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1. What caused the Seven Years' War?
A) Conflicts over territory in the Ohio Valley
B) A dispute between Indians and the French
C) French fur trapping along the Hudson River
D) Conflicts between New England and New France

2. What did the attack at Fort Necessity reveal about the French commitment to the Ohio
territory?
A) The French lacked the manpower to hold the territory.
B) The French had no intention of departing the disputed territory.
C) The French could not defeat General George Washington.
D) The French could not win without the help of the Mingo Indians.

3. What did Benjamin Franklin and Thomas Hutchinson hope to accomplish with the
Albany Plan of Union?
A) Peace with New France
B) Separation from Parliament
C) The formation of a strong federal government
D) The creation of an Indian policy

Page 1
4. According to the inscription in “Silver Medal to Present to Indians,” who were “HAPPY
WHILE UNITED”?

A) All the European nations

B) The British and the Indians
C) The British among themselves
D) All colonists in the New World

Page 2
5. According to Map 6.2: Europe Redraws the Map of North America, 1763, which of the
following European powers had the smallest colonial presence by 1763?

A) Britain
B) France
C) The Netherlands
D) Spain

6. How did William Pitt turn the Seven Years' War in favor of the British?
A) He held successful negotiations with the Iroquois.
B) He captured of the French fortress city of Quebec.
C) He committed massive resources to the war.
D) He adopted the tactics of guerrilla warfare.

Page 3
 7. Which territory did England receive in the Treaty of Paris?
A) Cuba
B) Canada
C) Martinique
D) New Orleans

8. What did the colonists learn from the Seven Years' War?
A) British soldiers expertly engaged in frontier warfare.
B) Britain's leaders welcomed their participation in political affairs.
C) British military discipline was harsh.
D) Great Britain saw little value in maintaining the American colonies.

9. What role did the Indians play in the Treaty of Paris?

A) They negotiated protection for their land in the Ohio Valley.
B) They were invited to the negotiations but won no concessions.
C) The chief Minavavana negotiated on behalf of the Indians.
D) The major European powers did not consult the Indians at all.

10. Who was credited with leading a violent rebellion against the British in 1763?
A) Minavavana
B) Jeffrey Amherst
C) Pontiac
D) The Paxton Boys

11. What was the purpose of the Proclamation of 1763?

A) To establish a permanent boundary line between Indians and colonists
B) To protect the French fur trade from assaults by colonists or Indians
C) To identify western lands as formally belonging to the Indians
D) To prevent colonists from settling west of the Appalachian Mountains

12. Why did King George III seek to extract more money from the colonists?
A) He was displeased with the profits from colonial exports.
B) His policies were an extension of his aggressive personality.
C) He thought the colonists should help pay England's war debt.
D) He wanted to punish colonists who called for independence.

Page 4
13. In an effort to generate income for England, in 1764 George Grenville initiated the
A) Currency Act.
B) Sugar Act.
C) Molasses Act.
D) Proclamation Act.

14. How did the Stamp Act differ from the Sugar Act?
A) The Stamp Act was merely a revision of a previously existing tax.
B) The Stamp Act was a tax to be paid mainly by merchants and shippers.
C) The Stamp Act was enforced by British instead of American officials.
D) The Stamp Act was an internal tax that affected a great number of colonists.

15. George Grenville claimed that Americans had “virtual representation” because
A) the colonists were allowed to send delegates to the House of Commons.
B) each American colony had its own colonial assembly for governance.
C) the House of Commons represented all British subjects, wherever they were.
D) the colonists were represented in the Continental Congress.

16. Who initiated a series of resolves in Virginia in protest of the Stamp Act?
A) Samuel Adams
B) Patrick Henry
C) John Hancock
D) Ebenezer MacIntosh

17. What did the Virginia Resolves argue?

A) Colonists could not afford to pay more taxes.
B) Virginia alone had the right to tax Virginians.
C) Britain did not need more tax revenue.
D) The monarchy alone could tax Virginians.

18. What was the reaction to the Virginia Resolves?

A) Virginia's political leaders viewed them as moderate and necessary measures.
B) Few people discussed the Virginia Resolves outside of Virginia.
C) The crown adopted some of the resolves after protest from the colonists.
D) Colonists saw them as radical because newspapers printed all seven resolutions.

Page 5
19. The first street demonstrations against the Stamp Act occurred in which colony?
A) Massachusetts
B) Rhode Island
C) Pennsylvania
D) Virginia

20. What did the protests of the Sons of Liberty prove to colonists?
A) British authority would quell such riots in the future.
B) Stamp distributors were more popular than they had realized.
C) The British police force would ignore demonstrations.
D) Demonstrations could have a decisive impact on politics.

21. How did Massachusetts protestors target Lieutenant Governor Thomas Hutchinson?
A) Protestors ransacked his house until only the exterior walls stood.
B) Colonists attempted to assassinate him after he supported the Stamp Act.
C) Gangs of seamen in Boston tarred and feathered him.
D) A congressional meeting in Philadelphia called for his resignation.

22. What was the significance of the Stamp Act Congress, held in New York in 1765?
A) Representatives could not agree on a unified policy.
B) It protested the enslavement of blacks in the South.
C) Delegates threatened rebellion against Britain.
D) It advanced the idea of intercolonial political action.

23. How did the British government respond to the colonial reaction to the Stamp Act?
A) It affirmed the governing power of the colonists.
B) It prepared for a long military conflict.
C) It repealed the Stamp Act in March 1766.
D) It initiated imperial restructuring.

24. How did the Declaratory Act show Britain's refusal to compromise on Parliament's
power to tax?
A) It asserted Parliament's right to legislate for the colonies.
B) It gave more power to the colonial governors.
C) It initiated a new series of taxes on rarely used colonial goods.
D) It gave colonists authority to legislate for themselves.

Page 6
25. In 1767, Charles Townshend enacted the Revenue Act, which
A) levied an internal tax against the colonists.
B) placed new duties on imported items.
C) was an innovative form of income tax.
D) taxed building materials, such as brick and wood.

26. How did the colonists respond to the Townshend duties?

A) They argued they could not afford to pay the burdensome tax rate.
B) They resented that part of the revenue would pay royal governors' salaries.
C) They did not mind paying the external duties on trade goods.
D) They cheered the fact that it strengthened legislative government in America.

