CHAPTER II
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Kepakailiula then continued, saying: “I am going [home] and you must remain. After two days have passed, on the third day I will be back again. You must put up a flag to show me your whereabouts.” He then set out for Kohala.
When everybody woke up in the morning they saw Kakaalaneo standing in the dung heap [head down]: so they hastened and removed him from his uncomfortable position. Kakaalaneo being also a fortune teller, like Kiinoho, after coming to himself, said: “Yes, you have escaped me this time because my eyes have failed me, for my spear never misses a blade of grass, an ant, or a flea, while your shadow is much larger. I will kill you [yet].” When Makolea heard the boast of Kakaalaneo, she wept for Kepakailiula. Her husband upon seeing her weeping said: “You are weeping for Kepakailiula your paramour. I shall kill him when I see him.”
When Kepakailiula reached Kohala he immediately retired. Upon waking up in the morning, he asked his young wife, Kapuaokeonaona: “Are you much thought of by your father?” She answered: “Yes, he will do whatever I ask him.” “All right then, go to your father and tell him that you wish all the people of Kohala to go to Maui with me on a visit. No one shall stay behind except those that are unable to walk. Ask for all the men, women and children and let all the canoes of Kohala be furnished for this voyage.”
When Kukuipahu heard the wish of his daughter, the messengers were sent to proclaim this wish to the people. On the second day the people came together and on the third day they started for Maui. The ocean was so entirely covered with the canoes that it was impossible to see the waves. On this voyage Kepakailiula and his young wife Kapuaokeonaona, his two foster fathers Kiinoho and Kiihele and their wife were in one canoe; Kukuipahu was all by himself in his canoe, while the rest of the people in their canoes followed behind. The entire distance from Kohala to Hana was covered with the canoes making the Alenuihaha channel look red: hence the old saying, “Kohala is crowded to its uttermost ends with people.” When the canoes reached Hana, Kepakailiula’s canoe was the only one that landed while the others laid to in the offing. Kepakailiula upon jumping ashore was urged upon by his fathers, Kiinoho and Kiihele, that they be permitted to follow him, but their son would not consent to their coming ashore, saying: “No, you two must remain on the canoe, in case of my death in this encounter, you will have your means of escaping to Hawaii, but in case I live then come ashore.”
Hana on this occasion was filled with the chiefs and men, who were ready to fight for Kakaalaneo their king. As Kepakailiula stood on the sand, the crowd shouted in admiration of his beauty and manliness. He then walked further inland until he reached solid ground, where he stood twirling his war club called Oleloikahie. Kakaalaneo upon seeing Kepakailiula came up to meet him, holding two spears, one in his right hand and one in his left. Kakaalaneo was noted as a spearsman from Hawaii to Kauai. No chief or soldier equaled him for his great strength. He could hit a blade of grass, an ant, and even a flea with his spear. Because of this great skill and strength, the kings of Hawaii, Oahu and Kauai were afraid of Kakaalaneo.
As Kakaalaneo drew near he said: “Who shall have the first chance? Shall it be the stranger or the son of the soil?” [722] Kepakailiula replied: “Let the son of the soil have the first chance and the stranger the last.” As soon as this was said, Kakaalaneo threw his spear with the full belief that he would hit Kepakailiula. As the spear neared Kepakailiula, he made a quick motion of the right elbow outward and allowed the spear to enter in between his arm and body and then closed his arm again on the spear, as the wind whistled by and the point of the spear quivered. The spear was held this way for a moment and was then thrown onto the dung heap. Kakaalaneo believed he had surely hit Kepakailiula, so expressed his delight in the following chant:
I have hit him with my spear, My spear never misses its object when thrown At a blade of grass, At an ant, at a flea, Why should it miss you a larger object? Die, you shall not escape.
When Kepakailiula threw the spear away, Kakaalaneo looked on and said:
Why did my spear miss the mark? Was it pushed from its course by a southern storm? Or warded off by the lauawa? [723] You have escaped my right, You shall be caught by the spear in my left. You shall die, you shall not escape.
Kakaalaneo threw another spear. Kepakailiula opened out his left elbow and allowed the spear to pass between the arm and body, when he closed his arm on it and held it there for a moment, then threw it on the dung heap after the first spear. When Kakaalaneo saw that he had again failed and having no other weapon, he turned to flee. Kepakailiula then called out: “Is the mighty one then about to flee?” With this he swung his war club Oleloikahie upwards and struck his opponent between the legs which cut him in two. Kakaalaneo with his last gasp then cried out: “Ye chiefs of Maui, are you then to see me thus die without rendering me some assistance?” At this the Maui chiefs and warriors jumped on Kepakailiula. Kepakailiula dropped his war club and met them with his hands, catching those that came near him and breaking them in two, allowing none of the chiefs to escape. The soldiers when they saw this turned and fled. Kiinoho and Kiihele then jumped ashore and entered into the fight thus making three on their side. Kepakailiula led the fight uprooting the trees and rocks on his way and rolling them onto the enemy. When Kukuipahu saw his son-in-law causing a great slaughter amongst the people he took up the young wife in his arms, ran in front of Kepakailiula and stood her up. When Kepakailiula saw it was his young wife, Kapuaokeonaona, he took her up, placed her on his back and retraced his steps, thus putting a stop to the useless slaughter of the people.
The people from the canoes then came ashore, baked the pigs and food and dwelt in the abandoned houses. Kepakailiula after calling the people together addressed them saying: “If you wish to reside on Maui do so, and if you wish to return to Hawaii you may return.” This voyage to Maui was the commencement of the exodus of the people from Kohala and they became children of the soil of Maui, even to this day.
Kepakailiula then turned to Kukuipahu and said: “Behold the land and everything in it. From the mountains to the sea it is yours. You shall be its king, only reserving to myself the rights due a conqueror.” Kukuipahu thus became the king of the whole of Maui.
The tidings of this great victory of Kepakailiula were carried to Oahu, and when Kakuihewa the king heard of it, he became afraid, because Kakaalaneo the most skillful spearsman, the king greatly feared by him, had been killed by this man. Kakuhihewa therefore took the name of Kepakailiula [724] and made him his son and told his immediate attendants: “Go and bring my son to Oahu that he may enter into his land.” Upon the arrival of the canoes at Maui and landed at Kapueokahi, Hana, the messenger asked: “Where is the chief Kepakailiula?” “In those long large houses.” [725] When the messengers arrived at the houses indicated they again asked for the chief, Kepakailiula answered: “I am he.” The messengers replied: “We have come to take you to Oahu upon the request of your father, Kakuhihewa, that you may enter the land.” The chief consented to this and sailed for Oahu, taking with him his two wives, and his foster fathers with their wife. Upon their arrival at Oahu they landed at Waikiki, where Kakuhihewa was residing at the time. Kakuhihewa then gave the whole of Oahu over to Kepakailiula. Kepakailiula then in turn made his foster fathers the joint kings of Oahu, to have possession of everything on the land, under the land, and from the mountains to the sea, reserving to himself and Kakuhihewa their rights [726] as rulers. The foster fathers thereupon became the joint kings [of Oahu].
After they had been in Waikiki for about four days they joined with the people of the place in their daily pastime surf-riding. In this day’s sport Makolea, the wife of Kepakailiula also joined in with the bathers and went in surf-riding. Makolea upon joining the bathers took the surf breaking over that place known as Kalehuawehe. While she was enjoying her rides, Keaumiki and Keauka [727] arrived from Kauai and took Makolea away with them.
The king of Kauai at this time was Kaikipaananea. He was noted for his great strength in wrestling, both in the open way, catch-as-catch-can, and in the style where they get down on all fours. No man at the time was found that could throw him. He was also very skillful in giving and solving riddles; he was known to win on every occasion. He was, however, without a wife. Keaumiki and Keauka were his guardians and immediate attendants. When Makolea arrived at Kauai, she became the wife of Kaikipaananea the king.
Upon the disappearance of Makolea the people were greatly excited and began to think that she must have been killed by the surf and carried out to sea. Kepakailiula, however, said: “No, she is not dead, she has been taken by Keaumiki and Keauka, by the order of the king of Kauai, Kaikipaananea.” He [Kepakailiula] remained with Kapuaokeonaona, the young woman, with whom he for the first time cohabited. On the third day after the disappearance of Makolea, Kepakailiula asked Kakuhihewa: “I want a small canoe. Since he has come and taken my wife in the way of a thief, I too will adopt the same course.”
When Kepakailiula arrived at Waimea, Kauai, where he landed, he took his canoe and broke it into small pieces [728] and left them on the shore. He then started off until he came to a man of note, who was very wealthy, a high chief under Kaikipaananea. When Kepakailiula met him he was taken in and made the friend of this chief. On the next day he asked his friend: “What is the cause of the shouts in that house where the people are gathered?” His friend replied: “That is our king, Kaikipaananea, he is wrestling. After that they will have a boxing match, and then they will give and answer riddles; no one can beat him, he is always the winner.” Kepakailiula again asked: “Can it be seen?” “Why not?” “Let us go there then?” When they arrived the place was packed with people.
Kaikipaananea upon seeing Kepakailiula called out: “Say, will the stranger join in the wrestling matches?” “I am not versed in such sport.” “Let us box then.” At this Kepakailiula gave his consent saying: “All right, I know something of that game, but not very much. I am, however, willing to try with the son of the soil.” Upon taking their positions, Kaikipaananea after a while hit Kepakailiula which stunned him and caused him to stagger, but he did not fall. Kepakailiula then struck a blow at Kaikipaananea which knocked him down. He laid on the ground for a period of time long enough to cook an oven of food when he arose and said: “Yes, that was certainly good, you make an interesting opponent.”
After this Kepakailiula and his friend returned home. On the day following they again resorted to the king’s games where another boxing match was had in which Kaikipaananea broke an arm. At the close of the games they came home.
Soon after they reached home, the king’s public crier, named Kukaea (this man lived on the filth of Kaikipaananea, never having tasted food or meat from his childhood), arrived crying: “Everybody is commanded to be at the king’s audience on the fourth day to answer the king’s riddles. No man, woman or child shall stay at home, excepting those who are unable to walk.” As Kukaea approached the house where Kepakailiula was staying, Kepakailiula called out to the public crier: “Come.” His friend spoke up: “He is a filthy man, he lives on nothing but the king’s excrement.” [729] Kepakailiula answered: “You call him.” When Kukaea came up to them, he said: “I am a filthy man, I live on filth. I am offensive to the smell.” Kepakailiula ordered: “Open your mouth.” Kukaea opened his mouth when water was poured into it and he was requested to wash himself, then new clothes were offered him. Then food and pork were given him and he sat down and eat until he was satisfied. Then he turned to Kepakailiula and said: “What shall I give you in return for your kindness, in giving me food and meat. I have traveled around Kauai but no one ever fed me as you have done this day. Here at last I have found that food and pork are pleasant to the taste. I will pay you by giving you the answers to the king’s riddles, for no other person knows them but myself, the king’s personal attendant.” Kepakailiula then asked him: “What are his riddles and the answers to them?” “They are these:
Step all around, step to the bottom, Leaving, reserving a certain place.
“That is the first riddle. The answer is house, reserving an opening for the doorway.
The men that stand, The men that lie down, The men that are folded.
“That is the second riddle. The answer is, house, again. The timbers that stand, the battens that are laid down and the grass that is folded. I must go home now. When the day arrives, you must come up. I will prepare the oven and when it is heated you answer the first riddle; and when you see the stones thrown out onto the sides, answer the second riddle; after that I will take ahold of the king and throw him in the oven.”
On the day appointed, Kepakailiula and his friend went to the king’s house. As they came in the king saw them and called out: “Let the stranger be seated here.” As soon as he sat down, the king said: “Will the stranger join in the fun?” Kepakailiula replied: “Yes.” “I have two riddles,” said the king. “If the right answers are given to them, I will be baked in the oven. If they are not answered correctly, you will be baked in the oven. These are the conditions.” The king then gave the first riddle.
Step all around, step to the bottom, Leaving, reserving a certain place.
“The second one is this:
The men that stand, The men that lie down, The men that are folded.
“These are my riddles, I want the stranger to understand. If you give the right answers you will indeed live, but if you fail, I shall kill you. I will bake you in the oven.” When Kepakailiula saw that the oven was heated, he gave the answer to the first riddle:
“It is a house. It is thatched all around, reserving the door way.” “Yes, you have given the right answer to my riddle; my second one is yet to be answered. If you fail, I shall kill you.” Kepakailiula looked at the oven and when he saw the stones being thrown to the side he answered the second riddle:
It is also a house. The timbers that stand, The battens that are laid down, The grass that is folded.
“What! Who has told you?” While he was expressing his wonder he was thrown in the oven by Kukaea. At this time, the chiefs and men of Kauai jumped in to help their king, but Kepakailiula, his friend and Kukaea fought so well and bravely that great numbers were slain, forcing the Kauai people to flee to the mountains. Makolea the wife of Kepakailiula was soon after found and they returned to the home of his friend. Upon arriving at the house, Kepakailiula gave Kauai over in charge of his friend with Kukaea under him. They then remained on Kauai for many days. Thus ends this legend.
KAAO NO KEPAKAILIULA.
MOKUNA I.
O Keaau i Puna, Hawaii, ka aina hanau o Kepakailiula. He huamoa kona kino o ka hanau ana mamua. O Ku ka makuakane, o Hina ka makuahine; o Kuaikalolo a me Aiakoake, na mua o Kepakailiula; o Kiinoho a me Kiihele na kaikunane o Hina. O Kiinoho, he noho ka hana i loaa ia ia, aole e hele ma o a ma o; he kanaka akamai loa o Kiinoho ma ke kilokilo ana, he hiki ia ia ke ike i ko na wahi loihi a me ko na wahi kokoke. O Kiihele, he hele kana hana nui, he kanaka mama loa i ka hele, e puni o Hawaii i ka la hookahi, a hoi i ka hale me ka po ole o ka la hookahi. He mau alii lakou no Puna a puni mai na kupuna mai a loaa lakou.
I ka po, loaa ka moeuhane ia Kiinoho, olelo mai ke ’kua ia Kiinoho: “E hoi olua i ka aina o Paliuli e noho ai, o oe a me Kiihele, aia ilaila na pono a pau loa, aohe luhi.” Ekolu po o ka loaa ana ia Kiinoho o keia moeuhane; olelo aku ia ia Kiihele i keia moe i loaa iaia, hoomaauea o Kiihele, aohe manao he oiaio ka Kiinoho olelo. I ko laua moe ana i ka po, loaa like ia laua a elua keia moeuhane; a ao ae la, kuka iho la laua no ka hoi i Paliuli. Hoomakaukau laua, he puaa lau, he awa lau, he ia lau, he moa lau, he kapa lau, he malo lau, a makaukau. Moe laua ia po, a kani ka moa alua o ke kakahiaka nui po eleele, ala ae la laua a pii i Paliuli, me ka ike ole o ko laua kaikuahine a me ka lehulehu.
Ua olelo ia ma keia kaao, o ka mua keia o ka loaa ana o Paliuli i ke kanaka, mai ke ’kua mai, a mahope hoi hou i ke ’kua, nolaila, nalo o Paliuli a hiki i keia la.
A hiki laua i Paliuli, i nana aku ka hana, he aina maikai loa, papu, momona, nui na mea ai a ke kanaka, nunui ka hua o ka ohia e like me ka ulu, a he loko ia kekahi e waiho ana, o na ia a pau o ka moana, a koe ke kohola a me ka mano, aole i loko o ka loko. Noho laua mahiai, hanai holoholona, a nui na mea a pau ia laua; ku ke ko a hina ilalo, a ala hou mai; ka maia a helelei ilalo; ka puaa a kea ka niho; ka moa a wini kakala; ka ilio a palahalaha ke kua.
I aku o Kiihele ia Kiinoho: “Kupanaha kaua, nawai la auanei e ai keia mau mea a kaua e hana nei?” I mai la o Kiinoho: “Na ke keiki a kaua na Kepakailiula. E kii kaua.” Iho aku la laua mai Paliuli aku a hiki i Keaau, kahi o ko laua kaikuahine, o Hina e noho ana.
Eia hoi, mamua aku o ko laua hoi ana i Paliuli, e hookauhua ana o Hina i ke keiki, a hiki hou laua, ua hapai o Hina, aole nae i hanau. A pau ke aloha ana a me ka uwe ana, eu ae la o Hina e hele i waho e hoolualu ai. I aku o Kiinoho ia Kiihele. “E kii aku oe i ke keiki.” I mai o Kiihele: “Aia ihea?” “Aia i kahi e noho la o Hina.” A hiki o Kiihele i kahi o Hina i noho ai, e waiho ana he huamoa. Lawe ae la keia a wahi i ka ahuula o ka manu. Hoi aku la laua a hiki i Paliuli, hana iho la o Kiinoho ma kona mana, a hala ke anahulu oia he umi po, wehe aku la i ka ahuula, ua kino, he keiki maikai loa, a nana iho la laua aohe ona lua e ku ai.
Waiho hou laua a hala na anahulu eha (oia he kanaha po), nana hou laua, he keu o ka nani a me ka maikai. Aohe puu, aohe kee, pali ke kua, mahina ke alo; o kona ili a puni, ua like me ka ahuula ka ula o ka ili a me na maka. Ua lilo o Kepakailiula i ahi no Paliuli, ka ula mau i ke ao a me ka po, no kona maikai loa, a o kona lua e like ai, o ka pele o Kilauea. A o Pele, i ka lua o Kilauea, a hoi o Kepakailiula i Paliuli, alua mea a Puna, a me Hilo e nana ai i ke ao a me ka po, o neia mau mea ula elua. Nolaila, ua kapaia o Kepakailiula: “O ka hiapo o ka Hiwahiwa o Paliuli.”
Aohe ai o Kepakailiula i ka ai a me ka ia, hookahi ana mea ai o ka maia, hookahi ahui, hookahi ai ana. Nana aku o Kiinoho a me Kiihele i ke keiki, a o ka wahine ole, i iho: “U! Maikai oe, aohe puu, aohe kee, a hookahi ou puu o ka wahine ole.” I aku o Kiinoho ia Kiihele: “E hele oe e imi i wahine na ke keiki a kaua.” Ae aku o Kiihele, a hele mai la ia ma Hilo a hiki io Kukuilauania, he wahine ia. Nana ia i kona maikai, he maikai no, a hookahi hewa o ka puu o na maka, e like no me ke ano o ka hua kukui.
Haalele ia ia Kukuilauania, a hala o Hilo a luna o Hamakua, aohe wahine maikai; a hala ia, hiki i Kohala, aohe no he wahine; nana aku la o Kiihele a o ka uliuli o ke a a o Kaniku, i ke kaha. Hoi aku la a hiki i Paliuli, ninau mai la o Kiinoho: “Pehea kau huakai?” I aku o Kiihele: “Aohe wahine.” Ma ia la hookahi no, huli aku la ia hele ma Puna, a loaa o Kohala, he wahine maikai ia, a o ka okole he puupuu, e like no me ka hala o keia wa. Haalele o Kiihele, hele aku la ia a Kau, loaa o Manienie, he wahine maikai ia, a o ke pa o ke kikala, he nee ilalo, e like me ko ka Manienie ano a kakou e ike nei.
A haalele o Kiihele ia Kau, hiki i Kona, loaa o Makolea, he wahine maikai, aohe puu, aohe kee, pale ke kua, mahina ke alo. O Kahaluu ka makuakane, o Keauhou ka makuahine. O Makolea, ua paa i ka palama ia a moe me Kakaalaneo ke ’lii o Maui, no ka mea, he ’lii no o Makolea a me kona mau makua no Kona a puni. A no ka lohe i ke akamai o Kakaalaneo i ka o ihe, he ku ka pua mauu, ka naonao, ka ukulele, makau na makua a haawi na Kakaalaneo o Makolea.
Hele aku la o Kiihele a ku ma ka puka o ka hale o Makolea, aloha aku la keia: “Aloha olua.” Aloha mai la o Makolea a me kona kahu. Ma ko laua ike ana mai ia Kiihele, he kanaka maikai loa imua o ko Kona poe iho, a hoohie, a hookohukohu mai la ka laua la kamailio. Kahea mai la laua la: “Komo mai,” komo aku la o Kiihele a ma ka nio o ka puka noho iho la. Ninau mai la o Makolea: “Mahea mai oe?” I aku o Kiihele: “Maanei mai nei.” “Heaha kau huakai o keia la hao?” “He imi wahine.” “Nau no?” pela mai o Makolea. I aku o Kiihele: “Na ka maua keiki.” I mai o Makolea: “Me oe iho la no ka maikai?” “Aole, he ili wawae ko’u maikai no kona maikai.” A lohe ke ’lii wahine i keia olelo a Kiihele, ua hakui kona puuwai e launa koke. I aku ia Kiihele: “O kii hoi ha i ka’u kane a lawe mai, mai lohi oe.”
Hoi aku la o Kiihele a hiki i Paliuli, ninau mai o Kiinoho: “Pehea kau huakai?” I aku o Kiihele: “Ua loaa ka wahine no Kona, o Makolea.” Ae mai o Kiinoho: “Ae, he wahine maikai na, ua palama ia a na Kakaalaneo ke ’lii o Maui.” (Ma kona ike kilokilo keia olelo.) “A hea hele kakou?” “Aia a apopo, a kela la aku, pela wau i olelo aku nei.” Hookahi no keia la a Kiihele, e hele nei a hoi i Paliuli.
I loko o ia mau la, uwe paiauma o Kiinoho a me Kiihele ia Paliuli, i ka haalele, honi i na mea a pau loa, pela laua i aloha ai ia Paliuli. A hiki i ka la e hele ai o lakou, haawi o Kiinoho a me Kiihele ia Paliuli no ke ’kua, oia ka nalo a hiki i keia la o Paliuli, aole ike hou ia.
A hele lakou, ku ae la o Kiihele me Kepakailiula a hele, me ka paa o ke keiki i ka ahuula, ua wahi ia a paa. O Kiinoho, noho iho la ia, huli hope aku o Kiihele a olelo aku: “Ka! Kupanaha oe, hele ka hoi ka kaua keiki, noho oe.” Ia olelo, hele o Kiinoho. Ma keia la hookahi, hiki lakou i Kona, a hiki i ka hale o Makolea, lilo ae la laua he kane a he wahine. I aku o Kepakailiula i na makuakane: “Eia ka olua wahine o ke kahu o Makolea, i hookahi wahine, i elua olua, hele aku a kahi e noho ai, hoolohe mai, i make au, hele aku no, aka hoi, i ola au, aole hoi a ia.”
Noho aku la laua hookahi hana o ka moe, a haohao na makua i ka ike ole ia aku o Makolea, no ka mea he wahi kaawale ko laua. Hele mai la laua e nana, a ike iho la laua, he kane ke kumu o ka nalo ana. Lawe ae la laua ia Makolea a kau iluna o na waa, holo i Maui, haalele aku la ia Kepakailiula e moe ana. Ala mai la o Kepakailiula a na makua, hele mai la mauka a Kohala, makai na waa me ka wahine. A hiki i Kohala, holo loa na waa i Maui, noho lakou i Kohala.
O Kukuipahu ke ’lii o Kohala ia wa, a he wahi kaikamahine hookahi kana, o Kapuaokeonaona kona inoa, aole nae i nui loa, aka, he helehelena maikai kona ke nana aku. Nana mai la o Kukuipahu ia Kepakailiula, a o ke kanaka maikai, lawe ae la ia i keiki ponoi nana, a malama iko la, a olelo aku la o Kukuipahu: “Eia kau wahi wahine kou poohiwi o ka po e moe ai.”
Ekolu la i hala i ko lakou noho ana i Kohala, po iho, a moe loko o ka hale, hele aku la o Kepakailiula a ka lae kahakai, ilaila he wahi waa, holo aku la ia i Maui ma Hana, ilaila o Makolea, me Kakaalaneo e noho ana. A pae i uka, nana aku la ia, ua ona o Kakaalaneo i ka awa, i loko o ia ona awa o Kakaalaneo, kahea mai la i ka wahine:
Makolea, Makolea, Hoi aku oe a ka aleo, Haliilii i ka moena Hoholo ke kapa, ka uluna, Hoi aku kaua ilaila e moe ai.
Hele aku la o Makolea me na wahine, haliilii a paa, hoi mai la. Hiki o Kepakailiula, hana lepo iluna o ka moena a paele. Lawe aku la o Makolea ia Kakaalaneo a luna o ka moena, paele i ka hana lepo. “Kupanaha oe; ua ike no hoi paha oe he lepo ko keia wahi, haliilii no oe. E lawe ka moena a na hope o na waa haliilii, ilaila kaua e moe ai.” Hoi aku la lau a ma ka hope o na waa moe, ke pee nei o Kepakailiula. A hiamoe o Kakaalaneo, lawe ae la keia ia Makolea a noho i ka nahele, malaila laua i nanea iho ai a kokoke e ao, hoi o Kepakailiula i Hawaii, me kona ike ole ia, a pae i Kohala; hoi aku la e moe ana no loko o ka hale, moe iho la keia me kahi wahine opio, a hiki i ka wa ai o ke ’lii hoala mai la, ala ae la keia.
I ka lua o ka po, pela no ka ia nei hana. A hiki keia i Maui, ma Hana, e moe ana no o Kakaalaneo me Makolea ma hope o na waa, lalau iho la no keia i ka wahine lawe. O ke kane, o Kakaalaneo, lawe aku la keia a ke kiona hana lepo, kukulu i ke poo ilalo, o na wawae iluna, aohe eu ae, ua ona i ka awa. Moe laua a kokoke i ka wa hoi o ia nei, uwe mai o Makolea:
Aloha wale oe i ka make; O kuu kane, he akamai i ka o ihe, Aoe hala ka puamauu, Ka naonao, ka ukulele.
I aku o Kepakailiula ia Makolea:
He hua kona, he hua ko’u. He laho kona, he laho ko’u. He keiki kane ia, he keiki kane au. Aole i akaka na ai, nana paha, na’u paha.
MOKUNA II.
Olelo aku la o Kepakailiula: “E hoi au, e kali oe, elua la e hala ia’u, i ke kolu hiki au, kukulu oe i lepa nou,” a hoi kela i Kohala.
Ala ae la na mea a pau i ke kakahiaka nui, e ku mai ana o Kakaalaneo i ke kiona hoolei lepo, kii ia aku la. O Kakaalaneo, he wahi ike kona ma ke ano kilokilo, e like me Kiinoho. Olelo mai la: “U! Pakele oe ia’u no ka ike ole o kuu maka, no ka mea, aoe hala kuu ihe ke o, ku i ka puamauu, i ka naonao, i ka ukulele; o oe hoi he aka nui, make oe ia’u.” A lohe o Makolea i keia olelo kaena a Kakaalaneo, uwe iho la ia Kepakailiula. I aku ke kane: “Ke uwe la oe i ko kane ia Kepakailiula; e make ana ia’u kau kane ke ike aku au.”
A hiki o Kepakailiula i Kohala, moe a hiki i ka wa ala, ninau aku keia i kahi wahine opiopio, ia Kapuaokeonaona: “He punahele no oe i ko makuakane?” Ae mai kela: “Ae, ma ka’u e olelo ai malaila kela.” “Ae, e olelo oe i ko makuakane, o na kanaka a pau o Kohala nei, e holo i ka makaikai me a’u i Maui; aohe kanaka a noho, o ka mea ku ae a hina iho ke noho; o na kane, o na wahine, na keiki e hele; o na waa a pau loa o Kohala nei.”
A lohe o Kukuipahu, holo ka luna e kala, hookahi la, i ka lua akoakoa, a i ke kolu o ka la holo i Maui. Ua uhi paapu ia ka moana e na waa, aohe ike ia o ka ale. Ma keia holo ana o Kepakailiula me kahi wahine opio, o Kapuaokeonaona, o na makuakane elua, o Kiinoho me Kiihele, a me ka laua wahine, ma ko lakou waa, o Kukuipahu ma kona waa, mahope na waa a pau loa. Mai Kohala a Hana ka paa i na waa, he ula pu wale no ke kai o Alenuihaha; nolaila, keia olelo: “Lei Kohala i ka nuku na kanaka.” A pae lakou i Hana ma Maui, o ko Kepakailiula waa kai pae i uka, o na waa a pau i ka moana kahi i hekau ai. Lele aku la o Kepakailiula i uka, hoohihi aku na makuakane o Kiinoho me Kiihele, hoole mai ke keiki: “Aole, e noho olua; i hele au a i make, o ka ala no nei hoi ia Hawaii; a i ola au pae ae i uka.”
Ua piha o Hana i na ’lii a me na kanaka, ua makaukau no ke kaua a Kakaalaneo ko lakou alii. A lele o Kepakailiula a ku i ke one maloo, uwa ka aha, no ke kanaka maikai. A hiki keia i ka pohuehue, a ka alaala puloa, ku me ka laau palau i kona lima, hookaa. O ka inoa o kana laau o Oleloikahie. Hele mai la o Kakaalaneo a ku pu iho la me na ihe elua, hookahi ma ka lima akau, hookahi ma ka lima hema.
Ua kaulana loa o Kakaalaneo i ka o ihe, mai Hawaii a Kauai. Aohe alii, aohe koa, e loaa kona ikaika luaole. He ku kana ihe i ka puamauu, i ka nanao, i ka ukulele, nolaila, makau ko Hawaii mau alii a me ko Oahu nei, ko Kauai, ia Kakaalaneo.
Olelo mai o Kakaalaneo: “Ia wai ka mua, i ka malihini i ke kamaaina?” I aku o Kepakailiula: “I ke kamaaina ka mua, i ka malihini ka hope.” Ia wa pahu o Kakaalaneo i ka ihe, me ka manao ua ku o Kepakailiula, a kokoke ka ihe, wehe o Kepakailiula i ka poaeae akau, a komo ka ihe, maloko, puliki ae la i ke kino o ka ihe. Hihio ka makani, kapalili ka maka o ka ihe i ka makani. Paa iho la keia a maalili ka ikaika o ka ihe, pahu aku ana keia i ke kiona hoolei lepo. Manao iho la o Kakaalaneo ua ku o Kepakailiula i ka ihe ana. Paha iho la:
Ku aku la i kuu ihe, Aole e hala ka’u ihe ke o; Ku ka puamauu Ka naonao, ka uku, Me oe hoi he aka nui, Make, a o e ola.
A kiola o Kepakailiula i ka ihe, nana mai la o Kakaalaneo, a olelo mai:
Heaha la ka mea i hala ai kuu ihe, I kulaina paha e ke Kona, I oniu ia paha e ka lauawa, Pakele oe i kuu akau Loaa oe i ka ihe o kuu hema. Make oe aole oe e ola.
Pahu hou o Kakaalaneo, wehe o Kepakailiula i ka poaeae hema, komo ka ihe a paa ke kino ia ia nei, a pau ka ikaika, pahu keia i kahi hoolei lepo, e like me kela ihe mua. Pau ae la ka Kakaalaneo make, kaha aku e holo, kahea aku o Kepakailiula: “Holo ka hoi ua ikaika?” Hualepo iho ana keia i ka laau a ia nei ia Oleloikahie. Mai ka lemu a ke poo kaawale, olelo ka waha i kahi e. Kahea ae o Kakaalaneo, o kona aho ia, make loa. “E na ’lii o Maui, o ka nana maka mai kaka oukou; make au.” Lele na ’lii iluna o Kepakailiula a me na koa, lalau lima aku ana o Kepakailiula, haihai i na ’lii me na kanaka, aole koe alii, holo aku la ka poe i koe. Lele o Kiinoho me Kiihele hahai i na kanaka, akolu lakou nei. O ka laau nui mamua o Kepakailiula a me na pohaku nui, he mea olepe ia mao a maanei, iluna o na kanaka.
A ike o Kukuipahu i ka luku a ka hunona i na kanaka, hopu iho la ia i ka wahine opio, holo aku la a mamua o Kepakailiula kukulu iho la. A ike aku la ia, o kahi wahine opio, o Kapuaokeonaona, lalau aku la ia a kau ae la i ke kua, hoi aku la, pau iho la ka luku ana i na kanaka. Lele mai la na kanaka o na waa, pae i uka, kalua ka puaa, ka ai, noho iho la i na hale. I aku o Kepakailiula: “Ina oukou i manao e noho i Maui nei, noho no; ina no hoi e hoi i Kohala e hoi no.” O keia holo ana, ka hoomaka ana e noho ko Kohala i Maui, nolaila, kamaaina ko Kohala poe ia Maui a hiki i keia la.
I aku o Kepakailiula ia Kukuipahu: “Eia ka aina, o luna, o uka o kai, o oe ke ’lii, o ka moa ko’u.” Lilo ae la o Kukuipahu ke ’lii o Maui a puni. Ua kui aku la ke kaulana o Kepakailiula a hiki i Oahu, a lohe o Kakuhihewa ke ’lii, makau iho la, no ka mea, ua make o Kakaalaneo ka mea akamai i ka o ihe, ke ’lii a Kakuhihewa i makau ai. Nolaila, lawe ae la o Kakuhihewa i ka inoa o Kepakailiula i keiki ponoi nana; olelo aku la ia i kona mau kahu: “E kii oukou i kuu keiki a lawe mai i Oahu nei, e komo i ka aina ona.”
A hiki na waa i Maui, a pae ma Hana, i Kapueokahi, ninau lakou: “Auhea ke ’lii o Kepakailiula?” “Aia i kela mau halau nui.” A hiki lakou nei ilaila, ninau no. I mai o Kepakailiula: “Owau.” I aku lakou nei: “I kii mai nei makou ia oe, e holo kakou i Oahu, pela mai ko makuakane o Kakuhihewa, e komo i ka aina.” Ae mai ke ’lii, holo lakou nei; o Kepakailiula, o na wahine elua, o na makuakane elua me ka laua wahine.
A hiki lakou i Oahu, a pae ma Waikiki, malaila o Kakuhihewa kahi i noho ai. Haawi mai o Kakuhihewa ia Oahu a puni, ia Kepakailiula. Hoonoho iho la ia i na makuakane i mau alii no Oahu nei; o luna, o lalo, o uka, o kai, o ka moa kona a me Kakuhihewa. Noho iho la laua he mau alii.
A hala eha la o ko lakou noho ana ma Waikiki, he mea mau na na kamaaina ka heenalu i na la a pau loa. O Makolea kekahi ma keia heenalu ana, ka wahine a Kepakailiula. O ka nalu o Kalehuawehe ka nalu e hee ai o Makolea. Ia ia malaila e heenalu ana, hiki mai la o Keaumiki, a me Keauka mai Kauai mai, a lawe aku la ia Makolea lilo.
O ke ’lii o Kauai o Kaikipaananea, he ’lii ikaika i ka hakoko, i ke kulakulai, i ka honuhonu, aohe ona kanaka e hina ai, he akamai loa i ka nane, nana wale no ke eo. Aole nae ana wahine; o Keaumiki a me Keauka, he mau kiai, a kahu no hoi no Kaikipaananea. A hiki o Makolea i Kauai, lilo ae la i wahine na Kaikipaananea ke ’lii.
Haohao iho la na mea a pau loa i ka nalowale honua o ke ’lii wahine, manao iho la ua make i ka nalu, a ua lilo i ka moana loa. I aku o Kepakailiula: “Aole i make, ua lilo i ke ’lii o Kauai, ia Kaikipaananea, na Keaumiki a me Keauka i kii mai.” Noho iho la ia me Kapuaokeonaona, kahi wahine opio, akahi a launa hana laua ma ke kino. Ekolu la i hala, olelo aku o Kepakailiula ia Kakuhihewa: “I wahi waa no’u, no ka mea ke kii aihue hoi kona i ka’u wahine, pela hoi au e holo aihue aku ai.”
A hiki keia i Kauai ma Waimea, ko ia nei pae ana, wawahi iho keia i kahi waa a okaoka, haalele iho la. Hele aku la keia a loaa kekahi kanaka hanohano, he ’lii malalo iho o Kaikipaananea, he kanaka waiwai loa, a he kuonoono. Lawe ae la ia ia Kepakailiula i aikane nana, a malama iho la, a hala hookahi la, ninau aku keia: “Heaha keia uwa o kela hale a me na kanaka e piha nei?” I mai ke aikane: “O ko makou alii o Kauai nei, o Kaikipaananea, e mokomoko ana ia ke uwa ala; a pau ia, he honuhonu, he kuikui; a pau ae, he nanenane iho; aohe mea e eo ai, na ua ’lii wale no ke eo.” I aku keia: “Aoe nana ia aku?” “I ke aha hoi? E pii kaua.” A hiki laua nei, e piha ana na kanaka. Kahea mai o Kaikipaananea: “E papa wahi lealea e ka malihini! E honuhonu, e mokomoko.” “Aohe o’u ike ia mea.” “E kuikui hoi ha?” Ae aku keia: “Ae, o ka’u wahi mea ia i ike lihi, aole nae i mahuahua; e hoao no paha me ke kamaaina.”
Ku laua nei iluna, kui o Kaikipaananea, ku o Kepakailiula, ona a kunewa, aole nae i hina: e kui aku ana keia, ku o Kaikipaananea, waiho ilalo, moa ka umu o ka waiho ana; a liuliu ala mai, a olelo iho: “U, mikomiko, o oe ka ka hoa lealea.” Hoi aku la laua nei me ke aikane a ka hale, a hala keia la, pii hou laua nei, kuikui hou no, i keia kui ana hai kekahi lima o Kaikipaananea, hoi no laua nei. Hele mai ana ka luna o Kukaea ka inoa e kala, e hele na mea a pau i ka poaha, e koho i ka nane a ke ’lii; aohe kanaka noho, aohe wahine noho, aohe keiki noho, o ka mea ku ae a hina iho oia ke noho.
A kokoke o Kukaea ma kahi a Kepakailiula e noho nei, kahea aku la, e hele mai. I mai ke aikane: “He kanaka ino, he pilo, o ka lepo o ke ’lii kana ai a hiki i keia la.” I aku ke aikane: “E kahea aku oe.” A hiki o Kukaea, olelo aku la ia Kepakailiula a me ke aikane: “He kanaka ino wau, he lepo ka’u ai, he pilo wau e noho aku la.” I mai la o Kepakailiula: “E hamama ko waha.” Hamama kela, nini ka wai, pau ka pilopilo o ke kino, aahu ke kapa hou, hanai ka ai me ka io o ka puaa, ai keia a maona.
Olelo aku o Kukaea ia Kepakailiula: “I aha la ’uanei ka’u uku ia oe, no kou hanai ana ia’u i ka ai a me ka ia, no ka mea, ua hele au a puni o Kauai nei, aohe o’u mea nana i hanai e like me oe, eia ka. He ono ka ai a me ka ia, ka puaa. Eia ka’u uku ia oe, o ka nane a ke ’lii, aohe mea e ae i loaa ai, owau wale no o ko ke ’lii kanaka ponoi ka mea i loaa ai.” I aku o Kepakailiula: “Pehea ka nane a me ka haina?” “Penei:
Kai a puni, kai a lalo, Koe, koe, koena.
