January 30, 1875; and subsequent ratification of the treaty by King Kalākaua on April 17, 1875.

The treaty went into effect on September 9th, 1876, and on September 13th, 1876, King Kalākaua granted issuance of the first Water License for construction of the “Haiku Ditch,” and drawing water out of streams of the Hāmākua Loa District.

The initial development of the ditch system was authorized as a part of the Hawaiian Kingdom’s program to promote prosperity for all the people of the Kingdom. (Kumupono)

Sugar was planted and the West Maui streams were diverted. In addition, five ditches originating in East Maui at different levels are used to convey the water from that region to the cane fields on the isthmus of Maui.

In order of elevation they are Haiku, Lowrie, Old Hamakua, New Hamakua, and Kailuanui ditches. They cross about 20 gulches east of Maliko, all of which have more or less water at all times and large quantities after storms. (USGS, 1910-1911)

Wailuku Sugar was organized in 1862 by James Robinson, Thomas Cummins, J Fuller and agent C Brewer. In 1878, through his friendship with King Kalākaua, Claus Spreckels secured a lease of 40,000-acres of land on Maui and by 1882 he founded the Hawaiian Commercial Company (later known as Hawaiian Commercial & Sugar Company – HC&S.)

The late-1890s saw internal family conflicts. Spreckels lost control of HC&S and in 1898; it became a part of Alexander & Baldwin Co. Following the 1948 merger of HC&S and Maui Agriculture Co., HC&S became a division of Alexander & Baldwin.

Fast forward to December 2016, Hawai‘i saw its last sugar harvest on the Maui isthmus. In December 2018, Alexander & Baldwin (A&B) announced that it had sold its 41,000-acre sugar plantation in Maui’s central plains to Mahi Pono LLC, a joint venture between Pomona Farming LLC, a California-based agricultural group, and the Public Sector Pension Investment Board (PSP Investments), one of Canada’s largest pension investment managers.

Much of the sugar land is now in diversified farming (with orchard and row crops such as lime, lemon, orange, tangerine, coffee, avocado, macadamia nut, ‘ulu, onion, kale, lettuce, watermelon, bananas, coconut, and lilikoi) by Mahi Pono.

As of December 2022, Mahi Pono had planted more than 1.64 million trees on approximately 8,625 acres of land. In addition to our tree plantings, we have also prepared over 9,000 acres of grass pastureland to support our Maui Cattle Company grass-fed beef operations. Their products are typically sold under the Maui Harvest brand. (Mahi Pono)

December 1, 2023 by Peter T Young Leave a Comment

Oʻahu ‘Wai’ Ahupuaʻa

Kamapuaʻa had several life forms, including that of a human being and that of a hog. His home was at Kaliuwaʻa, in Kaluanui, Koʻolauloa. ʻOlopana was the king of Oʻahu at this time. (Fornander)

The Hawaiian deity Kamapuaʻa, is a part of the Lono god-force, and possessed many body forms (kinolau), representing both human and various facets of nature. He was born in pig-form to Hina (mother) and Kahiki‘ula (father) at Kaluanui in the Koʻolauloa District of O‘ahu. (Maly)

ʻOlopana, an Oʻahu Chief (and younger brother of Kahikiʻula,) was an adversary of Kamapuaʻa. It was Kamapuaʻa’s custom to go and steal the chickens from ʻOlopana’s lands at Kapaka, at Punaluu, and at Kahana

In one night all the chickens in these different places would be taken. On one of these expeditions, just before daylight while on his way home he met Kawauhelemoa, a supernatural being who had the form of a chicken, who enticed him on until he was discovered by the guards of Olopana.

When ʻOlopana heard that it was Kamapuaʻa that was robbing the hen roosts he sent word to all the people from Kahana to Kaluanui to go after Kamapuaʻa and bring him on their backs to his presence. The people who were sent on this mission numbered about eight hundred.

When they came to Kamapuaʻa, they took him and bound him with ropes, then placed him on a pole and carried him. At Kaluanui, Kamapuaʻa heard about ʻOlopana’s preparations for battle, so he made plans to escape before ʻOlopana and his men arrived.

Kaliuwaʻa is a very high cliff, impossible to climb up or down since there is no trail. The cliff is about two thirds of a mile high. Against this cliff Kamapuaʻa leaned forward and stretched his body to the top to provide a way for his parents, his older brothers, his grandmother, and their servants to escape with all their possessions.