27. Which of the following was a consequence of the tea boycott, according to the
illustration “Edenton Tea Ladies”?

A) Women acting too masculine

B) Women neglecting their educations
C) Women ignoring their duties as wives
D) Widespread acceptance of interracial marriage

Page 7
28. Which of the following statements characterizes the effects of the nonimportation
agreements of 1768–69?
A) Nonimportation failed due to tensions between southern farmers and northern
organizers.
B) Merchants and consumers needed little persuasion to join the nonimportation
movement.
C) Nonimportation efforts collapsed because southern merchants refused to abandon
British goods.
D) By 1769, merchants from New England to Charleston were supporting
nonimportation.

29. The Daughters of Liberty suggested that women participate in public affairs and protest
the Townshend duties by
A) participating in nonconsumption.
B) growing their own tea plants.
C) joining men in street protests.
D) marching on the governor's mansion.

30. What was the result of the anti-British boycotts of the late 1760s?
A) British merchants made more money.
B) Imports fell by 40 percent.
C) Anti-British sentiment decreased.
D) The Sons of Liberty ceased to exist.

31. What was the Boston Massacre?

A) A riot that killed two hundred people
B) A confrontation which left a customs official dead
C) A skirmish in which five people were killed
D) A mutiny aboard British ships carrying tea

32. John Adams represented British captain Thomas Preston and his soldiers who were
involved in the Boston Massacre in order to
A) please loyalist members of his family who had grown tired of his constant protests.
B) prove that the colonists had the upper hand.
C) sabotage the trial by offering a poor defense for the soldiers and guaranteeing their
conviction.
D) show that local leaders believed even unpopular defendants deserved a fair trial.

Page 8
33. What was the result of the Boston Massacre trial?
A) All but two of the soldiers were acquitted.
B) All of the soldiers were convicted of manslaughter.
C) All of the soldiers were branded on the thumbs.
D) All but three of the soldiers served jail time.

34. Lord North removed all the Townsend duties except for the tax on
A) tea.
B) glass.
C) lead.
D) paper.

35. “[I]n short the Ministry may rely on it that Americans will never be tax'd without their
own consent that the cause of Boston the despotick Measures in respect to it I mean now
is and ever will be considerd as the cause of America (not that we approve their
cond[uc]t in destroyg the Tea) & that we shall not suffer ourselves to be sacrificed by
piecemeal though god only knows what is to become of us, threatned as we are with so
many hoverg evils as hang over us at present; having a cruel & blood thirsty Enemy
upon our Backs, the Indians, between whom & our Frontier Inhabitants many
Skirmishes have happend, & with who(m) a general War is inevitable whilst those from
whom we have a right to Seek protection are endeavouring by every piece of Art &
despotism to fix the Shackles of Slavry upon us.”
In his letter to George William Fairfax, why did George Washington bring up Indians?
A) To propose them as potential allies in the struggle for independence
B) To compare the plight of the American colonists to those of the Indians
C) To bemoan that Americans must fight Indians while also being unprotected and
oppressed by Britain
D) To suggest that the Indians are in cahoots with the British

36. According to the British, the major purpose of the Tea Act of 1773 was to
A) break the American boycott of tea imported from England.
B) raise more revenue to cover military costs in North America.
C) boost sales for Britain's East India Company.
D) punish the Americans for importing tea from Holland.

37. Dissenting colonists believed the real goal of the Tea Act of 1773 was to
A) start a war with the colonies.
B) put Dutch tea companies out of business.
C) demonstrate cooperation on trade.
D) pay the salaries of royal officials.

Page 9
38. The Coercive Acts, passed by Parliament to punish Massachusetts for the Destruction of
the Tea, included
A) a law closing Boston harbor until the tea was paid for.
B) a new set of high internal and external tax laws.
C) a law stipulating criminals would be tried in Canada.
D) the end of spring elections of town selectmen.

39. The Quebec Act offended many Americans because

A) it denied many political rights to Roman Catholics.
B) it permitted criminal cases to be adjudicated without the use of juries.
C) it gave French Canadians unrestricted entry into New England.
D) it gave Roman Catholic Quebec control of the Ohio Valley.

40. “I observed with great concern a paragraph with the signature of 'Consideration,'
calculated to deter you from paying for the tea, a measure at this alarming juncture
highly necessary and what every REAL friend to the cause of America must think your
indispensible duty. While we contend for liberty, let us not destroy the idea of justice. A
trespass has been committed on private property in consequence of the Resolves of your
town. Restore to the sufferers the most ample compensation for the injury they have
received—convince your enemies that their property is secure in every Port on the
British Continent—Convince them that you do not regard the value of the article
destroyed—that you only deny the right of taxation. Let not the annals of your history
be sullied by a refusal—pay for the tea—it will rejoice your friends—it will convince
your adversaries that the cause you are attach'd to is a righteous and just cause.
Convince them that you regard honesty as much as liberty, and that you detest
libertinism and licentiousness. . . .”
Why did this anonymous author think that the patriots should pay for the tea lost during
the Boston Tea Party?
A) So that observers do not become distracted by the destruction of property and lose
sight of the real goal of liberty
B) Because the author disagrees with the goal of independence
C) So that the patriots could show the British that they were rich
D) Because they were wrong to destroy the tea under any circumstances

41. The “powder alarm” of September 1774 convinced Thomas Gage that
A) colonial rebellions were led by a small cadre of radicals.
B) colonists were not prepared to fight for their demands.
C) Britain had complete control over the colonies.
D) ordinary colonists would unite for armed conflict.

Page 10
42. Which colony failed to send a delegate to the First Continental Congress in
Philadelphia?
A) Rhode Island
B) New Jersey
C) Georgia
D) Pennsylvania

43. What was the purpose of the Continental Association created at the First Continental
Congress?
A) To abolish individual colonial governments
B) To enforce a staggered and limited boycott of trade
C) To share plans for resisting British oppression
D) To prepare for the possibility of war with England

44. Why did many Americans who supported the patriot cause accept the legitimacy of the
committees of public safety, the regrouped colonial assemblies, and the Continental
Congress?
A) American colonists were ready to demand independence from Britain.
B) Britain formally recognized the new governing bodies and ordered American
colonists to abide by their decisions.
C) The new governing bodies were composed of many of the same men who had held
elective office before.
D) They hoped that recognizing these new government bodies would allow them to
avoid further protest against the crown.

