CHAPTER II

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As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele spoke up: “You are a deceiving man. Where is the rat that will come into this great assembly of people? You are the greatest of liars.”

“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make a wager.” In this new wager the king and queen again took part; the king backed up Mainele while the queen supported Pikoiakaalala. As soon as the wager was decided on, Pikoiakaalala made ready to shoot. Before his arrow left the bow, however, Mainele remarked: “If the actual rat is hit then the wager is won and Pikoiakaalala can have the stakes.” He said this because they all felt sure that no rat would be seen in the crowd of people.

When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes were dim and had grown small because of her great age. [676] At seeing this Mainele and the people refused to give up the stakes as the old woman was not a rat, but a human being. Pikoiakaalala answered that the object hit by his arrow was a rat, saying: “When a baby is born it is called a child; when it grows bigger it is called a youth; when it stops growing it is called a full-grown man; when he walks with a cane he is called an old man; and when his eyes grow small he is likened to a rat ‘haumaka-iole,’ [677] a rat. Is not that a rat? It is a rat.” Mainele was therefore beaten.

After the bet was settled they went into the house and sat down; Pikoiakaalala then looked up at the rafters and said: “Look at that big rat sitting there! Look at that big rat sitting there!!” At this Mainele remarked: “You are a deceiving man. Where is the rat to come from that you could see there? You are the greatest liar I have ever seen. You have no equal.” Pikoiakaalala said: “There is a rat. If I should shoot and hit a rat, what would you do?” “All right, we will make a bet, if you shoot and hit a rat I lose and if you don’t hit one you lose,” said Mainele. The bets were then made, the king and queen doing the betting, consisting of articles of value and land. After the bets were made, Pikoiakaalala let fly his arrow which flew and hit the top-most batten Kuaiole. [678] At this Mainele looked on and said: “That is not a rat, that is a batten, you have not beaten me.” Pikoiakaalala replied: “That is a rat, for the common expression is this: ‘Put on and bind down the rat-backed batten.’ Is not that expression connection with the word rat? I say it is; therefore, I have won.” At this everybody present decided that Mainele was beaten. When Mainele was beaten this time, his skill and fame began to wane, while the skill and fame of Pikoiakaalala as a shooter of rats was established.

We will now introduce our readers to Keawenuiaumi the king of Hawaii. While Keawenuiaumi was on his way with his canoe makers to the forest of Hilo one day, for the purpose of cutting down a large koa tree for a canoe, two birds flew on to the very top of the tree and called out in a loud voice: “Say, Keawenuiaumi, you cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe that will never reach the ocean.”

When Keawenuiaumi heard this call from the birds the tree-felling was abandoned. As the birds kept up this calling continually Keawenuiaumi became vexed and thereupon made up his mind to go in search of a skillful archer to come and kill the birds. About this time the fame of Mainele as an archer reached Hawaii, so Keawenuiaumi made a vow, “That if Mainele would kill the birds he should receive the king’s daughter in marriage [679] together with a portion of the island of Hawaii.” Upon the arrival of Keawenuiaumi’s messengers in Oahu, Mainele was informed of the wish of the king. As soon as Mainele heard that he was wanted on Hawaii, he immediately prepared his double canoe and got together his men who were to accompany him.

When Kauakahi, the man who found Pikoiakaalala sleeping on the sand, heard of the contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala and told him of what he had heard, saying: “Mainele is going to Hawaii to shoot birds for Keawenuiaumi; the messengers have just arrived from Hawaii.” Pikoiakaalala answered: “If you wish me to go along you had better go up and get some ie vines and make a basket in the shape of a calabash for me to hide in, so that I may not be seen by Mainele, and you can say that it is a basket for the safe keeping of your god. This will be the means of getting me to Hawaii.” Kauakahi then followed out the instructions given by Pikoiakaalala and had the basket made, and the trip with Mainele arranged.

When Mainele’s preparations were finally completed, he approached Kauakahi and said: “Let us sail to Hawaii.” Kauakahi replied: “All right, I am willing to go to Hawaii with you providing you give me your consent to do what I want.” “What is it you want?” asked Mainele. “I have a basket where my god is kept. The canoe in which this god is to be taken, as I want to take it along, must be tabued and no one must be allowed to take passage in it outside of myself.” This was satisfactory to Mainele. On the day agreed on for the voyage to start for Hawaii, Mainele, his followers and paddlers boarded their double canoe, while Kuakahi and Pikoiakaalala, who was in the basket, boarded their canoe, the basket in the after part and Kuakahi in the fore part of the canoe.

A few words of explanation relating to the basket. This was made with several openings which allowed a free current of air and enabled Pikoiakaalala to sit therein. After leaving Oahu to their rear, the canoes after a quick passage, were laid to off the cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the breeze from Kahalepalaoa which came directly from behind them sent their canoes flying along at such a rate of speed that by dawn of the next morning they were able to make out the waterfall of Kawaikapu on the steep cliffs of Makaukiu, Kohala, Hawaii. At this place is a sort of a bay surrounded by high cliffs which opens directly to the sea and which was right ahead of the canoes as they were approaching land; the name of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they were said to Kauakahi: “Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead of us.” When Mainele heard this he replied to Kauakahi: “That is not a rat, that is a cliff, you are mistaken.”

Upon passing the cliffs they continued on their way to Hilo, at which place they arrived the next day and landed at Kaipalaoa. Everybody upon landing proceeded to the place where Keawenuiaumi was at that time residing with the exception of Kauakahi and his basket. When Mainele saw that Kauakahi was left behind he asked him: “Let us go on up?” Kauakahi replied: “I will not go on up unless the basket which my god is in goes with me.” When Mainele heard this, he requested of Keawenuiaumi that men be furnished to carry the basket along up to the house, whereupon Keawenuiaumi ordered four men to pack the basket to the house. Upon their arrival at the house, Kauakahi spoke to Mainele: “I don’t think it right for us to live in the same house with our god; it is best that you ask Keawenuiaumi that a small house be given me where I can live with the god.” Mainele therefore requested of Keawenuiaumi for a house for the god and Kauakahi. As soon as the king heard this, orders were given that a small house be built, which was finished in no time, where Kauakahi moved in with his basket. This request was really made at the wish of Pikoiakaalala, in order that he might not be seen by Mainele and the people.

On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and the people proceeded up into the koa forest where the tree that had been already picked out was situated. On this trip the basket was carried along, and when they arrived at the tree, Kauakahi and his basket remained at a little distance from the others. The king’s canoe makers then proceeded to cut down the tree. Just as soon as this was done the birds lit on the tree and called out: “Say, Keawenuiaumi! You cannot make a canoe [out of this tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that will never reach the ocean.”

As soon as the people heard the call, Mainele shot at the birds, but his arrow did not come anywhere near them on account of the height of the tree. A staging was then built up which reached about half way up the tree, but even then Mainele’s arrow did not reach the birds. Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi why the birds are not hit. Perhaps Mainele was not shooting at them, if he did he would hit them.” When Mainele heard the remarks of Kauakahi, he replied: “Why don’t you shoot at them yourself? There are the birds, here is the bow and here are the arrows, go ahead and shoot, may be you will hit them.” At this Kauakahi replied: “All right, I will ask my god to shoot the birds.” Pikoiakaalala then came out of the basket with his rat shooting arrows to the surprise of Mainele and the Oahu people that accompanied him, for they had not known that a man had been in this basket all this time. Upon coming up to Keawenuiaumi, Pikoiakaalala requested that a basin of water be brought and made to stand under the tree. As soon as this was done Pikoiakaalala came and stood over the basin; while he looked into the basin at the reflection of the birds in the water, he held his arms above his head with his bow bent and his arrow aimed at the birds; as soon as he saw that the birds were in line he let fly his arrow which flew true to the mark hitting both birds and they came tumbling down to the ground. The people upon seeing this great skill shown by Pikoiakaalala gave a mighty shout.

Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and also gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele was so ashamed that he immediately returned to Oahu.

KAAO NO PIKOIAKAALALA.

MOKUNA I.

O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na kaikuahine o Pikoiakaalala, he mau mua laua ma ka hanau ana no Pikoiakaalala. Olelo hoakaka. He mau makua iole keia a me na keiki, a he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai. O Wailua i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o Iole he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai ia laua a nui, holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia wa e alii ana o Kaulamawaho me kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua haalele ana ia Kauai a holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala, ko laua pokii kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala, a hanau he keiki kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena, o ka lauoho nae he ano hulu iole.

I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi hookahi o Wailua e lealea, e makaikai no na mea e hana ia ana. Ia lakou e uwa ana me ka hookanikani pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala, alaila, ninau oia i ko lakou makuakaue ia Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua nei?” “He olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei: olohu iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe, oia kela leo au e lohe la.” I aku o Pikoiakaalala: “E iho au e nana ia mea?” “Aole oe e iho e nana,” wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala. Ninau hou ia ia Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho la a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o Pikoiakaalala. Hoole mai o Alala: “Aole oe e iho.”

Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia leo hou e uwa nei?” Hai mai o Alala: “He koieie i ka haki wai ana, penei ke ano: he wahi papa pokole i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehe ale la o ka moana ke opu ae a haki aku, ilaila e lana malie ai me ke kauaheahe. A o ka mea e lana ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku o Pikoiakaalala ia Alala. “Ae.”

Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i kai o Wailua, i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me kana koieie, nana mai la na mea a pau ia ia nei me ka haohao. Mahope olaila, kiola na mea a pau i ka lakou koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekahi i kiola i kana koieie, oi loa aku la ka maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau. Nolaila, huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka Pikoiakaalala koieie a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka ikaika loa, lilo aku la ke koieie a hui me ke kai.

Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke koieie i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a po i ka moana pae i Oahu nei. Me ke awa o Kou nei kona pae ana a noho iho la ma ka ae one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.

NO NA KAIKUAHINE.

E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he kanaka malama waiwai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoiakaalala e moe ana, ninau iho la: “Mahea mai oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala. “E hoi kaua i ka hale,” pela aku o Kauakahi.

A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na kaikuahine o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e moe ana ma ka ae one; nolaila lawe mai nei au i ka hale nei e noho ai me a’u.” Ninau aku la o Iole me Opeapea ia Pikoiakaalala: “Mahea mai oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala: “O Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u makuahine.” A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala, maopopo ia laua he kaikunane pokii keia no laua, ma ka loaa ana o ka inoa o na makua. Lele aku la laua uwe, a hai aku la i ka pili ana ia Pikoiakaalala.

O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kauakahi e kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo aku la: “I kauoha mai nei na ’lii wahine ia olua e hoi olua i ka hale, ua puka mai ko olua kaikoeke mai Kauai mai, e kalua puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la i kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i ka pana iole.

Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana laua i na waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana iole; nolaila, olelo hooioi o Pikoiakaalala imua o Mainele, penei: “He mea liilii wale no ia mea, aole ia he mea nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala, kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no oe?” “Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike oe i ka pana iole, alaila, o oe ka’u pana iole, a e pili ko’u waiwai mahope ou, a e pana olua o Mainele, a holo ko laua olelo ana, pili na waiwai.”

No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka pana iole, nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana hookahi ana.

No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili hoi ke ’lii wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili. Na Iole. Ina e ku na iole he umi i ka pua i ka pana hookahi ana, alaila, eo ka waiwai, ina emi i ka eiwa iole o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo ia Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: “Hawawa! A e pono no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o ka iole e pana ai, akaka la hoi ke akamai, aole ka!” Olelo mai o Mainele: “Keiki hoopunipuni oe. Mai ko’u la i pana iole a hiki i keia la, aole au i ike i kekahi kanaka e pana ana ma ka umiumi o ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole, mehameha ka nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia ai, he ano kino iole na makua a me na kaikuahine.

Aia la o Pikoiakaalala, O Kama a’u a Alala, I hanau ia e Koukou, O Alala ka makuakane O Koukou ka makuahine, O Kikoo o ka po, E kikoo aku ana au ia oe, Ia uluku, ia ululono, O Kaulamawaho he alii, O Kekakapuomaluihi O Kau la hooholo ia mai Aia la! Aia la! Aia ka iole i ka hua o ka aweoweo, I ke kumu o ka aweoweo I ka lau o ka aweoweo Aweoweo ula i ka la, I moe i ke pili o kuahuia nei la, Moe, moe maila ka iole, A hoi maila i ka iki.

Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua he opeapea, hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mainele, kona hoa pana iole, a me na kanaka a pau: “Ua pai! Ua pai, no ka mea, he umi iole o kau pana hookahi ana e Mainele, a he a Pikoiakaalala, a o ke opeapea aole heia iole.” I aku o Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:

Opeapea i ke kau malie, Kou pokii e iole E wi mai.

Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a pau loa, na ’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he mau iole na kaikuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka ana o ke ia kaao.

No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka aku, hoi aku la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina ana, pane aku o Pikoiakaalala: “E hoolohe mai oukou a pau loa, he wahi kanawai ko’u no ka ai ana, penei: “Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu, a pau kuu paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala, hookahi nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka ai a pau o ka umu. Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho la keia. Pane mai na kaikoeke: “E oki ana ka hoi i ke aha ka ai ana?” “Aole, ua maona ae la no.” “Ae, ua lohe la hoi makou i kou kanawai,” pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.

A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina kanaka a pau loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke ’lii wahine o Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai na ’lii a na makaainanana, ke kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala, ka mai iluna ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa, i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka mea, ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai hookahi ana. I ka wa i pana iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i ike ia ai o Pikoiakaalala, maloko o kana hana he pana iole.

Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a liilii na maka a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole nui e! Ka iole nui e! Makau ole i ke kanaka keia iole. Ku oe i ka’u pua! Ku oe i ka’u pua.”

MOKUNA II.

