Tradition abounds in bold outlines, here and there interspersed with
curious details, of the many prominent expeditions to the Hawaiian
Islands, from the beginning of the eleventh to the latter part of
the twelfth centuries, of adventurous Tahitian, Samoan and Georgian
chiefs. Learning of the existence and approximate location of the
group, and perhaps guided to an extent by intervening islands and
atolls that have since disappeared, they came with large fleets of
barges and double canoes, bearing their families and attendants,
their priests, astrologers and musicians, and by degrees possessed
themselves or their immediate descendants with the fairest portions
of the little archipelago. For a century or more bitter feuds
and frequent wars followed; but in the end the invaders and the
invaded, both of the same Polynesian race, became assimilated through
concession, intermarriage and fundamental identity of religious cult,
and thenceforth in a united and homogeneous stream flowed down the
years. The genealogies of the prominent chiefs and priests were alone
preserved; and while, in after-generations, some of them traced their
lines of rank to the native stock of Nanaula, and others to the chiefs
of the second migratory influx from the south, the ruling families
of the entire group had become so united in blood by intermarriage
that it was difficult to find a chief of distinction who could not
trace his lineage back to both.
But during the migratory period referred to, especially marked by
the coming of Nanamaoa, Pili, Paao and the Oahu and Maui Paumakuas,
the Hawaiian group was not the only scene of foreign adventure among
the central islands of the Pacific. The native chiefs of Hawaii, whose
ancestors had reached the group more than five hundred years before,
were quite as adventurous and skilled in navigation as their southern
invaders; and thus while the latter, continually augmented in numbers
by fresh arrivals, were steadily possessing themselves of the lands
and governing forces of the Hawaiian Islands, a few resolute chiefs
of the old line, either in a spirit of retaliation or because the way
had been pointed out, boldly spread their sails for the abandoned
homes of their aggressors, and by conquest or other means acquired
lands and influence in the distant islands of the south.
The mooolelo about to be related embraces the romantic story of
one of these expeditions of native Hawaiian chiefs to the southern
islands, and presents an interesting picture of the manners, customs
and aspirations of the mid-Pacific Argonauts of that period.
Somewhere about the year A.D. 1040 Maweke, a native chief of the line
of Nanaula--the first of the family that is brought prominently to view
in the chronology of the second influx--was the alii-nui, or nominal
sovereign, of the island of Oahu. He had three sons--Mulielealii,
Keaunui and Kalehenui. On the death of Maweke, the eldest son,
Mulielealii, acceded to the title of alii-nui, occupying the western
side of the island. Kalehenui was given possessions at Koolau, and
Keaunui was established in the district of Ewa. The latter became
the ancestor of a line of powerful chiefs in that district, and is
credited with having cut or opened the navigable channel near the
Puuloa salt-works, by which the estuary now known as Pearl River, not
far from Honolulu, was rendered accessible to navigation. No further
reference need here be made to this branch of the family beyond the
remark that Keaunui became the father of Lakona, and also of Nuakea,
the wife of Keoloewa, King of Molokai, and of the prophet Moi, who
fell with Kaupeepee in defence of the fortress of Haupu, as related
in the legend of "Hina, the Helen of Hawaii."
Mulielealii had three sons--Kumuhonua, Olopana and Moikeha--and
one daughter, named Hainakolo. As the eldest son and successor of
his father, Kumuhonua in time acceded to the patrimonial estates
and titles; but the younger brothers, not content, as they grew
to manhood, with the small allotments which must necessarily have
been accorded them, concluded to seek for ampler and more inviting
possessions elsewhere.
The Paumakua family occupied a large part of the eastern side of the
island, and, although they were of the stock of the second influx,
their relations with the native chiefs and people seem to have been
peaceful and satisfactory. Paumakua, who first appeared in native
annals two generations before the time of Olopana and his brothers,
either as an immigrant from one of the southern islands or the
son or grandson of a chief of recent arrival, was one of the most
restless and dashing of the prominent leaders of that period. The
legends of the time glow with stories of his marvellous exploits and
adventures in foreign lands, and the friendly feeling entertained for
his immediate successors was doubtless due in a great measure to the
respect established for them through his rank and prowess.
