Pāʻao came to Hawaiʻi from Kahiki. He left Kahiki because he got into a fight with his brother, Lonopele. Lonopele and Pāʻao were farmers. One day Lonopele saw that some of his fruits were stolen from his garden. He assumed Pāʻao’s son had stolen his fruit. Pāʻao agreed that if he were to cut open the stomach of his son and there were no fruits, then Lonopele was wrong. When Pāʻao cut open the stomach of his child, there were no fruits. Pāʻao then began to make preperations to leave Kahiki. One day, the son of Lonopele was caught slapping the side of one of Pāʻao’s canoes that was still under kapu. Pāʻao killed Lonopele’s son whose dead body caused a swarm of flies to gather near the hālau waʻa which caught the attention of Lonopele. As Pāʻao was departing, a crowd of people gathered on the cliff of Kaʻakōheo where the kāula, Makuakaʻumana jumped and landed on Pāʻao’s canoe. Mad at Pāʻao for killing his son, Lonopele sent bad weather to swamp Pāʻao’s canoe, but schools of aku and ʻōpelu lifted the canoe up and saved them. Pāʻao first reached these islands at Puna, Hawaiʻi where he built Wahaʻula heiau. He also built Moʻokini heiau in Kohala (Kamakau, Ke Kumu Aupuni, 31-33).
Manokalanipō “was noted for the energy and wisdom with which he encouraged agriculture and industry, executed long and difficult works of irrigation, and thus brought fields of wilderness under cultivation” (Fornander 1996:93). Such efforts at infrastructure development created new areas that could be settled, made food production on the island more efficient, likely created food surpluses and in the long-run afforded portions of the population more free time. These additional human and material resources that such improved infrastructure provided could then be directed at whatever efforts were necessary to further strengthen the island nation. Word of such improvements certainly came to the attention of other aliʻi nui at the time. Hence it is no wonder then that “no foreign wars disturbed [Manokalanipō’s] reign,” and that it was thereafter remembered in mo‘olelo as “the golden age of that island” (Fornander 1996:93). Manokalanipō’s exemplary management of his nation has ever since been acknowledged in a famous ‘ōlelo kaena (honorific epithet) still heard in songs and chants through today which honors him and recalls his integral connection to his island: Kaua‘i a Manokalanipō (Kaua‘i of Manokalanipō) (Pukui 1983:108).
Mā‘ilikūkahi was “chosen by the chiefs” to serve as O‘ahu’s aliʻi nui (Kamakau 1991:53; see also Fornander 1996:88). Mā‘ilikūkahi’s unquestioned high rank allowed for his birth at Kūkaniloko, a privilege of the most kapu of aliʻi and a further reason that made him an ideal candidate for Oʻahu’s new aliʻi nui (Kamakau 1991:53).Mā‘ilikūkahi began his career at Kapukapuākea heiau in Paʻalaʻakai, Waialua where he was consecrated and inducted into the sacred office of aliʻi nui (Kamakau 1991:54). His “exceedingly great concern for the prosperity of the kingdom” led to numerous progressive, benevolent, and effective policies throughout his reign (Kamakau 1991:55). He created an environment where “the people all over O‘ahu lived religiously and in peace” (Kamakau 1991:56). And while he was a “religious chief” who followed the kapu, “he did not sacrifice men in the heiau and luakini” (Kamakau 1991:56, 1992:223). Mā‘ilikūkahi “caused the island to be thoroughly surveyed, and the boundaries between the different divisions and lands to be definitely and permanently marked out, thus obviating future disputes between neighboring chiefs and landholders” (Fornander 1996:89). Mā‘ilikūkahi was known to have lived at two locations on the opposite ends of O‘ahu. One of his residences was at Waialua and the other was at WaikĪkĪ (Kamakau 1991:54, 55). This move to WaikĪkĪ inaugurated the area as a home of the highest royalty of the island (Kamakau 1991:54). Mā‘ilikūkahi was also famed for adopting all first born ali‘i and maka‘āinana males of the island (Kamakau 1991:55, 1992:223; Kalākaua 1990:219; Fornander 1996:89). The success of Mā‘ilikūkahi’s numerous initiatives can be seen in the mo‘olelo that say “the chiefs and people never rebelled during his reign. No voice was heard in complaint or grumbling against [Mā‘ilikūkahi] from the chiefs to the commoners, rom the most prominent po‘e ki‘eki‘e to the most humble po‘e ha‘aha‘a” (Kamakau 1991:51).
The population at this time enjoyed what could be considered the height of its glory under the rule of Kākuhihewa. “Because of the benevolence of this ruler and because of his many works, O‘ahu was called ‘the sands of Kākuhihewa,’ ke one a Kākuhihewa” (Kamakau 1991:69). Kākuhihewa’s concern for his people is also evidenced in the recollection in mo‘olelo of his having “treated the old people, the children of the maka‘āinana, and the destitute like favorites” (Kamakau 1991:70). Kākuhihewa was said to have “maintained residences in ‘Ewa, at Waikïkï, and at Kailua in Ko‘olaupoko” (Kamakau 1991:69). During his governance “peace prevailed all over the island, agriculture and fishing furnished abundant food for the inhabitants; industry throve and was remunerated, population and wealth increased amazingly” (Fornander 1996:273). For these reasons, “Kākuhihewa became a famous chief from Hawai‘i to Kaua‘i,” for during his reign “O‘ahu became known for its productiveness,” so much so that “its smell” was said to have “reached Kaua‘i [because] there was so much cultivation” (Kamakau 1991:69).
