--- title: King Kahahana, About 1773 — Hawaiian Historical Legends · full text with trees · page 2 description: King Kahahana, About 1773, «Hawaiian Historical Legends» by W. D. Westervelt: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: The story of the ivory of Oahu is a tale of treachery and triumph on the part of Kahekili, King of Maui, and of defeat and death for Kah --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg66357/13/page/2/) [home](https://md.mova.elamur.ai/free/en/) / [corpora](https://md.mova.elamur.ai/free/en/corpora/) / [tales](https://md.mova.elamur.ai/free/en/corpora/tales/) / [Hawaiian Historical Legends](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/) / King Kahahana, About 1773 # King Kahahana, About 1773 · page 2 [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/13/) **2** Then arose Ka-o-pulu-pulu, the high priest of Oahu, one of the most far-seeing and statesman-like men in all the islands.[58](../../58/ "tree and pragmatics") He understood the Maui king and his ambitious designs for the conquest of the islands Molokai and Oahu.[59](../../59/ "tree and pragmatics") Ka-o-pulu-pulu carefully pointed out the fact that there was a great deal to the demands of Kahekili which did not appear on the surface.[60](../../60/ "tree and pragmatics") The surrender of the temple and the ivory was practically accepting Kahekili as sovereign.[61](../../61/ "tree and pragmatics") It was the same as yielding the independence of Oahu.[62](../../62/ "tree and pragmatics") Kua-loa with the temple and the lands surrounding it was, in reality, one of the most sacred places in the islands.[63](../../63/ "tree and pragmatics") Here were kept the two war drums sacred from ancient times.[64](../../64/ "tree and pragmatics") The high priest argued that the chiefs could not afford to give these war drums to Kahekili because the favour and protection of the war gods belonged to the king who could call them by the beating of the drums.[65](../../65/ "tree and pragmatics") Moreover, their anger would be against those who had lightly given away the drum-voices.[66](../../66/ "tree and pragmatics") Then again the chiefs must remember that the consecrated hill of Ka-ua-kahi would go as a part of the temple lands.[67](../../67/ "tree and pragmatics") This would give to Kahekili a basis for invasion, a powerful influence over the gods of Oahu, and would make it still more difficult for the Oahuans to maintain this independence.[68](../../68/ "tree and pragmatics") The high priest reminded the chiefs also concerning the ivory of Oahu, that this, too, was a proof of the favour of the gods.[69](../../69/ "tree and pragmatics") This time it meant the gods of the sea.[70](../../70/ "tree and pragmatics") To surrender the ivory would turn away the favour of the gods whose assistance was prayed for in all things connected with the great waters.[71](../../71/ "tree and pragmatics") They must not give to Kahekili the gods of both land and sea.[72](../../72/ "tree and pragmatics") Again Ka-o-pulu-pulu, the high priest, argued that if Kahahana, this new king, had come with warriors and subdued Oahu, the chiefs of Oahu could have nothing to say concerning the disposition of anything belonging to the island.[73](../../73/ "tree and pragmatics") The conqueror could do as he wished with the people or the land.[74](../../74/ "tree and pragmatics") Inasmuch as the chiefs had called Kahahana to the throne, however, “it would be wrong for him to cede to another the national emblems of sovereignty and independence.”[75](../../75/ "tree and pragmatics") This rather full argument from the lips of the high priest shows the exceedingly strong hold which the tabus and worship of the gods had upon the most enlightened and upright men of the days immediately preceding the discovery of the islands by Captain Cook.[76](../../76/ "tree and pragmatics") The chiefs had deeply rooted principles of loyalty and honour toward each other, and yet the reign of the gods was supreme even while accompanied by a host of burdens such as continual human sacrifices and tabus extremely hard to bear.[77](../../77/ "tree and pragmatics") Kahahana and the chiefs of Oahu readily accepted the views of the high priest and decided that they could not accede to the demands of Kahekili.[78](../../78/ "tree and pragmatics") One thing, however, remained which they could do for the Maui king, which would abundantly repay him for all the aid he had ever given to this young king.[79](../../79/ "tree and pragmatics") They would offer fleets of canoes filled with warriors to aid him in his battles with the king of Hawaii.[80](../../80/ "tree and pragmatics") In this way friendly relations and a state of peace would be maintained between the islands of Oahu and Maui.[81](../../81/ "tree and pragmatics") Kahekili was greatly disappointed by his failure to secure the ivory, the gift of the gods, and the sacred lands with the all-powerful war drums, but he covered his chagrin as best he could by accepting the offer of warriors, for his spies assured him that his powerful brother-in-law, the king of Hawaii, was preparing an immense army with which to conquer the whole of Maui.