“Oia ka nane mua. Eia ka haina, he hale a koe ka puka komo.
O kanaka i ku, O kanaka i moe, O kanaka i pelupelu ia.
“Oia ka lua o ka nane, eia kona haina, he hale no, o ka laau e ku ana, o ka aho e moe ana, o ka mauu i pelupelu ia. E hoi au, a hiki ia la, pii ae oe, a na’u no auanei e hoa ka umu, a enaena, hai oe i ka nane mua; a ulu, a lele ke a ma kapa, hai oe i ka lua o ka nane; a pau ia na’u e lalau mai i ke ’lii a hoolei i ka umu.”
A hiki ia la, hele aku la laua nei me ke aikane a hiki, ike mai la ke ’lii, kahea mai la: “Maanei ka malihini.” A hiki keia olelo mai la kela: “E papa wahi lealea me ka malihini?” Ae aku keia. “Ae.” “He nane, ina e loaa a’u nane elua, kalua ia au i ka umu, ina loaa ole, kalua ia oe i ka umu, oia la.” Hai mai la ua ’lii nei i ka nane ia ia nei:
Kai a puni, kai a lalo, Koe, koe, koena.
“Eia ka lua o kuu nane:
O kanaka i ku, O kanaka i moe, O kanaka i pelupelu ia.
“Oia a’u nane la, i lohe oe e ka malihini; a loaa ia oe pakele oe i na la, loaa ole ia oe make oe ia’u, kalua ia oe i ka umu.” A ike keia ua enaena ka umu, hai aku la i ka nane mua: “He hale, ako ia a puni, koe ka puka komo.” “Ae, loaa ae la kuu nane mua ia oe, o kuu nane alua koe, ina aole e loaa, make oe ia’u.” Nana aku la keia a ulu ka umu, a hiolo ke a i lalo, hai aku la:
He hale no; He laau ke ku ana, He aho ke moe ana, He mauu ke pelu ana.
“Kahaha! I loaa la ia oe, ia wai?” Ia ia e olelo ana, o ka manawa ia noho ana i loko o ka umu ia Kukaea. Iho iho ana na ’lii o Kauai e alu, a me na kanaka, e noke aku ana o Kepakailiula i ka haihai, oia o ke aikane, o Kukaea, holo na kanaka i ke kuahiwi. Loaa aku la o Makolea ka wahine, hoi aku la me ke aikane. A hiki i ka hale, haawi aku o Kepakailiula ia Kauai a puni no ke aikane, o Kukaea ke ’lii malalo, noho lakou ia Kauai, o ka pau ana ia o keia kaao.
LEGEND OF WAHANUI.
Wahanui was the king, Kilohi was the prophet and Hawaii the land they lived in. Boarding his double canoe, he left Hawaii and set sail for Kaunolu, Lanai. The reason of this journey made by Wahanui was on account of an oath made by him, “When I step on the breasts of Kane and Kanaloa, then will I return to Hawaii.” Before Wahanui sailed from Hawaii, Kane and Kanaloa, together with their younger brother Kaneapua, were living at Kaunolu, Lanai. They were three gods who sometimes changed into other forms. Kane and Kanaloa taking the form of birds, while Kaneapua very often had a human form.
Once upon a time they became very thirsty, so Kane and Kanaloa requested their youngest brother to go to the uplands of Lanai for water, at a spring called Nanaihale. Upon the arrival of Kaneapua at the spring with his water jug, he urinated by the edge of the spring before he stooped down to fill his jug; he did not know that his urine had run into the spring. When he arrived home and met Kane and Kanaloa, they reached out for the water jug and each took a drink. When they had satisfied their thirst they discovered that it was urine instead of water, so they flew off and left Kaneapua on Lanai.
While Kaneapua was one day seated by the seashore on the Kaunolu point, he saw the double canoe of Wahanui passing by, so he called out from the shore: “Whose canoe is that?” “It is Wahanui’s,” replied the prophet Kilohi. “Wahanui is the chief, who is the prophet?” “Kilohi.” Kaneapua again asked: “A canoe, sailing where to?” “It is a canoe sailing to Tahiti to step on the breasts of Kane and Kanaloa.” Kaneapua called out: “Why not let me come too?” Kilohi answered: “The canoe is already loaded down.” “If the canoe is loaded down, let me ride on the sticks connecting the canoe to the outrigger.” “They are also overcrowded.” “Let me ride on the outrigger then.” “That too is overcrowded.” This conversation was carried on until every part of the canoe was requested for. Kaneapua then called after he had been denied a seat on any part of the canoe: “Return, it is going to be stormy.” Kilohi replied: “Who are you that shall cause my lord’s canoe to return?”
After leaving the Kaunolu point, they continued on their way until they were off the Kaena point, where they encountered a heavy wind; soon after this a storm arose and the canoe was overturned. Wahanui the chief got a severe cold and the things in the canoe were wet: so they returned and landed at Lele, in Lahaina. After spending the night at this place they again set out the next day. Upon passing by Kaunolu, Kaneapua again called out as before, and again the prophet, Kilohi, refused to allow him to come aboard. Not very far from this place they again were caught in another storm and were forced to return a second time. On this return Wahanui began to realize how true the boy Kaneapua predicted and that he was much smarter than his prophet, Kilohi. On the next trip Kaneapua was given passage and the journey was then resumed. There were two sailing masters aboard, Hookele i Hilo and Hookele i Kau. [730] Kaneapua sat behind the sailing masters. As soon as Kaneapua took his seat a thick fog was seen to approach them and before very long a thick darkness enveloped them; so thick indeed that those in the aft part of the canoe could not see those in the fore part. This darkness prevailed until they arrived at the land of Kanehunamoku, a land which appeared to them in the form of a dog. Kilohi said to Wahanui that it was a dog and begged him that they return to Hawaii and kiss the children and wives ere they be eaten up by the man-eating dog of Hina. At this it was made evident to Wahanui, that Kilohi was not the great priest that he had all along thought him to be, and that they would all have been killed if Kaneapua had not been allowed to join them.
At this fear expressed by Kilohi, Kaneapua said reassuringly: “You are entirely mistaken, Kilohi, that is the land of Kanehunamoku. Upon seeing you to be a stranger the land is hidden from view, when it becomes clear [it will be seen]. There are people on the land as you can hear their voices.” When they drew nearer to the place they saw [731] that it was land, they also saw a man who was gathering coral for food, a death-dealing food. Soon after this they left the land of Kanehunamoku and continued on their way. After they had sailed for some time they looked up and saw two hills, Paliuli and Palikea which appeared to be moving and towering above and ahead of them. These two hills were two demi-gods sent by Kane and Kanaloa who desired their destruction. Kaneapua said to Wahanui and Kilohi: “That is death, if those hills should crumble and fall on us we shall all be killed. They have been sent by Kane and Kanaloa.” Kaneapua then called out to Paliuli and Palikea: “Return down below else I shall be killed and you two will be ashamed.” At this call the two hills were shamed and the travelers were saved. Kaneapua then said to Wahanui: “You float here while I dive down below. Honunuikuaeaea my grandmother is down there; if her back is turned up it will mean our death, but if it is turned down, we will be saved.” He then dove down and called out: “Honunuikuaeaea, turn your face upward.” She then turned her face upward and called out: “Whose offspring art thou?” “Yours.” “What is your name?” “Kaneapua.” The grandmother then fell on him and wept, and then asked him: “What is the object of this journey that brings my lord here?” “I want a rope to moor the canoe with.” She then gave Kaneapua her intestines and Kaneapua rose to the surface and tied the rope to the canoe.
Kane and Kanaloa soon after opened the calabash in which was kept the wind of Laamaomao. The wind came up, a storm arose, the sea became rough, the waves beat down and broke over them causing the coral to be thrown up on the shore. This storm lasted ten days. When the storm abated the travelers once more thought of safety and that all their troubles were about over; but there yet remained one more object to be encountered, a dog that belonged to Kaneapua. They then landed and moored their canoe. Kaneapua then said to Wahanui: “Go until you find three men who are lying down face up; they are Kane and Kanaloa, and the third one is Mauli. Step on the breasts of all three of them and return, but don’t look backward.” Wahanui then went on his way and after carrying out the instructions he returned. Kaneapua then instructed his companions, saying: “You must now wrap me up and make me appear to be striped and say that I am your god, Kaneapua.” When Wahanui heard this he went down on his knees before Kaneapua and offered him all the things of value brought by him; this being the first time that he was made aware that this person who had been with them all this time was Kaneapua. Shortly after this all manner of spirits [732] gathered and asked: “Where is your god?” “Here it is standing.” “Yes, you have a large god indeed.” “Yes, you could all be devoured [by him] without satisfying his hunger.”
After this Kaneapua instructed his companions as follows: “When you get to the house don’t sit in the best places as that will mean your death, but sit in the bad places and you will be saved.” When they arrived at the house they followed out the instructions given them.
They lived here until after the expiration of some months when they made their preparation to return home. On leaving, Kaneapua gave Wahanui an image of a double-bodied giant, [733] the bodies being joined together by means of the ribs growing into one another. It had two heads, four hands and feet and four eyes. If one was called to obey the laws of nature, the other accompanied without such desire, and so in all their movements. Upon accepting this present Kaneapua said to him: “Don’t show this image until you reach Hawaii for otherwise you will get killed.”
On the return voyage Wahanui first landed at Kauai, where they met a great crowd of people together with the king Kupakoili and his prophet Luluupali. Because of the shouts made by the people ashore Wahanui went ashore with his present. [734] When the people saw this strange object they gave a mighty shout. When Kupakoili heard the shout, he inquired of his prophet, Luluupali: “How can I get possession of that image?” Luluupali answered: “Kill the king and his people and burn up the canoes.” This advice was carried out by Kupakoili, and Wahanui was killed and his image taken away. One man, however, escaped; he was one of the bailers; he dove into the sea and escaped. After a time he took unto himself a wife, a Kauai woman and settled there, taking up fishing as his occupation. It was this man’s usual custom while on his fishing trips to carry a large quantity of food along with him. After he had done this for some time his wife began to be inquisitive and at last asked him why he took so much food; he answered: “What fault is there in taking this food? Food is easily brought back again.” Shortly after this while out fishing, a storm came up and he was blown out to sea, and after a number of days he managed to land on Hawaii. When he met the people he told them that Wahanui and his followers had all been killed in Kauai, and that he was the only one who escaped. A proclamation was then issued calling the people of Hawaii to come together and to make preparations for avenging the death of their king. A double canoe was then sent to Kauai to invite Kupakoili and his people to come to Hawaii and get all the canoes and all the property on that island. The invitation was as follows: “Let no man, woman, or child remain, all must sail for Hawaii.” This invitation was accepted and all the people sailed for Hawaii where they were all killed; no one escaped.
KAAO NO WAHANUI.
O Wahanui ke ’lii, o Kilohi ke kaula, o Hawaii ka aina, holo mai la kona mau kaulua mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia holo ana o Wahanui, he olelo nana i hoohiki, penei: “Aia a hehi i ka houpo o Kane laua o Kanaloa, alaila, hoi i Hawaii.” Mamua ae o ka holo ana mai o Wahanui mai Hawaii mai, e noho ana o Kane, Kanaloa a me ko laua pokii o Kaneapua, i Kaunolu, ma Lanai; he mau akua lakou ekolu, o Kane a me Kanaloa, he mau kino manu ko laua, o Kaneapua he kino kanaka kona.
Noho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia Kaneapua, ko laua pokii: “E pii oe i wai no kakou, i uka o Lanai,” o Nanaihale ka inoa o ka wai. A hiki o Kaneapua me ka huewai ilaila, mimi iho la ia ma kapa nahelehele o ka wai, a pau ia, hoi iho la ia a ka punawai, ukuhi i ka huewai. Aole ia i ike, ua kahe ka mimi ona a loko o ka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la laua i ka huewai a inu iho la, he mimi wale no ka wai, ia wa, lele laua a haalele ia Kaneapua i Lanai.
Ia Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o Wahanui, kahea aku o Kaneapua mauka: “Nowai he waa?” “No Wahanui,” pela ’ku ke kaula o Kilohi. “O Wahanui ke ’lii, owai ke kaula?” “O Kilohi.” Ninau hou o Kaneapua: “He waa e holo ana i hea?” “He waa e holo ana i Kahiki, hehihehi i ka houpo o Kane a me Kanaloa.” I aku o Kaneapua: “Pehea la hoi owau kekahi?” Olelo mai o Kilohi: “He komokomo ka waa.” “I ka iako au.” “He komo no.” “I ke ama au.” “He komo.” Pela no ka ia nei olelo a pau luna o ka waa. I aku o Kaneapua: “E hoi he ino.” I mai o Kilohi: “O oe no ka mea e hoi ai ka waa o ko’u haku?”
Holo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka ino, kahuli na waa, opili ke ’lii o Wahanui, pulu na ukana, hoi aku la a pae ma Lele, i Lahaina. Moe a ao ae, holo hou lakou a Kaunolu, hana aku no o Kaneapua e like me na olelo mua, aohe ae o Kilohi, ke kaula. Holo no a make hou, hoi hou, o ka lua ia. Hooiaio iho o Wahanui i ka olelo a Kaneapua ke keiki, me kona manao ua oi kona ike i ko Kilohi, kana kaula.
Ia holo ana, kau o Kaneapua i luna o na waa a holo aku la. Elua hookele o luna, o Hookele i Hilo, o Hookele i Kau; mahope o na hookele o Kaneapua. O ka manawa ia, paa o luna i ka ohu me ka pohina, aohe ike o mua ia hope o na waa; pela ko lakou holo ana a hiki i ka aina o Kanehunamoku, he kino ilio ke ano o ka aina ma ka lakou ike aku. Olelo aku o Kilohi ia Wahanui: “He ilio. E hoi kaua i Hawaii, i honi aku i ka ihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina.”
Olelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai make lakou, ina aole o Kaneapua e kau pu me lakou. I aku o Kaneapua: “Lalau oe e Kilohi, he aina ia, o Kanehunamoku, ike mai la ia oe i ka malihini, lele ae la ka hauli o ka moku iluna, hoaiai mai la; he kanaka ko uka ke uwalo mai la.” A kokoke lakou, i nana aku ka hana he aina, he kanaka, he puna ka ai, he ai make. Haalele lakou ia Kanehunamoku, holo hou lakou. I nana aku ka hana, he mau puu elua, o Paliuli, o Palikea, e oni ana iluna, a kiekie mamua o lakou nei, he mau kupua keia na Kane a me Kanaloa, e ake ana e make lakou nei. I aku o Kaneapua ia Wahanui a me Kilohi: “He make keia, ina e hiolo iho, pau kakou i ka make; na Kane laua o Kanaloa keia make.”
Olelo aku la o Kaneapua ia Paliuli a me Palikea: “E hoi i lalo, o make auanei au hilahila olua.” Ma keia olelo, hilahila na puu, hala keia make. I aku keia ia Wahanui: “E lana oukou maanei, e luu au ilalo, no ka mea, aia ilalo o ka Honunuikuaeaea, ke kupunawahine, o ke kua he make, o ke alo ke ola.” Luu keia a kahea iho: “E ka Honunuikuaeaea, huli ae ko alo iluna.” Huli ae ana kela iluna ke alo. “Nawai ke kupu o oe?” “Nau no.” “Owai kou inoa?” “O Kaneapua.” Lele mai la ke kupunawahine uwe, a ninau mai la: “Heaha ka huakai a kuu haku i hiki mai nei?” “I kaula hekau no ka waa e paa ai.” Haawi mai la ka honu i ka naau ona ia Kaneapua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.
Kuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka makani, ka ino, ke kai, popoi, haki ka nalu, lele puna i uka me ke akoakoa, hookahi anahulu o ka pa ana. A pau ka pa ana, pau ae la ka make, aohe kupu e koe, he ilio nae koe, na Kaneapua no. Pae aku la lakou a uka i ke one, olelo aku la o Kaneapua i ke ’lii ia Wahanui: “E hele oe a na kanaka ekolu e moe ana iluna ke alo, o Kane a me Kanaloa, o Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana aku oe i hope, hele aku la o Wahanui a hoi mai la. Olelo aku o Kaneapua: “Ea! E wahi oukou ia’u a onionio, a e olelo oukou owau ko oukou akua, o Kaneapua.” Lohe o Wahanui i nei olelo a Kaneapua, kukuli iho la ia a mohai aku la i kana waiwai i lawe mai ai na Kaneapua. Akahi a maopopo ia lakou o Kaneapua keia me lakou. Akoakoa mai la ke namu, ke nawa, ka huhu, ninau mai la: “Auhea ko oukou akua?” “Eia ke ku nei.” “U! He ’kua nui no ka ko oukou.” “Ae, he pau ko oukou i ka ai ia me kona maona ole.”
Olelo aku la o Kaneapua: “Ea, i komo oukou i ka hale, mai noho oukou ma kahi maikai, he make ia, ma kahi inoino he ola ia.” Hiki aku la lakou i ka hale. Pela ko lakou noho ana a hala he mau mahina, makaukau lakou e hoi, haawi mai o Kaneapua ia Wahanui, he mau pilikua elua. Eia ke ano o ka pilikua, o ke kua o kekahi me ke kua o kekahi hui, komo na iwi aoao a paa loa, elua poo, eha lima, me na wawae, eha no hoi maka, ina e hele kekahi e mimi, e hana lepo paha, alaila, hele kekahi me kona mimi ole, pela ma na hele ana a pau loa. No kekahi ka hele, hele aku kekahi. Lawe mai la o Wahanui i mau milimili nana. I mai o Kaneapua: “Mai hoike oe i kou wa e hoi ai, a hiki i Hawaii, o make oe.”
Hoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko laila alii o Kupakoili, me kana kilokilo o Luluupali. No ka uwa o uka, lele aku la lakou e nana, o Wahanui kahi i lele me ka pilikua ana; ike mai la na kanaka, uwa, lohe o Kupakoili, ninau aku i ke kilokilo ia Luluupali: “Pehea la e loaa ai ia’u ka pilikua?” I mai o Luluupali: “E pepehi i na kanaka me ke ’lii, a e puhi i na waa i ke ahi.” Ia wa ua hooko ia ko Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la na pilikua. Hookahi kanaka i pakele, o ke kanaka ka liu; luu no ia a nalowale, a mahope moe i ka wahine o Kauai, noho iho la lawaia.
He mea mau i keia kanaka ke holo i ka lawaia, he kumaupoi kona o e holo ai, pela i na holo ana a pau loa, haohao ka wahine a ninau aku, i mai kela: “Heaha auanei ka hewa, o keia lawe ana, he mea hoihoi ka ai.” Holo hou keia i ka lawaia, e puhi iho ana ka makani lilo keia i ka moana a pae i Hawaii. Olelo aku la keia: “Ua make o Wahanui a me na kanaka i Kauai, a owau ka i pakele.” Kuuhaua o Hawaii e hoakoakoa, a e hoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a puni, e holo i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe wahine, aohe keiki e holo a pau loa i Hawaii. O keia hana ana, he wea, i make a hiki lakou i Hawaii, pau i ka luku ia aohe mea koe.
LEGEND OF KAULU.
Kukaohialaka was the father and Hinauluohia was the mother of three children, all boys. Kaeha was the first-born, Kamano was the second, and Kaulu was the youngest of the three. Kailua in Koolau [was] their birthplace. Kaeha the oldest brother loved and esteemed Kaulu; while Kamano hated and ill-treated Kaulu the youngest of their family. Kaulu was in his mother’s womb five years before he was born; at birth he already had a full set of teeth; his hair was long, and his buttocks covered with hair.
The reason why Kaulu stayed in his mother’s womb so long was because Kamano had said that he would kill the next child. On hearing this Kaulu stayed in the womb. When Kaeha the oldest brother heard that the next child was to be killed, he asked Kamano: “Why should you kill the next child?” When Kaulu heard Kaeha say this he said to himself while still in the womb: “There, I see I will live. You will save me. Well and good, if you save me then I will take care of you.”
When Kaulu was born he was in the form of a piece of rope, having no human form. When Kamano, the angry brother saw that it had no human form, he said: “If you had a human body I would kill you.” Kaeha on the other hand took up the piece of rope, Kaulu, and put him up on a shelf, where he remained until all of thirty days had gone by without being once looked at. Kaeha in the meantime had been carried off by the spirits and was left in a certain place in the sky, or heaven, called Lewanuu and Lewalani [735] where Kane and Kanaloa had their home.
Kaulu remained on the shelf until he turned or received a human body. This shelf was used for the purpose of stowing away kapas. When he awoke he looked around the inside of the house and saw that his oldest brother Kaeha was missing. He then proceeded out of the house and looking up he saw that his brother had been carried up by the spirits to the Lewanuu and Lewalani. At this he started off in search of his brother Kaeha. Upon coming to where the heavy surf was beating he inquired of the surf: “I say, this high surf are you strong?” The surf replied: “Yes.” Kaulu asked: “What is your strength?” “I strike from above and when I catch them I give them a good soaking,” said the surf. Eight surfs then struck Kaulu, but he was not injured. Kaulu then asked of his hands: “Say, Hakaukahi my right hand and Limapaihala my left hand.” “What is it?” asked the two hands. “Flamed is the upper jaw, flamed is the lower jaw.” [736] Kaulu then reached for the surf and broke it into small pieces, thus making the surf small unto this day. He then continued on his way until he met other demigods, the small and large waves to whom he said: “You are only making the ocean look white, you have no strength.” The waves replied: “We are strong and also brave.” A fight was then had in which he killed both of his opponents; therefore the waves are small to this day. After this he continued on his way until he met Kuililoloa, a dog that was guarding the land and the sea. Another battle was fought in which Kuililoloa was torn to pieces, therefore the dogs are small to this day.
When Kaulu arrived in the land where his brother was living, he approached the house and hid himself within the leaf of a palm tree. At dusk that evening the spirits asked Kaeha: “Let us prepare some awa.” They then all got some awa and prepared the awa to be pounded. After pounding a sufficient quantity, Kaeha went out to cool himself. Upon seeing Kaeha Kaulu came out of his hiding place and met his brother. At seeing this small fellow Kaeha asked: “Who is this small boy?” “I am Kaulu, your youngest brother, whom you placed on the shelf. Because I love you I came to look for you.” Kaeha then said: “We are going to drink awa with the spirits.” Kaulu said: “Yes, tell the spirits to drink their awa first and you take yours after them. Before you drink yours offer a little to me as your god by repeating the following words: “Here is our awa.” I will then answer back: “Drink it and let me have the portion that is intoxicating.” At the close of the conference held by the two Kaulu returned to the palm leaf, while Kaeha returned to the house to join the spirits. Upon entering the house the spirits said to Kaeha: “Drink your awa first.” Kaeha replied: “No.” The spirits then drank theirs up. After the spirits had finished, Kaeha said to the spirits: “Now you be quiet until after I have taken my awa.” Kaeha then took up his cup of awa and offered up a prayer:
Here is our awa.
[A loud voice was then heard to call out:]
Drink it and may I have the portion that is intoxicating.
When the spirits heard this loud call they began pinching one another and said: “What a wonderfully loud-voiced god you have, Kaeha.” Because of this trick played by Kaeha and Kaulu, Kane and Kanaloa were puzzled, so they sent Kolea and his mate to fly up to Makalii and inquire of him as to the meaning of the loud-voiced god of Kaeha. Upon the arrival of Kolea and his mate in the presence of Makalii, Makalii asked them: “What do you two want?” “We have been sent by Kane and Kanaloa to ask you about the loud-voiced god that calls out at night.” Makalii replied: “That is Kaulu the youngest brother of Kaeha. He is all-powerful and strong and he is hiding in the palm leaf.”
Upon the return of Kolea and his mate in the presence of Kane and Kanaloa, they repeated what they had been told by Makalii. On hearing the report, the spirits went out and searched for Kaulu in the palm leaf, but could not find him. After this it became a general thing for the spirit to get intoxicated on awa. One night Kaulu brought in some large stones and placed them on the place where the spirits slept at night. In the middle of the night the spirits woke up and bumped their heads against them. The gods called to one another regarding these stones.
Because of these tricks played by Kaulu on the spirits, they tried to find fault about Kaeha in order to find cause for putting him to death; so one day the spirits said to Kaeha: “You must find your own food [737] after this as you have eaten all of ours.” So Kaeha was forced to go about from place to place looking for food. When Kaulu saw Kaeha going from place to place he knew what he wanted so he took Kaeha with him and flew to Manowaikeoo, a land owned by Kane and Kanaloa, where all the food belonging to the spirits was raised. The place was guarded by four men, Uweliki, Uweleka, Maalaka and Maalaki. These men watched in pairs. In the watch of Maalaka and Maalaki Kaulu and Kaeha were seen so they turned the face of the land downward causing a deep depression in the land whereby Kaulu and Kaeha fell off the land into space. When Kaulu saw that they were in trouble he called out:
Say, Kaulu, turn down; Say, Kaulu, stretch out; [738] Say, Kaulu, double up. [There are] four single ones [And] four double ones.
Through the reaching powers of Kaulu they were able once more to land when Kaulu grabbed Maalaka and Maalaki, saying: “I am going to kill you two.” They answered: “If we die there will be no guards fit to watch the land.” This, Kaulu acknowledged. Kaulu and Kaeha then continued on their way until they found Uweleki and Uweleka on the other side of the land, who asked: “What do you two want?” Kaulu replied: “All the good things to eat.” The guards thinking that Kaulu could in no way take all the good things as he was a very small fellow, allowed Kaulu to have all he wanted. At this Kaulu took all he could find and eat up all the things he could lay his hands on: the food, the fish, the pork, the chickens, all the things that were growing and all that had been planted; Kaulu took everything that could be found and then flew up and hid the rays of the sun causing darkness. At this the guards begged of Kaulu to give them back some of the food as seed for propagation, so he gave them one taro top, one potato leaf, one hog, one chicken and so on to the end of the good things, so Kaulu and Kaeha returned to Kane and Kanaloa.
After tasting the different things, Kane and Kanaloa were sure the things tasted just like the good things of of Manowaikeoo. Upon making this discovery Kane and Kanaloa sent Kolea and his mate to fly and inquire of Makalii [739] where these good things had come from. Upon their arrival, Makalii told them that these good things were from Manowaikeoo which place had been invaded by Kaulu. On their arrival in the presence of Kane and Kanaloa, they reported what they had heard from Makalii. Upon hearing the report all the spirits got angry with Kaulu and Kaeha, so all the spirits began to tempt Kaeha and urged him to go surf-riding. When they arrived at the place where the surf was breaking, the spirits called for all the sharks to come together and take Kaeha and carry him to their king, Kukamaulunuiakea. This was a very large shark, his length and breadth were unknown. When his mouth was opened the top jaw would reach to heaven while the bottom jaw would be in the bottom of the sea; its body was entirely covered over with coral. As Kaeha came in the presence of the shark, he was swallowed whole. Kaulu at this time was not on his guard which was the reason why his brother was successfully carried away. After a while Kaulu discovered that his brother was missing, so he inquired of the spirits where his brother had gone to. Upon being told that they knew nothing about him, Kaulu then felt that he was dead. He then proceeded to the seashore, stooped down and drank up the sea so that all the fish were stranded, dry. Kaulu then began to make a search for his brother in all the different man-eating fish, the common shark, the tiger shark and the hihimanu, but he was unable to find him. He then searched in all the four corners of the sea and still Kaeha was not to be found. Kaulu then flew up to Makalii to enquire of him for the whereabouts of Kaeha. When he came up to Makalii he found him lying down with his face turned up. Kaulu then pinched his mons veneris at the same time calling him: “Dead you are, Makalii. What have you to say?” Makalii replied: “Your oldest brother is in a shark.” Kaulu asked: “Tell me of him.” While Kaulu was asking these questions of Makalii, Koeleele, a younger brother of Makalii, came in with a large rock, called Ikuwa, which was larger than the island of Maui. Koeleele was a man who had a very bad temper and he was a very powerful man. At sight of Kaulu he threw the rock at him, but Kaulu braced up his fore- or poi finger and held the rock up and then said: “Say, the rock from the mighty one is held up, isn’t it?” When Koeleele heard this he ran away, thus saving himself from Kaulu.
Kaulu then asked of Makalii: “Tell me the shark that swallowed my brother and also the place where the shark lives.” Makalii then looked, but he was unable to see anything below them, so he chewed some kukui nuts and blew the oily substance over the atmosphere beneath them which caused it to be clear and he was thus enabled to locate the shark which had swallowed Kaeha. Makalii then pointed him out to Kaulu at the same time saying: “It is the one overgrown [740] with coral.”
Upon the arrival of Kaulu at the place and found the mass of coral, he asked: “Have you seen my brother?” The king of the sharks, Kukamaulunuiakea, said: “I have swallowed him, he is now within me all digested.” Kaulu again asked the shark: “Are you strong?” “Yes, I can reach the heaven with my upper jaw and the bottom of the ocean with my lower jaw.” Kukamaulunuiakea then opened its mouth. As soon as this was done Kaulu propped it open while he called for his brother to come out. Kaeha then came out. His hair had all fallen off making him bald headed. Kukamaulunuiakea was thereupon slain by Kaulu and its spirit flew up to heaven and it turned into the Milky Way [741] as seen at midnight, from ancient time to the present day. Kaulu and Kaeha then returned and Kaulu vomited out the sea water. Kaeha was in front and Kaulu in the rear, as the ocean was restored. It is said that owing to this action of Kaulu the sea water became salty to this day.
When the spirits looked and saw Kaulu and Kaeha returning, they said amongst themselves: “So Kaeha is not dead.” After this the spirit again tempted Kaeha and enticed him to go and play swing. So the spirits and Kaeha proceeded to where a swing was rigged up, when they remarked to Kaeha: “You take the first ride while we push the swing for you.” While this conversation was going on, Kaulu arrived and in a cunning way said: “Say, if you all wish to take a ride on the swing, I will pull the rope.” [742] He then proceeded to instruct them how to ride the swing. “In my country we ride the swing by sitting facing one another to the full length or top of the rope; then the swing is pulled and the pleasure begins.” In this way all those spirits were killed, by the swing breaking. When the remaining spirits saw this trick played on them by Kaulu, they thought they would get even with him by again enticing Kaeha to go with them for rod-fishing. On this fishing excursion Kaeha was killed and he was put in the shell of a bitter opihi, [743] the kind that sticks to the smooth boulders. On missing Kaeha, Kaulu went in search of him until he discovered him in an opihi; but on account of its smooth surface he was unable to get the opihi from the boulder, so he urinated on the opihi, which released Kaeha. This action caused all the opihi of this kind to become bitter to this day, and it has always been known from that day as the bitter opihi.
After Kaeha was brought to life again by Kaulu they returned to live on Oahu. When they arrived at Papakolea, Moanalua, Kaulu left Kaeha at this place while he continued on his way to Kapalama in search of Haumea. Haumea was a spirit that lived at Niuhelewai, Oahu. It was a female spirit. Upon the arrival of Kaulu he found Haumea asleep. Kaulu then called: “Say, Haumea, why don’t you get up, cook your food and afterwards fight with Kaulu?” Haumea then sat up while Kaulu returned home and then flew up to Makalii who asked him: “What is it you want, Kaulu?” “I have come for the net. [744] Give it to me so that I will be able to kill Haumea.” Makalii then gave him his nets, Maoleha and its mate. Kaulu then returned and again found Haumea asleep. Kaulu then surrounded the house with the nets, after which he called out to Haumea: “Are you to continue on sleeping? Why don’t you get up and let us fight?” Haumea then woke up and tried this way and that to get out of the house. Kaulu kept at some distance away from the house and ran around it. At seeing Kaulu running around, Haumea attempted to get after him and was entangled in the net where she was caught and killed. Kaulu then went for Kaeha and they returned to Kailua [Oahu] their birthplace where their parents were then living.
Lonokaeho was the king of Koolau at this time and he was living at Kailua. He had a very prominent forehead and was called Piokeanuenue. Soon after the return of Kaulu to Kailua he went to the king’s house and asked the king’s attendants: “Who is that man with the sharp forehead?” “Lonokaeho,” replied one of the attendants. They then called for Lonokaeho, saying: “Here is a youngster who is calling you names.” “What did he say?” “Who is that man with the sharp forehead?” Lonokaeho then said: “Are you strong, coming to Lonokaeho’s place in this way?” Kaulu replied: “I have a little strength but not much.” Lonokaeho’s forehead then ascended to heaven and came down again, with the idea of striking Kaulu and killing him; but Kaulu said:
Say, Kaulu, turn down. Say, Kaulu, stretch out. Say, Kaulu, double up. [There are] four single ones [And] four double ones.
Kaulu’s hands then asked: “What is it?” Kaulu replied: “The upper jaw, hold it up; the lower jaw, hold it down.” Lonokaeho’s forehead was thus made fast to the ground; the ohia trees and the grass grew over him and Lonokaeho was killed on that famous hill of Olomana, which stands to this day.
Kaulu and Kaeha then lived together until the death of Kaeha, when Kaulu took unto himself a wife, Kekele by name. Kekele was a very handsome woman whose breath and skin were as sweet as the inamona. [745] She was a very quiet woman. Her favorite flowers and vines were the hala, maile, ieie and all the fragrant leaves. When she retired at night she used to sleep with her hala wreaths and would wear them until they were dried up; therefore the hala at Kekele was planted for her and it grows to this day. They lived as husband and wife until their death without having any children.
KAAO NO KAULU.
O Kukaohialaka ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka mua, o Kamano ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O Kailua i Koolau ka aina hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o Kamano ka hana ino ia Kaulu, oia ke kaikuaana hana aloha ole. Elima makahiki o Kaulu i loko o ka opu, ulu ka niho, loloa ka lauoho, huluhulu ka puukole. O ke kumu o keia noho ana o Kaulu i loko o ka opu, o ka ohumu o Kamano, e pepehi ke hanau ae o Kaulu; no keia hana a Kamano pela, noho no o Kaulu i loko o ka opu.
O ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau ae, olelo aku ia ia Kamano: “Heaha ka mea e make ai ko kaua pokii?” A lohe o Kaulu i keia olelo a Kaeha, olelo iho ia i loko o ka opu: “Aia ua ola, o oe ka ko’u mea e ola ai; heaha la hoi, i ola au ia oe, alaila, malama aku au ia oe.” Hanau o Kaulu, he pauku kaula aohe kino maoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho ia, ina he kino kou make oe ia’u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i ke kino kaula o Kaulu, a lawe aku la a kau i luna o ka holopapa. Malaila o Kaulu i waiho ai a hala ekolu anahulu, me ka ike ole ia aku.
O Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka lehu o ke akua, i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku la o Kaeha a ka Lewanuu a me ka Lewalani ka aina o Kane ame Kanaloa e noho ana.
Maluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka holopapa he wahi kau kapa); ala ae la o Kaulu a nana ia loko o ka hale, aole kona kaikuaana o Kaeha; oili ae la ia a ma waho o ka hale, nana ae la a ike, ua lilo i ke akua i luna o ka Lewanuu a me ka Lewalani. Ia manawa hele o Kaulu e imi i kona kaikuaana ia Kaeha, a hiki ia i kahi a ka nalu e poi ana, olelo aku la ia i ka nalu: “E keia nalu nui e ku nei a kiekie, he ikaika no?” Ae mai ka nalu: “Ae.” Ninau aku o Kaulu: “Heaha kou ikaika?” “He poi iho maluna, loaa iho, eloelo,” pela mai ka nalu. Popoi ka nalu, ewalu nalu i luna o Kaulu, aohe nae o Kaulu make. Ninau iho o Kaulu i na lima ona, o Hakaukahi ka lima akau, o Limapaihala ka lima hema; olelo ae na lima: “A ke aha a ke aha?” “A ke a luna, a ke a lalo.” E uhae aku ana o Kaulu i ka nalu liilii a hiki i keia la.
Hele hou o Kaulu a halawai me ia kupu, o ka ale iki, o ka ale nui. I aku o Kaulu: “O ka hookuakea moana wale no ka olua, aohe ikaika?” Olelo mai lauala: “Ha ikaika no, a he koa no.” Hakaka lakou a make ia Kaulu, nolaila, liilii ka ale o ka moana. Hele hou o Kaulu a loaa o Kuililoloa, he ilio ia e kiai ana i ka aina a me ke kai, hakaka laua a make o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho nei i keia wa.
Hiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a kokoke i ka hale, pee iho la keia i loko o ka ao loulu. A ahiahi molehulehu, olelo aku la na akua a pau ia Kaeha: “E mama awa kakou.” Mama iho la lakou, a pau ka mama ana, hele aku la o Kaeha iwaho o ka hale e hooluolu iaia iho. Hele mai la o Kaulu e ike; ninau aku la o Kaeha: “Owai neia wahi keiki?” “O Kaulu, o kou pokii e kau ana i ka holopapa; no kuu aloha ia oe, nolaila au i huli mai nei.” I aku o Kaeha: “E inu awa ana makou me ke akua.” Olelo aku o Kaulu: “Ae, olelo aku oe, o lakou mua ke inu i ka awa, a mahope oe. A inu oe i ko awa, e kaumaha ae oe ia’u i akua nou, penei oe e olelo ai: “Eia ka awa o kaua.”
Kahea aku au: “Inu hia, o ka ona ko onei ea.” A pau ko laua olelo ana, hoi aku la o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me ke akua. Olelo mai ke akua ia Kaeha: “O kou awa ke inu mua.” Hoole aku o Kaeha. Inu iho la ke ’kua a pau ka awa, koe o Kaeha a mahope; olelo aku la o Kaeha i ke akua: “E noho malie oukou a pau kuu awa i ka inu.” Lalau aku la o Kaeha i ka apu awa a kaumaha ae la:
Eia ka awa o kaua. Inu hia, o ka ona ko’u ea.
I ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai: “Ka! Kupanaha ke akua leo nui o kou e Kaeha.” Ma keia hana a Kaeha a me Kaulu, haohao o Kane laua o Kanaloa, hoouna ia Kolea ma e lele iluna i o Makalii la. A hiki o Kolea ma i o Makalii la, ninau mai o Makalii: “Heaha ka olua?” “I hoouna mai nei o Kane a me Kanaloa ia maua, e ninau aku ia oe no ke akua leo nui o Kaeha, ke hea mai i ka po.” I mai o Makalii: “O Kaulu na ke kaikaina o Kaeha; he mana, he ikaika, aia nae i loko o ka ao loulu kahi i pee ai.”
A hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a Makalii, alaila, hele aku la ke akua e huli ia Kaulu, i loko o ka ao loulu aole nae he loaa. He mea mau i ke akua ka ona pinepine i ka awa i na po a pau loa, i kekahi po lawe mai la o Kaulu i na pohaku nui a kau ae la maluna o kahi moe o ke ’kua, pela na akua a pau loa; i waena o ka po, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke ’kua i ke ’kua no keia pohaku. No keia mau hana a Kaulu, imi hala ke akua ia Kaeha, i mea e make ai.