I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o Mainele: “Kanaka hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui? He keu oe o ke kanaka wahahee.”

“He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili kaua.” Ma keia pili hou ana komo hou na ’lii, o ke ’lii kane mahope o Mainele, o ke ’lii wahine mahope o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a Mainele: “Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea, ua ike na mea a pau aohe iole holo mai i kawa paapu o na kanaka.”

Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o Mainele a me na kanaka a pau aohe ia he iole, he kanaka ia. I aku o Pikoiakaalala, he iole ia, penei: “Hanau ke keiki; he kino uuku ia; a nui ae, he kino kamalii; a pau ka pii ana o ke kino, he kanaka makua; a lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’ iole. Aole ia he iole? He iole ia.” Eo o Mainele.

A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala nana ae la ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai la! Ka iole nui e kau mai la!!” I aku o Mainele: “Wahahee oe e na kanaka; na wai ia iole holo mai o laila? He oi oe o ke kanaka wahahee, aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina i pana au i kuu pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo au ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou laua, na na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala. Lele aku la ka pua a ku i ka “aho kuaiole” i ke kaupoku maluna iho, ku ka pua. Nana ae la o Mainele a hoole: “Aole ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala: “He iole ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i pili i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa, hooholo na mea a pau loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.

Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona pii ana me kona mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana elua manu iluna o ka wekiu, kahea iho la me ka leo nui: “E, Keawenuiaumi, aohe waa, he puha, he waa ino, he waa puha, he waa hiki ole i ka moana.”

A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no ke kahea mau o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a manao iho la oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku ke kaulana o Mainele ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina e make na manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a me kekahi aoao o Hawaii.”

A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawenuiaumi. Ia lohe ana o Mainele i keia holo ona i Hawaii, hoomakaukau iho la ia i na waa a me na kanaka holo pu me ia.

O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae one mahope o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: “E holo ana o Mainele i Hawaii e pana ai i na manu, ua hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe e manao e holo au, e pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e ike ia e Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.” Hana iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a me ka holo o Mainele.

I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi: “Ae, he ae no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u olelo.” “Heaha ia ia olelo?” wahi a Mainele. “He hokeo akua no’u, he kapu kona waa e kau ai, aohe kanaka e kau ma kona waa, owau wale no.” Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o Kauakahi me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope ka hokeo, mamua o Kauakahi.

Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka makani i loko, aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A hala o Oahu nei mahope o lakou, hoalulu na waa o lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi, hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a owakawaka kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o Kawaikapu i na pali hulaana, e kupono ana i Makaukiu ma Kohala i Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole ka inoa e hamama mai ana kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala ia Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e pouliuli mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila: “Aohe iole, he pali ia; he kanaka lalau oe.”

A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa o Kaipalao; pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka hokeo ie ana. I aku o Mainele: “E pii kaua.” Olelo mai o Kauakahi: “Aole au e pii a hiki kuu hokeo akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou e pono ke noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe ia Keawenuiaumi i wahi hale no maua.” Olelo aku la o Mainele ia Keawenuiaumi, i hale no ke akua o laua me Kauakahi; mahope oia lohe ana, aohe i upuupu iho paa ka hale, haawale o Kauakahi me ka hokeo ie. O keia mau hana a pau loa, na Pikoiakaalala wale no, i ole oia e ike ia e Mainele a me na kanaka.

I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke koa waa, a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakou malalo o ke kumu o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki na kalai waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”

Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na manu. Hana ke olokea he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i na manu. Hawanawana aku o Pikoiakaalala ia Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha keia ku ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na manu.” A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la hoi e pana ae; aia no hoi ka manu ke kau mai la, eia ka pua, pana ae no hoi paha, malama o ku ia oe.” I aku o Kauakahi: “Ae, e olelo ae au i kuu akua a nana e pana na manu.” Ia wa ku ana o Pikoiakaalala mai loko ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele a me na kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke kumu o ke koa nei kukulu.” I loko oia wa pana o Pikoiakaalala i na manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i ke aka o na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai, o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu a elua, pahu ana i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.

Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o Hawaii waiwai o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.

LEGEND OF KALELEALUAKA AND KEINOHOOMANAWANUI.

The land where Kalelealuaka and Keinohoomanawanui lived was Lihue, situated below and to the east of the Kaala mountains on Oahu. The ground upon which the house stood is “Oahunui”. At this time Kakuhihewa was the king of Ewa and of the districts adjoining; while Pueonui was the king of the district of Kona, embracing that stretch of country from Moanalua to Makapuu. At this time these two kings were contending in war with each other whereby Pueonui was acquiring the Ewa lands. Kalelealuaka was a very brave and fearless man in battle and in fighting. Kalelealuaka and Keinohoomanawanui often spent their time wishing for certain things. The house in which they lived faced directly towards Ewa.

Usually after partaking of their evening meal they would light their kukui nut lamp and then lie down with their heads on their pillows, look up at the roof, Kalelealuaka at one gable of the house and Keinohoomanawanui at the other, when Kalelealuaka would call out to Keinohoomanawanui: “Let us name our wishes.” Keinohoomanawanui would then reply: “My wish is this: that we sleep until the first crowing of the cock, then wake up and proceed down to the plain, pull up some ahuhu, [680] gather them together, continue on down to the beach, pound until soft, put the stuff into the cracks, catch an eel, return home, put the eel in banana leaves, cook it in the oven underground; then at the second crowing of the cock uncover the oven and place the cooked eel to one side to cool; after it is cooled we will then proceed eating until we have had our fill; when we will retire to our mats, place our heads on our pillows, face up to the roof and watch the rats race along the battens. That is my wish, I want you to know.”

Kalelealuaka would then reply: “That is no wish, I have the proper wish.” “What is your wish?” Keinohoomanawanui would ask. “That we may eat the dogs of Kakuhihewa that bite the face of people; that we may bake the hog whose tusks are crossed; that we may eat the fat awa [681] of the fish ponds; that we may drink of the best and most intoxicating awa; that Kakuhihewa himself shall chew the awa, strain it into the containers, pour it out into the cups, place the cups to our lips; and after we have slept off the effects of the awa, that he bring his daughters and make them our wives. That is my wish, I want you to know.” Keinohoomanawanui then replied: “Say, we will get killed. I thought we were to wish on other subjects; but I see your wish is in relation to the king. If that is your wish we will surely get killed.” This was carried on by these two for ten nights and over. [682]

As their lamp was seen burning for several nights, Kakuhihewa got vexed and ordered one of his spies to go on up and see what this midnight lamp was for. As the spy arrived and stood on the outside of the house he heard Keinohoomanawanui name his wish, which was followed by Kalelealuaka, after this the two became quiet. The spy then stuck a short wooden dagger in the ground at the entrance [683] of the house and returned to the king. At his arrival the king asked: “What was that lamp burning for that you went up to see?” The spy then repeated all he had heard. While the spy was repeating what he had heard to the king, a priest was at this time with the king. At the conclusion of the recital, the king turned to the priest and asked him: “What about that man Kalelealuaka? Do you think his wish proper or not?” The priest replied: “What he has said should be carried out, because he will be the man to gain the conquest for you, so that you will own the whole island. You must, however, carry out every detail of his wish with your own hands.” On the advice of the priest, Kakuhihewa [684] proceeded to carry out in detail the wish made by Kalelealuaka. The priest had, however, instructed the king to build two houses, one to serve as an eating house and the other a sleeping house; both to be built and completed in one day and then Kalelealuaka was to be sent for and brought down.

When Kalelealuaka [685] and Keinohoomanawanui [686] woke up in the morning and went out of doors, they saw a wooden dagger sticking in the ground just outside of the entrance. At seeing this Keinohoomanawanui said to Kalelealuaka: “We are going to be killed. Here is a wooden dagger at our door. We have been discovered. What a pity that we are to be killed. You can now see the consequences of disobeying my advice, not to speak anything in connection with the king.”

While they were discussing the dagger found at their door, they looked down toward Ewa and saw a company of people coming up toward them from the king’s house all armed with stone axes from front to rear of the procession. At the sight of the people Keinohoomanawanui remarked: “There perhaps is our death coming?” Kalelealuaka replied: “You coward.” The company they saw coming was on their way to cut timber for the erection of the two houses as advised by the priest. These houses were completed in one day.

HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE TAKEN TO KING KAKUHIHEWA AT EWA.

On the following day Keinohoomanawanui again saw a large company of people coming up from Ewa, all armed with spears and other instruments of war; some had war helmets and feather capes while some had a litter for carrying people. Upon seeing the people Keinohoomanawanui turned to Kalelealuaka and said: “Our death is now close upon us.” Kalelealuaka replied: “Keep your eye on them.” Kalelealuaka all this time was lying down with his war club, showing no fear and acting as though willing to fight. When the people arrived outside of the house, six of them surrounded the house all armed with death weapons. Soon after this Kalelealuaka got up, stepped outside with his war club in hand, raised it and struck it on the house cutting it in two and scattering the grass and timbers in all directions. The officer in command of the soldiers spoke up saying: “We did not come here to inflict death, but we have been sent to bring you to Ewa by the orders of Kakuhihewa, the king. Here is the litter, get in.”

Before their arrival at Ewa, Kakuhihewa had in the meantime prepared with his own hands everything as advised by the priest, as already set forth in this story. The reason why Kakuhihewa had followed the instructions was because he wanted to gain possession of all of Pueonui’s lands, and also because the priest had advised him so. Kalelealuaka and Keinohoomanawanui were from this time on taken as the king’s sons-in-law. All Kalelealuaka did after this was to retire with the daughter of Kakuhihewa in one of the houses prepared for them.

While they were living together at this time, war was again resumed between the two kings, Kakuhihewa and Pueonui. [687] Keinohoomanawanui was at once made one of the king’s officers and he went out to take

## part in one of the battles, and in which Pueonui was beaten. Kakuhihewa

and his men went out to fight during the daytime and they slew a great many of Pueonui’s men. Keinohoomanawanui always gained the victory in these battles so that in time the king began to give Keinohoomanawanui the credit of such splendid results.

Kalelealuaka in the meantime retired during the daytime, but at the first crow of the cock at early dawn, he would get up and go out and slay the officers in the army of Pueonui. He would run from Ewa to Kapukaki, the heights looking down at Halawa, where he would meet the officers of the opposing army and fight them single handed, striking on the right and then on the left. After slaying the enemy by the use of his war club he would carry off their war helmets and feather capes. This was carried on by him for several nights without the knowledge of anyone. One night as he was returning a farmer at Halawa saw him. Kalelealuaka had slain several of Pueonui’s men, and secured some feather capes and war helmets and was on his way home; but he was traveling at such speed that the farmer was unable to make out who he was. On the night following the farmer thought he would lie in wait for this man; sure enough he saw Kalelealuaka going along at a very great rate of speed, so taking up his spear whose point was fixed like a hook, he threw it and hit the man in the arm just above the wrist; the spear point entered and was made fast. Kalelealuaka seizing the spear tried to pull it out, but was unable on account of the peculiar point, so he broke it, leaving the point still in the arm.

Pueonui was defeated and Kakuhihewa took possession of all his lands. Kakuhihewa all this time thought Keinohoomanawanui was the cause of these victories over Pueonui and the slaughter of the men. In the meantime the farmer refused to give Keinohoomanawanui the credit of these victories and declared that the final defeat and death of Pueonui was the work of a different man altogether, who went out to fight only in the early morning. He described this unknown man as a very fast runner of whom he knew no equal; the man always carried a war club, and on his return would come with war helmets and feather capes. “I have wounded him in the arm and I think the spear point is still in his arm. It will be the means by which the man could be recognized.”

When Kakuhihewa heard this, he issued a call for everybody to come together, no man, woman or child to remain at home, excepting those who when they fell down were unable to get up again, and those who were so sick that they could not walk. After everybody had come together, the farmer proceeded to look for his man by looking at their arms; but he was unable to locate him. He then asked Kakuhihewa: “Is there no one left?” “None,” said the king, “except my son-in-law who is asleep at home, and has done nothing requiring him.” “Send for him and let me see [his arm],” said the farmer. When Kalelealuaka came up to the farmer and held up his arm the point of the spear was found. The farmer then remarked: “Surely, this is the man that slew all of Pueonui’s men, and this is the very man whom I saw coming in the early morning while I was on my way to work and at whom I threw the spear, the point of which is still in his arm. I also saw him returning with war helmets and feather capes, and I am certain his house must be filled with those articles; let someone be sent to fetch them.” When the man that was sent returned, he brought with him several war helmets and feather capes which made a huge pile, proving that it was Kalelealuaka that caused the overthrow and final defeat of Pueonui. So Kalelealuaka was made chief ruler, while Kakuhihewa served under him.

KAAO NO KALELEALUAKA A ME KEINOHOOMANAWANUI.

Oka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e waiho ana malalo hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae, o Oahunui. O Kakuhihewa ke ’lii o Ewa a me na aina e pili ana me ia; o Pueonui ko Kona nei, oia mai Moanalua a Makapuu, e noho ana laua me ka paonioni a me ke kaua, kokoke e pau loa o Ewa ia Pueonui.

He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua hana me Keinohoomanawanui, o ke kuko. O ko laua hale, ua kupono ka puka i kai o Ewa, o ko laua manawa e kuko ai, o ka wa pau o ka paina ana o ke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau ke poo i ka uluna, huli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka ma kona kala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka ia Keinohoomanawanui: “O ke kuko a kaua.” I mai o Keinohoomanawanui: “O ka’u kuko, o ka moe o kaua a kani ka moa kuakahi, iho a ke kula, huhuki auhuhu, a loaa, iho aku a kahakai, kui a wali, hoo aku i ka mawae o ka ala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia, kalua, a kani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona, hoi aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo iluna, nana ae i kaupoku o ka hale, liilii ka maka o ka iole, oia ka’u kuko la i lohe oe.”

