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Martha L. Sylvia
Mary F. Terhaar

Clinical Analytics
AND Data Management
FOR THE DNP

THIRD EDITION
CLINICAL ANALYTICS
AND DATA MANAGEMENT
FOR THE DNP
Martha L. Sylvia, PhD, MBA, RN Dr. Sylvia drives the synergy of clinical transformation and
­analytics to move nursing practice beyond the challenges of today to a place where nursing exper-
tise and care are optimized, waste is eliminated, outcomes are maximized, and patients from every
walk of life thrive.
She accomplishes this mission through her roots in acute and primary care nursing, her leader-
ship in healthcare systems and her appointment in academics. In her role as associate professor at
the Medical University of South Carolina and previously at Johns Hopkins University, she has led
clinical and population health analytics for large integrated academic health systems, introduced
standardized analytic processes into DNP curriculum, and mentored more than 300 doctoral-level
students in planning and executing evidence-based translation projects in practice.
As the founder and chief executive officer of ForestVue Healthcare Solutions, Dr. Sylvia has
developed a framework for achieving success in value-based care and has achieved efficiencies in
applying this methodology for health plans, healthcare delivery systems, accountable care organiza-
tions, and other specialty healthcare companies. At the tactical level, she leads organizations in the
design, development, and implementation of clinical workflow and supporting analytic solutions
including workflow redesign; digital solution selection and optimization; data modeling; patient
stratification and segmentation; evidence-based intervention development and implementation;
and outcomes monitoring and measurement.
She completed her BS in Nursing at the University of Vermont in 1999; MSN/MBA degree in
2004 from the Johns Hopkins University School of Nursing and Carey School of Business; and PhD
in 2009 from the Johns Hopkins University School of Nursing.

Mary F. Terhaar, PhD, RN, ANEF, FAAN Dr. Terhaar is a national leader in science translation,
nursing education, and interprofessional team collaboration. Across 35 years of leadership span-
ning diverse systems, roles, and clinical services, she has framed practice problems as challenges,
built high-functioning teams with diverse talents, and led the development and execution of inno-
vative and replicable solutions.
Professor Terhaar is moving nursing practice, health systems, and outcomes forward using
evidence, teamwork, data, and innovation. She is preparing the nursing workforce for tomorrow by
challenging and strengthening education today. In her capacity as associate dean for graduate pro-
grams at the Fitzpatrick College of Nursing at Villanova University, Professor Terhaar is advancing
doctoral education by creating scholarly processes, curricula, and resources that guide faculty and
students through IRB submission of protocols, data collection, data management, and dissemina-
tion. Improvement of these processes and outcomes have been reported at national nursing meet-
ings and disseminated in more than 80 manuscripts and four textbooks widely adopted in nursing
programs across the country. She has mentored over 200 doctoral students through scholarly work
focused on translation, innovation, robust evaluation, and dissemination.
Professor Terhaar led a team focused on increasing diversity and inclusion in nursing as prin-
cipal investigator on an innovative IBC Pipeline project at Temple University that provided schol-
arships, structural support, and mentorship to undergraduate nurses, as well as education and
enrichment experiences for high school students in North Philadelphia. This effort builds on her
work as principal investigator on Bridges to Nursing at Case Western Reserve University, which
provided mentorship, financial assistance, and structural support to minority nurses aspiring to
earn a research doctorate in nursing. She is co-founder of an innovative program that helps pro-
spective students remove barriers to success in doctoral study, which has increased effective appli-
cations across diverse groups of nurses.
She earned her diploma in nursing at Sisters’ of Charity Hospital in Buffalo, New York; her BS
in Nursing from Emmanuel College in Boston, Massachusetts; and both her MSN and PhD from
the Catholic University of America.
CLINICAL ANALYTICS
AND DATA MANAGEMENT
FOR THE DNP
Third Edition

Martha L. Sylvia, PhD, MBA, RN

Mary F. Terhaar, PhD, RN, ANEF, FAAN
Copyright © 2024 Springer Publishing Company, LLC
All rights reserved.

First Springer Publishing edition 2014; subsequent edition 2018

No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic,
mechanical, photocopying, recording, or otherwise, without the prior permission of Springer Publishing Company, LLC, or
authorization through payment of the appropriate fees to the Copyright Clearance Center, Inc., 222 Rosewood Drive, Danvers, MA
01923, 978-750-8400, fax 978-646-8600, [email protected] or on the Web at www.copyright.com.

Springer Publishing Company, LLC

11 West 42nd Street, New York, NY 10036
www.springerpub.com
connect.springerpub.com/

Acquisitions Editor: Joseph Morita

Compositor: S4Carlisle Publishing Services

ISBN: 978-0-8261-6323-3
ebook ISBN: 978-0-8261-6324-0
DOI: 10.1891/9780826163240

SUPPLEMENTS:

A robust set of instructor resources designed to supplement this text is available. Qualifying instructors
may request access by emailing [email protected].

Instructor Manual ISBN: 978-0-8261-6326-4

Instructor Data Files ISBN: 978-0-8261-6331-8
Instructor PowerPoints ISBN: 978-0-8261-6325-7
Transition Guide for the Third Edition ISBN: 978-0-8261-6328-8

Student Materials:
Student Data Files ISBN: 978-0-8261-6329-5

23 24 25 26/ 5 4 3 2 1

The author and the publisher of this Work have made every effort to use sources believed to be reliable to provide information
that is accurate and compatible with the standards generally accepted at the time of publication. Because medical science is
continually advancing, our knowledge base continues to expand. Therefore, as new information becomes available, changes in
procedures become necessary. We recommend that the reader always consult current research and specific institutional policies
before performing any clinical procedure or delivering any medication. The author and publisher shall not be liable for any special,
consequential, or exemplary damages resulting, in whole or in part, from the readers’ use of, or reliance on, the information
contained in this book. The publisher has no responsibility for the persistence or accuracy of URLs for external or third-party
Internet websites referred to in this publication and does not guarantee that any content on such websites is, or will remain,
accurate or appropriate.

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LCCN: 2022052135

Contact [email protected] to receive discount rates on bulk purchases.

Publisher’s Note: New and used products purchased from third-party sellers are not guaranteed for quality, authenticity, or
access to any included digital components.

Printed in the United States of America.

 We dedicate this book to all the DNPs, DNP students, and faculty who are
taking on the big and important challenges in healthcare and doing so with
strong scholarship, rigor, and data. Your work is so very important, and we
applaud your effort!
CONTENTS
Contributors ix
Foreword for the Third Edition Robin P. Newhouse, PhD, RN, NEA-BC, FAAN xi
Preface xiii
Instructor Resources xvii

PART I INTRODUCTION
1. Introduction to Clinical Data Management 3
Mary F. Terhaar

2. Analytics and Evidence-Based Practice 15

Martha L. Sylvia

PART II DATA PLANNING AND PREPARATION

3. Using Data to Support the Problem Statement 25
Martha L. Sylvia

4. Preparing for Data Collection 33

Martha L. Sylvia and Mary F. Terhaar

5. Secondary Data Collection 41

Emily Johnson and Martha L. Sylvia

6. Primary Data Collection 71

Martha L. Sylvia

7. Using EHR Data for the DNP Project 83

Martha L. Sylvia and Daniel P. Gracie

PART III PREPARING FOR PROJECT IMPLEMENTATION

8. Determining the Project Measures 97
Martha L. Sylvia

9. Using Statistical Techniques to Plan the DNP Project 109

Martha L. Sylvia

10. Using Workflow Mapping to Plan the DNP Project Implementation 125
David Mulkey
viii Contents

11. Developing the Analysis Plan 145

Martha L. Sylvia and Mary F. Terhaar

12. Best Practices for Submission to the Institutional Review Board 183
Mary F. Terhaar and Laura A. Taylor

PART IV IMPLEMENTING AND EVALUATING

PROJECT RESULTS
13. Creating the Analysis Data Set 203
Martha L. Sylvia

14. Exploratory Data Analysis 241

Martha L. Sylvia and Shannon Murphy

15. Outcomes Data Analysis 275

Martha L. Sylvia and Shannon Murphy

16. Summarizing the Results of the Project 303

Martha L. Sylvia

17. Ongoing Monitoring 329

Melissa Sherry and Martha L. Sylvia

PART V KEY COMPETENCIES FOR DNP PRACTICE

18. Data Governance and Stewardship 363
Martha L. Sylvia and Mary F. Terhaar

19. Value-Based Care 373

Mary F. Terhaar

20. Nursing Excellence Recognition and Benchmarking Programs 391

Heather Craven

PART VI ADVANCED ANALYTIC TECHNIQUES

21. Data Visualization 407
Erik Sederstrom

22. Risk Adjustment 425

Martha L. Sylvia

23. Big Data, Data Science, and Analytics 441

Marisa L. Wilson

24. Predictive Modeling 455

Martha L. Sylvia

Index 471
CONTRIBUTORS
Heather Craven, PhD, RN, CMSRN
Nurse Scientist
Professional Excellence and Magnet Program Office
Medical University of South Carolina
Charleston, South Carolina

Daniel P. Gracie, DNP, RN-BC

Epic Business Intelligence Developer
Medical University of South Carolina
Charleston, South Carolina

Emily Johnson, PhD

Assistant Professor
Medical University of South Carolina
Charleston, South Carolina

David Mulkey, DNP, RN, CPHQ, CCRN-K, CHSE

Quality Research Nurse
Denver Health and Hospital Authority
Denver, Colorado

Shannon Murphy, MA
Senior Analyst/Project Lead
Johns Hopkins HealthCare LLC
Glen Burnie, Maryland