45. How did General Gage react to the increased violence and collapsing royal authority in
Massachusetts early in 1775?
A) He endorsed William Pitt's plan for reconciliation with the colonies.
B) He arrested the leaders of the resistance and made a show of force.
C) He requested twenty thousand additional troops from England.
D) He attempted to negotiate with the leaders of the resistance.

46. Why did General Gage plan a surprise attack on an ammunition storage site in Concord?
A) He believed that a small group in Concord was causing all colonial dissent.
B) He knew that the storage site contained all firepower in the area.
C) His intelligence revealed that the storage site would be unguarded.
D) British leaders ordered him to arrest the American troublemakers.

Page 11
47. Who fired the first shot at Lexington?
A) A British soldier
B) An American militiaman
C) A member of the Continental army
D) An unknown person

48. Following the battles of Lexington and Concord, Lord Dunmore, the royal governor of
Virginia, issued a proclamation
A) promising freedom to defecting, able-bodied slaves who would fight for the
British.
B) stating that he would free any slave who volunteered to fight for the British.
C) calling for Virginians to join him in freeing their slaves to fight.
D) stating that any slave caught fighting for the British would be hanged immediately.

49. Why did the northern slave Phillis Wheatley gain national attention?
A) She led Bostonian women in promoting spinning bees.
B) She wrote popular poetry about freedom for slaves.
C) She incited slaves to rebel against the British in Boston.
D) She started the Underground Railroad to free slaves.

50. After the conclusion of the Revolutionary War, slaves who had gained their freedom by
joining the British army settled in Nova Scotia or
A) Sierra Leone.
B) Philadelphia.
C) Boston.
D) the West Indies.

Page 12
Answer Key
1. A
2. B
3. D
4. B
5. C
6. C
7. B
8. C
9. D
10. C
11. D
12. C
13. B
14. D
15. C
16. B
17. B
18. D
19. A
20. D
21. A
22. D
23. C
24. A
25. B
26. B
27. A
28. D
29. A
30. B
31. C
32. D
33. A
34. A
35. C
36. C
37. D
38. A
39. D
40. A
41. D
42. C
43. B
44. C