I aku o Kalelealuaka: “Aole kau he kuko; o ka’u no ke kuko.” “Pehea kau kuko?” wahi a Keinohoomanawanui. “O na ilio nahu maka o Kakuhihewa na kaua e ai; ka puaa kea o ka niho, na kaua e kalua; ke awa nui o na loko na kaua e ai, na puawa ona na kaua e inu. Na Kakuhihewa no e mama a wali, e hoka a loko o ke kanoa, e hoohee a loko o na apu; nana no e hooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana no e lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka’u kuko la i lohe oe.” “Kahaha, make kaua; kai no paha ma na mea e ae kaua e kuko ai, eia ka o ke ’lii kau kuko; ina pela kou manao mamake kaua,” pela aku o Keinohoomanawanui. Pela ko laua hana mau ana a hala ke anahulu o na po a me na po helelei, oia he mau po keu. O anahulu a me helelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke ano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.

No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke kiu e pii e nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e olelo ana o Keinohoomanawanui i kana a pau ia, olelo o Kalelealuaka i kana a pau, hoomaha iho la laua. Kukulu iho la ke kanaka kiu i ka pahoa ma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku la ke ’lii: “He kukui aha kela au i pii aku nei?” Hai mai la ke kiu i na olelo a pau loa ana i lohe ai, a lohe ke ’lii i keia mau olelo. Aia me ke ’lii he kahuna; ui ae la ke ’lii: “Pehea kela kanaka o Kalelealuaka, he pono anei kana olelo, aole anei?” I aku ke kahuna: “He pono kana olelo; o ke kanaka ia puni ko aina; o na mea a pau ana i olelo mai ai, e hooko oe, o oe ponoi no ke hana e like me ka olelo a ua kanaka ala.” O keia mau olelo a pau loa, ua hooko o Kakuhihewa ke ’lii; eia nae, olelo aku ke kahuna i ke ’lii: “I mau hale elua, i hookahi hale ai, i hookahi hale moe, hookahi la paa, alaila, kii ia o Kalelealuaka a lawe mai.”

O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka a hele iwaho o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o ka hale, ua kukuluia. I aku o Keinohoomanawanui ia Kalelealuaka: “Make kaua! Eia la he pahoa ma ka puka o ka hale o kaua! Ua loaa. Aloha ino kaua i ka make; o ka’u no ia e olelo aku ana ia oe e waiho ke ’lii, aohe make olelo.”

Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale, nana aku la laua i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke ’lii a kokoke i ko laua nei wahi, me na koi lipi mai mua a hope o ka huakai. “Aia hoi paha ka make o kaua la,” pela aku o Keinohoomanawanui ia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau hale, e like me na olelo a ke kahuna i ke ’lii, hookahi la ua paa na hale elua.

NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O EWA IMUA O KE ’LII O KAKUHIHEWA.

Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e pii mai ana mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me ka elau, me na mahiole, me ka ahuula, me ka manele auamo. Hai aku o Keinohoomanawanui ia Kalelealuaka, eia ka make o kaua ke kiina mai nei. Wahi a Kalelealuaka: “Nana ia aku.” O Kalelealuaka, ke moi nei no me kana laau palau, me ka maka’u ole me ka aa no e hakaka.

A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni o ka hale me ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me kana laau palau a uhau iho la i ka hale, kaawale ae la elua mahele me ka lele liilii i o i anei. Olelo mai ka luna o na kanaka: “Aole ka makou huakai he kaua a he make; i kii mai nei makou ia oe e iho i kai o Ewa, ma ke kauoha a ke ’lii a Kakuhihewa. Eia hoi ka manele la kau mai iluna.”

A hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke ’lii i na mea a pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka hoomaka ana o keia kaao. O ke kumu o keia hana ponoi a Kakuhihewa, no ke ake e lilo nui ko Pueonui aina ia ia, a no ka olelo kekahi a ke kahuna. Lilo ae la o Kalelealuaka i hunona na ke ’lii a me Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka hale me ka wahine, ke kaikamahine a Kakuhihewa.

I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na ’lii, o Kakuhihewa a me Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa, oia kekahi i hele i ke kaua, ua lanakila ko lakou aoao ma ke kaua ana me Pueonui. O Kakuhihewa a me na koa kai hele i ke kaua i ke ao, ua nui ka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui ma keia mau kaua ana, a ua manao ke ’lii o Kakuhihewa nana keia make.

No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao, hele e pepehi i na ’lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a loaa na ’lii koa a me ke kaua i Kapukaki e nana ala ia Halawa. Lawe kela i ka mahiole a me ka ahuula o na ’lii a me na koa, hookahi laau palau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa ia poe kaua; pela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o Kalelealuaka i na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me ka mahiole, e huli hoi ana ia, a no kona mama loa aole maopopo kona mau helehelena. Nolaila, hoomakakiu ua kanaka mahiai nei i kekahi po hou mai, a ike ia ia Kalelealuaka e hele ae ana me ka mama loa, ia wa, pahu kela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope mai, paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a uhaki ae la, paa no ka upe i loko o ka lima.

O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua manao hoi o Kakuhihewa na Keinohoomanawanui keia pio o Pueonui, a me keia make o na kanaka. No ke kanaka mahiai. Hoole oia ia Keinohoomanawanui: “Aole nana keia make o Pueonui, he kanaka e wale no ke kanaka nana e luku nei, aia a kokoke e ao hele keia kanaka. He kanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka hoi ana mai me ka mahiole a me ka ahuula, ua pahu ia e a’u i ka ihe, a paa ka upe o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.”

A lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo kuahaua: “Aohe kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a hina iho, oia ke noho aku, o ka mea mai hiki ole ke hele.” A akoakoa na mea a pau loa i kahi hookahi, hele ua kanaka nei e nana i ka lima, aohe loaa iki. Ninau aku la ia Kakuhihewa: “Aohe kanaka i koe?” “Aole,” pela aku ke ’lii. “Aka, o kuu hunona wale no koe e moe la i ka hale, aohe ana hana e loaa.” “E kii aku, e lawe mai e nana aku au,” pela aku ke kanaka mahiai. A hiki mai la o Kalelealuaka, hoike mai la i kona lima, i nana iho ka hana e paa ana ka upe o ka ihe i ka lima. “He oiaio, o keia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke kanaka keia a’u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a’u e hele aku ai e mahiai, a na’u no keia ihe i pahu i ka lima o ia nei. A he nui loa ka mahiole a me ka ahuula i ko ia nei wa e hoi mai ai, a mehe mea ala ua piha ko ia nei hale ia mea; e pono e kii aku kekahi.” Ia laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa, maopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o Pueonui. Alaila, lilo ae la o Kalelealuaka i alii maluna o Kakuhihewa a noho aku la ia malalo.

LEGEND OF PUMAIA.

On the land of Pukoula which adjoins Waiahao [688] in the district of Kona, Oahu, was the home of Pumaia. His chief occupation with that of his wife, was hog raising. They at one time had as many as ten hog pens; but amongst his whole herd [of hogs] there was one he thought a good deal more of than all the others; one that measured over a fathom in length which he had vowed he would never part from. This hog was to be kept until the death of Pumaia when it was to be killed.

Kualii who was king at this time, was building the temple called Kapua, which was situated to the east of Leahi Hill overlooking Mamala. At the completion of the temple, Kualii ordered that a hog be brought from Pumaia. Upon the arrival of the messengers, Pumaia asked them: “What is the object of your call?” “We have been sent by Kualii to you for a hog for the temple. You give us one.” “Yes, you can have one,” said Pumaia. “There is the pig pen.” This request was kept up until all the ten hog pens were exhausted and there remained but the one hog he thought so much of. After a time Kualii sent his men for another hog. Upon their arrival in the presence of Pumaia, they were asked: “What has brought you here?” “We have been sent by Kualii to come for the hog that is left.” “You shall not have it. He is only seeking trouble. I thought he was really in need of swine, but no.” The men then grabbed the hog and fought with Pumaia for its possession, many against one. In this fight sometimes Pumaia would get possession of the pig and again the others would get it. This was kept up for some time when at last a regular fight was had. Pumaia then struck out one blow on the right and one on the left with his fists, killing all the men except one, who ran to the king, Kualii, and reported to him, saying: “We have all been killed by Pumaia and I alone am left to bring the tidings to you.” Kualii then ordered his soldiers and officers to arm themselves with their spears and other implements of war and to dress in their war helmets and feather capes and when ready to go and make war on Pumaia.

After this fight Pumaia left Pukoula and moved on to Kewalo where he was met by the soldiers and a regular battle was fought in which Pumaia slew all of Kualii’s warriors and officers. One of the men, however, managed to escape and carried the result to Kualii. When Kualii heard that his warriors and officers had all been killed, he called all his chiefs and warriors to come together, with his god, Kanemuka. Pumaia in the meantime had moved on to Pawaa, where he was met by Kualii and his men, and another battle was fought in which Pumaia again slew all the chiefs and warriors, with the exception of Kualii and his god. When Kualii saw that his men and chiefs were all slain he prayed to his god to capture Pumaia, and so through the power of this god Pumaia was caught and bound. Kualii was so incensed at Pumaia that he was immediately killed and was dragged to Kapua where his dead body was thrown into the pit with the men he had killed. In the course of the ill treatment given his body, the jaws were crushed and cut up into fragments.

Pumaia’s wife and young daughter in the meantime were at home where they were awaiting for his return, from early in the afternoon until midnight. At this long absence of Pumaia the mother remarked to the daughter: “Your father perhaps is dead. In all his travels before this he generally returned home before dark.” While the two were talking they heard a shaking noise outside the house and an indistinct call to open the door. The mother then rose and opened the door, and lo it was the spirit of Pumaia.

Relating to the spirit of Pumaia: It is told in this legend that the spirit is always much stronger than the living body and that several people have been killed by spirits; the following narrative will show this.

As the jaw bones of Pumaia were so crushed his words were indistinctly heard, so the spirit had to resort to whispers and gesticulations of the hands, like a deaf and dumb person, in order to be understood. Pumaia then said to his wife: “I struck out right and left and killed them all.” The wife asked: “You killed them all?” “Yes, yes,” at the same time bringing the hands together and making the negative motion to indicate that nothing was left. Pumaia then said to the wife: “Let us go and get my body.” The wife assented and took a piece of kapa cloth in which to wrap the body. The blazing spirit [689] then went ahead, the wife following until they reached Kapua, the temple of Kualii and the pit where the body had been thrown. The spirit of Pumaia then flew and landed right in the center of the pit and flamed; the night guards were fast asleep, as it was then well on towards midnight, [690] the Milky Way being plainly seen. The wife then approached the hole and felt of the dead bodies. The spirit then whispered and at the same time making motions with the hands to remove the dead bodies and pointed down in the bottom of the hole. The wife followed the instructions until she found the body of Pumaia beneath, all ragged and torn. She then collected the pieces and put them in the kapa cloth, in the form of a bundle, put it on her back and returned home. Upon her arrival at the house Pumaia’s spirit told the wife, at the same time pointing at the floor of the house, to remove the mats, dig a hole and conceal the body, before the arrival of the people who would search for the body the next day. The wife did as she was told. On the next day a searching party arrived looking for the body of Pumaia. The searchers asked Pumaia’s wife: “Did you not go and remove the body of your husband last night?” “I do not know anything about it nor have I removed it. Is Pumaia then dead? This is the first that I have heard of his death.” When the searchers heard this they were certain that the wife could not have removed the body, so they returned [to the king].

On the second night, the spirit of Pumaia again came to the wife. The reason for this coming was this: The wife that day looked at her daughter and said: “Yes, I am grieving at our fate as our bones still need blood, not your father as his bones have no blood.” At this Pumaia’s spirit asked: “What are you two talking low about?” The wife replied: “Nothing, we are just talking about death, not of you of the bloodless bones.” Pumaia’s spirit then spoke to the wife: “Let us get away from this place. Take me out and take me along.” After the body had been dug up, they left Pukoula and walked toward the mountains along the road leading to the junction of Pauoa and the road that leads to the Alekoki pool. They then continued on up toward Maemae, and by dawn of [the next day] they reached Nuuanu.

On the top of the left hand peak of the Nuuanu Pali where you come down toward Hoowahapohaku and look towards the eastern peaks of the pali and right at the top of this left hand peak is a cave. The spirit of Pumaia flew to this cave and lit there flaming. The wife with the bones of Pumaia and the daughter then climbed up the cliff [691] until they arrived at the cave, where they made their dwelling. At the end of the fourth day, the last finger [692] of food for the daughter was eaten up when the mother said: “I am distressed at your fate, the one having bones that need blood. Here we are following after the bones that have no blood, and have left food and meat.” When they woke up the next morning they saw food, meat and other articles such as kapas, skirts and various other things. All these things had been brought by the spirit of Pumaia from Waikiki. In that one night the spirit had traveled over the whole district. This was carried on for several nights and the food and animals, the fish in the ponds and the growing food were brought to the cave. The spirit of Pumaia kept up these raids until at last it began to raid Kualii’s own lands. All the different properties were taken, even the canoes, mats, war helmets, feather capes, calabashes, water gourds and various other things of the house and the land. At night, while the people were asleep, Pumaia’s spirit would enter the house, carry out the sleepers and then empty the house of their valuables. Upon waking up in the morning the people would find themselves out of doors and their houses robbed of all the things of value; even the growing crops in the field were stolen by Pumaia’s spirit. By these raids the wife and daughter were able to have all they wanted and far more than their needs. One day the wife sighed and said: “Yes, we have all we need, but there is one thing lacking, we have no servant to do our work for us.” When Pumaia’s spirit heard this, it went off and brought back a servant for the wife and daughter.