Erik Sederstrom, MHA

Analytics Specialist
Bluetree Network
Charleston, South Carolina

Melissa Sherry, PhD, MPH

Director Population Health Innovation and Transformation
Johns Hopkins Bloomberg School of Public Health
Baltimore, Maryland;
Johns Hopkins HealthCare LLC
Glen Burnie, Maryland
x Contributors

Laura A. Taylor, PhD, RN, ANEF, FAAN

Professor
Uniformed Services University
Daniel K. Inouye Graduate School of Nursing
Bethesda, Maryland

Marisa L. Wilson, DNSc, MHSc, RN-BC, CPHIMS, FAAN

Associate Professor and Specialty Track Coordinator, MSN Nursing Informatics
The University of Alabama at Birmingham School of Nursing
Birmingham, Alabama
FOREWORD FOR THE
THIRD EDITION
In 2004, The American Association of Colleges of Nursing (AACN) member schools voted
to endorse the Position Statement on the Practice Doctorate in Nursing (DNP), transform-
ing the future for academic preparation and clinical practice for advanced practice regis-
tered nurses and executive health-system leaders (AACN, 2020). I remember the public
dialogue related to the need for a terminal practice degree for nursing, the need in clinical
settings for evidence-based practice and evidence translation so that people received the
best care possible, and the need for preparation of leaders with high-quality improve-
ment and system-level skills. AACN began to frame the basic curriculum, resulting in the
­Essentials of Doctoral Education for Advanced Nursing Practice in 2006 (AACN, 2020).
From my perspective, the profession of nursing had made paradigm-changing decisions
that would impact both practice and health care.
The process of transition from the “old way” to a “new way” requires different knowl-
edge, skills, and attitudes—with contemporary resources to support student teaching
and learning to achieve the DNP program outcomes established. The third edition of the
­Clinical Analytics and Data Management for the DNP textbook is just this type of resource
for DNP faculty, leaders, students, and programs. Chapters are replete with descriptions,
resources, and examples that will be helpful to both faculty and students. Topics focus on
the important competencies for DNP clinicians and executives, such as phases of clinical
data management, statistics and analytics, assessment of clinical and economic outcomes,
value-based care, quality improvement, benchmarking, and data visualization. DNP proj-
ects that have been completed are included, providing real-world examples.
The resources available in the text and through supplemental materials provide
a source of standard content for DNP programs. Recently, AACN appointed several
task forces to undertake important work to develop course materials and resources to
support faculty implementing the AACN Essentials (AACN, n.d.) and a DNP Toolkit
(AACN, n.d.). The resources provide publicly available materials to enhance faculty
course development in multiple areas, as does this book.
Another consideration is that DNP programs vary in several ways (such as course de-
livery in person, online, or hybrid; course objectives; teaching learning strategies; or proj-
ect requirements). The importance of a rigorous cirriculum that prepares DNP graduates
for the highest level of clinical and executive practice is paramount. Developing a curricu-
lum with a mapped course and program outcomes can be supported by publicly available
resources and the supplemental materials included with this text.
DNP-prepared advanced practice registered nurses and executive leaders effect
and drive healthcare across settings. The competencies achieved by DNPs should dem-
onstrate the knowledge, skills, and attitudes needed to drive high health system quality/
value-based care, provide patient-centered care, lead primary care redesign to improve
access, care for people with complex illness and needs, and create policy or interventions
xii Foreword for the Third Edition

that address our many public health needs. Nursing has a role in promoting health and
preventing injury across settings for the people and populations we care for. The third
edition of the Clinical Analytics and Data Management for the DNP textbook will foster
your journey and bring clarity to the DNP role toward the health of people, families, and
populations under your care.

Robin P. Newhouse, PhD, RN, NEA-BC, FAAN

Dean, Indiana University School of Nursing
Distinguished Professor, Indiana University
Deputy Chair, University Clinical Affairs
Cabinet
Associate Vice President for Academic Affairs,
IU Health
Lead Investigator, IU Grand Challenge:
Responding to the Addictions Crisis

REFERENCES‌‌
American Association of Colleges of Nursing. (2020). Fact sheet: The doctor of nursing practice
(DNP). https://www.aacnnursing.org/News-Information/Fact-Sheets/DNP-Fact-Sheet
American Association of Colleges of Nursing. (n.d.). Doctor of nursing practice (DNP) toolkit.
https://www.aacnnursing.org/AACN-Essentials/Implementation-Tool-Kit
PREFACE
It is not the strongest of the species that survives,
nor the most intelligent,
but the one most responsive to change.
—Charles Darwin

When we first conceived of this book, our intent was to create a resource that would intro-
duce the theory, processes, and tools needed by professionals to achieve impactful clinical
scholarship. We described improvement processes that originated with data from practice
that pointed to opportunities to improve and concluded with data that helped to deter-
mine if the evidence-based solutions implemented had been effective. We are excited by
the number of programs that have adopted this book as a course text; by the quality of the
clinical scholarship that has employed this process; and by our conversations with faculty,
students, and DNPs at conferences who have shared the pride you feel in the success you
have achieved.
It is again time to refresh this resource in order to continue to advance high-quality,
high-impact clinical scholarship in the context of a great many developments in policy,
analytics, and innovation. In this third edition, we intend to help you stay in the groove
with the world of big data, value-based care, and data-driven decision making. We main-
tain our bright focus on prevention, population health, and the contribution of DNPs to
clinical scholarship and practice leadership.
It is useful to identify several trends and historical conditions that have developed
since the last version of this text was published. We will take them one-by-one.

■ Big data is in the headlines more than ever. COVID-19 has invited the public to consider
large data sets deeply and has introduced suspicion regarding the quality of those data sets
as a function of the purposes for which they were constructed. The lay public reads about
facts and alternative facts. They have learned unfortunate lessons about data sources, reli-
ability, veracity, bias, and value. The same concerns are relevant in the sciences, healthcare
in general, and nursing in particular. These concerns are significant in any conversation
about application of data where intent to make sound decisions is entirely dependent on use
of reliable, valid, integrated, and well-groomed data. In each situation, the public trust and
the strength of resultant decisions rests on the quality and application of strong data skills.
■ Value-based care has supplanted the traditional “pay-for-services” model that formed the
structure of our modern healthcare system as we know it and drove costs skyward without
similar increase in outcomes and impact. Achieving the full potential of VBC will require
engagement of consumers, patients, advocates, and families in identification of the goals of
intervention as well as the selection of the measures to be used to evaluate impact.
■ Data-driven decision making is now normative in healthcare. Patients consult the Inter-
net to access research findings, best practices, and outcomes data. They can select pro-
viders, hospitals, enterprises, and services on the basis of metrics. The media compares
performance on the basis of publicly disclosed data, and colleagues propose solutions citing
xiv Preface

sources that may be germane to their discipline, specialty, or community. Learning to criti-
cally evaluate these sources and findings is key to competent decision making.
■ Accountable care has transformed the market. Regardless of the political context, the
movement toward accountable care has accomplished greater transparency in the form of
consistent public reporting of healthcare outcomes. This has, in turn, stepped up the pres-
sure to improve and make new performance data public.
■ Prevention, which has always made sense but the compensation for which has been tricky,
now registers as an efficient and socially responsible approach to health and healthcare.
New providers, new processes, and new data are available from preventive services, and
these need to be married to traditional healthcare data to evaluate and improve outcomes.
■ Health disparities related to race, gender and gender identity, faith, economic status, hous-
ing status, and education have come into bright focus and engaged many individuals and
groups in advocacy to achieve inclusion, health equity, and social justice.
■ Population health has increasingly become part of everyday conversations about the pan-
demic, vaccines, masking, social distancing, and other measures we can employ to protect
individuals in society and promote the good of society as a whole.
■ Broad-reaching collaborations among payers, providers, and systems of healthcare deliv-
ery are becoming the new norm in caring for populations of patients. Through these part-
nerships, collaborators share the risk for the cost of healthcare services, quality outcomes,
and patient experiences. They share data sets and outcomes as well.
■ DNPs serve in a variety of practice leadership roles and are positioned to influence outcomes
on a large scale. Today, more than 357 programs in 50 states and the District of ­Columbia
offer DNP education, and 124 more will open programs in the coming years. Some states,
including California, Florida, Illinois, Massachusetts, Minnesota, New York, Ohio, Penn-
sylvania, and Texas, have more than 10 programs from which to choose. Postbaccalaureate
programs are fast approaching post-master’s degree programs in number. During 2018 to
2019, the number of students enrolled in DNP programs increased from 32,678 to 36,069.
During that same period, the number of DNP graduates increased from 7,039 to 7,944
(American Association of Colleges of Nursing, 2020).