It is claimed by tradition that Paumakua visited all the foreign lands
then known to the Hawaiians, and brought back with him many things
that were strange. From one of his voyages he returned with two white
priests, Keakea and Maliu, from whom several ecclesiastical families
subsequently claimed descent and authority. At another time he brought
back Malela, a noted prophet and sorcerer, and three other persons of
a strange race, one of whom was a woman. Tradition somewhat minutely
describes them as "foreigners of large stature, bright, staring,
roguish eyes, and reddish faces."
As the voyages of this adventurous chief were sometimes of many months'
duration, and he is said to have prosecuted his researches in almost
every direction, it is not impossible that the foreigners with "roguish
eyes and reddish faces" were aborigines of North America. But, leaving
this to conjecture, tradition permits no doubt that Paumakua was a
skilful and fearless explorer, and through his enterprise acquired
renown for himself and respect for his descendants, one of whom is
about to be presented to the reader.
As already stated, the younger sons of Mulielealii, Olopana and
Moikeha, not content with their prospects in Oahu, resolved to seek
fame and fortune elsewhere. Both were unmarried, but, through some
circumstance or for some purpose not mentioned by tradition, Moikeha
had adopted a young son of Ahukai, the great-grandson and successor of
Paumakua. The name of the boy was Laa, or Laa-mai-kahiki, to which it
was subsequently extended. The child-chief could not have been without
political prospects, for he is referred to in the chants as "Chief of
Kapaahu and Lord of Nualaka." Although the custom was common then,
as now, among Hawaiians of every rank and condition, of exchanging
and adopting children, the adoption of so promising a scion of the
Paumakua line by a grandson of Maweke must have been the result of
some extraordinary compact, all reference to which has disappeared
from tradition.
Taking leave of their relatives on Oahu, Olopana and Moikeha, with
a considerable number of attendants, embarked for the island of
Hawaii, and established themselves at once in the beautiful valley of
Waipio, in the district of Hamakua. What chief, if any, they found
in possession there is not stated; but it was not long before the
valley was ruled by Olopana, with Moikeha as his principal captain and
adviser. The young chief Laa accompanied his foster-father to Waipio,
and there Moikeha began to instruct him in the manly accomplishments
for which in after-years he became distinguished.
To strengthen his rule and protect himself against the encroachments of
neighboring chiefs, Olopana married Luukia, granddaughter of Hikapaloa,
chief of Kohala, and a descendant of the ancient line of Nanaula, to
which Olopana himself belonged by lineage still more direct. He urged
his brother to follow his example and connect himself by marriage with
some one of the ruling families of Hamakua. Such an alliance could
have been readily made by Moikeha, for his strain was undoubted, and
in manly beauty and courtly graces he had scarcely a peer in all the
group; but he declared that he had a wife in his spear and an heir in
Laa, and would not create a jealousy in the family by adding to either.
But the brothers did not remain long in Waipio. A terrible hurricane,
followed by storms and floods, completely devastated the valley,
compelling the inhabitants to abandon their homes and seek refuge
elsewhere. Moikeha had never been satisfied with Waipio, and in the
midst of the ruin around them found little difficulty in persuading
his brother to make a bold push for the misty and far-off land of
Kahiki. Preparations for the journey were immediately made, and in five
large double canoes the brothers, with Laa and a considerable body
of attendants, set sail for the islands of the south. They knew the
general direction, and the sun and stars guided them in their course.
A prosperous wind wafted them to the Society group, and they finally
landed on the island of Raiatea, and forcibly took, or in some other
manner secured, possession of the district of Moaula. Olopana was
accepted as sovereign of the district, and soon became a ruler of
opulence and distinction. Moikeha, still his chief adviser, built
a sumptuous residence and heiau for himself, called Lanikeha, or
"the heavenly resting-place," and became noted for his hospitality.
For some time--perhaps for four or five years--the brothers dwelt
together in harmony, and then misunderstanding and trouble came between
them--it need scarcely be said, through a woman--which drove Moikeha
again to the sea and separated them for ever. A meddlesome native chief
named Mua, who was jealous of the popularity of Moikeha and desirous
of supplanting him in the favor of Olopana, called the attention of
Luukia on several occasions to Moikeha's affluent style of living,
and intimated that his purpose was to thereby secure the friendship
of influential chiefs, and in the end wrest the sovereignty of the
district from his brother. Alarmed at last, she bore the tale to
her husband, and at length succeeded in arousing his suspicions. A
coldness toward Moikeha very naturally followed. Olopana could not
help but note his brother's increasing popularity, and one day took
occasion to rebuke him for his extravagance and love of display,
suggesting, at the same time, that a more modest style of living would
comport better with his position. Moikeha, who had never harbored a
thought that was not loyal to his brother, was profoundly grieved at
these words of suspicion, and resolved to leave Raiatea at once and
return to the Hawaiian Islands. Feeling that he had gone too far in
thus indirectly accusing his brother of meditated treachery, Olopana
endeavored to persuade him to remain; but Moikeha's resolution could
not be shaken, and he set about preparing at once for his return to
the Hawaiian group.