Kualii in the meantime was being puzzled and often asked who this unknown thief could be. A priest who was living with him at the time then told Kualii who the thief was in the following manner: “This thief is no other person than your enemy Pumaia; his body is dead, but his spirit is at large and is much stronger than when the body was alive. You will soon be killed; if you act rightly you will then be saved.” “What must I do to be saved?” asked Kualii. The priest replied: “You must build three houses; one house for the wife and daughter; one house for the property and servants; and one house for the bones of Pumaia. After the houses are completed go and bring your enemy back and take good care of his bones; he may then take compassion on you and you will then be saved.” Kualii then consented to do all the things advised by the priest.

While this conversation was being carried between the priest and Kualii, Pumaia was amused as he heard the advice of the priest and the consent given by Kualii. He then advised his wife and daughter to return to the shore. The wife in obedience to the instructions made ready for their return. While on their way back to the old home they met Kualii’s men who had been sent to bring them to the king. Upon their arrival at the king’s house, they found everything prepared for their reception and they lived with the king ever after this.

KAAO NO PUMAIA.

O Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O kana hana he hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a hookahi puaa punahele loa ia Pumaia, he puaa anana, he puaa lilo ole ia hai, he puaa hanai a make pu me Pumaia.

No Kualii, oia ke ’lii nana ka heiau o Kapua e waiho la ma ke komohana o Leahi puu e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele i o Pumaia ala i puaa, a hiki na elele, ninau aku o Pumaia: “Heaha ka oukou huakai?” “He puaa, i olelo mai nei o Kualii i puaa no ka heiau ia oe, e haawi mai oe.” “Ae he puaa,” pela mai o Pumaia; “aia ka pa puaa.” Pela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe kana puaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a hiki lakou imua o Pumaia, ninau mai la o Pumaia: “Heaha ka oukou o ka hele ana mai nei?” “I kii mai oukou i ko puaa i koe e lawe, pela mai nei o Kualii.” “Aole e loaa ia oukou, he imihala ia; kai no paha he make puaa kona, aole ka.” Ia wa, lalau lakou la i ka puaa, a lawe me ke aumeume me Pumaia, hookahi keia he nui lakou la. Ia ianei ia lakou la, pela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia ma ka akau, a hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi kanaka. Oia kai holo aku a mua o Kualii olelo aku: “Ua pau loa makou i ka make ia Pumaia, a owau, hookuu ia mai i ahailono i lohe oe.” Ia wa, kena o Kualii i na koa, a me na ’lii koa, me koa, me ko lakou mau makaukau a pau loa, na mahiole, na ahuula, na ihe, na pololu, na mea make a pau loa. A makaukau lakou e hele mai e kau me Pumaia.

Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i hoouka ai me Pumaia, malaila i luku ia ai na koa, a me na ’lii o Kualii a pau loa i ka make ia Pumaia. Hookahi i pakele a lohe o Kualii. Ia lohe ana o Kualii, ku ia, me kona mau alii a pau loa, hele mai me na koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa, i laila, loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na ’lii i ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i ke ’kua ona ia Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu ia ma ka mana o ke akua. No ka nui loa o ka huhu o Kualii ia Pumaia, pepehi ia iho la ia a make, alako ia a hiki i Kapua, kiola ia ilalo o ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia hoomainoino ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.

No ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i ka hale, e kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke aumoe kupono i ke kau. No keia hoi ole mai o ke kane, olelo aku la ka makuahine i kahi kaikamahine: “Ua make paha ko makuakane, aole pela ia e hele nei, i ke ao no hoi.” Ia laua e kamailio ana, halulu ana ma waho o ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii aku la ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia. Ua olelo ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o ke kino, ua nui ka poe i make i ka uhane; ma keia hoomaka ana e ike ia ai.

No ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono ole ke olelo me ka leo, he hawanawana wale no me ke kuhi ana o ka lima, ma o a ma anei e like me ke kuli. Olelo mai la o Pumaia i ka wahine: “U-U-iho-ka akau iho-ka-hema, pau loa i ka make.” I aku la ka wahine: “Pau ia oe i ka make?” “E-E”—hoopili ae i na hapa pulima a hoole mai. I aku o Pumaia i ka wahine: “E kii kaua ia’u.” Ae aku ka wahine; lawe ae la ia he ahu he aahu kapa i mea wahi; mamua ka uhane o Pumaia e lapalapa ana, mahope ka wahine, a hiki laua i Kapua ka heiau a Kualii, aia malaila kona lua i kiola ia ai. Lele aku la ka uhane o Pumaia a luna pono o ka lua, lapalapa, o na kiai ua moe, no ka mea, ua huli ka ia, ke kau o ka po, hele aku la ka wahine a hiki i ka lua, haha iho la, e ahu ana ke kino kanaka.

Hawanawana maila o Pumaia, me ka pale mai o ka lima, ma oa ma o, aia ia i lalo ponoi o ka lua. Hana iho la ia peia, a loaa ke kino o Pumaia ilalo, ua weluwelu a okaoka, hooiliili ae la ia a loko o ka ahu a me ke kapa, hana iho la a haawe, hoi mai la. A hiki laua i ka hale, olelo hou mai o Pumaia i ka wahine me ke kuhikuhi o na lima ilalo o ka hale, e wehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau ke ao ae. Hana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli ia mai ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia, ninau mai la: “Aole oe i kii i ko kane a lawe mai i keia po?” “Aole au i ike, aole no hoi i kii; ua make ka o Pumaia? Akahi no au a lohe ua make.” A lohe na elele, maopopo aole i kii ka wahine, hoi aku la lakou.

I ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke kumu i hiki ai. Nana aku la ka makuahine i ke kaikamahine a pane aku: “U, o kaua ka hoi ka mea aloha o ka iwi koko, aole o ko makuakane o ka iwi koko ole.” I mai la o Pumaia: “Heaha ka olua e hamumu nei?” “Aole, e mea wale ae ana no maua i ka make, aole ou o ka iwi koko ole.” I aku la o Pumaia i ka wahine: “E hele kakou; e wehe ia’u a lawe pu.” Pii aku la lakou mai Pukoula aku a ka uakee o Pauoa e hele la a hiki i ka wai o Alekoki, ma laila aku a Maemae, pela lakou i pii ai a owakawaka kai ao o ke kakahiaka nui, hiki lakou i Nuuanu.

Aia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka Hoowahapohaku, nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono, i ka welau pali oia iho, aia ilaila he ana. Lele aku la ka uhane o Pumaia a laila lapalapa, pii aku la ka wahine me na iwi o Pumaia a me ke kaikamahine a hiki, i nana aku ka hana he ana. Noho iho la lakou ilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku ka makuahine: “U, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei kaua mahope o ka iwi koko ole, haalele aku nei kaua i ka ai me ka ia.”

Ia po ana iho, moe laua a ala ae o ke kakahiaka nui, e ku ana ka ai, ka ia, ka waiwai, ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau loa na ka uhane o Pumaia i kii a lawe, mai kai o Waikiki aku, hookahi po mai uka a kai o ka aina, pela aku he po, pau loa ka ai, ka holoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela no ka hana ana a ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka waiwai, na waa, na huamoena, na mahiole, na ahuula, na ipu a me na huawai na mea a pau loa o ka hale a me ka aina. No ka mea, i ka po, i ka wa moe o kanaka, lawe o Pumaia i ke kino a waho o ka hale, waiho, moe oe a ala ae hoi aku i ka hale, aohe na pono o loko, ua pau ia Pumaia i ka lawe ia, pela ka ai o waena; o luna e ulu ana, o ka io ua pau.

No keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine; nolaila, kaniuhu iho ka wahine, penei: “U, nui ka waiwai ia kaua, a hookahi hemahema i koe, o ke kanaka ole nana e lawelawe mai.” Lohe no o Pumaia, kii no, loaa ke kanaka lawelawe o ka wahine a me ke kaikamahine.

No Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia, aia he kahuna e noho pu ana me ia, nana i hai mai ia Kualii. “Aole na he kanaka e, o ko hoa paio o Pumaia; ua make ke kino, o ka uhane ia e hele nei; eia nae, ua oi ka ikaika o ka uhane mamua o ke kino.” Kokoke oe e make, ina e noonoo pono oe, alaiia ola oe. “Pehea e ola ai?” wahi a Kualii. I aku ke kahuna: “E hana oe i ekolu hale, i hookahi hale no ka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i hookahi no na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a hoihoi mai me ka malama pono, malama o maliu mai ko hoa paio, ola oe.” Ae aku o Kualii i ka olelo a ke kahuna.

Ma keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A makaukau o Kualii i na mea a pau loa, ia wa, pane aku o Pumaia i ka wahine a me ke kaikamahine, e hoi i kai. Ae mai ka wahine: “Ae, e hoi kakou.” Hoomakaukau iho la lakou e hoi i kai nei. Ia lakou e hoi mai ana i ke alanui, loaa aku la i na kanaka o Kualii. A hiki lakou io Kualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka noho pu lakou ia wa.

LEGEND OF HANAAUMOE.

Hanaaumoe was a flattering spirit who lived in Oahu, as the island of Oahu in the olden days, during the reign of Halalii, was the home of the spirits. The duty of this spirit, Hanaaumoe, was to meet all the canoes that arrived from other lands and through his cunning and flattery urge the people to land. In this way several people were killed and eaten by the spirits. As this spirit had no equal in the art of flattery, he was delegated by Halalii the king of the spirits to guard all the points along the coast of Oahu. While he was on duty one day he saw canoes approaching Oahu from the west. In the double canoe was Kahaookamoku the friend of the king of Kauai, several men and Kaneopa a lame fellow. These people were from Kauai and were on their way to Hawaii to make a visit.

Hanaaumoe upon seeing these people invited them to come ashore: “Come ashore, land your canoe. Don’t go to Hawaii for that island is filled with spirits. Hawaii has spirits for Kanikaa lives there. Maui has spirits for Keoloewa lives there. Lanai has spirits for Pahulu lives there. Molokai has spirits for Kaunolu lives there. Here is the island that has no spirits; land the canoe. There is food ashore, there are houses, there are women for each, the paddlers shall have two apiece, as wives, and your chief Kahaookamoku shall have five wives.”

When the people heard the invitation extended by Hanaaumoe, they came ashore at the landing at Kou, hauled the canoes on to the beach, entered the long shed where they slept awaiting for the things promised them by Hanaaumoe. Late that evening Hanaaumoe came to the door of the house where the strangers were sleeping, scattered here and there like castaways, being very tired from the effects of the sea trip, and called out:

Asleep are you? Piled on one another, Scattered here and there, Are you all asleep?

Everybody was fast asleep except Kaneopa who was still sitting up. Upon hearing the call, Kaneopa answered: “We are not asleep, we are still awake waiting for the food, and meat and our wives.” Hanaaumoe then resorted to falsehood: “The things cannot arrive in a hurry as the road from Nuuanu down is long, the climb from Kapukaki is long and the plain Kulaokahua is also afar off.” Hanaaumoe soon after this returned to Halalii and to the rest of the spirits who asked him: “How is it, are they asleep?” Hanaaumoe answered: “No, they are not asleep yet?” At midnight Hanaaumoe again returned and called, the second time:

Piled on one another, Scattered here and there, Are you all asleep?

Kaneopa answered: “We are not asleep, we are waiting for the two wives apiece for the paddlers and the five wives for the chief Kahaookamoku.” Hanaaumoe again answered as he did before and then departed, being certain that the people were not asleep yet.

Certain thoughts then entered Kaneopa that the island of Oahu was full of spirits and they would all be eaten by them; so he looked for a place within the house where he could conceal himself. After studying the matter for a while he at last decided to dig a hole under the door sill; for he reasoned that the king would, upon entering the house, naturally sit on the door sill. All this time the rest of the people were in a deep sleep, no one was awake except Kaneopa. Kaneopa was sorry for the chief Kahaookamoku because he would surely be eaten up by the spirits and Kaneopa was at a loss to know how he was going to save him. Kaneopa tried to keep himself awake, but could only last until the crowing of the first cock, when he too became so overcome with sleep and moved under the door sill and sat in the hole. Just as soon as he entered the hole, Hanaaumoe arrived and he again called as before, for the third time. There was no answer. He called again, again there was no answer. Hanaaumoe then said: “You will surely be all killed. Why didn’t you sleep at Kauai instead of coming and sleep on the island of Halalii where the spirits live? You are as good as dead, there is no escape; your flesh, your bones, your bowels, your blood, your eyes, will all be eaten up.” During all this talk by Hanaaumoe, Kaneopa was listening. At the end Hanaaumoe returned to Halalii. Halalii then asked him: “How is it, are they asleep?” “Yes, they are asleep, let us be going,” said Hanaaumoe to the rest of the spirits.

When the spirits arrived at the long house where Kaneopa and his companions were sleeping they all entered and Halalii sat on the door sill. The spirits were so numerous that they were without number. [693] They made but one smack and the people disappeared, all eaten up by the spirits. The spirits then began digging up the floor of the house except that portion under the sill where Halalii was sitting. At the approach of day the spirits all returned to their home and Haneopa came out of his hiding place and limping to the canoe he pushed it into the sea and set sail for Kauai.

While Kaneopa was on his way to Kauai, Hanaaumoe appeared on the coast and beckoned to Kaneopa, inviting him to land, saying: “Come ashore. Let the canoe come ashore.” Kaneopa then answered angrily: “You are a filthy old spirit. Didn’t you eat up our chief? I will not come ashore.”