Under these conditions, it is essential that DNPs master the clinical data management
and analytics skills essential for testing the impact of the practice improvements they lead
and effectively reporting the findings of their work.
We are committed to the success of the DNP. To that end, we have assembled a team of
authors with diverse expertise to present a compendium of best practices and resources to
guide DNPs through conduct of robust scholarly work that concludes in reliable, impact-
ful, and a useful analysis, evaluation, and report. This book prepares students to capably
apply evidence to address important clinical problems and use data to quantify and mea-
sure the results of every step of the evidence-based process.
For over 15 years, we have taught students to adopt a posture of inquiry in their work,
to use evidence to tackle important problems, and to rigorously evaluate their efforts.
This approach prepares graduates to continually improve practice, deliver outcomes, and
establish solid, credible programs of translation and improvement.
As faculty, we practice what we preach. We continuously evaluate the outcomes of our
teaching and the work of our students. We reviewed curricula and identified the need to
provide structure to guide projects through planning, execution, revision, evaluation, and
report. We reviewed the scholarly projects of DNPs and identified the need to strengthen
analytics. We reviewed dissemination activities and identified the need to help students
Another random document with
no related content on Scribd:
arrival at Hawaii, Lonoikamakahiki i Puako ia
Lonoikamakahiki was then manawa, e kali ana no ia
residing at Puako, awaiting the Kauhipaewa ma i ka hoi aku. A
return of Kauhipaewa and his hiki aku la laua, ninau mai la ke
companion. Upon their arrival alii i ka laua mea i hoouna ia aku
the king inquired as to their ai; alaila, hai aku la laua e like
mission. They made report as to me ka laua kamailio ana me
conversations had with Kamalalawalu. Alaila
Kamalalawalu. Lonoikamakahiki hoomakaukau ae la o
then made preparations for war, Lonoikamakahiki e like me ke
so as to be ready when kaua, i makaukau ai oia no ka
Kamalalawalu made his hiki mai o Kamalalawalu. A hala
appearance. After Kauhipaewa aku la o Kauhipaewa ma i
and his companion had departed Hawaii; alaila, hoomakaukau ae
for Hawaii Kamalalawalu made la o Kamalalawalu no ka holo i
preparations to sail thither for ke kaua i Hawaii.
war.

Lanikaula observed that A ike ae la o Lanikaula, e

preparations were being made to hoomakaukau ana no ka holo i
sail to Hawaii to wage war on Hawaii i ke kaua me
Lonoikamakahiki, so said to Lonoikamakahiki, i aku la o
Kamalalawalu: “Where are you? Lanikaula ia Kamalalawalu:
Preparing these canoes of yours “Auhea oe, e hoomakaukau ana
to go where?” Kamalalawalu keia mau waa ou a hele ihea?” I
replied: “To sail to fight aku la o Kamalalawalu: “E holo
Lonoikamakahiki.” Lanikaula ana e kaua me
replied: “You will not defeat Lonoikamakahiki.” I aku o
Lonoikamakahiki, because no Lanikaula: “Aole e hee o
amount of strength will ever Lonoikamakahiki ia oe, no ka
overcome Lonoikamakahiki, for mea, aole he ikaika nui e loaa ai
the reason that you are a human o Lonoikamakahiki, no ka mea,
being and he a god.” he kanaka oe, a he akua kela.” I
Kamalalawalu made answer: aku o Kamalalawalu: “Ka! Ua
“Kauhiakama says Kohala is olelo mai o Kauhiakama, he leiwi
depopulated; the people are only wale no Kohala, eia i ka nuku na
at the beach.” To this remark of kanaka.” A no keia olelo ana aku
Kamalalawalu, Lanikaula replied: o Kamalalawalu pela ia
“You sent your son Kauhiakama Lanikaula, olelo aku la o
to investigate as to how many Lanikaula: “Hoouna aku nei oe i
people there were on Hawaii. He ko keiki (Kauhiakama) e hele e
returned and made his report to makaikai i ka nui o na kanaka o
you that there were not many Hawaii, a hoi mai la, a hai mai la
people there, but Kauhiakama ia oe, aole he nui o na kanaka o
did not see the number of Hawaii. Aka, ike ole aku la o
people in Kohala because he Kauhiakama i ka nui o na kanaka
traveled on the seashore, o Kohala, no ka mea, ma
reaching Kona from Kawaihae kahakai ka hele ana; a hele aku
and arrived on the heights of la a hiki i Kona, hele aku la mai
Huehue. He could not have seen Kawaihae aku a hoea iluna o
the people of that locality Huehue, aole no e ike i na
because there were only clinkers kanaka olaila, no ka mea he a-a
there, having proceeded along wale no; aka, hele aku la ma
by way of Kona until he arrived Kona loa a hiki i Kau, ina i ke
at Kau. If he had traveled along kakahiaka nui ka hele ana ma
the Kona route in the early Kona, aole e loaa kanaka ia wa,
morning he could not have met no ka mea, ua pau na kanaka o
people at that time because the ia wahi iuka a o kekahi poe, ua
inhabitants of that section had pau i ka lawaia, a o ka poe koe
gone to the uplands and some iho he poe palupalu; a nolaila ka
had gone fishing; those loaa ole o na kanaka o Kona ia
remaining home were only the Kauhiakama ma ia hele ana.
feeble and sick, therefore the Aka, ina ma ke ahiahi ka hele
people of Kona could not have ana, ina ua ike i ka nui o na
been seen by Kauhiakama on his kanaka o Kona, no ka mea, o ka
tour. Had he gone during the okana nui hookahi ia o Hawaii.”
evening he would surely have
seen the large population of
Kona because it is the largest
district of Hawaii.”

These observations of Lanikaula Ma keia olelo a Lanikaula, aole

did not make much of an nae he hoomaopopo nui o
impression on Kamalalawalu. He Kamalalawalu ia olelo, aka
still inclined to the idea of war. hoomau no o Kamalalawalu i
Lanikaula observed that kona manao kaua. A ike mai la o
Kamalalawalu was bent on going Lanikaula, ua paakiki loa ko
to war. He therefore spoke to Kamalalawalu manao no ke
Kamalalawalu again: “If you kaua, olelo aku la o Lanikaula ia
[340]intend to go to war with Kamalalawalu: [341]“Ina i manao
Lonoikamakahiki, then your oe e kii ia Lonoikamakahiki e
grounds should be at kaua, aia kou kahua e noho ai o
Anaehoomalu; and should Anaehoomalu, ina e hiki mai ke
Lonoikamakahiki come to meet kaua a Lonoikamakahiki i o
you, then let the battle be fought oukou la, alaila, hoihoi aku ke
at Pohakuloa, it being a narrow kaua i Pohakuloa e hoouka ai i
place; then you will be victorious kahi haiki, alaila lanakila oukou
over Hawaii.” maluna o ka Hawaii.” I aku la o
Kamalalawalu: “Aole oe i ike, no
Kamalalawalu answered: “You do ka mea, ua olelo maopopo loa ia
not know, because I was mai au e Kauhipaewa laua o
distinctly told by both Kihapaewa, aia ko makou kahua
Kauhipaewa and Kihapaewa that kaua iluna o Hokuula a me
our battle field should be on Puuoaoaka; he wahi kau iluna.” I
Hokuula and Puuoaoaka, it being hou aku o Lanikaula: “Puni aku
a place of eminence.” Lanikaula la oe i na keiki a Kumaikeau ma,
again said: “You are being nolu ia mai la oe; nolaila, e
deceived by the sons of hoolohe oe i ka’u; a ina e
Kumaikeau and others; you have hoolohe ole oe i ka’u olelo, aole
been led astray, therefore listen wau e manao ana e hoi kino mai
to me, for if you heed not my ana oe ia Maui nei.”
admonitions I do not think that
you will ever come home to Maui
nei again.”

Kamalalawalu became indignant A no ka Lanikaula olelo ana ia

at Lanikaula’s remarks and drove Kamalalawalu pela, alaila wela
him away. But Lanikaula, out of ae la ko Kamalalawalu inaina no
sympathy for the king, did not Lanikaula, a hookuke aku la.
cease to again give him warning: Aka, aole i hooki o Lanikaula, i
“Kamalalawalu! You are very kana olelo aku ia Kamalalawalu,
persistent to have war. This is no ka minamina no i ke alii;
what I have to say to you: Better alaila olelo aku la no oia
hold temple services these few (Lanikaula): “E Kamalalawalu, ke
days before you proceed. paakiki loa nei oe i ke kaua; a
Propitiate the gods first, then eia ka’u ia oe. E pono ke kapu
go.” But Kamalalawalu would not heiau i keia mau la, mamua o
harken to the words of kou hele ana, e hoomalielie mua
Lanikaula, therefore he ended i ke akua, alaila hele.” Aka, o
his remarks. Makakuikalani made Kamalalawalu ma keia olelo ana
the preparations of the war a Lanikaula, aole no i maliu mai.
canoes in accordance with the Nolaila pau ae la ka Lanikaula
strict orders of Kamalalawalu. olelo ana. Mahope iho o ka
Lanikaula olelo ana ia
When the canoes and the Kamalalawalu, alaila,
several generals, together with hoomakaukau ae la o
all the men, including the war Makakuikalani i na waa kaua,
canoes of Kamalalawalu, were mamuli o ke kauoha ikaika a
ready floating in the harbor of Kamalalawalu. A i ka makaukau
Hamoa, Lanikaula came forth ana o na waa a me na pukaua e
and in the presence of King ae, a me na kanaka a pau, a ike
Kamalalawalu and his war ae la ua o Lanikaula ua
canoes prophesied in chant his makaukau na waa kaua o
last words to Kamalalawalu: Kamalalawalu, a e lana ana i ke
awa o Hamoa; ia manawa, hele
mai o Lanikaula, a wanana mai
la imua o ke alii Kamalalawalu a
me na waa kaua a pau, oiai e
lana ana na waa o ke alii i ke kai.
A penei kana wanana ma ke
mele, a o ka Lanikaula olelo
hope ia ia Kamalalawalu. A
penei:

The red koae! The white koae! 68 Koae ula ke koae kea,
The koae that flies steadily on, Koae lele pauma ana;
Mounting up like the stars. Kiekie iluna ka hoku,
To me the moon is low. 69 Haahaa i au ka malama.
It is a god, He akua ko akua o Lono,
Your god, Lono; He akua e ulu e lama ana;
A god that grows and shines. Puuiki, Puunui,
Puuiki, Puunui. I Puuloa, i Puupoko,
At Puuloa, at Puupoko; I Puukahanahana,
At Puukahanahana, I ka hana a ke akua o Lono;
At the doings of the god of Lono. O Lono ka ipu iki,
Lono the small container, O Lono ka ipu nui,
Lono the large container. O Puunahe iki,
Puunahe the small, O Puunahe nui,
Puunahe the large. Na Hana au aku,
By Hana, you swim out, Na Moe au mai,
By Moe you swim in. Na’u no ka’u popolo,
My popolo 70 is mine own, He popolo ku kapa alanui;
The popolo that grows by the I aho’ hia e Kaiokane
wayside I hakaia e Kaiowahine;
Is plucked by Kaiokane, O kaua i Kahulikini-e,
Is watched over by Kaiowahine. He ki-ni,
We two to Kahulikini, He kini, he lehu, he mano,
Numberless, Kaua, e Kama-e
Vast, without number, countless I Anaehoomalu kaua
Are we, O Kama. E kuu alii hoi-e.
Let us two to Anaehoomalu,
O my chief.