The mo‘olelo say he “ruled the island peaceably and orderly, without rebellion, tumult, or bloodshed” (Fornander 1996:130). Part of the wisdom of his management was his choice to delegate his authority for the administration of his island to the district chiefs. This form of light-handed management and Keawe’s sense of trusting in those he placed in positions of authority were repaid to him in the loyalty of his aliʻi and their improved ability to attend efficiently and effectively to the needs of the island. Keaweikekahialiʻiokamoku’s management style created the peaceful condition that allowed him to visit other courts throughout the archipelago. Keawe “was fond of traveling” and “traveled about Maui, Molokai, Oahu, and Kauai” (Kamakau 1992:64). Such diplomatic visits, along with his well picked marriage partners, helped ensure no invasions disturbed Hawaiʻi from abroad during his reign.
‘Umi was said to be religious, kind-hearted, humble, just, skillful in the arts of war, adept in physical games such as surfing, ready to seek and follow the advice of his advisors, and willing and able to labor with his own hands (Kamakau 1992:1, 5, 9, 19; Fornander 1999:IV:182,184, 230). Perhaps his most innovative mandate was the institution of labor specialization within his population. ‘Umi “selected workers and set them in various positions in the kingdom” with attention to “the work they were best suited for” (Kamakau 1992:19). ‘Umi was known to actively participate in both farming and fishing (Fornander 1999:IV:228, 230). However, it was in farming that ‘Umi seemed to have provided special leadership. “He built large taro patches in Waipio.” When in Kona, “his great occupation” was in farming as well, “and he tilled the soil in all places where he resided” (Fornander 1999:IV:228, 230). In fact, it is probable that ‘Umi either initiated or expanded the dryland field systems of the leeward side of Hawai‘i Island (Kelly 1989:98).‘Umi’s attention to improving the foo d production capacity of his island was consistent with his known concern for his maka‘āinana. It is said, “there was no kingdom like his. He took care of the old men, the old women, the fatherless, and the common people,” and to protect them he outlawed “murder and thievery” (Kamakau 1992:19).
Kamehameha I was born at Kokoiki, Kohala to Kekuʻiapoiwa, his mother, and Keōua, his father. He was raised by his kahu, Naeʻole until he was five years old at Hālawa, Kohala Loko at which time he was brought back to the aliʻi Alapaʻi (Kamakau, Ke kumu Aupuni, 2-3).
When Captain Cook arrived, Kāʻeo was the chief of Kauaʻi, Kahahana was the chief of Oʻahu and Molokaʻi, Kahekili was the chief of Maui, Lānaʻi and Kahoʻolawe, and Kalaniʻōpuʻu was the chief of Hawaiʻi. Cook first arrived at Waimea, Kauaʻi where his ship was compared to a heiau and he was compared to the god Lono, a god from Kahiki. While Cook’s ship was anchored on Kauaʻi, a man named Kapupuʻu was killed because he attempted to steal iron. Cook continued on to Haʻaluea at Wailua, Maui before arriving at Kealakekua at Kona, Hawaiʻi. As captain of his ship, Cook was treated like an aliʻi. However, the Hawaiians knew that these people were not gods, because they opened the ipu ʻaumakua (had sexual relations with the Hawaiian women who came aboard the ship). When Cook’s ships needed to be repaired he once again returned to Hawaiʻi island. Because Cook had been given food, clothing, and other offerings, kānaka thought they could take iron from their ships, which caused a fight and the ʻaikāne of Kalaniʻōpuʻu, Pālea was struck by one of Cook’s men. Pālea later retaliated by stealing one of Cook’s rowboats. Cook thought he could hold Kalaniʻōpuʻu hostage until his boat was returned, but when he attempted to grab the mōʻī, Kalanimanookahoʻowaha, a chief of Kalaniʻōpuʻu, blocked him. Cook then drew a sword and cut Kalanimanookahoʻowaha from his temple to his cheeck. Kalanimanookahoʻowaha then struck Cook with a pōlolu and killed him (Kamakau, Ke Kumu Aupuni, 45-56).
Kalanikūpule defeats Kāʻeokūlani in the battle of Kūkiʻiahu at Kalauao, ʻEwa, which incorporates Maui, Moloka’i, and Lānaʻi under his rule of Oʻahu (Kamakau, Ke Kumu Aupuni, 144).
Kamehameha defeats Kalanikūpule in the battle of Nuʻuanu and brings the islands, except for Kauaʻi and Niʻihau, under one kingdom (Kamakau, Ke Kumu Aupuni, 149).