Page 13
45. C
46. D
47. D
48. A
49. B
50. A

Page 14
Another random document with
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covered the shrubs, and the
attendant was separated from
Hoamakeikekula. In this
separation Hoamakeikekula was
enveloped in the thick fog and
mist until she arrived at
Keawewai, a place in the
uplands of Kawaihae. The way
was indicated by a colored
cloud. 9 At this time Kalamaula
the high chief was living with his
parents. Kaholeiwai was the
father, Kekoolauwahineolalo was
the mother and
Kanaheleikaukawaokele was the
sister. They were chiefs of
Kawaihae at this time.
Kalamaula was a handsome
youth but was not in the same
rank with Hoamakeikekula.
Upon their arrival at the house,
the sun had set and darkness
was approaching. They then
entered the house where
Kalamaula was living. When
Kalamaula saw this beautiful
woman coming in he greeted
her; and Hoamakeikekula
returned the greeting in a very
low voice saying: “My greeting to
you my lord.” Soon after this
nahele, kaawale ke kahu o
Hoamakeikekula, kaawale kona
haku kina ole. Ma keia kaawale
ana, ua lilo o Hoamakeikekula
maloko o ka ohu, a me ka noe, a
hiki i Keawewai mauka o
Kawaihae, he ua koko ke alanui.
E noho ana o Kalamaula ke ’lii
me kona mau makua, o
Kaholeiwai ka makuakane, o
Kekoolauwahineolalo ka
makuahine, o
Kanaheleikawaokele ke
kaikuahine. He mau alii lakou no
ia aina o Kawaihae ia wa, a he
kanaka maikai no hoi, o
Kalamaula, he ui a he nani ke
nana; aka, aole nae e loaa ae o
Hoamakeikekula.
A hiki laua nei i ka hale, ua
molehulehu ahiahi iho la, komo
aku la i ka hale o Kalamaula e
noho nei, nana mai la lakou i
keia wahine ui, nani loa. Aloha
mai o Kalamaula: “Aloha oe.”
Aloha aku o Hoamakeikekula me
ka leo oluolu: “Aloha oe e kuu
haku.” Mahope o keia hai aku la
o Elepaio i ke ano o ka loaa ana
ia ia o Hoamakeikekula.
Elepaio related the way he found
Hoamakeikekula.
Then Kalamaula seized hold of
Hoamakeikekula and drew her to
him. Hoamakeikekula then said:
“My lord don’t defile me, your
maid servant, for it would be a
wrong I would suffer from later in
life. If you really desire that I
become your wife, then allow me
thirty days, possibly the
response will arise within me
during that time.”
On hearing this reply Kalamaula
was much impressed and
agreed to the conditions.
Hoamakeikekula remained there,
but she would not touch the food
placed before her, nor did she go
out of the house.
At the end of three days, she
saw in a dream a man
approaching her with a war club
in his right hand, who said: “Your
grandmother promised me that
you were to be mine and I have,
therefore, waited many days for
you until my spirit within me has
fainted because that promise
has not been fulfilled. Therefore,
Mahope o laila, lalau mai o
Kalamaula ia Hoamakeikekula, a
huki aku, pane aku o
Hoamakeikekula. “Ekuu haku,
mai hoohaumia pono ole oe i
kau kauwa wahine o lilo ia i kina
no kau kauwa nei, o hooili ia ia
mea ino ma ka hope o ko’u mau
la. Ina he manao kou peia, e
kakali oe ia’u i ekolu anahulu,
malama o hiki mai ka ae ana o
ka hoao i loko o ia wa.” Ua
maikai keia olelo ia Kalamaula.
Noho iho la o Hoamakeikekula
me ka ai ole i ka ai, me ka puka
ole i waho.
Ekolu la i hala ia ia, ike aku la ia
ma ka moe uhane i keia kanaka
e hele mai ana me ka newa, i ka
lima akau, e paa ana olelo mai
la: “Ua haawi mai ko
kupunawahine ia oe na’u, a ua
kakali au i loko o na la he nui
lao, a ua maule wale iho kuu
manao nou i ka hooko ole ia o
ka haawi. Nolaila, e
prepare yourself to go on a
strange journey.”
Hoamakeikekula replied: “I did
not come here with the consent
of my people, nor were my
footsteps that led me here as a
stranger bargained for, therefore,
I shall take your words as a
mantle and wear it over my
shoulders at all times.”
She then woke up and
discovered that she had been
dreaming. She then tried to
fathom the meaning of the
dream but it was beyond her
understanding. Her mind,
however, seemed to dwell on the
forests. On retiring the next night
she again dreamed of the same
person and held the same
conversation. She then fell in
love with the person in her
dreams so much so that she
woke up startled and cried. She
then folded her arms, 10
lamenting. When Kalamaula
heard her weeping he asked her:
“What are you weeping for? You
have never done this before, not
hoomakaukau oe no ka hele ana
i ke ala au e hele malihini nei.” I
aku o Hoamakeikekula: “Aole au
i hele mai ma ke ala o ka ae ia,
aole hoi i kuai i ko’u mau kapuai
no ke ala malihini nei; nolaila, o
kau olelo, oia ka’u e lei ai ma
luna ae o kuu poohiwi nei.”
Puoho ae la ia, he moe uhane
kana; noonoo ae la ia i ke ano a
me ka manao, aohe loaa. Aka,
ua kau wale mai no ke ano o ka
nahele ia ia.
Moe hou iho la ia, o ka lua ia o
ka po, loaa hou ka moe, o ia
mau olelo no nae. Ia wa puni ia i
ke aloha i kela uhane; puoho ae
la ia a uwe, puliki iho la i ke kino
a paiauma. Ninau mai o
Kalamaula: “Heaha keia au e
uwe nei? Aole hoi oe pela
mamua aku nei, mai kou la i hiki
mai ai a hiki i keia la.” Aohe
ekemu aku o Hoamakeikekula. A
kokoke e wehe mai ka pawa o
ke ao, ia wa kaiauna mai la ke
kau a ke ao. Ia manawa, kulu
pakakahi mai la ka ua me ka
makani, kokolo mai ana ka ohu
me ka pahola i luna o ka
mamane, iho mai la ka onohi
anuenue a kokoke i ke alo o ia
since the first day you arrived
here.” Hoamakeikekula did not,
however, make answer. Very
early that morning just before
dawn, the mountain clouds
began to thicken; drops of rain
began to fall one by one; the
wind began to rise; the fog
began to come creeping over the
mamane; a rainbow appeared
and stood before her. She was
then entirely enveloped in a thick
fog which hid everything from
view.
She then rose and went out of
the house and wandered over
the deserted hills and plains until
she arrived in the uplands of
Pahulumoa, a place entirely
uninhabited. She lived here
without tasting food and spent
her days picking and stringing
lehua [538]blossoms. At night she
would retire and dream of the
same person. Thus they were
united in love, which became
steadfast in Hoamakeikekula.
It was because of her suffering
and lonesomeness in the forest
that she was called,
Hoamakeikekula. 11 After leading
nei, ia wa ua puni keia i ka ohu a
me na mea a pau loa.
Lilo aku la keia i ke kula
mehameha kanaka ole, a noho
mauka o Pahulumoa, he aina
mehameha kanaka ole; malaila
