THE WAGER MADE BY KAKUHIHEWA AGAINST LONOIKAMAKAHIKI.
After Kakuhihewa had heard from Loli the answer given by
Lonoikamakahiki, that the chant belonged to the king of Hawaii, the
chant was then made the subject of a contest. [249] After this was
agreed on the two kings came together to decide on their bets. Some
time was taken up in this before they agreed upon the different objects
for the wager. Kakuhihewa on his side offered that portion of Oahu from
Leahi point to the Kaena point as against the large feather kahili of
Lonoikamakahiki, Eleeleualani. Lonoikamakahiki on his side would not
agree to this, saying: “I will not wager my feather kahili for that
amount of land.” Because Lonoikamakahiki refused to agree to this offer
made by Kakuhihewa, Kakuhihewa again offered all the lands, in addition
to the former offer, embraced within the point of Kaena to the Kaoio
point at Kualoa.
Because of this last offer made by Kakuhihewa, which really meant the
passing away from him of almost all the lands of Oahu, Lonoikamakahiki
replied: “I will not allow my feather kahili to be wagered for the
amount of land you offer.” Kakuhihewa then replied: “Since you have not
agreed to my offer, make your offer then.” Lonoikamakahiki said: “I
will wager my feather kahili as against the inside of this house.”
Kakuhihewa then made answer: “That is agreed; here it is. You are
satisfied with the inside of the house as against your kahili, while I
was offering you almost all my possessions, which I had the chance of
losing to you.”
After the wagers had been agreed on, the loin cloth and kapa of
Lonoikamakahiki were given up at last. Kakuhihewa then said: “You
recite the chant first, for you have claimed that the chant was one in
honor of your name. After you have finished, then we will recite ours.”
Lonoikamakahiki replied: “You people had better make the first recital,
since I have claimed that you have appropriated the chant belonging to
others and are claiming it your own. In this way we will ascertain
positively whether the chant is yours. After you have finished, then I
will make my recital.”
Because of this argument advanced by Lonoikamakahiki, Kakuhihewa agreed
that they make the first recital of the chant taught them by
Ohaikawiliula. Following is the chant that caused the dispute:
It is the mirage [250] of Mana.
It is as though following behind.
The water is following,
The water of Kamakahou is following;
The water that is not water,
The mirage of Mana.
Like the sea is the water,
Like the water is the sea,
Like the sea is the water of Kamakahou.
The sugar-cane trash from my eating was cast away.
After I had gone beyond
I failed to recognize.
What was seen behind, again appears in front.
The Iliau [251] has wilted in the sun
[As] the plentiful dew of the morning.
Passed are the emblems of the god of the year, [252]
Gone to bury the dead
[On] the barren sands of Nonohili.
The coconut grove bends low seaward of Pokii,
In reverence to [the god] Makalii.
“There, that is the chant in honor of our name. Now it is your turn.”
Lonoikamakahiki replied: “The chant is not yours, it is mine.”
Kakuhihewa said: “We will know it is your chant, without any doubt,
after you have recited it.” Lonoikamakahiki then began the recital of
the chant, first taking the chant in his own name as taught him by
Hauna, and at the end he added on the chant taught him by the chiefess
from Kauai. Following is the chant in full:
Kahikahonua to Elekaukama,
Halalakauluonae,
Nanamakaikaeleua,
Mahehaluakama,
Laloia, Laloae Kama. [253]
Cling perseveringly to the breast
Of Kukulu of Halaaniani.
Falling hither, falling thither, [254]
Falling in the time of Kama, [255]
The base of the sky, Kama,
The base of Kuami
Paepaeilani
Kekupuaiawaawa
In the time of Hakiawihi Kama
Hakekoai, O Lono.
Opuukahonua, Kamakalewa,
Noiaku Kamahuola, [256]
Peu and Kiha,
The base of Kama,
Haena and Koenamimi.
Young is the offspring of Lonokaeho. [257]
Who art thou?
It is Kakaeke,
Hanakaeke,
Nanakaeke,
Paakaeke,
Maakake.
That is the bag that will bring fame,
That is the bag, the bag of— [258]
Two—
There are two Honokeana Keana;
There are two caves of Opihi;
There are three Kahana;
Two Mailepai;
Two Honokawai;
Kawailua;
Kekaa making the third.
There are four Mahinahina
On the top [259] of Alaeloa.
There are four lands containing Hono: [260]
Honokahua,
Honolua,
Honokohau,
Honopou;
That makes four lands containing Hono. [261]
The fifth is Kahakuloa,
Kahakuloa makes the sixth,
Makalina makes the eighth,
Waihee makes the ninth,
The ninth is Honokea, [262]
Of the divisions in Wailuku.
The tenth.
One is Koolau,
One is Wailuku,
One is Paie, [263]
One is Kahookuli in going.
Two—
Two stand up.
Two—
Two sit down.
Two—
Two are inclining against Keaahala.
Two—
Two Nuailua.
Three—
Three Makaiwa.
Three—
Three foundations.
Four—
Four Waipio.
Four—
There are four in the uplands of Halehaku.
Five—
There are five Pauwela.
Five—
Five Huleia.
Five—
There are five people
Chasing each other on the lonely coast of Paie.
The one in the lead is the seventh.
There are seven Pulehu,
There are seven Mana,
The Ohia of Paukauwila is the seventh.
There are ten—
There are ten of Lele.
There are ten—
There are ten of Molokai.
There are ten—
There are ten of Lanai.
There are ten—
There are ten of Kanaloa Kahoolewa, [264]
The foundation, the joining together of the isles.
They join and hug like lovers.
Scrape away, scrape away.
There is Hilo
Thatching,
Ridging;
There is your lover
Passing by.
