Read Ebook: The Legends and Myths of Hawaii: The fables and folk-lore of a strange people by Kalakaua David King Of Hawaii Daggett Rollin Mallory Editor

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To this record of the tangled relationships of the chiefly families of the group at that period may be added the intimations of tradition that Peleioholani, a chief of Kauai, was the actual father of Kalaniopuu, and that Kahekili, the moi of Maui, was the real father of Kamehameha; and in proof of the latter the acts and admissions of Kahekili are cited. But these scandals may very properly be dismissed as the offspring of the hatred and jealousies of later years.

Kamehameha was born at Kohala while Alapainui was there with his court, superintending the collection of a mighty fleet for the invasion of Maui. It was a stormy night, and the first sounds that greeted the ears of the infant chief were the howling of the winds and the din of warlike preparations. On the night of its birth the child was stolen from its mother's side and carried away by Naeole, the chief of Halawa, and for some days nothing was heard of it. The father searched and the mother wailed, but the infant could not be found. It was finally discovered, however, and Naeole, instead of being punished for the theft, was allowed to keep possession of the child until it was five years old, when it was taken to the court of Alapainui and there reared as became a prince. Tradition assigns no reason for the theft of the child, or for the retention of it for five years by the kidnapper; but, whatever may have been the reason, it is manifest that Naeole's offence was considered neither flagrant nor unusual.

When Kamehameha reached the age of twelve or fourteen years, his father, Keoua, suddenly died, and a suspicion became current that he had been either poisoned or prayed to death through the instrumentality of Alapainui. This suspicion seems to have been shared by Kalaniopuu, and believing, or assuming to believe, that his own life was in danger, he withdrew from the court and attempted to take with him Kamehameha; but in this he was frustrated. A fight occurred at Piopio while the body of Keoua was lying there in state, and Kalaniopuu was driven to his war-canoe, in which he escaped. This act placed him in open revolt against his royal uncle, and he prepared to sustain it. Forces were hastily gathered on both sides, and after a few battles, in which Kalaniopuu was generally unsuccessful, he retired to the district of Kau, and declared himself the independent sovereign of the southern portion of the island. For some reason Alapainui did not disturb his rebellious nephew farther, but spent the two remaining years of his life in Hilo and Waipio, the residence of many of the ancient mois.

When Alapainui died he was succeeded by his son Keaweopala. Dissatisfied with his allotment of lands, Keeaumoku, a nephew of the dead king, rebelled against the new moi, but was defeated and compelled to seek safety with Kalaniopuu, whom he found already in the field, intent upon contesting the sovereignty of the island with Keaweopala. The two joined forces, and met and defeated the royal army in Kona. Keaweopala was slain in battle, and Kalaniopuu was declared moi of Hawaii. Young Kamehameha was taken to the court of his royal uncle, and educated in all the princely accomplishments of the period.

Although it is probable that Kamehameha took part in some of the earlier wars of Kalaniopuu, he makes his first prominent appearance in tradition as a military leader in about 1775, in a battle on Maui, between Kalaniopuu and Kahekili, the moi of that island, or of the greater portion of it. Kalaniopuu was defeated, but the conduct of Kamehameha was notably cool and sagacious. It is reasonable to believe that he also took part in the disastrous campaign of the following year, when the army of Kalaniopuu was almost annihilated on the lowlands near Wailuku.

This battle was one of the most sanguinary spoken of in Hawaiian tradition. Kalaniopuu invaded the island with six heavy divisions of warriors of all arms. The members of the royal family were formed into a life-guard called Keawe, while the nobles entitled to the privilege of eating at the same table with the king composed two distinct brigades, known as Alapa and Piipii. A landing was effected on the southern side of the island. The headquarters of Kahekili were at Wailuku, between which and the coast stretched a slightly elevated sandy plain.

The Alapa took the advance, and, without waiting for support, pushed boldly on toward Wailuku. This brigade was the flower of the Hawaiian army. It was composed of eight hundred men, each one of whom was of noble blood. They were all large men of nearly equal stature, and their spears were of equal length. Marching shoulder to shoulder, with feather capes and plumed helmets, tradition describes their advance as a spectacle such as had never before been witnessed. But Kahekili was not appalled at the sight. He permitted them to approach within a mile or more of Wailuku, when he suddenly precipitated upon them a force of four or five thousand spears. The battle was a slaughter. The Alapa refused to yield or retreat, and of the eight hundred helmeted chiefs but two escaped to tell the tale of the slaughter of their comrades. But a single prisoner was taken, and he died of his wounds before he could be despatched in form and offered in sacrifice. It was historic ground. On the sandy plain many battles had before been fought, and near and above it was the sacred burial-place of Iao, where had been deposited the bones of many of the ancestors of the battling chiefs.

