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<p>14. LONOIKAMAKAHIKI


<p>Lonoikamakahiki was king of Hawaii after Keawenuiaumi, his father, 64
generations from Wakea. According to the story, he is born and brought
up at Napoopo, Hawaii, by the priests Loli and Hauna. He learns spear
throwing from Kanaloakuaana; at the test he dodges 3 times 40 spears at
one time. He discards sports, but becomes expert in the use of the spear
and the sling, in wrestling, and in the art of riddling disputation, the
_hoopapa_. He also promotes the worship of the gods. While yet a boy he
marries his cousin Kaikilani, a woman of high rank who has been
Kanaloakuaana's wife, and gives her rule over the island until he comes
of age. Then they rule together, and so wisely that everything prospers.

<p>Kaikilani has a lover, Heakekoa, who follows them as they set out on a
tour of the islands. While detained on Molokai by the weather,
Lonoikamakahiki and his wife are playing checkers when the lover sings a
chant from the cliff above Kalaupapa. Lonoikamakahiki suspects treachery
and strikes his wife to the ground with the board. Fearful of the
revenge of her friends he travels on to Kailua on Oahu to Kekuhihewa's
court, which he visits incognito. Reproached because he has no name
song, he secures from a visiting chiefess of Kauai the chant called "The
Mirage of Mana." In the series of bets which follow, Lonoikamakahiki
wins from Kakuhihewa all Oahu and is about to win his daughter for a
wife when Kaikilani arrives, and a reconciliation follows. The betting
continues, concluded by a riddling match, in all of which
Lonoikamakahiki is successful.

<p>But his wife brings word that the chiefs of Hawaii, enraged by his
insult to her person, have rebelled against him, only the district of
Kau remaining faithful. In a series of battles at Puuanahulu, called
Kaheawai; at Kaunooa; at Puupea; at Puukohola, called Kawaluna because
undertaken at night and achieved by the strategy of lighting torches to
make the appearance of numbers; at Kahua, called Kaiopae; at Halelua,
called Kaiopihi from a warrior slain in the battle; finally at Puumaneo,
his success is complete, and Hawaii becomes his.

<p>Lonoikamakahiki sails to Maui with his younger brother and chief
counsellor, Pupuakea, to visit King Kamalalawalu, whose younger brother
is Makakuikalani: In the contest of wit, Lonoikamakahiki is successful.
The king of Maui wishes to make war on Hawaii and sends his son to spy
out the land, who gains false intelligence. At the same time
Lonoikamakahiki sends to the king two chiefs who pretend disaffection
and egg him on to ruin. In spite of Lanikaula's prophecy of disaster,
Kamalalawalu sails to Hawaii with a fleet that reaches from Hamoa, Hana,
to Puakea, Kohala; he and his brother are killed at Puuoaoaka, and their
bodies offered in sacrifice.[1]

<p>Lonoikamakahiki, desiring to view "the trunkless tree Kahihikolo," puts
his kingdom in charge of his wife and sails for Kauai. Such are the
hardships of the journey that his followers desert him, only one
stranger, Kapaihiahilani, accompanying him and serving him in his
wanderings. This man therefore on his return is made chief counsellor
and favorite. But he becomes the queen's lover, and after an absence on
Kauai, finds himself disgraced at court. Standing without the king's
door, he chants a song recalling their wanderings together; the king
relents, the informers are put to death, and he remains the first man in
the kingdom until his death. Nor are there any further wars on Hawaii
until the days of Keoua.

<p>[Footnote 1: One of the most popular heroes of the Puna, Kau, and Kona
coast of Hawaii to-day is the _kupua_ or "magician," Kalaekini. His
power, _mana_, works through a rod of _kauila_ wood, and his object
seems to be to change the established order of things, some say for
good, others for the worse. The stories tell of his efforts to overturn
the rock called Pohaku o Lekia (rock of Lekia), of the bubbling spring
of Punaluu, whose flow he stops, and the blowhole called
Kapuhiokalaekini, which he chokes with cross-sticks of _kauila_ wood.
The double character of this magician, whom one native paints as a
benevolent god, another, not 10 miles distant, as a boaster and
mischief-maker, is an instructive example of the effect of local
coloring upon the interpretation of folklore. Daggett describes this
hero. He seems to be identical with the Kalaehina of Fornander.]





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