Aloha no.—These past Saturdays I saw within Whitney’s newspaper [Pacific Commercial Advertiser] them calling the haole government paper [Hawaiian Gazette], a thief, because of the translation of the History of S. M. Kamakau, into the English language, and for inserting it within some past issues of that newspaper. In my opinion, those pebbles pelted in contempt are not right at all. Continue reading
The Populace Gathers in Kawaiahao on the Evening of this Past Tuesday.
It was a scene from the sacred times when the Islands were ruled under monarchs, that was before a great crowd of people which arrived at Kawaiahao Church in the afternoon of this past Tuesday, when a memorial service for the hundredth birthday of King Kauikeaouli, Kamehameha III was held, and unveiled was the stone tablet dedicated to him that will be stood at the place of his birth at Keauhou, North Kona, Hawaii.
Before the hour set aside for that remembrance, at four o’clock in the afternoon, the crowd entered the church: from the members of the organizations of this town, the students of the Kamehameha Schools, the heads of the government, to the general public, filled up the church, with some people standing.
Outside of the church grounds was the Royal Hawaiian Band entertaining the people, with a majority of the people there, because they could not get a seat in the church.
Before the pulpit stood a painting of King Kauikeaouli, Kamehameha III, and right below the painting was the tablet with clear lettering that said: “Kauikeaouli, Kamehameha III, ke keiki a Kamehameha III ame Keopuolani. Hanauia i Maraki 17,1814. Ka Moi lokomaikai.”
When Kamehameha I was ruler over only Hawaii Island, and not all of the islands were his, and while the eating kapu was still enforced, and while he was living in Kohala, Kona, Hawaii, it was there that a certain man lived named Kapihe, and his god was called Kaonohiokala.
This man named Kapihe went before Kamehameha I and before the alii of Kona, and he said these words, “Listen, O Chiefs, a malo will stand, forty in length, as a path for the god; the god will come down and live with man, and what is down here will rise up above, and the archipelago from Kahiki* all the way to Hawaii will be joined as one. This is the sign that will come before this: there will be forty days of darkness and then rain will fall and thunder will crash and lightning will flash and seven rainbows will arch; there we will see the dead rise from the graves and all people will see their parents and hoa hanau [siblings, cousins] who died earlier.” And that is what Kapihe said to the King, alii, and makaainana. The chiefs and commoners were astounded at these shocking words spoken by Kapihe, and they called him crazy. This perhaps is the truth, for some of his predictions came true and others were denied.
This is how people are mistaken, they say, the heavens and earth will come together, and Hawaii and Maui will join together, and so too with Kahiki. And if that is the case, according to the mistaken ones, then God is not in heaven, and there is but one God, and that is Kapihe; that is what they said, and because all of the lands did not merge together as the they were saying, Kapihe was called a lying, crazed person.
Perhaps that is so, perhaps he was a liar, and perhaps not; it might be thought that Kapihe’s was a riddle and the land would not literally join together, and that he was a prophet. Perhaps his words were not his alone, but from God. Someone might ask, how did Kapihe’s words come from God, and here is the answer. What of Isaiah, that prophet, in Matthew 3:3? For this is what was spoken by the prophet Isaiah, ‘The voice of the one crying in the wilderness: ‘Prepare ye the way of Jehovah, make his paths straight.'” Here is the question there. Is it a real road, and is it a path that will be tread on by feet? It is believed not, but that it was a riddle from God through the mouth of his prophet. Maybe so too it was of Kapihe, the prophet of Hawaii; God gave the words for his mouth to speak, and Kapihe spoke what God of the heavens gave to us. And the nations of man joined as one, from America, and the other inhabited lands, they are here together with us. And the souls of the righteous are the same up above. The alii of whom Kapihe predicted was Kamehameha I, who was victorious over Maui and Oahu, and Kauai was left, and his grandchildren now rule over his Kingdom. This is the nature of Kapihe’s words. J. D. Kauakoiawe
Honolulu, March 15, 1862.
*Kahiki usually refers to foreign lands.
(Hoku o ka Pakipika, 3/20/1862, p. 1)
Ka Hoku o ka Pakipika, Buke I, Helu 26, Aoao 1. Maraki 20, 1862.
This past 17th, Sunday, was the day of remembrance for all true Hawaiians, of the King Kauikeaouli, the Benevolent one. There are two different historical accounts of this day. Fornander states in his account that Kauikeaouli was born of Keopuolani on 11 August 1813, and that this information was from Emalia Keaweamahi, the wahine of Kaikioewa, the governor of Kauai. This date of A. Fornander is supported by Prof. Alexander in his “Brief History of the Hawaiian People.” However, in the account of Mr. James Jackson Jarves, a scholar of Hawaiian history who arrived here in Hawaii nei in 1837, Kauikeaouli was born on 17 March 1813. This historian arrived here but 24 years after the birth of Kauikeaouli, and it would seem that he obtained clear information about the true birth date of the Benevolent King, while he was living here. This statement by Jarves is supported by the reviving prayer that Kapihe offered for Kauikeaouli. Look below at line 11 [42?] in the “Pule a Kapihe.” Ikiiki is the month of March according to the reckoning of Oahu people, and according to Molokai people it is August.
