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Flask Blueprints

Dive into the world of the Flask microframework to

develop an array of web applications

Joël Perras

BIRMINGHAM - MUMBAI
Flask Blueprints

Copyright © 2015 Packt Publishing

All rights reserved. No part of this book may be reproduced, stored in a retrieval
system, or transmitted in any form or by any means, without the prior written
permission of the publisher, except in the case of brief quotations embedded in
critical articles or reviews.

Every effort has been made in the preparation of this book to ensure the accuracy
of the information presented. However, the information contained in this book is
sold without warranty, either express or implied. Neither the author, nor Packt
Publishing, and its dealers and distributors will be held liable for any damages
caused or alleged to be caused directly or indirectly by this book.

Packt Publishing has endeavored to provide trademark information about all of the
companies and products mentioned in this book by the appropriate use of capitals.
However, Packt Publishing cannot guarantee the accuracy of this information.

First published: November 2015

Production reference: 1251115

Published by Packt Publishing Ltd.

Livery Place
35 Livery Street
Birmingham B3 2PB, UK.

ISBN 978-1-78439-478-3

www.packtpub.com
 Credits

Author Project Coordinator

Joël Perras Sanjeet Rao

Reviewers Proofreader
Shalabh Aggarwal Safis Editing
Christoph Heer
Andreas Porevopoulos Indexer
Monica Ajmera Mehta

Commissioning Editor
Julian Ursell Graphics
Disha Haria

Acquisition Editor
Meeta Rajani Production Coordinator
Nilesh R. Mohite

Content Development Editor

Shweta Pant Cover Work
Nilesh R. Mohite

Technical Editor
Bharat Patil

Copy Editor
Tasneem Fatehi
 About the Author

Joël Perras has been professionally involved in technology and computing

for over 12 years. He got his start in the world of programming by attempting
to teach himself Java at the tender age of 13 and got his first job at a small web
development firm a few years later writing Java Server Pages. The first site he
built is still running.

While studying physics and mathematics at McGill University in Montréal,

he helped set up a Tier II analysis centre for the Worldwide LHC Computing
Grid, which cemented his interest in distributed systems architecture and high
performance computing.

Currently, his days are spent building infrastructure and Python applications with
the incredible people at Fictive Kin, writing open source code, and trying to lift
heavy weights over his head on a regular basis.

I'd like to thank Sara for her infinite patience throughout the
process of writing this lengthy technical manual and my coworkers
at Fictive Kin for dealing with my particularly bad sense of humor
on a daily basis.
 About the Reviewers

Shalabh Aggarwal has several years of experience in developing business systems

and web applications for small-to-medium scale industries. He started his career
working on Python, and although he works on multiple technologies, he remains
a Python developer at heart. He is passionate about open source technologies and
writes highly readable and quality code.

Shalabh is also active in voluntary training for engineering students on

nonconventional and open source topics. When not working with full-time
assignments, he acts as a consultant for start-ups on leveraging different
technologies. He is pursuing his master's degree in business from IIT Delhi.

I would like to thank my family, my mother, and my sister for

putting up with me during my long writing and research sessions. I
would also like to thank my friends and colleagues who encouraged
me and kept the momentum going. I would like to thank Armin
Ronacher for developing this wonderful web framework.

Christoph Heer is a passionate Python developer based in Germany. He likes to

develop web applications and also tools and systems for infrastructure optimization,
management, and monitoring. He is proud to be a part of the great Python
community and wishes to have more time for open source contribution.
Andreas Porevopoulos has loved computers and programming since he was in
high school and over the years he has developed many apps in different languages
and systems, but Python was always his favorite. He has been working as a Full
Stack Python developer for the last 7 years and has completed lots of projects in
Django and Flask. He believes that these two frameworks are among the best for web
app development.

The agile practices that he uses for all his developing/deploying needs are Git,
Ansible, Vagrant, and Docker.
 www.PacktPub.com

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 Table of Contents
Preface v
Chapter 1: Starting on the Right Foot – Using Virtualenv 1
Setuptools and pip 2
Avoiding dependency hell, the Python way 5
Working with virtualenv 6
Creating a new virtual environment 6
Activating and deactivating virtual environments 7
Adding packages to an existing environment 7
Uninstalling packages from an existing environment 8
Simplifying common operations – using the virtualenvwrapper tool 8
Summary 10
Chapter 2: Small to Big – Growing the Flask Application Structure 11
Your first Flask application structure 11
From module to package 13
From package to blueprint 17
Our first blueprint 18
Summary 20
Chapter 3: Snap – the Code Snippet Sharing Application 21
Getting started 22
Flask-SQLAlchemy 22
Configuring Flask-SQLAlchemy 23
SQLAlchemy basics 24
Snap data models 29
Flask-Login and Flask-Bcrypt for authentication 31
Flask-WTF – form validation and rendering 32
Hashing user passwords 37
Configure an application SECRET_KEY 39
Hook up the blueprint 40
Let's run this thing 40
[i]
Table of Contents

The data model for snaps 41

Better defaults with content-sensitive default functions 44
Snap view handlers 44
Summary 50
Chapter 4: Socializer – the Testable Timeline 51
Starting off 51
Application factories 52
The application context 53
Instantiating an app object 55
Unit and functional testing 55
Social features – friends and followers 58
Functional and integration testing 66
Publish/subscribe events with Blinker 70
Signals from Flask and extensions 71
Creating custom signals 72
Graceful handling of exceptions 75
Functional testing 81
Your newsfeed 85
Summary 88
Chapter 5: Shutterbug, the Photo Stream API 91
Starting off 91
The application factory 92
Interlude – Werkzeug 93
Simple APIs with Flask-RESTful 94
Improved password handling with hybrid attributes 98
API authentication 100
Authentication protocols 101
Getting users 104
Creating new users 106
API testing 108
Interlude – Werkzeug middlewares 112
Back to Shutterbug – uploading photos 114
Testing the photo uploads 117
Fetching the user's photos 119
Summary 120
Chapter 6: Hublot – Flask CLI Tools 121
Starting off 122
The manage.py file 126
The built-in default commands 128
The Flask-Script commands across Blueprints 129
Submanagers 130
The required and optional arguments 131

[ ii ]
 Table of Contents

Flask extensions – the basics 134

When should an extension be used? 135
Our extension – GitHubber 135
Summary 140
Chapter 7: Dinnerly – Recipe Sharing 141
First OAuth 141
Why use OAuth? 142
Terminology 143
So what's wrong with OAuth 1.0? 146
Three-legged authorization 146
Setting up the application 147
Declaring our models 149
Handling OAuth in our views 153
Creating recipes 159
Posting recipes to Twitter and Facebook 161
SQLAlchemy events 161
Finding common friends 164
Interlude – database migrations 166
Alembic 167
Summary 171
Index 173

[ iii ]
 Preface
The setting is familiar enough: you're a web developer who has worked with a
few programming languages, frameworks and environments, and decided to learn
enough Python to make a few toy web applications. Maybe you've already used
some Python web frameworks to build an application or two, and want to explore a
few of the alternative options that you keep hearing about.

This is usually how people come to know about Flask.

As a microframework, Flask is built to help you and then get out of your way.
Taking a very different approach from most other general-purpose web frameworks,
Flask consists of a very small core that handles the processing and normalization
of HTTP and the WSGI specification (via Werkzeug) and provides an exceptionally
good templating language (via Jinja2). The beauty of Flask lies in its intrinsic
extensibility: as it was designed from the start to do very little, it was also designed
to be extended very easily. A pleasant consequence of this is that you are not
beholden to a particular database abstraction layer, authentication protocol, or
caching mechanism.

Learning a new framework is not simply about learning the basic functions and
objects that are provided to you: it's often as important to learn how the framework
can be adapted to help you build the specific requirements of your application.

This book will demonstrate how to develop a series of web application projects with
the Python web microframework, and leverage extensions and external Python
libraries/APIs to extend the development of a variety of larger and more complex
web applications.

[v]
Preface

What this book covers

Chapter 1, Starting on the Right Foot – Using Virtualenv, kicks off our dive into Python
web application development with the basics of using and managing virtual
environments to isolate the application dependencies. We will look at the setup tools,
pip, libraries, and utilities that are used to install and distribute reusable packages of
Python code, and virtualenv, a tool to create isolated environments for the Python-
based software requirements of a project. We will also discuss what these tools
are not able to do, and look at the virtualenvwrapper abstraction to augment the
functionality that virtualenv provides.

Chapter 2, Small to Big – Growing the Flask Application Structure, explores the various
baseline layouts and configurations that you might consider for a Flask application.
The pros and cons of each approach are outlined as we progress from the simplest one-
file application structure to the more complex, multipackage Blueprint architecture.

Chapter 3, Snap – the Code Snippet Sharing Application, builds our first simple
Flask application centered around learning the basics of one of the most popular
relational database abstractions, SQLAlchemy, and several of the most popular Flask
extensions: Flask-Login to handle authenticated user login sessions, Flask-Bcrypt
to ensure that account passwords are stored in a secure manner, and Flask-WTF to
create and process form-based input data.

Chapter 4, Socializer – the Testable Timeline, builds a very simple data model for a
social web application where the main focus is on unit and functional testing using
pytest, the Python testing framework and tools. We will also explore the use of
the application factory pattern, which allows us to instantiate separate versions of
our application for the purposes of simplifying testing. Additionally, the use and
creation of often-omitted (and forgotten) signals, provided by the Blinker library, are
described in detail.

Chapter 5, Shutterbug, the Photo Stream API, builds a skeleton of an application

around a JSON-based API, which is a requirement for any modern web application
these days. One of the many API-based Flask extensions, Flask-RESTful, is used to
prototype the API, where we also delve into simple authentication mechanisms for
stateless systems and even write a few tests along the way. A short detour is made
into the world of Werkzeug, the WSGI toolkit that Flask is built upon, to build a
custom WSGI middleware that allows the seamless handling of URI-based version
numbers for our nascent API.

[ vi ]
 Another Random Document on
Scribd Without Any Related Topics
 CHAPTER VI. MOKUNA VI.

RELATING TO KUALII’S TRIP TO HAWAII. NO KA HOLO HOU ANA O KUALI

Sometime after the battles spoken of in Chapter V were Mahope mai o kela mau hoouka kaua ana i ole
fought, where Kualii maintained his title of king of Oahu, V, a me ko Kualii lanakila ana, a pau ka hoopo
after the land matters were satisfactorily arranged, he aina, alaila, holo hou aku la o Kualii i Hawaii, a
again set sail for Hawaii and landed in Hilo where he ai. A liuliu kona noho ana malaila, alaila, kui a
took up his residence for some time. While there word kaua ma Molokai, ua kaua aku a kaua mai a p
was brought to him of wars on Molokai, where several o na ’lii. No ka mea, o na ’lii o Koolau o Moloka
pitched battles had been fought and the chiefs were in loa lakou e lilo Kekaha ia lakou, mai Kawela a
conflict with one another all the time. The cause of all mea, o ka ia ke kumu o ko lakou manao nui a
the trouble was this: The chiefs on the Koolau side of ua paa no i na ’lii o Kekaha, a nolaila i kipi ai n
Molokai were anxious to get possession of Kekaha, a manawa.
stretch of country from Kawela to Maamomi; and the
reason why these chiefs were so desirous of getting
possession of this section of country was on account of
the fishing. But the chiefs of Kekaha, knowing the value
of these fishing grounds, were determined to hold on to
them; so this determination on their part caused a
general internal conflict at this time.