Upon Kaneopa’s arrival at Kauai, he informed the king and people how his companions had been eaten up by the spirits of Oahu, and how he was saved only through his wit. The king then asked the priest: “What must we do?” The priest, Hanakapiai, answered: “Proceed and hew out a countless number of wooden images that will look as near as possible to human beings.” After the images were ready, the king, the priest and a large number of followers set sail for Oahu and in course of time hove to directly off Leahi, when they saw Hanaaumoe appear on the coast and called out as he did the other time. Kaneopa, who was in the company on this second visit, said to the people who were with him: “That is Hanaaumoe the great flatterer. That is the spirit who deceived us and got us to land.” The king and priest in answer to the invitation replied: “Yes, we will land.” The people then all came ashore and approached the long house where Kahaookamoku and his companions had stayed and were eaten up by the spirits.

Toward dusk that same evening, the priest instructed the people saying: “Let everybody retire to where the canoes are lying and leave the wooden images in the house. Let everybody be supplied with lights with which to set the house on fire as soon as all the spirits have entered the house.” Late that evening, the flatterer, the spirit Hanaaumoe came to the house and called out:

Piled up on one another, Scattered here and there, Are you all asleep?

No one answered from within; he called a second time, still no answer. Hanaaumoe then spoke to himself: “Ha, ha! Why didn’t you sleep on Kauai instead of coming here and sleep on the spirit island of Halalii? Dead, you will not be saved.” While Hanaaumoe was calling the people were listening. At the end of his call Hanaaumoe returned to Halalii and reported to him that the people were all asleep. Upon hearing this report Halalii issued a call that all the spirits be brought together; after this they proceeded to the long house at the beach. Upon coming up to the house the spirits all entered and Halalii sat on the door sill. The spirits then took up the wooden images and began eating them. “Oh, how tough!” was heard from one of the spirits. “So is the one I am eating,” said another. It was customary in days gone by for the king to receive the choicest portions of the meat, so these portions were given to Halalii by the spirits. Upon taking a bite at one of these choice portions, Halalii remarked: “Very tough.” The rest of the spirits answered: “All these people are very tough, not one of them is fat, they are all thin and tough. They are not at all like the first lot that came.”

While the spirits were busy eating the wooden images, the Kauai people surrounded the house and set it on fire, killing all the spirits with the exception of Hanaaumoe who some how managed to escape.

KAAO NO HANAAUMOE.

He wahi akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua o Oahu nei i ka wa kahiko. O Halalii ke ’lii, a o ka hana a keia wahi akua, o ka malimali i na waa holo mai o na aina e, e makaikai. Nui ka poe i make a pau i ka ai ia e ke akua. No ka maa o keia wahi akua i ka malimali, nolaila, hoonoho o Halalii ke ’lii o ke akua i kiai no na makalae a pau o Oahu nei. Iaia e kiai ana, hoea mai la ka auwaa ma ke komohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a ke ’lii o Kauai, me na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia, mai Kauai mai lakou, e holo ano i Hawaii e makaikai ai, kahea ana o Hanaaumoe mauka. “E pae! E pae ka waa! Mai holo i Hawaii he moku akua, akua Hawaii, akua ia Kanikaa. Akua Maui, akua ia Keoloewa. Akua Lanai, aku ia Pahulu, akua Molokai, akua ia Kaunolu. Eia ka moku akua ole la o Oahu nei, e pae na waa, he ai no o uka, he hale, he wahine, pakahi, palua ka na hoewaa wahine, palima ka ke ’lii o oukou a Kahaookamoku.”

A lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou nei; hapai na waa a kau iuka, komo lakou i ka halau, malaila lakou i moe ai e kali ana i na mea a Hanaaumoe i olelo aku ai ia lakou. A ahiahi poeleele, ku ana o Hanaaumoe ma ka puka o ka hale a lakou e moe nei, no ka mea, ua luhi i ke kai, a e ahu ana lakou mehe mau olulo la:

Kahea ana o Hanaaumoe, moe ea? Halahala kau e, Halahala kau e, Ua moe oukou?

Ua pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea mai o Kaneopa: “Aole makou i moe, ke ala aku nei no. Ke kakali aku nei no i ka ai, i ka ia, i na wahine.” Olelo mai o Hanaaumoe me ka hoopunipuni: “Aole e hiki koke mai; he loihi ka ihona o Nuuanu, he loa ka piina mai o Kapukaki, he kula loa o Kulaokahua.” Hoi aku la o Hanaaumoe a hiki imua o Halalii a me ka nui akua, ninau mai la: “Pehea, ua moe?” Hoole aku o Hanaaumoe: “Aole i moe.” A aumoe, hoi hou aku o Hanaaumoe a kahea hou, o ka lua ia:

Halahala kau e, Halahala kau e, Ua moe oukou?

I mai o Kaneopa: “Aole makou i moe; ke kali aku nei no i na wahine palua a na hoewaa, palima a ke ’lii a Kahaookamoku.” Pane mai o Hanaaumoe e like me na olelo maluna, a hoi aku la; maopopo iho la iaia aole i pau i ka moe.

Ia wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei, a e pau ana lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo ai i loko o ka hale. Aia malalo o ka paepae o ka puka komo, kohi iho la ia a loaa he lua, no ka mea, oia kahi o ke ’lii e noho ai, o Halalii, pela kona noonoo wale iho i loko ona. Aia hoi, ua pau loa lakou i ka pauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa, nolaila, minamina loa o Kaneopa i ke ’lii ia Kahaookamoku, i ka pau i ka ai ia e ke akua.

Oi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee aku la ia a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a kahea ana, o ke kolu ia, e like me na olelo mua, aohe leo pane mai; kahea hou, aohe pane mai; i aku o Hanaaumoe: “Make! i hea la ka moe moe aku i Kauai, lawe ia mai ka ka moe a ka moku akua o Halalii. Make, aohe wahi e ola ai, pau ka io, pau ka iwi, pau ka naau, pau ke koko, pau na maka.” I loko o keia wa a Hanaaumoe e olelo nei, ke hoolohe nei o Kaneope. A pau ka olelo ana, hoi aku la o Hanaaumoe a mua o Halalii. Ninau mai la o Halalii: “Pehea, ua moe?” “Ae, ua moe, ina kakou, pela aku o Hanaaumoe i na akua apau loa.

A hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i loko o ka hale, noho iho la o Halalii ke ’lii ma ka paepae o ka puka. O ka nui o ke akua, o kini o ke akua, o ka lehu o ke akua o ka mano o ke akua, o ka pukui akua, o ka lalani akua. Hookahi no ka muka ana ae pau na kanaka, aohe mea koe, eli aku la ke akua ia loko o ka hale, a koe kahi a Halalii e noho nei, oia ka paepae puka, ao loa ae la, pau ke akua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la i kahi o na waa e kau ana, a panee aku la i loko o ke kai, a holo aku la, e hoi ana i Kauai.

Ia Kaneopa e holo aua i loko o ke kai, ku ana o Hanaaumoe ma ka lae kahakai, peahi ana ia Kaneopa: “E pae! e pae ka waa!” I mai o Kaneopa me ka olelo huhu: “E akua ai lepo o ke kanaka, kai no ua pau ko makou alii ia oukou; aole au e pae aku ana.”

A hiki o Kaneopa i Kauai, hai aku la i ke ’lii a me na kanaka, i ko lakou pau i ka ai ia e ke akua o Oahu nei, a koe ia ma kona maalea. Ninau aku la ke ’lii i ke kahuna: “Pehea la ka pono?” Olelo mai ke kahuna o Hanakapiai: “E kalai i kii a lehu, a mano; e hana a nui, hoohalike a like loa me ke kanaka.” A makaukau keia mau mea a pau loa, holo ke ’lii me ke kahuna, a me na mea a pau loa, a hiki lakou ma Oahu nei, hoolulu iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka lae kahakai. Kahea ana e like me ke kahea ana mamua, o Kaneopa kekahi i holo pu mai i keia huakai alua. I aku o Kaneopa: “O Hanaaumoe kela o ua wahi akua malimali nei. O ko makou mea kela i puni ai, pae ae i uka nei.” Ae, aku ke ’lii a me ke kahuna: “Ae, e pae.” Pae lakou a ka halau mua i noho ia ai e Kahaookamoku ma, a pau ai i ka ai ia e ke akua.

A ahiahi poeleele, olelo ke kahuna: “E hoi na kanaka a ma kahi o na waa i kau ai, a e waiho ke kii i loko o ka hale, a e makaala na mea a pau me ke ahi e puhi i ka hale i ka wa e pau ai ke ’kua i loko o ka hale.” A ahiahi, a poeleele, ku ana ua wahi akua malimali nei o Hanaaumoe, a kahea ana:

Halahala kau e, Halahala kau e, Ua moe oukou?

Aohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai. Olelo iho ua o Hanaaumoe: “A ha ha! Ihea no la ka moe i Kauai, moe aku; lawe ia mai ka ka moe a ka moku akua o Halalii. Make! Aole e ola.” Ma keia olelo a Hanaaumoe, ke hoolohe nei na mea a pau loa, a pau ka olelo ana hoi aku la i kahi o Halalii, e noho ana, a hai aku la ia Halalii, ua pau i ka hiamoe.

A lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou a hiki i ka hale, noho iho la o Halalii ma ka paepae o ka puka komo, o na akua a pau loa komo aku la i loko. Ia wa lalau lakou i na kii a ai iho la: “Oolea!” pela aku kekahi akua i kekahi akua. I mai kekahi, “pela no hoi ka’u kanaka e ai nei.” He mea mau i na ’lii, o ke ka kana e ai ai o ke kanaka; haawi aku la ke akua ia Halalii i ke ka o ke kii, a ai iho la o Halalii: “Oolea,” pela aku o Halalii. I mai na akua a pau loa, pela wale no na kanaka a pau, aohe kanaka momona, he wiwi wale no, he oolea, aole e like me na kanaka mua i ai ia ai.

Ia lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni e na kanaka me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke ahi, a pau loa ke akua i ke ahi, a lilo aku o Hanaaumoe a pakele aku la.

LEGEND OF ELEIO.

Lele, otherwise known as Lahaina, in Maui, is the country in which the events of this legend took place and the time was during the reign of Kakaalaneo who was king of the whole island of Maui. Eleio was a very fast runner, faster than the wind, and could make three complete circuits of the island of Maui in one day. Because of his great speed, he was made runner to King Kakaalaneo. It was his duty as runner to bring (awa [694]) fish from Hana for the king. When a meal was about ready, Eleio would set out for Hana to bring fish and he would always return before the king sat down to eat. Once while he was on his way back, he met on the road Kaahualii, [695] a spirit, who asked him for some fish. Eleio answered: “Take the hairs on your behind for the fish and your urine for water.” When Kaahualii heard this, he chased Eleio. Upon coming by Kamaalaea, Eleio’s sister who was residing at this place saw that her brother was out of breath, so she took down her pau and exposed herself to the spirit. [696] This action so shamed the spirit that it abandoned Eleio. The name of this sister of Eleio was Pohakuloa. Being chased by this spirit on three different occasions along this same road, Eleio upon his next return trip went around the west side of Hana by way of Kaupo. Upon his arrival at Kaupo one day he found a woman by the name of Kanikaniaula sitting by the roadside, but he passed right along without noticing her. Kanikaniaula at this want of respect on the part of Eleio called out after him: “Say, are you going to pass right along without greetings?” When Eleio heard this call he turned back and greeted her. Kanikaniaula then invited him to the house which invitation was accepted by Eleio.

Let us here take up a short sketch of Kanikaniaula.

Kanikaniaula at the time when this conversation was taking place was dead. Although she appeared in the form of a live person it was really in spirit. Kanikaniaula was a very fine woman and came from a line of high chiefs of Hawaii. She, however, upon coming to live in Kaupo, Maui, married a person of low rank who lived in the back country. Their time was spent chiefly in the tilling of the soil and the preparation of food, stock raising and fishing. This was kept up until the death of Kanikaniaula. Upon her death the husband built a tomb, [697] a small house of poles in the form of a pyramid, in which he placed the dead body of his wife. When she came to Maui to live she brought along with her from Hawaii a feather cape which was the insignia of a very high chief, but which article she had hidden up to the time of her death, nor had she ever once alluded to her rank as a high chiefess.

When Eleio arrived at the house he saw a man occupying it but the woman was not to be seen. Eleio then asked the man: “Where is my companion?” The man asked in turn: “Who is your companion?” Eleio answered: “My companion was a woman.” “She is dead, my own wife, she is laid in that small house yonder,” said the man. Eleio then asked the man: “How many days has she been lying there?” The husband answered: “Two days already, this is the third day in which we are speaking.” “Yes, I will undertake to bring your wife to life again,” said Eleio. Eleio then proceeded, and at the end of the fourth day Kanikaniaula was brought back to life and in all respects became as she was before her death. Kanikaniaula then asked Eleio: “What indeed shall I give you as a recompense? Shall it be myself?” Eleio answered: “I will not take anything in payment from you, but I wish you to become the wife of my lord, Kakaalaneo.” Kanikaniaula consented to this, saying: “Yes, he shall be my lord; but here is a present which I wish you to take to him; a feather cape.” At this the husband for the first time was made aware that Kanikaniaula was a chiefess. “You may now return and in the nights of Kane you may come for me. I am going to my place on Hawaii, and shall return in a few days.” Eleio then returned [home] wearing the feather cape tied around his neck. Feather capes at this time were so rare that even Kakaalaneo the king of Maui did not have one in his possession.

As Eleio had been absent a number of days, Kakaalaneo became very angry and ordered his chief officers to start an umu and make it very hot, in which to bake Eleio upon his return. In the meantime Kakaalaneo had posted spies along the Aalaloloa cliffs to watch for the return of Eleio, and when seen to start a fire as a signal to the people at Lele [698] of his approach when the umu was to be started and made hot before the arrival of Eleio; so when Eleio arrived at the Aalaloloa cliffs, the fire signal was started and the people at Lele started the umu.