When ʻOlopana and his men arrived at Kaluanui, Kamapuaʻa wasn’t there. ʻOlopana then searched for him , finally ending up in Waiʻanae where ʻOlopana and his men settled.

However, he still couldn’t capture Kamapuaʻa because he didn’t have a kahuna (priest) to direct his efforts. Lonoawohi (aka Lonoawohi) was ʻOlopana’s kahuna when ʻOlopana became king of O’ahu; however, Lonoawohi had been removed from office, bound with ropes, imprisoned, and sentenced to death for a transgression against the chief.

To replace Lonoawohi, ʻOlopana summoned the kahuna Malae from Kauai. Malae told ʻOlopana, to overcome his opponent, he should all the pigs, ʻawa, chickens, fish, men, and bananas you can; take these and lay them before Kamapuaʻa as offerings. These offerings will enfeeble him, and his strength will be gone.”

ʻOlopana carried out Malae’s instructions and laid the offerings before Kamapuaʻa – Kamapuaʻa became weak and feeble. The men then seized Kamapuaʻa and dragged him to Pahoa in Waiʻanae, where Lonoawohi was bound and fastened to a post. ʻOlopana intended to sacrifice him with Kamapuaʻa.

Lonoawohi knew that if Kamapuaʻa was killed, he, too, would be killed, so he directed his sons to go and speak to the men: “You two, go to the men and tell them, ‘E! The king said not to cut the pig open. Take him as he is to the sacrificial altar. It will take several days to reach ‘ʻOlopana’s place; if you kill the pig now, he will surely decay, and the king’s sacrifice will be spoiled.”

“The pig must not be dragged on the ground, either, for his skin will get bruised and damaged. The pig must be carried on poles. When you get tired, put the hog on the ground and rest.”

The men carefully carried Kamapuaʻa to ʻOlopana’s place and put him in the heiau.

That night Lonoawohi slept at the post to which he was tied, his sons with him, while the guards kept watch around the house; and Kamapuaʻa slept in the heiau, also under guard.

Late that night Lonoawohi prayed, and at the close of his prayer, the ropes which held him fell from his body and he rose and walked out of the house, where he found the guards all asleep. When he arrived at the place where Kamapuaʻa was being held, he found the guards asleep.

Lonoawohi then placed his hand at the nostrils of Kamapuaʻa and discovered he was still alive and breathing. Lonoawohi said: “Alive! I thought you might be dead, but I see that you’re not. These bones will live!”

After a while he again said to Kamapuaʻa: “E! The wai lands of Oʻahu are mine.”

The meaning of the request was this: Lonoawohi wanted all the lands containing the word “wai,” such as, Waiʻanae, Waialua and so on.

Lonoawohi knew, through his great powers, that ʻOlopana would be killed, and that Kamapuaʻa would conquer and possess the island of Oʻahu. This was the reason he made this request.

After this exchange between Lonoawohi and Kamapuaʻa, the kahuna returned to his place and sat down. For the rest of the night, he prayed to his god because at dawn he was to be placed on the sacrificial altar with Kamapuaʻa.

In the morning ʻOlopana and the priest Malae began the ceremonies performed before a human sacrifice was offered. The two went and climbed onto the terrace (ʻanuʻu) of the sacrificial stand (lele) and prayed; before the prayer ended, Kamapuaʻa rose above them and opened his eyes.

When Malae and ʻOlopana saw Kamapuaʻa standing above them, they froze with fear and awe. Kamapuaʻa prayed and invoked his many bodies and all his gods. At the close of the prayer the heiau was surrounded by the gods and pigs. Kamapuaʻa then called out to the priest Lonoawohi .

Then, Lonoawohi appeared and raised a kapa banner to mark off an area of kapu; those who entered this area would be saved from death. After this, the slaughter began and the only one who survived Kamapuaʻa’s wrath was Makaliʻi. This was how Kamapuaʻa killed ʻOlopana and conquered Oʻahu. (KCC)

When Kamapuaʻa started to divide the land, one of the notable aspects of the tradition of Kamapuaʻa is that, Lonoawohi, his priest, asked for and received the lands whose names begin with the word “wai” (i.e. Waikiki, Waianae, Waiawa, Wailupe, etc.) Thus, the priests of the Lono class received the “wai” lands. (Maly) This gave a monopoly of well-watered lands on Oʻahu. (Landgraf)

Kamapuaʻa missed his parents, so he transformed to a fish and traveled to Molokai; he convinced his parents to return to O‘ahu. Satisfied that his parents were home, Kamapuaʻa turned into his fish body for a final journey to Kahiki, the ancestral homeland. (Dye) Later, the lands were redistributed. (Landgraf)

In Hawai‘i and essentially in all cultures – water meant life and growth. In Hawai‘i – “Wai” – fresh water – is a life force – it meant abundance and wealth and was a consistent theme in native traditions, practices, land use and historical accounts.