When Kualii heard of this general conflict on Molokai, he A no keia mea, lohe ae la o Kualii i keia kaua m
left Hilo and set sail for Molokai. On the way Kualii aku la oia ia Hilo, a holo mai la i Molokai. Hiki
touched at Honokawai in Kaanapali, Maui, where a chief Honokawai, i Kaanapali ma Maui, ua puka aku
by the name of Paepae arrived at the same time. This Kanapaali ia manawa. O ua Paepae nei, oia ke
Paepae was one of the chiefs of Kekaha, and the reason manawa. A o ke kumu o kona hiki ana i Maui,
why he had come to Maui was to enlist Kauhi, one of kekahi alii o Maui, he keiki ua o Kauhi na Kauh
the chiefs of Maui, to come to their aid. This Kauhi was Kamalalawalu. Ia Paepae i hiki mai ai ma Kaan
the son of Kauhiakama, the younger brother of lohe ae la oia o Kualii keia, ua hiki aku ma Kaa
Kamalalawalu. Upon Paepae’s arrival at Kaanapali he oia e ike maopopo ia Kualii, no ka mea ua kau
was told that Kualii had already arrived there. Upon ikaika, a oia wale no ke kumu o ko Paepae he
hearing this he went to ascertain whether it was really maopopo. [419]
the Kualii who was noted for his great strength. That
was the sole purpose of Paepae’s visit to see and be
assured that it was Kualii. [418]

When Paepae saw for himself that it was indeed Kualii A ike aku la o Paepae o Kualii io keia, nolaila,
he decided there and then to abandon his first idea of manao mua e kii ia Kauhi. A no keia mea, hoi
enlisting Kauhi’s aid, and left in haste for Kekaha to aku la i kekahi mau alii o Kekaha, o Kualii keia
notify the chiefs of his discovery and to ask their ma Kaunakahakai, aia na ’lii a pau o Kekaha m
consent to the change in the programme. Upon his hoomakaukau ana no ka hoouka kaua ke hiki
arrival at Kaunakakai he found that all the chiefs of Paepae i hiki aku ai ma Kalamaula, ike mai la n
Kekaha had gone to Kalamaula preparing for another
battle to commence upon the arrival of Kauhi. But when Paepae; a no ia mea, nana mai la na ’lii i ka ho
Paepae arrived at Kalamaula the chiefs saw that Paepae olelo.
had returned alone and so were anxious to hear what he
had to say about his mission.

When Paepae came up to the chiefs he was asked: A halawai o Paepae me na ’lii ninau mai la lako
“Where is Kauhi, the chief?” Paepae replied: “I left here Kauhi?” I aku la o Paepae: “Ua hele aku nei au
with my mind fully made up to procure Kauhi, but upon Kauhi, aka, halawai koke aku nei wau me ke a
my arrival at Kaanapali I met Kualii, the king of Oahu, so ma Kaanapali, nolaila hoi mai nei wau e hai ak
I returned to inform you of this fact and to urge upon ia Kualii e lawe mai ma ko kakou aoao, o lilo e
you to try and enlist him on our side, else the Koolau Koolau mau alii.” A no ia mea, hoolale hou na
chiefs will get him first.” When the chiefs heard this they a hoouna pu aku la ia Kapolei ke kaikamahine
urged upon Paepae to again set sail, and also sent mea hoolealea ia Kualii.
Kapolei, daughter of Keopuolono, to entertain Kualii.
Early that morning Paepae reached Kaanapali, but to his
surprise found that Kualii had already left for Molokai at
dawn.

Upon hearing that Kualii had already left for Molokai, he Ma ia wanaao no hiki aku la o Paepae i Kaana
boarded his canoes again and returned in haste. While mai o Kualii ia wanaao no i Molokai. A lohe o P
in mid-channel he saw the flapping of the sails of canoes o Kualii, hoi hou mai la no oia, a iwaena moan
inside of the reef at Kamalo, so Paepae followed in. kilepalepa ana ka pea o ka waa, maloko o kua
Before the several things in Kualii’s canoes could be malaila no o Paepae i hiki mai ai. Aole i pau na
taken ashore and before the canoes could be hauled on Kualii i ka lawe i uka, e hekau ana no i kai no
the beach, Paepae arrived and moored his canoe at the ana o Paepae a hekau pu na waa me ko Kualii
stern of Kualii’s canoes. Without further delay Paepae waa.
told Kualii the object of his errand in the following
words: “I have come to entreat you to come to our Ia manawa, hoomaka koke no o Paepae e hai
rescue. The chiefs of Koolau have taken up arms against aku ai ia Kualii, me ka i aku: “I kii mai nei wau
us with the intention of taking away from us our lands makou. Aia na ’lii la o Koolau, ua kipi mai nei i
from Kawela to Maamomi. Because of this desire on ko Koolau mau alii, e lilo ko makou mau aina m
their part we have had several disputes and a battle is Maamomi; a nolaila, ua kue aku a kue mai ma
about to commence. A minor engagement has already ke kaua wale no koe; ua hoomaka mua iho ne
taken place, however, in which we were beaten. The ua hee makou, o ka nui o na ’lii aia iluna o Ma
majority of the chiefs are encamped on the top of ai.”
Maunaloa.”

When Kualii heard this he immediately gave his consent A lohe o Kualii i keia olelo o ka ae koke no ia,
and the canoes were again put to sea and they set sail a kau ma Kaunakahakai, a kukakuka ae la me
for Kaunakakai where they arrived in due time. A council kuka ana, o ka hele koke iho la no ia, maluna
was then held by the chiefs, at the close of which they kanaka, mauka na ’lii o Molokai me Kualii, a hi
set out. The men were embarked on the canoes, while malaila kau aku la o Kualii ma me na ’lii malun
the Molokai chiefs and Kualii went by land until they Kalaupapa.
reached Maamomi, where Kualii and the chiefs took the
canoes and set sail for Kalaupapa.

When the chiefs of Koolau heard that the war was to be I ka lohe ana aku o na ’lii o Koolau ua hiki aku
carried into Kalaupapa, the war canoes were put out Kalaupapa, nolaila holo mai la na waa kaua m
from Halawa and from all the Koolau side to go to Koolau a puni no ka hoouka kaua. Aka, ua hoo
battle. But Kualii and his chief warriors, Maheleana and Kualii me kona mau pukaua me Maheleana a m
Malanaihaehae, with two other warriors had already me kekahi mau pukaua e ae elua. A make pio
encountered the chiefs residing at Kalaupapa and had ana ma Kalaupapa ia manawaa. A hiki mai la k
defeated these chiefs. But other chiefs of Koolau and o Koolau a mai Kona mai kekahi mau alii me n
Kona with their men arrived soon after this who were makaukau no ka hoouka kaua i na ’lii o Kekah
prepared to continue the battle against the chiefs of kaua ana no, alaila ua oi aku ko Paepae ikaika
Kekaha. In this battle Paepae was very conspicuous both mamua o na pukaua a Kualii. A lanakila ae la o
in strength and bravery, so much so that he and his o na ’lii o Molokai a puni, a lilo ae la ka aina ia
force surpassed the chief warriors of Kualii. When Kualii Koolau.
and his followers were victorious over all the chiefs of
Molokai all the lands on the Koolau side came into Aka, aole me ka luku i ka laau palau kela lana
Paepae’s possession. This victory was not, however, i ka luku ana a Kualii me ka maka o ke koi ana
gained through the use of the war clubs, but through inoa, he koi pohaku. A penei ka moolelo o ka
the use of Kualii’s stone axe named Haulanuiakea. ka maka o ke koi. [421]
Following is the story of the destruction of the enemy by
Kualii with the blade of the axe. [420]

While Kualii and his followers were floating in their Ia Kualii ma e lana ana ma kahi one i Kalaupa
canoes over the sand bar at Kalaupapa the soldiers from koa, a lalau i ka waa o Kualii e hoopio, he mau
Koolau swam out to the canoes of Kualii with the nui, a auamo ae la i na waa o Kualii. Ia wa, ku
intention of capturing them; there were some forties in kana koi a hili iho la me ka maka o ke koi ma
number. When they got to the canoes they took hold of waa, a hio aku la kekahi waa i lalo oiai ua amo
them and lifted them onto their shoulders. While this mai la hoi o Malanaihaehae, ua pau na kanaka
was being done Kualii rose with his axe in hand and make. Alaila, ku ae la ua Malanaihaehae nei, a
swung it along one side of the canoes killing those on ma ko Kualii lima e paa ana, a oki iho la ma ke
that side, which caused the canoes to lean toward that aku la na kanaka i ka make, a haule iho la na
side as the canoes were then on the shoulders of the e like me mamua.
men. When Malanaihaehae saw that the people on one
side of the canoes were all slain, he rose and reached
for the axe which was being held in Kualii’s hand and
swung it along the other side of the canoes, which slew
all the people on that side; and the canoes again fell on
even keel in the sea and floated as before.

Not very long after this some more of the enemy came Aole no i liuliu, hiki hou mai la no he mau kana
along, equal in number to those that had been slain, ka nui me na kanaka mua i make, a lawe ae la
and again lifted up the canoes of Kualii just as the Kualii iluna e like me ka auamo mua ana no a
others had done, without any signs of fear, although the makau ole mai i keia poe e make ana. Ia mana
others were floating around dead. Again the axe was la no me ka maka o ke koi, a lanakila hou ae l
used with deadly effect and again Kualii and his maka o Haulanuiakea. Pela mau no ka luku an
followers were victorious by the use of the blade of kanaka i ka make. A i ka hoouka kaua hope lo
Haulanuiakea. This was kept up until the whole army hookuu aku la o Kualii i ka luku ia Paepae me
was slain. lanakila ae la o Paepae maluna o na koa a pau
ka luku ana ma Pelekunu, ku aku ai o Paepae
At the final battle which was fought at Pelekunu, Kualii iluna o na waa me ka i aku: “Ua pau oukou i k
left the fighting to Paepae and Malanaihaehae. Again palau a Kualii.”
Paepae showed his quality by routing the whole army.
After this great slaughter at Pelekunu, Paepae stood up Ia huaoleio, alaila akahi no lakou a lohe o Kua
in the canoe and spoke to the people in a boastful manawa, haawi ae la na ’lii o Koolau i ka aina
manner saying: “You are all slain by the war club of Kualii. A ma keia kaua ana, o keia ke kaua i ol
Kualii.” At these words the people were for the first time
made aware of the fact that it was Kualii that had killed mau lalani mele o ko Kualii inoa i hoike ia ma
their men. The chiefs of Koolau then gave up to Kualii me ka hai ana malalo iho penei:
the whole of Molokai. It was this battle that a few lines
of the Kualii mele speaks of in Chapter I, which run as
follows:

Kuku, Aa, O Kuku, o Aa,

Haulanuiakea the axe, O Haulanuiakea ke koi.
Paepae, Manau his wife. O Paepae o Manau ka wahine,
They brought forth Kanaenae that dwells on the Hanau ka naenae noho kuama
mountain, Ka hinihini kani kuaola; 5
The Hinihini that sings on the high mountain. 5 Hakina iho i ka wae mua o ka w
Broken on the front seat of the canoe, Ua naha ke ’na.
That is [Molokai] torn asunder, Haalele aku Kanaloapuna,
Deserted by Kanaloapuna, Kanaloawaia,
Kanaloawaia, Make holo uka, 10
[There is] death if you run toward the mountains; 10 Make holo kai.
[There is] death if you run toward the sea. Hoonalulu ana Luukia,
Luukia is suffering headache, Hoopailua i ka iloli,
Made sick by the unpleasant sensation of pregnancy I ke kauhua o ke kamaiki.
Conceiving the child. Hanau ka ieie hihi i ka nahele,
The ieie is conceived that creeps in the forest, 15 O Makaaulii kana wahine.
Makaaulii was his wife Hanau ka lupua me ka laulama
Which brought forth the lupua and laulama Ku i ke opu o Lono,
Like unto the bushy stock of Lono, O Kapolei ka wahine.
Kapolei was the wife. O Ku ka i aina i hope ka lanala
Kukaikaina behind the spider, 20 O Kukonaihoae,
Of Kukonaihoae, O Ku o ke kai malielie
Ku of the rising sea. Me he kai e haa aku ana o Ku;
Like unto a dancing sea is Ku; Eia ka wahine peeki
Here is the woman that hides, Uhi lepo o Keaau, 25
Covered by the dust of Keaau, 25 Ka umeke hoowalina lepo
The calabash of kneaded earth. Me he haka la ke ala.
Like unto the leaf of the sugar-cane is the path. Eia na huakai hele
Here is the company of travelers, Alanui ka kanaka.
The slippery road that makes men fall, Wali ai ka lepo o Mahiki 30
Which softened the dirt of Mahiki, 30 I ka paala a ka waewae.
Being trodden down by the foot.
Ma keia mele, ua haiia na hoouka kaua ana a
In this mele the battles fought by Kualii as related in this keia Mokuna. A pau ka Kualii hooponopono an
chapter are spoken of. After Kualii had made a new aku la oia ia Paepae, a me Manau kana wahin
division of the lands, he then left Paepae and Manau his aimoku o Molokai malalo o Kualii. A hoi mai la
wife in charge of the island of Molokai subject to his noho ma Kailua, Koolaupoko, maloko o kona h
further pleasure. Kualii then returned to Oahu and went Kalanihale. [423]
to live in Kailua, Koolaupoko, in his palace called
Kalanihale. [422]
 CHAPTER VII. MOKUNA VII.

KUALII’S RETURN TO OAHU FROM HOI O KUALII I OAHU MAI MO

MOLOKAI.

After Kualii completed the redivision of the lands of Mahope iho o ka pau o ka Kualii hooponopono
Molokai, those pertaining to the chiefs as well as to the me ka hooponopono ana i na ’lii a me na kana
people, he returned to Oahu accompanied by his o Kualii i Oahu me kona mau hoa hele, kana m
companions, his chief warriors. Upon arriving from hoi ana mai a Kualii mai Molokai mai, a noho m
Molokai he proceeded on his way to Kailua where he ana no nae ka pono o ka noho ana o na kanak
found that the chiefs and people were all living in peace. mau manawa mahope mai o ka noho ana ma
After residing on Oahu for some time Kualii again set out aku la o Kualii i Hawaii a noho hou ma Hilo, oi
for Hawaii and again took up his residence in Hilo, this hiki ana ma Hilo.
being the third time that he decided to go and live
there. After Kualii had been living in Hilo for some time Noho iho la o Kualii ma Hilo ia manawa, a he m
word was brought to him that war had broken out on mahope mai, lohe hou aku la no ua o Kualii he
Lanai, caused by Kauhi, son of Kauhiakama; the chief of Kauhi, keiki a Kauhiakama, no ka mea, ua kipi
Lanai having taken up arms against the son of Lanai i ke keiki a Kauhiakama kekahi kuhina o
Kauhiakama, one of Kamalalawalu’s ministers. Following penei ka moolelo o ke kaua ana. I kekahi man
is the story of this battle: Haloalena, a o ka puni punahele a ua alii la, o
manawa e hiki aku ai ka auhau manu a ke alii,
Haloalena, the chief of Lanai, was considered a very i ka luna a ua alii nei ka hele e kala aku i ka ol
good ruler. His great favorite pastime was the collection like me kona makemake. A penei e kala hele a
of the skeletons of birds. When the chief’s bird tax was
about due it was the usual custom of the agents to go
out and proclaim the chief’s wishes. Following was the
proclamation announced by the agents:

Tomorrow cook the food. Apopo-e, kahu ke-o.

The following day, Ia po iho a ao a-e,
[Is] the snaring of birds for the king. He hoohei manu na ke alii-e.
Pick the feathers off the birds, E hukihuki ka hulu o ka ma-nu,
Pick all the meat, E lawe ka io a pa-u,
Be careful with the bones lest you break them. E malama i ka iwi o ha-i;
If the bones are broken and you are a chief of a district Ina i hai ka iwi o-ka manu, a he aim
You shall no longer be a district chief; E pau kona aimoku a-na;
If you are a chief of an ahupuaa 320 Ina he alii aiahupua-a,
You shall no longer be chief of that ahupuaa; E pau kona aiahupuaa a-na.
If it be a common farmer who breaks the bones of the Ina he lopa ka mea i hai ka iwi o k
bird, He make kona ho-pe.
Death shall be his portion.

This was the king’s constant proclamation to the people Penei ke alii e kala aku ai imua o na kanaka, i
in order that they be informed of his law. After a person ko ke alii kanawai. Aia a pau ka ke kanaka han
has cleaned the skeleton of a bird it is then carried into alaila lawe ia aku la e kukulu maloko o kekahi
one of the king’s warehouses and there made to stand. elua, He mau manu iwi wale no, i lawe ia ka io
These skeletons are picked clean of their meat and are like aku la iloko o ka halau. Aia a makaukau ko
stood up in rows in their storehouses. After the king’s alaila kii aku la ke kanaka i ke alii e hele mai e
wishes are carried out he is then sent for to come and manu iwi. Ia manawa a ke alii e hele aku ai e
look at the skeletons. After looking through one house a na manu iwi maloko o ka halau; aia a pau ae
he would go to the next one and inspect the skeletons in halau manu, aiaila komo aku ana he halau hou
that house. This was Haloalena’s usual way of passing mau ai o Haloalena. I ka pau ana ae o ka ke a
his time. After inspection the king would retire to his alaila hoi aku la ke alii i ka hale.
house.

Once upon a time Kauhi happened to be in Lanai and Aia a lohe o Kauhi ua hoi o Haloalena i ka hale
saw the king returning to his house one day after komo aku ai o Kauhi iloko o ka hale manu a H
inspecting his skeletons. Kauhi then went into laau loihi, a hili aku la i na manu iwi, a pau loa
Haloalena’s storehouses with long poles and knocked oia e hana mau ai a pau na halau manu o ke a
down all the skeletons from their places, and he kept manawa lohe aku ke alii nana na halau manu
this up until he had gone through all the storehouses of haihai ia e Kauhi, alaila, hele mai la o Haloalen
the chief of Lanai. When the king heard that Kauhi had keiki a Kauhiakama: “Nawai ke kapu [425]o oe?
entered the storehouses and had destroyed all his Kauhi me ka makau ole, me he koa la: “Na Ka
skeletons he sent for the son of Kauhiakama and asked hou aku la o Haloalena: “Na Kauhiakama no o
him: “Whose mischievous son [424]art thou?” Kauhi haihai i kuu mau halau manu?” Alaila olelo ma
answered without fear: “Kauhiakama’s.” Haloalena again olelo mai o Kauhiakama ia’u e hele mai e haih
asked him: “Was it Kauhiakama that told you to destroy manu. Aka, eia kana mea i olelo mai ia’u, e he
all my skeletons?” Kauhi replied: “Kauhiakama did not a e koa hoi, oia wale no kana i olelo mai ia’u;
tell me to destroy the skeletons in your storehouses, but nei au e kolohe.” O keia ke kumu o ke kipi ana
what he told me was to come and act in a mischievous ko Maui, me ka manao, e kuokoa o Lanai aole
manner and to be fearless. This was all he told me; Maui. No ka mea, o ka noho ana o na alii o La
therefore I came and acted mischievously.” This was the o Kamalalawalu ko Maui alii nui.
cause of the hostilities between the king of Lanai and
the king of Maui, and the reason why the king of Lanai
wanted to be independent and not be any longer under
the king of Maui. At this time the chiefs of Lanai were
under the control of Kamalalawalu, king of Maui.

When Kualii heard of this proposed war he set sail from A lohe o Kualii i keia haunaele kaua, ia manaw
Hilo and first touched at Kaupo where he found that the mai Hilo mai a hiki ma Kaupo, ua pau mai na ’
Maui chiefs had gone to Lanai. Upon hearing this Kualii lohe o Kualii ua pau na ’lii o Maui i Lanai, nola
continued on his way to Lanai and landed at Wailehua. oia a pae i Wailehua. I nana aku auanei ka ha
Upon his arrival at this place Kualii saw a fleet of war hoomoana mai ana na waa kaua o Lanai i Kek
canoes in Kekaa. Kamalalawalu at this time was on Lanai Kamalalawalu hoi aia kela me kona puali alii i
with his army waiting for the return of Haloalena when Haloalena o ka hoi aku, alaila hoouka ke kaua
the fight would commence. When Haloalena heard that ana o Haloalena e hiki aku ana o Kualii i keia k
Kualii was on his way to this war he decided to wait with kali ai na waa o Haloalena ma Kekaa. I kekahi
his fleet of war canoes at Kekaa. On the next day the lono o Kualii no kona hiki ana a noho ma Waile
news of Kualii’s arrival at Wailehua was carried to ke kii ana mai a Haloalena ia Kualii e lawe e ka
Haloalena. Immediately upon hearing this he started off Kamalalawalu.
to meet Kualii and entreat him to take up his cause and
fight Kamalalawalu.
That night Kualii and the chiefs of Lanai sailed under the Ia po iho holo aku la o Kualii me ko Lanai mau
lee side of Kaena as directed by the people who were ka holo ana, e like me ke alakai a na kamaaina
acquainted with the place. All that night until the next hoomoana mua na waa o Kualii i kai o Manele
day Kualii’s canoes were moored along the beach at Kamalalawalu elele, hoouna ia aku la oia e hel
Manele. [In the meantime Kamalalawalu was still waiting
for Haloalena.] After a time Kamalalawalu grew anxious Ma ia hele ana, ike aku la o Hinau e lana mai a
and sent for his messenger Hinau and instructed him to ma i Manele, a i ka ike ana aku a Hinau, he m
make a circuit of Lanai. When Hinau arrived at Manele ano, nolaila, hookokoke loa aku la o Hinau e ik
he saw Kualii’s fleet of canoes moored there, and Aka, aole i ike ia o Haloalena me Kualii, ma na
according to their appearance judged them to be war ia Haloalena, a ma na waa hoi ka ike ana ia Ku
canoes. Upon making this discovery Hinau drew closer
with the intention of ascertaining if they were
Haloalena’s. He did not, however, see Haloalena and
Kualii, but by the paddlers he recognized Haloalena’s
canoes, and by the shape and appearance of the others
he was positive they belonged to Kualii.

Upon making this last discovery Hinau returned to Nolaila hoi aku la o Hinau a hai aku la ia Kama
Kamalalawalu and informed him of what he had seen in i ike ai, me ka i aku: “Holo aku nei au ma Mau
the following words: “I ran by way of Maunalei to Kaena aole au i ike iki i ke alii, hele hou mai au a hiki
without seeing the king. From this last place I continued au, he mau waa ke lana mai ana, he waa ano
to Manele and there I saw some canoes moored along kaua. Alaila hele loa aku la au e ike pono, aole
the beach which had the appearance of war canoes. nona na waa, aka, o na hoewaa o ke alii ka’u
Upon making this discovery I drew closer so as to me ko Haloalena mau hoewaa, a o kekahi mau
ascertain their true character. I did not, however, see the waa o Kualii, aole nae au i ike ia Kualii.”
chiefs who owned the canoes, but I saw the king’s
paddlers; they appeared to me to be Haloalena’s men,
and the other canoes looked like those of Kualii. I did
not, however, see Kualii.”