As Eleio came running at full speed with the feather cape over his shoulders, on arrival at Lele and seeing the umu burning and the king sitting near it, he jumped right into the hot umu. When the king saw something red and pretty on Eleio’s shoulders, he called out to the men: “Seize Eleio! Seize Eleio!!” At this the people got ahold of Eleio and he was pulled out of the umu and was saved; but the feather cape was torn to pieces: a small piece, however, was saved in the hands of Eleio. Kakaalaneo then called Eleio to come to him and when he got in the presence of the king, the king asked him: “Where did you get this beautiful thing?” Eleio replied: “This was the cause of my delay. Kanikaniaula, a very handsome woman was dead and I brought her to life again. I have told her that you are to be her husband.” Kakaalaneo then asked Eleio: “Why didn’t you bring her along with you then?” Eleio replied: “I am to go and bring her in the nights of Kane.”

When Eleio arrived at Kaupo in the nights of Kane [699] he found that Kanikaniaula had returned from Hawaii with some of the chiefs, their servants, and with feather capes. When they reached Lele and stood before the king Kakaalaneo then took Kanikaniaula and they dwelt together, husband and wife. Not very long after this Kanikaniaula conceived a child.

RELATING TO KAULULAAU.

At last Kanikaniaula the queen was known to be with child and in due course of time she brought forth a son who was called Kaululaau, known as the one who pulled up the breadfruit trees of Lele.

On the day when it was discovered that the queen was with child (the sign being unpleasant sensations and vomiting although having an appetite for proper things), Kakaalaneo sent out his messengers to make a circuit of Maui and find out all the chiefesses who were also with child on that same day. The intention of the king being, to procure servants and playmates for the coming heir. In due course of time the queen gave birth to a baby boy and he was called Kaululaau. All the children who were born on the same day on Maui were brought to the king and reared with the prince Kaululaau.

As Kaululaau grew to manhood, so also grew his playmates, and as he grew older he became more and more mischievous. His father Kakaalaneo was then still king of Maui. In those days it was customary for the boys with him to climb the breadfruit trees and pick the fruit; and when the fruit got fewer and beyond their reach, Kaululaau would then pull up the trees with his hands. This was done so often that the trees became scarce in the district of Lele. At last the father Kakaalaneo, took pity on the people knowing that they would some day go hungry; so he ordered that all the boys be sent home to their parents, believing that this would make his son less mischievous; but instead of improving he grew worse. After considering the matter for some time, the father at last hit upon a course of action and thereupon told the queen and attendants to take Kaululaau and abandon him on Lanai with the spirits. This was agreed on by the chiefs and people and preparations were immediately made; the food and meat were cooked, kapa and other things were gotten ready and the canoes set out with Kaululaau. Upon their arrival at Lanai, Kaululaau was put ashore with all the things prepared for him and the canoes returned.

When Kaululaau landed on Lanai he entered a patch of reeds and slept there. While in his sleep his god came to him and said: “Say, Kaululaau, get up and enter the cave with all your belongings.” When Kaululaau woke up he looked about him and saw a cave opening near by; so he got up and entered it in obedience to the instructions given him in his sleep. Lanai was an island of spirits. No people could live on this island as the spirits killed and eat everybody who came there. Kaululaau was, however, an exception to this as he was not eaten up; but this was because he was too cunning in telling falsehoods, just like Punia. [700]

That night Kaululaau slept in the cave and at daylight he left it and returned to the patch of reeds where he was found by the spirits who asked him: “Say, Kaululaau, where did you sleep last night?” Kaululaau replied: “In the small patch of thistles.” “Is that so? No wonder you were not found last night,” remarked the spirits. On the approach of the next night he again entered the cave, when the spirits went about looking for him the whole night. At daylight Kaululaau went to the beach on the dry sand and sat there where the spirits came and asked him: “Where did you sleep last night?” “In the patch of thorny vines growing there. That is the place where I slept.” The spirits again asked him: “Where are you going to sleep tonight?” Kaululaau replied: “In the large surf where it rolls as high as a house. That is where I will sleep.” On the approach of night Kaululaau would again retire to the cave, and at daylight go out on the sand where he would be met by the spirits who would ask him: “Where did you sleep last night?” “In the small surf; you were all at the large surf,” Kaululaau would reply.

Through these deceiving answers the spirits got so overworked that they mostly all died off, leaving but very few of them alive. Pahulu was one of the spirits that was saved, because he left Lanai and went over to Kahoolawe to live. Kaululaau after this kept a fire burning all the time he remained on Lanai. Kakaalaneo upon seeing the fire burning on Lanai so continuously, asked the people: “Say, Kaululaau could not have been killed by the spirits?” “No,” replied the people. Therefore, Kakaalaneo sent some people in a canoe to go to Lanai and see if Kaululaau was indeed still alive or not. When the canoe arrived at Lanai, the people saw that Kaululaau was indeed still alive and he was still keeping the fire burning. The canoe then returned to Lele and the people told Kakaalaneo, the king, of what they had seen. When the king heard this he remarked: “Yes, he was sent to Lanai to be devoured by the spirits, but no! What does it mean? Well and good.” He then ordered a double canoe to go and bring Kaululaau home. This is how Kaululaau was saved and his history and life on Lanai has become famous even unto this day.

KAAO NO ELEIO.

O Lele, oia o Lahaina, i Maui ka aina, o Kakaalaneo, ke ’lii nui o Maui a puni ia wa. He kanaka mama loa o Eleio, he haalele ia ke kikiao makani e ia he, kukini; ekolu puni o Maui ia ia i ka la hookahi ke hele. No kona mama, hoolilo ke ’lii o Kakaalaneo ia ia, i kii awa i Hana i kona wa e ai ai. A makaukau ka ai ana o ke ’lii, holo kela a hiki i Hana, a loaa ka awa hoi mai; ia ia e hoi mai ai ma ke alanui, loaa ia ia o Kaahualii, he ’kua ia, nonoi mai ia Eleio i awa. I aku o Eleio: “Eia iho no ka awa o ko huluhulu-lemu, o ka wai no, ko hanawai hohono.” Lohe o Kaahualii, hahai a pau ke aho o Eleio; ike ke kaikuahine o Eleio ua pau ke aho, e noho ana i Kamaalaea, wehe i ke kapa a kuu i ka mai, hilahila ke akua a haalele ia Eleio. O ka inoa o ke kaikuahine o Eleio, o Pohakuloa. Ekolu hele ana a Eleio ma keia alanui, o ka hahai pinepine a ke akua, haalele ia alanui, a hele ma ka aoao huli komohana o Hana, e hoi mai ana a hiki i Kaupo.

Ia ia i hiki ai i Kaupo, e noho ana keia wahine i ke alanui, o Kanikaniaula ka inoa; kaha loa mai o Eleio hele ma ke alanui, kahea mai o Kanikaniaula: “Ea! Hele loa no ka, aole ka e aloha mai.” A lohe o Eleio i keia leo, huli aku la ia a aloha aku la. I mai o Kanikaniaula, e hoi ma ka hale, ae aku o Eleio. Maanei, e hoolohe iki kakou i ka moolelo pokole o Kanikaniaula. Ua make o Kanikaniaula i keia wa a laua e kamailio ana me Eleio, he kino wailua uhane keia, aohe kino maoli. He wahine maikai loa o Kanikaniaula, a he ’lii nui hoi no Hawaii mai a noho i Kaupo, Maui, a nolaila kana kane i hoao ai, he kanaka kuaaina, makaainana loa. O ka laua hana o ka mahiai a me ka hoa umu, o ka hanai holoholona, o ka lawaia, pela ko laua noho ana a hiki i ka make ana o Kanikaniaula. Hana iho la kana kane i hale puoa no kana wahine, i wahi no ke kino kupapau e waiho ai, eia nae, i ko Kanikaniaula wa e ola ana he hoailona alii kona mai Hawaii mai, he ahuula. Ua huna loa ia me ka ike ole o kana kane a hiki i kona la make, aole no hoi oia i olelo i kona alii ana.

A hiki o Eleio i ka hale, nana aku la, he kane ke noho ana, aole ua wahine nei, olelo aku o Eleio i ke kane: “Auhea la hoi ko’u hoa hele?” I mai ke kane: “Owai kou hoa hele?” “He wahine ko’u hoa hele,” pela aku o Eleio. “Ua make; o ka’u wahine ponoi, aia i kela hale e puoa mai la,” pela mai ke kane. I aku o Eleio i ke kane: “Ahia la o ka waiho ana i ka lepo?” I mai ke kane: “Alua la, o ke kolu keia o ka la a kaua e kamailio nei.” “Ae, akahi ka au a hana i ko wahine;” pela aku o Eleio. Hana iho la o Eleio a hala eha la, ola o Kanikaniaula, hoi a like me kona kino mamua.

Olelo mai o Kanikaniaula ia Eleio: “I aha la uanei ka’u uku ia oe? O kuu kino no paha?” I mai o Eleio: “Aole oe e uku mai ia’u, aia kau kane i hope a kuu haku, oia o Kakaalaneo. Ae mai o Kanikaniaula: “Ae, o ko’u haku ia; eia nae kahi makana au e lawe aku ai ia ia, he ahuula.” Ia wa ike ke kane, he ’lii o Kanikaniaula. “E hoi oe, a na po o Kane kii mai oe ia’u; e holo au i Hawaii i ko’u wahi, i keia mau la a hoi mai.” Hoi mai la o Eleio, me ka ahuula i kona a-i, e aahu ana. O ka ahuula, aole i loaa ia Kakaalaneo ko Maui alii.

Ma keia hele loihi ana o Eleio, ua huhu ke ’lii o Kakaalaneo, a kena ae la ia i kona mau ilamuku, e hoa ka umu a enaena, i umu e kalua ai ia Eleio ke hoi mai. Ua hoonoho aku o Kakaalaneo i na kiu e kiai i ka hoi mai o Eleio i ka pali o Aalaloloa, a ike i ka hoi mai, alaila, e hoa mai ko laila ahi i ike ko Lele nei poe, alaila, hoa ka umu i enaena mamua o ka hiki ana o Eleio. A hiki o Eleio ma ka pali o Aalaloloa, hoa ke ahi, ike ko Lele poe hoa i ka umu.

Ma keia holo ikaika ana o Eleio me ka aahu i ka ahuula ma kona kua, a hiki i Lele, kahi o ka umu e hoa ia ana, e noho ana o Kakaalaneo ke ’lii. Oia holo no ko Eleio a lele iloko o ka enaena o ka umu e waiho ana, ike o Kakaalaneo ke ’lii i keia mea ulaula maikai i luna o Eleio, kahea mai i na kanaka, “Lalau ia Eleio, lalau ia Eleio.” Ma keia lalau ana ia Eleio i loko o ka imu, ua lele o Eleio ma kapa a pakele i ka make i ke ahi. O ka ahuula hoi, ua weluwelu a kau liilii i na lima o na kanaka, koe nae kekahi apana i kona lima.

Kahea mai o Kakaalaneo: “E Eleio, hele mai oe maanei.” A hiki o Eleio, ninau aku ke ’lii: “Nohea keia mea maikai i loaa ai ia oe?” Olelo aku o Eleio: “Oia kuu mea i noho ai a hala keia mau la; he wahine maikai loa o Kanikaniaula, ka inoa, ua make, a na’u i hana aku nei a ola, a ua olelo aku nei au o oe ke kane.” I mai la o Kakaalaneo ia Eleio: “Heaha la hoi kou mea i lawe ole mai ai ianei?” I aku o Eleio: “Aia a na poo Kane kii aku au.”

A hiki o Eleio i Kaupo, i na po o Kane, ua hoi mai o Kanikaniaula mai Hawaii mai, me na ’lii, me na kanaka, me na aahu ahuula. Ia wa lakou i hoi mai ai a hiki i Lele, a hiki imua o Kakaalaneo, ia wa laua i hoao ai a noho pu iho la, he kane a he wahine, aole i loihi na la i hala, hookauhua o Kanikaniaula.

NO KAULULAAU.

O keia hookauhua ana o Kanikaniaula, ke ’lii wahine, o ka loaa ana ia o Kaululaau, ka mea nana i huhuki ka ulu o Lele a hiki i keia la. Ia la i ikeia ai ka hookauhua ana o ke ’lii wahine; eia ke ano, he iloli, he hoopailua, he ono i ka mea kupono. Hoouna aku la o Kakaalaneo i na elele e kaapuni ia Maui a puni, e nana i na wahine i hookauhua ia la hookahi me ke ’lii wahine. Eia ka manao o ke ’lii ma keia nana ana, i mau kanaka no ke keiki ke hanau ae, a hanau ke ’lii wahine he keiki kane, kapa ia ka inoa o Kaululaau. Ua hanau no hoi na keiki a pau ia la hookahi ma ka aina a puni o Maui, a ua pau lakou i ka hoi a noho pu me ke keiki alii me Kaululaau.

A nui o Kaululaau, nui pu me na keiki a pau loa (i loko o ia kau e noho ana no kona makuakane o Kakaalaneo i alii no Maui a puni), pii ke kino o Kaululaau i ka nui pii pu me ke kalohe. O na keiki a pau meia, pii lakou iluna o ka ulu e hahaki i ka hua, a koe ka hua iluna loa, aohe loaa ke lalau ae, ia wa lalau o Kaululaau i ka ulu a huhuki me kona mau lima, pela kana hana mau ana, a mehameha ka ulu o Lele; ia wa, nana ka makuakane o Kakaalaneo, a aloha i na kanaka i ka pau o ka ulu i ka uhuki ia. Nolaila aloha o Kakaalaneo i na makaainana i ka pololi, no ka pau o ka ulu ia Kaululaau i ka uhuki ia, hoihoi ia na keiki a pau me ko lakou mau makua e noho ai; e manao ana ka makuakane e emi iho ke kolohe o ke keiki, o ke aiwa loa aku ia.