(Lots of information here is from Fornander, Westervelt, KCC and Maly; the image is a collage of a wooden carving of the demi-god Kamapuaʻa – at Bailey House Museum.)

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A collage of a wooden carving of the demi-god Kampua’a – at Bailey House Museum

November 29, 2023 by Peter T Young Leave a Comment

Kauwā

At the time of European contact in 1778, Hawaiian society comprised four levels. People were born into specific social classes; social mobility was not unknown, but it was extremely rare.

The kapu system separated people into four groups: Aliʻi, the ruling class of chiefs and nobles (kings, high chiefs, low chiefs); Kahuna, the priests (who conducted religious ceremonies at the heiau and elsewhere) and master craftsmen; Maka‘āinana, commoners (the largest group) those who lived on the land; and Kauwā (or Kauā), social outcasts, “untouchables”.

“[T]he Paramount Chief (Ali’i Nui) fulfilled the role of father to this people … At the other extreme of the social order were the despised kauwā, who were outcasts …”

“… compelled to live in a barren locality apart from the tribesmen or people “belonging to the land” (ma-ka-‘aina-na), and whose only function and destiny was to serve as human sacrifices to the Ali’i’s war god Ku when a Luakini or war temple was dedicated in anticipation of a season of fighting.” (Handy & Pukui)

“The kauwā class were so greatly dreaded and abhorred that they were not allowed to enter any house but that of their master, because they were spoken of as the aumakua of their master.”

“Men and women who were kauwā were said to be people from the wild woods (nahelehele), from the lowest depths (no lalo liio loa).” (Malo) The word kauwā “was used in historic times to mean servant, but originally it meant outcast.”

“There was a landless class of people who were probably the descendants of aborigines found already settled in the Hawaiian Islands when the migrants from the south came and their chiefs established themselves as overlords.”

“In the district of Ka‘u on the island of Hawaii the Kauwā were confined to a small infertile reservation. This reservation was the dry, rocky west half of the ahupua’a named Ninole, which is near Punalu‘u.”

“For a makaainana or ali‘i to walk on kauwā land was forbidden. Whoever did so became defiled and was put to death. However, a kauwā, with head covered under a scarf of tapa and eyes downcast, might go to the chief in case of need.”

“When in need of a victim for human sacrifice at the war temple a priest would go to the boundary of the kauwā reservation and summon a victim. The man summoned could not refuse.”

“If a kauwā woman gave birth to a child sired by an ali’i the child was strangled; and the same was true of a child born to a chiefess whose father was a kauwā.” (Handy, Handy & Pukui)

Kepelino gives a detailed description of kauwā under the title ‘The Slave Class,’ as follows: “The slaves or kauwā were people set apart from the rest and treated like filthy beasts. They could not associate with other men. They were called ‘corpses,’ that is, foul-smelling things.”

“They were not allowed to marry outside their own class. If they were married and bore children to one not a slave, then all those children would have their necks wrung lest disgrace come to the family and the blot be handed down to their descendants.”

“The slaves were considered an evil here in Hawaii. They increased rapidly, – a thousand or more there were. They continued to give birth from the time of their ancestors until the present time, they could not become extinct.”

“They are not a laboring class; they were not selected to serve the chiefs; but on the tabu days of the heiau [anciently] they were killed as offering to the idols.”

“The slaves occupied themselves with their own work. They had a separate piece of land given them by their masters where they built houses and sought a livelihood for themselves by farming and fishing.”

“This land was tabu. Those not slaves could not till there or use its products. The commoner who trespassed on the land was put to death.”

“The slaves were so tabu that they could not bare their heads but must cover themselves with a wide piece of tapa with great humility and never look up.”

“They were so tabu that they were not permitted to enter the house-lot of other men. If they wished for anything they came outside the enclosure and spoke. But to the place of their Chief who was their master they were at liberty to go.”

