![]() Subjecting this legend, however, to the same critical examination with which I have treated other legends allowing for the exaggerations and embellishments incident to and unavoidable in a legend that is told by professional raconteurs to admiring audiences, and is orally handed down for several generations and having compared it with other legends treating of Kualii's contemporaries, and with the chant just referred to, the conclusion is that the following data as probably historical facts. The only significant subject remaining in the legends of Kualii appears to be rather a compilation of previous existing legends than an original one, and its compilation was probably as late as the latter part of the reign of Kamehameha I, when upwards of a century had elapsed since the death of Kualii, and time had covered the original historical data with its ivy of fable and myth. Lyons for his English translation of the same As a singular good fortune, yet, amidst the destruction of so much ancient lore that doubtless clustered round the names of Kualii and Peleioholani, several copies of the celebrated Mele or chant of Kualii have been preserved and reduced to writing and Polynesian students are under great obligation to Mr. All these co-operative causes first rendered the recital of such legends treasonable, next unfashionable, and lastly forgotten. But the political destruction of the royal house of Kūaliʻi by Kahekili II of Maui, the spoliation of the territorial resources of its scions by the successful conquerors, and perhaps in no inconsiderable degree the idea set afloat by both the Maui and Hawaii victors that the Kualiis were a doomed race. There doubtless were at one time several other legends regarding a king so widely known, so thoroughly feared, and so intimately connected with the highest families on Maui, Molokai, and Kauai as was Kūaliʻi, and as was his hardly less illustrious son, Peleioholani. It was strictly observed, however, and serious consequence would come to the infractor of the kapu.Īs of today, only one legend of the acts of Kūaliʻi has been reduced to writing and preserved. It may have been a religious observance on account of the sacred character of the "Pali o Kualoa," or a conventional mode of deference to the high chief residing there. It is not certain of the underlying motive of this kapu and custom. One of the special kapus attached to his childhood home of Kualoa, was whenever a chief resided there, all canoes, when passing by the land of Kualoa, on arriving at Makawai, should lower their masts and keep them down until they had passed the sea off Kualoa and got into that of Kaaawa. During his youth Kūaliʻi was brought up sometimes at Kailua, at other times at Kualoa. The ceremony of cutting the navel-string was performed at the Heiau of Alala, and thither, for that occasion, was brought the sacred drums of Opuku and Hawea. Kūaliʻi was born at Kalapawai, on the land of Kailua, Koolaupoko district. If he had any siblings, they are now eclipsed and forgotten. He was the son of Kauakahiakahoowaha, 18th Alii Aimoku of Oahu, and of his wife Mahulua. His longest name is Kualiʻilanipipililanioakaiakunuiakealuanuʻuokuiʻialiʻiʻikahalau. He was known for uniting the island of Oahu under one rule and his raids on neighbouring, uncommon practice of the peaceful Oahuan chieftains. He had inherited the kumukanawai of his great-grandmother Kalua-a-Hoohila (sometimes Kahamaluihi). ![]() Kūaliʻi is remembered for the for his famous kanawai, Law of Ni'aupi'o Kolowalu, which required famrmers and fishermen to welcome and feed hungry strangers. He ruled as titular King or chief of Oahu and of Kauai. Kūaliʻi Kunuiakea Kuikealaikauaokalani, the 19th Alii Aimoku of Oahu and 20th Alii Aimoku of Kauai.
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