ia i noho ai me ka ai ole i ka ai, o
ka lehua [539]kana mea walea o
ka la e noho ai. A po iho, o kela
uhane kana kane e moe ai, pela
ko laua pili ana me ke aloha, a
me ka paa o ke aloha ia
Hoamakeikekula. No loko o laila
keia inoa o Hoamakeikekula, no
kona noho mehameha ana.
A liuliu kona mau la ma ia wahi,
loaa i kekahi kanaka huli laau
hale, o Puuhue kona inoa. O
kona kumu i ike ai, he ahi a i ke
the life of a wanderer for some
days, she was at last found by a
man called Puuhue who was
after some house timber. He
found her in the following
manner: On coming to an
olapa 12 tree he saw something
bright at noon time, up in this
tree. When he looked up the tree
he saw a very beautiful woman
hiding in the ieie 13 vines; so he
stood under the tree and called
out: “Say, come down that I may
fondle you and that I may speak
to you.”
Hoamakeikekula then climbed
down from the tree. When she
stood on the ground, Puuhue
sprang forward, lifted up and
kissed the bottom of her feet and
said: “I am indeed blessed in
beholding your eyes and your
face. I humbly beg of you that if
in your goodness and beauty, I
would be so fortunate as to
please you my princess, 14 that I
offer you my noble lord, whose
spirit you have often seen in your
dreams.” This person was
Puuonale, the king of Kohala,
whose spirit Hoamakeikekula
had so often seen in her dreams
awakea i luna o ke kumu olapa.
A hiki ia, nana aku la i keia mea
nani loa i luna o ke kumu olapa,
ua pee i loko o ka pohai ieie,
noho paa iho la ia malalo o ke
kumu laau, a liuliu, kahea aku la:
“E, iho mai i lalo nei, e milimili
aku wau ia oe, a e ha’i aku no
hoi au i ka’u olelo.”
Iho iho la o Hoamakeikekula i
lalo a hiki, lele aku la o Puuhue a
ma ka poli wawae, honi iho la, a
olelo aku la: “Pomaikai au i ko’u
ike ana i kou mau maka a me
kou helehelena. Ke nonoi
haahaa aku nei au ia oe, ina
nolaila kou nani a me kou
maikai, e loaa ia’u ka mahalo ia
mai e kuu haku wahine. Eia o
kuu Haku kane, nona ka uhane
au e ike la ma ka moe uhane.” O
Puuonale ka inoa o ke kino
maoli, he ’lii no Kohala, nona
kela uhane a Hoamakeikekula e
aloha nei, ua like ko laua nani a
me ko laua kina ole.
and for whom she already had a
deep attachment. He was as
handsome as she was beautiful,
both were without blemish.
As soon as Puuhue ended, the
heart of Hoamakeikekula was
changed by his words, so that
she left Pahulumoa and
accompanied him. When they
arrived at a place called
Keolewa, they found Puuonale
the king living there. When
Hoamakeikekula looked on and
saw the object of her dreams,
she was unable to withhold her
tears which flooded her eyes.
At seeing this Puuonale asked:
“Why these tears from the eyes
of my queen?” “I have seen
some one like you in my dreams
constantly during the past days
in a form without bones for
whom I am paying my debt of
love with these tears; hence my
sadness and tears.”
After pondering the matter over
for a while, Puuonale asked:
“Whom did he resemble?” “He
looked just like you; your voice
A pau ka olelo a Puuhue, ua
hoololi ia ka naau o
Hoamakeikekula e ia olelo;
nolaila, ua haalele ia ia
Pahulumoa, a hoi pu mai la me
Puuhue. A hiki laua ma
Keolewa, e noho ana o
Puuonale ke ’lii, a nana aku la
keia, ua like me ke ano o ke kino
uhane ana e ike ai ma ka moe,
kulu iho la ka waimaka me ka
haloiloi.
Ninau mai o Puuonale: “E kuu
haku, heaha ka mea i helelei iho
ai kou waimaka i keia wa?” “He
mea ano like me oe ka’u e uwe
nei, ua launa me a’u i na la
mamua aku nei, maloko o ke
kino iwi ole. A no ia mea au i
luuluu iho ai i ke kaumaha, a o
kuu mea ia e hookaa nei i ka aie
a ke aloha, he kulu waimaka.”
Noonoo iho la o Puuonale a
liuliu, pane aku la ia: “Pehea ke
ano a me ka helehelena i kau
ike.” “O kou ano a pau loa, oia
sounds just like his; he, however,
carried a war club and wore a
feather cape and a feather
helmet.” Puuonale then took up
his war club, the feather cape
and helmet and placed them
before Hoamakeikekula. She
then took them up kissed them
and wept over them.
Puuonale then took
Hoamakeikekula as his wife. At
their union the thunder was
heard; the lightning flashed;
eight rainbows arched the
heavens; the pools of Kahoolana
on Kahua were flooded; red rain
passed in procession on the
ocean; the hills were covered
with fog; and a thick mist
covered the land for ten days.
These were the signs [of
recognition]. 15 The two lived on
happily as husband and wife.
In due course of time
Hoamakeikekula conceived and
gave birth to child to whom the
name of Alelekinana was given.
It did not have a human form but
that of a wooden image; hence
the saying: “In the upland is
kona, o kau mau olelo, oia kana,
eia nae, he laau newa ma kona
lima, a o ka aahu, he ahuula, a
he mahiole ma kona poo.” Lalau
aku la o Puuonale i ka newa, ka
ahuula, ka mahiole, a waiho mai
la imua o Hoamakeikekula, lalau
iho la ia a honi iho la me na
waimaka e hiolo ana mai na
maka aku.
I kona naha ana, kui ka hekili
pamaloo, lapalapa ka uwila, pio
na anuenue ewalu, lana na
kiowai o Kahoolana, i luna o
Kahua, lalani ka ua koko ma ka
moana, aaki ka ohu i na puu, uhi
ka pohina hookahi anahulu, o ia
na hoailona.
Noho iho la laua he kane a he
wahine, a liuliu, hapai o
Hoamakeikekula, a hana o
Alelekinana, he kino kii, aohe
keiki maoli, nolaila keia olelo: “I
uka o Hookukekii, i [541]kai o
Kahua.” No keia keiki kii kela
Hookukekii, in the lowland is
Kahua.” [540]The saying
originated from this child image,
and it is used to this day. This
image gave the people of Kohala
the idea of making idols, from
which the worshiping of idols
throughout Kohala in ancient
time originated.
The word Hoamakeikekula was
also derived from the fact that
Kohala is a rolling country and
has plains, and because of this
the people of Kohala have a fond
attachment for the land of their
birth. Therefore, Kohala is noted
as the proud land with lonesome
loving meadows. Such is the
place of this legend obtained by
me, which I have narrated. [533]
olelo, ua kaulana ia a hiki i keia
la. O ia ke kumu o na kii a pau o
Kohala, no loko o laila na kii
hoomana a pau o Kohala i ka wa
kahiko. A o kela inoa o
Hoamakeikekula hoi, nolaila, nui
na kula ma Kohala a puni i keia
wa e waiho nei, no loko o kela
inoa, nolaila, he kula aloha o
Kohala a hiki i keia wa. Nolaila,
kaulana o Kohala i ka aina
haaheo, a me ke kula anoano
aloha, pela kahi o keia kaao i
loaa i loaa ia’u, a pela au e hoike
nei. [540]