“The slaves were very different in old times, a humble people, kind and gentle. They worked for a living much like those who work under contract, but they were despised in Hawaii and are so to this day, they are not regarded as like other people.”

“There were slave lands in every district of the islands, as, for example, Ka-lae-mamo in Kona on Hawaii, Makeanehu in Kohala, and so forth.” (Kepelino)

“When the ancient system of kapu was abandoned in Liholiho’s reign, the humiliation of the kauwā ended, and they merged with the maka‘ainana gradually over the years.” (Handy, Handy & Pukui)

November 28, 2023 by Peter T Young Leave a Comment

Dogs

The dog was present at the time of European discovery of Polynesia in only a few archipelagoes. The Tuamotus, Society Islands, Hawaiian Islands, and New Zealand had dogs. (Luomala)

The generalized description of the native dog by J. R. Forster (1778) notes, “The dogs of the South Sea isles are of a singular race: they most resemble the common cur, but have a prodigious large head, remarkably little eyes, prick-ears, long hair and a short bushy tail.”

“They are chiefly fed with fruit at the Society Isles; but in the low isles and New Zealand, where they are the only domestic animals, they live upon fish.”

“They are exceedingly stupid, and seldom or never bark, only howl now and then; have the sense of smelling in a very low degree, and are lazy beyond measure …”

“… they are kept by the natives chiefly for the sake of their flesh, of which they are very fond, preferring it to pork; they also make use of their hair, in various ornaments …”

“The quadrupeds in [the Hawaiian Islands], as in all the other islands that have been discovered in the South Sea, are confined to three sorts, dogs, hogs, and rats. The dogs are of the same species with those of Otaheite, having short crooked legs, long backs, and pricked ears.”

“I did not observe any variety in them, except in their skins; some having long and rough hair, and others being quite smooth. They are about the size of a common turnspit; exceedingly sluggish in their nature; though perhaps this may be more owing to the manner in which they are treated, than to any natural disposition in them.”

“They are in general fed, and left to herd with the hogs; and I do not recollect one instance in which a dog was made companion in the manner we do in Europe.”

“Indeed, the custom of eating them is an insuperable bar to their admission into society; and as there is neither beasts of prey in the island, nor objects of chace, it is probable that the social qualities of the dog, its fidelity, attachment, and sagacity, will remain unknown to the natives.”

“The number of dogs in these islands did not appear to be nearly equal in proportion to those in Otaheite. But, on the other hand, they abound much more in hogs; and the breed is of a larger and weightier kind.”

“The supply of provisions of this kind, which we got from them, was really astonishing. We were near four months either cruising off the coast, or in harbour at Owhyhee.”

“During all this time, a large allowance of fresh pork was constantly served to both crews; so that our consumption was computed at about sixty puncheons of five hundred weight each.”

“Besides this, and the incredible waste, which, in the midst of such plenty, was not to be guarded against, sixty puncheons more were salted for sea-store. The greatest part of this supply was drawn from the island of Owhyhee alone, and yet we could not perceive that it was at all drained, or even that the abundance had any way decreased.”

“The hogs, dogs, and fowls, which were the only tame or domestic animals that we found here, were all of the same kind that we met with at the South Pacific islands. There were also small lizards; and some rats, resembling those seen at every island at which we had as yet touched.”

“Of animal food, they can be in no want; as they have abundance of hogs, which run, without restraint, about the houses; and if they eat dogs, which is not improbable, their stock of these seem to be very considerable”. (Cook’s Journal)

Hawaiians lived by a strict set of laws known as kanawai. Certain people, places, and things were kapu (forbidden.) Kapu established rules for behavior. For example, women and men ate separately. Also, women were forbidden from eating certain foods such as pork [they ate dog instead], coconuts, and bananas. (NPS)

Dog teeth were made into hula ankle rattles (kūpe’e niho īlio) that were worn in pairs by male dancers; these produced sharp, rattling sounds. An average pair might contain the canines of up to 500 dogs.

November 27, 2023 by Peter T Young Leave a Comment

Lei Niho Palaoa

The ornaments of the nobility consisted of head-dresses of feathers, palaoas, or charms of bone suspended from the neck, and necklaces and bracelets of shells. (Kalakaua)

The lei niho palaoa were among the most significant symbols of rank in Hawai‘i. (Bishop Museum)

The koholā or whale was formerly called the palaoa. (Malo) “The whale is the largest ocean creature and a majestic manifestation of Kanaloa.