At the end of Lanikaula’s A pau ka Lanikaula olelo wanana

prophesy as made in the chant ana ma ke mele e like me ka
Kamalalawalu set sail with his hoike ana maluna, alaila, holo
large convoy of war canoes. It is aku la o Kamalalawalu me kona
mentioned in this tradition mau waa kaua he nui.
relative to the number of canoes
of Kamalalawalu that the rear Ua oleloia ma keia moolelo, o ka
war canoes were at Hamoa, nui o na waa o Kamalalawalu aia
Hana, and the van at Puakea, ka maka hope o na waa kaua i
Kohala; but at the time of this Hamoa ma Hana, a o ka maka
narrative the opinions of the mua hoi o na waa, aia i Puakea
ancients differed as to the ma Kohala. Aka hoi, ma ka
accuracy of this. Some say that manawa o keia moolelo, aole he
the number of canoes is greatly like o ka manao o ka poe hahiko
exaggerated. ma keia mea. Ua manao kekahi
poe he wahahee ka mea i oleloia
no ka nui o na waa.

Kamalalawalu having arrived at A hiki aku la o Kamalalawalu i

Hawaii, Kauhipaewa and Hawaii, ua hoonohoia o
Kihapaewa were stationed at Kauhipaewa me Kihapaewa ma
Puako, in accordance with the Puako, e like me ka makemake o
wishes of Lonoikamakahiki. At Lonoikamakahiki. Ia manawa a
the first meeting that Kamalalawalu i halawai mua ai
Kamalalawalu had with me Kauhipaewa ma, olelo aku o
Kauhipaewa and others, Kumaikeau ma, he mau
Kumaikeau and others [342](who [343]kanaka no ko
were men from the presence of Lonoikamakahiki alo, me ka olelo
Lonoikamakahiki) said to aku ia Kamalalawalu: “E
Kamalalawalu: “Carry the canoes Kamalalawalu, lawe ia na waa
inland; take the outriggers off so iuka lilo, wehewehe ke ama a
that should the Hawaii forces be me ka iako, i kaua ia a hee ka
defeated in battle they would not Hawaii ia oukou, malia o holo ke
use the flotilla of Maui to escape. auhee pio, a manao o ka auwaa
When they find that the o ka Maui ka mea e holo ai, i hiki
outriggers have all been taken aku ia, ua pau ka iako i ka
apart and the victors overtake hemohemo, i loaa mai ia i ka
them the slaughter will be lanakila, alaila na oukou no ka
yours.” Kamalalawalu did as he make.” A e like me ka olelo a
was told to do by the two old kela mau elemakule ia
men. Kamalalawalu, alaila, hana aku la
o Kamalalawalu e like me ka kela
mau kanaka.

When Kamalalawalu arrived at I ka manawa a Kamalalawalu i

Kohala, Lonoikamakahiki had his hiki aku ai ma Kohala, ua
army in readiness. Kamalalawalu makaukau mua na puali kaua o
learning that Kanaloakuaana was Lonoikamakahiki. Aka, lohe ae la
still living at Waimea he ua o Kamalalawalu, eia no o
concluded that his first battle Kanaloakuaana i Waimea kahi i
should be fought with noho ai, hoouka mua iho la o
Kanaloakuaana and at Kaunooa. Kamalalawalu me Kanaloakuaana
Kanaloakuaana was completely i Kaunooa. A hee mai la o
routed and pursued by the Kanaloakuaana; a alualu loa mai
soldiers of Kamalalawalu, and la ko Kamalalawalu poe koa a
Kauhiakama, and Kanaloakuaana me Kauhiakama pu, a loaa pio
was captured at Puako. At this iho la o Kanaloakuaana ma
battle the eyes of Kanaloakuaana Puako; a ma ia hoouka kaua hou
were gouged out by the Maui ana, poaloia ae la na maka o
forces, the eye sockets pierced Kanaloakuaana e ko Maui kaua,
by darts, and he was then killed, a oo ia ae la na maka i ke kao
the eyes of Kanaloakuaana being hee, pepehiia iho la a make; ua
tatued. kakauia nae na maka o
Kanaloakuaana i ka uhi.

Because of this action on the A oia hana ana a ko

part of Kamalalawalu’s men the Kamalalawalu poe koa ia
landing place for the canoes at Kanaloakuaana, nolaila ua kapaia
Puako was called Kamakahiwa, 71 ka inoa oia awa pae waa ma
and to this day is known by that Puako o Kamakahiwa, a o ka
name and may ever remain so to inoa ia o ia wahi a hiki mai i keia
the end of this race. Because of manawa, a hiki aku i ka hanauna
the perpetration of this dastardly hope loa o keia lahui.
act on Kanaloakuaana the
following was composed by a A no ia hana ia ana o
writer of chants, being the Kanaloakuaana pela, ua hanaia e
middle portion of a chant called ka poe haku mele penei, oia hoi
“Koauli”: ma ka hapa waena o ke mele i
oleloia o Koauli, penei:

The drawing out of Kama, the Ke koana o Kama, ka ohia,

ohia tree; Ko Kama kuu i Waimea,
The letting out of Kama at Ka io o Kanaloa,
Waimea, He ele he Alaea;
The kin of Kanaloa. 72 O ka maka i kuia;
He was made black like the I welo’a i ke kao o Kanaloa;
mud-hen. Ko Kanaloa maka
The face was blackened, A lalapa no
Blackened was the face of E uwalo wau i ka maka
Kanaloa with fire. O Makakii;
The face of Kanaloa, E o mai oe i ko kamalea maka,
With burning fire. O Makahiwa, Makalau;
Let me scratch the face No Hoohila ka lau.
Of Makakii. O Makakaile.
You poked at the eyes of Ka maka o Makakaile nui a ola;
Kamalea, 73 Kikenui a Ewa
Makahiwa, Makalau. No Ewa ka ia i ka maka o Paweo
The men were from Hoohila, No Loe ka ili lolo i ka maka o
Of Makakaile. Mano
The face of Makakaile the large Ke alii ke Olowalu o ka pahu o
one, the life. Hawea
Kikenui of Ewa. Ha pahu hai kanaka
At Ewa is the fish that knows O Laamaikahiki.
man’s presence. 74
The foreskin of Loe, consecrated
in the presence of Mano
The chief, heralded 75 by the
drum of Hawea, 76
The declaration drum
Of Laamaikahiki.

This chant is dedicated to the O keia mele i hai ia maluna no

eyes of Kanaloakuaana as ka maka o Kanaloakuaana, e like
indicated by the verses. me ka hoakaka ana ma na pauku
maluna ae o kela mele.

CHAPTER XIII. MOKUNA XIII.

 The Battle at Waimea.— Ka Hoouka Kaua Ana ma
Conquest by Lonoikamakahiki Waimea.—Ka Lanakila Ana o
—Defeat and Death of Lonoikamakahiki.—Auhee o
Kamalalawalu. Kamalalawalu me Kona Make
Ana.

After the death of Mahope iho o ka make ana o

Kanaloakuaana by Kamalalawalu, Kanaloakuaana ia Kamalalawalu
and in obedience to the ma, a e like hoi me ka olelo a na
statements of the old men for elemakule, e hoi iuka o Waimea,
the Maui war contingent to go to ma Puuoaoaka a me Hokuula e
Waimea and locate at hoonoho ai ko Maui poe kaua, a
Puuoaoaka and Hokuula, nolaila ua hoi aku la o
Kamalalawalu and his men Kamalalawalu ma a ma kahi a ua
proceeded to the locality as mau elemakule nei i kuhikuhi ai.
indicated by them. The Maui [345]
forces followed and after
locating at Hokuula awaited the Hoi aku la ko Maui poe a noho
[344]coming fray. On the day ma Hokuula e kali ana no ka
Kamalalawalu and his men went hoouka kaua ana. I ka la a
up to Waimea to occupy Hokuula Kamalalawalu ma i pii ai iuka o
the two deceitful old men at the Waimea a noho ma Hokuula, a o
time were with Kamalalawalu. In ua mau elemakule nolunolu la no
the early morning when kekahi me Kamalalawalu ma i
Kamalalawalu awoke from sleep kela manawa. A ma ia po a ao
he beheld the men from Kona ae, ma ke kekahiakanui i ka
and those of Kau, Puna, Hilo, manawa i ala ae ai ko
Hamakua and Kohala had also Kamalalawalu hiamoe, aia hoi,
been assembled. ua kuahaua ia mai la na kanaka
o Kona, ko Kau a o Puna a me
 Hilo, o Hamakua hoi a me
Kohala.

