--- title: The Alapa Regiment — Hawaiian Historical Legends · full text with trees description: The Alapa Regiment, «Hawaiian Historical Legends» by W. D. Westervelt: the whole chapter, every sentence with its dependency tree and pragmatics. It begins: 1776 --- [Mova](https://md.mova.elamur.ai/free/en/) · [this page in HTML](https://mova.elamur.ai/free/en/corpora/tales/pg66357/14/) [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/) / The Alapa Regiment # The Alapa Regiment The Alapa Regiment of «Hawaiian Historical Legends» by W. D. Westervelt: the whole text, 262 sentences and 4168 words. The small number after every sentence leads to its own page with its syntax tree and pragmatics, parsed by Mova itself. **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/14/page/2/) 1776[1](1/ "tree and pragmatics") Ka-lani-opuu was the Moi, or king, of Hawaii, at whose feet Captain Cook was slain in 1779.[2](2/ "tree and pragmatics") He had been the ruling chief since 1754.[3](3/ "tree and pragmatics") He was a restless warrior and signalised his reign by bloody battles with the chiefs of the neighbouring island of Maui.[4](4/ "tree and pragmatics") The decimation of the Hawaiian race began in these inter-island wars before the coming of the white race.[5](5/ "tree and pragmatics") About 1760 Kalaniopuu attacked the southern coast of Maui and captured the famous fort of Kau-wiki.[6](6/ "tree and pragmatics") For fifteen years the Maui chiefs were not able to recapture it.[7](7/ "tree and pragmatics") During these years Kalaniopuu had frequently gathered his best company of warriors and attacked the Maui seacoast.[8](8/ "tree and pragmatics") From each invasion he had returned laden with captives and spoil.[9](9/ "tree and pragmatics") At last, in 1775, the king was the victim of his own ambition.[10](10/ "tree and pragmatics") His supreme desire was to rule two islands instead of one, and he was willing to fight for it.[11](11/ "tree and pragmatics") He carried the war close to the home of Kahekili, king of Maui.[12](12/ "tree and pragmatics") A battle was fought.[13](13/ "tree and pragmatics") There was a great destruction of life and property.[14](14/ "tree and pragmatics") This raid received the name “Kalae-ho-hoa”—“pounded on the forehead”—because, as the records say, “The captives were unmercifully beaten on their heads with war clubs.”[15](15/ "tree and pragmatics") For a time victory was with the invaders; the Maui forces were not prepared for the onset, but warriors were hastily assembled from all parts of the island.[16](16/ "tree and pragmatics") There was a bloody hand-to-hand struggle, in which thrusting with spears and striking with clubs meant almost certain death to those who were not able to get in the first blow.[17](17/ "tree and pragmatics") It was a terrible defeat for Hawaii.[18](18/ "tree and pragmatics") The old king had been taken to the coast and placed in his royal double canoe ready to escape if his army could not win the day.[19](19/ "tree and pragmatics") One of the most noted and daring warriors of the time, Ke-ku-hau-pio, held his place against the Maui men while his comrades were driven back.[20](20/ "tree and pragmatics") Several antagonists crowded around him.[21](21/ "tree and pragmatics") When one fell another took his place.[22](22/ "tree and pragmatics") Heavy blows from war clubs and spears beat down the weapons of the stalwart warrior and rained blows upon his head and body.[23](23/ "tree and pragmatics") Once and again he swept back the circle of his enemies.[24](24/ "tree and pragmatics") But they clung to him.[25](25/ "tree and pragmatics") They wearied and wounded him until he began to stagger under the blows against which he furnished imperfect guard.[26](26/ "tree and pragmatics") His strength was gone, and hands were outstretched to seize him and carry him as a living sacrifice to the nearest heiau.[27](27/ "tree and pragmatics") Suddenly a giant Hawaiian with a very long and heavy war club scattered the group around the fainting warrior.[28](28/ "tree and pragmatics") As he beat down the Maui warriors his cry rang out: “E kokua\![29](29/ "tree and pragmatics") E kokua!”