1 The banana bud, for smoothness,

was the ideal of flesh condition to
the Hawaiian mind; no skin could be
smoother, nor firmer. ↑
2 Weleweka, velvet, borrows an
introduced modern term for an
ancient setting. ↑
3 Ala, a variety or species of taro
(Colocasia antiquorum), tough and
stringy; not a stone, as readily comes to
mind. The former might be seized by
hungry dogs while the latter would have
no attraction. ↑
4 This wrapping of pukohukohu, a noni
colored kapa, was likely one of the
paus, or skirts of the grandmother,
generally worn in several folds. ↑
5 Palama is used here in the sense of
strict surveillance of secrecy under a
sacred kapu. Elsewhere the word is
used as one espoused; a fiancée. ↑
6 Kula, not a plain or open place, but a
section of the ohia grove where the
lehua blossoms are abundant, for the
sake of which the birds assemble and
sit. ↑
7 The bird elepaio (Chasiempis
sandwichensis) is the favorite
messenger or agent for carrying out the
plots in Hawaiian myths more than any
other. Prof. H. W. Henshaw observed:
“No bird has a more important place in
Hawaiian mythology than the elepaio,
and omens and warnings were formerly
read from its actions and notes.” ↑
8 Awa (Piper methysticum), usually of
ground culture, appears to have a
variety or species which thrives in tree
stumps. ↑
9 Ua koko, literally red rain, is defined
as “a cloud standing erect and
having different colors, somewhat like
the rainbow.” ↑
10 Puliki ke kino is more the folding the
arms on the body, in distress. ↑
11 Hoa-make-i-ke-kula, companion in
suffering in the plain. ↑
12 Olapa (Cheirodendron
gaudichaudii). ↑
13 Ieie vine (Freycinetia arnotti). ↑
14 Kuu haku wahine, my mistress, yet
more dignified in its meaning. ↑
15 Various disturbances of the
elements and strange phenomena
were ever interpreted as manifestations
of the gods in favor, or recognition, of
the alii. The more severe or
pronounced the weather phenomena
the higher rank it denoted. ↑
[Contents]
Legend of
Kapuaokaoheloai.
Ku was the father and Hina 1 was
the mother. They had two
children,
Hookaakaaikapakaakaua 2 a son,
and Kapuaokaoheloai 3 a
daughter. Waiakea in Hilo is the
country where these people
lived. The brother was the first
born and the sister the last.
These people were of high chief
rank of Hilo. These two children
were brought up without knowing
that they were brother and sister.
They never saw each other
although they lived in the same
house. The brother had a male
attendant and the sister a female
attendant. They were brought up
under a very strict kapu; they
never went out of doors, not
even for the calls of nature. Ku
Kaao no
Kapuaokaoheloai.
O Ku ka makuakane, o Hina ka
makuahine, o
Hookaakaaikapakaakaua ke
kaikunane, o Kapuaokaoheloai
ke kaikuahine. O Waiakea, i Hilo
ka aina, o ka mua ke kaikunane,
o ka muli ke kaikuahine, he mau
alii lakou no Hilo. Hookahi o laua
hale i hanai ia ai, aole ike kekahi
i kekahi, he kahu kane ko ke
kaikunane, he kahu wahine ko
ke kaikuahine; he kapu loa ko
laua hanai ia ana, aole hele i
waho o ka hale, i loko no e hana
lepo ai. Ua olelo o Ku a me Hina
i na kahu hanai, ina e kii ke
kaikunane i ke kaikuahine, alaila,
hele kana hanai me kona kahu i
Kuaihelani e noho ai (i ka aina i
Kahiki), a pela kekahi. A hala na
makahiki he iwakalua ia laua o
and Hina also left word with the
attendants that if the brother
sought the sister, then he and his
attendant would be banished to
Kuaihelani (a land in Tahiti), and
so with the other. This manner of
living was maintained for twenty
years, without their seeing one
another. One day the attendants
as was their custom went to the
uplands of Kaumana, directly
above Punahoa to do farm work.
After the departure of the
attendants in the early morning,
Kapuaokaoheloai arose and
walked out of doors. Upon
looking back at the house she
saw a bright light within; so she
again entered the house and
began a search and found a
door, which she opened. As she
walked in she saw a red object
lying on a bed. She removed the
tapa from the face and saw a
very handsome young man.
They then slept together until the
sun had passed the meridian,
when she returned to her part of
the house.
When the attendants returned
they did not discover the actions
of their two charges. This
keia noho kaawale ana, me ka
ike ole kekahi i kekahi, pii na
kahu o laua e mahiai i uka o
Kaumana, aia ia wahi i uka pono
o Punahoa.
A hala na kahu i ke kakahiaka
nui, ala ae la o Kapuaokaoheloai
a hele i waho o ka hale, i nana
ae kona hana, e a ana keia mea
wena i ka hale o lakou, hele aku
keia huli, loaa ka puka, wehe
aku la. Nana aku la ia e moe ana
keia mea ula, komo aku la ia a
wehe ae la, he kanaka maikai
loa, ia wa moe laua, a aui ka la,
hoi aku la keia i kona wahi. A hoi
mai la na kahu, aole ike i keia
hana a ka laua mau hanai, pela
mau no ka laua hana ana a hala
ke anahulu okoa.
I kekahi ahiahi, hopuhopu iho la
o Kapuaokaoheloai he mau
moa, hoihoi aku la a ma kona
conduct was kept up for ten full
days. One evening
Kapuaokaoheloai caught some
chickens and brought them to
her bed where they were
concealed. That evening she
and her attendant retired very
early. Not very long after they
had retired, Kapuaokaoheloai
woke up and shook the chickens
which caused the roosters to
crow. She then said to her
attendant: “It is daylight. It is now
time for you two to go up and
tend to our farm work.” The
attendant replied: “How quickly
daylight has come. It seems that
I have just closed my eyes when
I heard the cock crowing.” She
woke up and went out of doors
and looked up at the Milky Way
which had not made its
appearance: so she reentered
the house and went to bed
again. Kapuaokaoheloai after
[542]a while again reached for the
chickens and shook them and
the roosters again crowed. She
woke her attendant and said: “It
is daylight, the chickens are all
crowing together.” Her attendant
then rose and went over to the
other part of the house where
wahi, moe iho la laua me kona
kahu, i ke ahiahi ana aku, aole i
liuliu iho ka moe ana. Kii aku la o
Kapuaokaoheloai a na moa,
hoonioni; pukoko ka moa a kani
ae la, i aku i ke kahu: “Ua ao, e
pii ae olua i ka mahiai i na mala
a kakou.” I aku ke kahu:
“Hikiwawe hoi ha ke ao, o ka pili
ana iho nei no ka o na maka la,
o ke kani e mai nei no ia o ka
moa.” Puka ae la keia a waho
nana ae la i ka huli o ka ia, hoi
[543]aku la no moe. Lalau hou
keia i ka moa, kani hou, hoala
aku la no keia: “Ua ao, ke
olowalu mai nei ka moa.” Ala ae
la ke kahu wahine, kii aku la a ke
kahu kane hoala, ala ae la, a pii
aku la laua i ka mahiai.
A hala laua, ala ae la o
Kapuaokaoheloai a hoi aku la
ma kahi o kona kaikunane, moe
iho la laua. Pii na kahu o laua a
waena, noho kakali o ke ao ae,
aohe ao iki, hoi mai la laua a hiki
i ka hale, loaa pono mai la na
hanai e moe pu ana. I aku ke
kane i ka wahine: “E pii ana au e
hai i na makua, e like me na
olelo i kinohi.” Ae aku ka wahine:
“Ae, o pii.”
the male attendant was sleeping
and woke him up. The two rose
and started on their way to the
farm lands. As soon as they left,
Kapuaokaoheloai got up and
went over to the other side of the
house where her brother was
and they slept together. When
the two attendants were half way
up to the farm lands, they sat
down to await the approach of
daylight. After waiting for some
time and daylight not appearing
they returned to the house and
discovered their charges
sleeping together. The male
attendant then said to the female
attendant: “I am going up to
inform their parents in obedience
to the instructions given us in the
beginning.” The female attendant
who was his wife replied: “Yes,
you must go up.” When the male
attendant arrived at the home of
Ku and Hina, he told them of the
conduct of their two charges. At
this Ku gave orders to his men to
go and kill the female attendant.
When the men arrived they
caught her to carry out the death
order, but she spoke up: “Don’t
kill me here, take me to the
chief’s presence and there I will
A hiki aku la ia o Ku ma laua o
Hina, hai aku la i na hanai a
laua, ia wa kena mai la o Ku i na
kanaka, e kii i ua wahi kahu
wahine nei e pepehi ai. A hiki
lakou lalau aku la i ke kahu e
make. Olelo mai ke kahu: “Alia
au e make, a ke alo o ke ’lii,
alaila au make, aia a lohe ke ’lii i
ka’u mau olelo.” A hiki keia i mua
o Ku me Hina, olelo mai la o Ku i
na kanaka: “Heaha iho la ka ka
mea i hoola ia mai nei, aohe
pepehi iho a make?” “Ka, olelo
mai nei, aia a lohe oe i kana
olelo, alaila ka make ia.”
I mai la o Ku: “Heaha kau olelo?”
Olelo aku ke kahu: “Ua olelo ke
’lii, ina na ka’u hanai ke kii,
alaila, oia a me a’u e hoi i
Kuaihelani. A pela no hoi kekahi
o maua me kana hanai. Oia ka’u
olelo i ke ’lii.” “Ae, ua pono, aole
oe e make, e hoi oe me kau
hanai i Kuaihelani.”
die. I want the chief to hear me
first.” When they arrived in the
presence of Ku and Hina, Ku
asked the men: “Why did you
save her? Why didn’t you kill
her?” “She asked that after you
have heard what she has to say
then she will die.” Ku then asked:
“What have you to say?” The
attendant replied: “The chief
said, that if my charge should
make the first approach then I
was to be banished with her to
Kuaihelani. This was also your
charge and command in
reference to the other one of us
and his charge. That is what I
wish to say to the chief.” “Yes,
you are right, you shall not die;
you and your charge shall go to
Kuaihelani.”