The next day a general battle was fought on the same ground, and Kalaniopuu was defeated. But he was not crushed. The loss of life had been great on both sides, and a temporary peace was established on the condition that the Hawaiian army should at once be withdrawn from Maui. The suspension of hostilities was secured partly through the instrumentality of the wife of Kalaniopuu, Kalola, who was the full sister of Kahekili.

But this peace was of short duration. Scarcely a year elapsed before Kalaniopuu again invaded Maui, where he continued to hold a fortified possession in Hana, and began to ravage its coasts. Without decisive results, the campaign extended into months, Kalaniopuu maintaining a foothold in Hamakualoa, but being unable to extend his conquests greatly beyond it.

It was during the indecisive campaign just referred to that Captain Cook--having a few months before touched at Kauai and Niihau--returned to the Hawaiian group from the Arctic Ocean, and anchored off the coast of Maui, where he freely communicated with the wondering natives, and exchanged courtesies with Kalaniopuu and his principal chiefs, including Kamehameha.

It is now admitted that the Hawaiian group was first discovered by Juan Gaetano, a Spanish navigator, in 1555, while on a voyage from the western coast of Mexico to the Moluccas, or Spice Islands; but the secret was kept from the world, and the first European to touch at the islands, to communicate with the natives and make his discovery known, was Captain Cook.

In the hydrographic bureau of the naval department of the Spanish government exists an old manuscript chart pretty correctly locating the group and crediting Gaetano with the discovery. He named the islands Islas de Mesa, or Table Islands. It is probable that he made a landing on one of the islands with a few of his crew, since tradition refers to the sudden appearance of white men at about that period; but if he did land he left no record of the circumstance, and it is not shown that he ever returned to the group, or that any of his countrymen profited by the discovery. It has been claimed that Captain Cook was directed to the islands by an old Spanish chart of which he had in some manner become possessed; but his own evidence, as well as that of his officers, favors the assumption that the rediscovery of the islands by him was accidental.

Early in December, 1777, Captain Cook, with the British national ships Resolution and Discovery, left the Society group for the northwest coast of America. On inquiry the natives of Bolabola Island informed him that they knew of no lands north or northwest of them, and it is not probable that he expected to meet with any; but after a voyage of sixteen days he discovered Christmas Island, and on the 18th of January, 1778, sighted Oahu, of the Hawaiian group, and to the northward of it Kauai. He first landed at the latter island, where he was well received by the natives. He was believed to be their god Lono, whose return to the group had been promised, and divine honors were accorded him. His ships were provided with everything they required, and the fairest women of the island, including the daughter of the queen, were sent to greet and welcome him.

He next visited Niihau, where he was received in the same hospitable manner, and on the 2d of February, without visiting the other islands of the group, proceeded on his voyage toward Behring's Strait in search of a northwest passage to the Atlantic. The approach of winter putting an end to further explorations in the north, he returned to the islands, and on the 26th of November, 1778, sighted Maui, and the next day his ships were visited by hundreds of natives. The news of his previous visit to Kauai and Niihau had spread throughout the group, and he was treated with the greatest friendship and hospitality.

Three days later, when off the northwest coast of Maui, he was ceremoniously visited by Kalaniopuu, and six or eight chiefs, Kamehameha among them, accompanied him almost to Hawaii, when they left in their canoes, which had been taken in tow, and returned to Maui, to the great relief of their friends.

Beating around the coasts of Hawaii, it was not until the 17th of January, 1779, that the vessels came to anchor in Kealakeakua Bay, on the western side of the island. They were at once crowded with natives, and the high-priest came aboard, recognized Cook as the god Lono, and threw over his shoulders the sacred mantle of red. In the afternoon Cook went ashore, and in a neighboring temple permitted himself to be publicly and ceremoniously worshipped. Meantime the vessels were abundantly and gratuitously supplied with pigs, poultry, fruits and vegetables, and the officers and crews were treated with the greatest kindness.