Kauikeaouli was born at Ooma, Keauhou, in Kailua, in the moku of Kona. However, Prof. Alexander, in his history of Hawaii, says Kauikeaouli was born in Kailua.
The name Kauikeaouli is a name from his ancestors, that being the name of his grandfather, Keoua (Keaoua), the one called Kalanikupuapaikalaninui Kauikeaouli. This name puts on high the sacred kapu of Keoua–his chiefly kapu extends above and touches the great heavens, and rests upon the dark clouds. So therefore, the importance of the names Keaouli and Keaoua, is the dark, black, thick, esteemed cloud. This cloud is a rain cloud. A Orator of the old times said that the name Kauikeaouli is the bank of clouds that Kapihe, the prophet, saw spread high in the heavens when he was called to go to see if the child that Keopualani gave birth to was alive or not alive. He was not breathing and was totally lifeless. However, when this kahuna and prophet arrived to where the child was placed, he offered this prayer while waving a coconut frond in his hand. This is the prayer by which Kapihe made Kauikeaouli live, according to the story:
1 O ke Kukaikapaoa ka lani, ae alii,
2 He ‘lii haoa lani, haoa—a
3 He a ia m u lani ku makomako
4 He lani no Kahuku maka pali pohaku
5 He mau lani pohaku na Lono kaeho
6 No Lono ka la i poniia i ka wai niu
7 I haua i ka puaa hiwa
8 I ka puaa hiwa, puaa hiwa a Lono,
9 E Lono—e. Eia ko maka lani
10 Ko lau, ko mu’o, ko ao, ko liko
11 Ko alii kapu e Kahai-piilani
12 Ko maka Kuanahai ka malama
13 Malama ia ka lau kapu o Keaka
14 Ka lau oheohe o Keakamahana
15 I kupu a kapalulu, a kapalule
16 Ka pua, ka pua Ololo hemahema no Kaikilani
17 Nona ia lau ololo no Kanaloa
18 No ka ilio hulu panio, i poni ka maka
19 I noho ka eleele iloko o ka onohi
20 O ke kakau kioki onio i ka lae
21 O ke kioki o ke kikakapu
22 O ka i’a kapuhili au awahia
23 Awahia, awahia ia lani
24 Na Keaka wahine kea
25 Kupu mala o kea Keakealani
26 Ia laua haki ka haka o ke kapu
27 He haka i ka momona o na ‘lii nui
28 He mau alii ku moku, ai moku nui,
29 He nui hoi ka uhi, ka lawalu iwaho
30 He kai papa neenekona aina
31 He kai papa holo papa no Kahiki
32 I iki Keawe, ke kaupu kiau moku
33 Ka hua hookahi a ka A-o i ka lani
34 Na Kalani Ka’ani Kauleleiaiwi
35 Na Keawe, Keawe keia lani
36 Na kela eke hulu o Piilani
37 Lilo nei Keawe ia Piilani
38 Ahu kooka o na ‘lii
39 He mau alii ka ikena ‘ku
40 He mau lani haele wale iho no
41 Hele, hahi i ka lihilihi o ka La
42 I ka malama hanau i o Ikiiki—la
43 I ka malama hanau i o Ikiiki—la
—Mahele—
44 Ikiiki ka lani iluna
45 Ua uiha i ka malama
46 Ka pili o ho-ehu ka ua
47 Ke iloli nei ka honua
48 Naku ka mauna wai kali lia (waikaheia)
49 Ua kai lewa ia na aina
50 Ua lewa ka houpo o ka moku
51 O e au o Malela, o Kuala, o Kanaka ki o a moku
52 O ka u-u-ina i Wawau-e-aha-o
53 Ko Aupuni-la-nana-i-a
—Mahele—
54 Nana ia ae Holaniku
55 Kilohiia i kua o Wakea
56 I ke ake a Laukapalili
57 Me ke kalo o Laukapalala
58 He maka ia no Luaipo—e
59 O na ‘lii no ia o ka Nuupele
60 O I ko o maua ka Moo—
61 O ka hina kai o Haloa
62 Oia ia paha—e
63 Ke pahapaha la i ka makemakeia
64 A hiki mai ka ole hoi ana—e
[Amazingly, this is the only issue of this entire year that seems to have survived! If this newspaper could be reshot nicely, we could get a clear/clearer reading of this important mele!
And I put up the mele as is (although the image is not clear in some areas, so there are some questionable lines), so that words and phrases will be searchable on this blog or on google right now, instead of having to wait for some time in the future…]
(Kuokoa Home Rula, 3/22/1907, p. 4)
Kuokoa Home Rula, Buke V, Helu 12, Aoao 4. Maraki 22, 1907.
nupepa 