When she arrived in the A hiki keia i mua o ka hanai,

presence of her charge, the
double canoe was made ready
and they sailed off; herself and
her charge and two canoe
paddlers making four of them.
They sailed from Hawaii to Maui;
from Maui to Oahu; from Oahu to
Kauai and landed at Waimea. As
they went ashore they saw a
canoe on the beach from the
hoomakaukau iho la na waa, a
holo aku la, oia nei, o ka hanai, o
na hoewaa elua, aha lakou. Mai
Hawaii mai lakou a Maui, mai
Maui mai a Oahu, mai Oahu a
Kauai, a pae lakou ma Waimea.
E kau ana ilaila he waa imi
wahine na ke ’lii o Kuaihelani,
mai Kuaihelani mai, ike mai la i
ka wahine maikai o
king of Kuaihelani who was in
search of a wife. When the two
messengers saw
Kapuaokaoheloai and her
beauty, they said: “We are going
to make an inspection of the
whole group and if we fail to find
a woman who will surpass your
beauty, then we will take you as
the wife for our king.”
Kapuaokaoheloai and her
companions, therefore, stayed at
Waimea for over ten days, till the
return of the messengers who
reported that they had failed to
find one equally as beautiful as
Kapuaokaoheloai; so they
embarked on their canoe and set
sail for Kuaihelani. After they had
been on their way for over forty
days, the messengers of
Kuaihelani said: “We will soon
see land; we have yet, however,
to smell the sweet perfume of
the kiele.” After some days they
caught the perfume of the kiele
and soon after saw a beautiful
country. The men then said to
Kapuaokaoheloai: “When we
reach land and arrive at the
king’s house, and he should
invite you to come up to him on
the kapa cloth, 4 don’t accept the
Kapuaokaoheloai, olelo mai la:
“E hele maua e nana i keia mau
moku a pau loa, a i loaa ole ka
wahine, alaila, o oe no ka
wahine.” Nolaila, noho iho la
lakou i Waimea a hala ke
anahulu, hoi mai la na kanaka
imi wahine, aole nae i loaa ka
wahine. Holo lakou a hala eha
anahulu i ka moana, olelo aku
na kanaka o Kuaihelani: “Kokoke
kakou e ike i ka aina, aia nae a
honi i ke ala o ke kiele.”
He mau la i hala, honi lakou i ke
ala o ke kiele, ike aku la lakou
he aina maikai o Kuaihelani.
Olelo aku na kanaka ia
Kapuaokaoheloai: “I pae kakou,
a kahi o ke ’lii, i kahea mai ia oe
e pii aku i luna o ka nio, mai pii
oe he make; pela ke
kaikamahine, i kahea mai ia oe e
pii i ka anuu, mai pii oe o make,
aia a kii mai i ko lima e paa ai,
alaila, oe pii aku.”
Pae aku la lakou a uka, hele aku
la lakou a hiki i ke lii, aloha mai
ke ’lii, aloha aku keia, kahea mai
ke ’lii e pii ae maluna o ka nio,
hoole aku keia, aole. [545]
invitation for it will mean death to
you. If his daughter should invite
you on the steps with her don’t
go or it will be your death; only
when they take you by the hand
must you accept.” They then
landed and proceeded to the
place of the king. Upon seeing
her the king greeted her, which
greeting she returned. The king
then invited her to come to him
on to the kapa, this she refused.
[544]

The king’s daughter was at this O ke kaikamahine a ua ’lii la, aia

time living all by herself at a no i luna o ka anuu kapu loa me
place away from her father, and kana wahine mua a make, o
occupied a very sacred place, 5 Kapuaokaohelo ka inoa. Kauoha
with a former wife who had been aku la kona makuakane i na
dead for some time. The name manu e kii a iho mai e nana i
of his daughter was keia wahine, ina e lawe i aikane
Kapuaokaohelo. The king nana, a i ole, i wahine no na
desiring to know his daughter’s ianei.
opinion sent word to her by a
couple of birds with orders to
come and look at this woman;
and see if she intended making
her a friend, or if she would
advise him to take her as his
wife.