Olelo aku ke ’kua ia Kaeha: “E imi oe i momona nau, no ka mea ua pau ka makou momona ia oe i ka ai ia. Nolaila, hele aku la o Kaeha me ka maopopo ole o kahi e loaa ai o ka momona. Ike mai la o Kaulu ia Kaeha, hahai aku la; lalau ihola o Kaulu ia Kaeha, a lele aku la i Manowaikeoo. No Kane laua o Kanaloa ia aina, a ma laila na momona a pau loa a ke ’kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o Maalaki. Ma kekahi aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu ma, e awa iho ana laua i lalo, nanao kahako kapali, haule o Kaulu ma i lalo loa. A ike o Kaulu i ko laua pilikia, kahea ae o Kaulu:
E Kaulu-e, awa ia, E Kaulu-e, kikoo-lia. E Kaulu-e, pupuu-lia. Eha kaukahi, eha kaulua.
Kau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: “Make olua ia’u.” Olelo mai laua la: “Ina maua e make, aohe kiai o ka aina e pono ai.” Ae aku o Kaulu. Hele aku la o Kaulu ma a loaa o Uweleki a me Uweleka ma kekahi aoao, ninau mai la: “Heaha ka olua?” I aku o Kaulu: “He momona.” I loko o ko laua la manao, aole e pau ka momona ia Kaulu no ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka momona ia Kaulu. E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka moa, na mea ulu, na mea kanu; noke ia e Kaulu a pau loa, lele ae ana o Kaulu i luna, pouli ka la poeleele.
Nolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina; haawi mai o Kaulu, hookahi huli kalo, hookahi lau uala, hookahi puaa, hookahi moa, a pela aku no. A hiki o Kaulu ma i o Kane a me Kanaloa, haawi i ka moana, haohao laua i keia momona, i ka like loa me ka laua momona o Manowaikeoo. No keia haohao o Kane a me Kanaloa, hoouna laua ia Kolea ma e lele i luna e ninau ia Makalii; a hiki laua i luna, hai mai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe mai ai. A hiki laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia Makalii; nolaila, huhu na akua a pau loa ia Kaulu a me Kaeha.
Nolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki lakou i kahi o ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa o Kaeha haawi aku na ke ’lii. O Kukamaulunuiakea ke ’lii o na mano a pau loa, he mano nui, aole ike ia kona loa a me kona laula; ina hamama ka waha, pili o luna i ka lani, o ke a malalo i ka honua; ulu ke koa i luna a manamana, nana i ale o Kaeha a noho i loko o ka opu. Ua walewale o Kaulu i keia make ana o kona kaikuaana, a mahope noonoo o Kaulu, i kona ninau ana i ke ’kua, hoole mai ke ’kua, nolaila, manao iho la o Kaulu ua make.
Hele aku la o Kaulu i kahi o ke kai e poi ana, a hiki o Kaulu, wehe i kona mai a hou i ke kai, ua omo ia ke kai a pau i loko ona, nolaila, waiho wale na ia i ka maloo. Noke aku ana o Kaulu i ka huli i na ia a pau loa, oia na mano, ka niuhi, ka lalakea, ka hihimanu, aohe loaa; noke keia ma Kahiki-ku me Kahiki-moe i ka huli, aole loaa o Kaeha. Lele o Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la, e moe ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo iho: “Make e Makalii; heaha kau huaolelo?” “O ko kaikuaana aia i loko o ka mano. I aku o Kaulu: “E hai mai oe ia’u?”
Ia Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua oi ae mamua o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii, he kanaka huhu a me ka ikaika loa. Hoolei iho la ia i ka pohaku i luna o Kaulu. Koo ae ana o Kaulu i ka manamana miki poi, paa ka pohaku i luna. Olelo aku o Kaulu: “Ea, paa ka hoi ka pohaku a ua kanaka ikaika?” Lohe o Koeleele, holo, oia kona mea i pakele ai ia Kaulu. Olelo aku o Kaulu: “E hai mai oe ia’u i ka mano nana i nahu, a me kona wahi i noho ai.” Nana o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke kukui a malino o lalo nei, ike ia ka mano nana i nahu; kuhikuhi mai o Makalii, aia i ke koa e ulu ana a manamana.
A hiki o Kaulu, ninau iho la i ke koa e waiho ana: “Ua ike anei oe i kuu kaikuaana?” Olelo mai ka mano alii, o Kukamaulunuiakea: “Ua pau ia’u, eia i loko o’u ia e waiho nei, ua lepo, ua kukae?” I aku o Kaulu: “He ikaika no?” Ae mai ka mano: “Ae, o ko’u ikaika, pili ke a luna i ka lani, o ke a lalo i ka honua.” E hamama mai ana o Kukamaulunuiakea, e koo ae ana o Kaulu, paa o luna i ka lani, paa ke a lalo i ka honua. Kahea aku o Kaulu ia loko o ka opu o ka mano, e hele mai o loko i waho, oili mai ana o Kaeha, ua helelei ka lauoha, ua ohule ke poo. Make o Kukamaulunuiakea ia Kaulu, lele kona hauli a kau i ka lani, oia kela ia e kau nei o ka huli ana o ke kau, i ke aumoe o ka po. Malaila e nana mau nei ko Hawaii nei mau kamaaina mai kawa kahiko a hiki i keia wa.
Hoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o Kaulu i ka wai i omo ia ai e ka mai ona, hoi hou ke kai a like me mamua. Ua olelo ia ma keia kaao, ua awaawa ke kai no keia hana ana a Kaulu pela, oia kona awaawa a hiki i keia la a kakou e ike nei. Nana mai la ke ’kua ia Kaulu a me Kaeha e hoi aku ana, olelo iho ke ’kua: “Aole ka i make o Kaeha.” Nolaila, hoopunipuni hou ke ’kua ia Kaeha, e hele e lele kowali. Hele aku la ke ’kua me Kaeha a hiki i ke kowali, i aku ke ’kua ia Kaeha: “O oe mua ke lele, e ka makou ia oe.” Ia lakou e olelo ana, ku ana o Kaulu, a olelo aku la me ka maalea: “Ea ina oukou e makemake e lele kowali, na’u oukou e ka.” Penei ka Kaulu olelo i ke ’kua: “Ka lele kowali o ko makou aina, he huli alo ka noho ana o luna o ke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka paa ana o luna, alaila, ka ke kowali, lealea.” Ma keia hana a Kaulu, ua pau loa ia poe akua i ka make, no ka moku o ke kowali. Ike iho la ke ’kua i keia hana a Kaulu, hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea, ka makoi. Ia hele ana o Kaeha me ke ’kua, make o Kaeha, hoopili ia i loko o ka opihi awa, oia kela opihi kau i ka paala. Huli o Kaulu a loaa o Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe hemo o ka opihi, e mimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia la, nolaila, kapaia ka opihi awa, oia kela opihi e pili ana i ka ala maloo, e olelo ia ana he kukae la.
Mahope o keia ola hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei e noho ai. A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia Kaeha ilaila; hele mai la o Kaulu a loaa o Haumea i Kapalama. He ’kua o Haumea no Oahu nei, e noho ana ia i Niuhelewai, he wahine o Haumea. A hiki o Kaulu, e moe ana o Haumea, olelo iho o Kaulu me ke kahea. “E Haumea, e Haumea, ka i no he ala, kahu ke o a moa, hakaka me Kaulu.” Noho o Haumea hoi kela. Lele o Kaulu a hiki i luna i o Makalii la, ninau mai o Makalii: “Heaha kau e Kaulu?” “He koko ka’u i kii mai nei, e haawi mai oe ia’u i make o Haumea.” Haawi mai la o Makalii i na koko ana, ia Maoleha ma.
Hoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke koko a puni ka hale, kahea iho o Kaulu ia Haumea: “O ka moe no ka kau, ka i no o ke ala ae e kaua kaua.” Ala ae la o Haumea, hou aku la ma kela wahi keia wahi o ka hale, hoowalewale o Kaulu me ka holo ma o a ma o o ka hale o Haumea; pela o Haumea i hou hewa ai a loaa na koko o Maoleha ma, paa o Haumea i ka puliki ia, a make iho la. Kii aku la o Kaulu ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na makua e noho ana.
O Lonokaeho ke ’lii o Koolau a me Kailua, nona ka lae oi o Piokeanuenue. A hiki o Kaulu imua o na kahu o Lonokaeho, ninau aku la ia i na kahu: “Owai hoi kela kanaka lae lapalapa?” “O Lonokaeho.” Kahea aku la na kahu ia Lonokaeho: “Kupanaha keia wahi keiki i amuamu mai nei ia oe.” “Pehea?” “Owai kela kanaka lae lapalapa?” I mai o Lonokaeho: “He ikaika no, o ka hele ana mai i ko Lonokaeho wahi?” I aku o Kaulu: “He wahi ikaika no, aole nae i mahuahua.” Pii ka lae o Lonokaeho a kiekie i luna i ka lani, iho iho e make o Kaulu, olelo ae o Kaulu penei:
E Kaulu e, awaa ia. E Kaulu-e, kikoo-lia. E Kaulu e, pupuu lia. Eha kaukahi, Eha kaulua.
Ninau ae na lima o Kaulu: “E aha la?” “O ke a luna i luna, o ke a lalo i lalo.” Paa ka lae o Lonokaeho i ka honua, ulu ka ohia, ka mauu i luna, a make iho la o Lonokaeho, ma kela puu kaulana o Olomana, e ku nei a hiki i keia la.
Noho iho la o Kaulu me Kaeha, a mahope make iho la o Kaeha, noho iho la o Kaulu a hoao me kana wahine, o Kekele ka inoa. He wahine maikai o Kekele, aohe puu, aohe kee, he ala kona hanu a me ka ili, ua like me ka inamona, a he wahine noho malie loa ia. O kana puni ka hala, ka maile, ka ieie, na mea aala a pau loa. Ina e moe, lei pu no me ka lei hala, ina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila, ulu ka hala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko laua make ana, aohe loaa keiki.
LEGEND OF HOAMAKEIKEKULA.
Hoamakeikekula was a very beautiful woman and was very pleasant to look upon. Her skin was like the covering of the young banana shoot; [746] her eyes were like the weleweka [747] blossom and her form was erect and faultless. Hooleipalaoa was the father, and Pili was the mother, and the land of [Hoamakeikekula’s] birth was Oioiapaiho in Kohala. Hooleipalaoa and Pili were of very high chief rank of Kohala in ancient time. Pili conceived and gave birth to a son Waikuaala by name. After he was grown up Pili again conceived and gave birth to the faultless one, Hoamakeikekula. Hoamakeikekula upon her birth was in the form of an ala (taro), [748] and not having human form was thrown aside with a lot of sugar-cane trash by Pili the mother.
Makapailu, the mother of Pili who was a great fortune-teller, in a vision saw the spirit of Hoamakeikekula standing before her; and on being asked: “What does this beautiful young woman, whom I have not seen before, want?” Hoamakeikekula answered: “I am your granddaughter who has been thrown away by your daughter Pili. I am the younger child, next to Waikuaala, therefore I want you to come for me. I am in a pile of sugar-cane trash in the form of a taro bulb. Make haste or I shall be devoured by dogs.” When Makapailu heard this call from her grandchild, she rose and started on her journey, weeping. When Makapailu arrived at the pile of sugar-cane trash, she looked it over and lo she beheld a small rainbow in a thick fog, which moved toward her until it stood in her very presence. As she kept gazing thereon, her eyes grew dim and after a while she closed them. When she looked again she saw a taro bulb; she took it up and wrapped it in a red kapa [749] and returned home. Upon arriving at her home, she told her husband, Hawaimake by name of what she had done. At the end of twenty days the outside covering of the package was removed and Makapailu looked and saw that the taro had changed and was in the form of a very beautiful female child, one without a blemish and very pleasant to look upon. The grandparents from this time on brought her up with great surveillance under very strict kapu. [750] This was maintained until she was twenty years of age, without the knowledge of anybody, even her own parents. After she grew up it was her usual custom to go with her attendant in the woods to string lehua blossoms into leis, without the knowledge of any one. On their fourth day out in the woods to string wreaths of lehua, they reached a section [751] in the thick woods, a place to them unknown where the lehua was plentiful. While they were picking the lehua there came Elepaio, the messenger of Kalamaula, the lizard king of Keawewai. Elepaio [752] was a bird that changed at times into a human form. It called out:
The wi is at Waiaha, the wi is at Waiaha. The fish is good, the fish is good.
Hoamakeikekula said to her companion: “Say, there is a bird calling.” The attendant answered: “Perhaps it is the squeak of a tree rubbing one against another, or it may be the wind. Let us listen.” The bird again sang out:
The wi is at Waiaha, the wi is at Waiaha. The fish is good, the fish is good.
Hoamakeikekula upon hearing the call the second time said: “There you see, it is a bird.” So the two looked more closely. While they continued watching the bird, it changed its form and assumed that of a human being. There stood a young man of handsome appearance who said: “My greetings to you two.” But when he saw the beauty of Hoamakeikekula he chanted and interpreted the following mele:
Haili, the plain of lehua [flowers] Where the birds twine them into wreaths. The oo with its sweet note In the leafy dell of Hilo; Like the voice of the Achatinella Gathering the awa [753] That grows on the trees in the forests of Puna.
Upon hearing this the attendant said to Hoamakeikekula: “Let us return home; the time for stringing wreaths is ended. Your grandparents will be worried if we remain much longer.” As they were about to return, Elepaio spoke to the fog:
Ye fog that creeps in the upland, Ye fog that creeps seaward; Ye ugly seas, ye mad seas, Ye kapu-breaking seas.
At this the fog came down and covered the shrubs, and the attendant was separated from Hoamakeikekula. In this separation Hoamakeikekula was enveloped in the thick fog and mist until she arrived at Keawewai, a place in the uplands of Kawaihae. The way was indicated by a colored cloud. [754] At this time Kalamaula the high chief was living with his parents. Kaholeiwai was the father, Kekoolauwahineolalo was the mother and Kanaheleikaukawaokele was the sister. They were chiefs of Kawaihae at this time. Kalamaula was a handsome youth but was not in the same rank with Hoamakeikekula.
Upon their arrival at the house, the sun had set and darkness was approaching. They then entered the house where Kalamaula was living. When Kalamaula saw this beautiful woman coming in he greeted her; and Hoamakeikekula returned the greeting in a very low voice saying: “My greeting to you my lord.” Soon after this Elepaio related the way he found Hoamakeikekula.
Then Kalamaula seized hold of Hoamakeikekula and drew her to him. Hoamakeikekula then said: “My lord don’t defile me, your maid servant, for it would be a wrong I would suffer from later in life. If you really desire that I become your wife, then allow me thirty days, possibly the response will arise within me during that time.”
On hearing this reply Kalamaula was much impressed and agreed to the conditions. Hoamakeikekula remained there, but she would not touch the food placed before her, nor did she go out of the house.
At the end of three days, she saw in a dream a man approaching her with a war club in his right hand, who said: “Your grandmother promised me that you were to be mine and I have, therefore, waited many days for you until my spirit within me has fainted because that promise has not been fulfilled. Therefore, prepare yourself to go on a strange journey.” Hoamakeikekula replied: “I did not come here with the consent of my people, nor were my footsteps that led me here as a stranger bargained for, therefore, I shall take your words as a mantle and wear it over my shoulders at all times.”
She then woke up and discovered that she had been dreaming. She then tried to fathom the meaning of the dream but it was beyond her understanding. Her mind, however, seemed to dwell on the forests. On retiring the next night she again dreamed of the same person and held the same conversation. She then fell in love with the person in her dreams so much so that she woke up startled and cried. She then folded her arms, [755] lamenting. When Kalamaula heard her weeping he asked her: “What are you weeping for? You have never done this before, not since the first day you arrived here.” Hoamakeikekula did not, however, make answer. Very early that morning just before dawn, the mountain clouds began to thicken; drops of rain began to fall one by one; the wind began to rise; the fog began to come creeping over the mamane; a rainbow appeared and stood before her. She was then entirely enveloped in a thick fog which hid everything from view.
She then rose and went out of the house and wandered over the deserted hills and plains until she arrived in the uplands of Pahulumoa, a place entirely uninhabited. She lived here without tasting food and spent her days picking and stringing lehua blossoms. At night she would retire and dream of the same person. Thus they were united in love, which became steadfast in Hoamakeikekula.
It was because of her suffering and lonesomeness in the forest that she was called, Hoamakeikekula. [756] After leading the life of a wanderer for some days, she was at last found by a man called Puuhue who was after some house timber. He found her in the following manner: On coming to an olapa [757] tree he saw something bright at noon time, up in this tree. When he looked up the tree he saw a very beautiful woman hiding in the ieie [758] vines; so he stood under the tree and called out: “Say, come down that I may fondle you and that I may speak to you.”
Hoamakeikekula then climbed down from the tree. When she stood on the ground, Puuhue sprang forward, lifted up and kissed the bottom of her feet and said: “I am indeed blessed in beholding your eyes and your face. I humbly beg of you that if in your goodness and beauty, I would be so fortunate as to please you my princess, [759] that I offer you my noble lord, whose spirit you have often seen in your dreams.” This person was Puuonale, the king of Kohala, whose spirit Hoamakeikekula had so often seen in her dreams and for whom she already had a deep attachment. He was as handsome as she was beautiful, both were without blemish.
As soon as Puuhue ended, the heart of Hoamakeikekula was changed by his words, so that she left Pahulumoa and accompanied him. When they arrived at a place called Keolewa, they found Puuonale the king living there. When Hoamakeikekula looked on and saw the object of her dreams, she was unable to withhold her tears which flooded her eyes.
At seeing this Puuonale asked: “Why these tears from the eyes of my queen?” “I have seen some one like you in my dreams constantly during the past days in a form without bones for whom I am paying my debt of love with these tears; hence my sadness and tears.”
After pondering the matter over for a while, Puuonale asked: “Whom did he resemble?” “He looked just like you; your voice sounds just like his; he, however, carried a war club and wore a feather cape and a feather helmet.” Puuonale then took up his war club, the feather cape and helmet and placed them before Hoamakeikekula. She then took them up kissed them and wept over them.
Puuonale then took Hoamakeikekula as his wife. At their union the thunder was heard; the lightning flashed; eight rainbows arched the heavens; the pools of Kahoolana on Kahua were flooded; red rain passed in procession on the ocean; the hills were covered with fog; and a thick mist covered the land for ten days. These were the signs [of recognition]. [760] The two lived on happily as husband and wife.
In due course of time Hoamakeikekula conceived and gave birth to child to whom the name of Alelekinana was given. It did not have a human form but that of a wooden image; hence the saying: “In the upland is Hookukekii, in the lowland is Kahua.” The saying originated from this child image, and it is used to this day. This image gave the people of Kohala the idea of making idols, from which the worshiping of idols throughout Kohala in ancient time originated.
The word Hoamakeikekula was also derived from the fact that Kohala is a rolling country and has plains, and because of this the people of Kohala have a fond attachment for the land of their birth. Therefore, Kohala is noted as the proud land with lonesome loving meadows. Such is the place of this legend obtained by me, which I have narrated.
KAAO NO HOAMAKEIKEKULA.
He wahine maikai loa o Hoamakeikekula, a he nani loa kona mau helehelena ke nana aku; o kona ili, ua like ia me ka ili o ka Opuu-maia o ka hua hou ana iho; o kona maka, ua like me ka pua o ka weleweka, a o kona kino ua pololei a kina ole. O Hooleipalaoa ka makuakane, o Pili ka makuahine, o Oioiapaiho i Kohala ka aina hanau; he mau alii lakou no Kohala i ka wa kahiko. Hapai o Pili, a hanau he keiki kane, o Waikuaala kona inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole o Hoamakeikekula. He kino ala o Hoamakeikekula, aohe kino maoli, kiola ia a ka puainako e Pili, ko laua makuahine, waiho.
Aia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahewa kona, ma ka hihio, ike aku la ia i ke kino wailua o Hoamakeikekula e ku mai ana. Ninau aku la ia: “Heaha kau e ka wahine ui maikai a’u i ike ole ai mamua aku nei?” Olelo mai o Hoamakeikekula: “Owau no kau moopuna kaikamahine i hoolei ia e kau kaikamahine e Pili; ka muli hoi au o Waikuaala. Nolaila, e kii ae oe ia’u, aia au i ka puainako, he kino ala ko’u, e wiki oe o pau au i ka ilio.” A lohe o Makapailu i keia olelo a kana moopuna, ku ae la ia a hele aku la me ka waimaka helelei.
Hiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainako, ia wa ku mai la imua ona he onohi i loko o ka ohu, a kau pono mai la i mua ona; ia ia i nana mau aku ai, paia ae la kona mau maka, a nana iho la e waiho ana he kino ano ala, lalau iho la ia a wahi i ka pukohukohu. Hoi mai la ia a kona wahi, noho iho la me kana kane o Hawaimake ka inoa. Elua anahulu i hala o ka waiho ana o Hoamakeikekula me ka nana ole ia aku, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho. Nana iho la ia i ke kino, aole he kina i loaa, ua nani loa, a ua maikai ke nana iho. Nolaila, hookapu loa kona mau kupuna ia ia, a paa mau i ka palama. Pela kona noho ana a hala na makahiki he iwakalua, me ka ike ole o na mea a pau loa, a me kona mau makua.
He mea mau ia ia ka hele me kona kahu i ke kui lehua, ma ka nahelehele ohia, me ka ike ole ia. Eha la i hala ia laua o ka hele ana i ke kui lei, hiki aku la laua nei, i kekahi kula e aku, ua haiamu i ka lehua; walea laua i ka ako lehua me ka nanea, ku ana o Elepaio, he elele na Kalamaula, ka moo alii o Keawewai. He wahi manu o Elepaio, he ano kanaka no nae i kekahi wa. Kahea ana:
I Waiaha ka wi, i Waiaha ka wi. Ono ka ia, ono ka ia.
I aku o Hoamakeikekula: “E, he manu hoi keia e hea nei.” I mai ke kahu: “He wi laau paha, he makani paha, e hoolohe kaua.” E kani hou ana ua wahi manu nei:
I Waiaha ka wi, i Waiaha ka wi. Ono ka ia, ono ka ia.
I aku o Hoamakeikekula: “Aia hoi paha la, he manu.” Huli aku la laua e nana pono, ia laua i hoomau aku ai i ka nana, loli ae la ke ano o ka manu a lilo i kanaka. Ku ana he keiki ui opiopio, i mai la: “Aloha olua,” a no ka ike ana mai i ka wahine maikai o Hoamakeikekula, kau mai la kela, i ke mele me ke kaona pu:
O Haili kula lehua, I wili ia e ka manu, O ka oo kani leo lea, I ka nahele o Hilo, O ka pololei kani kuamauna Ke lawe la ke awa, Kau laau o Puna.
Ia wa, olelo aku ke kahu ia Hoamakeikekula: “E hoi kaua, ua pau ka wa kui lehua. E inoino mai auanei ka mano ou kupuna ia kaua i ka loihi loa.” Ia laua i eu mai ai e hoi, e olelo ae ana o Elepaio i ka ohu:
E ka ohu kolo mai i uka E ka ohu kolo mai i kai, E kai pupuka, E kai hehena, E kai piliaiku.
Ia manawa uhi ka ohu, paa ka nahele, kaawale ke kahu o Hoamakeikekula, kaawale kona haku kina ole. Ma keia kaawale ana, ua lilo o Hoamakeikekula maloko o ka ohu, a me ka noe, a hiki i Keawewai mauka o Kawaihae, he ua koko ke alanui.
E noho ana o Kalamaula ke ’lii me kona mau makua, o Kaholeiwai ka makuakane, o Kekoolauwahineolalo ka makuahine, o Kanaheleikawaokele ke kaikuahine. He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka maikai no hoi, o Kalamaula, he ui a he nani ke nana; aka, aole nae e loaa ae o Hoamakeikekula.
A hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i ka hale o Kalamaula e noho nei, nana mai la lakou i keia wahine ui, nani loa. Aloha mai o Kalamaula: “Aloha oe.” Aloha aku o Hoamakeikekula me ka leo oluolu: “Aloha oe e kuu haku.” Mahope o keia hai aku la o Elepaio i ke ano o ka loaa ana ia ia o Hoamakeikekula.
Mahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a huki aku, pane aku o Hoamakeikekula. “Ekuu haku, mai hoohaumia pono ole oe i kau kauwa wahine o lilo ia i kina no kau kauwa nei, o hooili ia ia mea ino ma ka hope o ko’u mau la. Ina he manao kou peia, e kakali oe ia’u i ekolu anahulu, malama o hiki mai ka ae ana o ka hoao i loko o ia wa.” Ua maikai keia olelo ia Kalamaula. Noho iho la o Hoamakeikekula me ka ai ole i ka ai, me ka puka ole i waho.
Ekolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e hele mai ana me ka newa, i ka lima akau, e paa ana olelo mai la: “Ua haawi mai ko kupunawahine ia oe na’u, a ua kakali au i loko o na la he nui lao, a ua maule wale iho kuu manao nou i ka hooko ole ia o ka haawi. Nolaila, e hoomakaukau oe no ka hele ana i ke ala au e hele malihini nei.” I aku o Hoamakeikekula: “Aole au i hele mai ma ke ala o ka ae ia, aole hoi i kuai i ko’u mau kapuai no ke ala malihini nei; nolaila, o kau olelo, oia ka’u e lei ai ma luna ae o kuu poohiwi nei.” Puoho ae la ia, he moe uhane kana; noonoo ae la ia i ke ano a me ka manao, aohe loaa. Aka, ua kau wale mai no ke ano o ka nahele ia ia.
Moe hou iho la ia, o ka lua ia o ka po, loaa hou ka moe, o ia mau olelo no nae. Ia wa puni ia i ke aloha i kela uhane; puoho ae la ia a uwe, puliki iho la i ke kino a paiauma. Ninau mai o Kalamaula: “Heaha keia au e uwe nei? Aole hoi oe pela mamua aku nei, mai kou la i hiki mai ai a hiki i keia la.” Aohe ekemu aku o Hoamakeikekula. A kokoke e wehe mai ka pawa o ke ao, ia wa kaiauna mai la ke kau a ke ao. Ia manawa, kulu pakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu me ka pahola i luna o ka mamane, iho mai la ka onohi anuenue a kokoke i ke alo o ia nei, ia wa ua puni keia i ka ohu a me na mea a pau loa.
Lilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o Pahulumoa, he aina mehameha kanaka ole; malaila ia i noho ai me ka ai ole i ka ai, o ka lehua kana mea walea o ka la e noho ai. A po iho, o kela uhane kana kane e moe ai, pela ko laua pili ana me ke aloha, a me ka paa o ke aloha ia Hoamakeikekula. No loko o laila keia inoa o Hoamakeikekula, no kona noho mehameha ana.
A liuliu kona mau la ma ia wahi, loaa i kekahi kanaka huli laau hale, o Puuhue kona inoa. O kona kumu i ike ai, he ahi a i ke awakea i luna o ke kumu olapa. A hiki ia, nana aku la i keia mea nani loa i luna o ke kumu olapa, ua pee i loko o ka pohai ieie, noho paa iho la ia malalo o ke kumu laau, a liuliu, kahea aku la: “E, iho mai i lalo nei, e milimili aku wau ia oe, a e ha’i aku no hoi au i ka’u olelo.”
Iho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhue a ma ka poli wawae, honi iho la, a olelo aku la: “Pomaikai au i ko’u ike ana i kou mau maka a me kou helehelena. Ke nonoi haahaa aku nei au ia oe, ina nolaila kou nani a me kou maikai, e loaa ia’u ka mahalo ia mai e kuu haku wahine. Eia o kuu Haku kane, nona ka uhane au e ike la ma ka moe uhane.” O Puuonale ka inoa o ke kino maoli, he ’lii no Kohala, nona kela uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko laua kina ole.
A pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia olelo; nolaila, ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue. A hiki laua ma Keolewa, e noho ana o Puuonale ke ’lii, a nana aku la keia, ua like me ke ano o ke kino uhane ana e ike ai ma ka moe, kulu iho la ka waimaka me ka haloiloi.
Ninau mai o Puuonale: “E kuu haku, heaha ka mea i helelei iho ai kou waimaka i keia wa?” “He mea ano like me oe ka’u e uwe nei, ua launa me a’u i na la mamua aku nei, maloko o ke kino iwi ole. A no ia mea au i luuluu iho ai i ke kaumaha, a o kuu mea ia e hookaa nei i ka aie a ke aloha, he kulu waimaka.”
Noonoo iho la o Puuonale a liuliu, pane aku la ia: “Pehea ke ano a me ka helehelena i kau ike.” “O kou ano a pau loa, oia kona, o kau mau olelo, oia kana, eia nae, he laau newa ma kona lima, a o ka aahu, he ahuula, a he mahiole ma kona poo.” Lalau aku la o Puuonale i ka newa, ka ahuula, ka mahiole, a waiho mai la imua o Hoamakeikekula, lalau iho la ia a honi iho la me na waimaka e hiolo ana mai na maka aku.
I kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na anuenue ewalu, lana na kiowai o Kahoolana, i luna o Kahua, lalani ka ua koko ma ka moana, aaki ka ohu i na puu, uhi ka pohina hookahi anahulu, o ia na hoailona.
Noho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula, a hana o Alelekinana, he kino kii, aohe keiki maoli, nolaila keia olelo: “I uka o Hookukekii, i kai o Kahua.” No keia keiki kii kela olelo, ua kaulana ia a hiki i keia la. O ia ke kumu o na kii a pau o Kohala, no loko o laila na kii hoomana a pau o Kohala i ka wa kahiko. A o kela inoa o Hoamakeikekula hoi, nolaila, nui na kula ma Kohala a puni i keia wa e waiho nei, no loko o kela inoa, nolaila, he kula aloha o Kohala a hiki i keia wa. Nolaila, kaulana o Kohala i ka aina haaheo, a me ke kula anoano aloha, pela kahi o keia kaao i loaa i loaa ia’u, a pela au e hoike nei.
LEGEND OF KAPUAOKAOHELOAI.
Ku was the father and Hina [761] was the mother. They had two children, Hookaakaaikapakaakaua [762] a son, and Kapuaokaoheloai [763] a daughter. Waiakea in Hilo is the country where these people lived. The brother was the first born and the sister the last. These people were of high chief rank of Hilo. These two children were brought up without knowing that they were brother and sister. They never saw each other although they lived in the same house. The brother had a male attendant and the sister a female attendant. They were brought up under a very strict kapu; they never went out of doors, not even for the calls of nature. Ku and Hina also left word with the attendants that if the brother sought the sister, then he and his attendant would be banished to Kuaihelani (a land in Tahiti), and so with the other. This manner of living was maintained for twenty years, without their seeing one another. One day the attendants as was their custom went to the uplands of Kaumana, directly above Punahoa to do farm work. After the departure of the attendants in the early morning, Kapuaokaoheloai arose and walked out of doors. Upon looking back at the house she saw a bright light within; so she again entered the house and began a search and found a door, which she opened. As she walked in she saw a red object lying on a bed. She removed the tapa from the face and saw a very handsome young man. They then slept together until the sun had passed the meridian, when she returned to her part of the house.
When the attendants returned they did not discover the actions of their two charges. This conduct was kept up for ten full days. One evening Kapuaokaoheloai caught some chickens and brought them to her bed where they were concealed. That evening she and her attendant retired very early. Not very long after they had retired, Kapuaokaoheloai woke up and shook the chickens which caused the roosters to crow. She then said to her attendant: “It is daylight. It is now time for you two to go up and tend to our farm work.” The attendant replied: “How quickly daylight has come. It seems that I have just closed my eyes when I heard the cock crowing.” She woke up and went out of doors and looked up at the Milky Way which had not made its appearance: so she reentered the house and went to bed again. Kapuaokaoheloai after a while again reached for the chickens and shook them and the roosters again crowed. She woke her attendant and said: “It is daylight, the chickens are all crowing together.” Her attendant then rose and went over to the other part of the house where the male attendant was sleeping and woke him up. The two rose and started on their way to the farm lands. As soon as they left, Kapuaokaoheloai got up and went over to the other side of the house where her brother was and they slept together. When the two attendants were half way up to the farm lands, they sat down to await the approach of daylight. After waiting for some time and daylight not appearing they returned to the house and discovered their charges sleeping together. The male attendant then said to the female attendant: “I am going up to inform their parents in obedience to the instructions given us in the beginning.” The female attendant who was his wife replied: “Yes, you must go up.” When the male attendant arrived at the home of Ku and Hina, he told them of the conduct of their two charges. At this Ku gave orders to his men to go and kill the female attendant. When the men arrived they caught her to carry out the death order, but she spoke up: “Don’t kill me here, take me to the chief’s presence and there I will die. I want the chief to hear me first.” When they arrived in the presence of Ku and Hina, Ku asked the men: “Why did you save her? Why didn’t you kill her?” “She asked that after you have heard what she has to say then she will die.” Ku then asked: “What have you to say?” The attendant replied: “The chief said, that if my charge should make the first approach then I was to be banished with her to Kuaihelani. This was also your charge and command in reference to the other one of us and his charge. That is what I wish to say to the chief.” “Yes, you are right, you shall not die; you and your charge shall go to Kuaihelani.”
When she arrived in the presence of her charge, the double canoe was made ready and they sailed off; herself and her charge and two canoe paddlers making four of them. They sailed from Hawaii to Maui; from Maui to Oahu; from Oahu to Kauai and landed at Waimea. As they went ashore they saw a canoe on the beach from the king of Kuaihelani who was in search of a wife. When the two messengers saw Kapuaokaoheloai and her beauty, they said: “We are going to make an inspection of the whole group and if we fail to find a woman who will surpass your beauty, then we will take you as the wife for our king.” Kapuaokaoheloai and her companions, therefore, stayed at Waimea for over ten days, till the return of the messengers who reported that they had failed to find one equally as beautiful as Kapuaokaoheloai; so they embarked on their canoe and set sail for Kuaihelani. After they had been on their way for over forty days, the messengers of Kuaihelani said: “We will soon see land; we have yet, however, to smell the sweet perfume of the kiele.” After some days they caught the perfume of the kiele and soon after saw a beautiful country. The men then said to Kapuaokaoheloai: “When we reach land and arrive at the king’s house, and he should invite you to come up to him on the kapa cloth, [764] don’t accept the invitation for it will mean death to you. If his daughter should invite you on the steps with her don’t go or it will be your death; only when they take you by the hand must you accept.” They then landed and proceeded to the place of the king. Upon seeing her the king greeted her, which greeting she returned. The king then invited her to come to him on to the kapa, this she refused.
The king’s daughter was at this time living all by herself at a place away from her father, and occupied a very sacred place, [765] with a former wife who had been dead for some time. The name of his daughter was Kapuaokaohelo. The king desiring to know his daughter’s opinion sent word to her by a couple of birds with orders to come and look at this woman; and see if she intended making her a friend, or if she would advise him to take her as his wife.
When the daughter arrived, she invited Kapuaokaoheloai to come up on the platform and sit by her; but Kapuaokaoheloai refused to accept the invitation. The king’s daughter then came down and took her hand and led her up to the platform. When they were about half way up the steps, Kapuaokaoheloai slipped and fell behind; this was due to the dislike of the platform as she had lost her virginity. Her friend again reached out for her hand and led her to the top of the platform where they sat being ministered to by the birds.
After they had lived here for some days the king’s daughter became anxious regarding her friend wishing to see if her body was as well formed as she was beautiful; so she invited her to go bathing to which her friend agreed. When they reached the bathing pool, which was also a very sacred place, those having lost their virginity, or who were defiled, were not allowed to bathe in it, the friend said: “This my bathing pool is a very sacred place. The bathers must remove all covering before entering it.” Kapuaokaoheloai agreed to observe the rule, removed all her clothes and jumped into the water. Her friend then looked on admiringly seeing that she was indeed faultless; but detected the marks of a bite on one of her calves. The king’s daughter then climbed up the bank first when Kapuaokaoheloai followed after; but when she tried to climb the bank she slipped back, a sign that she had lost her virginity. At this her friend reached out her hand and helped her out of the water. When the king’s daughter saw the sign that her friend had lost her virginity she got angry and refused to speak to her, eat with her, or reside with her; she was so angry that she immediately sent some birds to go to her father and inform him of her discovery and to punish her with death.
When the father heard the report from the birds he ordered all the priests who were versed in the telling of coming events and hidden things, to come and inspect the stranger to see whether she was of high rank or not. “If she is of very high rank she shall not die. If she is not of high rank then she must die.” The priests then gathered and inspected her and at the end they all agreed that her parents were not of high rank. They were of one mind with the king that she must indeed die, because she had climbed the sacred platform. There was, however, one amongst the priesthood who was not present at this time; so he was sent for by the king, to come and tell his knowledge concerning the stranger. When he arrived in the presence of the king, the king asked him: “Can you give a true interpretation concerning the rank of this woman? Whether she is of high rank or not?” The priest replied: “Yes.” The priest then continued: “She is of the highest rank and is a chiefess from the east; she is even more sacred than your daughter. The sacred platform is not for such as your daughter; it is the resting place of this one. She is far above your daughter in rank. She is none other, but is of your own blood; her mother, Hina, was the first-born and you came after. She originally belonged to Kuaihelani but moved to Hawaii where she now lives.” This saved Kapuaokaoheloai, and her friend once more joined her and lived with her as at first.
It was customary for Kapuaokaoheloai to weep for her brother; so one day Kapuaokaohelo asked her: “Why are you weeping?” “I am weeping for my brother.” “Where is he?” “He is in Hawaii.” “Is he handsome?” “Yes, I am but as the skin of his feet.” “Oh dear, how can I see him?” Her friend replied: “If you wish to see him, you shall.” That night in their sleep she sought after and brought the spirit of her brother and made it sleep with her friend. This was kept up for several nights in succession until ten full nights had passed when her friend became so much in love that she made up her mind to go in search of her lover. So one day she said to her friend: “Where abouts is your home?” “It is where the sun rises. If you should go, the first land you come to is Kauai, then Oahu, then Molokai, then Maui and then Hawaii. It is, however, at the first point where the sun comes up, called Kumukahi. The harbor Punahoa and Waianuenue is the first object to be seen upon landing. The large house which you will see in the upland is our home; my brother is still there with his attendant.” Soon after these instructions were given, her friend left Kuaihelani and set sail in her canoes until she arrived at Hilo and landed at Punahoa, where she saw a house standing in the uplands. When she arrived at the house she saw an old man sitting just within the door and a sick boy lying down. At seeing this she was puzzled, so inquired: “Is there no one else beside you two in this house?” “No, only us two.” She then returned to the beach leaving the two persons in the house.