—“To the rescue\![30](30/ "tree and pragmatics") To the rescue!”[31](31/ "tree and pragmatics") He gave the old chief a moment’s rest while he kept the surrounding crowd at bay; then he dashed against the wall of warriors and broke it down.[32](32/ "tree and pragmatics") Turning, he caught the old chief and aided him in hurried retreat, while his terrible war club played with lightning strokes against his foes.[33](33/ "tree and pragmatics") The young giant screamed with joy when he struck to earth enemy after enemy.[34](34/ "tree and pragmatics") With the insane inspiration of battle he made charge upon charge, as he pushed the confused mass of chiefs and people into an impetuous flight.[35](35/ "tree and pragmatics") Then he hastened back to his friend and aided him still further in the retreat.[36](36/ "tree and pragmatics") “It is Ka-meha-meha the sacred,” the Maui warriors cried; “the gods are in him.[37](37/ "tree and pragmatics") Kaili, the war god, strikes through his arms.[38](38/ "tree and pragmatics") We cannot fight against the gods.”[39](39/ "tree and pragmatics") So they made way for the whirlwind warrior as he helped his friend to the sea.[40](40/ "tree and pragmatics") In a few moments they were in a waiting canoe making their escape to Hawaii.[41](41/ "tree and pragmatics") Ka-meha-meha came from this battle an idolised chief.[42](42/ "tree and pragmatics") He fulfilled Carlyle’s definition of “King”—“König,” “the man who can”—the man who, after the battle, would be “lifted upon his comrades’ shields and hailed as hero.”[43](43/ "tree and pragmatics") From that time the young giant was a recognised leader.[44](44/ "tree and pragmatics") His position was substantially the same as that of the king’s own sons.[45](45/ "tree and pragmatics") This was a sore defeat for the king of Hawaii.[46](46/ "tree and pragmatics") He was humiliated and angry.[47](47/ "tree and pragmatics") His self-love and ambition were sorely stricken, but he did not pour out his wrath upon his followers.[48](48/ "tree and pragmatics") He cheered them and encouraged them to prepare for new endeavours.[49](49/ "tree and pragmatics") He called upon the high chiefs of the various districts of his island for a more thorough preparation of men and war supplies, that with a new and larger army he might make complete subjugation of Maui.[50](50/ "tree and pragmatics") This was in 1775, at the same time that in America the “Boston tea party” and Battle of Bunker’s Hill were being followed by the struggle for freedom on the part of England’s colonies.[51](51/ "tree and pragmatics") In England, King George was calling upon Parliament for advice and funds wherewith to subdue the blood brothers in America.[52](52/ "tree and pragmatics") Both King George and King Kalaniopuu were equally obstinate in the determination to rule the lands across the waters.[53](53/ "tree and pragmatics") The chiefs devoted all the energies of their districts to the preparation for the new war.[54](54/ "tree and pragmatics") The warriors went up into the mountains to find the Kauila—the spear tree—that they might cut down and dry the wood for spears and war clubs and daggers.[55](55/ "tree and pragmatics") The lava ledges were searched for the hardest pa-hoe-hoe—the fine-grained, compact lava, well fitted for tools with which to hew out and smooth the many new canoes needed.[56](56/ "tree and pragmatics") The stone age is not so very far away from to-day—in some parts of the world.[57](57/ "tree and pragmatics") The forests were searched for the best trees from which canoes could be made.[58](58/ "tree and pragmatics") The sound of stone axes and adzes rang throughout the land.[59](59/ "tree and pragmatics") Hundreds of workmen hewed and scraped and other hundreds polished, until at last a large fleet of canoes and a vast quantity of weapons were prepared.[60](60/ "tree and pragmatics") The fishermen made new offerings to their gods.[61](61/ "tree and pragmatics") Large quantities of fish were caught and dried for the commissary department of the new army.