When the daughter arrived, she A hiki mai la, aloha, olelo mai la
invited Kapuaokaoheloai to e pii i ka anuu, hoole aku keia,
come up on the platform and sit
by her; but Kapuaokaoheloai
refused to accept the invitation.
The king’s daughter then came
down and took her hand and led
her up to the platform. When
they were about half way up the
steps, Kapuaokaoheloai slipped
and fell behind; this was due to
the dislike of the platform as she
had lost her virginity. Her friend
again reached out for her hand
and led her to the top of the
platform where they sat being
ministered to by the birds.
After they had lived here for
some days the king’s daughter
became anxious regarding her
friend wishing to see if her body
was as well formed as she was
beautiful; so she invited her to go
bathing to which her friend
agreed. When they reached the
bathing pool, which was also a
very sacred place, those having
lost their virginity, or who were
defiled, were not allowed to
bathe in it, the friend said: “This
my bathing pool is a very sacred
place. The bathers must remove
all covering before entering it.”
Kapuaokaoheloai agreed to
kii mai la kela a ka lima huki i
luna, pii aku la laua a waena o
ka anuu, kaa keia mahope,
hehee hou keia i hope, no ka
hookae o ka anuu. O ke kumu
hookae o ka anuu ia ia nei o ka
noha ana o ka mai o ia nei. Kii
mai la ke aikane paa ma ka lima,
a hiki laua i luna noho iho la, he
manu ke kanaka lawelawe.
A hala he mau la ia laua o ka
noho ana, uluhua ke aikane i ka
ike ole i ke kino o ianei, manao
iho la keia, ma waho wale no ka
maikai, aole ma ke kino, nolaila,
olelo aku i ke aikane: “Kaua e
auau,” ae mai ke aikane. A hiki
laua i ke kiowai auau, he kiowai
kapu loa, aole e auau ka poe i
naha, a me ka poe haumia.
Olelo mai ke aikane: “He
kanawai ko kuu wai, he wehe ke
kapa a pau a koe o ke kino,
alaila, auau.” Ae aku keia; wehe
ae la keia i ke kapa a pau, lele
aku la i loko o ka wai, nana mai
la ke aikane, aohe puu aohe
observe the rule, removed all her kee, pela ke kua me ke alo, aia
clothes and jumped into the nae ma ka oloolo wawae he
water. Her friend then looked on nahu. Pii mua ke aikane i luna o
admiringly seeing that she was ka wai, kaa keia mahope, hoholo
indeed faultless; but detected the keia i lalo, huli mai ke aikane a
marks of a bite on one of her huki i ka lima, o ke kumu o keia
calves. The king’s daughter then hoholo no ka ike o ka wai ua
climbed up the bank first when naha keia.
Kapuaokaoheloai followed after;
but when she tried to climb the
bank she slipped back, a sign
that she had lost her virginity. At
this her friend reached out her
hand and helped her out of the
water. When the king’s daughter
saw the sign that her friend had
lost her virginity she got angry
and refused to speak to her, eat
with her, or reside with her; she
was so angry that she
immediately sent some birds to
go to her father and inform him
of her discovery and to punish
her with death.

When the father heard the report Ia wa maopopo iho la i ke

from the birds he ordered all the
priests who were versed in the
telling of coming events and
hidden things, to come and
inspect the stranger to see
whether she was of high rank or
not. “If she is of very high rank
aikane, ua naha keia, nolaila,
huhu ke aikane, aohe ekemu,
aohe ai pu, aohe noho pu; no
keia huhu, kena aku la i na
manu, e hele e olelo aku i ka
makuakane e make ke aikane,
no ka naha ana o ka mai a no ka
she shall not die. If she is not of
high rank then she must die.”
The priests then gathered and
inspected her and at the end
they all agreed that her parents
were not of high rank. They were
of one mind with the king that
she must indeed die, because
she had climbed the sacred
platform. There was, however,
one amongst the priesthood who
was not present at this time; so
he was sent for by the king, to
come and tell his knowledge
concerning the stranger. When
he arrived in the presence of the
king, the king asked him: “Can
you give a true interpretation
concerning the rank of this
woman? Whether she is of high
rank or not?” The priest replied:
“Yes.” The priest then continued:
“She is of the highest rank and is
a chiefess from the east; she is
even more sacred than your
daughter. The sacred platform is
not for such as your daughter; it
is the resting place of this one.
She is far above your daughter
in rank. She is none other, but is
of your own blood; her mother,
Hina, was the first-born and you
came after. She [546]originally
haumia o kona kino. A lohe ka
makuakane i ka olelo a na
manu, hoouna aku la ia i na
kanaka a pau loa i ike i ka nana
ouli, kilokilo, kuhikuhi puuone, e
hele mai e nana i ke
kaikamahine malihini, he ’lii paha
aole paha. Ina ke ’lii aole e
make, ina aohe alii, alaila make.
Nana mai la na mea a pau loa,
aohe alii mai na makua mai;
nolaila, hookahi o lakou manao
me ke ’lii o ka make wale no, no
ka pii ana i ka anuu kapu loa.
Aia hoi, he kanaka i koe, he
kuhikuhi puuone no Kena aku la
ke ’lii e hele mai e ha’i i kona ike.
A hiki mai la ua kanaka la i kahi
o ke ’lii, ninau aku la ke ’lii: “E
hiki anei ia oe ke olelo pololei i
ke ano o keia kaikamahine, i ke
’lii, i ke ’lii ole?” Ae mai kela. I
aku ke kuhikuhi puuone: “He ’lii
nui keia no ka hikina a ka la, he
kapu, aohe kapu o kau
kaikamahine, o ka anuu kapu,
aole no kau, no keia
kaikamahine ia anuu, maluna ko
ianei alii malalo ko kau. Aole he
kaikamahine e, mai loko [547]aku
no ou, o ka mua o Hina ko ianei
makuahine, o ka hope oe, mai