The sick boy was Hookaakaaikapakaakaua; he had refused to eat, from the day his sister departed from him even to this day. He therefore had grown ugly and very thin; and his once handsome face had lost its beauty.
It was the custom for this woman during the next three days to come up and look at the house and ask the old man the same questions. As this happened for three days in succession, the old man began to grow anxious and asked his charge: “Say, I wonder if this woman is not yours who is inquiring after you these three days. I think your sister has sent her to you to be your wife. I am afraid your sister will get killed if this woman does not get the husband she is after. We must therefore coax your beauty back with food.” The attendant then proceeded and thatched a small hut and removed his charge to it; he then began to doctor him up, bathed him and fed him. At the end of two days and nights his beauty was restored and he again became as handsome as before.
His intended wife at the end of the two days made her preparation to return to Kuaihelani; but before returning decided to make one more visit. When she was on her way up she saw a rainbow ahead of her and she also saw a thick rain cloud that was as red as blood. She then recalled the advice given her by her friend, that if she should see these things they would mean that her intended husband was there. When she arrived at the house she saw something red sleeping, so she asked the attendant: “What is that red object sleeping there?” “That is my charge who has just returned from a visit.” She then approached and uncovered him and laid down beside him. The man said: “We will not now lay together,” as his sister had forbidden it till she had lain with him. This occurring in a dream the ban was removed; in that way they came together.
KAAO NO KAPUAOKAOHELOAI.
O Ku ka makuakane, o Hina ka makuahine, o Hookaakaaikapakaakaua ke kaikunane, o Kapuaokaoheloai ke kaikuahine. O Waiakea, i Hilo ka aina, o ka mua ke kaikunane, o ka muli ke kaikuahine, he mau alii lakou no Hilo. Hookahi o laua hale i hanai ia ai, aole ike kekahi i kekahi, he kahu kane ko ke kaikunane, he kahu wahine ko ke kaikuahine; he kapu loa ko laua hanai ia ana, aole hele i waho o ka hale, i loko no e hana lepo ai. Ua olelo o Ku a me Hina i na kahu hanai, ina e kii ke kaikunane i ke kaikuahine, alaila, hele kana hanai me kona kahu i Kuaihelani e noho ai (i ka aina i Kahiki), a pela kekahi. A hala na makahiki he iwakalua ia laua o keia noho kaawale ana, me ka ike ole kekahi i kekahi, pii na kahu o laua e mahiai i uka o Kaumana, aia ia wahi i uka pono o Punahoa.
A hala na kahu i ke kakahiaka nui, ala ae la o Kapuaokaoheloai a hele i waho o ka hale, i nana ae kona hana, e a ana keia mea wena i ka hale o lakou, hele aku keia huli, loaa ka puka, wehe aku la. Nana aku la ia e moe ana keia mea ula, komo aku la ia a wehe ae la, he kanaka maikai loa, ia wa moe laua, a aui ka la, hoi aku la keia i kona wahi. A hoi mai la na kahu, aole ike i keia hana a ka laua mau hanai, pela mau no ka laua hana ana a hala ke anahulu okoa.
I kekahi ahiahi, hopuhopu iho la o Kapuaokaoheloai he mau moa, hoihoi aku la a ma kona wahi, moe iho la laua me kona kahu, i ke ahiahi ana aku, aole i liuliu iho ka moe ana. Kii aku la o Kapuaokaoheloai a na moa, hoonioni; pukoko ka moa a kani ae la, i aku i ke kahu: “Ua ao, e pii ae olua i ka mahiai i na mala a kakou.” I aku ke kahu: “Hikiwawe hoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani e mai nei no ia o ka moa.” Puka ae la keia a waho nana ae la i ka huli o ka ia, hoi aku la no moe. Lalau hou keia i ka moa, kani hou, hoala aku la no keia: “Ua ao, ke olowalu mai nei ka moa.” Ala ae la ke kahu wahine, kii aku la a ke kahu kane hoala, ala ae la, a pii aku la laua i ka mahiai.
A hala laua, ala ae la o Kapuaokaoheloai a hoi aku la ma kahi o kona kaikunane, moe iho la laua. Pii na kahu o laua a waena, noho kakali o ke ao ae, aohe ao iki, hoi mai la laua a hiki i ka hale, loaa pono mai la na hanai e moe pu ana. I aku ke kane i ka wahine: “E pii ana au e hai i na makua, e like me na olelo i kinohi.” Ae aku ka wahine: “Ae, o pii.”
A hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia wa kena mai la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e pepehi ai. A hiki lakou lalau aku la i ke kahu e make. Olelo mai ke kahu: “Alia au e make, a ke alo o ke ’lii, alaila au make, aia a lohe ke ’lii i ka’u mau olelo.” A hiki keia i mua o Ku me Hina, olelo mai la o Ku i na kanaka: “Heaha iho la ka ka mea i hoola ia mai nei, aohe pepehi iho a make?” “Ka, olelo mai nei, aia a lohe oe i kana olelo, alaila ka make ia.”
I mai la o Ku: “Heaha kau olelo?” Olelo aku ke kahu: “Ua olelo ke ’lii, ina na ka’u hanai ke kii, alaila, oia a me a’u e hoi i Kuaihelani. A pela no hoi kekahi o maua me kana hanai. Oia ka’u olelo i ke ’lii.” “Ae, ua pono, aole oe e make, e hoi oe me kau hanai i Kuaihelani.”
A hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la, oia nei, o ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou a Maui, mai Maui mai a Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E kau ana ilaila he waa imi wahine na ke ’lii o Kuaihelani, mai Kuaihelani mai, ike mai la i ka wahine maikai o Kapuaokaoheloai, olelo mai la: “E hele maua e nana i keia mau moku a pau loa, a i loaa ole ka wahine, alaila, o oe no ka wahine.” Nolaila, noho iho la lakou i Waimea a hala ke anahulu, hoi mai la na kanaka imi wahine, aole nae i loaa ka wahine. Holo lakou a hala eha anahulu i ka moana, olelo aku na kanaka o Kuaihelani: “Kokoke kakou e ike i ka aina, aia nae a honi i ke ala o ke kiele.”
He mau la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he aina maikai o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: “I pae kakou, a kahi o ke ’lii, i kahea mai ia oe e pii aku i luna o ka nio, mai pii oe he make; pela ke kaikamahine, i kahea mai ia oe e pii i ka anuu, mai pii oe o make, aia a kii mai i ko lima e paa ai, alaila, oe pii aku.”
Pae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke ’lii, aloha aku keia, kahea mai ke ’lii e pii ae maluna o ka nio, hoole aku keia, aole.
O ke kaikamahine a ua ’lii la, aia no i luna o ka anuu kapu loa me kana wahine mua a make, o Kapuaokaohelo ka inoa. Kauoha aku la kona makuakane i na manu e kii a iho mai e nana i keia wahine, ina e lawe i aikane nana, a i ole, i wahine no na ianei.
A hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii mai la kela a ka lima huki i luna, pii aku la laua a waena o ka anuu, kaa keia mahope, hehee hou keia i hope, no ka hookae o ka anuu. O ke kumu hookae o ka anuu ia ia nei o ka noha ana o ka mai o ia nei. Kii mai la ke aikane paa ma ka lima, a hiki laua i luna noho iho la, he manu ke kanaka lawelawe.
A hala he mau la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i ke kino o ianei, manao iho la keia, ma waho wale no ka maikai, aole ma ke kino, nolaila, olelo aku i ke aikane: “Kaua e auau,” ae mai ke aikane. A hiki laua i ke kiowai auau, he kiowai kapu loa, aole e auau ka poe i naha, a me ka poe haumia. Olelo mai ke aikane: “He kanawai ko kuu wai, he wehe ke kapa a pau a koe o ke kino, alaila, auau.” Ae aku keia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai, nana mai la ke aikane, aohe puu aohe kee, pela ke kua me ke alo, aia nae ma ka oloolo wawae he nahu. Pii mua ke aikane i luna o ka wai, kaa keia mahope, hoholo keia i lalo, huli mai ke aikane a huki i ka lima, o ke kumu o keia hoholo no ka ike o ka wai ua naha keia.
Ia wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke aikane, aohe ekemu, aohe ai pu, aohe noho pu; no keia huhu, kena aku la i na manu, e hele e olelo aku i ka makuakane e make ke aikane, no ka naha ana o ka mai a no ka haumia o kona kino. A lohe ka makuakane i ka olelo a na manu, hoouna aku la ia i na kanaka a pau loa i ike i ka nana ouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kaikamahine malihini, he ’lii paha aole paha. Ina ke ’lii aole e make, ina aohe alii, alaila make. Nana mai la na mea a pau loa, aohe alii mai na makua mai; nolaila, hookahi o lakou manao me ke ’lii o ka make wale no, no ka pii ana i ka anuu kapu loa.
Aia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke ’lii e hele mai e ha’i i kona ike. A hiki mai la ua kanaka la i kahi o ke ’lii, ninau aku la ke ’lii: “E hiki anei ia oe ke olelo pololei i ke ano o keia kaikamahine, i ke ’lii, i ke ’lii ole?” Ae mai kela. I aku ke kuhikuhi puuone: “He ’lii nui keia no ka hikina a ka la, he kapu, aohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia kaikamahine ia anuu, maluna ko ianei alii malalo ko kau. Aole he kaikamahine e, mai loko aku no ou, o ka mua o Hina ko ianei makuahine, o ka hope oe, mai Kuaihelani aku nei ka hele ana a noho i Hawaii.” Ola ae la keia, ma keia mau olelo, launa mai la ke aikane iaia nei, a noho pu iho la e like me mamua.
He mea mau ia Kapuaokaoheloai, ka uwe i kona kaikunane, ninau aku o Kapuaokaohelo: “E uwe ana oe i ke aha?” “I ko’u kaikunane.” “Auhea?” “Aia no i Hawaii.” “He kanaka maikai no?” “Ae, he pale wawae ko’u ili nona.” “Auwe, pehea la wau e ike ai iaia.” I aku keia: “Ina makemake oe e ike, e ike no oe.”
I ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe pu me ke aikane, pela no i na po a pau, a hala ke anahulu okoa, aloha iho la ka wahine a manao e imi. Ninau aku i ke aikane: “Aia mahea ko oukou wahi?” “Aia ma ka hikina o ka la; ina oe e holo, o ka aina mua e loaa ia oe o Kauai, Oahu aku, o Molokai, o Maui, o Hawaii, aia nae ma kahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke awa, o Waianuenue ka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua hale ia, aia no kuu kaikunane ilaila me kona kahu.”
A pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me kona mau waa a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale e ku ana i uka. Pii aku la ia a hiki, he elemakule ke noho ana, he keiki mai ke moe ana, haohao iho la ia, a ninau aku la: “O olua wale no i ko olua hale?” “Ae, o maua wale no.” Hoi aku la keia i kai, noho no laua nei.
O keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka hele ana o ke kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a wiwi loa, a ua haalele mai ka maikai i ke kino.
He mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e makaikai, e ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo aku i ka hanai. “E, nou paha keia wahine e makai mau nei i neia mau la ekolu, ua hoouna mai ko kaikuahine i wahine nau, e make auanei ko kaikuahine, ke hoi nele aku keia aohe kane. Nolaila, e hana kaua ia oe.” Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka hanai, alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai, elua la i hala a me na po elua, hoi hou keia a like me ke kino mua.
Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai hou. I keia pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao keia i ka mea i olelo ia mai e ke aikane, aia a ikeia keia mau hoailona, o ke kane ia. Hiki aku la ia i ka hale nana aku la i keia mea ula e moe ana, ninau aku i ke kahu: “Heaha kela mea ula e moe mai la?” “O ka’u hanai no akahi no a hoi mai, i ka makaikai aku nei.” Hele aku la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: “Alia kaua e moe.” (No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka uhane moe laua, a noa ae la. Pela laua i moe ai.
LEGEND OF KALANIMANUIA.
Ku was the father, Kaunoa was the mother and Kukaniloko [766] in Lihue, on the island of Oahu, was their home. Ku was the king of Lihue at this time but had a different wife; Kaunoa also had a different husband. It was Ku’s custom to go traveling from place to place. One day while on one of his travels he saw Kaunoa bathing. At sight of her he halted on his way and looked at this beautiful woman. He was so overcome with her beauty that he approached her and asked her to be his wife while he remained in that neighborhood. To this Kaunoa assented. After they had lived together for a while, Ku believing that it was impossible for him to prolong his stay, told Kaunoa: “I am certain that you are with child. If you give birth to a boy call him Kalanimanuia, but if it should be a girl name her on your side. If, after you have brought up the child it wishes to come in search of me, here are my tokens: [767] a loin cloth and a spear; with these things he may come until he find me.”
Kaunoa in due course of time gave birth to a male child to which she gave the name of Kalanimanuia. She and her husband both brought up the boy until he was big and strong. Kalanimanuia was very handsome and pleasant to look upon. After he had grown into boyhood it was his custom to invite other boys to the house and give them all the food; when the father returned home and found the food all gone he would get angry and give Kalanimanuia a scolding. As Kalanimanuia continued to do this the father kept on scolding him and at times would whip the boy. One day while he was whipping the boy the mother, Kaunoa, upon hearing the boy crying, said: “Why do you whip the boy so constantly? He is not your son, he is somebody else’s son.” Upon hearing this Kalanimanuia asked his mother: “Who is my father then?” The mother denied this and said: “You have no other father, this is your own father.” The boy, however, was not satisfied with his mother’s answer and kept on asking her. This was kept up for over ten days, when Kaunoa finally said: “Yes, here are your father’s tokens, go in search of him.” She then gave him the loin cloth and the spear. Kalanimanuia then set out in search of Ku. Upon his arrival in the presence of Ku, Ku ordered his servants to seize the boy, take him to the sea and kill him; for Ku did not recognize the lad. Kalanimanuia was therefore killed and his body thrown into the sea. The exact place where Kalanimanuia was thrown was at the Kualoa point, in Koolau, Oahu. He was killed at this place.
Late that evening just about dusk the spirit of the boy flew up out of the water and rested on the rise above the point and called out:
O Ku! Thou unnatural father, Who hast ill-treated thine own offspring, Who didst not even look at his own loin cloth, Who didst not even glance at his own spear, Cold and damp is the home of the parent.
Kaunoa, O Kaunoa, Kaunoa, O Kaunoa, Mine own mother From the fleeting winds Made calm at our home.
The spirit then entered the temple and slept there. At the crowing of the cock it rose and returned to the sea. This was kept up several nights in succession.
In this temple were two old men who acted as the guards of the place, being placed there by Ku the king. When they saw the spirit come into the temple every evening, with the voice of the child calling, they said to one another: “That must be the boy the king threw into the sea.” The old men after a time became deeply attached to the spirit of the boy; so they kept it and being priests they worshipped it. This was maintained for some days until the spirit assumed a real human form and was able to ask for its clothing and for food; so they gave him all the things they had in their possession.
Shortly after this they went to Ku and told him what the boy had told them. Ku then began to think and after a while told the old men: “Yes, it is true that I had a son.” The old men then asked Ku: “Did you not take one to wife and when you parted from her, left with her certain things?” “Yes, I did take one Kaunoa to wife and I left with her certain things; a loin cloth and a spear.” “Then the boy you killed must have been your own son.” “Yes,” said Ku, “it must have been my own son.” Ku then inquired of the old men: “How am I to get my son?” The old men said: “Get a net, surround the house with three thicknesses and on the outside of that place a very fine net.” Late that evening the spirit of the boy returned to the temple as usual and fell asleep. While the spirit of the boy was sleeping the house was surrounded by three thicknesses of net. On the approach of day the spirit woke up and started to return to the sea. As it came out it saw that the house was surrounded by nets. The spirit then began to tear the nets. Daylight, however, found him entangled within the fine net. When the spirit was finally caught it had the form of a rat. It was then worked over until it almost assumed its human form again. A few days after this the daughter of Ku, Ihiawaawa [768] by name, came to call on the boy, her half-brother.
Ihiawaawa was at this time being courted by three young men: Hala, Kumunuiaiake and Aholenuimakaukai. After Kalanimanuia had again come back to life he asked her one day: “Which sweetheart is it that you go surf-riding with all day?” “It is Hala.” “Yes, Hala is a good enough fellow, but he has pimples on his back which make him ugly.” Ihiawaawa replied: “You are the handsome fellow having short thin hair. Kumunuiaiake is another sweetheart of mine.” “Yes, he is passable, but the fault with him is, he has only two hairs; pull them out and he will have none left which will make him look very ugly indeed.” “Aholenuimakaukai is another sweetheart of mine.” “Yes, he will appear to be very nice in the morning and in the evening he does nothing but catch flies. He is not a fit husband for you; he is ugly. Your beauty would indeed be thrown away on those ugly fellows.”
All these things said by Kalanimanuia relating to the three young men were carried to them which caused them to announce that they would make a public exhibition of themselves, together with Kalanimanuia. The three then arrayed themselves in their best kapas scented [769] with all the fragrant things and went forth to be viewed by the public. When the people saw them they gave a mighty shout.
On the night before the public exhibition, Kalanimanuia upon retiring with his attendant in their own house, heard a rattle within the house, so he called out: “Striking and knocking, who is that?” “I am Puakuakua, the soles of the feet of Kalanimanuia.” “I am Moi, the knees.” “I am Lohelua, the two thighs.” “I am Limuhuna, the hair.” “I am Mohoea, the eyes.” At this the beauty and fine appearance of Kalanimanuia returned to him, at which the woods, and house rejoiced, as also the ants, the roaches and creeping things, and when his attendant saw this he shouted of his beauty and jumped up and down with joy.
At daylight of the day when the public exhibition of all the sweethearts of his sister was to take place, Kalanimanuia came out on the palm of his attendant’s hand; the woods rejoiced, the winds, the earth, the rocks; rainbows appeared; colored rain-clouds moved, dry thunder pealed, lightnings flashed. [770] When he reached the assembly where the chiefs and the people were gathered the three young men ran off ashamed.
The sign of being the most handsome fellow was a suspended cord: if the cord fell to the ground of its own accord, then it was a sign that the person was the most handsome man. When Kalanimanuia approached the suspended cord, called Ahaula, it fell down without being touched. The other three were never able to do this. At this his father recognized him and everybody was permitted to come and see him. He was then made the king of Waianae.
KAAO NO KALANIMANUIA.
O Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina, o Oahu ka Mokupuni. He ’lii o Ku no Lihue, ia wa, a he wahine okoa no kana e noho ana, a he kane okoa no hoi ka Kaunoa e noho ana. He mea mau ia Ku, ka hele e holoholo ma o a maanei; ike aku la ia ia Kaunoa e auau ana, nana aku la ia i ka wahine maikai, a makemake iho la ia e moe laua. Hele aku la ia nonoi ia Kaunoa, e moe ae mai la o Kaunoa. Moe iho la laua, a ike iho la o Ku i ke poha ana o ke koko, olelo aku la ia ia Kaunoa: “E, i noho oe a hanau ke keiki a he kane, kapa iho oe o Kalanimanuia ka inoa, a i na hoi he wahine, kapa iho oe ma kou aoao. I hanai oe a nui ke keiki, a makemake e imi ae ia’u, eia ko’u maka, he malo, he ihe; me keia mau mea e hele ae ai a loaa au.” Noho iho la o Kaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho la laua a nui ua keiki la me kana kane ponoi.
He kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na keiki a pau loa, alakai mai la i ko lakou hale, haawi aku la ia i ka ai i kamalii, hao mai la lakou pau, hoi mai la ka makuakane huhu ia Kalanimanuia. No keia hana mau a Kalanimanuia, mau no hoi ka huhu o ka makuakane, lele aku pepehi i ke keiki, uwe keia, lele mai o Kaunoa olelo: “Pepehi wale iho no oe e na kanaka, aole nau ia keiki: na hai ia keiki.” Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku, “A owai la ko’u makuakane nana au?” Hoole aku ka makuahine: “Aole ou makuakane, o kou makuakane no keia.” Pela no ko ke keiki ninau ana a hala he anahulu okoa.
Hai mai o Kaunoa: “Ae, eia ko makuakane, o imi.” Haawi aku la i ka malo me ka ihe, a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o Ku, kena ae la o Ku i na kahu ona e lawe i ke keiki a loko o ke kai pepehi a make; no ka mea, ua hoohewahewa o Ku. Nolaila, ua pepehi ia o Kalanimanuia a make, kiola ia i loko o ke kai. O kahi o Kalanimanuia i kiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau, Oahu, malaila kona wahi i pepehi ia ai a make.
I ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai la:
E Ku e, makua kina ino, I kau kama, Aohe nana iho o kona malo hume, Aohe kilohi iho o kana ihe, Anuanu koekoe Ka hale a ka makua e.
E Kaunoa e. E Kaunoa e. E kuu makuahine, Mai ka makani apaapaa Lai poko i o maua hale-e.
Hoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa hele aku la no keia noho i loko o ke kai, pela ka hana mau ana a ua keiki nei i na po a pau loa.
Aia iloko o ka heiau elua elemakule kiai, na Ku ke ’lii i hoonoho; nana aku la laua i keia uhane i na ahiahi a pau, a me keia leo o ua keiki nei e kahea ana. Olelo iho la laua: “O ke keiki no paha keia a ke ’lii i kiola ai i loko o ke kai.” Nolaila, noho iho la ua mau elemakule nei me ke aloha i ka uhane o ke keiki, a malama iho la laua iaia me ka hoomana ma ko laua aoao kahuna. Pela laua i hana mau ai a maopopo loa ke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku la laua i na mea apau e waiho ana ia laua.
Mahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua keiki nei e olelo mai ai. Alaila, noonoo iho la o Ku a olelo aku i na elemakule: “Ae, he oiaio he keiki ka’u.” Ninau aku na elemakule ia Ku: “Aole au wahine i moe e aku, aole au mea i haawi?” “Ae, he wahine ka’u i moe o Kaunoa, a he mau mea ka’u i haawi, he malo, he ihe.” “Nau no kela keiki au i pepehi iho nei.” Ae aku o Ku: “Ae, na’u no.” I aku o Ku i na elemakule: “Pehea la auanei e loaa ai kuu keiki?” Olelo mai na elemakule: “I upena; e ka o waho o ka hale a puni, i ekolu puni i ka upena, a mawaho loa i upena nae.”
Ahiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o ka heiau moe, iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu puni. Kokoke e ao, ala ua keiki nei e hoi, ua paa i ka upena; noke aku ana i ka haehae a kokoke e ao, paa i ka upena nae, oia ka upena o waho loa. Ia paa ana, he kino iole ke kino, hana ia iho la a ola, aole nae i ola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine, o Ihiawaawa ka inoa.
Ekolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o Aholenuimakaukai. Ninau aku o Kalanimanuia: “Owai kau mau kane e hele nei o ka la a po i ka heenalu?” “O Hala.” “Ae, he kanaka maikai o Hala, a ka puupuu o ka okole inoino.” Olelo mai o Ihiawaawa: “O oe no ke kanaka maikai, he huhuluwi ka lauoho.”
“O Kumunuiaiake ia kane a’u.” “Ae, he kanaka maikai no, elua no nae huluhulu, huhuki iho no, o ka ole loa iho la no ia, lilo loa i pupuka.” “O Aholenuimakaukai.” “Ae, he pono kakahiaka; a ahiahi popoi nalo, aohe kane, he pupuka, makehewa kou kino ia mau kanaka inoino.”
O keia mau olelo a pau loa a Kalanimanuia, ua olelo ia aku la ia mau kane nei ekolu, a ua lohe; nolaila, kukala lakou, e hoike i waho na maikai o lakou me Kalanimanuia. Kahiko iho la lakou ekolu i na kahiko nani a me na mea aala, a hele mai la i waho o ke anaina e ku ai, me ka uwa o na kanaka.
I ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i ko laua hale, aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia: “Kaka koele. Owai keia.” “Owau nei o Puakuakua; he mau kapuai keia no Kalanimanuia. O Moi o na kuli ia. Lohelua na uha ia. Limuhuna, o ka lauoho ia. Mohoea, na maka ia.” Ia wa, hoi mai ka nani o Kalanimanuia, uwa ka nahele, uwa ka hale, uwa ka naonao, ka elelu, ka pokipoki, ala ae la kahi kahu a nana aku me ka uwa i ka maikai, me ka lele iluna i lalo.
A ao ae la, oia ka la hookahakaha me ka poe kane a ke kaikuahine. O ka poholima o kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka nahele, ka makani, ka lepo, ke a, pio ke anuenue, hele ka ua koko, kui ka hekili pamaloo, o ke ahi. A hiki keia i ka aha, e noho ana na ’lii a me na kanaka, holo ua mau kanaka nei no ka hilahila. Aia hoi ka hoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua aha nei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o Kalanimanuia haule a pili loa i ka lepo, ua aha nei o Ahaula, i na kanaka ekolu aohe haule o ua aha nei. Ike na mea a pau loa ia ia nei, ike na makua, ike ke kaikuahine, lilo ae la keia i alii no Waianae ia wa.
LEGEND OF KAWAUNUIAOLA.
There once lived in Kula, Maui, a woman by the name of Kawaunuiaola and her husband Hoeu. After they had lived together as husband and wife for some time, Hoeu left her and took unto himself another wife. Because of this, Kawaunuiaola became so overcome with sorrow, being greatly attached to Hoeu her husband, that she decided to resort to strategy in order to make him come back to her. After her husband had deserted her, she lived at their home all by herself. She then placed a kapu around her home, allowing no one to come to it and keeping herself entirely within doors: she thus lived in lonely seclusion.
At meal time she petitioned Hoeu her husband, as her god, in the following words:
Here is the food Hoeu, Here is the fish, Here is the water, Accept them all, they are free from restrictions.
Then Kawaunuiaola would cunningly say:
May I eat? You may. Which food shall it be? Say, Laalaawale, Which food shall it be? Shall it be your poi? Proceed and partake of the food.
In this conversation, she asked and answered the questions herself. People passing by who heard it were made to believe that Kawaunuiaola had a new husband. She also often used the following prayer:
Here is the food, O god. May the love that is beating within me fall. Say, Muki! Here is the food. The food is for Muki, The god that flies at night. Fall toward the upland, Fall toward the sea, Fall toward the froth of the ocean, Fill it to satisfy the craving within, Calling from the network within. Bind it fast The hair of the god, Not the binding that is loose and open But the binding that is tight and in a knot For the great knot that is within me is love. Paddle away! Paddle away! Like the paddling of the fishermen in the ocean, The husbandman cultivates [771] in the field, Like the paddling of the god along the way. Oh, what must it be? Along the path trodden by you two From Kula to Hamakua. Like the game of hide and seek is the rain of Hamakua, The rain where one hides in the ti-leaf, Hide thou the object of my love there.
In all these conversations, Kawaunuiaola showed great cunning. When those who heard her went on their way, they told others that Kawaunuiaola must have obtained a new husband. This was carried to Hoeu her husband one day in the following way: “Say, Hoeu, your wife, Kawaunuiaola acts in a very strange way; she must have obtained a new husband, for we have heard two voices talking; one in the voice of a female and the other in the voice of a man. It must be a new husband.” When Hoeu heard this from the people, he stood up and deserted the woman he was living with, the woman who enticed him away from Kawaunuiaola and he returned to his wife, at Kula. Upon his arrival at their home he asked his wife as to the rumors he had heard, which the wife denied, saying: “I have no husband, I am all alone.” They again made up and lived on as husband and wife. She was indeed cunning.
KAAO NO KAWAUNUIAOLA.
O Kula ma Maui, ka aina o Kawaunuiaola i noho ai me kana kane me Hoeu. A hala he mau anahulu o ko laua noho pu ana, haalele o Hoeu i kana wahine a lilo i ka wahine e. Nolaila, ae ia o Kawaunuiaola i ke aloha ia Hoeu, kana kane, a imi iho la i mea e hoi mai ai o Hoeu a pili iaia. Nolaila hana maalea o Kawaunuiaola. Noho iho la i ko laua hale oia wale no, hookapu ia ia waho o ka hale, aole maalo i waho, aole kanaka hele ilaila, hoomalu iho la ia me ka noho mehameha loa.
A hiki i kona wa ai, kaumaha ae la ia ia Hoeu kana kane i akua nona:
Eia ka ai e Hoeu, Eia ka ia, Eia ka wai, Amama ua noa,
Olelo maalea iho la o Kawaunuiaola, penei:
E ai paha wau? O ai paha. O kuu wahi ai hea la auanei? E Laalaawale. O ko wahi ai hea auanei? O ko wahi poi paha. O ai hoi ha.
Ma keia olelo a Kawaunuiaola, oia wale iho no, kuhi na mea a pau loa he kane ka Kawaunuiaola, i ke kamailio mehe mea ala elua ka walaau.
Eia ka ai la e ke akua, E hina mai ka lani kui aloha i loko, E muki e! Eia ka ai. Na muki ka ai, Na ke akua lele po, E hina i uka, E hina i kai, E hina a ka alualu moana, E uhao no ka pololi i loko, A hoehoene ana i loko o ka hei, O ka hikii paa no, Ka huluhulu o ke akua, Aohe ka paa a okole hakahaka, O ka paa no a okole puu. Ina ka puu nui i loko la he aloha. Hoeahoe, Hoeahoe-a. Ka ka lawaia hoe la i ka moana, Ka ka mahiai hoe la i waena. Ka ke akua hoe la i ke ala. Pehea la auanei ka pono? Ma kahi no a olua e hele ai, Mai Kula a Hamakua, Peepee puhala ka ua o Hamakua, Ka ua o Hunahuna-lauki, E huna aku oe i kuu mea ilaila.
Ma keia mau hana a Kawaunuiaola, i imi ai me ka maalea, hele aku la ka poe i lohe i keia mau olelo a hiki i ke kane ia Hoeu, olelo aku la: “E Hoeu! Kupanaha ko wahine o Kawaunuiaola, he kane paha ko wahine e walaau ana, elua leo, he leo wahine, he leo kane, he kane hoao paha na ko wahine?” A lohe o Hoeu i keia olelo a kela poe, ku ae la ia a haalele i kana wahine e noho pu ana, ka wahine nana i kaili iaia mai a Kawaunuiaola mai. Hele aku la ia e hui me Kawaunuiaola ma Kula, a hiki ia i mua o kana wahine, ninau aku la ke kane e like me kona lohe, hoole mai ka wahine: “Aohe a’u kane, owau wale no.” Hoi ae la laua a noho pu e like me mamua, he kane a he wahine. Nani ka maalea o kana wahine.
LEGEND OF AIAI.
Kuula was the father and Hina was the mother of Aiai. They lived in Niolopa, [772] Nuuanu. Kuula and his wife were great fisher folks, and they had in their possession a pearl fish-hook of great value [773] called Kahuoi. This pearl fish-hook was in the keeping of a bird called Kamanuwai and it was kept at Kaumakapili. [774] This pearl fish-hook was so enticing that every time Kuula went out for aku, outside of Mamala, [775] upon seeing the hook they would jump into the canoes of their own accord. This fish was the food which this bird lived on.
While Kuula was out for aku one day, outside of Mamala, Kipapalaulu the king of Honolulu, also went out fishing; and when he came near the place where Kuula [776] was fishing, he saw the aku jumping into the canoes of Kuula of their own accord. Upon seeing this he made up his mind to steal this fish-hook, Kahuoi, which in due time was carried out. This act not only deprived Kuula of his favorite hook, but the bird also hungered from loss of its food. Through this seizure of the pearl hook by Kipapalaulu the bird went without any food, it would fly on its roosting place and go to sleep. It was because the bird, Kamanuwai, closed its eyes from hunger was the reason why the place where it lived was called Kaumakapili, [777] and the place is so called to this day.
Some time after this Hina conceived and in due time gave birth to a male child, who was called Aiai. At the birth of the child the parents threw it into the stream just below Kaumakapili. The water carried the child to a rock called Nahakaipuami, just below the Haaliliamanu bridge, where it is seen to this day (of writing), where it floated. Kipapalaulu was at this time living at Kapuukolo, [778] where his palace was situated, with his daughter, Kauaelemimo by name. One day at noon she went in bathing with her maids and discovered Aiai by a large rock. Kauaelemimo took the child as her own and brought it up.
When Aiai grew into manhood he was very handsome; so Kauaelemimo took him to be her husband. After a while she conceived a child and she began to have a longing for some fish; so Aiai went out rod fishing along the coast and after catching a few took the fish home and gave them to his wife. After the lapse of some twenty or thirty days, Kauaelemimo had a longing for aku; so she told Aiai to go out aku fishing. Aiai upon hearing his wife’s request asked her to go to her father, Kipapalaulu and ask him for a pearl fish-hook. The wife consented to this and went to her father. Upon coming in her father’s presence, he asked her: “What is it you want?” “I have come for a pearl fish-hook for my husband.” “Yes, here is a pearl fish-hook.” Kauaelemimo took it and returned to her husband. When Aiai saw the fish-hook, he said: “This pearl fish-hook is worthless, the fish will not bite it; it will weary one’s body for nothing.” The wife then asked him: “Where can I get another pearl fish-hook then?” Aiai replied: “You go to your father and tell him there is a pearl fish-hook that will enrich the fishermen. It is in the fishermen’s calabash of fishing utensils.” By this the husband wished to get possession of the pearl fish-hook Kahuoi which had been stolen from his father by Kipapalaulu.
Upon coming to her father she asked for another pearl fish-hook. Kipapalaulu refused, saying: “There is none left to give; that was the last pearl fish-hook I had which I gave you.” Kauaelemimo said: “Aiai told me, you had another one; it is in the fishermen’s calabash of fishing utensils.” “Yes, certainly there is one. I now remember it for the first time.” The calabash was then brought to the king and when he looked in it he found the hook which he gave to his daughter. The wife then returned with it to her husband. Aiai took it and said: “My days of poverty [779] are now over since you have come back.” Aiai then said to his wife: “Go back again to your father and ask him for a canoe; not one of five or eight fathoms in length, but get one that is ten fathoms in length; that is the size of the canoe that I want from your father.” When Kauaelemimo arrived in the presence of her father, she asked for the canoe described by her husband. When the canoe ten fathoms in length was brought the father asked the daughter: “Who will be able to paddle this canoe?” “My husband will.” When Aiai heard the answer made by his wife, he took the canoe and set out with the bird, Kamanuwai, taking the pearl fish-hook, Kahuoi, along. When he arrived off of Mamala he took out the hook and began fishing. The aku began to come and jump into the canoe of their own accord until it was loaded down deep. The bird then eat some of the fish and was again restored to its former self. When Aiai came home his double canoe was loaded down deep with aku. Upon arriving in the presence of his wife he gave her all the fish, but the pearl fish-hook was taken by the bird, Kamanuwai, its guardian. This is the legend of Aiai.
KAAO NO AIAI.
O Kuula ka makuakane o Hina ka makuahine, o Aiai ke keiki, o Niolopa i Nuuanu ka aina. He mau lawaia o Kuula me kana wahine o Hina, na laua ka pa ai, o Kahuoi ka inoa. O ka manu, o Kamanuwai, ke kiai o ua pa nei o Kahuoi; o kahi e waiho ai o ua pa nei o Kaumakapili; he pa ai o Kahuoi. Ke holo o Kuula i ka hi aku i waho o Mamala, na ke aku no e pii a e komo na waa, a o ka ai no hoi ia a ua manu nei o ka ia.
I kekahi holo ana a Kuula i ka hi aku, i waho o Mamala, holo aku o Kipapalaulu, ke ’lii o Honolulu i ka lawaia, ike oia i ka pii o ke aku i na waa o Kuula, lawe aihue oia i ka pa, ia Kahuoi, lilo iaia, nele o Kuula i ka pa, a pololi no hoi ka manu i ka ai ole. Ma keia lilo ana o ka pa, ia Kipapalaulu, nele iho la ka manu i ka ia ole e ai ai. Nolaila, kapaia o Kaumakapili i ka pili o na maka o ka manu o Kamanuwai, a hiki i keia la. Nolaila, kela inoa o Kaumakapili.
Hapai o Hina, a hanau he keiki kane o Aiai, kiola iho la laua i loko o ka muliwai e waiho la ma lalo o Kaumakapili, lawe ae la ka wai a hiki i ka uapo a Hooliliamanu makai iho. Aia ilaila he pohaku o Nahakaipuami kona inoa, e waiho nei a hiki i keia la, maluna o ia pohaku o Aiai i lana ai. Ma Kapuukolo na hale o Kipapalaulu e ku ana, me kana kaikamahine, o Kauaelemimo ka inoa. I ke awakea, hele o Kauaelemimo e auau me kona mau wahine, loaa iho la o Aiai e waiho ana, lawe ae la o Kauaelemimo i keiki nana, a hanai iho la.
A nui o Aiai, he keiki maikai loa ke nana aku, lawe ae la no o Kauaelemimo i kane nana, a moe iho la. A hapai o Kauaelemimo, ono iho la ia i ka ia, hele aku la o Aiai i ke kamakoi ma kela wahi i Halekuke, a loaa na ia hoi mai la ai ka wahine. A hala he mau anahulu, ono o Kauaelemimo i ke aku, olelo aku ia Aiai, e holo i ka hi aku; olelo mai o Aiai: “O hele i pa i ko makuakane ia Kipapalaulu.” Ae aku ka wahine, hele aku la ia a hiki i mua o Kipapalaulu. Ninau mai o Kipapalaulu: “Heaha kau?” “I hele mai nei au i pa na kuu kane.” “Ae, he pa, eia ka pa.” Hoi aku la ka wahine a hiki, haawi aku la i ka pa ia Aiai. Olelo mai o Aiai: “Aohe loaa a keia pa; he pa ai ole, hoeha kino i keia pa.” A olelo mai ka wahine: “A auhea la auanei ka pa?” I aku o Aiai: “O hele a ko makuakane olelo aku, he pa no, aole e nele ka lawaia i ka pa, aia iloko o ka ipu holoholona a ka lawaia.” O ko Aiai manao ma keia olelo i ka wahine, i loaa ka pa o Kahuoi, a kona makuakane, i aihue ia ai e Kipapalaulu.
A hiki ke kaikamahine i mua o Kipapalaulu, nonoi aku i pa e haawi hou mai, hoole mai o Kipapalaulu: “Aohe pa i koe; o ka pau ae la no ia o na pa.” I aku o Kauaelemimo: “Ka! Olelo mai nei o Aiai, he pa no, aia ka iloko o ka ipu holoholona a ka lawaia.” “Ae, he pa io, akahi au a manao.” Kiina aku la a lawe ia mai la, i nana iho ka hana, he pa. Lawe aku la ka wahine a mua o Aiai, lalau mai la o Aiai a olelo iho la: “Ola na iwi ua hoi mai nei oe.”