Kamalalawalu looked and saw Nana aku la o Kamalalawalu he

that the lava from Keohe to ula wale la no na ke a, mai
Kaniku was one red mass. Keohe a Kaniku; ia manawa
Kamalalawalu was astonished, haohao no o Kamalalawalu i keia
because the day before he mea; no ka mea, i ka
observed that the lava was one Kamalalawalu ike ana i ka la mua
mass of black, but this morning he uliuli ke a; a i keia kakahiaka
it was entirely red with people. hoi, he ula pu wale la no i na
Thereupon Kamalalawalu kanaka.
inquired of Kumaikeau and the
others why the lava was a mass Nolaila, ninau ae la o
of red: “What does red portend? Kamalalawalu: “Ea, e Kumaikeau
Does it mean war?” Kumaikeau ma, ula pu hoi ke a, heaha keia
and the others replied: “Do not ula, he kaua paha?” I aku o
think the red you see is some Kumaikeau ma: “Aole paha ia ula
other red and not what you au e ike la, he ula e ae, a manao
assume it to be. It is not war. aku oe he kaua ia. Aole ia he
That red yonder is the wind. The kaua. Oia ula la ea, he makani,
olauniu wind of Kalahuipuaa and pa aku la ka makani Olauniu o
Puako had been blowing in the Kalahuipuaa a me Puako i ka
early morning and when it is wanaao, a malamalama loa, pili-
very light and gentle it hugs the a aku la, komo aku la keia
lava close. This olauniu wind on Olauniu a pili-a aku la, hui aku la
the lava coming in contact with me ko Wainanalii makani, ku ae
the wind from Wainaualii raises a la ke ehu o ka lepo, uhia aku la
cloud of dust covering and hiding nalo wale ke a au i ike ai i ka la
the land in the manner you saw inehinei.” A no kela olelo nolu a
yesterday.” While cogitating to kela mau elemakule, oki wale iho
himself, Kamalalawalu concluded la no o Kamalalawalu, a waiho
to drop the matter on account of wale iloko ona ia manao, no ka
the deceit of the two old men mea, aole he hilinai nui i kela
and the loss of confidence in olelo a Kumaikeau ma, no ka
what Kumaikeau and the others mea, ua mau ka paa ana o ke a i
had said, for the reason that the na kanaka a hiki i ka napoo ana
lava continued to be strewn with o ka la. Ma ia po iho, a ao ae,
people even to the time of the hiki mai la ko Kona poe a
setting sun. During that night hoonoho mai la mai kai o Puupa
and including the following a hiki i Haleapala. A o ko Kau hoi
morning the Kona men arrived a me ko Puna, hoonoho ae la ka
and were assigned to occupy a lakou poe mai Holoholoku a
position from Puupa to Waikoloa. A o ko Hilo a me ko
Haleapala. The Kau and Puna Hamakua mai, hoonoho mai la
warriors were stationed from ko lakou poe kaua mai Mahiki a
Holoholoku to Waikoloa. Those Puukanikanihia. A o ko Kohala
of Hilo and Hamakua were hoi, pania ia mai la e na kanaka
located from Mahiki to mai Momoualoa a Waihaka.
Puukanikanihia, while those of
Kohala guarded from Momoualoa
to Waihaka.

That morning Kamalalawalu Ia kakahiaka, nana aku la o

observed that the lowlands were Kamalalawalu, ua uhi paa puia
literally covered with almost mai olalo i na kanaka, aole o
countless men. Kamalalawalu kana mai. Alaila, nana ae la o
then took a survey of his own Kamalalawalu ia lakou ua uuku
men and realized that his forces loa; alaila, olelo aku la o
were inferior in numbers. He Kamalalawalu ia Kumaikeau ma:
then spoke to Kumaikeau and “Ea! E Kumaikeau ma, pehea
the others: “Kumaikeau and the keia? Heaha keia lehulehu
rest of you, how is this and what olalo?”
is that large concourse of people
below?”
Kumaikeau and the others I aku o Kumaikeau ma: “Akahi
replied: “We have never seen so no au a ike i ka nui o na kanaka
many people in Hawaii before. o Hawaii nei. Mai manao nae oe
Do not think that because of ia nui, e pakele ana ia kakou.
their superior numbers they will Aole e pakele, aia ka lakou kaua
escape us; they cannot, for the malalo, he nui lakou, o ko lakou
reason that their fighting will kaa malalo, make no ia kakou.”
have to be from below. It is true
they are more numerous, but
being beneath we will defeat
them.”

The following day, I kekahi la ae, hele aku la o

Lonoikamakahiki went over to Lonoikamakahiki e halawai me
meet Kamalalawalu to confer Kamalalawalu, e kuka no ke
concerning the war. 77 During kaua. A i ko laua kamailio ana,
their conference Kamalalawalu olelo aku o Kamalalawalu ia
proposed to Lonoikamakahiki Lonoikamakahiki, e hoopau wale
that war cease because he ke kaua, no ka mea, ua hopo
feared the greater forces of mai la o Kamalalawalu no ka nui
Lonoikamakahiki. But the loa o ka Lonoikamakahiki kaua.
proposal by Kamalalawalu for Aka, ma kela olelo kaua a
termination of the war did not Kamalalawalu e hoopau wale ke
meet Lonoikamakahiki’s kaua, aohe manao o
approval. He had no intention of Lonoikamakahiki e hoopau, e like
acquiescing, because he was me ka Kamalalawalu olelo, no ka
greatly incensed at Kamalalawalu mea, ua wela ko
for the brutal manner in which Lonoikamakahiki huhu no
he killed Kanaloakuaana by Kamalalawalu, no ka pepehi
gouging out the eyes and other hoomainoino ana ia
brutal acts carried into execution Kanaloakuaana; oia hoi, ua
while the latter was still alive. poaloia na maka, a ua
hoomainoino ia i ko
 Kanaloakuaana wa e ola okoa
ana.

Makakuikalani, however, upon Aka hoi, o Makakuikalani, i kona

hearing of Kamalalawalu’s lohe ana ia Kamalalawalu ua
proposal to Lonoikamakahiki to olelo aku oia ia Lonoikamakahiki
cease the war disapproved of it e hoopau i ke kaua, he mea
and said to Kamalalawalu not to makemake ole nae ia ia
have the [346]war cease. Makakuikalani. Oia hoi, ua olelo
“Onward, and stand on the aku o ua Makakuikalani nei ia
altar! 78 Then will it be known Kamalalawalu, aole e hoopau i
which of us is a full grown child.” ke kaua. “Ho aku imua a kau i ka
This determination on the part of nananuu; alaila ike ia na keiki
Makakuikalani was manifested makua o kakou.” A no ia
by his presence for three manaopaa o Makakuikalani,
consecutive days before the hoike mau ae la oia imua o ko
forces of Hawaii. After the third Hawaii kaua i kela la keia la pau
day, the two combatting forces na la ekolu. Mahope iho o na la
waged battle, Lonoikamakahiki ekolu, hoomaka iho la na aoao
gaining the victory over elua e [347]kaua, a iloko no o ua
Kamalalawalu’s entire force on la hoouka kaua la, lanakila ae la
the same day the battle was o Lonoikamakahiki maluna o ko
fought, the Maui-ites being Kamalalawalu puali holookoa, a
completely routed. auhee aku la ko Maui a pau.

This is the history of the battle A penei hoi ka moolelo oia

as related by the ancients and as hoouka kaua ana i oleloia e ka
the narrative is preserved by poe kahiko, ma ka lakou malama
them. Before the battle moolelo ana. Mamua o ka
commenced it was customary for hoouka kaua ana, he mea mau i
the old men to encourage na elemakule ka paipai ana ia
Kamalalawalu to do battle. Kamalalawalu e kaua. Aia lohe
Whenever the two old men ua mau elemakule nei i na olelo
heard what Kamalalawalu and a Kamalalawalu ma, no na mea a
the others had to say as to what lakou e hana aku ai ia
they intended doing to Lonoikamakahiki, ma na mea e
Lonoikamakahiki in order to be pili ana i ke kaua e lanakila ai ko
victorious in battle, the old men lakou aoao, a e pio ai hoi ko
would wend their way to make it Lonoikamakahiki, alaila, e hele
known to Lonoikamakahiki and aku auanei ua mau elemakule
the others and this duty was nei e hai aku ia Lonoikamakahiki
generally carried out during ma, ma kekahi manawa kaawale
some convenient time of night. o ka po. No ka mea, na ua mau
The two old men always pointed elemakule nei no e kuhikuhi aku
out to Kamalalawalu and the ia Kamalalawalu ma i ke kahua
others where the battle should kahi e hoouka ai ke kaua ana. A
be fought, and the suggestions e like me ke kuhikuhi ana a kela
of the old men were always mau elemakule, e lilo auanei ia i
received with the utmost olelo na Kamalalawalu e hilinai
confidence by him. Therefore nui ai.
Kumaikeau and the two deceitful
old men would in turn inform A no ia mea, hele aku no o
Lonoikamakahiki. The two old Kumaikeau ma, ua mau
men never suggested any place elemakule nolu (apuka) nei a hai
for battle which would result aku ia Lonoikamakahiki. Aole no
advantageously to Kamalalawalu e kuhikuhi ana ua mau
and his forces; on the contrary, it elemakule nei i ke kahua kaua
was invariably such a locality ma kahi e lanakila ai ko
where inevitable defeat would Kamalalawalu mau puali, aka,
result. ma kahi e pio ai o Kamalalawalu
ma, malaila no ka ua mau
elemakule nei kahua kaua e
hoonoho ai.