When Kamalalawalu heard Hinau speak of Kualii, he A lohe o Kamalalawalu i ka olelo a Hinau no K
immediately sent for some soldiers and ordered them to ae la o Kamalalawalu i kekahi mau koa, e kii a
go and bring Kualii. When Kauhi heard the orders given lohe ana nae ka Kauhi i ka huaolelo kena no k
to the soldiers he thereupon set out and ran to Manele alaila, puka aku la o Kauhi a holo aku la ma M
to meet Kualii without receiving any orders from Kualii, me kona kena ole ia aku e Kamalalawal
Kamalalawalu to do so, but took it upon himself to be ia Kauhi ke kii e ia Kualii.
the first person to bring Kualii. When Kauhi arrived at
the place where the canoes moored he first looked for Ia Kauhi i hiki aku ai ma kahi a Kualii ma e lan
Haloalena’s canoes and upon ascertaining which canoes hekauia na waa iuka. Aka, o ua Kauhi nei, iaia
were his, this mischievous son of Kauhiakama kahi e hekau ana na waa, nana pono ae la ia,
unfastened the rope that held Haloalena’s canoes [426]to Haloalena, alaila wehe ae la ua keiki kolohe ne
the shore and dropped it in the sea. At this time a [427]i ke kaula hekau o na waa o Haloalena a k

strong breeze was blowing and the canoes were carried ke kai; e pa ana nae ka makani ia manawa, ua
out to sea, leaving Kualii’s canoes by themselves at their iwaho, a haalele mai la i ke kaulike pu ana me
mooring place. Kauhi next took up the rope which held
A o ko Kualii mau waa hoi, lawe ae la keia i ke
Kualii’s canoes to the shore and pulling on it drew them
iuka, a hukihuki mai la i ke kaula hekau, a kau
toward him and when near he jumped aboard,
waa o Kualii, hele aku la ua o Kauhi, a noho ih
approached Kualii and sat on his lap. By the action of
o Kualii. Ia wa, maopopo ae la ia Kualii he keik
the boy Kualii knew he was a mischievous fellow and
Nolaila ninau aku oia: “Nawai ke kupu o oe?” O
therefore asked him: “Whose mischievous son art thou?”
Kauhi replied: “Kauhiakama’s.” Kualii again asked him: “Na Kauhiakama.” Olelo hou o Kualii me ka nin
“Did Kauhiakama tell you to come and sit on my lap?” Kauhiakama no oe i olelo mai e hele mai a noh
Kauhi replied: “Yes, he told me to sit on your lap.” I aku o Kauhi: “Ae, nana no i olelo mai ia’u e n

Because of these positive replies made by Kauhi, Kualii A no keia olelo a Kauhi, manao ae la o Kualii e
made up his mind to go to Kauhiakama and ask him pololei aku ia Kauhiakama. Alaila holo pu aku
directly on the matter. Kualii then set off with Kauhi on Kauhi, a hiki aku la i o Kamalalawalu, ninau ak
their way to meet Kamalalawalu. Upon coming up to Kauhiakama: “Nau no anei keia keiki o Kauhi?”
Kamalalawalu and his company, Kualii turned to Kauhiakama: “Ae, na’u ponoi.” Ninau hou aku
Kauhiakama and asked him: “Is this your son Kauhi?” anei i olelo aku, e hele ae e noho iluna o kuu u
Kauhiakama replied: “Yes, my own son.” Kualii again Kauhiakama: “Aole au i olelo aku ia keiki waha
asked him: “Was it you who told him to come and sit on noho iluna ou e ke alii.” I mai la o Kualii: “Ka!
my lap?” Kauhiakama replied: “I did not tell that olelo ae e noho iluna o’u.” I aku o Kauhiakama
deceitful boy to go and sit on your lap, O King.” Kualii wahahee; kii ia aku na keiki kolohe.” Kii ia aku
remarked: “He told me that you had told him to sit on mai la imua o Kauhiakama kona makuakane, n
my lap.” Kauhiakama then replied: “What a deceitful e Kauhi, he oiaio anei ua olelo aku nei oe i ke
boy; send for that mischievous boy.” Kauhi was then olelo aku e hele e noho iluna o ka uha o ke ali
sent for and he was brought in the presence of “Ae, nau no.” I aku la ka makuakane: “Nani ke
Kauhiakama his father and was then asked: “Say, Kauhi, oe. I nahea nei ka’u olelo ana aku ia oe pela?”
is it true that you told the king (Kualii) that it was I that
had instructed you to go and sit on his lap?” Kauhi
replied: “Yes, you told me to do it.” The father then said:
“You are indeed a deceitful boy. When did I tell you to
do such a thing?”

Kauhi then answered his father without fear: “Here is I mai o Kauhi me ka makau ole i kona makuak
what you told me. While I was teasing the boys and was olelo ia’u. Ia’u e paeha ana i na kamalii, a e uh
pulling up our newly planted fields till you had about opiopio o na mahinaai a kaua, a ana oe i kuu
enough of my mischievous capers, you then spoke to penei: ‘Akahi ke ana ia oe e ke keiki i ke koloh
me in the following words: ‘At last I am sick and tired of ke alo alii e kolohe ai, ilaila e ku ai kau kolohe
your capers; the best thing for you to do is to go and iau; a nolaila au i hele aku ai e kolohe ia Kuali
behave this way in the presence of the king, there you
can cut as much of your capers as you like.’ These were
your very words to me, and that is the reason why I
acted the way I did to the king.”

Because Kauhi spoke the way he did to his father, Kualii A no keia olelo a Kauhi pela i kona makuakane
made up his mind that Kauhi had in him the makings of la o Kualii he kanaka koa o Kauhi, alaila, lawe
a brave soldier, and thereupon took him as one of his Kauhi i koa nona; a lilo ae la o Kauhi i pukaua
soldiers. In course of time Kauhi proved to be what maluna o Maheleana a me Malanaihaehae.
Kualii had predicted of him and was made his chief
warrior, even over Maheleana and Malanaihaehae.

The battle prepared by Haloalena was declared off by Aka, o ke kaua i hoomakaukau mua ia e Haloa
Kualii, and Lanai once more came under the rule of aku la o Kualii ia kaua ana, a hui hou ae la ma
Kamalalawalu. Shortly after this, Kualii returned to Oahu Kamalalawalu. A hoi aku la o Kualii i Oahu, law
taking Kauhi along with him.
 CHAPTER VIII. MOKUNA VIII.

THE BATTLE FOUGHT BY KUALII AT KE KAUA ANA A KUALII I KA

KALAKOA.

In most of the battles fought by Kualii it was customary He mea mau i na hoouka kaua ana a pau a Ku
for him to accompany his soldiers. But later on when me na koa. Aka, no ko Kualii ike ana aku i kon
Kualii saw that his soldiers were proficient and that they makaukau, a ikaika no hoi, nolaila, hookuu ak
showed great strength he decided to let them go to war ke kaua o kona mau koa wale. He nui na kaua
by themselves, while he stayed behind at Kailua. But ai i kona mau koa, noho no nae oia ma Kailua
nevertheless, his soldiers usually told him the time and hoi i [429]na koa o Kualii ka hele aku e hai i ke
place the battles were to be fought, so as to keep the hoouka ai ke kaua, a me ke kahua hoi kahi e h
king informed. This was the [428]practice regularly maopopo ai i ke alii. A pela mau no ka hana a
observed. Kualii, however, often went to witness these o Kualii e makaikai i ke kaua a kona mau koa,
battles without the knowledge of his soldiers. In these mai. Iloko nae o kona manawa e hele ana e n
secret tours of his, he always took part in the battles luku aku la no oia i ke kanaka, a lawe mai i ka
against his enemies and carried away the feather cloaks. pinepine o Kualii e hele ai i na kaua, aka, he m
Kualii often went out to battle in this secret way and the na koa o Kualii. Aia a hoomaka iho ka hoouka
soldiers were puzzled at certain things they saw which aoao elua, aia aku la o Kualii ma kela aoao ka
they were not able to unravel. Every time an kaua e kue mai ana i ko ia nei poe kaua. Aia a
engagement occurred Kualii was there, fighting those o ke kaua, he ike ana ka i ka oili a keia kanaka
who were opposed to his men. At the close of the battle mailoko aku o ka poe kaua, o ka puka aku la n
the men would then see some one come out of the aku la i Kailua; eia no ka o Kualii.
conflict bearing a feather cloak who would disappear on
the way to Kailua. It was no one else but Kualii.

After a while Kualii’s soldiers became very anxious to A no ka uluhua mau o na koa o ua o Kualii i ke
know who this person was that always came out from nei me ka ahuula, nolaila manao ae la na koa
the ranks of the enemy carrying a feather cloak on his kanaka, i ike ai lakou i keia kanaka koa e puka
arm. So the soldiers made up their minds to seize him, ke kahua kaua. Ua nui na hoouka kaua ana i h
so that they would be able to find out who this brave Kualii me ka ike ole ia. A nolaila, ua ninau wale
soldier was. Several battles were fought after this where “O Kualii no paha keia? Owai la?” Nolaila, kuka
Kualii joined in without being recognized by his men, na mea e hiki ai ke hana ia aku nona.
and the soldiers began to question amongst themselves:
“Is it possible that this is indeed Kualii? Who can it be?”
The soldiers therefore held a council to decide what
must be done to him.

One early morning just before dawn Kualii set out from I kekahi kakahiaka ma ka manawa e molehule
Kailua; leaving Kaneohe he went by sea and the sea was no o Kualii mai Kailua mai; a hiki ma Kaneohe,
dried up. When Kualii arrived at Kahaluu that same ke kai, maloo ke kai. A hoea oia i Kahaluu, ma
morning he was seen by a certain boy at Kualoa. The ia manawa ike mai la kekahi keiki i Kualoa, ma
boy resided at Kaoio Point. Upon seeing Kualii the boy i noho ai. I aku la ua keiki nei i ke kupunawah
remarked to his grandmother: “Say, how swiftly that keia kanaka e holo mai nei maloko o ke kai.” I
man runs along the sea.” The grandmother replied: kupunawahine: “Nana pono ia aku, aole na he
“Watch him closely; it cannot be anybody else; it must aku la na, o Ku.” I aku la ka moopuna: “Aia a
be the king, Ku.” The grandson then remarked: “When alaila, alualu au mahope.” I aku ke kupunawah
the king arrives I am going to follow him.” The oe e ukali i ko hanai, e paa aku oe i ka wahi o
grandmother replied: “If you are thinking of following ke alii. Malia o hele kela a alawa iho mahope,
your lord you must carry along these shrimps wrapped peahi, ninau iho ia oe, alaila hai aku oe. Mai h
in ti-leaf together with the king’s fan. It is possible that nae oe, o ae kou aka iluna o ke alii, a mai hele
the king may look behind him and see the fan and malu, o ae oe iluna o ke aka o ke alii; hoomam
would like to know who you are; then make yourself
known to him. Don’t go near him, however; your
shadow may pass over the king; and don’t go on his lee
side for you may step over the king’s shadow, but keep
at a little distance away from him.”