I aku o Aiai i ka wahine: “E hoi hou oe i waa no’u; aole ka waa elima anana ka loa, a e walu, o ka waa he umi anana ka loa. Oia ka waa au e olelo aku ai i ko makuakane.” A hiki ka wahine imua o Kipapalaulu, nonoi aku la i waa, a hiki i ka waa umi anana ka loa. Olelo mai ka makuakane: “Nawai e hoe e hiki ai keia waa?” “Na kuu kane no.” A lohe o Aiai i ka olelo a kana wahine kii aku la ia a lawe mai la i ka waa, holo aku la ia me ka manu, o Kamanuwai, a me ka pa o Kahuoi, a waho o Mamala, wehe ka pa a lawaia, na ke aku no i pii a komo ka waa, ai iho la ka manu a ola ae la. Hoi mai la o Aiai, ua piha na waa i ke aku, a hiki i mua o ka wahine, haawi aku la i ka ia, o ua pa nei lilo aku la ia Kamanuwai ke kiai. Pela ke kaao no Aiai.
LEGEND OF PUPUALENALENA.
Pupualenalena was a dog that once lived in Puako, Hawaii, with its own master. After a while his master was kidnapped by Kanikaa, a spirit, so the dog went and lived with another master. It was the usual thing for the new master to go out fishing, so he took the dog with him, making it sit behind him in the canoe. Every time a fish was caught the dog would eat it up, and as the dog kept on doing this for some time, the master said: “Yes, I have no objections to your eating the fish, if you can only supply me with my favorite drink, the awa, then it would be all right for you to eat the fish.”
While the master was saying this, the dog Pupualenalena understood him. In the evening the dog disappeared. This absence was because it went to steal awa down in the valley of Waipio. At this time Hakau the king was living at Waipio. He owned a large field of awa, just at the foot of the Puaahuku cliff. This was the field where Pupualenalena came and got awa. At daybreak he would reach home with his awa, when his master would take it, cut it up and prepare some and drink it. The master after this had all the awa he wanted and the dog kept him supplied for many days. The dog, however, went to the place so often that after a while very little of the field was left; so Hakau began to be suspicious and therefore set guards over the field. While the guards were watching one night, the dog came to the field and began pulling up the awa; when he had a sufficient amount for a load it took up the load and returned home. The guards then were sure that a dog was pulling the king’s awa, so they followed it. The dog being much faster than the guards it got away; but one fellow who was a good runner kept up the chase until Pupualenalena was finally tracked to Puako. When the guard saw the dog’s master he was covered with scales from the constant use of awa. The guard then approached him and asked: “Say, is this your dog?” The master replied: “Yes.” The guard then said: “You two have sinned against the king, Hakau. Your dog has been stealing the awa which belongs to the king.” The guard then took the man and his dog and brought them to Hakau in the valley of Waipio. When they arrived in the presence of Hakau, Hakau asked: “Is this your dog?” “Yes, it is mine,” answered the man. Hakau asked: “Have you been drinking my awa then?” “Yes, I have been drinking it. I thought that the awa came from some place nearer home. But I am mistaken, and that he has been getting it from Waipio, here.” Hakau replied: “Yes, I am going to kill both of you for taking my awa.”
During this time, in the reign of Hakau, there was a large shell used as a trumpet, called Kuana, that was owned by the spirits which lived above Waipio. This shell was blown every night and the sound from it made Hakau angry. So he said to the master of Pupualenalena: “I will, however, save you and your dog if you will get me the shell owned by the spirits.” While Hakau was speaking, Pupualenalena heard and understood the king’s wish. That night the shell was again blown by the spirits. At midnight the king of the spirits retired leaving the guards to keep watch; but later on they also fell asleep. Pupualenalena then stole in and jumped over the sleeping guards. Seeing the shell hanging over the king, it jumped over him, took the shell, stuck his head in through the loop of the string by which it was hung up and ran off with it. While in its flight and just as he was out of the house one side of the shell struck a rock and a piece of the shell was broken off. Upon hearing the crack of the shell the spirits woke up and gave chase, but they were unable to catch the dog.
When the dog arrived in the presence of Hakau with the shell, he was so happy that he thereupon placed the master and his dog on a piece of land near by, and they became great favorites with Hakau.
KAAO NO PUPUALENALENA.
He ilio o Pupualenalena, o Puako i Hawaii ka aina. Noho iho la ua ilio nei me kona kahu ponoi, a lilo aku kona kahu ponoi ia Kanikaa, he ’kua ia, noho iho la ia me kona kahu hanai. He mea mau i ke kahu ka holo e lawaia, a o ua ilio nei mahope o ke kahu; loaa no ka ia pau no i ka ilio, pela aku no, a no ia pau o ka ia i ka ilio, olelo iho la ke kahu: “U, ua pono no hoi kau ai ana i ka ia, i na hoi e loaa ana ka’u puni ia oe o ka awa, alaila, pono no hoi kau ai ana i ka ia.”
Ma keia olelo a ke kahu, ua lohe ua ilio nei o Pupualenalena. I ka wa ahiahi, nalowale ua ilio nei o Pupualenalena. O keia nalo ana, ua hele i ka aihue awa i lalo o Waipio. O Hakau ke ’lii e noho ana i Waipio ia wa, nana ua mala awa nei i ka pali o Puaahuku olalo iho. I laila ka awa a Pupualenalena i kii ai e uhuki, a kokoke e ao, halulu ana ua ilio nei me ka awa, lalau aku la ke kahu a mama iho la i ka awa, a inu iho la. Inu mau aku la ke kahu i ka awa, a nui na la i hala, kii mau no hoi ka ilio i ka awa a kokoke e pau ka mala awa a Hakau, hoohuoi o Hakau i ka pau o ka awa, a hoonoho aku la i mau kanaka kiai. Ia lakou e kiai ana, hiki ana ua ilio nei, a kokoke i ka mala awa, huhuki ana i ka awa, ia wa, maopopo ia lakou he ilio ka mea nana e huhuki nei ka awa a ke ’lii. A ahu ka awa a ua ilio nei, hoi aku la, hahai aku la lakou mahope o ua ilio nei.
Ua oi aku ka mama o ka ilio i mua o ka poe nana e hahai ana, nolaila, haalele kekahi poe kanaka i ka hahai ana i ua ilio nei a hoi aku la. Hookahi kanaka i hahai loa ia Pupualenalena a hiki i kai o Puako. Nana aku la ia i ke kahu o ua ilio nei, ua hele a mahuna i ka awa, ninau aku la: “Ea, nau no keia ilio?” Ae mai la kela: “Ae.” I aku ua kanaka nei: “Ua hewa olua i ke ’lii ia Hakau, oia ka awa a ko ilio e kii nei, o ka awa a ke ’lii.” Lalau aku la ua kanaka nei i ka ilio a me ke kahu, a lawe aku la i mua o Hakau malalo o Waipio.
A hiki laua nei i mua o Hakau, ninau mai o Hakau: “Nau no keia ilio?” “Ae, na’u no,” pela ke kahu. Wahi a Hakau: “A nau no e inu nei kuu awa?” “Ae, na’u no, e kuhi ana au eia ma kahi kokoke keia awa, aole ka: Eia ka i Waipio nei.” I aku o Hakau: “Ae, e make ana olua ia’u no ka pau ana o kuu awa ia olua.”
Aia iloko o ia wa e noho alii ana o Hakau, he pu na ke ’kua, o Kuana ka inoa o ia pu, iluna aku o Waipio, e kani mau ana ua pu nei i na po a pau loa, nolaila, uluhua o Hakau. Nolaila, olelo aku o Hakau i ke kahu o Pupualenalena: “Aia ke ola o olua me ko ilio a loaa ka pu a ke ’kua.” Ia Hakau e olelo nei, ke lohe nei o Pupualenalena. A ahiahi, kani ka pu a ke ’kua; a aumoe, moe ke ’lii o ke ’kua, ala na kiai, a mahope pauhia i ka hiamoe. Komo ana o Pupualenalena iloko, ae aku la maluna o na kiai, nana aku la e kau ana ua pu nei maluna o ke ’lii wahi, ae aku la no keia maluna o ke ’lii a loaa ka pu, komo aku la ke poo o ua ilio nei maloko o ke kaula kakai o ka pu, e paa ai, a holo mai la.
Ma keia holo ana, ua puka i waho o ka hale, pa kekahi aoao o ka pu i ka pohaku, niho mole, ala ke ’kua a alualu ia ia nei, aole i loaa mai. Hiki keia i mua o Hakau me ka pu, olioli o Hakau i ka loaa ana o ka pu, nolaila, hoonoho o Hakau i ke kahu a me ka ilio i ka aina, a lilo ae la i punahele na Hakau.
LEGEND OF KAULANAPOKII.
Kaumalumalu was the father and Lanihau was the mother who once lived in Holualoa, Kona, Hawaii, residing there as king and queen at that time. Mumu was their first-born, then came Wawa, then Ahewahewa, then Lulukaina and then Kalino making five sons. Then came Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale and last came Kaulanapokii making five daughters. After the children were grown up, Mailelaulii asked her younger sisters, saying: “Let us go sight seeing [780] hereabouts.” They then started out and went as far as Huehue from which point Kohala can be seen. On beholding the white sands of Kiholo and Kapalaoa they were enticed to go on. When they arrived at Kapalaoa they thought they would keep on to Kalahuipuaa. Upon arriving at Kalahuipuaa they met Puako.
Puako was a very handsome man whose form was perfect. When he saw Mailelaulii he took her to be his wife and that night they were covered with the same kapa. Very early the next morning the girls looked and saw Puako carrying sea water and filling pools for salt making. Upon seeing this the sisters got disgusted and said to Mailelaulii: “Say, if that is going to be your husband we will all be made weary carrying sea water for salt making and our skins will look like the windward bark of a noni tree.” Mailelaulii then said to Puako: “My sisters are urging me to continue on our way sight seeing.” Puako consented to this, so the girls departed on their way to Kohala. When they arrived at Kokoiki, in Kohala, they met Hikapoloa, the chief of Puuepa and Hukiaa; as he was a single man he took Mailelaulii to be his wife: so the sisters took up their residence in Kohala.
Shortly after this some of the Kohala people sailed for Kekaha and from there continued on to Holualoa, Kona, for the purpose of trade, where they met Mumu and his brothers. Mumu and his brothers were fishermen and caught aku and all other kinds of fish. They had in their possession some very rare pearl fish-hooks, which supplied them with all the aku they wanted. The Kohala traders got their fish from Mumu and his brothers.
On returning to Kohala the traders upon arriving at Puuepa took some of the fish to Hikapoloa, his wife and sisters. When the fish was given to them the sisters asked: “Where did you get your fish from?” “From Holualoa.” “From whom at Holualoa?” “From Mumu and his brothers.” The sisters then said to Hikapoloa: “They are our brothers. There are five of them and all fishermen.” Hikapoloa then asked: “Do you think I will be able to get a pearl fish-hook if I should go for one?” “Yes, they will not refuse you one if you tell them that you are their brother-in-law and if you tell them that Mailelaulii is your wife.”
Soon after this Hikapoloa set sail for Kona and landed at Holualoa. Upon his arrival his brothers-in-law were out fishing so he awaited for their return. Upon being told that he was their brother-in-law, they asked him: “What is the object of your visit?” “I have come for a pearl fish-hook for aku fishing. That is the only thing that has brought me here, nothing else.” “Yes, you shall have a pearl fish-hook. Here it is, with the rod and line.” When Hikapoloa came home his canoes were loaded down with dry aku as well as with fresh aku.
After Hikapoloa had been home for some time he gave orders that the canoes be made ready to go out fishing for aku. When the canoes were ready they started out and upon coming to the aku grounds he took up the fish-hook and held it in his hand, thinking that the aku would jump into the canoe of their own accord. He held the hook this way all day until the paddlers were stiff with cold, but no aku was caught. Upon failing to get any aku he took it as sufficient cause for the death of his brothers-in-law. When they arrived home, Hikapoloa did not tell his wife of his plans to kill his brothers-in-law; but he told the watchman [781] at Kukuipahu, the place where the canoes from Kona generally make their landing, saying: “In case my brothers-in-law from Kona should arrive, don’t give them any food; tell them they can get their food up at Hikapoloa’s place.” Hikapoloa then prepared firewood and the umu, [782] and then selected a guard for the door who was already armed with a stone axe and instructed him that when any head should enter the door to cut it off.
Not very long after this a prolonged drought visited Kona and food became very scarce. After a while there was no food to be had in the district; Kohala was the only place that had food, so Kalino said to his older brothers: “Let us sail to Kohala and get us some food.” The brothers consented to this; so they made ready and while on their way they fished for aku. When they arrived at Kukuipahu, in Kohala, their canoe was loaded down deep with aku. As they came ashore they were all faint with hunger from want of food; so they went to the house of the watchman expecting to obtain some food. When they arrived at the house the watchman said: “Your brother-in-law has left word that you go right on up as he has the food for you.” The younger brothers then said to Mumu: “You go on up and when you get there bring us some food. After we have some food we will also go up. Don’t be long.” Mumu then took up an aku and started on his way to Puuiki, a hill looking down on Kukuipahu and from which point the houses of Hikapoloa could be seen. As he reached the top of the hill, the watchman called out to Hikapoloa: “Say, I see a man, he comes running with a fish in his hand.” Hikapoloa looked and saw it was Mumu, so he said: “It is the brother of Mailelaulii.” When Mumu arrived outside of the enclosure surrounding the house, he asked of the watchman: “Where are the chiefesses?” The watchman said: “That is afterwards; enter the house and have some food first, then you may see your relations.” On thus being invited, Mumu entered the enclosure and went up to the house. The inner guard then called out: “Come in.” At this Mumu entered, head first, when down came the axe and the head was cut off from the body. The head rolled off to some distance and then asked:
Inquire and ask For the fault why the man was killed; What is the fault that a man should be killed?
Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was given to me and the pearl fish-hook that the aku is fond of was kept back. That is the fault.” The head of Mumu again inquired of Hikapoloa:
Is that all the fault, why a man should be killed?
The umu by this time was hot and ready; the body was then put into the umu. After it was cooked Hikapoloa said: “The person who will eat the biggest amount [783] shall be presented with the largest ahupuaa.” After the body was eaten the bones were thrown onto a pile of sugar-cane trash. The younger brothers in the meantime awaited for the return of their brother. After some time had lapsed Ahewahewa went up and he also was killed. The next one followed and so on down to Kalino. When it came to Kalino’s turn, he took up an aku and started off. When he got to Puuiki, he was seen, and the watchman called out to Hikapoloa: “Say, there is a thin man coming up.” Hikapoloa answered: “It must be Kalino; he must be coming up sideways for he is a large man. He is the last one, the youngest of the brothers.” When Kalino arrived with the aku in his hand, he asked the watchman: “Where are the chiefesses?” “You can see them later on, enter first and help yourself to some food, then afterwards go and see them.” Kalino then entered the house, when down came the axe and his head was cut off. The head of Kalino then asked:
Inquire and ask For the fault why the man was killed; What is the fault that a man should be killed?
Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was given to me and the pearl fish-hook that the aku is fond of was kept back. That is the fault why he should be killed.” The head of Kalino then answered:
Is that all the fault why a man should be killed?
Kalino’s body was then cooked in the umu and was then eaten up; and the bones were thrown in a heap of ahuawa. [784]
There were five brothers, requiring five umus and five different kinds of firewood:
Mumu, the man, the wood was opiko. [785] Wawa, the man, the wood was aaka. [786] Ahewahewa, the man, the wood was mamane. [787] Lulukaina, the man, the wood was pua. [788] Kalino, the man, the wood was alani. [789]
They were all killed without the knowledge of their sisters, as they were at this time composing a mele or chant for the child of Hikapoloa and Mailelaulii which was as yet unborn. They were closed up in another house, never once coming out; as people while composing a name chant were restricted [790] and not allowed to go in and out of the house. But Kaulanapokii, the youngest of the sisters, saw the spirits of their brothers standing without heads; five bodies headless, whereupon she wept and walked back and forth within the house. Kaulanapokii was a woman who had supernatural powers and could see certain things. This power is even now possessed by the doctors who give medicines in her name.
When Mailelaulii saw Kaulanapokii weeping, she inquired saying: “Why are you walking back and forth? We are composing a chant, but you are walking back and forth.” Kaulanapokii replied: “Our brothers have all been killed by your husband, for I see all five of them standing without heads.” The sisters then all began weeping for their brothers, but Kaulanapokii stopped them saying: “Don’t weep.” Kaulanapokii then told her sister Mailelaulii: “Sit down and force the child to come forth at this time, so that your husband upon hearing the child will come in here, when he shall be killed.” Through the supernatural powers of Kaulanapokii, the child came forth although the time for its delivery was not yet come. This was caused through the anger of Kaulanapokii. As the child came forth, Kaulanapokii took it by the feet and held the child up, at the same time calling to Hikapoloa: “Come and get your child.” Hikapoloa then came into the house. As he entered, Kaulanapokii called out to her sisters:
Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, [791] Let the ie and the rivers of water Block up the back, block up the front. Ye fog that creeps there in the uplands, Ye fog that creeps there in the lowlands, Ye ugly seas, ye raving seas, Ye seas that rise and stand. Ye rains arise, ye winds arise, Arise! Arise!!
Whereupon the house was completely covered over with the maile vines and the ie vines. The rain beat down in torrents, the wind blew in a gale and the fog and mist covered the land. This prevented Hikapoloa from getting out, as the ie and maile had entangled the whole house. Upon seeing this the priest, Kehoni by name, who had entered with Hikapoloa, called out:
Say, Kaulanapokii, The all-powerful woman from the eastern sun, The breadfruit that cannot be reached with a pole, Allow me a pathway.
Kaulanapokii consented to this, and the maile and ie vines separated, permitting Kehoni to walk out and thus saving himself. Hikapoloa died and the house was set on fire. Kaulanapokii then proceeded to the place where her brothers had been killed and called in a chant:
Say, thou smoke of the opiko send your fragrance from the uplands, Perchance you have seen my brother Mumu?
“Yes, I have seen him, his bones are lying there on the pile of sugar-cane trash.” Kaulanapokii then proceeded to the rubbish pile and collected the bones together. She then called each brother in turn collecting their bones together until it was the turn of her fifth brother, Kalino, when she called:
Say, thou smoke of the alani, send your fragrance from the uplands, Are you not the wood with which my brother was cooked?
“Yes, I am the wood. He was cooked. He has been consumed and the bones are there in the ahuawa heap where they now lie.” Kaulanapokii proceeded to the place indicated and collected them. After all the bones had been collected, Kaulanapokii said to her sisters: “Let us work on our brothers and when they come to life again we will return to Kona.” The sisters then first took up Mumu and after he came back to life the others were taken up. After all the brothers had been restored to life, they all returned to Kona, where they all made oath, that they would never be covered over with the same kapa with any man or woman from Kohala. This oath was even taken up and kept by their children after them. Thus did they forsake the proud land of Kohala and its favorite wind, the aeloa.
KAAO NO KAULANAPOKII.
O Holualoa i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o Lanihau ka makuahine, he mau alii laua no Kona ia wa. O Mumu ka mua, o Wawa, o Ahewahewa, o Lulukaina, o Kalino, alima kane. O Mailelaulii, o Mailekaluhea, o Mailepakaha, o Mailehaiwale, o Kaulanapokii, alima wahine. Noho iho la lakou a pau i ke nui, olelo aku o Mailelaulii i kona mau kaikaina: “E hele kakou e makaikai maanei aku nei.” Hele mai la lakou a hiki i Huehue e nana ala ia Kohala, nana mai la, a makemake mai la i ke aiai o ke one o Kiholo a me Kapalaoa, a hiki lakou i laila, malaila mai a hiki i Kalahuipuaa, e noho ana o Puako.
He kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia Mailelaulii i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la lakou ia Puako, e hele ana i kuapa i ka halihali kai loko o na poho paakai, a hoowahawaha iho la ia Puako. Olelo aku na kaikaina, ia Mailelaulii: “Ea, ina o kau kane kela, luhi kakou i ka hoohaha paakai, i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.”
Olelo aku la o Mailelaulii ia Puako: “E hele ana makou e makaikai, ke koi nei lakou nei ia’u e hele makou.” Ae mai la o Puako, nolaila, hele lakou nei ma Kohala nei. A hiki lakou i Kohala a noho ma Kokoiki, e noho ana o Hikapoloa he ’lii no Puuepa a me Hukiaa, aohe wahine ana, nolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine, a noho iho la lakou ia Kohala.
A liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala loa i Kona a Holualoa, kahi o Mumu ma. O ka Mumu ma hana me na kaikaina o ka lawaia, o ke aku ka ia a me na ia e ae, a na lakou ua pa ai nei i ke aku. No laila ka ia a ka poe kalepa o Kohala i holo aku ai.
Hoi mai la lakou a Puuepa, lawe mai la i kekahi mau ia na Hikapoloa a me na wahine. Ninau aku la lakou: “Nohea ka oukou ia?” “No Holualoa.” “Na wai la o Holualoa?” “Na Mumu ma.” I aku lakou ia Hikapoloa: “O ko makou mau kaikunane ia, elima ko lakou nui, he poe lawaia wale no.” Olelo mai o Hikapoloa: “Pehea, loaa no ia’u ka pa ke kii?” “Ae, aole e aua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o Mailelaulii kau wahine.”
Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a hoi mai la, e noho ana keia i ka hale. Hai aku la o Hikapoloa i na kaikoeke, e like me ka olelo a na kaikuahine. Ninau mai la na kaikoeke: “Heaha kau huakai?” “He pa hi aku, o ia ko’u mea i hiki mai nei, aohe mea e ae.” “Ae, he pa, eia no me ka makoi a me ke aho.” Hooili mai la lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.
Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale aku la i na waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o ke aku, lalau iho la o Hikapoloa, i ka pa a paa ae la i ka lima, e manao ana ia e lele mai ke aku mai ke kai mai a komo i ka waa. Pela ka hana ana a po ka la, pau na hoewaa i ka opili, aohe loaa o ke aku; nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke. Pae aku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia lakou e make na kaikoeke.
Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko Kona waa ke holo mai: “E! I hiki mai o’u kaikoeke mai Kona mai, mai hanai oe i ka ai, olelo aku oe aia i uka ka ai ia Hikapoloa.” Hoomakaukau iho la o Hikapoloa, i ka wahie a me ka umu, a hoonoho iho la i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina e komo ke poo maloko o ka hale, alaila ooki i ke koi.
A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo aku o Kalino i na kaikuaana: “E holo kakou i Kohala i ai na kakou.” Ae na kaikuaana, holo mai la lakou me ka hi aku a komo na waa hiki i Kukuipahu ma Kohala. A pae lakou i Kukuipahu, ua pololi, ua hele a maka poniuniu i ka make a ka ai, hoona aku la lakou nei a ka hale o ke kiai, olelo mai ke kiai: “E! I olelo mai ke kaikoeke o oukou e pii oukou ke pae mai, aia no ka ai iaia.” I aku na kaikaina ia Mumu: “E pii oe, a hiki, lawe mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.” Hopu iho la o Mumu he aku, pii aku la a hiki i Puuiki, he ahua puu ia e nana ana ia kai o Kukuipahu, a e nana ana i na hale o Hikapoloa. Hai aku ke kiai ia Hikapoloa. “E, he kanaka hoi keia eia la, ke holo mai nei he ia ko ka lima.” Nana aku la o Hikapoloa a ike, olelo aku la: “O Mumu, o ke kaikunane o Mailelaulii ma.”
A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai: “Auhea na ’lii wahine?” I aku ke kiai: “Mahope ia, e komo e ai a maona, alaila i ka makamaka.” Ma keia olelo a ke kiai, komo aku la o Mumu i loko o ka pa o ka hale, a hiki i ka hale, kahea mai ke kiai o loko: “Komo mai.” Komo aku la o Mumu, o ke poo kai komo, ooki iho la keia kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai ke poo o Mumu:
E ui aku, e ninau, I ka hala i make ai ke kanaka; Heaha ka hala o kanaka i make ai?
I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku. Oia ka hala.” Pane hou mai ke poo o Mumu ia Hikapoloa:
O ka hala wale iho la no ia, e make ai kanaka?
Ua makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu, a moa, olelo o Hikapoloa: “O ka mea ikaika i ka ai ana, e lilo ke ahupuaa nui iaia. A pau ka ai ana, kiola ia aku la na iwi i ka puainako. Kakali mai la na kaikaina o ka hoi aku, a liuliu, pii o Ahewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino i ke aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: “E, he kanaka wiwi ae hoi keia e pii mai nei.” I aku o Hikapoloa: “O Kalino keia kanaka, ua kunihi mai la ka pii ana; he kanaka nui keia, o ka pau keia o na kane. O ka muli loa keia o Mumu ma.” A hiki o Kalino, me ke aku i ka lima, ninau aku la i na kiai: “Auhea na ’lii wahine?” “Mahope ia, e komo e ai a maona, alaila hele aku e ike.” Komo aku la o Kalino, ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:
E ui aku, e ninau I ka hala i make ai ke kanaka; Heaha ka hala o kanaka i make ai?
I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku, oia ka hala i make ai.” Olelo mai ke poo o Kalino:
O ka hala wale iho la no ia e make ai kanaka?
Kalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i waho o ke opu ahuawa.
Elima lakou nei, elima umu, elima wahie, eia na wahie.
O Mumu, ke kanaka, he opiko kona wahie; O Wawa, ke kanaka, he aaka kona wahie, O Ahewahewa, ke kanaka, he mamane kona wahie. O Lulukaina, ke kanaka, he pua kona wahie. O Kalino, ke kanaka, he alani kona wahie.
Ua make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana na kaikuahine no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua paa lakou ma kekahi hale e aku, me ka hele ole i waho o ka hale, no ka mea, he kapu ka inoa, aole e holoholo i waho, a i loko o ka hale. O Kaulanapokii, ko lakou muli loa, ua ike ia i na uhane o na kaikunane i ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo i loko o ka hale.
E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he ike; o ia mana a hiki i keia la, a ke lilo nei oia i kumu lapaau, a haha paaoao. Ninau mai o Mailelaulii: “Heaha kou mea e holoholo nei, he haku inoa hoi ka kakou, he holoholo kau?” I aku o Kaulanapokii: “O na kaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou, a elima aohe poo.” “Uwe iho la lakou i na kaikunane i ka make ana.” Papa aku o Kaulanapokii: “Mai uwe oukou.” I aku o Kaulanapokii ia Mailelaulii: “E hookohi mai oe i ko keiki, a hemo ae i keia wa, i lohe aku ko kane hele mai, o kona wa ia e make ai.” Ma ka mana o Kaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o Kaulanapokii keia hemo ana. A hemo ke keiki, lalau iho la o Kaulanapokii ma na wawae a hoolewalewa aku la. Kahea aku la ia Hikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i loko o ka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.
E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale, E ke ie! E ka mana wai, E kahihi kua, e kahihi alo. E ka ohu kolo mai i uka, E ka ohu kolo mai i kai, E kai pupuka, e kai hehena, E kai pili aiku, E ala e ka ua, e ka makani, E ala! E ala.
Ia wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu me ka pohina. Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai la ke ie, ke maile. Kahea mai ke kahuna o Kehoni, ka inoa:
E Kaulanapokii e! Ka wahine mana o ka la komo Ka ulu loaa ole i ka lou ia No’u kekahi ola.
Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i waho, a ola ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o Kaulanapokii a hiki i kahi o na kaikunane i make ai, kahea aku ma ke mele:
Ka uwahi opiko o uka e aala mai nei e! Ua ike paha oe i kuu kaikunane o Mumu.
“Ae, ua ike, aia i ka puainako na iwi.” Hele aku la keia ohi, houluulu a kahi hookahi, pela no ka ia nei hana a hiki ia Kalino, oia ka lima:
Ka uwahi alani o uka e aala mai nei e! O ka wahie paha oe o kuu kaikunane i moa ai.
“Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu ahuawa, kahi i waiho ai.” Kii aku la keia houluulu. A akoakoa na kaikunane, olelo aku keia i na kaikuaana: “E hana kakou i na kaikunane o kakou a ola, hoi kakou i Kona.” Hana iho la lakou a ola o Mumu ma, alaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko Kohala kane, aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa ka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a me ka makani aloha he aeloa.
LEGEND OF PUPUHULUENA.
It was amongst the steep cliffs to the east of Kohala, Hawaii, that Pupuhuluena once lived. When he first came to the place there was no food growing, no taro, no potatoes, no yams, nor anything else in the shape of food. All the food had been taken and hidden by the gods in Kalae, Kau. Once upon a time Pupuhuluena had a desire to go fishing, so he sailed to a point directly off Makaukiu. While he was busy fishing, he saw that all the different fishes were gathered under his canoe; the uhu, [792] the nenue, [793] ulua, [794] kahala, [795] opakapaka, [796] hee, [797] manini, [798] opelu, [799] aku [800] and all the other kinds of fishes. When he saw the fish move away he followed them until the cliffs were passed, and as the fish kept on going he followed right along; he arrived off Kohala, still the fish kept on: he arrived off Kawaihae, still the fish kept on: then on to Puako and to Maniniowali where the manini remained behind, but he still followed until he was off Kekaha and from there on to Kaelehuluhulu; here the aku and opakapaka remained behind. Proceeding again until he was off the Kona coast, here some of the other fishes remained behind, but he kept on following the others until he was off the place called Kapukaulua, just this side of Kalae where the ulua remained behind. At this place he saw a canoe floating with a large-mouth net let down on the coral bed. There were two fishermen in the canoe, Ieiea and Poopalu; they were the fishermen of Makalii.
Pupuhuluena upon seeing the men moved on until he was quite close to them. He then took up a kukui nut, chewed it up and blew the substance upon the surface of the sea [801] which enabled him to clearly see the bottom. As he looked down he saw the fish entering the mouth of the net, let down by Ieiea and Poopalu, so he called out: “Say, the fish have gone into your net.” “You are telling a lie. We are looking down and we don’t see any fish going in.” The reason why Ieiea and Poopalu did not see the fish was because they were chewing the sea-bean (mohihi) and blowing the juice on the surface of the sea which did not render the sea smooth, so they were unable to see the bottom very clearly. The place where they had their net was not very deep. Pupuhuluena, however, kept on calling to haul up the net till at last Ieiea and Poopalu thought they would haul up the net, when to their surprise they discovered it was full of fish. When Ieiea and Poopalu saw that Pupuhuluena had something they did not have they requested some kukui nut; so Pupuhuluena gave some of his nuts to the fishermen and they threw away their sea-beans. These two fishermen kept some of the nuts and when they arrived home they planted some. This is how the kukui [802] was first introduced into the districts of Kona and Kau.
Poopalu then gave Pupuhuluena some kalo and potatoes already cooked. Pupuhuluena took them and placed them in his calabash. At this Poopalu asked him: “Why do you put them in the calabash?” Pupuhuluena replied: “To save them for planting.” Poopalu said: “They will not grow as they are already cooked. The gods have charge of the food and all else, and we can only get it after it is cooked. If you wish to get some for the purpose of planting then obey this instruction: You must first hew out an image from a wiliwili [803] tree and then braid a basket of ie.” Pupuhuluena then consented to do this. After the image and basket were made, Poopalu said to Pupuhuluena: “Place the image behind you on the canoe while I will get into the basket and then we will sail to the land of the gods.”
When they arrived at Kalae where the gods were living, they were seen and began calling: “Let the canoe come ashore at the safe landing place.” This place where the gods were directing them to land was the refuse heap, which place by their power was made to be calm, while the usual landing place was made to be very rough. Poopalu, however, instructed Pupuhuluena from within the basket to say: “That is a refuse heap; here is the landing place where the surf is breaking, for I am a native son of this place.” When the gods heard Pupuhuluena, they remarked amongst themselves: “He is a native son of the soil and not a stranger.” The regular landing place then became calm while the rough sea went back to the place opposite the refuse heap. As Pupuhuluena went ashore, the gods came down to help him lift the canoe. At this Pupuhuluena said: “The stern of my canoe is kapued. I will lift that
## part myself while you can lift the forward part.” After the canoe was
carried ashore, the gods brought all the different kinds of tubers and showed them to Pupuhuluena, saying:
Pupuhuluena, Kapala, Kapakio, What kind of food is this?
Poopalu spoke from within the basket: “Tell them it is a Hoi, [804] it is poisonous.” So Pupuhuluena chanted back:
It is a Hoi, a poisonous food. One day to dig it, One day to stand it in water, One day to render it sweet, One day to warm it in the sun. But with all that, the children will die from eating it. It has sprouted, it is growing over yonder.
The gods then brought out another tuber and asked: “What is this food called, Pupuhuluena?”
It is a yam, [805] it is a life-giving food, Go for it and bake it. When cooked, your wife is then sustained.
The gods then showed all the different tubers to Pupuhuluena, after which they invited him to join them in their games, which invitation was accepted. While playing in a certain game, Pupuhuluena took some of the gods and stood them up on their heads. This action so shamed them that they gave Pupuhuluena each of the different tubers. Pupuhuluena then returned to Kohala and planted the yam, and yam can be found at the bottom of the cliffs to the east of Kohala to this day; also the kalo, potatoes, gourds, and all the different tubers. It was Pupuhuluena who first introduced them into Kohala.
KAAO NO PUPUHULUENA.
O Kalae i na pali hulaana ka aina, ma Kohala, Hawaii, kahi noho o Pupuhuluena. Noho iho la ia ma ia aina, aohe ai, he wi, ua nele ke kalo, ka uala, ka uhi, na mea ai a pau loa. Ua hoi ka ai, a i ke ’kua kahi i huna ia ai, ma Kalae i Kau. Noho iho la o Pupuhuluena, a makemake i ka lawaia, holo aku la ia mawaho ae o Makaukiu e lawa ia ai, iaia e lawaia ana, mumulu mai la na ia a pau loa malalo o kona waa, ka uhu, ka nenue, ka ulua, ke kahala, ke opakapaka, ka hee, ka manini, ka opelu, ke aku, a me na ia a pau loa. Nolaila, hahai o Pupuhuluena i na ia a pau no ka makemake, a hala na pali, aole no laila ka ia, a hiki i Kohala waho, aole no laila ka ia. A hiki keia i Kawaihae, aohe no laila ka ai, a Puako keia hiki i Maniniowali, alaila noho ka manini, hele hou keia a hiki i ke kaha a Kaelehuluhulu, noho ke aku, ke opakapaka. Holo hou keia a Kona, noho kekahi mau ia, pela kai nei hahai hele ana a hiki i Kapukaulua, i Kalae maanei mai, noho ka ulua ilaila.
Nana aku la o Pupuhuluena, e lana ana keia waa lawaia, he upena waha nui ka upena e kuu ana. O ka inoa o keia mau lawaia, o Ieiea, o Poopalu, he mau lawaia na Makalii. Holo aku la o Pupuhuluena a kokoke, lalau iho la ia i ke kukui, mama ae la a pupuhi iho la i ke kai, malino maikai iho la o lalo. Nana aku la keia a ike ua komo ka ia i ka upena a Ieiea a me Poopalu, kahea aku la: “E! Ua komo ka ia i ka upena a olua.” “Wahahee oe e na kanaka, ke nana nei no maua i lalo o ke kai, aohe ia komo ae.” O ke kumu o ka ike ole o Ieiea a me Poopalu, he hua mohihi ka laua e mama ana a pupuhi i ke kai, nolaila, malino ole ke kai a ike ole ia o lalo, he papau wale no ia wahi a laua e lawaia ana, aohe hohonu.
Hoomau aku la o Pupuhuluena i ke kahea: “E huki ka upena, ua komo ka ia.” Huki ae la o Ieiea a me Poopalu i ka upena, ua piha i ka ai. No keia hana a Pupuhuluena, o ka mama i ka hua kukui a pupuhi i ke kai, nonoi mai la o Ieiea a me Poopalu i hua kukui, haawi aku la keia, a haalele iho la laua i ka laua hua o ka mohihi. Nolaila, malama laua i ka kua kukui a kanu ihola, o ia ka laha o ke kukui ia Kona a me Kau.
Haawi mai la o Poopalu i ka ai, he kalo moa, he uala, lalau aku la keia a ho-o i ka hokeo. Ninau mai o Poopalu: “I mea aha ia au, e waiho nei i ka hokeo?” I aku o Pupuhuluena: “I mea kanu.” Olelo mai o Poopalu: “Aole e ulu, ua moa, no ka mea, aia no i ke akua ka ai, a me na mea a pau, aia a moa loaa mai ia maua ka ai. Ina he makemake oe i mea kanu nau, e hoolohe mai, penei; e kalai oe i kii wiliwili, e ulana i hinai ie.” Ae aku o Pupuhuluena. A loaa ke kii me ka hinai ie, olelo mai o Poopalu ia Pupuhuluena: “O ke kii mahope ou i luna o ka waa, a owau iloko o ka hinai, e holo kaua i ka aina o ke ’kua.”
A hiki laua i Kalae, kahi o ke ’kua e noho ana, ike mai la ke ’kua i ka waa o Pupuhuluena, kahea mai la: “E pae ka waa ma ke awa kai make.” Eia: O ke kiona o ua poe akua nei, ua hoolilo ia iho la i awa maikai loa me ke poi nalu ole, o ke awa hoi e pae ai ka waa, ua kaikoo ae la. Olelo ae o Poopalu iloko o ka hinai ia Pupuhuluena: “E i aku oe, he kiona ia; eia no ke awa, e poi nei ka nalu, no ka mea, he keiki kupa au no o nei.”
A lohe ke ’kua i keia olelo a Pupuhuluena, olelo aku kekahi akua i kekahi akua: “He kamaaina hoi ha, aohe malihini.” Nolaila, kai make lana malie iho la ke awa e pae ai ka waa, a hoi aku la ke kaikoo ma ke kiona o ua poe akua nei. Pae aku la keia i uka, hele mai la ke ’kua e hapai i ka waa, olelo aku o Pupuhuluena: “He kapu o hope o kuu waa, owau no malaila, mamua oukou e hapai ai.” A kau ka waa i uka, lawe mai la ke ’kua i na hua a pau loa, a hoike mai la ia Pupuhuluena, kahea mai ke ’kua:
Pupuhuluena, Kapala, Kapakio, Heaha nei ai ia oe la?
Olelo ae o Poopalu i loko o ka hinai: “E olelo aku oe, he hoi, he ai make,” pela ke aoao ana a lohe a Pupuhuluena, kahea aku o Pupuhuluena:
He hoi he ai make, Hookahi la e kohi ai, Hookahi la e ku ai i ka wai, Hookahi la manalo, Hookahi la i ka aheahea Ai aku ka make na keiki, Ua ulu, ua kupu, aia i o.
Hoike hou ke ’kua, he uhi ia ai: “Heaha nei ai ia oe e Pupuhuluena?”
He uhi he ai ola, Kii aku no kalua A moa, ola ka wahine.