Nolaila, noonoo ka makuakane i mea e lohe ai, a loaa, olelo aku i ka wahine a me na kanaka, e hoihoi o Kaululaau i Lanai e noho ai me ke akua, malama o lohe; ua pono ia noonoo o ke ’lii ia lakou, hooholo ae la lakou a holo. Kahu ka ai, ka ia, ke kapa, na pono a pau loa, holo na waa a me Kaululaau pu, a hiki i lanai, kiola ia aku la o Kaululaau a me na pono a pau i hoolako ia nona, a noho i uka hoi mai la na waa.

A noho o Kaululaau i Lanai, komo aku la ia i loko o ka moku akulikuli a moe iho la. I loko o ka moe, olelo mai la kona aumakua ia ia: “E Kaululaau e! E ala a hoi aku i ke ana me kou mau pono a pau loa.” Ala ae la o Kaululaau mai ka hiamoe ae, a nana aku la he wahi ana e hamama mai ana i kahi ana e noho nei, ku ae la ia a hoi aku la e like me ka olelo ia ia ma ka moe.

No Lanai. He moku akua o Lanai, aohe kanaka koe ke hiki ilaila, pau i ka ai ia e ke akua; aka, o Kaululaau, aole ia i pau, no kona maalea loa i ka hoopunipuni, e like me Punia. Ia po, ma ke ana o Kaululaau kahi i moe ai a ao, hele aku la ia a ma ka moku-akulikuli noho; hele mai la ke akua i ona ala, a ninau mai la: “E Kaululaau, mahea kou wahi i moe ai i keia po?” I aku o Kaululaau: “I kahi moku puakala uuku.” “Ae, malama no oe i loaa ole ai i keia po,” pela aku ke akua ia Kaululaau. A hiki mai ka po, hoi aku la keia moe i loko o ke ana, huli ke akua ia po a ao, hoi hou aku la keia a ke one maloo noho. Hele mai la ke akua a ninau mai la: “I hea kou wahi i moe ai i keia po?” “I ka moku nohu e ponaha mai la, ilaila ko’u wahi i moe ai.” Ninau mai la ke akua: “I keia po, i hea oe e moe ai?” I aku o Kaululaau: “I ka nalu nui, e hele ana a halehale ke poi iho, ilaila au e moe ai.” O Kaululaau, hoi aku la no ia a loko o ke ana moe, a ao ae, hele aku la ia ma ke one a halawai aku la me ke akua. Ninau mai la ke akua: “I hea kou wahi i moe ai i keia po?” “I ka nalu uuku, i ka nalu nui ae oukou,” pela aku o Kaululaau.

Ma keia hana hoopunipuni a Kaululaau, ua pau loa ke akua i ka make, a koe kakaikahi ke akua. O Pahulu ke akua i pakele, no kona holo ana mai Lanai aku a Kahoolawe; o Kaululaau hoi, e hoa mau ana ia i ke ahi i na la a pau loa o kona noho ana ma Lanai. A no keia a mau o ke ahi ma Lanai, olelo aku o Kakaalaneo i na kanaka: “Ea! aole paha i make o Kaululaau i ke akua?” “Ae,” pela mai na kanaka. Nolaila, hoouna o Kakaalaneo i ka waa e holo e nana i Lanai i ke ola o Kaululaau a me ka ole. A hiki ka waa i Lanai, nana aku la ka hana, e ola mai ana o Kaululaau, a nana keia ahi e a nei. Hoi mai la ka waa a hiki i Lele, a hai aku la ia Kakaalaneo ke ’lii. A lohe ke ’lii, olelo iho la ia penei: “U! i hoolei ia aku nei oe i Lanai e pau i ke akua, aole ka! Heaha la hoi?” Kena aku la ia i na waa e kii ia Kaululaau a hoihoi mai. Pela i ola ai o Kaululaau i kona mau la o ke ola ana; nolaila, ua kaulana kona kaao a me kona noho ana i Lanai a hiki i keia la.

LEGEND OF NIHOOLEKI.

Keauhou in Kona, Hawaii, was the birthplace of Nihooleki and it was from this place that he moved to Kuukuua, in Puuokapolei at Waianae, where he took unto himself a wife. The name Nihooleki was given to his spirit body; his name during his life time was Keahaikiaholeha, a chief, and was the greatest fisherman over all the whole country of Waianae. It was he that owned the mother-of-pearl fish-hook called Pahuhu that could catch so much aku. [701] He was at one time king of Waianae and had fished from all the head lands round about that country. He knew all the fish and fishing grounds in the ocean around that region. After a time he left his parents and young sister in Waianae and set sail for Waimea, Kauai, where he settled; for this was where his wife had come from, being her birthplace.

When Keahaikiaholeha arrived at Waimea he became the king of the whole of Kauai as his wife was its high chiefess. It was his custom to go out fishing every day. This mother-of-pearl fish-hook, Pahuhu, was a great hook; every time it was let down into the sea and pulled up the aku would follow it into the canoe until the canoe was filled with them. The canoe in which he used to go fishing was a double canoe ten fathoms in length, and was manned by twenty paddlers who were its complement to steady the canoe while he fished for aku.

At the death of Keahaikiaholeha, his body was brought back to Kuukuua, Waianae, where it was placed in a tomb. [702] The parents then proceeded to worship the spirit, as was the custom in those days of Hawaii, until it became so strong that it could go about in the form of a live person. After the spirit of Keahaikiaholeha had waxed strong, it returned to Waimea, Kauai, and again took his former wife and lived with her as her husband. The wife was not aware that this was her husband’s spirit, fully believing that it was her husband in real flesh. It was while in this spirit form, that he was named Nihooleki. All he did during the day time was to sleep, not even taking food; the wife being the only one that took food. When the wife got hungry she would go to her brothers for food and meat. On one of her calls for food and meat the brothers asked her: “Where is your husband?” The sister replied: “He is at home asleep.” “You have a queer husband. All he does is to sleep at home. How is he to satisfy his wife’s hunger? Except we help you, you will not be able to live.” While this conversation was going on between them, the husband heard all that was being said and when the wife arrived home Nihooleki asked his wife: “Have your brothers any mother-of-pearl fish-hooks?” “They have some.” “Go and bring one.” When the sister arrived at her brothers’ they asked her: “What have you come for?” “I have come for a mother-of-pearl fish-hook for your brother-in-law.” “That is right, that will get you something to live on. Here is a hook for the use of which we will charge ten aku. Here is another one for twenty aku,” etc. The wife took one of the hooks and returned. When she entered the house and approached where her husband was sleeping she called out:

Wake up Nihooleki, Wake up Nihooleki, The night comes and goes, The day comes and goes; The fishermen have sleepless eyes. Wake up, here is our mother-of-pearl fish-hook.

The husband asked: “What kind of a mother-of-pearl fish-hook is it?” “It is one resembling the glitter of a white shark,” answered his wife. “It is the one the fish will not bite at.”

It will catch but two aku. One for the male spirit, One for the female spirit. The arms of the paddlers would become uselessly lame. Where is the small pahuhu, The one partly eaten by Kane? Hanging there at the gable end Being watched by a noio. [703] The current is flowing towards Makaena Where swarm the aku, Where the giving would be a pleasure, When the worthless could have a share, When the hungry up at Waiahulu could also have a share.

At this the wife again returned to the brothers. “What is it you want?” [they asked]. “My husband says the fish-hook is no good; it will catch but two aku and one cannot at that rate give any away willingly,” replied the sister. The brothers again asked: “Where is the fish-hook that would induce the fish to bite more freely?” “My husband said that it is the one hanging up at the gable end of the house being watched by the noio.” When they made a search sure enough they found a mother-of-pearl fish-hook that was being watched by the small black bird; it was Pahuhu. The noio was the supernatural bird sister of Nihooleki.

Upon the arrival of the wife at their house, the husband was still asleep. She then called: “Here is the mother-of-pearl fish-hook.” “It is a Pahuhu,” Nihooleki answered.

That is the mother-of-pearl fish-hook that the fish want, You can then point with the hand, You can give with pleasure. The worthless can share, The hungry can also have a share Up at Waiahulu.

The wife then threw the fish-hook in the hand of her husband. He then rose, kissed it and wept over it. The reason why he wept was, because of his death he was thus kept away from his one great pleasure, fishing.

After the fish-hook was secured, Nihooleki said to his wife: “Go and get a canoe from your brothers. Not the one of five fathoms in length, nor the single canoe, but get me the double one that is ten fathoms in length. After you have secured the canoe, ask for twenty paddlers.” When the wife arrived in the presence of her brothers, they asked her: “Here you are again, what do you want?” She replied: “I want a canoe.” “Yes, you shall have one, take the one that is five fathoms in length.” “That is not the one he wants. He wants a double canoe that is ten fathoms in length.” “That cannot be. There is no double canoe of that size, nor would he be able to make use of it.” The sister replied: “He said there is such a canoe. It is in the canoe shed.” When a search was made they found one.

When the canoe was secured the twenty paddlers jumped aboard and took it to Nihooleki. When Nihooleki saw the canoe he knew at once it was the same one that was owned by him when he was alive. He then asked his wife: “Are you a favorite with your brothers?” “Yes.” “Go and tell them that I want twenty men to steady the canoe with.”

When the paddlers and canoe were ready the canoe was taken and left on the beach near the landing thinking that at the fourth crow of the cock they would make their start, as was the custom with the fishermen of those days; but it was not to be in this case. At the first crow of the cock the men got to the canoe; at the last crowing of the cock they pushed the canoe out. By this time all the other fishermen were out at sea. The men, however, still waited until daylight. When it became light enough to distinguish the features of the men they went back to the house feeling indifferent.

In the meantime Nihooleki was still in bed with his senses, however, all alert. The wife aroused him: “Wake up and make a start; this is the coolest time for the fishermen, when one is not made lazy by the heat of the sun.” He answered: “Wait until it is light; at sunrise.” Nihooleki then arose, got the bailing cup, reached for the calabash in which were kept all the fishing utensils, affixed his malo, then went out to the canoe and with one hand pushed it out into the sea. The paddlers then came down and jumped aboard. As soon as they got under way Nihooleki took out the fish-hook and began fishing. The aku came in such large numbers that in no time the canoe was loaded. They took this catch and threw it ashore. They went out and got a second canoe load and again it was thrown ashore. This was kept up until six canoe loads had been landed. By this time a large mound of fish had been piled up. The wife proceeded to give away, feed the pigs, give some to the loafers, sell some, and salt some, but a large number were still left over, there being so many. The people from the uplands came down with food, sugar-cane, bananas and everything else good to eat and all went home with fish, even those that came down without anything went home with their share. Those who were still in the uplands when they heard of the fish came down and returned with their share.

Nihooleki and his men then went out to mid-ocean along where his brothers-in-law were fishing, sailing right along by them. When his brothers-in-law saw his well-formed body they called out, “Puipuiakalawaia,” [704] making this his third name. Upon their arrival at Makaena, off Waianae, the men looked up and saw that they had reached the island of Oahu. Nihooleki again fished until the canoe was filled with aku. He then ordered his men to eat. After their meal when every one was satisfied the remaining fish were thrown out until the canoe was bare, when they set off until they landed at Kaunolu, in Lanai, where they again caught some fish and eat till satisfied. Again they set sail until they reached Keauhou, at Kona, Hawaii, when Nihooleki told his men: “You may all go ashore here while I remain with our canoe. When you go ashore, take each of you one aku apiece. There are twenty of you, making twenty aku. When you get to that shed of coconut leaves in front of that house, where women are seated, throw down the fish, but don’t look back.” The men then went ashore while Nihooleki turned the canoe around. On the return of the men they immediately set sail for Kauai, and the same day reached the Kauai waters where the brothers-in-law were fishing. Nihooleki produced the hook and again the aku came tumbling into the canoe until it was sunk deep in the water with fish. When the brothers-in-law looked up they saw the canoe and the fish; the canoe was so full that the men had to stand up. Upon their return to shore Nihooleki took up two aku for the male and female spirits, took a bath and went home, and told his wife: “Go to the paddlers and give them that canoe load of fish.” He then went in and laid down. The fish from the first catch were beginning to get spoiled.

This was kept up for many days and everybody had fish. One day the news about the great catches was carried to Kamapuaa in the uplands of Waiohulu. Kamapuaa upon hearing the great catches said: “I could get some of that fish if I can only get down to the coast.” Kamapuaa was the friend of Nihooleki; he was afflicted with the dropsy and was not able to walk; therefore some people carried him down to the beach; but being very heavy the men could only carry him a little ways at a time. By constant begging he however managed to get to the seashore. Before Nihooleki set out on a certain day to fish he gave his wife the following instruction: “In case a man with the dropsy should come, call him in as he is my friend.”

After Nihooleki had started, Kamapuaa arrived and came and looked in at the door. “You filthy man, begone,” said the wife of Nihooleki. Kamapuaa with the men that carried him down, went over to the hog pen and there waited for the return of Nihooleki his friend. When Nihooleki returned with the fish, he came and kissed his friend, and then turned to his wife and said: “You are indeed strange. I told you to take good care of my friend, but you have not done so. Never mind, you may stay, but I am going along with my friend.” He then told his friend to give some of the fish to the men who brought him down. The men took all they could carry away, but still many fish were left.

When Nihooleki and Kamapuaa were ready to leave Waimea and the wife, Nihooleki addressed his wife saying: “When you give birth to the child within you, call him by my name, Keahaikiaholeha. Here are the tokens by which I shall know him should he search for me, my club and my feather cape.” [705] When the wife heard these instructions she wept: by these words the wife knew that this was her own husband, Keahaikiaholeha. When the chiefs and his brothers-in-law heard that this was the king, they came chasing after him. He and his friend then dove into the sea and swam under water until they came up at Kuukuua, at Waianae. One of the Kauai chiefs, however, came following behind them named Pohakuokauai, the same being that rock which is seen at Waianae even to this day. As they drew near to the house where the parents and sister of Nihooleki were living and near to the tomb where his dead body was laid, Nihooleki then turned to his friend and said: “Where are you? When you reach our parents ask them: ‘Where is my companion that came along with me?’ They will then give you an answer. Then ask them where certain things that belonged to me are. Proceed and take up the threshold where you will find my war helmet; under the place where our sister sleeps you will find a feather cape; at the foot of her sleeping place you will find the lei palaoa; [706] and at the corner in the house is a kahili. Take our sister and make her your wife as she is fair to look upon and is also of proper age.”