On the 24th of January Kalaniopuu returned from Maui, and on the 26th paid the ships a formal visit. The visit was returned, and Cook, as before, was received on shore with divine honors, against which he offered no protest. He was placed among the gods in the temple, and sacrifices were offered to him as one of the Hawaiian Trinity.

Under the circumstances, his departure for the leeward islands of the group, on the 4th of February, was regarded with satisfaction by the natives; but the vessels encountered a storm, and on the 11th returned to Kealakeakua Bay for repairs. Their reception was much less jubilant than before, and not a canoe went off to greet their return. However, Kalaniopuu visited the ships the next day, and permitted the natives to resume intercourse with them.

But it was plain that the feelings of the people had undergone a change. They found that the white strangers had appetites like themselves, and were just as subject to bodily ills. They also discovered that they were selfish, unjust and overbearing, and were not entitled to the consideration with which they had been treated. Petty bickerings began to occur, and finally a young chief named Palea was knocked down with a paddle by an English sailor while attempting to save his canoe from wanton damage.

In retaliation Palea stole a boat from one of the ships. Cook demanded its restoration, but, as it had been hastily broken up for its iron nails and fastenings, Kalaniopuu could not, of course, return it. Thereupon Cook ordered a blockade of the harbor, resulting in the killing of a prominent chief who attempted to enter it, and then landed with an armed boat's crew with the view of seizing and holding the king as security for the return of the missing boat.

Believing Cook to be a god, it was not thought that he could be killed. Struggling to free himself, he must have received a wound from some quarter, for he sank to the earth with a groan. The groan was fatal to him. "He is not a god! he groans!" exclaimed the people, and without hesitation they slew him at once.

Fire was immediately opened upon the natives from the boat, and shortly after with cannon from the vessels in the harbor. Consternation seized the people huddled on the beach. Many were killed, and the most of the remainder fled to the hills, taking with them the body of Cook. A party of carpenters and sail-makers, at work some distance away, became involved in the struggle, but the most of them escaped to the ships through the kind offices of friendly chiefs.

The bones of the unfortunate captain were stripped of their flesh, as was then the custom, and divided among a few prominent chiefs. Kamehameha, it is said, received the hair. A few days after, in response to the request of Captain King, such of the bones as could be recovered were brought on board the Resolution, by order of Kalaniopuu, and committed to the deep with military honors. The ships then left Kealakeakua Bay, and after touching at Oahu, Kauai and Niihau, finally sailed northward on the 15th of March, leaving behind them a train of evils which a full century of time has failed to eradicate.

Abandoning his campaign in Maui, Kalaniopuu, who was nearly eighty years of age and quite feeble, removed his court to Kohala after the death of Captain Cook, and subsequently to Waipio, where he remained for some months. Desiring to settle the succession while he lived, he called his high chiefs together and proclaimed his son Kiwalao as his heir and successor in the government and the supervision of the tabus, and Kamehameha as the custodian of his war-god Kaili, to which duty the heiau of Moaula, in Waipio, was formally dedicated after extensive repairs. A temple was also consecrated to the same god in Hilo.

Shortly after Imakakaloa, who had raised the standard of revolt in Puna, was captured after a stubborn war and condemned to be sacrificed at the temple of Pakini. In the absence of Kalaniopuu the performance of the ceremonies devolved upon Kiwalao. First in order came the offerings of pigs and fruits, to be followed by the body of the rebel chief; but while Kiwalao was making the first of the offerings, Kamehameha seized the body of the chief, offered it in sacrifice and then dismissed the assembly.

As the sacrifice was to the war-god Kaili, of which he was the custodian, Kamehameha doubtless claimed and boldly assumed the right to conduct the ceremonies himself. But the daring act of insubordination created an intense excitement at the royal court, many regarding it as little less than rebellion, and Kalaniopuu advised Kamehameha to retire to Kohala for a season, as he could not answer for his safety in Waipio. He accepted the advice of his uncle, and, taking with him his wife Kalola, his brother Kalaimamahu and the war-god Kaili, removed to his patrimonial estates at Halawa, in Kohala, where he remained until the death of Kalaniopuu, which shortly occurred.