Pela no ke ’kua o ka hoike ana i na ai a pau loa ia Pupuhuluena, a pau ia. Olelo ke ’kua ia Pupuhuluena, e paani lealea, ae aku keia. Iloko o keia paani ana, lalau aku la keia i ke ’kua a hoohuli ke poo i lalo, o na wawae ka i luna. Nolaila, hilahila ke ’kua haawi i na hua a pau ia Pupuhuluena. Hoi mai la ia a hiki i Kohala, kanu i ka uhi, o ia ka ulu i na pali hulaana o Kohala a hiki i keia la, pela ke kalo, ka uala, ka ipu a me na hua a pau loa, o Pupuhuluena ke kumu i laha ai keia mau mea ma Kohala.
LEGEND OF KAIPALAOA, THE HOOPAPA YOUNGSTER.
Kaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his mother was Wailea the sister of Kalenaihaleauau, the wife of Kukuipahu, the king of Kohala. After Kaipalaoa was grown up his father went off to Kauai where he was killed by Kalanialiiloa, a kapu chief of Kauai. This chief was in the front rank of those who took up the profession of hoopapa, [806] who by reason of his great skill had his house enclosed in a fence of bones. [807] This fence was almost completed and every bone in it had come from those he had defeated in the profession.
Halepaki, the father of Kaipalaoa, was also educated in the profession but was not classed as an expert; so when he journeyed to Kauai he was challenged and defeated, and was killed by Kalanialiiloa. Pueonuiokona [808] was the king of Kauai at this time. Because of this death of Halepaki, Kaipalaoa took up the profession of wrangling or disputation. Wailea, his mother, was skilled in the profession and so took the education of her son upon herself until all she knew had been imparted to the boy. She then said to him: “Go to your aunt who lives in Kohala, the wife of Kukuipahu, Kalenaihaleauau by name. She will complete your education.”
When he arrived in Kohala his aunt began her instructions. She taught him all she knew relating to the profession: the things above and the things below, in the uplands and in the lowlands; the things that happen by day and the things that happen by night; of death and of life; of good and of evil. She taught him all that she knew, whereupon he was classed as an expert, and soon after arose and went in search of his father. He took along with him a calabash [809] in which were stored all the things relating to his profession and proceeded to the sea coast where a canoe was lying. He took the canoe and started on his journey, first landing at Keoneoio at Honuaula where he spent the night. Early the next morning he again boarded his canoe and set sail landing at Kaunolu, Lanai. From this place he again set sail and landed at Kalaau Point, near Kaunakakai, Molokai, where he stayed over night. On the next day he left Molokai and set sail for Oahu, landing at Hanauma where he left his canoe and proceeded overland; he first stopped at Kaimuki, then at Niuhelewai, where he took a bath, then continued on his way till he came to Pokai, in Waianae, where he spent the night. When he woke up the next morning he saw the canoes of Pueonuiokona, from Kauai, preparing for their return, so he proceeded to the landing place and asked of the men that he be allowed to accompany them to Kauai. At this request the men said: “Be off, you shameless youngster, you shall not take passage in the king’s canoes.”
When the king heard his men talking he called out: “Young man, come here to me.” When the boy stood in the presence of the king, the king asked him: “What were you saying to the men?” “I was asking them that I be allowed passage on the canoes to Kauai; but they told me that the canoes belonged to the king.” Pueonuiokona then said: “You may take passage in one of them. Have you any baggage to take along?” The boy answered: “No, except that I have a calabash of clothes. [810]” “Well, get it and come here and we will sail.”
That night the boy retired very early and at the crowing of the first cock he got up. Taking his calabash he proceeded to the landing and took one of the canoes that were lying there and set out for Kauai. The king, accompanied by his men, got to the landing and waited for the boy until noon, but as he did not appear the canoes were ordered to sail. When Kauai was seen, those with the king saw something floating ahead of them, and when they drew nearer to the object they saw it was a canoe with the boy in it. The king then called out to the boy: “I see that you came ahead of us and we wasted our time waiting for you.” “Yes, I thought that the king’s canoes were already overloaded with bulky things and with big men and large packages, so I made up my mind to come ahead in the dark with the idea, however, of being overtaken by you here in mid-ocean.” A rope was then thrown to the boy which he made fast to his canoe and he was towed on until they landed in Hanalei, Kauai.
When they arrived at this place they met two of the king’s canoes which had been out fishing that night, loaded deep down with fish. At seeing this the boy asked the king: “Oh king, let me have some fish.” The king answered: “Take one of the canoes of fish for you.” The boy, however, reached down and only took up two fish, one was an oililepa [811] and the other a kikakapu. [812] The king then asked the boy: “Are those the only fish you are going to take?” “These are all the fish I am going to take as they are the kind that will cook quickly.”
Soon after this the boy left Hanalei and proceeded on his way, going by way of Koolau until he arrived at Waiakalua where he rested. From this place he continued on to Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided, where was his bone fence, almost completed, built from human bones. When he arrived at the place he looked and saw the bones of Halepaki his father; they were still fresh, the bones not yet being bleached. At sight of this the boy bowed in sorrow and wept. After his weeping he approached the flagstaff and pushed it down and put up the oililepa, one of the fish brought along by him. He then next took the kapu stick and pushed it down and put up in its place the other fish, the kikakapu. By this action of the boy, it was meant as a challenge to the people that he was come to meet them in a wrangling contest. When Kalanialiiloa and his instructors saw the
## action of the boy, they knew at once that he was challenging them to a
contest of wits, so a messenger was dispatched to meet the boy showing the challenge was accepted.
COMMENCEMENT OF THE CONTEST OF WITS.
When the messenger arrived in the presence of the boy, he said to the boy: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the king invites you to come on down.” At this answer the man did not know what next to say to the boy; so he returned to the chief and reported what the boy had said. Upon hearing this the chief said: “Go down again and if he asks you to go down, say yes to it. When you proceed to go down, he will then come up here.” The man again returned to the boy and called out: “Young contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant, the chief invites you to come on down.” The man then proceeded on down and the boy went on up to the chief’s place.
When the boy arrived outside of the house, the chief’s instructors in the profession of wrangling called out: “You have to remain outside, for there you will sleep then get up and eat, where the wind and rain will beat down on you. You shall remain there and die there. For die you must, young man, for you cannot come in here.”
The boy saw at once that no time would be wasted by the Kauai people nor would they allow him time to prepare himself although he knew that that was a part of the profession; but they did not, however, find him unprepared, the boy immediately replied: “You must then remain in there, you full-grown men until you die. Eat up what food you have, obey the calls of nature, and eat, you must die within for you cannot come out.”
At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the outside where he can sleep and get up and can go where he pleases; whereas we are huddled up in here, and after we have eaten up our food and fish and have drunk up our water we will not be able to get any more as we cannot go out. We will, therefore, remain in here until we die. It is, therefore, best that we befriend the boy and allow him to enter.” The instructors, however, refused to allow this. In this both sides came out even. The men had intended to best the boy in their battle of witty remarks when the boy would have been killed.
The men then proceeded to take up all the mats and grass spread on the floor to serve as a covering and left the bare dirt. They then poured water on the dirt and made mud, making it unfit for any person to sit down on. They then called for the boy, saying: “You will surely die now for we have taken up all the covering from the floor leaving it bare.” The boy then entered the house and looked down at the lowest battens, which were next to the ground and then addressed his calabash: “Say, you must sit down here on this part of the floor where it has a covering.” At this the men said: “You are a deceiving young man, there is no covering left on the floor, for we have taken it all up.” The boy replied: “When the framework of this house was put up the battens were put on, beginning with the lowest one called the bottom covering. If so, then why can not I call it a covering.” “And why not? It is a covering because it is laid at the bottom, and furthermore the rest of the battens are fastened above that one,” said the chief. The men said: “The boy may have beaten us in that, but he will never find this our next move.” The men then spread out makaloa [813] grass on the floor, then their Niihau [814] mats over the grass, then took out their kapas made on Kauai and laid them down, saying: “Die you must, young man, for we have taken everything and left you nothing.” At this the boy reached for his calabash, uncovered it, reached in and took out some kuolohia [815] grass and spread it out, then took out a mat, then a covering [816] made from fragrant hala blossoms of Puna and spread it out, then an ouholowai [817] kapa robe, of Olaa, [818] all strongly scented with the olapa.
In this both sides were again even. The men then said: “He may have all these things, but he will not have anything to show in our next move, when he will surely be killed.” The men then ordered that they prepare wood for the umu, start the fire and strangle the pig; and when the pig was cooked to drink awa. Both sides then started to carry this out and to see which side would drink awa first.
The boy then reached for the calabash, took out some wood already split up into small pieces and tied up into a bundle, took off the string and let the wood fall out; he next reached for a small bundle of pebbles, to serve as stones for his umu, placed them on the wood and started the fire; he next reached for a piece of kukui wood, [819] called puaa, which was made into the shape of a pig; he next reached for the cord and proceeded to wind it around one end of the piece of wood. At the process of winding the string, a squeaking noise was heard, to which the boy said: “What a squeaking pig this is.” He then placed it on the umu and peeled off the bark leaving the white wood exposed; the next thing was to cut it open which he did and took out a piece of pork and portions of the offal of a pig, which had already been wrapped up in this piece of wood, and he then went through the act of cooking it in the umu. After the supposed pig was put in the umu, he reached for a few pieces of umu covering from his calabash and covered up the umu.
Both umus were covered at the same time and they all proceeded to prepare the awa. The men took up real awa, while the boy took a couple of small pieces of awa already prepared and of the kind that grows on trees. After the pigs were cooked the others proceeded to cut up a real pig, while the boy took out his piece of pork from within the kukui wood and began his meal, first drinking his awa. When the boy finished his meal his head bowed down being overcome by the effects of the awa.
The men next invited the boy to join them in reciting and composing chants. The men began reciting their verses with certain of their number sitting in the rear of the reciters going through certain motions. When it came to the boy’s turn, he placed a wooden image behind him and began his recital. At this the men said: “It is indeed strange that you should have a wooden image to make the motions for you, while we had those who could talk and recite with those who chanted.” The boy replied: “You are all wrong. All great and noted chanters while reciting verses are always accompanied by those who make the motions in silence; the only voice to be heard is from the one doing the reciting. I believe I have the true process, while in your case you were all reciters.”
At this Kalanialiiloa admitted that the boy was right, saying: “You are indeed right. You have the true meaning of the duties required of a chanter.” The men said: “He has probably proved himself our superiors in that, but he will never beat us in a contest in the use of words.” The men then chanted the following lines, making use of the word turn (kahuli): [820]
The fisherman’s canoe is turned over, The fisherman’s outrigger is turned over, The fisherman’s iako [821] is turned over, The fisherman’s bailing cup is turned over, The fisherman’s pearl hook is turned over.
“These are all the uses to which the word turn can be used, we wish you to understand, young man from Hawaii, and if you can find any more uses to the word, you shall live; but if you fail you shall surely die.”
We will then twist your nose, Making the sun to appear as though at Kumakena. We will poke your eyes [822] with the handle of the kahili, And when the water runs out Our god in the profession of wrangling will suck it up, The god Kaneulupo.
The boy then said: “After you full-grown men have found those uses, why can’t a boy find more uses to the word also? It is best that I find other uses to the word that I may live. I shall therefore try to find other objects that can be turned over, and if I shall fail you shall live, but in case I find other uses I will kill you all.”
I will twist your noses, Making the sun to appear as though it is at Kumakena. [823] I will poke your eyes with the top end of the kahili, And when the water runs out My god in the profession of wrangling will suck it up, The god Kanepaiki.
The men called back:
We have asked, the answer is yet to come. It is for you to answer, It is for us to listen.
The boy replied:
Say, ye gods, eat up the eyes Of the men who are in this contest with me, eat up the eyes. The bald-headed man appears like a man with his forehead turned around, The blind-eyed man with his eyeballs turned, The lame man with his ankle turned.
The chief replied: “Yes they are indeed turned. When the sun strikes the forehead of a bald-headed man it will appear shiny like a pile of kauwila wood: while the blind-eyed man will see nothing but darkness; and the lame man with his ankle turned will limp as he walks. Yes, they are objects that indeed turn.”
The men again came back with another word, chanting the following lines:
The thing of value in a canoe shed is the canoe, The thing of value in the canoe shed is the iako, The thing of value in a canoe shed is the outrigger. We will then twist your nose, Making the sun to appear as though it is at Kumakena. We will poke your eyes with the handle of the kahili, And when the water runs out Our small god in the profession of hoopapa will suck it up, The god Kaneulupo.
The boy then answered:
Ye calabash, Oh, ye calabash. The thing of value in a calabash is the canoe, The thing of value in a calabash is the iako, The thing of value in a calabash is the outrigger.
The men then replied: “You are mistaken, young man. How can a canoe get into a calabash with its iako and outrigger?” The boy answered: “The kapa cloth made from the kiwaawaa [824] is first beaten and then put into the calabash. The word (waa) canoe is there, is it not? I think it is. The kapa of iako [825] is also beaten and then put into the calabash. Is not the iako then put into the calabash? I believe it is. The fisherman goes out and catches an ama [826] and puts it into the calabash. Is not that an ama (outrigger)? I think it is.”
In this both sides were again even and a draw was declared.
The men: “The small yellow-backed crab having ten legs is an animal that crawls. The crab is a wise old fellow, for he places all of his bones on the outside, keeping his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. A crab has ten legs; indeed it has.”
The boy: “The small yellow-backed lobster has for its younger brother the red rock lobster. The lobster is also a wise fellow, for he too places his bones on the outside keeping all his meat on the inside; then he crawls away from the sea and dries himself in the sun. Let it come. It has fourteen legs; let it come.”
The men: “Let us begin from Kohala and compose a few lines.”
How beautiful are the rows of hills, The rows of hills in the plain of Waimea, Where one rubs his freezing eyebrows, Where one sleeps doubled up in the cold of Puupa. Puupa is bitterly cold for the want of a companion, Where the hands are made warm on the way to Wailoa, The hands are indeed made warm at Wailoa.
“Say, young man, you will surely die this time for we have taken all the cold places where the hands are likely to get cold. Yes, die you must.”
The boy: How beautiful are the rows of hills, The rows of hills in the plain of Kahua, Where one rubs his freezing eyebrows, Where one sleeps doubled up in the cold of Puuhue. Puuhue is bitterly cold for the want of a companion, Where the hands are made warm on the way to Makiloa, The hands are indeed made warm at Makiloa.
“Have I found other places where the hands are also made cold? I think I have.”
The men: Kauwiki, the mountain, the bat, Created long ago by Hina, Kauwiki.
The boy: Honuiki with its round head, carried away by the sea, Which has brought the kukala to my shores, The small turtle.
In this they were again evenly matched and a draw was declared. The men were unable to beat the boy, so Kalanialiiloa said: “Better stop the contest and let us make friends with the boy; let us cook a pig and sue for peace.” “No, perhaps that is all he knows and does not know the other things. We will beat him yet, he shall not escape.” The men then said to the boy: “Let us carry on our contest on things pertaining to Kona.” The boy gave his consent to this. [827]
The men: The round fish of Kalapana That is eaten with the potatoes of Kaimu. The fish that is picked with a stick, That is rubbed against a stone, That is bitten with the teeth, That is held at the ends of the fingers; My rich fish the inamona (roasted kukui nut), The akimona. [828]
“Say, young man, die you will, for we have taken all the rich, round fish and none is left. Die you will, you will not escape us, young man.”
The boy: The round fish of Kona is at Honokohau, That is eaten with the potatoes of Kailua, The fish that is picked with a stick, That is rubbed against a stone, That is bitten with the teeth, My fish, my rich fish, The rich (ina) sea egg.
“Have I not found a fish that is rich and round? The sea egg is indeed round and rich.”
The men: The omao [829] chirps, It shivers in the rain, In Puna, at Keaau, at Iwainalo, In Puna.
“We have taken everything pertaining to the word (nalo) and none is left for the boy. Young man, you must indeed die.”
The boy: The alala [830] caw caws It shivers in the rain, In Kona, at Honalo, it is (nalo) hidden.
“Have I not used the word nalo? I think I have.”
The men: The filthy smell of the dung approaches, The dung that was washed by the hand.
“We believe you are beaten this time for we have taken the only phrase where the word lima (hand) can be used and there is none left. Die you will.”
The boy: It is coming! It is coming! The filthy smell of the dung approaches, Of the dunghill at Kahauloa, At the five (elima) Kalamas.
“There is the lima for you.”
The men: There is my bird, my bird, My bird with its wings hanging down, a dragon-fly, For at sight of water its wings hang down, They hang down.
“You will be beaten this time, young man, for you will never be able to find any thing with wings that hang down, for we have taken the only one and there is none left. Die you must.”
The boy: There is my bird, my bird, My bird with its wings hanging down, of kaunihi, For at sight of a blade of grass its wings hang down, They hang down.
“Don’t their wings hang down by the wind? They do.”
The men: The kaunooa [831] plant creeps there above without roots, It has no stem, its only stem is the wood it creeps on. The kaunooa plant creeps.
“Die you will, boy, for we have taken the only thing that creeps without roots, or stem, and there is none left.”
The boy: The spider’s web creeps there above without roots, It has no stem, its only stem is the wood it creeps on, The spider’s web creeps.
“Don’t the web creep? It creeps. You think, no doubt, that being men whose teeth are yellow with age, that you are, therefore, the only ones classed as experts in the profession of hoopapa.”
The men: Puna, the big sunny land. It is made hot by the sun. Trodden down by the rain Is the bud of the wauke plant. It clings together and is made to rattle by the heat of the sun. It clings and hides itself from the heat of the sun of Puna. When sat on, it will cling to the back As the squid clings to a shell. It clings, it clings there above, It clings there below, it clings.
“There, we have our uses of the word cling (pili), young man. We fear you are beaten this time, for you will not be able to find a single phrase where you can use the word, young man.”
The boy: Kona, the big sunny land. It is made hot by the sun. Trodden down by the rain Is the bud of the wauke plant. It clings together and is made to rattle by the heat of the sun of Kona, For the load will cling to the back when carried, And the shoe will cling to the foot when worn.
“There we have the word cling and properly used too.”
The men: The hills, yea, the hills. The hills at Puulena, at Kauhako, at Pakini. The wind from below, from within the hole sweeps up. It is the wind that carries away the fishermen’s canoes.
“You are beaten, young man.”
The boy: The hills, yea, the hills. The hills of Puulena, at Kahuku, at Pakini. The wind, from the lower end of Kailua sweeps up. It is the wind that carries away the fishermen’s clothes.
“Does not that match your wind? It does.”
The men: The rat is being carried off by the owl, That thing of death the owl, It is indeed lifeless, nothing lives.
The boy: The shell is carrying the squid, That thing which is dead, It is indeed lifeless, neither of them will live.
The men: The land of many hau trees is Kohala, I have counted [out of] one hau tree, And have found seven hau. The hau for the outrigger makes one, The hau for the iako makes two, The bark of the hau makes three, The wood of the hau makes four, The bush of the hau makes five, The large hau tree makes six, The hau on the mountain makes seven.
“Say, young man, you will have no hau, for we have used it all and none is left. If you find any more, you will live; but if you fail, you will surely die.”
We will twist your nose, Making the sun to appear as though in mourning. We will poke your eyes with the handle of the kahili, And when the water runs out Our small god in the profession of hoopapa will suck it up, The god Kaneulupo.
The boy then said: “Since you full-grown men have found so many uses, you, whose teeth are yellow with age, why can’t I, a boy, find other uses? I, the youngster, must find it for my own good and furthermore so that I may live. I shall search for some more hau and if I fail you will live; but if I find some more use of the word, I will kill you all.”
I will twist your noses, Making the sun to appear as though in mourning. I will poke your eyes with the top end of the kakili, And when the water runs out My small god in the profession of hoopapa will suck it up, The god Kanepaki.
The men: We have asked, the answer is yet to come. It is for you to answer, It is for us to listen.
The boy: Say, ye gods, eat up the eyes, Of the men who are in this contest, Eat up all the eyes.
“The boy then chanted back further uses of the word hau.”
A land of many hau trees is Kona. I have counted [out of] one hau tree And have found seven hau. Honokohau makes one, Lanihau makes two, Puuohau makes three, Kahauloa makes four, Auhaukea makes five, Kahauiki makes six, The kehau, which drives the Kona canoe, makes seven.
“There are seven hau, ye men with the yellow teeth.”
At this Kalanialiiloa said: “You have indeed found some more hau. I had thought that these people had them all, but I see they did not have them all. Take the boy as a friend; be friends.” The instructors replied: “No, perhaps that is all he knows.”
The men: It comes, it comes, the sun, The fruit (hua) of the breadfruit is partly eaten, The fruit (hua) of the potato is down below, The fruit (hua) of the taro is down below, The seed (hua) of the calabash is down below, The egg (hua) of the bird is down below, The fruit (hua) of the yam is down below.
“Young man, you are beaten, for we have taken all the fruits of the earth, all, there is none left.”
The boy: It comes, it comes, the sun, The fruit (hua) of the coconut is there above, The fruit (hua) of the breadfruit is there above, The fruit (hua) of the kukui nut is there above, The fruit (hua) of the mountain apple is there above, The fruit (hua) of the banana is there above, The egg (hua) of the bird is there above.
“Are these not fruits? They are.”
The men: There is my island, my island, The island to which my canoe sails, Kaula, The island to which my canoe sails, Nihoa, The island to which my canoe sails, Niihau, Lehua, Kauai, Molokai, Oahu, Maui, Lanai, Kahoolawe, Molokini, Kauiki, Mokuhano, Makaukiu, Mokapu, Mokolii.
“You are beaten, young man, there are no islands left. We have taken up all the islands that are to be found, there are none left.”
The boy: There is my island, my island, Mokuola, [832] where the food doth grow, Where the coconut doth grow, where the trees grow, Where the houses stand and the animals run.
“There is an island for you. It is an island, it is in the sea.”
The men: Break a tooth and live.
The boy: Cut a joint and die.
The men: Knock out all his teeth and he will not die. Cut off the joint of the head, cut it, cut off the head. Cut off the shoulder joint, cut it, cut off the shoulder joint, Cut off the hip joint, cut it off.
The contest was continued until the boy won out at the word joint (ki). The men were then all killed and cooked in the umu and the bones were stripped of all their flesh. Thus did he punish those who had caused the death of his father.
KAAO NO KAIPALAOA, KE KEIKI HOOPAPA.
O Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka makuahine. He kaikaina hoi ko Wailea, o Kalenaihaleauau, ka wahine a Kukuipahu, ke ’lii o Kohala. Hanau o Kaipalaoa a nui, hele kona makuakane a Kauai, make ia Kalanialiiloa, he ’lii kapu no Kauai, he ’lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he wahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i ka hoopapa, ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia Kalanialiiloa. O Pueonuiokona ke ’lii o Kauai.
No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa. He akamai o Wailea kona makuahine ia mea, ao iho la laua a pau ko Wailea ike. Olelo aku la o Wailea ia Kaipalaoa: “O hele a ko makuahine i Kohala, aia i ke ’lii ia Kukuipahu, o Kalenaihaleauau ka inoa, nana e ao ia oe a pau loa.”
A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa, o ko luna o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka make o ke ola; o ka hewa o ka pono; lolo iho la a pau, ku keia a hele imi i ka makuakane. Lalau aku la keia i ka hokeo, aia i loko o laila na mea hoopapa a pau loa. Hele aku la keia a kahakai, e kau ana he waa, holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo keia a pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i Molokai moe a ao.
Haalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa ilaila, hele mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai, luu wai a mau, hele aku la a hiki ma Pokai ma Waianae, moe iho la a ao ae. Ua pae mai na waa o Pueonuiokona mai Kauai mai, e makaukau ana e hoi; hele aku la keia a ke awa, i aku i kanaka: “Owau kahi e holo me oukou i Kauai.” I mai la kanaka: “Hele oe pela e na keiki mai lewalewa; aole paha o kou kau mai ma ka waa o ke ’lii.” Lohe aku la ke ’lii i keia leo, kahea mai la: “E ke keiki, hele mai maanei.” A hiki keia i mua o ke ’lii, ninau mai la ke ’lii: “Heaha kau mea e olelo ana i kanaka?” “E nonoi aku ana au, owau kekahi e kau ma ka waa a holo i Kauai, a i mai nei lakou la no ke ’lii ka waa.” I mai o Pueonuiokona: “O ka waa ia; he ukana kau?” “Aole, he wahi hokeo kapa wale no no’u.” “Ae, o kii a hele mai holo kakou.” Hoi aku la keia a ka hale, moe iho la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he waa e kau ana, holo aku la keia i Kauai.
Ke kali nei ke ’lii o kupono ka la, aohe hele aku o ua keiki nei; nolaila, holo lakou a ike ia Kauai; nana aku la lakou i keia mea e lana ana i mua o lakou, a kokoke lakou, nana aku la he wahi waa, o ua keiki nei ko luna. Kahea aku la ke ’lii: “Ua holo e mai nei no ka hoi oe, kakali makehewa ana makou ia oe.” “Ae, noonoo iho la au, he waa ukana nui ko ke ’lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope palale, nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa mai ia oukou i ka moana nei.” Kiola ia mai la ke kaula no kahi waa o ia nei, hekau ia aku la mahope, a hiki lakou nei i Kauai a pae ma Hanalei.
Ilaila, elua waa o ke ’lii i komo i ka ia, nonoi aku la ke keiki: “E ke ’lii, na’u kekahi ia.” I mai la ke ’lii: “E lawe oe i kekahi waa ia nou.” Lalau iho la keia elua ia, he oililepa he kikakapu, alua ia. Olelo mai la ke ’lii: “O kau ia iho la no ia?” “Ae, o ka’u mau ia iho la no ia, he ia hikiwawe o ka moa.” Haalele iho la keia ia Hanalei, hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a Anahola a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai. Ilaila ka pa iwi a Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi kanaka. Nana aku la keia e ku ana na iwi o Halepaki, ka makuakane, e koko ana no, aole i maloo; uwe iho la keia me ke kulu o na waimaka. Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu ae la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la keia i ke kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike mai la o Kalanialiiloa a me na kumu hoopapa i nei mau hana a ke keiki, maopopo ia lakou he keiki hoopapa keia; hoouna mai la i elele e olelo i ke keiki.
HOOMAKA KA HOOPAPA ANA.
A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: “Keiki hoopapa, i olelo mai nei ke ’lii ia oe e pii oe i uka.” I aku ke keiki: “Kanaka makua hoopapa, i olelo mai nei ke ’lii ia oe e iho oe i kai.” Aohe hiki i ke kanaka makua ke olelo hou aku i ke keiki. Hoi aku la ia a hiki i ke ’lii, hai aku la i na olelo a ke keiki; i mai la ke ’lii: “O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i kai, alaila, pii mai kela i uka nei.” Hoi hou aku la ua kanaka nei a hiki, kahea aku la: “Keiki hoopapa i i mai nei ke ’lii ia oe e pii oe i uka.” Pane aku ke keiki: “Kanaka makua hoopapa, i i mai nei ke ’lii ia oe e iho oe i kai.” Iho aku la ua kanaka nei i kai, pii ua keiki nei i kahi o ke ’lii.
A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: “Mawaho iho no o ka hale e noho ai, a moe iho no, ala no ai, nee ka ua ka makani, malaila no oe a make iho, make e ke keiki, aohe loko o komo mai. Pane aku ke keiki: “I loko iho no e na kanaka makua a make, ai i kahi ai a pau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko a make iho, aohe waho o puka mai.” I mai o Kalanialiiloa: “Pono wale ke keiki. Aia kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he haiki, pau ka ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a make iho; e aho e hookipa i ke keiki, e komo iloko nei.” Hoole aku na kumu hoopapa: “Aole.” Ma keia mau olelo kike a lakou ua like loa. O ka manao o na kanaka makua, o ka paa o ke keiki ma ka olelo ana, alaila make.
Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o ka lepo, hookele iho la i ka wai a ukele o loko, a pono ole ke noho iho. Kahea mai la na kanaka makua i ke keiki: “E, make e ke keiki, ua ohi ae nei makou a pau ka haliilii, aohe haliilii i koe.” Komo aku la ke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale, malalo loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: “E, maanei e noho ai i kou haliilii.” Hoole mai na kanaka makua. “Keiki wahahee oe, aohe haliilii i koe, ua pau ia makou.” I aku ke keiki: “Kukulu ia ka hale a ku, hoaho ia ka aho, o ka aho halii nae ka mua o lalo e hoaho ai, aole ia he halii la?” “I ke aha hoi. He halii ia, aia malalo loa, maluna iho na aho e ae,” pela mai ke ’lii. Wahi a na kanaka makua: “O ka mea paha ia i loaa iaia, koe hoi keia.”
Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena pawehe o Niihau; hue ia mai la na aahu kapa pele o Kauai, a waiho ana. “Make e ke keiki; ua ohi ae nei makou i na mea a pau a nele oe, aohe au.” Lalau aku la ke keiki i ka hokeo a wehe ae la i ke poi, lawe mai la i ka mauu, he kuolohia, a haliilii, i ka moena, he ahu hinano aala no Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele a po i ke ala o ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka makua: “O ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.”
Olelo na kanaka makua: “E kaka ka wahie, e hoa ka umu, e umi ka puaa, a moa, inu ka awa”, hana lakou la i ka lakou la. Lalau aku la keia iloko o ka hokeo, he pauku wahie, ua wawahi ia a liilii, pu-a ia a paa i ke kaula; huki ae la keia i ke kaula helelei, lalau aku la keia he laulau iliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia he puaa kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a uumi iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: “U, akahi ka i ka puaa uwe loihi.” Kau aku la i ka umu, a pau ae la ka ili o waho i ka paholehole, koe iho la ke kino aiai o ke kukui; kua-i iho la ia loko, lalau iho la keia ma ka opu (ua waiho ia he naau ame ka io o ka puaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku la i na pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.
Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau mana no koi nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa, okioki ka lakou la he puaa maoli, pololei iho la no keia a ka io o ka puaa i hoopili ia me ke kukui, lawe ae la ai. A pau ka ai ana, ooki mai la ka ona o ka awa i ke keiki, noho iho la me ke kulou.
Olelo mai la na kanaka makua: “E ke keiki, e lealea kakou.” “Eia ka lealea la he hula, mamua ka hula, mahope ka hoopapa.” Hula na kanaka makua, he kanaka ko mua, he kanaka ko hope. Hula ke keiki mamua, he kii mahope e hoopaa ai. I aku na kanaka makua: “Kupanaha, o kau hoopaa ka ke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana like ana.” I aku ke keiki: “Wahahee; i kaulana nei mea o ka hoopaa i ka paa o hope o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o ka hula. O ka’u ka hoopaa, he poe hula wale no oukou a pau loa.”
Ae aku o Kalanialiiloa: “He oiaio ia; o kau io ka hoopaa, he paa ka waha, hookahi waha walaau o ko ka hula.” I mai na kanaka makua: “O ka mea paha ia i loaa iaia, aole paha i loaa na mea e ae.” Pane mai ke kanaka makua:
Kanaka lawaia ua kahuli ka waa, Kanaka lawaia ua kahuli ke ama, Kanaka lawaia ua kahuli ka iako, Kanaka lawaia ua kahuli ke ka, Kanaka lawaia ua kahuli ka pa.
“Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia oe, ola oe; aka, i loaa ole ia oe make oe.”
Wiliia ka pou o ko ihu la, Kaa ka la i Kumakena, Oo ia ko maka i ke kumu kahili, Poha mai ka wale, Omo aku ko makou akua hoopapa, O Kaneulupo.
Pane aku ke keiki: “A loaa ka hoi kau ka ke kanaka makua, e o hoi e loaa ka’u ka ke keiki; e loaa hoi paha ka’u ka ke keiki i nani ai. I ola ai hoi au alua, imi hoi paha au a i loaa ole, kau mea kahuli, ola oukou, aka hoi, i loaa make oukou ia’u.”
Wili ka pou o ka ihu, Kaa ka la i Kumakena, Oo ia ka maka i ka welelau o ke kahili, A poha mai ka wale, Omo aku ko’u wahi akua hoopapa, O Kanepaiki.
Pane hou na kanaka makua i ke keiki:
A hua, a pane, He pane ko ona, He hoolohe ko onei.
Pane ke keiki:
E ke akua, aina ka maka O na kanaka makua hoopapa nei la e, aina ka maka. Kanaka ohule ua kahuli ka lae, Kanaka makapaa ua kahuli ka onohi, Kanaka oopa ua kahuli ka iwi.
Pane mai ke ’lii: “Kahuli paha, pa ka la i ka lae o ka ohule, lilelile ana, mehe puu kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi eleele ke nana mai, ka oopa lole ka iwi ke hele mai, kahuli paha.”
Pane hou na kanaka makua:
Ka waiwai nui a ka halau la o ka waa, Ka waiwai nui a ka halau la o ka iako, Ka waiwai nui a ka halau la o ke ama.
(E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi aku, nolaila, e waiho ia olelo paku-a.)
Pane aku ke keiki ma na olelo kike:
E ka ipu la, e ka ipu, O ka waiwai nui a ka ipu la o ka waa, O ka waiwai nui la a ka ipu o ka iako, O ka waiwai nui la a ka ipu o ke ama.
Olelo mai na kanaka makua: “Keiki wahahee; pau no ka waa iloko o ka ipu, e laa me ka iako, ke ama?” I aku ke keiki: “Kuku ia ke kapa a kiwaawaa, hahao iloko o ka ipu, aole ia la he waa? He waa ia. Kuku ia ke kapa a iako, hahao ia iloko o ka ipu, aole ia la he iako? He iako. Lawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole ia la he ama? He ama ia.”
Pili ae la laua, mau mau ae la.
Kanaka makua: “Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia e hele nei la, o hala wale, he akamai nui no ka aama, i ka lawe i ka iwi a mawaho, lole i kona io a maloko, pii i uka e kaulai ai la e; kuu ia, he umi wawae, o ka aama e.”
Keiki: “Ka ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele nei la, halawale; he akamai nui no ka ula, he lawe i kona iwi a mawaho, he lole i kona io a maloko, pii i uka e kaulai ai la; kuu ia he ula, he umikumamaha wawae, kuu ia hoi la.”
Kanaka makua: “Ma Kohala kakou.”
Nani ku a ka pae puu, Ka nonoho a ka pae puu o Waimea, I lomi ia ka puu maka enaena i ke anu, Moe hoolapuu i ke anu o Puupa. Anu Puupa i ka hoa ole, Hoopumahana i ke ala i Wailoa na lima A i Wailoa na lima e.
“Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe lima i koe; make.”
Keiki: Nani ku a ka pae puu. Ka nonoho a ka pae puu o Kahua e, I lomi ia ka puu maka enaena i ke anu Moe hoolapuu i ke anu o Puuhue, Anu Puuhue i ka hoa ole, Hoopumahana i ke ala, i Makiloa na lima, e, A i Makiloa na lima,
“Aole ia la he lima, he lima.”
Kanaka: Kauwiki, ka mauna, ke opaipai E kala ia Hina, Kauwiki e.
Keiki: Honuiki poo kuekue, lilo i kai e, E e wale mai ai kukala i ko’u aina, Kela kauwa honu iki-uha.
Ma keia mau hana a lakou me ke keiki, ua like a ua pai, aohe paa o ke keiki; nolaila, olelo aku o Kalanialiiloa: “E pau ka hoopapa, e ike kakou me ke keiki, e hoaikane, e kalua ka puaa.” “Aole, malama o ka mea ia i loaa iaia, aole hoi i loaa na mea e ae, make ia ia kakou, aole ona wahi e ola ai.” Olelo aku na kanaka makua i ke keiki: “E hoomaka kakou i ka olelo ma Kona.” Ae mai ke keiki.
Kanaka: Ka ia kaa poepoe o Kalapana I nai uala aku o Kaimu, Ka ia i ohiu ia i ka laau, I kuolo ia i ka pohaku, I nanahu ia i ka niho, Ke haa ala ka lau o ka lima, Kuu ia momona o ka ina mona He kukui akimona.
“Make e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia momona i koe, make, aohe wahi e ola ai e ke keiki.”
Keiki: Ma Kona ka ia kaa poepoe o Honokohau, I nai uala aku o Kailua, Ka ia ohiu ia i ka laau E kuolo ia i ka pohaku I nahua i ka niho la e, Kuu ia, kuu ia momona, O ka ina momona.
“Aole ia la he ia momona, he ia momona, o ka ina.”
Kanaka: Ke aua ala ka omao, Ke kuululu la i ka ua, No Puna i Keaau, Iwainalo la, No Puna.
“Lawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke keiki.”
Keiki: Ke aua ala ka alala, Ke kuululu la i ka ua la e, No Kona i Honalo la e, nalo loa.
“Aole ia la he nalo, he nalo loa ia.”
Kanaka: Ke holo mai nei ka hauna lepo I haleu ai ka lime la e.
“Make paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makou i na mea lima a pau, aohe mea lima i koe, make.”
Keiki: Ke holo e, ke holo, Ke holo mai nei ka hauna lepo O kiona i Kahauloa, I na Kalama elima la,
“Alima, he ole lima hoi ia la.”
Kanaka: Kuu manu la, kuu manu, Kuu manu hoolohelohe he pinao, A ike i ka wai la hooluheluhe E luhe ana.
“Make paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na mea luhe a pau loa, aohe mea i koe, make.”
Keiki: Kuu manu la e kuu manu, Kuu manu hooluheluhe o kaunihi, A ike i ka pua mauu la hooluheluhe, E luhe ana.
“Aole ia la he luheluhe i ka makani, he luhe ia.”
Kanaka: He hihi wale no ka ke kaunooa i luna, Aohe kumu, hookahi kumu o ka laau, E hihi ana ke kaunooa.
“Make e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi e koe.”
Keiki: He hihi wale no ka Punawelewele i luna, Aohe kumu, hookahi kumu he laau. He hihi Punawelewele ia.
“Aole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na kanaka makua kuipilo, o oukou wale no kai ike i ka hoopapa.”
Kanaka: O Puna nui aina la! Ua wela i ka la e- Ua keekeehi a e ka ua Ka muo o ka wauke a! Pili nakeke i ka la e. Pili pee pu i ka la o Puna, O ka noho ana pili i ka lemu, O ka hee pili i na leho nei la e! Pili, he pili i luna, He pili i lalo, pili la.
“Aia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili ole e ke keiki.”
Keiki: O Kona nui aina la, Ua wela i ka la e! Ua keekeehia e ka ua, Ka muo o ka wauke a! Pili nakeke i ka la o Kona, O ka haawe pili i ke kua, O ke kamaa pili i ka wawae nei la e.
“Pili, aole ia la he pili, pili ia.”
Kanaka: Na puu e na puu, Na Puulena i Kauhako, i Pakini, Lele mai ka okai makani mai lalo o ka lua. He makani lawe i ka waa lawaia.