Just as the grandmother concluded her instructions Pau no hoi ka ke kupunawahine olelo ana, hel
Kualii passed by. The boy then followed. Kualii kept on o lakou nei. Ia manawa, ukali pu aku la ua kei
running and passed Kaaawa, then along and over Kualii, a hala o Kaaawa, a ae iluna o na Makau
Makaua and as he was going up the rise from which aku e nana aku ai ia Kahana. I alawa iho auan
place you can see Kahana, Kualii looked behind and saw e pili ana keia keiki mahope o ia nei. I iho la k
a boy following him. The king then remarked: “I see keia mahope.” A no ka makemake ole o Kualii
there is a boy following me.” As the king did not wish to ike ia auanei kana hele ana i ke kaua; nolaila,
be followed for fear that his intention of going to battle Kualii me ka manao o ke one o Kahana kahi e
might be known, he ran much faster with the idea that ua keiki nei.
when they reached the sands of Kahana he would
outrun the boy. When Kualii reached the sands of A hiki o Kualii i ke one o Kahana, holo mama l
Kahana he then ran at great speed along the sea, with ke kai, o ke keiki aku no mahope; a hiki o Kua
the boy close behind; when Kualii got on the other side Kahana e pili aku ai me Punaluu, i alawa iho a
of Kahana which adjoins Punaluu he looked around and e kau aku ana no ke keiki mahope ona. Ia ma
saw the boy still close behind him. The king then ana o Kualii i kona mama, a hala o Punaluu, a
remarked to himself: “Surely this boy is a fast runner.” ana iluna o Kaipapau, i alawa mai auanei o Ku
Passing Punaluu, Kaluanui and up the summit of ua keiki nei mahope. I iho la ke alii: “He oi ka
Kaipapau, the boy kept on following close behind till the mama.” Pela ka uhai holo ana o ua keiki nei m
king reached Waimea; Kualii continued down the slope hiki i Waimea. Iho aku la o Kualii a ma kela ao
and sat down on the other side of the Waimea stream; a o ua keiki nei pili aku la ma keia aoao ma ka
but the boy remained on this side at a place called Piliaama, a malaila [431]oia i noho ai, no ka me
Piliaama where he sat down, as the sun had now risen. la. Manao ua keiki nei e hookokoke aku i kahi
The boy wanted to get nearer to the king, but was aka, manao keia o ae ke aka o ua keiki nei ilun
afraid his shadow might pass over him, so he concluded i pili ai ua keiki nei malaila.
to stay where he was. [430]

While they were at Waimea, Kualii looked and saw that Ia laua me Kualii malaila, nana aku la o Kualii
the boy was holding his fan; he then watched the boy to peahi o ua o Kualii e ua keiki nei; kali aku la n
see if he would use it, but the boy did not, because he mai o ke keiki, aole oia i peapeahi, no ka mea
knew that the fan belonged to the king. Had the king (keiki) no ke alii ka peahi. Ina e ike aku o Kua
seen the boy use the fan the boy would have been peahi ia ana ua peahi nei, ina ua make ua keik
killed. After waiting for a while the king called for the Kualii kali ana, alaila, kahea aku la o Kualii i ke
boy and the boy stood up and went over to meet the a halawai me ke alii. Ninau aku la ke alii: “Naw
king. The king then asked him: “Who gave you that peahi ia oe?” Hai aku la ua keiki nei: “Na ko ka
fan?” The boy answered: “Your honored servant.” Kualii la o Kualii i ke keiki: “E hele ana oe i hea?” I a
again asked the boy: “Where are you going to?” The boy ukali mai nei au i ke alii.” I hou aku ke alii: “In
replied: “I am following the king.” The king again asked ka ahuula, hopu no oe?” I aku la ke keiki: “Ho
him: “If I should run and grab hold of a feather cloak, ahuula.” I hou aku o Kualii: “A ina e hopu au i
would you grab one too?” The boy answered: “I would oe?” “Ae, hopu no au.” Pela aku ke keiki. A no
grab a feather cloak too.” Kualii again asked him: “If I ae la o Kualii, he keiki koa keia.
should seize hold of a man, would you seize one too?”
“Yes, I would seize one too,” replied the boy. After
hearing the boy answer all his questions, Kualii made up
his mind that this must be a very brave boy.

Upon their arrival at Lihue they heard that the two Ma ia hele ana a laua nei a hiki iuka o Lihue, i
armies were encamped at Kalakoa, so they kept right on hoomoana ke kaua i Kalakoa. A nolaila, hele lo
and went into the battle. This is known as the battle of komo iloko o ke kaua, oia ke kaua i olelo ia o
Kukaniloko. When they drew close to the enemy, Kualii nei i hookokoke aku ai, komo aku la o Kualii ilo
entered into the thickest part of the fight with the boy kaua, a komo pu aku la no hoi me ua keiki nei
behind him. Kualii, upon entering into the fight, left his
own men far behind him, but he and the boy kept on A hala na koa ponoi o Kualii mahope o laua, a
with the desire of again encountering the enemy at Paia loaa ke kaua a Paia. Ike aku la o Kualii i ke alii
where another battle was being fought. Upon reaching ka ahuula, hopu aku la o Kualii i ka ahuula a la
Paia, Kualii saw the opposing king dressed in a feather i lawe mai ai i ka ahuula, hopu aku la no hoi u
cloak. Kualii then drew near to the other king and after manamana lima iki a lawe mai la, lalau aku la
killing him seized the feather cloak and took it. While kekahi pepeiao o ua kanaka nei no nona ka ah
Kualii was carrying off the feather cloak the boy cut off
one of the man’s small fingers and took it. The boy also
cut off one of the man’s ears and took it.

After getting the feather cloak Kualii returned with the Hoi mai la o Kualii me ka manao aole e hiki ma
idea that the boy would not be able to follow him out of Ia hoi ana o Kualii me ka manao oia wale no k
the fight. While Kualii was on his way to Kailua with the Kailua, aka, i alawa ae ka hana o Kualii i hope,
idea that he was all by himself, he thought he would keiki mahope ona. Nolaila, kali iho la ua o Kua
look behind him; when he did, he saw to his surprise keiki. Ia hiki ana mai, ninau aku la ke keiki: “P
that the boy was still behind him. When Kualii saw the Kualii: “Oia mau no.” Ninau aku la hoi o Kualii;
boy following he stopped and waited for the boy to kanaka?” I aku la ke keiki: “Ia oe no i lawe ma
come up to him. When the boy got up to him, the boy mai la ia’u ka manamana lima iki me kekahi pe
asked him: “How are you?” Kualii replied: “Just as
usual.” Kualii then asked the boy: “Where is your man?”
The boy replied: “When you took the feather cloak, I
took the small finger and one of his ears.”

When the boy made this answer, Kualii made up his A no keia olelo a ke keiki, manao ae la o Kuali
mind that this must be a brave lad. They then resumed Nolaila, hoi aku la laua a hiki ma ka lae o Kaoi
their journey until they reached Kaoio Point at Kualoa, aku la i ka malo i kona kahu. A haawi lilo ia m
where the king asked his servant for his malo. Upon Kualii i ke keiki, a hoahume pono aku la no o K
receiving it he gave it to the boy to be his own, and he keiki, alaila, hoi aku la laua a hiki ma Kailua, K
fastened it to the boy with his own hands. 321 They then ane hiki aku ai ma ka hale, hoonoho iho la o K
returned to Kailua in Koolaupoko. me ka i iho: “E noho oe maanei, e hele au imu
pahu, alaila he okoa kou mea nana e kii mai.”
While they were approaching near the houses, Kualii Kualii, a komo aku la imua, a mahope kani ana
told the boy to stay where he was. “You stay here while la ua keiki nei. [433]
I go on ahead to the mua. 322 When you hear the beating
of the drum, then someone will come and bring you
along.” With these words Kualii went on and entered the
mua. Soon after this the boy heard the beating of the
drum and saw someone coming for him. [432]

CHAPTER IX. MOKUNA IX.

SUPPLEMENTARY. HE PAKUI.

The Royal Kolowalu Statute. 323—This was the best law O ke Kanawai Niaupio Kolowalu. O ke kanawai
during the reign of Kualii Kuniakea loa i ke au o ka noho aupuni ana o Kualii Kunia
Kuikealaikauaokalani. 324 It was strict, unvarying and Kuikealaikauaokalani, he paa, he luli ole he oia
always just. It was for the care and preservation of life; ka pomaikai, o ka hele o ka elemakule ame ka
it was for the aged men and women to lie down in the ala, o ka kokua i ka poe mahiai ame ka poe la
road with safety; it was to help the husbandmen and the ka poe malihini, o ka hanai i ka poe pololi i ka
fishermen; to entertain (morally) strangers, and feed the ke kanaka he pololi au i ka ai, e hanai aku i ka
hungry with food. If a man says, “I am hungry for food,” kau mai, a hoohiki mai i ke kanawai ma kona w
feed [him] with food, lest he hungers and claims his ua laa kela ai ma ke kanawai, aole e hiki i ka m
rights by swearing the kolowalu law by his mouth, aua, ua lilo ma ke kanawai, o ka uku ka pono.
whereby that food becomes free, so that the owner mea nana e hoohiki i ke kanawai o pili ia ia ke
thereof cannot withhold it; it is forfeited by law. It is hoohiki ai i ke kanawai o ka Moi me ka hewa o
better to compensate. He who swears must observe the ka uku hoopai. Ina he makaha wale i ka hai ai
law faithfully, lest he be accountable to the law of the alaila, maluna o ka mea nana i lawe wale i ke
king which he has sworn to observe, 325 and the kaumaha. O ke kanaka lawelawe a he kanaka
punishment be upon him. If it is simple robbery of kauia e keia kanawai, ua hookuuia oia mai kon
others’ food, or of others’ property, then severe lawehala hoi. O ka pololei o kona kanawai ame
punishment shall be meted out to the person who malama ana i ke aupuni, ua malama mai ke ak
violated the law. A transgressor, 326 or one who is about kona ola ana, a nona ke ola kaulana ma ka mo
to die, is, under the application of this law exonerated of kahiko. No ka Moi alii o Oahu, ua ola oia i na m
his death or other penalty. Through the uprightness of me umikumalima makahiki. Ua hele a kolopup
his [Kualii’s] law, and the honesty with which he haumakaiole, a palalauhala, a kauikapuaneane
administered the government, God preserved him, so ka aumaka make oia ma Kailua i Koolaupoko i
that he lived a long life, and his is that notable life mau makahiki o ke ola ia. Ua ana he 175.
spoken of in the annals of the ancient people, of the
king of Oahu, who lived four times forty and fifteen
years. In the last stage of life he was bent with age and
withered, with the eyes reddened and bedimmed; and
was carried about in a netting. He died at Kailua, in
Koolaupoko, in a.d. 1730, in the one hundred and
seventy-fifth year of his life.

Kualii is thus shown to have lived to an extremely old

age, and to have possessed unusual strength and vigor
throughout. Fornander, in his Polynesian Race, Vol. II,
pages 283–4, furnishes the following additional
legendary data and characteristic final of this eminent
worthy:

“It is related that when Kualii was upwards of ninety

years old, Peleioholani arrived one time from Kauai on a
visit to his father on Oahu. Without endorsing the details
of the legend, it suffices to say that a quarrel arose
between father and son; that the latter assaulted the
former, and a scuffle ensued in which the old man,
getting the grip of the lua 327 on his son, handled him so
severely that, when released from the paternal grasp, he
started at once for Kauai, and never revisited Oahu until
after his father’s death.