In the early morning of the day I ka la o ka hoouka kaua, ma ke

of battle, Makakuikalani went to kakahiaka nui, hele aku la o
the front with his warriors Makakuikalani mamua, a o kona
following him and planted poe kaua mahope ona, a ma
themselves at Waikakanilua Waikakanilua, malalo aku o
below Hokuula and Puuoaoaka Hokuula a me Puuoaoaka, ma ka
at a prominence looking towards hulei e nana iho ana ia Waikoloa.
Waikoloa. Pupuakea, on Aka hoi, o Pupuakea, i kona ike
observing that Makakuikalani ana mai ia Makakuikalani, e
was placing his men and self in hoonoho aku ana me kona poe
position, he and his warriors koa, alaila, hele mai la o
immediately came forward Pupuakea me kona poe kaua,
prepared to give battle. It was a me ka makaukau hoi no ke kaua.
case where both sides were Aka, ua makaukau no na aoao a
equally prepared for the fray. elua no ke kaua.

Makakuikalani was a man of He kanaka nui a loihi o

great height and large physique; Makakuikalani, ka pukaua ikaika
a renowned and powerful kaulana o Maui, ko Kamalalawalu
general of Maui and was also kaikaina. A o Pupuakea hoi, ko
Kamalalawalu’s younger brother. Hawaii pukaua ikaika kaulana, ko
As for Pupuakea, Hawaii’s Lonoikamakahiki kaikaina, he
celebrated and powerful general wahi kanaka uuku no ia, a
and who was Lonoikamakahiki’s haahaa hoi. Ua aoia no laua a
younger brother, he was only a elua i ke kaka laau palau, a ua
man of small stature. Both men akamai no laua a elua, aka, he
had been taught the art of kumu okoa ka kekahi a me
fighting with the wooden club kekahi, a ua aoia no laua ma na
and were experts in its use, but wahi kaawale. Aka, i ka la o ka
their schooling was under hoouka kaua ana, ua weliweli
different masters and at different mai la ko Lonoikamakahiki poe
places. kaua, no ka ike ana mai ia
Makakuikalani.
On the day of battle the sight of Aka, o Pupuakea, iloko o kona
Makakuikalani put manawa i ike aku ai ia
Lonoikamakahiki’s forces in Makakuikalani, aole i komo mai
dreadful fear. When Pupuakea iloko ona ka makau, aole no hoi
saw Makakuikalani he had no oia i weliweli, aka, kupaa mau no
fear of him, did not tremble but oia e kaua aku ia Makakuikalani.
stood firm ready to give battle.

While Makakuikalani and Ia Makakuikalani a me Pupuakea

Pupuakea were standing on the e ku ana ma ke kahua kaua, ia
battle field, Makakuikalani raised manawa, lawe ae la o
his war club and from on high Makakuikalani i kana laau palau
struck at Pupuakea. Being short a kiekie, a hahau iho la maluna
in stature he was only slightly iho o Pupuakea, a no ka haahaa
struck but fell to the ground, o Pupuakea, ua pa lihi aku la o
however. At the instant Pupuakea, aka, haule aku la o
Makakuikalani’s war club struck Pupuakea ilalo i ka honua. A o ka
Pupuakea the end of it was welau o ua laau palau la a
buried deep into the ground. At Makakuikalani, iloko hoi o kona
the moment Pupuakea was manawa i hahau aku ai ia
struck by the war club and fell Pupuakea, napoo pu aku la i ka
Makakuikalani thought that he lepo. I ka manawa i pa aku ai o
was killed, but the latter’s master Pupuakea i ka laau palau a
saw that Pupuakea was not Makakuikalani, a haule ilalo,
dead, so [348]said to manao ae la ua o Makakuikalani,
Makakuikalani: “Go back and ua make loa o Pupuakea. Aka, o
slay him for your opponent is not ke kumu kaka laau a
dead. Your clubbing being from Makakuikalani, ka mea nana i ao
above only delivered a blow with o Makakuikalani, oia ka mea
the butt end.” Makakuikalani nana i ike mai o Pupuakea, aole i
hearing the words of his teacher make; nolaila, olelo aku ua kumu
turned around and threw the kaka laau la a Makakuikalani: “E
butt end of his club, at the same hoi houia aku e hoomake, aole i
time telling him to “Shut up! make ka hoa kaua, no ka mea,
Instruction stops at home. He he laau kau i luna, pa kano aku
cannot escape, he must be dead la kaua uhau ana.” A lohe o
because the club strikes true.” At Makakuikalani i keia olelo ana
the very instant that aku a kana kumu, alaila, huli ae
Makakuikalani faced around to la oia (Makakuikalani) a wala
talk with his teacher, he (the hope ae la i ke kumu o ka laau
teacher) was dead. [349]palau me ka olelo aku: “Kuli!
I ka hale pau ke ao ana; aole e
pakele, ua make aku la, no ka
mea o ka Io ka laau.” A o ua
kumu nei hoi a ua o
Makakuikalani make loa aku la
ia, i ka manawa no a ua o
Makakuikalani i huli aku ai a
kamailio.

Pupuakea was lying on the I ka manawa a Pupuakea e

ground, stunned, but somewhat waiho ana i ka honua, ua maule
recovered afterwards and raised aku la oia, a mahope loaa mai la
himself up from the ground. ka mama iki ana ae, ia manawa,
When Makakuikalani saw that ala ae la o Pupuakea mai ka
Pupuakea was still alive he honua ae; ia manawa ike mai la
rushed towards him bent on o Makakuikalani ua ola hou o
killing him. Pupuakea, alaila, holo hou mai la
o Makakuikalani imua o
Pupuakea, me ka manao e
hoomake loa ia Pupuakea.

Pupuakea observed A ike aku la o Pupuakea ia

Makakuikalani’s approach so Makakuikalani e hele mai ana e
prepared himself to slay him. kue hou iaia, alaila
When Makakuikalani drew near, hoomakaukau ae la oia e pepehi
Pupuakea raised his club and aku ia Makakuikalani. A i ke
twirled it from his right. At that kokoke ana mai o ua
moment Makakuikalani Makakuikalani nei, lawe ae la o
attempted also to lay his club on Pupuakea i kana laau palau a wili
Pupuakea, and when his club ma kona aoao akau, a i ka
was twirled it skidded along the hoomaka hou ana o
ground towards the feet of Makakuikalani e hoouka hou i
Makakuikalani and being parried kana laau palau maluna o
by Makaku, fell to the ground. Pupuakea, alaila, ia manawa, wili
When Makakuikalani swung his ae la o Pupuakea i kana laau, a
club from the left side it struck hualepo aku la ma na wawae o
the back of his own neck and he Makakuikalani, a pa aku la ia
was instantly killed. Pupuakea Makaku, haule aku la i ka honua,
immediately stepped backward a i ka wili ana mai i kana laau
and met his master who said to mai ka aoao hema mai, pa mai
him: “Go back again and slay la ma ka hono, make iho la o
him so he be dead.” The words Makakuikalani. Ia manawa, emi
of his master aroused hope aku la o Pupuakea a
Pupuakea’s pride and he said to halawai me kana kumu kaka laau
his teacher: “He cannot live, he nana i ao. I mai la ke kumu ia
is dead.” Then looking at the Pupuakea: “Hoi houia aku e
palm of his hand he again said hoomake i make.” A no ka olelo
to his master: “He cannot be ana a ke kumu a ua o Pupuakea
alive because the birthmark of pela, alaila, olelo aku la o
Pupuakea has impressed itself Pupuakea i kana olelo kaena
thereon. The flying club through imua o kana kumu: “Aole e ola!
dust has killed him.” Ua make!!” Nana iho la oia i ka
poho o kona lima, a olelo ae la i
ke kumu ana: “Aole ia e ola, no
ka mea, ua kukai ae nei ka ila o
Pupuakea. Make aku la i ka laau
a kaua i ka hualepo.”
After the great and renowned A haule aku la ka pukaua nui
general of Maui had fallen the kaulana o Maui, alaila luku aku la
Hawaii forces continued to ka Hawaii ia Kamalalawalu ma, a
slaughter Kamalalawalu and the make aku la o Kamalalawalu. Ia
others. Upon the death of make ana o ua o Kamalalawalu,
Kamalalawalu the slaughter of lukuia aku la o Maui ekolu la, a
the Maui-ites continued for three hee aku la o Maui, a holo aku la,
days thereafter and those a na waa o lakou; aka, aole he
defeated who ran towards their iako, aole he ama, no ka mea,
canoes found no arms and ua pau i ka haihai ia; nolaila holo
outriggers because they had aku la ke pio a ma Puako; a o ka
been broken. The repulsed ike i ke paimalau, kuhi he waa, a
warriors ran to Puako and i ka hoolana ana iloko o ke kai,
noticing the paimalau 79 floating me ka manao, o ka waa ia, aia
in the sea mistook them for nae ua kahulihuli, a loaa hou aku
canoes. They began to waver la i ka lanakila, lukuia aku la na
and were again overtaken by the koena o ka Maui a pau loa i ka
victors. The destruction of the make. A o Kauhiakama hoi, ke
remaining invaders was then keiki a Kamalalawalu, holo pio
complete. Referring to aku la oia, a pakele aku la. A
Kauhiakama the son of penei ka moolelo o kona pakele
Kamalalawalu he escaped to ana.
safety. The story of his escape
running thus:

On the day that the Maui forces I ka la o ka hee ana o ko Maui

were defeated Kauhiakama poe kaua, holo malu aku la oia a
clandestinely escaped to hiki i Kawaihae, a malaila mai e
Kawaihae and from there his holo ana me ka manao e pee ma
intentions were to hie to the na ana, a hiki i ka wa e lanakila
caves, there to remain until his ai, alaila hoike ae.
side was victorious and then
make his appearance.
Hinau, one of the generals of A o Hinau, kekahi o na pukaua o
Lonoikamakahiki and a Lonoikamakahiki, he elele no na
messenger also, had great Lonoikamakahiki, aka, ua nui loa
affection for Kauhiakama, but it ke aloha o Hinau ia Kauhiakama.
was previous to the time of Nolaila, mamua o ko Hinau
Hinau’s assisting in the escape of manao ana e hoomahuka ia
Kauhiakama that he roasted Kauhiakama, pulehu ae la oia i
some taro and, together with mau kalo, a moa, a paa pu ae la
some dried mudfish, already me na oopu maloo i pulehuia, a
roasted, proceeded to search for imi aku la ia Kauhiakama; ma
Kauhiakama. Hinau came to Kawaihaeo ko Hinau hiki mua
Kawaihae first and from there ana, a malaila aku a hiki i
went to Kaiopae where for the Kaiopae, ike mua aku la o Hinau
first time he saw Kauhiakama, so ia Kauhiakama, alaila, kahea aku
Hinau hailed him and said: “Say, la: “E Kauhiakama e! Malaila iho
Kauhiakama, remain there until I oe a loaa aku ia’u.” I alawa ae ka
reach you!” Kauhiakama looking hana o Kauhiakama, e hele aku
round saw Hinau approaching, ana o Hinau, alaila, manao ae la
the thought of death at the o Kauhiakama: “Make, eia ka
hands of the victorious crossed lanakila.” Alaila, palulu ae la ua o
his mind, so covering his face Kauhiakama i na lima i ke poo
with his hands he wept, for he me ka manao kaumaha i ka
[350]was greatly depressed in make, e uwe ana. Aka, hele aku
spirits. Hinau came forward, la o Hinau a honi aku la i ka ihu
however, and greeted him with a o Kauhiakama, a uwe iho la, me
kiss on the nose, remarking: “I ka i aku: “Ua noho au me ke
remained behind and roasted aloha ia oe, a nolaila, pulehu mai
some taro and dried mudfish for nei i na wahi kalo, a me na wahi
the love of you and came to oopu maloo, a imi [351]mai nei ia
search for you.” These words of oe.” A no keia olelo a Hinau,
Hinau gave Kauhiakama great akahi no a oluolu iho la o
relief and hopes for life.
Kauhiakama then ate of the taro Kauhiakama, a manao ae la no
prepared by Hinau and when he hoi i ke alo.
had finished Hinau assisted
Kauhiakama to escape to Maui. Ia manawa, o ke kalo a Hinau i
Thus was Kauhiakama saved hoomakaukau ai, ai iho la o
from falling into the hands of his Kauhiakama. A pau ia,
enemies. hoomahuka aku la o Hinau ia
Kauhiakama, a hala aku la i
Maui, a pela i pakele ai o
Kauhiakama i na lima o kona poe
enemi.

Upon Kauhiakama’s return to Ia Kauhiakama i hoi ai a Maui,

Maui he sang the praises of hapai nui ae la oia ia Hinau, a
Hinau; named his house after kapa ae la i ka inoa o ka hale o
him and also the calabashes and Hinau, na umeke a me na ipukai,
fish-bowls. The cultivated fields o Hinau; a kapa aku la i ka inoa
were also named after him. o na mahinaai koele o Hinau. Ua
Everything he possessed was kapaia na mea a pau a
named after Hinau in memory of Kauhiakama o Hinau; he mau
the many tokens of friendship mea e hoomanao ana i na mea a
and kindness shown to him. pau a Hinau i hana maikai aku ai
ia ia (Kauhiakama).

Several years afterwards rumors A he mau makahiki he nui ma ia

came to Lonoikamakahiki which hope mai, kui aku la ka lono ia
informed him of the actions of Lonoikamakahiki, a lohe oia i
Kauhiakama and of the naming keia mau hana a Kauhiakama,
of everything Kauhiakama ma ke kapa ana i na mea a pau
owned by the name of Hinau. In ana, mamuli o ka inoa Hinau.
consequence of this certain Nolaila, hoounaia aku la kekahi
messengers were dispatched to mau elele mai ke alo aku o
Maui by Lonoikamakahiki to get Lonoikamakahiki, e holo i Maui,
Hinau. Before the departure of e kii ia Hinau. Mamua o ka holo
the emissaries to get Hinau he ana a na luna kii ia Hinau, olelo
instructed them thus: “You go aku la oia i ua mau luna nei:
and bring Hinau by my
command, and should you meet “E kii oukou ia Hinau, mamuli o
him, say to him to return to kuu kauoha; a i halawai oukou
Hawaii and govern the country me ia, e olelo aku oukou, e hoi
because I am going to Kauai, to mai i Hawaii nei, e hooponopono
view the trunkless koa tree of ai i ka aina, no ka mea, ke holo
Kahihikolo. He is to be in my nei wau i Kauai, i ike aku au i ka
stead and inform him so. Should laau koa kumu ole o Kahihikolo,
he board your canoes, take him a e noho oia e pani ma kuu
to Alenuihaha channel, tear him hakahaka; pela oukou e olelo
alive in the sea, because he has aku ai. A i kau mai keia maluna o
done wrong by assisting na waa o oukou, alaila, e lawe
Kauhiakama to escape, thus mai a ka moana o Alenuihaha, e
violating my very commands, to moku oia aku iaia iloko o ke kai,
allow no one of Maui with royal no ka mea, ua hewa kana hana
blood to live.” After he had given ana no kona hoomahuka ana ia
these instructions to his Kauhiakama, ka mea a’u i olelo
emissaries they set sail for Maui. ai, aole e koe i hookahi pua alii o
Maui.” A pau ka Lonoikamakahiki
olelo ana i na luna ana e hoouna
ai, holo aku la ua mau luna nei i
Maui.

When the emissaries met Hinau A i ka halawai ana o ua mau luna

they learned that he was the nei me Hinau, ike aku la nae ua
greatest man in Maui in the mau luna nei, o Hinau ke kanaka
retinue of Kauhiakama and was koikoi o Maui imua o
the latter’s cherished favorite. Kauhiakama, a oia hookahi no ka
However, the instructions had to punahele oi imua o ko
be carried out and the same Kauhiakama alo. Aka, ma na
were discharged in a manner mea i kauohaia ia lakou na luna
that was entirely pleasing to e hana aku, alaila hana aku la no
Lonoikamakahiki. lakou e like me ka
Lonoikamakahiki olelo.

Hinau heard the wishes of A i ka lohe ana o Hinau i keia

Lonoikamakahiki from the lips of mau olelo a Lonoikamakahiki ma
the emissaries, and believing the ka waha aku o ua mau luna nei,
truth of the message decided to a ike mai la o Hinau ua ano oiaio
obey the same. Kauhiakama had na olelo a pau i haiia aku iaia,
no intention of allowing Hinau to alaila, hooholo ae la oia i kona
sail to Hawaii for he was worried manao ae no na mea i hai ia aku
lest he return not again to Maui. ai. Aka, aole nae i manao o
Hinau, however, was under the Kauhiakama e hookuu aku ia
belief that he was to rule only Hinau e holo i Hawaii, me ka
during the time of manao ona, aole e hoi hou mai
Lonoikamakahiki’s absence on ana i Maui. Aka, ma ko Hinau
Kauai, and when he returned, he manao, he hooponopono wale
(Hinau) would again return to no no ka manawa e holo ai o
Maui. Upon Hinau’s boarding the Lonoikamakahiki a hoi mai, alaila
canoes and sailing for Hawaii hoi mai i Maui. Aka i ke kau ana
while yet breathing with life he o Hinau maluna o na waa a holo
was cut in two whilst in the open aku i Hawaii ua mo-ku olaia o
sea by the emissaries in Hinau i ka moana, e like me ka
compliance with the instructions Lonoikamakahiki kauoha. A
of Lonoikamakahiki. So died make aku la o Hinau. A make
Hinau. On the return of the men aku la o Hinau, hoi aku la na
they reported having put Hinau luna a hai aku la i ka make ana o
to death in the manner desired, Hinau. Alaila, ua loaa ka oluolu
thus gratifying the wishes of ia Lonoikamakahiki.
Lonoikamakahiki.
 CHAPTER XIV. MOKUNA XIV.

Reformation of the Ka Hooponopono Hou Ana o

Government by Lonoikamakahiki i ke Aupuni.
Lonoikamakahiki.—He Sails —Kona Holo Ana i Kauai.—
for Kauai.—Lonoikamakahiki Haaleleia o Lonoikamakahiki
Deserted by the People. e ka Lehulehu.

After the battle with A pau ke kaua ana me

Kamalalawalu at Waimea and the Kamalalawalu ma Waimea, a
death of Hinau, Lonoikamakahiki mahope iho o ka make ana o
again suggested to sail for Kauai, Hinau, ia manawa hoomaopopo
so that he might view Kahihikolo, hou ae la o Lonoikamakahiki e
the place where the trunkless holo i Kauai; oia hoi i ike aku ai
koa tree was. For that voyage oia ia Kahihikolo, i kahi o ke koa
Lonoikamakahiki made kumu ole. A no ia mea,
preparations [352]to take along hoomakaukau [353]ae la o
with him his favorites, his Lonoikamakahiki i kana huakai;
warriors as companions and also lawe ae la oia i kona poe
his servants. punahele, a me kona poe hoa
hele, kona mau puali, a me kona
poe lawelawe.