“Uhe, uhe, make e ke keiki.”
Keiki: Na puu e na puu Na Puulena, i Kahuku, i Pakini, Lele mai ka okai makani mai lalo mai o Kailua, He makani lawe i ke kapa lawaia la e.
“Uhe, uhe, aole ia la i pai? Ua pai.”
Kanaka: Ke amo ia ae la ka iole e ka pueo, E kela mea make loa he pueo, Make loa, aohe mea ola.
Keiki: Ke amoa ae la ka hee e ka leho, E kela mea make loa, Make loa, aohe o laua mea ola.
Kanaka: He aina hau kinikini o Kohala, Na’u i helu a hookahi hau, A ehiku hau keu O ke ama hau la akahi, O ka iako hau la alua, O ka ilihau la akolu, O ka laau hau la aha, O ke opu hau la alima, O ka nanana hau la aona, O ka hau i ka mauna la ahiku.
“E ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na hau a pau, aohe hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe.”
Wilia ka pou o ko ihu la Kaa ka la i Kumakena, Oo ia ko maka i kumu kahili, Poha mai ka wale, Omo aku ko makou akua hoopapa, O Kaneulupo.
Keiki: “A loaa ka hoi kau ka ke kanaka makua, ua hele a pilo ke kui, e o hoi e loaa ka’u ka ke keiki, e loaa hoi paha ka’u, ka ke keiki, e nana ai, i ola ai hoi au alua, imi hoi paha au a i loaa ole ka’u hau, ola oukou, aka hoi i loaa, make oukou ia’u.”
Wili ka pou o ka ihu, Kaa ka la i Kumakena, Oo ia ka maka i ka welau o ke kahili, A poha mai ka wale, Omo aku ko’u wahi akua hoopapa O Kanepaiki.
Kanaka: A hua a pane, He pane ko ona, He hoolohe ko onei.
Keiki: E ke ’kua, aina ka maka, O na kanaka makua hoopapa, Aina ka maka i pau.
“Alaila, olelo aku ua keiki nei i kana mau hau.”
Aina hau kinikini o Kona, Na’u i helu hookahi hau, A ehiku hau keu, O Honokohau la akahi O Lanihau la alua, O Puuohau la akolu O Kahauloa la aha, O Auhaukea la alima, O Kahauiki la aono Holo kehau i ka waa Kona la ahiku.
“Ahiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He hau ia.”
Pane mai o Kalanialiiloa: “Hau paha; kai no paha ua pau ka hau ia lakou nei i ka ohi a pau, aole ka! E ike me ke keiki, e hoaikane.” Hoole mai na kumu hoopapa: “Aole, malama o ka mea ia i loaa iaia.”
Kanaka: Hiki mai, hiki mai e ka la e, Paina liilii ka hua a ka ulu e! Ka hua a ka uala aia i lalo, Ka hua a ke kalo aia i lalo, Ka hua a ka ipu la aia i lalo, Ka hua a manu la aia i lalo, Ka hua a ka uhi la aia i lalo.
“Make e ke keiki; ohi ae nei makou i na hua o ka lepo a pau, pau loa, aohe hua i koe o ke keiki.”
Keiki: Hiki mai, hiki mai e ka la e! Ka hua a ka niu la kau i luna, Ka hua a ka ulu la kau i luna, Ka hua a ke kukui la kau iluna, Ka hua a ka ohia la kau iluna, Ka hua a ka maia la kau iluna, Ka hua a ka manu la kau iluna.
“Aole ia la he hua, ea? He hua.”
Kanaka: Kuu moku la e kuu moku, Moku kele i ka waa o Kaula, Moku kele i ka waa Nihoa, Moku kele i ka waa Niihau, Lehua, Kauai, Molokai, Oahu, Maui, Lanai, Kahoolawe, Molokini, Kauiki, Mokuhano, Makaukiu, Mokapu, Mokolii.
“Make e ke keiki, aohe moku i koe, lawe ae nei makou i na moku a pau loa, aohe moku i koe.”
Keiki: Kuu moku e, kuu moku, O Mokuola, ulu ka ai, Ulu ka niu, ulu ka laau, Ku ka hale, holo na holoholona.
“Aole ia la he moku? He moku ia, aia i loko o ke kai.”
Kanaka: Hai ka niho la ola.
Keiki: Moku ke ki la make.
Kanaka: Kui ia ka niho oia nei a pau, aohe make. Moku ke ki poolua e, moku, moku ke poo, Moku ke ki poohiwi e, moku, moku ka poohiwi, Moku ke kikala e, moku.
Pela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau i ka umu i ke kalua ia e ia nei; o na iwi, holehole ia, pela keia i hoopai ai i ko lakou hewa no ka make ana o ka makuakane ia lakou.
LEGEND OF LAUKIAMANUIKAHIKI.
Makiioeoe was the father and Hina was the mother of Laukiamanuikahiki. Kuaihelani was the home of Makiioeoe where he ruled as king and where his queen lived from whom he had one child, Kahikiula by name. Hina belonged to Kauai, where Laukiamanuikahiki [833] was born. Makiioeoe in his travels came to Kauai where he met Hina and took her to wife, and after living with her for some time, Hina conceived a child. Shortly after this Makiioeoe prepared to return to Kuaihelani; so he said to Hina: “I am going home. If you should give birth to a boy give him my name; but in case it should be a girl call her Laukiamanuikahiki. If after you bring the child up she should express a desire to come in search of me, these shall be the tokens by which I shall recognize the child: this necklace of whale’s teeth, this bracelet, this feather cloak. [834] She must be accompanied by a large canoe, a small canoe, large men, small men, a red canoe, red sails, [835] red bailing cup, red cords and a red man.” Makiioeoe then took his leave and returned to Kuaihelani. When he arrived home he instructed his guards as to the sign by which to recognize his daughter [836] and he also instructed his servants to proceed and plant all kinds of fruit and other things for his daughter Laukiamanuikahiki. He also caused a pool of water to be made as well as other things and placed a kapu on them all to be free only after the same shall have been used by Laukiamanuikahiki.
After the birth of Laukiamanuikahiki, Hina and her husband brought her up all by themselves. It was Laukiamanuikahiki’s custom to bring in other children to their home and give them all the food; which action caused her father to get angry and very often punished her. This punishment was kept up by the father for some time. [837] Because of this, the child suspected that this man could not be her own father; so she began questioning her mother who her own father was until the mother could bear it no longer. Hina then said to Laukiamanuikahiki: “You go to that cliff; that is your father.” Upon coming to the cliff, she asked: “Are you my father?” The cliff denied this saying: “I am not your father.” The child returned to Hina and begged: “Tell me of my father.” “Yes, you go to that bambu bush, that is your father.” When she arrived at the place, she asked the bambu bush: “Are you my father?” “I am not your father, Makiioeoe is your father, he has gone back to Kuaihelani.” When Laukiamanuikahiki again arrived in the presence of her mother she said: “You have deceived me. Makiioeoe I understand is my father and he has gone back to Kuaihelani. You have hidden this from me.” “Yes, he is your father, and he has left word that you must not come to him without a sign or you will have a terrible suffering. You have to go to him in a red canoe having red sails, red cords, red men and must be accompanied by a large canoe, a small canoe, large men and small men.” Laukiamanuikahiki replied: “I am not going to remain, I am going in search of my father.” “Yes, you may go, but you will have to suffer untold agony. Go until you come to two old women roasting bananas by the wayside. They are your grandmothers, for they are my own mother and aunt. Reach down and take away the bananas and let them search for them until they ask whose offspring you are, then tell them, ‘Your own.’ ‘Ours from whom?’ ‘From Hina.’ Then when they ask you, ‘What brings you our lord [838] here to us?’ Tell them, ‘I want a roadway.’”
When she arrived in the presence of the old women she followed according to the instruction of Hina. At the conclusion the old women said: “There is a roadway; here it is, a bambu stalk. You climb to the top of it and when it leans over it will reach Kuaihelani.” Laukiamanuikahiki then climbed to the top of the bambu stalk and sat there. The bambu then began to shoot up and when it had reached a great distance it leaned over until the end reached Kuaihelani. Laukiamanuikahiki stepped off the bambu and proceeded along the road until she met a girl whom she took as a friend. They then went along until they came to a flower garden. The flowers of this garden were all kapu; none were to string them into wreaths until they shall have been picked by the daughter of Makiioeoe; the flowers of the ilima, [839] the marigold and other flowers and also the maile vine. There were guards in the garden who were watching the flowers. Laukiamanuikahiki, however, reached out and picked the flowers, took the maile vines and broke them off. When they came to the pool of water, which had been kapued until it was first used by the daughter of Makiioeoe, Laukiamanuikahiki uncovered herself and plunged into the pool of water, when a turtle came up to her and began rubbing her back. After she finished bathing she went up on the bank. When the guards saw what she had done, they said: “You are indeed a strange girl bathing in the pool of water which is kapued and reserved only for the king’s daughter. You will indeed die.”
When the guards arrived in the presence of Makiioeoe, they told him of all the girl’s doings. Makiioeoe then ordered that wood be prepared for the girl and to pack it to the seashore where the umu was to be started the next day, for on that day the girl was to be killed. The guards then returned, took the girl by the hands, bound them at her back and led her to the pig house where she was tied, the guards standing watch over her that night.
That night her friend came and asked that she too be bound; but Laukiamanuikahiki said: “No, you must be at liberty so as to bring me food, meat and clothing.” Her friend consented to this.
At midnight a bird perched on the house where she was being held; it was an owl. This owl was the supernatural aunt of Hina, who had come all the way from Kauai because she knew of the coming peril of her grandchild, and who had in its keeping the tokens that had been given by Makiioeoe to Hina by the means of which she was to be known or recognized upon her arrival at Kuaihelani.
The owl then called out to Laukiamanuikahiki:
Say! Laukiamanuikahiki, The daughter of Makiioeoe, The daughter of Hina, Die you will, die you will.
Laukiamanuikahiki replied:
Thou wicked owl! Thou wicked owl, Thus revealing my name As Laukiamanuikahiki, Daughter of Makiioeoe, Daughter of Hina, You are a deceiving owl.
This call and reply was repeated twice before the guards heard it, when they sat up and listened to the call and they understood the meaning conveyed by the owl in its call. At this one of the guards said to his companion: “Say, this must be Laukiamanuikahiki, the king’s own daughter.” The other replied: “No, this cannot be the one, for she was to come in a red canoe having red sails, red paddles, red men, a large canoe, a small canoe, large men and small men; these I understand are the things that should accompany her; this girl on the other hand is a poor girl for she has come without any of these things.” The two again listened to the conversation between the owl and girl. After a while they agreed to go up and tell the king of the possibility of this girl being his daughter. They arrived at the home of Makiioeoe after midnight and roused him up saying: “Say, you wake up.” “What is it?” said Makiioeoe. “There is an owl right over the pig house where the girl is held who called out to the girl in the following way:
Say! Laukiamanuikahiki, Daughter of Makiioeoe, Daughter of Hina, Die you will, die you will.
The girl then answered:
Thou wicked owl! Thou wicked owl, Thus revealing my name As Laukiamanuikahiki, Daughter of Makiioeoe, Daughter of Hina, You are a deceiving owl.
This was the conversation carried on between the two. “Yes, she is my daughter, Laukiamanuikahiki.” The king then accompanied by the guards proceeded to the place where they were stationed when they heard the conversation, and Makiioeoe sat down and listened for the call of the owl and for the girl’s reply.
At the conclusion of the conversation between the owl and the girl, the king knew this was his own daughter, Laukiamanuikahiki. He then broke into the house, took up his daughter and wept over her.
After the guards had departed to inform the king, the owl flew down and clapped its wings on the girl, placed the necklace of whale’s teeth around the girl’s neck, girded a pa-u around her waist and placed the feather cloak over her. These being the tokens left by Makiioeoe in the keeping of Hina.
After it had become broad daylight, Makiioeoe ordered that the umu be started; when it was sufficiently heated the people who had ill-used the girl were then thrown into the umu and they all perished. The girl who befriended Laukiamanuikahiki was made a high chiefess and she lived with Laukiamanuikahiki. Soon after this a kapu was placed over Laukiamanuikahiki and she was forbidden from going out of her living house and no one was allowed to pass by her house or to speak to her. Laukiamanuikahiki was a very beautiful woman to behold and she had no equal in all the land of Kuaihelani, for her beauty could be seen on the outside of the house, like a bright light.
About this time Kahikiula the son of Makiioeoe by his first wife arrived from Kahikiku. This young man was married to Kahalaokolepuupuu of Kahikiku and had come to Kuaihelani without his wife on a visit to his parents. When Kahikiula arrived he was accompanied by his followers in a red canoe, with red sails, red cords, red paddles, red men, large canoes, small canoes, large men and small men.
Upon the arrival of Kahikiula at Kuaihelani he was met by his mother and father and all the people. Soon after this Makiioeoe requested Kahikiula to go and meet his sister, Laukiamanuikahiki, which invitation was accepted. When they were near the house, Kahikiula looked and saw a bright light on the outside of the house; so he said to Makiioeoe: “Say, your house is on fire!” Makiioeoe replied: “That is not a fire, it is some person sleeping within, it is your sister.” They then entered the house and Makiioeoe approached the bed and roused his daughter saying: “Wake up, here is your brother Kahikiula.” Laukiamanuikahiki awoke from her sleep and turned down on her breast. She then looked up at Kahikiula and greeted him. [840] What a sight it was to behold these two; one was as handsome as the other was beautiful; both were equal in good looks, Kahikiula and Laukiamanuikahiki.
At sight of this, Makiioeoe said to Kahikiula: “Now I request of you that you take her as your wife.” That night they were covered by the same kapa. They lived as husband and wife for fifty days when Kahikiula begged that he be allowed to return to Kahikiku. Laukiamanuikahiki then said: “You cannot go unless you take me along with you.” “It cannot be, for you will surely experience terrible suffering through the anger of your sister-in-law. You must remain, and I will return.” As Kahikiula kept begging so often to return to Kahikiku, Laukiamanuikahiki finally consented and allowed him to go, saying: “Yes, you may return, but don’t blame me if I should decide to follow you later on, or I will kill you and also your wife, Kahalaokolepuupuu.” Kahikiula then took his departure and returned to Kahikiku to live with Kahalaokolepuupuu. Laukiamanuikahiki remained, but was so overcome with love for Kahikiula, that she wept; and when she saw the clouds drifting in the sky towards Kahikiku, she chanted the following lines:
The sun is up, it is up, My love is ever up before me. It is causing me great anxiety, It is pricking me at my side For love is a burden, when one is in love, And falling tears are its due.
When the desire became more than she could bear and the love for Kahikiula could not be put aside from her by day and by night, she decided to go to the seashore one day and weep there; and as her weeping came to an end she called out: “Ye turtle with your shiny back, my grandmother of the sea, come to me; here I am your grandchild, Laukiamanuikahiki, daughter of Makiioeoe and Hina.”
At the close of the call a turtle with a shiny back approached her and opened up its back. Laukiamanuikahiki then entered into the turtle, the top was closed and the turtle dove under water and swam until it arrived at Kahikiku. Upon its arrival at Kahikiku the turtle uncovered its back and Laukiamanuikahiki walked out on the seashore, while the turtle disappeared. Laukiamanuikahiki then went on her way until she came to a fish pond which belonged to Kahalaokolepuupuu, the wife of Kahikiula. At this place Laukiamanuikahiki changed herself into the form of an old woman and concealed her identity by calling out:
Ye forty thousand gods, Ye four hundred thousand gods, Ye rows of gods, Ye collection of gods, Ye older brothers of the gods, Ye four-fold gods, Ye five-fold gods, Take away my good looks and keep it concealed. Give me the form of an old woman, bowed down in age and blear-eyed.
At that very moment she was transformed into an old woman wandering along the seashore with a stick in her hand picking out sea-eggs.
Within this fish pond owned by Kahalaokolepuupuu, were kept the aholehole, [841] nehu, [842] iao, [843] and all fish of this species and moss. Through the supernatural powers of Laukiamanuikahiki all the fish in the pond disappeared, which left the pond without a single fish. While she was crawling along the seashore two messengers from Kahalaokolepuupuu arrived and called out: “Say, you old woman, you have taken all the queen’s fish. You are a thieving old woman.” She replied: “I did not take them. The fish from this pond disappeared long before this; but since you have seen me here you are attributing their disappearance to me.” At this time she was given a new name, Lipewale, by the messengers. They then said to the old woman: “Let us go to the house, your name, Lipewale, is that of the queen’s sickness.” When they arrived at the house, one of the messengers said: “There is not a single fish in the pond, all have been taken by this old woman. When we found her she was taking the sea-eggs.” Kahalaokolepuupuu then addressed the old woman saying: “I am going to call you Lipewale, the name of my ailment. You will take this name, will you not? I will supply you with food, clothing, house to live in and you will live with me.”
That night when they retired, Kahikiula approached the place where Lipewale was sleeping and kissed her. She then cried out: “Who is kissing me?” Upon hearing this Kahalaokolepuupuu called out: “What is it, Lipewale?” But she would not answer. In doing this Kahikiula showed that he had recognized his sister, Laukiamanuikahiki.
This was carried on for several nights. Whenever she knew that her brother and sister-in-law were about to retire together, she would get up and rattle the calabashes forcing her sister-in-law to come and ask her reason for thus creating a disturbance; when she would say, that it was a rat; she did this because she did not want them to sleep together.
One day Kahalaokolepuupuu said to Laukiamanuikahiki: “Say, Lipewale, let us go up and get some kukui nuts to print my pa-u with.” Lipewale consented to this. When they arrived at the place, they collected the kukui nuts and put them into a bundle. After this was done Kahalaokolepuupuu said to Lipewale: “You will have to carry our bundle of kukui nuts.” “Yes, I will take it.” The others then went on ahead leaving Lipewale behind with the bundle of nuts tied to her back. After she started on her way, she put her hands behind her back, opened the bundle and allowed the kukui nuts to drop on the road. When they arrived at the house all the nuts were gone. Upon being questioned: “Say, Lipewale, what has become of your kukui nuts?” She answered: “You fixed the bundle and I put it on my back and followed behind you. I have no eyes at my back to see whether the nuts were falling out of the bundle or not.”
After this Kahalaokolepuupuu said to Lipewale: “You will have to stay home and print my pa-u while the rest of us go down and have a sea bath.” Lipewale was therefore left behind to print the pa-u. She first went out and got some filth and came back and proceeded to carry out the order by smearing the bambu sticks lengthwise and crosswise and began the printing of the pa-u. This did not take very long, so she followed along behind the others and went in sea bathing. On the way down to the sea, she caused herself to be transformed back to her usual self and she again possessed all her beauty. She continued on down and when she was near the others she passed on by and bathed at some distance from them. When she was finished she went right along up home. When the others saw her returning home they chased on behind, but they could not catch up and she arrived at home some time before the others, when she was once more transformed into the form of an old woman. When the others arrived at home, they asked her: “Say, did you see a beautiful woman who came up this way from below?” “No, I have not seen her. I have been sitting out here all this time until you returned.” After the others had gone to the dancing house she remained with her brother Kahikiula. She went outside of the house and called out:
Ye forty thousand gods, Ye four hundred thousand gods, Ye rows of gods, Ye collection of gods, Ye four thousand gods, Ye older brothers of the gods, Ye gods that smack your lips, Ye gods that whisper, Ye gods that watch by night, Ye gods that show your gleaming eyes by night, Come down, awake, make a move, stir yourselves, Here is your food, a house.
At that very moment her beauty was restored to her, while the gods set fire to the dancing house, consuming the house, her sister-in-law and all the people who had insulted her; they all perished.
After this Kahikiula called out to his sister: “Come in, Laukiamanuikahiki.” She refused, saying: “I will not come to you, for you have caused me to suffer in your own home. Here I am returning to Kuaihelani.”
In this legend, it is seen that it was not considered wrong for a brother to take his sister to wife. It is also seen that they also suffered in those days just as we do in these days. They also hated one another and in fact lived as we now live. [844] Therefore these customs of days gone by are guidings for after generations.
KAAO NO LAUKIAMANUIKAHIKI.
O Makiioeoe ka makuakane, o Hina ka makuahine (o Kuaihelani ko Makiioeoe aina, oia ke ’lii olaila, he wahine no kana e noho ana i Kuaihelani, hookahi keiki me ia wahine, o Kahikiula ka inoa). No Kauai o Hina, ilaila kahi i loaa ai o Laukiamanuikahiki. Mai Kuaihelani ka Makiioeoe hele ana mai, a loaa o Hina i Kauai, moe laua; a liuliu, hapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo aku ia Hina: “E, ke hoi nei au; e noho oe a i hanau he keiki kane, kapa oe i kuu inoa; a i hanau he kaikamahine, kapa oe i ka inoa o Laukiamanuikahiki. I hanai oe a i nui, a manao e hele ae e imi ia’u, eia na hoailona, he lei palaoa, he kupee, he ahuula, he waa nui, he waa iki, he kanaka nui, he kanaka iki, he waa ula, he pea ula, he ka ulaula, he aha ula, he kanaka ula.” Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i na kiai i ke ano o ke kaikamahine, a me ke kanu i na mea a pau loa no Laukiamanuikahiki, na kiowai a me na mea e ae, kapu a noa ia Laukiamanuikahiki.
Hanau o Laukiamanuikahiki, hanai iho la o Hina me kana kane, a nui. He mea mau ia Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka ai a pau, huhu ka makuakane, pepehi iho la ia Laukiamanuikahiki. Pela ka hana mau ana a ka makuakane, a uluhua ka makuahine o Hina i ka ninau o ke kaikamahine i kona makuakane. I aku o Hina ia Laukiamanuikahiki: “O hele a kela pali la o ko makuakane ia.” Hiki aku la keia a ka pali, ninau ana: “O oe paha ko’u makuakane?” Hoole mai ka pali: “Aole au o kou makuakane.”
Hoi aku la keia a mua o Hina koi aku la: “E hai mai oe i ko’u makuakane.” “Ae; o hele a kela opu ohe la o ko makuakane ka hoi ia.” Hiki aku la keia ilaila, olelo aku la i ke opu ohe: “O kuu makuakane paha oe?” “Aole au o kou makuakane; o Makiioeoe kou makuakane, ua hoi i Kuaihelani.” A hiki keia i mua o Hina, olelo aku la: “Hoopunipuni oe ia’u; o Makiioeoe ka hoi ko’u makuakane la ua hoi i Kuaihelani, huna oe i’au.” “Ae, o ko makuakane ia; ua olelo mai ia’u, aole oe e hele malu aku o mainoino oe, aia he waa ula, he pea ula, he kaula ula, he kanaka ula, he waa nui, he waa iki, he kanaka nui, he kanaka iki.”
I aku o Laukiamanuikahiki: “Aole au e noho, e imi ana au i ko’u makuakane.” “Ae, e hele ana nae oe, e mainoino ana oe; e hele oe a loaa na luahine elua e pulehu maia ana i ke alanui, he mau kupunawahine ia nou, o ko’u mau makuahine no ia. Lalau iho oe i ka maia a lawe ae, na laua ia e huli a loaa ole, ninau iho: ‘Nawai ke kupu o oe?’ Hai aku oe: ‘Na olua no.’ ‘Na maua nawai?’ ‘Na Hina,’ na laua e olelo mai, ‘heaha ka huakai a ko maua haku i hiki ia ianei?’ ‘He alanui,’ pela aku oe.”
A hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina olelo i olelo mai ai; a pau ia, i mai na luahine: “He alanui, eia la o ka ohe; e pii oe a luna, nana ia e moe aku a hiki i Kuaihelani.” Pii ae la o Laukiamanuikahiki a luna o ka ohe noho; kupu ae la ka ohe a kiekie i luna, moe aku la ka welau a hiki i Kuaihelani. Hele aku la o Laukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae la keia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na pua a pau loa, a lei o Laukiamanuikahiki; ka ilima, ka maile, ka melekule, a me na pua e ae. E noho ana na kiai i ka pua. Lalau aku la o Laukiamanuikahiki, ako ana, a pau, uu ana i ka maile; a hiki keia i ke kiowai kapu, ua hoohiki ia a auau o Laukiamanuikahiki; wehe ae la keia i kahi kapa a lele aku la i loko o ka wai, lele mai la ka honu, anaanai i ka lepo o ke kua o ia nei, a pau ka auau ana hoi ae la i luna. I mai na kiai: “Kupanaha oe e na kaikamahine i auau iho nei i ke kiowai kapu o ke kaikamahine a ke ’lii, o Laukiamanuikahiki; e make ana oe.”
A hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine a pau. Kena ae la o Makiioeoe, i na kanaka i wahie, no ke kaikamahine, amo aku a kai, apopo, ho-a ka umu, ia la e make ai ke kaikamahine. Hoi aku la na kiai a hiki, lalau aku la i na lima o Laukiamanuikahiki lilo i ke kua paa iho la i ke kaula; lawe ia aku la a ka puoa hale puaa, hikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele aku kahi aikane e paa pu i ke kaula, hoole mai ke aikane: “Aole, e malama mai oe i wahi ai na’u, i wahi ia na’u, i wahi kapa no’u.” Ae mai ke aikane, “Ae.”
I ke aumoe, i ka huli ana o ke kau, kau ana keia manu, he pueo i luna o ka puoa o ia nei e paa nei. O keia pueo, he makuahine no no Hina, mai Kauai ka lele ana aku a hiki i Kuaihelani, no ka ike e make ana ka moopuna. Aia iaia na makana a Makiioeoe i haawi ai ia Hina, i hoike no Laukiamanuikahiki e hele ai i Kuaihelani.
Kahea ana ua pueo nei ia Laukiamanuikahiki:
E Laukiamanuikahiki e, Kaikamahine a Makiioeoe, Kaikamahine a Hina Make oe, make oe.
Pane ae o Laukiamanuikahiki i ka pueo:
Pueo ino, pueo ino, Hahai wale ana no oe i ko makou inoa, O Laukiamanuikahiki, Kaikamahine a Makiioeoe, Kaikamahine a Hina, Wahehee oe e na pueo.
Elua hana ana peia, lohe na kiai, ala ae la hoolohe, a maopopo ia laua ka olelo a ka pueo. I aku kekahi i kekahi: “E, o ke kaikamahine no paha keia a ke ’lii, o Laukiamanuikahiki.” I mai kekahi: “Aole ia; he waa ula kona, he pea ula, he hoe ula, he kanaka ula, he waa nui, he waa iki, he waa loa, he kanaka nui, he kanaka iki, oia kona ano ke hele mai, aole keia kaikamahine ilihune.” Hoolohe hou laua nei, i ka olelo a ka pueo a me Laukiamanuikahiki. “E pii kaua e olelo i ke ’lii, malama o ke kaikamahine no keia.” Ae aku kekahi. “Ae.” Hiki laua i mua o Makiioeoe ke ’lii, i ke aumoe, hoala aku la: “E ia nei, e ala ae oe.” “Heaha?” wahi a Makiioeoe. “He pueo, aia maluna pono o ka puoa i paa ai ke kaikamahine. Penei ka olelo a ka pueo, a maua i lohe aku i ke kahea iho i ke kaikamahine.
E Laukiamanuikahiki e, Kaikamahine a Makiioeoe, Kaikamahine a Hina, Make oe, make oe.
Kahea ae ke kaikamahine i ka pueo:
Pueo ino, pueo ino Hahai wale ana oe i ko makou inoa, O Laukiamanuikahiki, Kaikamahine a Makiioeoe, Kaikamahine a Hina, Wahahee oe e na pueo.
Oia na olelo a ka pueo i ke kaikamahine la. “Ae, o kuu kaikamahine na o Laukiamanuikahiki.” Iho lakou nei a hiki, a kahi o na kiai e noho ai. Noho iho la o Makiioeoe, hoolohe i ke kahea a ka pueo.
A pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o ke kaikamahine no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau aku la i ke kaikamahine, a uwe iho la. I loko nae o ka wa i pii ai na kiai e olelo i ke ’lii, lele iho la ua pueo nei, a pai iho la i na eheu i luna o ke kaikamahine, a lei iho la i ka palaoa, kakua i ka pau, aahu i ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao loa ae la, kena ae la o Makiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na kanaka nana i niania wale, ka poe olelo kikoola i ke kaikamahine, pau loa i loko o ka umu, a make iho la. O ke aikane a ianei, lilo ae la i alii, a noho pu iho la me Laukiamanuikahiki.
Kapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i kona hale noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke nana aku, aohe ona lua e like ai ma ka aina o Kuaihelani, ua puka kona ula ma waho o ka hale e a ai, me he ahi la.
Holo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa ula, pea ula, kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke kanaka nui, kanaka iki. O keia keiki, na Makiioeoe me kana hanaukama, ua hoao hoi me Kahalaokolepuupuu, oia ka Kahikiula wahine, ua noho no nae i Kahikiku, aole i holo pu mai. A hiki o Kahikiula i Kuaihelani, halawai me kona makuahine, makuakane, na mea a pau loa. I aku o Makiioeoe ia Kahikiula, e hele e ike i ke kaikuahine ia Laukiamanuikahiki; ae mai o Kahikiula.
Hele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula ma waho o ka hale, a olelo aku ia Makiioeoe: “E! Pau ko hale i ke ahi.” I mai o Makiioeoe: “Aohe ahi, he kanaka, aia i loko kahi i moe ai, o ko kaikuahine.” Wehe aku la laua i ka puka a nana aku la; kii aku la o Makiioeoe, hoala: “E, ia nei e, e ala, eia ko kaikunane, o Kahikiula.” Ala ae la o Laukiamanuikahiki, a huli papio iho la ka umauma i lalo. Nana mai la ia Kahikiula, a aloha mai la: “Aloha oe.” Nani no a nani, ui no a ui, aala no a aala, onaona no a onaona, he keu o ka maikai, e nana ia Laukiamanuikahiki, e nana ia Kahikiula, ua like a like.
Nolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko kaikuahine, hui ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a hala he mau anahulu elima, koi aku ke kaikunane e hoi; hoole mai ke kaikuahine: “Aole oe e hoi, aia o kaua pu ke holo, alaila, hoi oe.” “A oe pona e mainoino auanei oe i ko kaikoeke; e noho no oe, owau ke hoi.” No keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: “Ae, e hoi oe, mai hoohewahewa nae ia’u ke hele aku mahope aku nei, o make oe, make ko wahine o Kahalaokolepuupuu ia’u.” Hoi aku la o Kahikiula i Kahikiku, a noho me Kahalaokolepuupuu. Noho iho la o Laukiamanuikahiki, a aloha ia Kahikiula, uwe iho la, a nana aku la i ka lele a ke ao o Kahikiku, oli aku la:
Kau ana ka la e kau ana, Kau ana ke aloha i kuu maka, Ke hooluhi nei la i kuu kino, Ke lalawe nei la i kuu aoao, Aloha ka ukana a ke aloha la, He waimaka e.
No ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke oloha iaia nei i ke ao a me ka po, nolaila, hele aku la keia a ma ke kapa kahakai, noho iho uwe, a pau ka uwe ana, kahea aku la keia: “E hono kua wawaka e. Kuu kupunawahine o kai nei la; hele mai, eia au o Laukiamanuikahiki ko moopuna, kaikamahine a Makiioeoe ame Hina.”
Hiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo iho la keia i loko o ke kua, popoi ae la a paa, luu aku la ka honu a hiki i Kahikiku. Wehe ae la ke kua o ka honu, oili ae la keia a hele aku la i kapa kahakai, nalo aku la ka honu i loko o ke kai, hele aku la keia he lokoia na Kahalaokolepuupuu wahine a Kahikiula. Ia wa, lawe o Laukiamanuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae la:
E kini o ke ’kua, E ka lehu o ke ’kua, E ka lalani o ke ’kua, E ka pukui o ke ’kua, E ke kaikuaana o ke ’kua, E ke kokoo-ha o ke ’kua E ke koo-lima o ke ’kua, E lawe ae oukou i kuu kino maikai, huna oukou a nalo, Haawi mai oukou i kino luahine no’u, kolopupu, haumakaiole.
Ia wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai, me kahi laau ohiuhiu ina, wana. I loko o ka loko ia a Kahalaokolepuupuu, he aholehole ka ia, he nehu, he iao, na ia a pau loa, me ka limu, hao ae la ka mana o Laukiamanuikahiki, pau a panoonoo ka loko.
Iaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a Kahalaokolepuupuu, a kahea ana: “E kahi luahine, pau loa ka ia a ke ’lii wahine ia oe, aihue maoli oe e na wahi luahine.” I aku keia: “Aole na’u, he pau kahiko no ko ka ia o keia loko, o ko’u hele ana mai nei, kapili oukou i pau ia’u.” I loko o keia wa, loaa hou kekahi inoa o ia nei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu. Olelo mai na elele: “E pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o ke ’lii wahine, o Lipewale.”
A hiki lakou i ka hale, olelo aku la na elele: “Aohe ia i koe o ka loko, ua pau i nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i ka wana.” I mai o Kahalaokolepuupuu: “E kahi luahine, o ka inoa o kuu mai o Lipewale, o kou inoa ia, ea, he ai ia’u, he kapa, he hale, noho no kaua.”
Moe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e moe nei, lele iho la honi i ka ihu, kahea ae keia: “Owai keia e honi nei ia’u?” Kahea mai o Kahalaokolepuupuu: “E Lipewale, heaha ia?” Paa loa ko ia nei waha, aohe ekemu aku. Ma keia ano kino luahine o ia nei, ua ike mai no o Kahikiula ma na hiohiona maka, a ua maopopo no iaia o ke kaikuahine o Laukiamanuikahiki.
Pela ka ia nei mau hana i na po a pau loa; ina e ike keia e moe pu ana ke kaikunane me ka wahine i kahi hookahi, ala ae la keia hoonakeke i na paipu, holo mai la ke kaikoeke ninau, hai aku la keia he iole; no ka mea, he huhu keia i ka moe pu o laua la.
I mai la ke kaikoeke: “E Lipewale e pii kakou i kukui kapala no kuu pau, i uka.” Ae aku la keia: “Ae.” A hiki lakou i uka, hoiliili iho la a loaa ke kukui, hana iho la a haawe, olelo mai lao Kahalaokolepuupuu: “E Lipewale, ia oe ke kukui a kakou e haawe ai.” “Ae, ia’u.” Kaha aku la lakou la iho, kaa iho la o Lipewale mahope me ka haawe kukui. Wehe ae la keia a hamama malalo o ka haawe ka waha, hookomo aku la na lima i ka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau loa.
“Ea! Auhea kau kukui e Lipewale?” I aku keia: “Ka, o ka oukou hana ana no a paa i ka aweawe, kau no ma ke kua iho mai nei au. Aole o’u maka ma ke kua e ike ai au i ka helelei o ke kukui.” I aku o Kahalaokepuupuu ia Lipewale: “E noho oe e kapala i kuu pau, e iho makou e auau kai.” Noho iho la keia kapala i ka pau, kii aku la keia i ka lepo puaa a me ka lepo palahu, hoi mai la kapala, ma ka loa kekahi ohe, ma ka laula kekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia mahope e auau kai; lawe ia ae la ke kino inoino luahine o ia nei, kuu ia iho la ke kino maikai; iho aku la keia a hiki, a kokoke ia lakou la, pipa ae la keia he wahi e ae, auau iho la keia a pau, hoi mai la no.
Alualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la keia a ka hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino luahine. A hiki lakou la, ninau mai la: “Ea! Aohe oe i ike i keia wahine maikai i pii mai nei, makai mai nei?” “Aole au i ike, i ka noho iho la no wau ma waho nei la a puka mai la oukou.”
I mai la o Kahalaokolepuupuu: “E hele makou e hula, e noho oe i ka hale o kakou, mai haalele oe,” ae aku la keia, “ae.” A hala lakou la i ka hale hula, noho iho la keia me ke kaikunane me Kahikiula, puka ae la keia a waho o ka hale, kahea.
E kini o ke ’kua, E ka lehu o ke ’kua E ka lalani o ke ’kua, E ka pukui akua E ka mano o ke ’kua, E kaikuaana o ke ’kua E ke ’kua muki E ke ’kua hawanawana, E ke ’kua kiai o ka po, E ke ’kua alaalawa o ke aumoe E iho, e ala, e oni, e eu, Eia ka mea ai a oukou la, he hale.
Ia wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke ’kua, pau ka hale i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i olelo ino iaia nei, pau loa i ka make.
Kahea mai ke kaikunane o Kahikiula iaia nei, “hoi mai kaua e Laukiamanuikahiki,” hoole aku keia, “aole au e hoi aku me oe, i mainoino ka hoi au i kou hale. Eia au ke hoi nei i Kuaihelani.”
E like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia wa e noho nei, ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha ole, a me na hana he nui loa. Nolaila, ua lilo keia i kumu alakai no ka poe hou o hope loa nei.
NOTES
[1] Wakea and Papa as here shown are the traditional creators of nearly all the islands of the Hawaiian group. Other legends refer to this pair as the progenitors of the Hawaiian race; also, that Wakea was the eldest of three sons of Kahiko, an ancestor of the people. From Wakea sprang the line of chiefs, while the second son, Lihau-ula, is stated as founding the priesthood.
[2] Hina appears to have been a name easily conjured with, for it figures, by itself, or with suggestive appellations, more frequently than any other in events of mythical character in the songs and traditions of Hawaii, and is well known also throughout Polynesia.
[3] Opuukahonua (given also in places as Opukahonua) signifies “budding earth”, and it is coincident that the account of the islands’ birth is narrated by such a personification. In like manner the further tradition of their origin is appropriately sung by Kahakuikamoana, “the roar or boom of the sea”, while the version by Pakui, signifying “added on; joined”, deals with the traditional development of the group.
[4] The first offspring is given figuratively as a yellow flower; also, as the first morning light.
[5] Referring to Kamehameha’s kingly and ascribed divine genealogy.
[6] Sacred Albino, kekea kapu of the original, if not an error, would refer to the traditional arrival of the “poe ohana kekea”, which dates back to the thirteenth century; castaways on Maui, from a vessel called Mamala. Besides the captain were five others, both men and women. Of this party Neleike it is said became the wife of Wakalana, a ruling chief of Maui, and the mother of his son Alo-o-ia, and that they became the progenitors of the “poe ohana kekea”, white people with bright eyes; the sacred Albino of ancient time.
[7] The word lopa, here given as a foundling, was the term generally applied to a person of low class, an under farmer.
[8] A wohi was recognized as of the highest rank of Oahu chiefs.
[9] This doubtless refers to the month Makalii, rather than to the Pleiades, of same name.
[10] Kalani, lit. the heaven, or heavenly one, freely used from this point impressed the translator with the idea that the whole song was evidently composed as an inoa, or name song for Kamehameha the Great, and, following custom, his own feats are lauded in figurative language and woven in with common traditional lore.