[62](62/ "tree and pragmatics") The cloth-makers sought eagerly for the bark of the woke—the paper mulberry tree.[63](63/ "tree and pragmatics") They made offerings to their gods, Hia and Lauhuki, of bark and leaves, with the prayer that the bark might be easily manufactured into the finest cloth.[64](64/ "tree and pragmatics") Then they pounded the bark into sheets which they stained with vegetable and mineral dyes.[65](65/ "tree and pragmatics") Sometimes they made this paper-cloth into waterproof cloaks and sheets by soaking it in cocoanut or kukui nut oil.[66](66/ "tree and pragmatics") Every taro field was carefully cultivated, and prayers offered and sacrifices made to the hideous images of gods placed at some corner of each field to watch over the growing plants.[67](67/ "tree and pragmatics") A large amount of taro must be ready to be pounded into poi the next season for the warriors’ poi-bowls.[68](68/ "tree and pragmatics") The large number of young chiefs throughout the island was organised into three bands.[69](69/ "tree and pragmatics") The young men of royal blood, the king’s sons and their cousins, were set apart as the bodyguard of the old king.[70](70/ "tree and pragmatics") They were the Keawe, or “the bearers.”[71](71/ "tree and pragmatics") They were the supporters of the king in whatever move he might make.[72](72/ "tree and pragmatics") They were personally responsible for his safety.[73](73/ "tree and pragmatics") The chiefs who were the boon companions of the royal family, who had the privilege of eating around the royal poi-bowls, were separated into two regiments: the Alapa—“the slender”—and Piipii—“the furious.”[74](74/ "tree and pragmatics") The Alapa chiefs were the flower of Hawaiian nobility next to the highest chiefs.[75](75/ "tree and pragmatics") Eight hundred warriors were in its ranks.[76](76/ "tree and pragmatics") They were of almost equal stature, averaging nearly six feet in height.[77](77/ "tree and pragmatics") Their spears were of equal length.[78](78/ "tree and pragmatics") The bird-hunters of each chief had scoured the forests for the rich crimson feathers of the iiwi, which were woven into glistening war capes.[79](79/ "tree and pragmatics") The regimental uniform—light bamboo helmets, feather-coated and crested with brilliant plumes, added to the majestic appearance of these stalwart chiefs.[80](80/ "tree and pragmatics") Many were the chants and stories about the prowess of the individuals belonging to this noble band.[81](81/ "tree and pragmatics") They were all members of the Aha-alii, or “Company of Chiefs.”[82](82/ "tree and pragmatics") Their genealogies would give them a welcome and a position in any court on any island.[83](83/ "tree and pragmatics") Allegiance could be transferred from one king to another, or from island to island, without loss of rank.[84](84/ "tree and pragmatics") Once a chief, always a chief.[85](85/ "tree and pragmatics") There could be no system of degradation from the station conferred by birth.[86](86/ "tree and pragmatics") Allegiance was usually given for family reasons.[87](87/ "tree and pragmatics") The blood relatives were loyal even unto death to the king of their own blood.[88](88/ "tree and pragmatics") Sometimes for personal reasons, such as intermarriage or friendship, a chief would be led to espouse the cause of a new king.[89](89/ "tree and pragmatics") Sometimes captives were given the choice between allegiance or death as a human sacrifice before the gods.[90](90/ "tree and pragmatics") If they accepted the new service, they were at once treated like friends and property and marriage secured for them.[91](91/ "tree and pragmatics") Insult or injury at the hands of a superior chief was always considered good grounds for a transfer of allegiance.[92](92/ "tree and pragmatics") Chiefs were never made slaves, kauwa hooluki—“wearied servants.”[93](93/ "tree and pragmatics") The common people were in a state of serfdom akin to European feudalism.[94](94/ "tree and pragmatics") Life and property and family were absolutely at the will of the high chief, but the servant could leave everything and seek another master.