“Kailua, in Koolaupoko, seems to have been the favorite

residence of Kualii, and there he died at a very advanced
age. Shortly before his death he called his trustiest kahu
and friend to his side and strictly enjoined upon him the
duty of hiding his bones [434]after death, so that mortal
man should never get access to them or be able to
desecrate them. When Kualii was dead, and the body,
according to custom, had been dissected and the flesh
burned, the kahu carefully wrapped the bones up in a
bundle and started off, as everybody thought, to hide
them in some cave, or sink them in the ocean. Instead
of which, he repaired to a lonely spot and there
pounded up the bones of the dead king into the finest
kind of powder. Secreting this about his person, the
kahu returned to court and ordered a grand feast to be
holden in commemoration of the deceased. Immense
preparations were made, and the chiefs from far and
near were invited to attend. The night before the feast
the kahu quietly, and unobserved, mixed the powdered
bones of the dead king in the poi prepared for the
morning’s feast. At the close of the meal the following
day the kahu was asked by the chiefs present if he had
faithfully executed the wishes of the late king regarding
his bones. With conscious pride at his successful device,
he pointed to the stomachs of the assembled company
and replied that he had hidden his master’s bones in a
hundred living tombs. The legend does not say how the
guests liked their repast, but the kahu was greatly
applauded.”
[365]

1 By comparative tradition Kualii’s time dates back to the middle of

the seventeenth century. ↑
2 Likened to Keaweikekahialiiokamoku, one of Hawaii’s kings. ↑
3 A sort of manele or palanquin. ↑
4 Through chanting the Song of Kualii; a successful bluff. ↑
5 A mano is four thousand; a lau is four hundred in the Hawaiian
method of counting. Forty thousand is kini, used at times for an
indefinite number. ↑
6 Imi haku, seeking a new master for the betterment of one’s
condition. A laudable ambition in some cases; in others, for a life
of ease or self-preservation, as in the case of the priests, Nunu and
Kolohe, in espousing Umi’s cause against Hakau. ↑
7 The place of battle was generally by mutual agreement of
contesting parties. Taking the enemy unaware does not seem to
have been a feature of Hawaiian warfare as a rule. ↑
8 The name of this opponent is shown later to be Lonoikaika. ↑
9 Ahumoa was in the Ewa district of Oahu. ↑
10 Aholehole (Kuhlia malo). ↑
11 The night of Kane was dark, the moon being twenty-seven days
old. ↑
12 Would not be fought through, or decided. ↑
13 The notes of this chant are largely from the C. J. Lyons version
so far as found to conform to this revised text, which agrees with
the version published by Fornander as an appendix in Pol. Race, vol.
II. ↑
14 Kualii. ↑
15 Maui, an ancient celebrity of fabulous deeds; said to have been
born in Waianae, Oahu. ↑
16 Kane and Kanaloa, creative gods from Kahiki (foreign land). ↑
17 Kauakahi and Maliu were also two of the original gods, according
to the Kumu-Uli genealogy. Kauakahi is said to have sprung from
the head of Haumea, while Maliu is credited with originating idol
worship. ↑
18 Hapuu, the god who revealed truth to the priest Maliu, and he to
the king. ↑
19 Name of the great hook (power of heaven) which could hook up
all lands, as in New Zealand mythology. ↑
20 Ka’a, the knot fastening the hook to the line. ↑
21 Kauiki (frequently given as Kauwiki), the bluff at Hana, was the
hook. ↑
22 Hanaiakamalama (adopted of the moon), a woman who had her
refuge on the summit of Kauiki. ↑
23 Alae (Fulica alai), the mud-hen from whom Maui learned the art
of making fire by rubbing sticks. ↑
24 Pu, back part of the bait. ↑
25 Haoa, dire, evil; hence the unlooked-for result. ↑
26 Nono or Lononuiakea, the base of the island foundations. ↑
27 As in New Zealand’s “Ika a Maui”, his hook drew up the land
from under the sea; Hawaii in one case and New Zealand in the
other. ↑
28Hina lived in the sea and spoiled the bait, the alae, so that the
islands were not drawn together by the fish-hook as Maui
desired. ↑
29 The vast unbroken bottom of the sea, thus broken up into
islands and drawn to the surface by the hook. ↑
30 Kea, abbreviation for Lononuiakea, god of the lower land under
the sea. ↑
31 Hawaii is the ulua, makele referring to the size of the island. ↑
32 Luaehu, name of an ulua. A species of Carangus. ↑
33 Lani, a common title of the chiefs, referring here to Kualii. ↑
34 The first created pair. Kane is said to have created the first man,
Hulihonua, out of the earth on the seashore; and Keakahulilani,
the first woman, was made from the spirit, aka, of the man when
asleep. Lines 21 to 70 give a genealogy from this pair to Wakea. ↑
35 Kowili, a word applied to abundant fruit. ↑
36 Lani paa, undisputed chieftainship. ↑
37 He inoa, a suitable description. ↑
38 I ona, ilaila, i.e., at that point in rank. ↑
39 Makalani, keen edge. ↑
40 Maueleka means the clouds in line. Aha here refers to the
horizon. ↑
41 Kohia, from ko, to draw. The line refers to the apparent variation
in the height of the horizon at different times. ↑
42 The order of the monthly calendar of the different islands varied
materially, so that it is not an easy matter to define the season
referred to. The order here given is that of Molokai’s, to bring
Makalii in “fruit-bearing leaf,” April; Kaelo being May, and Ka’ulua
June. Oahu’s calendar would bring these all into the winter months,
October to December. ↑
43 Pokipoki, a small crab found at sea by those foundering in their
canoes. Kualii is all-destroying like these animals which eat to
the bone the shipwrecked people, Alapoki. ↑
44 Niele, Lauineniele, a climatic form. ↑
45 Kanaka o ka wai—ka wai, Kauai; a play on words. ↑
46 Hoahoa, an unusual term for kiekie, high. ↑
47 A mountain of Kauai. ↑
48 Islands far distant at sea. ↑
49 The Kauiki stronghold at Hana, a bluff famous in many wars. ↑
50 Hono, here thought to refer to joining together of the islands at
the base. ↑
51 Kala’ina—kala ia ana e hina, loosened that it fall. ↑
52 Kuapapa, an inheritance or fixed residence. ↑
53 The northwesterly point of Oahu. ↑
54 Kaala, the high mountain of the Waianae range; the ridge
running down to the sea, suggesting the form of a shark. ↑
55 Lawalu is to cook in ti-leaf. ↑
56 The oopu (gobies) of Kawainui were famed for not swimming
away from the hand of the fisher, but rather clinging to one’s
skin in the water. ↑
57 Referring to the wreaths of hala, or pandanus fruit. ↑
58 Wakea, Kea, the god of below; not Wakea the king. Tahiti is used
here in a double sense, as referring not only to foreign lands, but
also to the east (hikina), i.e., the coming or rising of the sun. ↑
59 Kolohia—konoia, i.e., the sun is invited. Kona, on Hawaii,
suggested by the above allusion to the east. ↑
60 Papa, the foundation table of Lonononuiakea. ↑
61 Kuhia—kuhiia, muo the upper portion, the rays pointing upward
at sunrise; same word as the budding of plants. ↑
62 Ke Maele in former published versions, rendered darkness, is
here given as ke moe la which, in contrast to Kona plainly seen,
is, Kohala stretches forth in the dim distance. ↑
63 Olopana, a foreign chief who visited Hawaii and left again. ↑
64 Aloalo, the receding of the sun far to the south; evidently
referring to some voyagers who had been to the north. This is a
most remarkable passage of ancient poetry.—C. J. Lyons. If aloalo is
the elusive, mirage idea, suggested by Fornander, it would imply
that the Tahiti dealt with here was a mysterious receding island, not
borne out by the context. ↑
65 Kualii had been to foreign lands. ↑
66 Kuamoo, lizard back—path. Compare the old story of Phæton. ↑
67 This is supposed to be the first reference to foreigners. ↑
68A lone voyager in a strange land of stranger people. The foreign
land referred to as Tahiti is often confused with Tahiti of the
Society Islands. ↑
69 Lines 161 to 164 are thought to refer to a voyage where they
suffered from short rations. ↑
70 The north star. ↑
71 Contrasting the ill conditions of Puna with victorious Hana. ↑
72 Conditions attributed to the wrath of Pele, goddess of the
volcano. ↑
73 Laamaomao, the Hawaiian Eolus; god that caused the winds. ↑
74 Ahe, breeze. Koolauwahine, a wind from the north on Kauai. ↑
75 Aoa, the west wind when violent. ↑
76 In heavy rain-storm and freshets. ↑
77 Lonomuku, the woman that leaped up to the moon from Hana,
Maui. ↑
Wailua, Kauai. ↑
78 79 Puanalua, on Hawaii. ↑
80 The three stars in the belt of Orion were called na kao. Kao was
a sharp-pointed stick like a fid, or marlinspike. The goat is so
named from its sharp horns. These three stars were supposed to be
sharp points in the heavens which pierced the clouds and let forth
the rain. ↑
81 Ke kai’na, marching. ↑
82 Moea, referring to the long drifts of rain-cloud. Kunaloa, on the
Waimea-Waipio road, Hawaii. ↑
83 Pakakahi, paka, a drop of rain. ↑
84 Kananaola, as also Mahiki, on the same Waimea-Waipio road,
Mahiki being noted for its muddy, slippery condition, causing the
traveler to fall. ↑
85 Punohu, the rain-clouds gathering around a peak. Kahalahala, on
Kauai. ↑
86 Pokii o ka ua, the light rains clinging to the woods. ↑
87 Kauiki, the bluff at Hana. ↑
88 Hawewe, burning in Kailua, Oahu. ↑
89 A play in which children dare each other at sunset to hold their
breath until the sun has disappeared entirely. ↑
90 Sunrise, seen through the bushes, compared to a net, kieke, full