[82](../../82/ "tree and pragmatics") He heard of the organisation of the two powerful bodies of young chiefs known in Hawaiian history as “the regiments called Alapa and Pii-pii.”[83](../../83/ "tree and pragmatics") The Alapa regiment alone numbered about eight hundred of the finest and bravest chiefs of the island of Hawaii.[84](../../84/ "tree and pragmatics") He felt his inability to meet his Hawaiian enemies alone, therefore he called for aid from Oahu.[85](../../85/ "tree and pragmatics") Then came the “Battle of the Sand-Hills” below Wailuku and the defeat of the forces of the king of Hawaii.[86](../../86/ "tree and pragmatics") It was a dearly purchased victory which he never could have won without the aid of the Oahu warriors, and yet he was not profuse in thanks for the assistance given.[87](../../87/ "tree and pragmatics") The failure to win the desired grant rankled in his heart and he still nourished the purpose of securing a foothold on the island of Oahu.[88](../../88/ "tree and pragmatics") The year after the Battle of the Sand-Hills, Kahekili found an opportunity for making his next move.[89](../../89/ "tree and pragmatics") Kahahana went from Oahu to Molokai to consecrate a temple.[90](../../90/ "tree and pragmatics") Oahu had maintained sovereignty over Molokai for some time, therefore the dedication of a heiau of any importance was in the hands of the king as the person of highest and most sacred rank.[91](../../91/ "tree and pragmatics") On Molokai there was also a large taro patch.[92](../../92/ "tree and pragmatics") This needed attention, and some time was to be devoted to the oversight of the repairs called for.[93](../../93/ "tree and pragmatics") Kahekili and his advisers thought this was an excellent opportunity to renew influence over Kahahana.[94](../../94/ "tree and pragmatics") The two kings met on Molokai and spent days in royal entertainments.[95](../../95/ "tree and pragmatics") At the advice of his high priest, the Maui king craftily set to work to undermine Kahahana’s faith in the Oahu priesthood.[96](../../96/ "tree and pragmatics") While the kings visited and feasted together, Kahekili, from time to time, introduced remarks concerning the way he was treated in the matter of the ivory of Oahu.[97](../../97/ "tree and pragmatics") At one time, apparently as an offset to the sacred lands which he did not get, he asked for the large and fertile tract of land on Molokai known as the lands of Halawa.[98](../../98/ "tree and pragmatics") This Kahahana readily gave to him as land that had been conquered and won from its inhabitants, concerning which there would be small dispute.[99](../../99/ "tree and pragmatics") Then Kahekili insinuated that the high priest of Oahu, in refusing the grant of the ivory and the sacred lands, had been very insincere.[100](../../100/ "tree and pragmatics") He told Kahahana that the prophet, while pretending to be friendly to Oahu, had at the same time offered the entire government of Oahu to himself.[101](../../101/ "tree and pragmatics") Thus he began the distrust which was to lead Kahahana to ultimately destroy this wise and loyal high priest.[102](../../102/ "tree and pragmatics") In the various conversations he tried to impress the Oahu king with the belief that the prophet was really a traitor instead of a friend.[103](../../103/ "tree and pragmatics") The king’s utter lack of principle and his knowledge of the character, of the young king are shown in the way in which he made Kahahana believe in his personal friendship.[104](../../104/ "tree and pragmatics") He took pains, in his wily and apparently open-hearted way, to let it be known that the only reason why he had not become the king of Oahu as well as of Maui was because of his great personal love for his young friend.[105](../../105/ "tree and pragmatics") He would not stand in the way of one in whom he felt so much interest.[106](../../106/ "tree and pragmatics") But this personal kindness must not blind the eyes of the young king to the fact that his high priest was practically a traitor.[107](../../107/ "tree and pragmatics") The young king returned to Oahu with great faith in his enemy and a likewise great unbelief in his friends.[108](../../108/ "tree and pragmatics") He began a course of action inspired by his Maui advisers which was thoroughly overbearing and capricious and finally created dissension throughout his kingdom.[109](../../109/ "tree and pragmatics") XIII[110](../../110/ "tree and pragmatics") [1](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/13/) **2** - ← previous: [page 1](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/13/) - next →: [The Alapa Regiment](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/14/) - ↑ back to [Hawaiian Historical Legends](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/)