Early in 1782 Kalaniopuu died, and his body was brought to Honaunau for interment in the sacred burial-place of Hale-a-Keawe. Fearful that the division of lands which usually followed the installation of a new moi would not be satisfactory, several prominent chiefs, among them Kamehameha, repaired to Honaunau to assist in the interment of the dead king and listen to the proclamation of Kiwalao. After the body had been deposited Kiwalao ascended a platform and informed the assembled chiefs that, by the will of his royal father, the sovereignty of Hawaii had been bequeathed to him, and the custody of the war-god Kaili to Kamehameha. No other chief was mentioned as having been provided for, and profound dissatisfaction followed.

After hasty preparations on both sides a battle was fought at Hauiki, in which Kiwalao was slain. The royal army was routed, and Keoua, the half-brother of Kiwalao, fled to Kau, where he declared himself king of Hawaii, while Keawemauhili, the uncle of the dead king, who was allowed to escape owing to his extremely high rank, retired to Hilo and set up an independent government of his own. After the death of Kiwalao, Keopuolani, his infant daughter, whose mother had fled with her to Kahekili, moi of Maui, was the only one whom Keawemauhili was willing to recognize, and three distinct factions began to struggle for the mastery of the island.

In 1790 Kamehameha, during a temporary cessation of hostilities on Hawaii, invaded Maui with a large force. To the expedition Keawemauhili had been in some manner induced to contribute a battalion of warriors. In retaliation for this showing of friendship for Kamehameha, Keoua invaded Hilo, defeated and killed Keawemauhili, and assumed the sovereignty of that district. Nor did he stop there. During the absence of Kamehameha he overran the districts of Hamakua and Kohala, and was in the act of possessing himself of the whole island when Kamehameha abruptly left Maui, which he had completely subjugated, and returned to Hawaii.

Kaiana had been left to guard the district of Kona during the absence of Kamehameha, and that was the only division left unoccupied by Keoua. Kamehameha landed with his forces at Kawaihae, and Keoua fell back with his army to Paauhau. There and at Koapapa a two days' battle was fought, when Keoua retreated to Hilo, and Kamehameha retired to Waipio to recruit his losses.

Stopping for a few days to divide the lands of the district among his chiefs, Keoua started on his return to Kau. His path led by the crater of Kilauea. His army, marching in three divisions, encamped on the mountains, the central division finding quarters not far from the crater. Before morning an eruption occurred, and four hundred warriors were suffocated. This was considered a special visitation of the wrath of Pele, the goddess of the volcano, and she was thereafter deemed to be the friend of Kamehameha.

For a year or more continuous efforts to crush the power of Keoua were made by Kamehameha. Kaiana operated against him in Kau, and Keeaumoku in Hilo, but he stubbornly and successfully resisted. Availing himself of this condition of affairs, Kahekili, moi of Maui, assisted by Kaeo, king of Kauai, invaded Hawaii, probably for the purpose of creating a diversion in favor of Keoua, but the combined armies were driven from the island by Kamehameha.

Keoua, however, remained unsubdued, and Kamehameha resolved at every sacrifice to crush him, as a preliminary step toward the conquest of the entire group, which at that time he began to meditate. Some time before he had sent the grandmother of Kaahumanu to Kauai to consult the prophets of that island, and word was brought back to him from the renowned Kapoukahi that if he would rebuild the heiau of Puukohola and dedicate it to his war-god, he would become the master of Hawaii. Some work had been done on the temple, and Kamehameha determined to complete it at once. He therefore ordered large relays of people from the surrounding districts to repair to Kawaihae and assist in the building of the heiau. Many thousands responded. With the exception of Keliimaikai, a brother of Kamehameha, who was left uncontaminated for the consecration, every chief took part in the labor, and the temple was soon completed, with sacrifices embracing a large number of human beings as the work progressed.

Thus was the temple of Puukohola completed, but, pending its formal consecration, Keawe-a-Heulu and Kamanawa, two of the principal counselors of Kamehameha, were despatched to Kau under a flag of truce, to invite Keoua to visit Kamehameha, with the view of arranging terms of peace. Keoua received the ambassadors kindly, and consented to the conference. His actions show that he suspected the motives of Kamehameha, but he resolutely accepted the hazard of placing himself at the mercy of his enemies.

Proceeding in state in a double canoe, Keoua arrived at the landing of Mailekini, in Kawaihae. Observing Kamehameha on the beach, Keoua called to him, and was invited to land. Several canoes were around him, and as he leaped ashore Keeaumoku, from one of them, treacherously drove a spear through his body, killing him at once. An attack was then made upon his attendants, and all but two of them were slain. As this, and many other events noted in this chapter, are briefly referred to in the legend of "The Prophecies of Keaulumoku," it will be sufficient to mention that the body of Keoua was taken to the temple of Puukohola, and there sacrificed to Kaili with ample pomp and ceremony. The possessions of the unfortunate chief passed into the hands of Kamehameha, who at once became the acknowledged sovereign of the entire island. This was in 1792.