of lehua blossoms. ↑
91 Lehua, islet to the southwest of Kauai. ↑
92 Tahiti in its broader, foreign sense; not Tahiti of the Society
group. ↑
93 Miha, the calm in the lee of the land. ↑
94 Kiki, the stiff way of dressing the hair called keohopukai, the
one-time stylish waterfall; oho—lauoho. ↑
95 Kai liu, the sea in hollows on the rocks. ↑
96 Kai loa, the great or open sea; the long swell of the ocean. ↑
97 Lelo, bleached to reddish brown. Kai kea, foamy sea. ↑
98 Kuhinia, savory richness. Lines 229 to 233 are a play upon the
word kai in its double meaning of salt water and gravy. ↑
99 Palani, sturgeon (Teuthis matoides), a kind of strong-tasting
fish. ↑
100 Kahaloa at Waikiki. The localities mentioned here follow one
another Ewa-wards from Waikiki. ↑
101 Kohana, naked. Mamala, the entrance to Honolulu harbor. The
natives often traveled along the reef, especially in time of war,
to avoid their enemies on the land. Coming to the break in the reef
at Mamala they were obliged to swim across. ↑
102 Kaha, to move sideways as the shying of a horse. The bending
surf of Makaiwa, Kauai, is famed in song and story. ↑
103 Ka anae, mullet (Mugil cephalus) scoop net. ↑
104 Alamihi, a small crab. ↑
105 Indicative of the various arms comprising the Pearl Harbor
lochs. ↑
106 Nehu, silversides (Atherina); lala, small bait fish. ↑
Laakona, a chief of Ewa; a district embracing many lands. ↑
107 108 Kualii. ↑
109 Apukapuka, many-colored; suggested by the varied hues in
Kaneohe waters abreast of Heeia. ↑
110 Ohaiki, applied to the fisherman lifting up his head often when
looking down as he fished. ↑
111 Ahiu, wild; also name of a wind, fitting naturally to a wild sea
condition at Kahana. ↑
112 Kai o Paao, sea of Paao, another name for Kaiakahinalii, the
flood. Also called kai a ka hulu manu—birds lost all their
feathers in the flood. ↑
113 Hiwa, applied to what is sacred and hidden; hiwahiwa. ↑
114 Kona, a term for the lower regions of the earth. ↑
115 Different parts of the ancient Hawaiian stone adze. ↑
116 Hoa, to wind around in order to fasten. Lanalana, to bind;
compare the same term for a spider. ↑
117 Kuee nei na opua, clouds in conflict. Maheleana, the place off
the east point of Hawaii where the trade wind divides and
becomes an east wind down the Hamakua coast, and N.N.E. down
that of Puna; hence the name. ↑
118 The long days of summer marked by steady trades. ↑
119 Haiki, narrow, cramped; suffering occasioned by the rain. ↑
120 Hakookoo, strive, struggle. ↑
121 Ancient characters; progenitors of the Opuukahonua
genealogy. ↑
122 Naupaka, a thick-leafed shrub growing where the sea spray
falls. ↑
123 Ena, anger, glow of fire, jealousy. Anaia, knocked or struck
down. ↑
124 Mehepalaoa, resembling the royal palaoa ornament made of
ivory, worn around the neck. Its application is not clear. ↑
125 Olohia, calm and broad. Manu or Manua, the one who had
power to induce this calm, the priest’s kapu or ordinance, when
the people marched in perfect silence through the heiau and
prostrated themselves, not daring to stir for fear of death. ↑
126 Alakai honua, earthly leader. The several following lines in the
original Hawaiian are ancestors in the Opuukahonua line though
not in regular order. Several of the names, however, are used
suggestively at this point. ↑
127 Lanipipili refers to holding one’s breath. Lanioaka, the talking of
the priests alone. ↑
128 Lanikahuli, the sacredness began to break up. Omealani, the
storm clears up, i.e., the sacred scene closes. ↑
129 Lonohekilikaaka, the god Lono is thundering. ↑
130 Nakolo, to rumble along. Ailani, heaven-devouring. ↑
131 Iloli, the loathing of food by pregnant women; applied here to
the disturbed state of the sea in a storm. ↑
132Hikapoloa, a wicked king who killed his nephews; his evil deeds
compared to the darkness suggested by the word po in his
name. ↑
133 Kane, on the contrary, beneficent and good. ↑
134 Kaneimakaukau, a god skilled in all work, and so a title to
anyone who was ready at anything. ↑
135 Anahulu, term used for ten, as we say “a dozen” for twelve. The
writer of the song with Kualii for this length of time. ↑
136Paia, the pearl fish-hook used for aku, or bonito. Kapaau, a land
in Kohala, name used here with allusion to its meaning as
denoting a strong, steady man, viz., Kualii. ↑
137 Men of Wawa, awkward men. Kapua is at the north point of
Kohala. An unskillful fisherman in trying to weather the point
and keep along with the fleet of canoes would often be obliged to
put in there and give up; hence the saying, “Kau i Kapua ka auwaa
panana,” panana—hawawa, a saying frequently quoted nowadays.
There is also a similar Kapua at Waikiki. ↑
138 A double allusion to the proper name Kukuipahu, a place in
Kohala; a great torch, also called lamaku. ↑
139 Ina, a sea urchin used for food. ↑
140Haka ulili, the rude ladders of precipitous coasts of the
fishermen and bird-catchers. Nanualolo, doubtless the pali
Nuololo, on the northwest coast of Kauai. ↑
141 Kiakia, catching birds with a pole at the end of which was either
bird-lime or a noose. At the islet of Lehua, near Niihau, was a
variety of sea birds, the o’u (Psittirostra olivacea), prized for its
green feathers, being especially sought after there. ↑
142 Ridiculing unskilled bird-catchers who stand still and gaze, ku
hoaa, through the double meaning of these proper names. ↑
143 The famed weapon of Kualii, whereby he gained the victory at
Kalaupapa. ↑
144 Naenae, name of the plant called “pewter-sword”, and
resembling the silver-sword of the mountain. ↑
145 Hinihini and pololei, insects that sing in the mountain woods. ↑
146 Wae mua, the front seat of honor on a canoe. ↑
147 The deep gorge on north side of Molokai, near Pelekunu,
attributed to the god Kana. ↑
148 Ieie (Freycinetia arnotti), a woody climber. ↑
149 Keaau in Puna, and the road through the woods of that region
being very muddy the poet is led off into reflections
thereupon. ↑
150 Probably likened from its straight and narrow restrictions. ↑
151 The muddy Waipio-Waimea road. ↑
152 Nalu, wave. Inaina, seat of anger. ↑
153 A proper name with a meaning; one of those provoking double
entendres so common in this string of allusions. ↑
154Still another; name of a woman, alluding, however, to a paddle
—kapeau, to turn the paddle from one side of the canoe to the
other. ↑
155 Ukinohunohu refers to the simultaneous bending of the rowers
to their task. ↑
156 Ukinaopiopio, the steerers of the canoe. ↑
157 Terms indicating peculiar wave action. ↑
158 Hulikeeaea, etc., terms applied to shivering with cold.
Naholoholo, the crawling on the skin of shivering. ↑
159 Hau-ii, etc., terms indicating cold conditions to the mariner. Kai
apo kahi, the sea nearer the shore where the waves grow
less. ↑
160 Coming to shore a dry malo (loin cloth) is put on. ↑
161Compares the effect of Ku’s appearance in war upon his
enemies to the crushing down of the stone arch of an imu, or
oven. ↑
162 Haili at Hilo. In the lines following Ku is compared to a bird-
catcher watching the flowers where he has prepared his snare
for the birds—lahui pua o lalo, the crowd, common herd. ↑
163 Another comparison: Paiahaa, in Kau, flowers, as symbols of
love, thrown into the sea in Puna were carried by the current to
Paiahaa, where the loved one awaited their coming to the shore. ↑
164The effect of Kualii’s slaughter; the people are killed and ghosts
come in their places. Apua, an uninhabited land on the Kau
boundary of Puna. ↑
165 Effect of the slaughter. ↑
166 Papa o kukalaula, a vast expanse of sun-scorched pahoehoe
lava in Apua. “Make ka iole i Apua”—even the mice are killed by
the heat. ↑
167 Uliuli, the name of a kapu of Kualii, otherwise called kaihehee.
The victims of this kapu, i.e., those who broke it, were held in
the surf till drowned, and then burnt with fire. ↑
168Maihea, the name of a mysterious visitor of ancient time from
the heavens; also his wife Kahakapolani. This name has a
double meaning: haka, the frame upon which the kapa, wearing
apparel, was thrown; and polani, a sacred shrine or retreat in the
inner recesses of royal habitations. ↑
169 Kaukeano, ano, fear inspired by great sanctity, or sacredness. ↑
170 Wawa, walaau, a boisterous, tumultuous noise. ↑
171 Inaina, preceding travail. The succeeding terms apply to the
throes of childbirth, to which the stormy month of Hinaiaeleele
is compared. ↑
172 Ouou, a small bird; kuaola, applied to inaccessible, remote
regions of the mountains. ↑
173 Referring to his victory at the temple dedication of Kawaluna,
upper Nuuanu. ↑
174 Pule-e originally meant to talk at random as if uttering a
prayer. ↑
175 Lala aala refers to all good gifts, rewards, uku, of those who are
lono, who hear. Lono, to hear uncertainly, as a report. ↑
176 Kona, of Oahu, once included Ewa and Lihue. ↑
177 Maunauna is the name of the locality where the following
incident took place. Kuiaia, the chief of Waianae, came with his
forces to meet Kualii on the battle ground here mentioned. His
kahu, forewarned, told him when in coming to battle he should find
a knotted ti leaf in the road he would know he was in danger and
surrounded by an ambush which would cut off his whole force. On
finding this knotted ti leaf, he began and chanted this mele from
beginning to end, to the honor of Ku. All on both sides laid down in
reverence. Ku gave the signal of reconciliation, and the slaughter
was averted. ↑
178 Hau’na, hahau ana, battle-club strokes; aui, epithet applied to