Kaikilani in the meantime was Aka o Kaikilani, hoonohoia iho la

placed to rule the land and to oia ma ke ano hooponopono
care for the people. All aina, a e malama hoi i na
preparations having been made makaainana. A makaukau ko ke
the king sailed for Kauai arriving alii holo i Kauai, alaila holo aku
there with his entire retinue. la. Ia holo ana, hiki aku la o
Lonoikamakahiki went alone to Lonoikamakahiki i Kauai; ia
view the trunkless tree of manawa e koe akoakoa ana no
Kahihikolo his entire retinue kona lehulehu a pau. Aka, ma ka
having deserted him. There was hoomaka ana e ike i ke koa
a native, however, of the place kumu ole o Kahihikolo, oia ka
by the name of Kapaihiahilina manawa i haalele ai ko
who joined the king on his tour. Lonoikamakahiki lehulehu, a koe
The king while thus journeying o Lonoikamakahiki wale no. Aka,
happened to look back to see hookahi kanaka kamaaina i ukali
where the rest of his people pu ma ia huakai a ke alii, no
were and saw only a solitary Kauai no, o Kapaihiahilina kona
man following him in the rear. inoa. I ka manawa o ke alii e
He was a stranger with whom he hele ana, a i ka huli ana ae i
had no acquaintance. Of the hope, e nana i kona lehulehu,
large retinue which accompanied aia hoi, hookahi kanaka e ukali
him from Hawaii not one was ana mahope ona
there, every man had deserted. (Lonoikamakahiki) he kanaka e
wale no, aole oia i ike; a o kona
nui i hele pu mai ai mai Hawaii
mai, aole hookahi i koe, ua pau
loa i ka haalele.

When the king observed I ka manawa o ke alii i ike mai ai

Kapaihiahilina following him, he ia Kapaihiahilina e ukali ana, aole
said not a word to him but oia i ekemu mai, aka, hoomau
continued on with his journey aku la no o Lonoikamakahiki i ka
without even a guide to indicate hele imua, me ka mea ole nana
the place he so much desired to e kuhikuhi i kahi ana i hilinai nui
see. When Lonoikamakahiki ai e ike. Aka i ka alawa hou ana
again turned back Kapaihiahilina ae o Lonoikamakahiki i hope, e
was still following him. At this ukali ana no o Kapaihiahilina
stage Lonoikamakahiki asked the mahope ona. Ia manawa, akahi
man: “Where are you going?” no a kamailio aku o
Kapaihiahilina replied: “I merely Lonoikamakahiki iaia, me ka
followed you, because I heard ninau aku: “E hele ana oe ihea?”
from your people who were on I aku la o Kapaihiahilina: “I ukali
their way back, that they had wale mai nei no wau ia oe, no ka
deserted you, and having mea, lohe ae nei wau i ou
sympathy for you, I followed.” kanaka i hoi ae nei, ua pau i ka
haalele ia oe, nolaila, aloha ia
oe, ukali mai nei.”

Kapaihiahilina, upon being told A o ua o Kapaihiahilina, iloko o

that the king had been deserted, kona manawa i lohe ai ua
took a calabash of poi and some haaleleia, nolaila, lawe ae la oia i
fours of mud-fish, and went in umeke poi, me na kauna oopu, a
search of the king. It was imi aku la i ke alii. He mea mau
Kapaihiahilina’s habit during the hoi ia Kapaihiahilina i na la a pau
days he followed the king to o kana ukali ana ia
observe the etiquette due to Lonoikamakahiki, ka malama ana
royalty, that is to say, during the i na kanawai o ke kapu alii. Oia
early morning when the royal hoi, i ka manawa kakahiaka nui,
shadow was the longest, ka manawa e loihi ana ke aka o
Kapaihiahilina, aware there were ke alii, aole o Kapaihiahilina i ike
only the two of them, did not i ko laua kokoolua o laua wale,
cross his shadow but always a’e aku i ke aka, aka, malama
respected his royal dignity and mau no oia i ke kapu alii.
position.

Lonoikamakahiki constantly A he mea mau hoi ia

observed Kapaihiahilina’s Lonoikamakahiki ka nana mau
conduct as being most respectful ana ia Kapaihiahilina ma kona
of royalty. One day in the course ano menemene alii. A iloko o
of their journey, Kapaihiahilina, kekahi la o ka laua hele ana, i ka
always to the rear of him at a manawa e hookaawale ana o
respectable distance both when Kapaihiahilina iaia iho, ma ka
walking and when at sleep, hele ana, ma ka noho ana a me
Lonoikamakahiki said to him: ka moe ana, i aku la o
“Do not hold me in sacredness Lonoikamakahiki iaia: “Mai
because you are my own hookapukapu mai oe ia’u, no ka
brother. I have nothing dearer mea, o oe no ko’u hoahanau
than yourself, therefore, where I ponoi, aole a’u mea nui e ae, o
sleep, there will you sleep also. oe hookahi wale no; nolaila, ma
Do not hold me aloof, because ko’u wahi moe, malaila mai oe,
all that is good has passed and mai hookaawale oe ia’u, no ka
we are now traveling in the mea ua pale ka pono eia kaua i
region of the gods.” In ke au akua kahi i hele ai.” A
consequence of this, the king’s nolaila, ua hookoia ka ke alii
wishes were observed, and they olelo, a noho pu iho la laua.
sat down together.

During their wanderings through I ka laua hele ana ma na kuahiwi

the mountains of Kauai, in the o Kauai iloko o ka lipo
depths of the mountain recesses nahelehele loloa, ua nui ko laua
they became sorely in need of pilikia i ka ai, o ka hala kaao ka
food and had to subsist on the laua ai. A pilikia no hoi laua i ke
hala kaao. 80 They were in great kapa ole, o ka lauki ko laua
need of clothing and destitute of kapa; a nele laua i ka malo ole, o
malo and had to use braided ka palai i hiliia ko laua malo. Pela
ferns in substitution thereof. mau ko laua hele ana a hiki i
They wandered on in this kahi a ua o Lonoikamakahiki i
manner until they arrived at the ake nui ai e ike, oia hoi o
place which Lonoikamakahiki Kahihikolo, a hiki wale i ka hoi
was so desirous of seeing, which ana mai i kai. Aka, i ko laua wa e
place was called Kahihikolo, but hele ana iloko o na pilikia he nui,
still continued on until they pilikia ai, pilikia kapa, pilikia
reached the shore. During these malo, pilikia i ka ua, aia no nae
travels they were in the greatest iloko o ko Lonoikamakahiki
distress from lack of food, lack of manao ka mea e hiki ai iaia e
clothing, lack of malo and also hana aku ai ia Kapaihiahilina. A i
distress from the rains. There ka hoi ana o laua mai ka laua
was locked in the bosom of huakai hele mauna ae, lilo ae la
Lonoikamakahiki the thought o Kapaihiahilina [355]i punahele
always of how he should some nui, a i kuhina nui hoi. O na mea
day reward Kapaihiahilina. On a pau a Lonoikamakahiki, na
their return from their mountain mea nui na mea liilii i waiho aku
wanderings, Kapaihiahilina ai i na kanaka a me na kaukau
became a premier and a alii; o na aina hoi a pau, aia no
[354]great favorite. Whatever ia ma ko Kapaihiahilina lima ka
belonged to Lonoikamakahiki in hooponopono. Aole he mea nui e
large as well as small things ae ma ko Lonoikamakahiki alo, o
which had been left in charge of Kapaihiahilina wale no, a oia no
the men and the petty chiefs, ke poo kiekie ma ka Mokupuni o
including also the lands, all were Hawaii a puni. A i ko
under the administration of Lonoikamakahiki hoi ana i
Kapaihiahilina. Before the eyes Hawaii, mahope iho o kana
of Lonoikamakahiki no one else huakai hele mauna, lawe ae la
was superior to Kapaihiahilina oia ia Kapaihiahilina i Hawaii, i
and he was supreme over the hookohu aku ai oia ia
island of Hawaii. Upon Kapaihiahilina, ma kona ano
Lonoikamakahiki’s return to kuhina nui, a punahele nui hoi.
Hawaii after his sojourn in the
mountains, he took
Kapaihiahilina with him to Hawaii
and appointed him his premier
and held him as an esteemed
favorite.

Wherever Lonoikamakahiki slept, Ma ko Lonoikamakahiki wahi

there Kapaihiahilina slept also; moe, malaila o Kapaihiahilina e
wherever he lived, there also moe ai, ma kona wahi e noho ai,
would Kapaihiahilina reside. The malaila pu no me Kapaihiahilina.
emblem of royal sacredness O ka puloulou kapu alii, hiki ole i
(puloulou) where his former na punahele mua ana ke komo
favorites were not permitted to aku, malaila o Kapaihiahilina e
tread, there would Kapaihiahilina noho ai. Aka, i ka hiki ana o
be found. When Lonoikamakahiki Lonoikamakahiki i Hawaii me
arrived on Hawaii with his Kapaihiahilina, ike mai la na
companion the marshals and the ilamuku a me na kakaolelo a
statesmen of Lonoikamakahiki Lonoikamakahiki, ua kela aku ka
observed that Kapaihiahilina’s punahele o Kapaihiahilina
favoritism exceeded that of the mamua o na punahele mua,
king’s former favorites, and they alaila, inoino ae la ko lakou
became embittered at the idea manao no Kapaihiahilina, no ka
and were envious of him for the mea, aole i hanaia kekahi mau
reason that his former favorites punahele mamua e like me keia.
never received such
consideration.

On a certain day, I kekahi la, hoakoakoa ae la o

Lonoikamakahiki assembled all Lonoikamakahiki i kona mau
of his nobility and statesmen and kaukau alii a pau, a me kona
declared that Kapaihiahilina was mau kakaolelo, a hoike aku la i
denominated the chief ko Kapaihiahilina lilo ana i poo
personage of all Hawaii. But this kiekie ma ka aina a puni o
was not agreeable to the chiefs’ Hawaii. Aka, he mea oluolu ole
views and the court of nae ia i ko na ’lii manao, a me ko
Lonoikamakahiki. Lonoikamakahiki alo alii a pau.