At the close of his friend’s instructions, Kamapuaa continued on his way until he came in the presence of his friend’s parents and sister. After proving himself a friend of Nihooleki’s by producing the different articles in obedience to the instructions given him by his friend he was married to the sister of Nihooleki. Keahaikiaholeha, who was Nihooleki, entered the tomb and disappeared. Thus ends this story.

KAAO NO NIHOOLEKI.

O Keauhou, i Kona, Hawaii, ka aina hanau o Nihooleki, a malaila mai ka hele ana a noho i Kuukuua, i Puuokapolei ma Waianae, no laila ka wahine. O keia inoa o Nihooleki, he inoa kino wailua uhane; o kona inoa i ka wa e ola ana, o Kaehaikiaholeha, he ’lii, a he lawaia nui loa no Waianae a puni, a nana ka pa ai a ke aku o Pahuhu ka inoa. Ma Waianae kona wahi i noho alii ai, a malaila ua pau na lae i ka lawaia ia e ia, a ua akaka ka ia a me na koa o ia wahi. A noho na makua a me kahi pokii wahine i Waianae, holo aku la kela a Waimea i Kauai noho. No ka mea, no laila kana wahine, a malaila oia i hanau ai.

Ia Kaehaikiaholeha i hiki ai ilaila, lilo ae la no ia i alii no Kauai a puni, no ka mea, he ’lii kana wahine no Kauai a puni. O kana hana o ka lawaia i na la a pau loa, me ua pa ai nei ana o Pahuhu. I ka wa e kuu ai mai ka waa aku, na ka ia no e pii a komo ka waa. O kona mau waa e holo ai i ka lawaia, he mau kaulua, he umi ka loa, he iwakalua hoewaa, oia no hoi na kaohi.

A make o Kaehaikiaholeha, hoihoi ia mai a Kuukuua, i Waianae, waiho ia kona kino kupapau; i loko o ka hale puoa, o na makua, hana iho la laua ma ke ano hoomana o Hawaii nei, a ikaika ka uhane i ka hele mehe kanaka ola ala. A ikaika ka uhane o Kaehaikiaholeha, hoi hou i Waimea, Kauai, a hoao hou me ka wahine i ka wa ola, aole ike ka wahine he kino wailua keia a laua e noho nei. No loko o keia kino wailua keia inoa o Nihooleki, hookahi hana he moe i na la a pau, aohe ai ai, o ka wahine wale no ka ai i ka ai.

Moe iho la ka wahine a pololi, hele aku la i na kaikunane i ai, i ia. Ninau mai la na kaikunane: “Auhea ko kane?” I aku ke kaikuahine: “Aia no i ka hale kahi i moe ai.” “Kupanaha kau kane, o ka moe wale iho la no i ka hale, pehea la e moana ai ka opu o ka wahine; he anoai paha auanei ka maua ia oe.”

Ma keia mau olelo a pau a lakou i olelo ai, ua lohe kela i ka hale; a hoi aku la ka wahine a hiki i ka hale, olelo mai la o Nihooleki: “Aohe pa a ko mau kaikunane?” “He pa no.” “O kii o lawe mai.” A hiki i kahi o na kaikunane, ninau mai la: “Heaha mai nei kau?” “I kii mai nei au i pa hi aku na ke kaikoeke o olua.” “Pono, o ke ola iho la no ia; eia ka pa, he umi aku o keia, a he iwakalua o keia, a pela aku.” Hoi aku la ka wahine me ka pa a hiki, e moe ana kela, kahea iho la ka wahine penei:

E ala e Nihooleki, E ala e Nihooleki, Kaihele ka po, Kaihele ke ao, He mau maka hia-a ko ka lawaia, E ala eia ka pa a kaua.

Ninau aku ke kane: “Heaha ka pa?” “He lalakea,” pela mai ka wahine. “He pa ai ole.”

Elua no aku, Na ke ’kua kane, Na ke ’kua wahine, O na lima o na kaohi ke oopa. Auhea la kahi pahuhu iki, A kane i ai a koe koena, E kau ana ma ka hakala, E kiai ana ka Noio, E lawe ana ke au i Makaena? Kahi i laha mai ai ke aku, Kuhi ka lima lea ka haawi, Ai ka mauwale, Ai ka pehu o uka o Waiahulu e.

Hele hou ka wahine a hiki i na kaikunane: “Heaha kau?” “I olelo mai nei kuu kane, aohe ai o ka pa, elua no ka aku, aole e lea ka haawi.” I mai na kaikunane: “A auhea ka pa ai?” Olelo mai nei kuu kane aia ka i ka hakala o ka hale kahi i kau ai, he Noio ke kiai. I huli aku ka hana, loaa ua pa nei me ka Noio e kiai ana, oia o Pahuhu; o ka Noio, he kaikuahine (manu) no Nihooleki. A hiki ka wahine me ka pa i ko laua hale, e moe ana no ke kane, kahea iho la: “E ia ka pa, he Pahuhu,” olelo ae o Nihooleki.

He pa ai ia, Kuhi ka lima, Lea ka haawi, Ai ka mauwele, Ai ka pehu o uka, O Waiahulu e.

Kiola iho la ka wahine i ka pa a ka poho lima o ia nei; ala ae la keia honi, a uwe iho la; o ke kumu o keia uwe ana, o kona kaawale ana i loko o ka make, a kaawale kana mau oihana lawaia. A loaa ka pa, olelo aku o Nihooleki i ka wahine: “E kii oe i waa i ou kaikunane; aole ka waa elima ka loa, aole ka waa, kaukahi, o ka waa he umi anana ka loa a kaulua ia; a loaa ka waa, olelo aku oe, he iwakalua kanaka hoewaa.”

A hiki ka wahine imua o na kaikunane: “Eia oe, heaha kau?” I aku keia: “I waa.” “Ae, he waa, elima anana ka loa.” “Aole ia o ka waa ana i olelo mai nei, he mau waa kaulua ka, he umi anana ka loa.” “Wahahee, aohe waa kaulua, aole no e hiki ia ia ke hoe.” I aku ke kaikuahine: “He waa no ka, aia i loko o ka halau.” I huli aku ka hana e waiho mai ana.

A loaa na waa, kau na kanaka he iwakalua, hoe a hiki imua o Nihooleki, ike iho la no ia o kona mau waa no i ka wa e ola ana. I aku ia i ka wahine: “He punahele no oe i ou kaikunane?” “Ae.” “O hele a olelo aku, o na kanaka he iwakalua i mau kaohi na’u.”

A makaukau na hoewaa, a me ka waa, oioi mai la lakou a kokoe i ke awa, no ko lakou manao i ke kani-hana-moa e holo ai i ka lawaia, e like me ke ano mau o na lawaia, aole ka ’uanei peia. Kani ka moa kuakahi, i ka waa lakou nei; a pau na moa, panee lakou nei i ka waa; holo na lawaia e ae, pela lakou i kali ai a ao, a ikeia ka ili o kanaka, hoi aku la me ka molowa a ka hale noho.

O Nihooleki, ke moe nei me ka noonoo no. Hoala iho la ka wahine: “E ala, e holo, o ka wa oluolu keia o ka lawaia ana, aole e ohea i ka la.” “Pela a ao, a puka ka la.” Ala ae la o Nihooleki, a ke ka, a ka hokeo, hume i ka malo, hele aku la a na waa panee aku la, hookahi lima, lana ana na waa i loko o ke kai, holo mai la na hoewaa a kau iluna. Ia lakou i hoomaka ai e hoe, wehe ae la o Nihooleki i ka pa a lawaia aku la, na ke aku no i pii a komo na waa, kiola i uka; hoe hou a komo hou elua waa, kiola i uka, pela a hiki i ke ono na waa i komo, ku ke ahu o ka ia i uka. Haawi ka wahine, ai ka puaa, ka mauwale, kuai kekahi, kopi, aole e pau no ka nui loa. Iho mai la o uka, me ka ai, me ke ko, ka maia, na mea ono a pau loa, pela no hoi na mea iho wale mai, hoi me ka ia, lohe aku la ka poe o uka i ka ia, iho i kai, hoi me ka ia.

Holo loa aku la lakou a ka waena moana, e lawaia ana na kaikoeke, kikaha loa aku la ko lakou nei mau waa, holo no; nana mai la na kaikoeke i ke kino, a kahea mai la o Puipuiakalawaia. Nolaila akolu inoa o keia kanaka. A hiki lakou i Makaena, ma Waianae, nana ae la lakou o Oahu keia aina. Lawaia hou iho la o Nihooleki a komo na waa i ke aku; kena aku la ia i na hoewaa e ai; ai iho la a maona, kiola ka ia, a waiho wale na waa. Holo aku la lakou a pae i Kaunolu i Lanai, lawaia hou a loaa ka ia, ai a maona. Holo hou lakou a hiki i Keauhou, ma Kona, Hawaii, i aku o Nihooleki i na hoewaa: “O oukou ke lele i uka, owau ke noho i ka waa o kakou. I ko oukou wa e lele ai, pakahi na aku i ko oukou mau lima, he iwakalua oukou he iwakalua aku; lele no oukou a kela lanai niu ma ke alo o na hale, e noho ana na wahine, kiola aku i ka ia, mai huli hou i hope.”

A lele lakou la, hoohuli keia i na waa imua, a hoi mai la lakou ia la hookahi mai Hawaii mai, a hiki lakou i ka moana o Kauai, i kahi o na kaikoeke e lawaia nei. Wehe ae la o Nihooleki i ka pa, na ke aku no e pii a komo na waa, nana mai la na kaikoeke i na waa, a me ka ia, ua piha na waa a ku na kanaka iluna. A hiki lakou i uka, lalau iho la o Nihooleki elua aku, na ke ’kua kane, na ke ’kua wahine, auau a pau, hoi aku la a ka hale, i aku i ka wahine: “O hele a na hoewaa haawi aku i na waa ia na lakou.”

Hoi aku la no keia moe. O ka ia mua, ua pilau. Pela no ka lawaia ana a loihi na la, kui aku la keia pihe ia a lohe o Kamapuaa, i uka o Waiohulu, olelo iho o Kamapuaa: “Na’u ia ia o kuu hiki ole i kai.” O Kamapuaa, he aikane na Nihooleki, a o Kamapuaa hoi, he pehu kona mai, aohe hiki i ka hele; nolaila, auamo na kanaka, a o ke kaumaha haalele, pela no ka iho ana a hiki i kai. Mamua o ka holo ana o Nihooleki i ka lawaia, olelo aku i ka wahine: “I iho mai auanei ke kanaka pehu, o ko kane ia kahea ia aku, o kuu aikane ia.”

A hala aku o Nihooleki i ka lawaia, hiki o Kamapuaa a kiai ana i ka puka o ka hale: “Kanaka pilau, hele pela,” pela mai ka wahine. Hele aku la o Kamapuaa a ka hale puaa noho, me na kanaka nana i auamo mai, kakali o ka hoi mai o ke aikane. A hoi mai la ke aikane o Nihooleki me ka ia, lele mai la honi i ke aikane, a olelo aku la i ka wahine: “Kupanaha oe! Ua olelo aku au ia oe, e malama oe i kuu aikane, aole ka! Heaha la hoi, e hele ana au mahope o kuu aikane, e noho oe.” Kena aku la keia i ka ia, i ke aikane, ohi na kanaka nana i auamo o Kamapuaa a koe ka ia.

A makaukau laua e haalele ia Waimea a me ka wahine, i aku o Nihooleki i ka wahine: “O ke keiki au e hapai nei, kapa iho oe i kuu inoa, o Kaehaikiaholeha; eia ka hoailona ke imi ae ia’u, o kuu laau a me kuu ahuula.” A lohe ka wahine i keia kauoha, uwe iho la. Maopopo i ka wahine, o kana kane no keia o Kaehaikiaholeha i kona wa e ola ana. Lohe aku la na ’lii, a me na kaikoeke, o ke ’lii no keia, alualu mai la lakou, luu laua nei i ke kai, a ea ana i Kuukuua, ma Waianae. A hookahi o Kauai alii i moe poo mai, o Pohakuokauai, oia kela pohaku ma Waianae a hiki i keia la.

A kokoke laua i ka hale o na makua a me ke kaikuahine, a e ku ana hoi ka puoa hale o ke kino kupapau ona. “Auhea oe, i hele oe a hiki i na makua o kaua, ninau aku oe auhea la ko’u hoa hele i hiki mai nei? Na lakou ia e olelo mai. Alaila, ninau aku oe ia lakou i kou mau mea, alaila, wehe iho oe malalo o ka paepae puka, aia malaila ka mahiole; malalo o kahi moe o ke kaikuahine o kaua, he ahuula; ma na wawae, ka lei niho palaoa; ma ka hio o ka hale, he kahili. A o ke kaikuahine o kaua, o kau wahine no ia, no ka mea, he wahine maikai, ua nui no ke kino.” A pau ka olelo ana i ke aikane, hele o Kamapuaa, a hiki i na makua a me ke kaikuahine o laua, hana aku la ia e like me na olelo a ke aikane, a lilo iho la he kane na ko laua kaikuahine.

O Kaehaikiaholeha, oia o Nihooleki, komo aku la ia i kona puoa kupapau a nalo iho la, oia ka pau o kona kaao ana.

LEGEND OF KEPAKAILIULA.

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