In Kamehameha's previous campaign against Maui, from which he had been recalled by the successes of Keoua at home, that island, as already stated, had been completely subjugated. At the time of the invasion, Maui, Oahu, Molokai and Lanai were all in the possession of Kahekili, who had taken up his residence in Oahu, leaving his son Kalanikupule in charge of Maui. In a single mighty battle on the plains between East and West Maui, Kamehameha had destroyed the army of Kalanikupule, who had escaped to Oahu and joined his father, while the most of the chiefs of Maui had sought refuge on the other islands.

After this victory Kamehameha despatched a messenger to Kahekili, informing him of his intention to invade Oahu, and the old king returned to him this answer: "Tell Kamehameha to return to Hawaii, and when the black kapa covers the body of Kahekili the whole group shall be his." This answer seems to have been hardly honest, however, for, soon after Kamehameha returned to Hawaii, Kahekili entered into a combination with Kaeo, king of Kauai, and made war upon Kamehameha in his own home, with the disastrous results to the confederates already mentioned.

In 1794 Kahekili died, leaving Kalanikupule as his successor, and a claimant to the sovereignty of Oahu, Maui, Molokai and Lanai. Kaeo, the younger brother and ally of Kahekili, and who had become the king of Kauai by marrying Queen Kamakahelei, and had shared in the government of Maui after the withdrawal of the forces of Kamehameha, concluded to return temporarily to Kauai after the death of Kahekili. Taking with him a portion of his army, he first touched at Molokai to collect tribute, and then landed on Oahu for further supplies. Although his visit was friendly, he met with opposition from Kalanikupule, and a battle followed, in which Kaeo was slain.

The Oahu king was assisted by the seamen of two English vessels lying in the harbor of Honolulu, the Jackal and Prince Leboo. After the victory a feast was given on board the vessels, to which the king and a number of his chiefs were invited. Some of the boats of the vessels, returning from the shore with their crews, grounded on the reef. Perceiving this, Kalanikupule and his chiefs seized the vessels, killing their captains and a number of others. Elated with the possession of these vessels and their armaments, the king resolved to invade Hawaii. Embarking his army in canoes, he took passage in one of the vessels, on board of which had been stored the most of his guns and war materials.

The crews of the vessels had been retained to manage them, and Kalanikupule sailed out of the harbor in high glee. But he did not proceed far. After reaching deep water the foreigners sent him and his attendants back to Waikiki in a boat, and then sailed for Hawaii, where they delivered Kalanikupule's war supplies to Kamehameha, who was even then preparing for a descent upon Oahu and the final conquest and consolidation of the group. This was in the latter part of 1794. The amount of war material delivered to Kamehameha was not large, but all of it proved of service to him.

With this somewhat extended reference to Kamehameha and the prominent chiefs of his time, which brings the tracings of public events down to the eve of the concluding struggle of the conquest, we will now return to Kaiana, through whose relations with Kamehameha some curious glimpses of the domestic life of the latter are brought to view. We have thus far seen him as a warrior. We will now observe him as a husband, whose peace was disturbed by jealousies, and whose heart, stern in all things else, was not proof against the tender influences of love.

At the close of his unsuccessful campaign against the chiefs of Hilo and Kau, in 1785, Kamehameha took up his residence at Kauhola, where he devoted himself for a time to more peaceful pursuits. To stimulate his people to industry he gave his personal attention to agriculture, and the piece of ground cultivated with his own hands is still pointed out. Continuous wars had impoverished his possessions, and he was anxious to restore to productiveness his neglected lands.

Up to this time Kamehameha had two recognized wives, Kalola and Peleuli. This Kalola was not the widow of Kalaniopuu, although bearing a similar name. She was a granddaughter of Keawe, king of Hawaii. Peleuli was the daughter of Kamanawa, brother of Keeaumoku, and one of his stanchest supporters.