The mouth is closed,
The hand beckons,
The eyes also beckon,
Else he will be ashamed
And weep at
The quiet cliffs.
Water is on Oahu,
It shows there above.
Kaunuohua is low
Like a crawling hill at Nihoa.
That cliff,
This cliff,
That fence of wood.
The great one there below,
He sits;
He sits, he stands,
He points, he sticks out his tongue,
Kukahaulani.
He has the eyes of a bird,
Head of a bird,
Beak of a bird,
Tongue of a bird,
Neck of a bird,
Breast of a bird,
Wing of a bird,
Body of a bird,
Leg of a bird,
Thigh of a bird,
Tail of a bird,
Knee of a bird,
Feet of a bird,
Claws of a bird,
Feathers of a bird,
Neck of a bird,
Crop of a bird,
Liver of a bird,
Intestine of a bird.
Since you are a small bird,
Out you must go
In the upland wilderness,
For such is the way you dwell in Kona.
And catch the spawn of the Ii
And carry the spawn of Keaau.
O thou Hanalei!
Hanalei, the source of the rains,
Made low from carrying such a burden,
Who has stood on the hill top
Whose shadow has reached the bottom.
They are greatly wearied by the roughness [of the sea].
Lift up the canoe,
Let the people get aboard
With the probing sticks,
With the binding ropes,
With the floaters.
Get aboard, paddle away, get on.
The canoe master is aboard;
It is Lelepahu of Hawaii;
It is the large Hawaii of Kane;
It is Hilo of Kane of Kapu;
It is Hilo with the high cliffs;
It is Ku, the Lehua-eater;
The bosom companion of Kalalea and others who dwell there.
Who dwell there.
The house stands in Kona,
The front faces Koolau,
The wall faces Tahiti.
The posts were from Halawa
In Kauhuhu of Pele, of Peue.
Molokai is the back,
Lanai the front.
What is Molokini?
Wailuku is the locality of flying clouds.
What is broad Kula?
It is open upland.
Kaluanui of Kaluanui,
It stands by the twin hills,
The palm houses [265] of Kane
Which were thatched for me at Auwahi.
The potatoes of Puukamaele,
Of Kipapai, of Honokaupu,
Of the Oopu [266] of Waikolu.
I am going home to partake of some food.
The kala [267] shall be my fish
Until satisfied.
It is a fish sacred to my god.
Let the canoe enter
At Kaluakoi,
The barren coast of Puumomi,
At the entrance of Wailau,
Of Umipiilani.
It is the mirage of Mana;
It is as though following behind;
The water is following;
The water of Kamakahou is following;
The water that is not water,
The mirage of Mana.
Like the sea is the water,
Like the water is the sea.
The sugar-cane trash from my eating
Was cast away, left behind, forgotten.
After I had gone beyond
I failed to recognize.
What was seen behind, again appears in front.
The Iliau has wilted in the sun
[As] the plentiful dew of the morning.
What was seen behind, again appears in front
Of Laauhaele.
Passed are the emblems of the god of the year,
Gone to bury the dead
[On] the barren sands of Nonohili.
The coconut grove bends low seaward of Pokii,
In reverence to [the god] Makalii.
One can here follow on with the portion of the chant that remains. It
is also a chant in honor of the name of Lonoikamakahiki, which is the
one that Lanahuimihaku heard, and it is often added to the chant taught
them by Ohaikawiliula.
When Lonoikamakahiki was repeating the chant which Ohaikawiliula had
taught Kakuhihewa, Kakuhihewa saw that Lonoikamakahiki knew it, so he
said to Lanahuimihaku and his companion: “Say, I see that
Lonoikamakahiki knows of this chant?” Lanahuimihaku and his companion
replied, saying to Kakuhihewa: “Yes, we see that he does. We lived with
him while in Hawaii, but he had no chant of this kind. It is possible,
however, that a canoe has gone to Hawaii without touching here and the
chant was carried to Hawaii in that way.”
After Kakuhihewa was beaten by Lonoikamakahiki, Kakuhihewa ordered all
the people to get out of the house and thus leave the house to
Lonoikamakahiki, the king of Hawaii, who had won. When this order was
given Lonoikamakahiki was standing just outside of the door with a war
club in his hands. As soon as the order was given to vacate the house
the men immediately proceeded to go out; but as soon as the first party
started out they were killed by Lonoikamakahiki. When the people saw
this they retreated back into the house for they were afraid of being
put to death by Lonoikamakahiki. When Kakuhihewa saw the people coming
back into the house he asked: “Why are you people coming back? Don’t
you know that we have to get out and leave the house to
Lonoikamakahiki?” The people replied: “Don’t you know that you made a
foolish bet? Such and such persons have been killed by Lonoikamakahiki.
Here you have made a wager whereby we are to be killed.”
When Kakuhihewa heard this from the people, he said to Lanahuimihaku
and his companion: “Say, is this true?” Lanahuimihaku and his companion
then replied: “Yes, it is true, because when you offered to wager your
lands until there remained but a very small portion of Oahu he refused
and would not wager his feather kahili for all the land you offered;
but he accepted instead the inside of this house. He took this offer
because of yourself the king, and your people, in order to kill us. We
are beaten. You had better cry out to the king for mercy, and that we
be saved.” Kakuhihewa then called out: “Say, King of Hawaii, have
mercy! You have won.”
When Lonoikamakahiki heard this call for mercy, together with the cries
of the people, he desisted and allowed the people to get away, and in
the name of his regularly accepted law, “Mercy has rendered the law
useless,” he withheld his hand and would not attack the people further.
This was the beginning of the many hoopapa contests of Lonoikamakahiki.