[95](95/ "tree and pragmatics") In time of war a captured chief, unless claimed as a “blood brother” by a friend in the ranks of the enemy, or accepted by the new king, was sentenced to the heiau, or temple, as a human sacrifice.[96](96/ "tree and pragmatics") Each chief of the “Aha-alii” had the right to wear the beautiful feather lei, or wreath, and the feather cape, and the niho palaoa, or ivory hook, suspended from a heavy necklace of human hair.[97](97/ "tree and pragmatics") He had the right to sail a canoe stained red, from the mast of which floated a pennant over a red sail.[98](98/ "tree and pragmatics") The bond of brotherhood among chiefs was a matter of individual concern.[99](99/ "tree and pragmatics") “Two young men adopted each other as brothers.[100](100/ "tree and pragmatics") They were bound to support each other in weal or woe.[101](101/ "tree and pragmatics") If they found themselves in opposing ranks, and one was taken prisoner, his friend was bound to obtain his freedom, and there is no record in all the legends and traditions that this singular friendship ever made default.”[102](102/ "tree and pragmatics") The highest chiefs were called alii-tabu—the tabu chiefs.[103](103/ "tree and pragmatics") They were sacred in the eyes of the people, who prostrated themselves with faces in the dust when the high chief came near them.[104](104/ "tree and pragmatics") “It was said that certain chiefs were so tabu that they did not show themselves abroad by day.”[105](105/ "tree and pragmatics") Alexander says: “It was death for a common man to remain standing at the mention of the king’s name.”[106](106/ "tree and pragmatics") While this army was being recruited, great preparations were made for the purchase of the favour of the gods.[107](107/ "tree and pragmatics") Temples were repaired and the gods reclothed.[108](108/ "tree and pragmatics") This was a peculiar ceremony.[109](109/ "tree and pragmatics") New kapa, or paper-cloth garments, were made and consecrated to the god with prayer and sacrifices.[110](110/ "tree and pragmatics") This cloth for the gods was made from the finest bark of the mulberry tree.[111](111/ "tree and pragmatics") It was beautifully coloured and brought to the idol.[112](112/ "tree and pragmatics") Another series of prayers and offerings—and frequently a human victim—then the ornamented kapa was wrapped around the image as a war cloak.[113](113/ "tree and pragmatics") Such preparations, on so large a scale, could not be concealed from Kahekili, king of Maui.[114](114/ "tree and pragmatics") He also gathered warriors and weapons as far as possible from his subjects.[115](115/ "tree and pragmatics") But he felt his weakness and sent an embassy to Oahu.[116](116/ "tree and pragmatics") He must have a large body of reinforcements and the only available army must come from Oahu.[117](117/ "tree and pragmatics") He knew of only one priest in the island group who refused absolutely to acknowledge the superiority of Holoae, the high priest of Hawaii.[118](118/ "tree and pragmatics") Therefore, he had requested the king of Oahu to send the high priest Ka-leo-puu-puu to combat the supernatural powers of the high priest of Hawaii.[119](119/ "tree and pragmatics") Both of these high priests were of the highest rank.[120](120/ "tree and pragmatics") Priestly prestige and power depended upon genealogy.[121](121/ "tree and pragmatics") Each of these priests could look back through a straight line of ancestors, to the days of the Vikings of the Pacific and the sea voyages of the eleventh century.[122](122/ "tree and pragmatics") Holoae was a direct descendant of Paao, the eleventh century priest coming from Upolu, Samoa, to Hawaii.[123](123/ "tree and pragmatics") His prerogatives in Hawaii and Maui were unquestioned.[124](124/ "tree and pragmatics") **1** [2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/14/page/2/) - ← previous: [King Kahahana, About 1773](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/13/) - next →: [page 2](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/14/page/2/) - ↑ back to [Hawaiian Historical Legends](https://md.mova.elamur.ai/free/en/corpora/tales/pg66357/)