For some months Kamehameha lived quietly at Kauhola. The inspired song of Keaulumoku, who had died the year before, predicting that he would become the sovereign of the group, still rang in his ears, and in the midst of their labors his people were encouraged in the practice of the manly games and pastimes which added to their strength, skill and endurance in war. Sham fights on land and sea, and swimming, diving, wrestling, running and leaping contests, were frequent; and during the annual feast of Lono, beginning with the winter solstice and continuing for five days, a tournament was given which brought to Kauhola the leading chiefs of Hamakua, Kohala and Kona. Among them was the famous Keeaumoku, who had charge of the district of Kona. He was accompanied by his family, of which his daughter, Kaahumanu, was the most attractive feature.

Twenty years before Keeaumoku, who was of the royal line, rebelled against Kalaniopuu, and was defeated and forced to find refuge on Maui, whose moi, Kamehamehanui, had died but a few days before, leaving the government to his brother Kahekili. Keeaumoku, whose fortunes were desperate, succeeded in captivating and marrying Namahana, the widow of the deceased king, very much to the chagrin and disappointment of Kahekili, whose claim to the dowager was sustained by the royal custom of the time. A difficulty followed, and Keeaumoku and his wife took up their residence on the northern side of the island. But they were not permitted to remain there in peace. Through the hostility of Kahekili they were driven to Molokai, and thence to the district of Hana, in eastern Maui, which was then held by the king of Hawaii, and there, through the mercy of Kalaniopuu, they were allowed for some years to reside; and there, in 1768, Kaahumanu was born. On the death of Kalaniopuu, in 1782, Keeaumoku returned to Hawaii, and in the war for the succession espoused the cause of Kamehameha and became one of his chief counselors and captains.

Kaahumanu was one of the most attractive women of her time, and inherited something of the restless and independent spirit of her warlike father. She was in her eighteenth year when she made her appearance at the court of Kamehameha, during the festival of Lono, in 1785. The wives of Kamehameha were well along in years, Peleuli being the mother of a full-grown son, and Kaahumanu charmed the great chief with her freshness and independence. His warlike soul yielded to the fascination, and to win her smile he took part in the contests of the festival and overcame all competitors. He then proposed to make her his wife. Keeaumoku readily consented, but Kaahumanu could only be won by the promise that her children should become the political heirs of Kamehameha. This promise was given, and Kaahumanu became the wife of Kamehameha. It is probable that he intended to observe the compact at that time, but as Kaahumanu died childless he was in the end left to dispose of the succession through other and more distinguished channels.

Kaahumanu became the wife of Kamehameha's heart. He loved her as well as he was capable of loving any woman, and she was the only one whose indiscretions were regarded by him with feelings of jealousy. His other wives were not restricted by him to his sole attentions, and even the blue-blooded Keopuolani, whom he subsequently married, and who became the mother of his heirs to the throne, had a joint husband in Hoapili.

But in the affections of Kaahumanu Kamehameha would brook no joint occupant or rival. She doubtless sought to avail herself of the privileges of the times, but Kamehameha objected with a frown which would have meant death to another, and for years their relations were the reverse of harmonious.

Kaiana's father was Ahaula, who was the son of Keawe, king of Hawaii, by a mother whose name is now unknown. The mother of Kaiana was Kaupekamoku, a granddaughter of Ahia, of the family of Hilo, from whom the present sovereign of the islands draws his strain. The birthplace of Kaiana is not recorded, but he was probably reared in the neighborhood of Hilo, and thoroughly instructed in all the chiefly accomplishments of the period. He grew to a splendid manhood. He was nearly six and a half feet in height, was well proportioned, and possessed a strikingly handsome face. This is the testimony of Captain Meares, with whom he made a voyage to China in 1787.

Kaiana was of high rank and boundless ambition, and in early manhood cast his fortunes with Kahekili, the warlike moi of Maui, to whom he was related. He was among the prominent chiefs who assisted Kahekili in his conquest of Oahu in 1783, and took a distinguished part in the decisive battle of Kaheiki. Kahahana, the unfortunate king of Oahu, escaped to the hills, where he remained secreted for nearly two years, when he was betrayed by the brother of his wife and slain by order of Kahekili.

In this rebellion a number of Kahekili's own chiefs turned against him, among whom were Kaiana and Kaneoneo, the latter being the first husband of Kamakahelei, queen of Kauai. What incited the defection of Kaiana is not known, but he was probably dissatisfied with the lands apportioned to him by Kahekili, and hoped to profit by the restoration of the island to native rule.

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