The number of canoes manned and provisioned for the voyage is
not stated; but tradition avers that the fleet was equipped under
the superintendence of Moikeha's famous prophet and astrologer,
Kamahualele; and, with the priest Mookini, Laamaomao, the director of
the winds, and a large party of chiefs and retainers, the expedition
set sail for Hawaii, the young chief Laa being left behind with
Olopana.
It was one of the most imposing fleets that had ever sailed out of the
harbor of Opoa. The large double canoe bearing Moikeha and his priests,
gods, astrologer, principal navigator, wind director and personal
attendants, was the same in which he had sailed for Kahiki. The kaulua
was nearly a hundred feet in length, and afforded ample accommodations
for the forty or more persons assigned to it. It was painted red,
and at the masthead floated the pennon of a Polynesian alii.
Moikeha embarked with a number of distinguished companions, but the
most noted was Laamaomao--a name signifying, perhaps, the sacred bluish
green or wind clouds. He was the director of the winds, which were
stored in his ipu, or calabash, and went forth at his bidding. He bore
a close resemblance to the Æolus of the Greeks. After accompanying
Moikeha to the Hawaiian Islands he took up his abode near a place
called Hale-a-Lono, a well-known eminence of Kaluakoi, on the island
of Molokai, and was subsequently deified and worshipped as an aumakua,
or god of the winds.
With musicians and drummers to enliven the spirits of the voyagers,
and favoring winds from the ipu of Laamaomao, the journey seems to have
been prosperous, and no incident of note occurred until the island of
Hawaii was sighted. As the green hills of Kau came to view songs and
shouts of joy went up from the canoes. A voyage of over twenty-five
hundred miles in open boats had tested the patience of the party,
and land at last was a joyous sight to them all. Many leaped into the
water and swam beside the canoes. Mookini, the high-priest, burned
incense before the gods, at the same time addressing them a prayer
of thanksgiving, and Kamahualele, the astrologer and poet, recited
an inspiring chant in further celebration of the occasion. The chant
has been preserved by tradition.
Some of the early poetic accounts of the first appearance of the
islands of Hawaii above the surface of the ocean mention Hawaii,
the largest of the group, as suddenly rising from the great deep
and becoming a part of a row or cluster of islands "stretching to
the farthest ends of Kahiki," from which it is conjectured that,
centuries back in the past, islands now no longer existing marked the
way at intervals between the Society and Hawaiian groups. The other
islands of the Hawaiian cluster are referred to as natural births,
their parents being demi-gods or distinguished chiefs. Thus, in the
language of an old chant:
"Rising up is Hawaii-nui-akea!
Rising up out of the night (Po)!
Appeared has the island, the land,
The string of islands of Nuuamea,
The cluster of islands stretching to the farthest ends of Kahiki.
To Kuluwaiea of Haumea, the husband,
To Hina-nui-a-lana, the wife,
Was born Molokai, a god, a priest,
The first morning light from Nuuamea.
Up stands Akuhinialaa,
The chief from the foreign land;
From the gills of the fish
From the overwhelming billows of Halehale-kalani,
Born is Oahu, the wohi,
The wohi of Akuhinialaa,
And of Laamealaakona the wife."
Kamahualele began by repeating an ancient story of the origin of
the several islands of the group, and concluded his chant with these
hopeful words:
"O Haumea Manukahikele.
O Moikeha, the chief who is to reside,
My chief will reside on Hawaii--a!
Life, life, O buoyant life!
Live shall the chief and priest,
Live shall the seer and the slave,
Dwell on Hawaii and be at rest,
And attain old age on Kauai.
O Kauai is the island--a!
O Moikeha is the chief!"
Thus sang the poet, with his face toward the verdant slopes of Kau,
while the canoes of the fleet gathered around him, that all might
hear the words of one who read the fate of mortals in the stars.