From the ivory of this creature. The highly prized ‘Palaoa’ or whale-tooth pendant is carved. This palaoa wa only worn by ali‘I of highest rank.” (Kanahele)

The scarcity of the palaoa and its connection to Kanaloa brought mana to the carver, to the pendant itself and eventually to the wearer of the pendant.

The aliʻi who possessed this kinolau or body form of the great God would himself/herself acquire the characteristics, intelligence and knowledge of the God. Therefore, it would be advantageous for any aliʻi to secure the ivory whale-tooth of this Kanaloa body form. (KIRC)

The carved hook pendant is strung on thousands of finely braided strands of human hair. These significant lei were worn by Ali‘i of both genders. These whale teeth were collected from carcass that would wash ashore at specific places in the islands. (Bishop Museum)

The carved form of the lei niho palaoa pendant mimics the shape of a protruding tongue. It alludes to the genealogical right of the chiefs to speak for and rule their people.

The pendant is suspended on coils of finely braided human hair. As hair contains mana, or divine power, a chief wearing a lei niho palaoa carried the mana of his or her ancestors, as well as that of the gods.

The term lei niho palaoa has evolved over time to refer to the symbolic representation of the pendant, and not necessarily the material from which they were made.

Many lei niho palaoa worn by members of high rank in Hawaiian society were crafted from materials such as bone or coral. However, lei niho palaoa made of sperm whale ivory were reserved only for the highest of aliʻi, or chiefs. One such Lei Niho Palaoa was Nalukoki. This was Ke‘eaumoku’s – father of Ka‘ahumanu.

Following Kalaniʻōpuʻu’s death in 1782, the chiefdom was inherited by his son Kīwalaʻō; Kamehameha (Kīwalaʻō’s cousin) was given guardianship of the Hawaiian god of war, Kūkaʻilimoku.)

Dissatisfied with subsequent redistricting of the lands by district chiefs, civil war ensued between Kīwalaʻō’s forces and the various chiefs under the leadership of Kamehameha.

At the first major skirmish, the battle of Mokuʻōhai (a fight between Kamehameha and Kiwalaʻo in July, 1782 at Keʻei, south of Kealakekua Bay on the Island of Hawaiʻi).

During the battle, “When Kīwala‘ō saw this high chief of Hawai‘i being thrust at by the men surrounding him, he called out in a hoarse voice: ‘Ea, be careful in thrusting the spear! Take care lest the niho (lei niho palaoa) be smeared with blood.’”

“When Ke‘eaumoku heard Kīwala‘ō’s first words, he thought he was to be saved, because of the command to be careful in thrusting the spears. When Kīwala‘ō uttered the last words, he realized he was in danger since the niho palaoa he was wearing was the source of Kīwala‘ō’s concern, lest it be soiled with blood.”

“This famous lei niho palaoa was named Nalukoki. Kīwala‘ō greatly prized it for it had been skillfully made of the hair of some famous ali‘i of Hawai‘i Nei, and if it had been soiled with blood its excellence would have been impaired.”

“At this moment, Kamanawa, one of the sacred twins of Kekaulike, saw Ke‘eaumoku’s danger. He quickly moved his men to where Ke‘eaumoku lay, and a heated battle was begun between his men and those of Kīwala‘ō.”

“In the midst of this heated battle a stone flew and struck Kīwala‘ō on the temple so that he fell close to where Ke‘eaumoku lay. When some of Kīwala‘ō’s chiefs saw the harm that had befallen their ali‘i ‘ai moku, they were weakened and began to retreat.”

Kīwala‘ō was not killed when struck by the stone, but had been stunned. “Ke‘eaumoku regained his strength and moved to where Kīwala‘ō lay.”

“He then said these words to the people who were listening: ‘I shall care for the body of the ali‘i.’ At the same time he seized the body of the faint Kīwala‘ō who was lying there, and with the leiomano in his hands, he slashed open Kīwala‘ō’s belly so that his entrails gushed forth and he died instantly.” (Desha)

“When Keōua and his chiefs realized that Kīwala‘ō was dead and they saw the slaughter of their men by Kamehameha’s warriors, they ran and leaped into the sea and swam to the canoes which awaited them.” (Desha)

After a struggle of more than ten years, in 1791, Kamehameha succeeded in securing control over that island of Hawaiʻi (and later, the entire Hawaiian Islands chain.)