Kualii’s military scourgings of his enemies. ↑

179 Ahuula; all the feather robes, capes and cloaks come under this
title. Halakea, the adjective applied to the yellow ones,
sometimes two or three yards in length. The bird mamo held on its
black body feathers a layer of several orange-colored, while the o-o
—of glossy black—had a tuft of yellow feathers under the wings. ↑
180 Ka wela o ka ua may refer either to the rainbow or to showers
lit up by the evening sunlight, or any spectral illumination of
vapor in the heavens, to which the warriors in their bright cloaks
are compared. ↑
181 Kauakahi hale, the name of the royal residence of Kualii. Ka la,
the day set apart for display. ↑
182 The mamane (Sophora chrysophylla), a mountain acacia, said to
turn like the autumn woods. The blossom is abundant of a rich
yellow. ↑
183 Koai (Acacia koaie), a hard, scrubby species of koa, used for
weapons. A rich furniture wood. ↑
184 The term pili kai, sea clingers, conveys the idea of shore forces
flayed, speared, ihi ia, by Ku. ↑
185 Kahala, threatening, towering. Maihiwa, a place off Waikiki. ↑
186 Pania, pani ia, the waters stopped; i.e., the forces of the enemy
are checked. ↑
187 The vanquished ask for quarter—like a man in Hilo,
overwhelmed with rain from Puna-wards begs for a cessation. ↑
188 Kui ka lono, repeated tidings striking one like waves. Haalilo, a
chief of Hilo defeated by Kualii in the battle at Laupahoehoe. ↑
189 The vanquished chief, a branch of the same race. ↑
190 Of the other side. ↑
191 Ila, a mole or dark spot on the skin, regarded by Hawaiians as
signs, as among fortune tellers of other countries. ↑
192 Malanai, a wind from the sea at Kailua, Oahu; the appended
haehae indicates it as fierce; boisterous. ↑
193Niheu, a chief and ancestor of Kualii, remarkable for his small
size and yet great strength. It is said that with his brother, Kana,
they fought a battle at Molokai, and treading violently a hill on the
sea coast, the fragments flew off in the shape of small islets which
now stand in the sea near Pelekunu. ↑
194Mee has a peculiar use; anything remarkable is mee, but the
phrase is as follows: “He mee keia no ka i-a nui.” A wonderful
example of a great fish. “He mee keia no ke alii akamai.” ↑
195 Pu for hipuu, a knot or fastening. ↑
196 Brandishing weapons before fighting. ↑
197 Laulau, to bind up. The weapon is caught in the folds of Ku’s
robe. ↑
198 Lilo is a play on the name Haalilo, the transfer of power to Ku. ↑
199 Waving leaves in the wind compared to beckoning. ↑
200 Make nonu, partly dead. ↑
201 Koolau, or kookoolau, the Hawaiian tea plant (Campylotheca). ↑
202 O lalo, the surf of Waialua below, heard from upon the
highlands above. ↑
203 Kupukupu, a fragrant, fine-leafed plant. Kauwewe, the covering
of an imu, or oven. ↑
204 Luukia, binding; also sealing. ↑
205 The spear called by the same name as the rafter of a house. ↑
206 Kualii destroying his enemies piece-meal. ↑
207 Anea, making lazy; unnerving; characteristic of the south wind,
hema. ↑
208 Ualo, to call to one in the distance. ↑
209 Words uttered. Lines 461 to 465, the priest of the opposing side
calling to Ku to be merciful. ↑
210 Ku is urged to spare his wrath at home. ↑
211Aha, given here and in former versions, meaning a company of
people, is thought by the context to be aho, the battens of the
house, which, like the mat, kapa and robes, are incapable of
responding to exhibitions of anger. ↑
212 Kaunuia, provoked to anger, or jealousy. ↑
213 In his palanquin. ↑
214 Referring to the self-styled priest Kapaahulani. ↑
215 Or one having supernatural powers. ↑
216 Keawekekahialiiokamoku, Keawe-a-certain-chief-of-the-land,
who ruled Hawaii four generations preceding Kamehameha. ↑
217 A long series of comparisons from this point indicates the
change in style and subject of the poet. ↑
218 Naio (Myoporum sandwicense), the bastard sandalwood of
Hawaii. ↑
219 A white-fringed flower in Nuuanu. ↑
220 Keekeehia, or keehi ia, trodden or trampled. ↑
221 Hinahina (Geranium tridens), a fine silver-gray-leafed plant; the
silver-sword of Haleakala. ↑
222 The ohia and lehua are the principal forest woods of the
islands. ↑
223 Wao, very remote; eiwa, nine, hence ninth recess. ↑
224 Hao wale, applied to great trees standing alone in the ferns. ↑
225 Ekaha (Genus Acrostichum), a peculiar fern with an entire leaf,
often used underneath bed-place mats, for warmth. ↑
226 Olapa (Cheirodendron gaudichaudii), a large tree; its bark or
leaves furnished material for a blue dye. ↑
227 Kehau, morning land breeze, rather than dew, at this point. ↑
228 Kumomoku and Leleiwi were localities near Puuloa, Ewa, where
the land breezes were said to be peculiarly cold. ↑
229 Lipoa, a fragrant kind of seaweed and favorite article of food. ↑
230 There is said to be a pond on the summit of Kaala in which is
found a fresh-water crab. ↑
231 The effect of drinking awa is to crack the skin. ↑
232 Awa (Piper methysticum), the root of which furnished the
intoxicant of Hawaii as also Polynesia generally. ↑
233 Aalii (Dodonæa viscosa), a forest tree of fine, durable wood;
leaves were used for medicinal purposes. ↑
234 Maile (Alyxia, a genus of several species); its fragrant and glossy
twinings are greatly favored for leis, etc., on festive occasions. ↑
235 Hoe, the peculiar whistle uttered by Hawaiians in climbing a
pali. ↑
236 Kaluhea, lazily drooping. ↑
237 Kokio (Hibiscus kokio), a medicinal plant. ↑
238 Paka, the noise as of raindrops upon dry leaves. ↑
239 Kawau (Byronia sandwicensis), a forest tree. ↑
240 Kalia (Elæocarpus bifidus), a common tree in lower woods of
Kauai and Oahu; scarce on other islands. ↑
241 Some philosophy here. ↑
242 Oo (Moho nobilis), a prince among Hawaiian birds, now scarce.
This species, as also the rarer mamo, yielded the yellow
feathers so precious to Hawaii’s alii. ↑
243 Certain pigs were held to have the power of identifying royalty,
as in the case of Umi, where the priest Kaoleoku makes use of a
“chief-searching” pig to confirm his suspicions aroused by the
appearance of a rainbow. See page 188 for the incident, with note 2
thereon. ↑
244 A species of breadfruit said to have been introduced by Kakai
from Upolo, Samoa, was planted at Puuloa. ↑
245 Pa’u ma’o, garment dyed yellow from flowers of the mao tree
which were used in coloring kapa. ↑
246 Wiliwili (Erythrina monosperma); its various uses are given in
the few succeeding lines. The lightness of its wood makes it
preferred for surf-boards. ↑
247 The famous fish-hook of Maui. See note 7, page 370. ↑
248 Mamaki (Pipturus albidus), the bark of which furnished a choice
quality of kapa. ↑
249 Ti (Cordyline terminalis), an essential article of Hawaiian
household economy. Its leaves were their sole wrappers,
especially for food, whether for conveyance or in cooking; it also
covered the food placed in the ovens; it relieved headaches and
cooled the brow of the feverish; it had uses also in net fishing, and
worn around the neck was held to have the charm of warding off
evil spirits. Its roots, baked, furnished a sweet, fibrous tuber from
which an intoxicating drink called okolehao was made, though this
name indicates it as a modern product since the improvised iron-pot
and gun-barrel stills became known to them. ↑
250 Nuuanu, the principal valley of Honolulu with its famed precipice
at the Koolau gap over which Kamehameha in later times drove
the Oahu forces in conquering the island. The name implies a cold
raised place. ↑
251 Waahila, in the mountain ridge at the head of Manoa Valley. ↑
252Kou (Cordia subcordata) furnishes a rich cabinet wood and was
the choice for calabashes, bowls, platters, etc., of the
Hawaiians. ↑
253 Garlands made from the drupes of the pandanus were favorite
wreaths, not only for their bright yellow-red blend of color, but
also for their fragrance and being serviceable for several days. ↑
254 Makole is taken here to represent a worthy companion for Ku. ↑
255 Kualii, from his voyaging abroad is designated a foreigner—
haole. ↑
256 The four primeval gods of the Hawaiian race. ↑
257 See Islander, Sept.–Oct., 1875. ↑
258 Kalani, a name given to high chiefs by those of lower rank. ↑
259 Kuikealaikauaokalani, Ku-who-stood-in-the-path-of-the-rain-of-
the-heaven. ↑
260 Kalanikahimakaialii, Chief-who-combed-the-king’s-eye. ↑
261 Kauakahi, a warrior who was split in two. ↑
262 A play on the name Kuihewa. ↑
263 The defeated king of the Kona district at the battle of Kawaluna
who disputed Kualii’s right to dedicate its temple. ↑
264 Koae, the white bos’n bird (Phaëthon lepturus). ↑
265 Kapiiohookalani, the curly-hair-of-the-heaven. ↑
266 Ai, not to eat, but to possess, or rule. ↑
267 Term for vanquished chief. ↑
268 A division between two localities. Pohakea, a rock in the sea off
Kualoa. ↑
269 Uwau, a sea-gull of the petrel species (Puffinus cuneatus). ↑
270 Refers to the method of dislodging the ao birds. ↑
271 Bird-catchers likened to mice. ↑
272 Aukuu (Ardea sacra), a fish-hawk. ↑
273 Ununu, a certain grass that abounded at Peleula. ↑
274 Even the products of land and sea rejoice at Ku’s approach. ↑
275 The tribute to the god having been observed, therefore the
hunger pangs—likened to a god, Kekiapololi—were appeased. ↑
276 Kalamahaaiakea, Kalama that-dances-to-Kea. ↑
277 The adjoining district is sought to kick out—peku—the
revelers. ↑
278 An epithet of Ku. ↑
279 Refers to absorption of land. ↑
280 Kiu ahiu, lit. “wild spy”, is the name of a wind in several parts of
the island of Oahu. ↑
281 Eye of the rain may refer to its beginning. ↑
282 Haao, a wind driving rain, said to be peculiar to Auaulele. ↑
283 Alaea, red rain. ↑
284 Halakua, a place where the pandanus grows in the sea, so that
when the bunch is cut one has to dive down in the water to get
it. ↑
285Refers to the difficulty attending the gathering of lehua
blossoms, owing to the dew and rain often drenching one and
inducing cold, hence its burden. ↑
286 Referring to the shallow waters of Alapai. ↑
287 Ie waa; ie vine had various uses for tying, as also in basketry. ↑
288 Kuhoopepelaualani, Ku-conqueror-of-many-chiefs. ↑
289 Opana, cutting. ↑
290 Oio (Albula vulpes), a fish with very fine meat, and generally
mashed before eating. ↑
291 Alahee (Plectronia odorata), a very hard wood, preferred for
their o-o, or digger, as a narrow spade. ↑
292 Apane or apapane (Himatione sanguinea), a bird sought for its
choice feathers. ↑
293 Summer season of Makalii. ↑
294 This has reference to a sportive season, not an instrument of
the hard kauila wood. ↑
295 Pahipahi was an ancient game or pastime that had connection
with hand manipulation of a small drum, as in the hula. ↑
296 Some personage. ↑
297 Wauke bark rendered pulpy in preparation for the beating
process in kapa making. ↑
298 Ili, a piece of land. ↑
299 Ahu, a heap of stones. ↑
300 Ohiki, the sand-crab. ↑
301 Maile, a sweet-scented vine. ↑
302 Hooilo, the season of winter rains. ↑
303 Kini, from the word kinikini, many. ↑
304 Lau, four hundred; often used for unnumbered. ↑
305 Lama (Maba sandwicensis), name of a certain wood. ↑
306 Alae, the mud-hen. ↑
307 A long series of play on names of places ends here. ↑
308 Amama, from the word hamama, open, equivalent to our
amen. ↑
309 Having an eye to self provision through a lucrative
stewardship. ↑
310 The first man, according to this Kualii chant. ↑
311 The genealogy of Opuukahonua puts himself as the origin of the
race. ↑
312 On the northerly side of Nuuanu Valley, now the Country Club. ↑
313 Reddened with men; the gathering armies. ↑
314 Kualii appears here to assume a hereditary royal right to this
high service, though rival aliis were ruling Oahu’s several
districts. ↑
315 Kauakahiakahoowaha, Kualii’s father, was a great-grandson of
Kahuihewa, king of Oahu. Mahulua was Kualii’s mother. ↑
316 Taunting play on name of Lono, implying no strength. ↑
317 Taking the name of the fabulous fish-hook of Maui. ↑
318 Weapons of kauila wood, very hard and durable, were said to be
the kind sought. ↑
319 Huli-moku-alana, victorious land turning. ↑
320 Ahupuaa, a division of land larger than an ili. ↑
321 This is certainly royal recognition and reward for faithful
service. ↑
322 The mua house of the temple. ↑
323 A beneficent law which, on occasions, appears to supersede the
established ordinance. ↑
324The historian Kamakau here furnishes Kualii’s full name for the
first time, though this latter appellation is used in the
supplementary mele. ↑
325 A safeguarding against seeking to obtain benefits under this law
by false representation. ↑
326 Under the old order mercy was unknown; death penalty for
transgressions usually prevailed. ↑
327 The lua was like the strangle-hold in wrestling, giving one the
complete mastery over the other. It is said that one getting this
grip on his opponent could break his bones in mid-air as he threw
him. ↑
 [Contents]

FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES
AND FOLK-LORE
THE HAWAIIAN ACCOUNT OF THE
FORMATION OF THEIR ISLANDS
AND ORIGIN OF THEIR RACE WITH
THE TRADITIONS OF THEIR
MIGRATIONS, ETC., AS GATHERED
FROM ORIGINAL SOURCES

BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian
Race”
With Translations Revised and Illustrated

with Notes by

THOMAS G. THRUM

Memoirs of the Bernice Pauahi

Bishop Museum
 Volume IV—Part III

Honolulu, H. I.
Bishop Museum Press
1917

[Contents]
 CONTENTS
PAGE

Legend of Kana and Niheu 436

Kaumaielieli, Double Canoe of Kana 438
Dream of Moi, the Priest 442
Niheu and the Haupu Hill 446
Story of Pikoiakaalala 450
Legend of Kalelealuaka and Keinohoomanawanui 464
How they were sent for and taken to King Kakuhihewa 466
Legend of Pumaia 470
Legend of Hanaaumoe 476
Legend of Eleio 482
Relating to Kaululaau 486
Legend of Nihooleki 488
Legend of Kepakailiula 498
Legend of Wahanui 516
Legend of Kaulu 522
Legend of Hoamakeikikula 532
Legend of Kapuaokaoheloai 540
Legend of Kalanimanuia 548
Legend of Kawaunuiaola 552
Legend of Aiai 554
Legend of Pupualenalena 558
Legend of Kaulanapokii 560
Legend of Pupuhuluena 570
Legend of Kaipalaoa, the Hoopapa Youngster 574
Commencement of Contest of Wits 576
Legend of Laukiamanuikahiki 596
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