[11] Aa is the small side roots; mole the main stem, or tap root.
[12] Kamehameha going conquering from island to island.
[13] The thirds joined may refer to Kamehameha’s half of Hawaii uniting in purpose for the winning of Hilo, Puna and Kau in the overthrow of Kiwalao.
[14] Poetic form and abbreviation for Kamalalawalu.
[15] Another epithet of Kamehameha.
[16] The song is unfinished, perhaps unavailable to the scribe.
[17] See note 4, page 2.
[18] This is an erroneous conception of the meaning of the line “Na Kuluwaiea o Haumea”. I believe the real meaning, in prose, is Na Kuluwaiea keiki a Haumea ke kane i moe ia Hinanuialana ka wahine a hanau, etc. It was Kuluwaiea the son of Haumea who intermarried with Hinanuialana as wife and was born to them, etc. [Trans. comment.]
[19] The kekea, or Albino, in third line of section 5, is shown here to be keakea, semen, which, by the narration following, indicates it as an emanation from a person of sacredness, having special functions, whose every act partook of a sacred character, bearing out the idea which prevailed that certain ancient chiefs were of such high and sacred rank that their sanctity pervaded their premises, and applied also to all that they had, or did, or desired.
[20] Indicative of life.
[21] There is a heiau in Manawai, Molokai, said to have been built and occupied by Pakui still to be seen.
[22] Wakea, son of Kahiko, the ancient, the abyss.
[23] Tahiti-ku and Tahiti-moe, lit. standing and sleeping Tahiti, or more properly Kahiki, refers to distant lands eastward and westward of the place where the first of mankind were created. Pol. Race, Vol. I.
[24] As fine kapas were displayed.
[25] A time at birth when all were excluded.
[26] This figure indicates high estimation for royal care; the porpoise as one dodging difficulties, seldom caught.
[27] Young in years.
[28] An ancient name of the island of Kauai, indicating a child of heavenly quality.
[29] Kapumaeolani, the sacred sprig of heaven, referring again to Kamehameha’s claimed genealogy.
[30] The sacred conch sounding to heaven.
[31] The child of two chiefs; the deeply anointed one.
[32] Various terms of anointment, or dedication, indicating time, as to morning, noon and night.
[33] Daughter of Papa and Wakea, to effect incestuous intercourse with whom, Wakea, with aid of his priest, established severe lines of kapus upon women.
[34] Haloa, son of Hoohokukalani and Wakea, whom he resembled, as in the preceding line.
[35] Lines of aliis.
[36] Expression indicative of a high chief. Its “still eyes” imply dignity, which is borne out as on wing it swoops o’er the fields.
[37] Refers to high and sacred rank.
[38] The Hawaiian’s idea of the seat of thought was not the brain, but the intestines.
[39] Kapuakahi, lit. “the first flower.”
[40] Referring to Akahi-a-kuleana, mother of Umi.
[41] Referring to Umi-a-Liloa who broke the kapu of Ahaula at Paakaalana, Waipio.
[42] A reference to Umi’s daring the kapu by entering the precincts of Paakaalana over the sacred guard-line of Ahaula when seeking and claiming his paternity from Liloa.
[43] This perhaps is Kuaiwa.
[44] The high priest sacrificed by order of the cruel Hakau, which insured the desertion of Nunu and Kekohi to Umi’s standard.
[45] Meteorites (?).
[46] Nukuhiva of the Marquesan group.
[47] The island of Bolabola of the Society Islands.
[48] Other accounts give this Oahualua.
[49] Makuakaumana, the parent that hung on a branch.
[50] Kapawa, the wall of time.
[51] Kea’s big red fowl.
[52] Lono that stands in heaven.
[53] The growth of beach of Nana.
[54] This expression may be taken to refer to Hawaii’s verdancy.
[55] Waia was husband of Papa after her return from Tahiti.
[56] Meaning the fourth instalment of royal kapu belonging to Iwikauikaua.
[57] Referring to a branch shooting out horizontally from a tree, denoting great misfortune.
[58] This looks like passing judgment that the culprit must suffer for his deed.
[59] The eight-finned shark, like the eight-eyed and eight-forehead celebrities were famed for their magic powers.
[60] This island of lehua groves may also refer to its many fighting men.
[61] The haole, or foreigner, is generally understood to refer to a white person unless it is qualified.
[62] This famous legend of Aukele-nui-a-iku, says Fornander, has the earmarks of great antiquity and is known in some form or other on several of the Polynesian groups, Aukele, the hero, being the youngest son of Iku, or Aiku in other lands. The story has marked resemblance in several features to the Hebrew account of Joseph and his brethren, and is traced back to Cushite origin through wanderings and migrations rather than being an evidence of Spanish influence during their contact with this group of islands in the sixteenth and seventeenth centuries. See Pol. Race, Vol. I, p. 40.
[63] This point of origin is a popular mythical land whose name, likely, was intended to perpetuate its favored location, “shouldering or supporting heaven.” It is freely used, and at times becomes Kuihelani.
[64] The family connection -a- to Iku is maintained throughout, Iku as the source, being the ending of each name but one, the tenth, in which case it is changed to Iku from heaven.
[65] The name of the first-born differs here, shortened by omission of the prefix Ke, the.
[66] This has reference to the alleged ability of expert wrestlers to break the bones of an opponent while holding him in mid air. Lua, the art of breaking the bones of a person was much practiced in ancient times.
[67] The expression of the original, ae kai, is literally sea beach.
[68] Ape, Alocasia macrorrhiza.
[69] Holani-ku and Holani-moe, evidently refers to a land of origin, as East and West Holani. Other references of like nature are taken to refer to the rising (ku) and setting (moe) sun, thereby indicating east and west.
[70] This apparent Kamakau assertion lacks confirmation. Nowhere else do we find this land of Kane so located.
[71] This closely resembles the name of the god brought from Raiatea by Laa-mai-kahiki and deposited in the heiau of Moikeha at Wailua, Kauai.
[72] This may be understood as indicative of great grief.
[73] Pa-u ai kaua, lit. war-eating skirt; a battle robe or garment.
[74] Ekoko mentioned here is probably the same as akoko (Euphorbia lorifolia), a small tree, the milksap of which gives its native name koko, blood.
[75] Walina, the ancient term of greeting, is given by Andrews as a reply expression or return, but it is shown throughout this story to be of equal use to greet, and reply, as is the more modern term of salutation, aloha.
[76] This chant or ditty of the konane game is met with again in the story of Lono and Kaikilani, and is in use among Hawaiian players of the game to this day.
[77] Amama; ua noa, the usual ending of prayers is equivalent to our Amen, though scholars differ in its literal translation. A treatise by Fornander on the phrase has the following: “The prayers of the Hawaiian priests, offered in the temples, as well as those offered at private sacred places, or in family worship, invariably closed with the ejaculation Amama, equivalent to Amen. Amama, as a verb, means ‘to offer in sacrifice.’ It does not occur in any other Polynesian dialect that I am acquainted with.... I therefore consider it to be a foreign word imported into the language in far remote times.... It was a formula employed on occasions of worship in imitation of his teachers, but without any inherent sense derived from his own language, as multitudes of Christians today use the word Amen without knowing its origin or sense. That the Hawaiians employed Amama as a verb, ’to offer in sacrifice’ I look upon as a later adaptation when the primary sense of the word, if ever known, had been forgotten.” His note on the phrase Amama, ua noa, in Pol. Race, Vol. II, p. 178, says: “Literally it means ‘it is offered, the tabu is taken off, or the ceremony is ended.’”
[78] Ola na iwi, lit. bones live, is understood not only to be revived by relief of present distress, but to perpetuate one’s existence through his progeny.
[79] A poomuku rainbow, as its name indicates, is the stem only of the arch; poo, head, and muku, cut off; hence, a headless rainbow. Its three colors deal not with its blending shades.
[80] The reference to the koae is to indicate the height of the cliffs, for this bird never flies low.
[81] Reservation of one power, or point of skill, on the basis of self protection, as here admitted, is a characteristic feature in many of the traditions.
[82] Kino, in the reference made here as one of the four bodies which Namakaokahai possessed, is better understood as her miraculous powers.
[83] Ka-uila-nui-ma-keha-i-ka-lani; the great lightning that excels in the heavens.
[84] Meki ku i ka honua; meki being an ancient name for iron is here rendered as “iron that stands in the earth.” As iron ore was unknown to Hawaiians the meki in this case more likely refers to their deep pit in the earth where dead bodies were interred with kapas and other valuables.
[85] Ahikanana, champion or defiant.
[86] The expression ihu kaeaea may be said to be a dramatic utterance applied to a warrior; a brave man, signifying one who carries his head high.
[87] Tributes of the elements to rare beauty and high birth is characteristically the Hawaiian ideal, not restricted to legendary lore. Heavy rains, or an electric storm on the death or funeral of one of high station, or the red rain -ua koko- or rainbow presence are acknowledged as signs of royal recognition.
[88] Kau-mai-iluna-o-holani-ku; lit. appearing over East Holani. See note 2, p. 40.
[89] Poi uhane, spirit-snatching, was a deep-seated superstition that was fostered by a class of sorcerers professing ability to cause the spirits of the dead to reenter the body of a person and possess it, as may be desired, or, at will, to seize and crush a departing spirit to its everlasting death.
[90] Ai pioia, food of departed spirits, was supposed to be butterflies, moths, spiders and such ephemeral objects.
[91] Hawaiian mythology abounds with reference to the sacred or holy waters of Kane under various names and attributes, of which “the water of everlasting life of Kane” was a familiar expression.
[92] Nenelu, a miry or soft place; lewa nuu, an indefinite place on earth, the opposite; generally connected with lewa lani, a place belonging to anything above or in the heavens; hence, fallen into space.
[93] Kaukihikamalama, the moon placed on edge.
[94] The custom, as evidence of high rank and rare beauty, was to be withdrawn.
[95] Kapoino, lit. the evil night; ka, the, po, intensive, ino, bad or evil; hence any person or thing unfortunate, in distress, or ill-fated.
[96] The phrase nana i kuu piko, lit. look at my navel, or middle, may be understood as a command for attention, to “look directly at me.”
[97] Palea-i-ka-aha-lana-lana, lit. protected by the binding cord.
[98] Ka lauoho o Kuliliikaua, lit. the hair of Kuliliikaua, must be a figurative expression, as is hulu o Maui in line 12.
[99] Hulu o Maui is thought here to be figurative of the forest belt of Maui, the island, since it is not applicable to the demi-god of that name; hulu, when applied to a person being the hair of the body, not of the head, which is lauoho.
[100] The literal translation of this line, bearing out its connection with the rainy region of Kamakalana, strangely enough, gives it the name of Ikumailani, the kindly brother of Aukele.
[101] Halaoa, to project or stand out, is defined farther in the original as resembling mahaoi, impertinent or presumptuous.
[102] Aloiloi, a small bony fish, insignificant as an angler’s trophy.
[103] Apiki, defined here as “queer,” the sense in which Aukele wished his wife to understand him was “having again met misfortune.” The general use of the word is akin to cunning deception.
[104] Anekelope maka palupalu, lit. “soft-eyed antelope”, introduces a new animal to Hawaiian story in this modern complimentary expression implying the fair sex.
[105] This legendary account of the origin and successive changes of volcanic activity throughout the group coincides with the views of geologists relative to the order of change.
[106] This had reference to a cluster of rocks in a field or section of aa—rubble lava—in the uplands, said rocks being noted for their grouping rather than extraordinary size.
[107] The term kuleana alokio no Pele, means Pele’s allodial title.
[108] Ka-lakee-nui-a-kane, the great bend of Kane.
[109] Makukoae, thought at first to be the same as Kukoae, just mentioned, is defined by Andrews as “the state of one dying, formerly worshiped as a god,” which suggests that in Iku’s second battle with the king of Kauai he was defeated, not by the king, but by death.
[110] This was a popular betting game which consisted of sliding a slender stick or javelin some four or more feet in length, first striking the ground or smoothed grassy plot in its flight; a variation from the short cane-arrow game of pua.
[111] Olohu, as also ulu, was the name of a stone disk used in a game of same name, more particularly on Maui and Oahu. It was more generally known as maika, the game consisting of rolling this round, smooth stone the greatest distance, on which heavy stakes were wagered, even to one’s bones, meaning life itself.
[112] The covering of water-gourds, to which the “pau of Luukia” is likened, was a woven network of cord, without apparent beginning or ending. D. Malo says the canoe-lashing of the Luukia kind was reserved for the canoes of royalty and was known as, or called, kaholo.
[113] Name of the famed Paao temple at Puuepa, North Kohala.
[114] Recounting the incidents of the voyage.
[115] A toy made from a curved leaf of the ki plant (Dracaena terminalis).
[116] These arrows were made from the blossom-stalk of the sugar-cane and were of two kinds, one of less than two feet in length for shunting along the ground; the other was usually the full length of the stalk, its use being with a short string so affixed as to detach itself as it was jerked from the ground for its flight. Both kinds had to be perfectly straight to accomplish long flights; any tendency to curve rendered the arrow defective.
[117] One of the structures within the heiau, or temple.
[118] Disfigurement of the person upon the death of a chief was general and varied. Peculiar hair cutting, even to the shaving of the head, marking of the face, knocking out of the front teeth, etc., being recognized grief signs.
[119] One of the signs of royalty’s presence.
[120] This is the first reference to a “place of refuge” among the temples of Hawaii, of which this one of Paakalana, at Waipio, Hamakua, and the city of refuge at Honaunau, Kona, were the most famous throughout the group. The latter is still in existence in a fair state of preservation.
[121] Lua pa’u was a deep pit, a necessary adjunct to all temples of sacrifice; virtually a bone pit.
[122] Puloulou was a kapa-covered stick, called pahu, erected as a sign of kapu. When attached to the platform of a double canoe it was such as to indicate the voyaging chief’s rank.
[123] The Oneoneohonua was a prayer of long duration.
[124] The anuu was the tall skeleton-framed, kapa-covered structure of a temple, before which the idols stood, and where victims were laid; known also as lananuu, and nananuu.
[125] This request was for the carrying out of the moepuu, or “companions-in-death” idea, a not uncommon practice up to the times of Kamehameha.
[126] Ohe kaeke is lit. a drum-flute, a bambu instrument as accompaniment to the drum.
[127] Laamaikahiki, a son of Moikeha by Kapo, his first wife, was a half-brother of Kila.
[128] The bones of Moikeha must have been returned and cared for by the sons after that fateful trip to Waipio, instead of having been lost in the ocean, as reported by them.
[129] Waa naku seems to have been coupled erroneously in its rendition of “a canoe made of bulrushes.” Naku has several meanings, one of which, according to Andrews, is “a search, a pursuit after.” Using that term in this case would render it appropriately a “search canoe,” rather than an unseaworthy craft of rushes, nowhere else referred to in Hawaiian tradition.
[130] The two tides, rising and ebbing, are here ingeniously likened to two powerful demi-gods of the ocean.
[131] Anahulu is a measure of time only, indicating a period of ten days and nights. The term did not apply to any other counting, neither of years nor of articles. The length of time might be one, two or forty anahulus and so many days, as fractions of an anahulu.
[132] Kalukalu, a delicate, gauze-like kapa, to which the morning mist is likened as it is dissolved by the rays of the rising sun.
[133] In the story of Moikeha this netting of cords which was designated “the pau of Luukia” was her own doing, according to other versions, not Olopana’s.
[134] Opala, rendered here as “chaff”, falls far short of the contemptuous expression of nothingness, rubbish, or anything worthless which may be blown away by the wind, conveyed in the original.
[135] The naming of war clubs appears to have been a very general custom, as they are frequently referred to in tradition as being famous. It is likely that their names may have been applied to commemorate an event, as it is noted that these named clubs are the dependable weapons of celebrated warriors.
[136] A fairy story recognition by the elements of a royal descendant, at whose approach the spirits of former subjects appear as if to do homage.
[137] This doubtless refers to returning to a mountain abode, from which the lowland plains are designated “the earth”.
[138] Even the shells of the shore are made to recognize a royal scion.
[139] Modern use of the term alii aimoku signified a district chief. Formerly it indicated the ancient hereditary supervising lord, or chief, of a district or island, distinguished in this case as ’lii nui aimoku.
[140] A popular game in betting contests, which consisted of sliding a slender stick—a sort of javelin some four or more feet in length, first striking the ground in its flight.
[141] An evident custom for recognition in after years, as it forms the basis or key note in several popular Hawaiian traditions, for the future recognition of offspring by identification of articles of rank.
[142] An act claiming recognition, as possessing rights. In such a case a retention of the claimant on the lap is favorable; but a separating of the knees to unseat the child is considered a repudiation.
[143] Keiki hookama, lit. adopted child, in this case is more that of a sworn boon companion, as they were lads together and in no sense as father and son. It illustrates a custom of companionship in expectation of sharing in the honors and good things of life. A close attendant, not a menial servant.
[144] As a rule the Hawaiian house had but one door, in front, though end or side openings were not unusual. It was likely through such an end opening Umi was advised to enter and make himself known to Liloa, to avoid the guard at the entrance.
[145] Ua laa ke keiki of the original is not that the lad was sacred to the king in the usual sense, but that having trespassed the kapued royal precincts he was liable to the death penalty. He had forfeited his life, and the king only could stay the law’s execution.
[146] “An honest confession is good for the soul.”
[147] Oki ka piko was in this case a formal public act to confirm Umi’s heirship, for doubtless the ceremony of circumcision had been performed according to custom shortly after birth, unless possibly it had been prearranged for Liloa’s act of recognition.
[148] To use Kaili, the inherited war god of his father Liloa, as a fish deity, by Umi, seems an unusually degrading act.
[149] The appearance of a rainbow was held to indicate a person of high rank in its vicinity, and to be identified by a black pig was conclusive evidence beyond dispute. Even Kalakaua is said to have resorted to this means for identifying royal remains when he endeavored to locate the bones of certain ancient aliis.
[150] A Hawaiian Cardinal Wolsey.
[151] To test for royal care of the usually favored priestly order.
[152] An insight is given here of the ancient custom of entertaining distinguished guests.
[153] Illustrative of the solicitous expression “Ola na iwi,” bones are preserved.
[154] The Hawaiian umu, or imu, oven, was made on the ground as required, by heated stones forming a mound over the various articles of food placed on a leaf-lined base of hot rocks and covered in like manner, over all which a mantle of earth was thrown to keep in the heat and steam.
[155] A customary greeting on the meeting of long-separated friends or relatives.
[156] Meaning, the die is cast, his doom is sealed.
[157] Waning days of the moon, twenty-first to twenty-sixth; Kane followed, the twenty-seventh, then Lono; nights of special temple services.
[158] E kauila ko akua implies a temple ceremony in which the principal god is readorned with feathers; in this case Hakau’s deity.
[159] The twenty-third of the lunar month.
[160] Realizing the trap into which he was led, a surprise so complete that he was unnerved for any resistance, or self-protection.
[161] The flat-head ideal of beauty with Hawaiians had reference to a head broad and straight at the base, not flat on the top as might be supposed.
[162] Ooki pahupu; lit. cut asunder, is here used with a sense of injustice which calls for retaliation, or retribution.
[163] A sign to assemble together about the canoe for the capture therefrom of a victim for the altar.
[164] The fabulous fish-hook of Maui wherewith he sought to draw the islands together.
[165] This friend was Umi’s backer in his surfing contest with Paiea off Laupahoehoe.
[166] An unusual procedure, likely of modern interpolation.
[167] A not uncommon wager in those days.
[168] The channel between the islands of Maui and Hawaii.
[169] Malukoi, a season of special temple observance to procure ohia trees for the heiau.
[170] Hawaiian rank was held to descend through the mother, not the father, hence the obscure unrecognized rank of Akahiakuleana was the ground for considering Umi as of low birth.
[171] An unusual term to apply to Hilo, which has reference to its northerly section.
[172] Or companions, Omaokamau, Koi and Piimaiwaa.
[173] It is unusual to find a successive family name in early history.
[174] In this and following union of close relation is shown the solicitude for the preservation of unalloyed royal blue blood, according to their then standards.
[175] Wiliwili, Erythrina monosperma, a light white wood forming the ornament or tongue of the necklace. As this has been known generally of ivory, from sperm whale’s teeth, with variations in shell and in bone, the name palaoa is confusedly applied to all alike as an ivory-tongued necklace. This account would imply that palaoa was the name of the peculiar curve-tongued ornament itself, not ivory, the material of which it was formed, though its general use and reference as niho palaoa—ivory tooth—is responsible therefor.
[176] Each of these named games were usually for indulgences in lascivious conduct.
[177] Kanoa heiau was located at Puueo, on the northerly bank of the Wailuku river, Hilo; destroyed in recent years.
[178] The kaakaua were a class of chiefs consulted by the king in times of difficulty. The term implies councilors of war.
[179] A variety or species of small fish, Anchovia purpurea.
[180] Poupou, rendered here “chubby”, applied as a nickname, hardly agrees with the earlier statement of Umi’s excellent physique, which in one place won him two wives to the one each of his companions.
[181] Or grandmothers possessing supernatural powers.
[182] “Battle of the god” and “sea of the god,” in the sense of overwhelming.
[183] Its account is given in following paper, Kihapiilani.
[184] Ahua-a-Umi; collection or memorial of Umi. These ruins lie on the great plateau of Hawaii about equally distant from Mauna Loa, Kea and Hualalai, the principal structure being the temple of Kaili, said to have been erected by Umi. Three northern pyramids forming the front are also credited to him to represent the districts of the island he then governed, other districts as conquered being obliged each to build similar pyramids on the side of the temple. [Wilkes U. S. Ex. Exped. 1845, vol. IV, p. 100.] Alexander says: “Umi built a remarkable temple, now known as Ahua-a-Umi, which he is said to have occupied as his headquarters. Around this heiau he caused six pyramids of stone fifteen or twenty feet high to be erected, one by each district of the island, besides one for himself.”
[185] Ala is the flint kind of black basalt rock, used for the adze and other native implements.
[186] A customary service committed only to one’s most trusted friend. Tradition asserts that Umi in his solicitude on this subject said to Koi: “There is no place, nor is there any possible way to conceal my bones. You must disappear from my presence. I am going to take back all the lands which I have given you around Hawaii, and they will think you in disgrace. You will then withdraw to another island, and as soon as you hear of my death, or that I am dangerously ill, return secretly to take away my body.” [Trans. from Jules Remy.]
[187] It is said that no hardship was considered too great to comply with the trust imposed on a faithful friend for the secret interment of their remains, reduced to a prepared bundle of bones.
[188] This indicates its place of concealment as high up in the cliffs.
[189] Known also as Lono-a-Piilani, and referred to at times as Lono-a-Pii. In this narrative he is given the father’s name, making it confusing because unusual.
[190] The first reference to the rainbow as a priestly prerogative, or that more than one was required to distinguish a chief.
[191] A sneering term applied to Piilani, as kukaipopolo was applied to Umi for his alleged low birth.
[192] Lit., to stand separate, alone.
[193] Or sacred chiefs, tenth descendants of Lonokaeho.
[194] Or unblemished pig.
[195] Ilio hulu pano; dog of perfection, black.
[196] A variety of striped or spotted fish (Chætodon ornatissimus).
[197] From indulgence in forbidden food.
[198] Son of Kaikilani, wife of Lonomakahiki.
[199] Sound of the surf breaking on the reefs.
[200] Half-sister of Keawe, moi of Hawaii.
[201] Indicative of great heat, inducing the panting of heaven for breath.
[202] Mana, in connection with the sacred hiwa, rather than a black house of the preceding line, has reference to a temple apartment.
[203] Figurative for some personage.
[204] Abbreviation for Lonoapiilani.
[205] Light complexion.
[206] Referring to her four offspring.
[207] The edge, or border, here has reference to the chief rank embodied in them.
[208] Chief of Waimea, Kauai, of the Maweke-Moikeha line.
[209] King of Oahu, known also as Kakuhihewa.
[210] Favorite son of Kuhihewa.
[211] Rough and scaly from awa indulgences in the kapu periods.
[212] An abbreviation for Manookalanipo.
[213] Lit., rock face.
[214] A daughter of Makalii.
[215] Another wife of Mano.
[216] The Piilani, chief of Maui, father of Kihapiilani and Piikea.
[217] Niu kaukahi, lit., single coconut tree.
[218] Referring back to Kauai ancestors of many generations.
[219] Like a light shower that fails to reach the ground.
[220] Ohiki, lit., sand crab; a figurative reference to some chief.
[221] A discrepancy of tradition appears here, as Imaikalani was the famed blind warrior king of Kau, Hawaii.
[222] The harbor of Hana.
[223] Lonoapiilani.
[224] The fortress of Hana, subsequently the scene of several important battles.
[225] Umi favored a suzerainty in behalf of the young man.
[226] The pikoi was a stone or hard wood weapon, a long kind of ball to which a cord was attached for use in closer than sling-shot encounters.
[227] Wahie, lit., firewood; an odd name for a wooden war club.
[228] Lonoikamahiki, frequently referred to as Lono, was a grandson of Umi by his wife Kapukine-a-Liloa.
[229] Father of Lono.
[230] A famous game of the ancients, the slender spears for which were made from the hard, close-grained, heavier woods; a sort of javelin, some five or six feet in length, thicker at one end.
[231] This was a stone disk for rolling along, or down, regularly prepared courses; a very popular game of olden time.
[232] Another great gambling game. This favorite game of Hawaiians was, as here shown, a test of strength and skill in gliding or skipping the arrow along the ground the greatest distance. While the bow was known among the people, it had no use in these arrow contests.
[233] The club was a war weapon which was much practiced with to attain proficiency in the various right-, or left-hand, or other “strokes” therewith, termed the hauna—shortened from hau ana. There are marvelous tales told of the skill of famous warriors in its use, as also of the enormous size and magic power of many noted implements. The favorite club of a chief or warrior was named, and was thereafter identified with him.
[234] Umu, or imu; a ground oven of heated stones.
[235] This was the general war weapon of the aliis and their immediate attendants, their body guard, with which much practice was had to attain skill in its use as a weapon of offense and defense. Spears were not the general army weapon.
[236] The account here given of the use of the sling was as a war weapon; it was also used for sports and betting contests. Slings were made of coconut fibre, usually with much care.
[237] An apparent recognized custom of a child’s seeking favor, or recognition, as in the case of Umi on his visit to Liloa.
[238] This alleged ignorance of idols in one at Lono’s age, so closely related to the head of the system, is difficult to understand, unless it was purposely designed by his kahus (guardians) until he had reached the years of discretion, when he was to be made familiar with the idols and their supposed significance and powers. It was not so in the case of Liholiho who assumed some of the temple services of his father, Kamehameha, at a very early age.
[239] Implying, you cannot be hidden from him.
[240] Hoopaapaa is to dispute; wrangle; contend stubbornly; debate; to have a mental contest of language and wit. Sometimes given as hoopapa.
[241] This is said to be the first instance of a chiefess ruling in Hawaii, although tradition shows Kauai to have been so governed much earlier.
[242] All articles seem to have special names, whether a clothes container, club, or famed kahili.
[243] A favorite pastime of the chiefs; a game very much resembling checkers.
[244] This is a covert phrase for identification; a play upon the name of her lover’s father, Kalaulipali.
[245] These casual remarks as a chant indicating a situation in the game, are quoted in konane contests to this day.
[246] This revolt was an evidence of Kaikilani’s popularity, which revolt, however, she would not countenance.
[247] All chiefs of note are supposed to possess name songs in their honor.
[248] This reveals the method of memorizing name songs, etc., of olden time.
[249] In the spirit of rivalry existing between these kings this new name chant was an opportune test of their powers of memory and narration.
[250] Liu, generally accepted as mirage, and so here used, is probably a shortening of liu-a, to see indistinctly; otherwise the definitions of the word fail to apply.
[251] Iliau (Wilkesia gymnoxiphium); a low plant, something of the silversword order, found on Kauai and elsewhere.
[252] Aliaomao, said to be the god of the year, of which there are doubts. Alia was the name of two sticks carried before the procession as emblems of the god; hence, perhaps, the idea that Omao was the god referred to. Some versions of this chant give it as Aliaopea.
[253] Series of names of personages.
[254] Falling this way and that; topsy-turvy conditions.
[255] Lonoikamakahiki, referring to himself.
[256] Another version gives this line as Noi aku Kamahu a ola; Kamahu asked for and obtained life, in place of Kamahuola asked, as in this case.
[257] A royal ancestor running back some ten generations.
[258] The narrator here pauses in his boasting changes.
[259] Over or above Alaeloa, in Kaanapali, Maui.
[260] The chanter here enters on a play of names.
[261] All west Maui lands.
[262] The other version gives this as Hokea; likely an error.
[263] Paie intended probably for Paia, Maui.
[264] Probably intended for Kahoolawe, though its connection is not clear.
[265] Hills likened to the palm-thatched houses of the temple.
[266] Oopu, a small mud-fish, said to be so tame as to cling to one’s hand.
[267] Kala (Monoceros unicornis), a sacred fish.
[268] Loyal devotion and self-sacrifice, as Loli was one of the two guardians who reared Lono from early childhood.
[269] Ahi (Germo germo), albacore.
[270] The reference made throughout this tradition to the “god of Keawenuiaumi” never once reveals its name. It must have been the god Kaili which Liloa transmitted the charge of to Umi, and doubtless descended to Keawenuiaumi, thence to Lonoikamakahiki.
[271] Ulua (Carangus ignobilis), as also other varieties; credited as the gamiest fish in Hawaiian waters.
[272] In the former version this is given as Honokea.
[273] A plea for recognition.
[274] The kissing of olden time is well borne out in its native term, “honi ka ihu,” touch or smell the nose.
[275] Lono realizes the duplicity of these adherents of Kakuhihewa, seceders from Hawaii’s court.
[276] Or, “I will flay you alive.”
[277] Showing the method of enshrouding and decorating the bones of the alii.
[278] This was probably one of high rank rather than a chief, in which case it refutes the idea that the wohi was a “royal title assumed only by the Oahu chiefs of the highest rank until comparatively modern times.”
[279] The important battle of Puumaneo here spoken of must have been a rebellion against Keawenuiaumi. The carrying about of the bones of the vanquished chiefs by a successor of the victor is shown in this case to have been for the purpose of evidence, and they are identified by one who participated in the conflict.
[280] This closing line of these several chants simply indicates it as sectional; a sort of “to be continued.”
[281] Some confusion prevails in the brother-cousin term of relationship used by the translator, which arises from the fact that the word kaikaina applies equally to a younger brother or a cousin. The same difficulty occurs in the term makuakane as father or uncle, and makuahine as mother or aunt.
[282] The koolauwahine of the original was a peculiar wind of Kauai.
[283] A more literal rendering would be, “We have seen the god weep.”
[284] A peculiar grass, of legendary fame, found on Kauai. Also the name of a choice lace-like kapa.
[285] Ohai, a flowering shrub (Sesbania grandifolia) which turns its leaves down at night.
[286] The erection of this historic temple of Puukohola is generally credited to Kamehameha I, in obedience to the instructions of Kapoukahi, Kauai’s renowned prophet, whereby he would obtain supremacy over Hawaii without more loss of life.—Pol. Race, vol. I, p. 240. According to this tradition it is shown that Kamehameha’s work was simply one of reconstruction and reconsecration to his war god Kukailimoku, for victory over his opponents, and it is a coincidence that the same deity as Kaili, Lono’s war god, presided here, as also at the heiaus of Muleiula, in Kohala, and Makolea in Kahaluu, Kona, in their consecration by Lono as acknowledgment for his victories.—Ib., p. 122.
[287] The war being directed by the priests instead of by tried warriors of the king shows their notion of being directed by the deities in temple services.
[288] A lively similitude of utter routing.
[289] By the force of wind in the swirl of the war club.
[290] Elder son of Kaikilani by Kanaloakuaana; hence, likely, the assistant toward his escape.
[291] Puholo: to cook by steaming. The food desired to be cooked is placed in a container, usually a calabash, together with the ingredients necessary to make it palatable; one or more hot stones are dropped into the container and it is covered up and left to steam till cooked. Food prepared in this way is more delicious than when kalua-ed (underground cooking).
[292] Three successive mouthfuls, or by the time required for its chewing.
[293] A proverb of ridicule.
[294] An insight this of Hawaiian strategy and method of warfare.
[295] Koae, the bos’n bird (Phaëthon lepturus).
[296] Low in comparison.
[297] Popolo, a medicinal herb (Solanum nigrum, L.); an article of food, also, when cooked.
[298] Kamakahiwa, the black eye, from having had his eyes tatued.
[299] Kanaloa refers to Kanaloakuaana.
[300] An epithet of same.
[301] Paweo, averted eye; used here to signify the sightless pearl-oyster of Ewa lagoon, famed as sensitive to sound, thereby enabling it to sense the presence of man.
[302] Olowalu, tumultuous noise; announcement of chief’s kapus, etc.
[303] Name of one of the sacred drums introduced by Laamaikahiki.
[304] Realizing he has been entrapped, Kamalalawalu begins to sue for peace.
[305] Keep on with the battle until one of us is on the altar, as an eminent authority puts it, the meaning of which is virtually, to fight on till death, when will be seen who is the bravest. Nananuu, or lananuu, was the tall scaffold structure in the temple wherein the sacrifice was placed, and in front of which stood the idols and the lele, or altar.
[306] Paimalau, bait boxes; receptacles for live bait preferred in aku fishing.
[307] Hala kaao, unripe fruit of the pandanus.
[308] A mythical tree credited to Kauai.
[309] An awa of especially satisfying quality.
[310] Awa lau hinano describes a fragrant awa resembling in perfume the hinano blossom of the pandanus.
[311] Continuous changing rains.
[312] Kinau, a sand eel.
[313] By comparative tradition Kualii’s time dates back to the middle of the seventeenth century.
[314] Likened to Keaweikekahialiiokamoku, one of Hawaii’s kings.
[315] A sort of manele or palanquin.
[316] Through chanting the Song of Kualii; a successful bluff.
[317] A mano is four thousand; a lau is four hundred in the Hawaiian method of counting. Forty thousand is kini, used at times for an indefinite number.
[318] Imi haku, seeking a new master for the betterment of one’s condition. A laudable ambition in some cases; in others, for a life of ease or self-preservation, as in the case of the priests, Nunu and Kolohe, in espousing Umi’s cause against Hakau.
[319] The place of battle was generally by mutual agreement of contesting parties. Taking the enemy unaware does not seem to have been a feature of Hawaiian warfare as a rule.
[320] The name of this opponent is shown later to be Lonoikaika.
[321] Ahumoa was in the Ewa district of Oahu.
[322] Aholehole (Kuhlia malo).
[323] The night of Kane was dark, the moon being twenty-seven days old.
[324] Would not be fought through, or decided.
[325] The notes of this chant are largely from the C. J. Lyons version so far as found to conform to this revised text, which agrees with the version published by Fornander as an appendix in Pol. Race, vol. II.
[326] Kualii.
[327] Maui, an ancient celebrity of fabulous deeds; said to have been born in Waianae, Oahu.
[328] Kane and Kanaloa, creative gods from Kahiki (foreign land).
[329] Kauakahi and Maliu were also two of the original gods, according to the Kumu-Uli genealogy. Kauakahi is said to have sprung from the head of Haumea, while Maliu is credited with originating idol worship.
[330] Hapuu, the god who revealed truth to the priest Maliu, and he to the king.
[331] Name of the great hook (power of heaven) which could hook up all lands, as in New Zealand mythology.
[332] Ka’a, the knot fastening the hook to the line.
[333] Kauiki (frequently given as Kauwiki), the bluff at Hana, was the hook.
[334] Hanaiakamalama (adopted of the moon), a woman who had her refuge on the summit of Kauiki.
[335] Alae (Fulica alai), the mud-hen from whom Maui learned the art of making fire by rubbing sticks.
[336] Pu, back part of the bait.
[337] Haoa, dire, evil; hence the unlooked-for result.
[338] Nono or Lononuiakea, the base of the island foundations.
[339] As in New Zealand’s “Ika a Maui”, his hook drew up the land from under the sea; Hawaii in one case and New Zealand in the other.
[340] Hina lived in the sea and spoiled the bait, the alae, so that the islands were not drawn together by the fish-hook as Maui desired.
[341] The vast unbroken bottom of the sea, thus broken up into islands and drawn to the surface by the hook.
[342] Kea, abbreviation for Lononuiakea, god of the lower land under the sea.
[343] Hawaii is the ulua, makele referring to the size of the island.
[344] Luaehu, name of an ulua. A species of Carangus.
[345] Lani, a common title of the chiefs, referring here to Kualii.
[346] The first created pair. Kane is said to have created the first man, Hulihonua, out of the earth on the seashore; and Keakahulilani, the first woman, was made from the spirit, aka, of the man when asleep. Lines 21 to 70 give a genealogy from this pair to Wakea.
[347] Kowili, a word applied to abundant fruit.
[348] Lani paa, undisputed chieftainship.
[349] He inoa, a suitable description.
[350] I ona, ilaila, i.e., at that point in rank.
[351] Makalani, keen edge.
[352] Maueleka means the clouds in line. Aha here refers to the horizon.
[353] Kohia, from ko, to draw. The line refers to the apparent variation in the height of the horizon at different times.
[354] The order of the monthly calendar of the different islands varied materially, so that it is not an easy matter to define the season referred to. The order here given is that of Molokai’s, to bring Makalii in “fruit-bearing leaf,” April; Kaelo being May, and Ka’ulua June. Oahu’s calendar would bring these all into the winter months, October to December.
[355] Pokipoki, a small crab found at sea by those foundering in their canoes. Kualii is all-destroying like these animals which eat to the bone the shipwrecked people, Alapoki.
[356] Niele, Lauineniele, a climatic form.
[357] Kanaka o ka wai—ka wai, Kauai; a play on words.
[358] Hoahoa, an unusual term for kiekie, high.
[359] A mountain of Kauai.
[360] Islands far distant at sea.
[361] The Kauiki stronghold at Hana, a bluff famous in many wars.
[362] Hono, here thought to refer to joining together of the islands at the base.
[363] Kala’ina—kala ia ana e hina, loosened that it fall.
[364] Kuapapa, an inheritance or fixed residence.
[365] The northwesterly point of Oahu.
[366] Kaala, the high mountain of the Waianae range; the ridge running down to the sea, suggesting the form of a shark.
[367] Lawalu is to cook in ti-leaf.
[368] The oopu (gobies) of Kawainui were famed for not swimming away from the hand of the fisher, but rather clinging to one’s skin in the water.
[369] Referring to the wreaths of hala, or pandanus fruit.
[370] Wakea, Kea, the god of below; not Wakea the king. Tahiti is used here in a double sense, as referring not only to foreign lands, but also to the east (hikina), i.e., the coming or rising of the sun.
[371] Kolohia—konoia, i.e., the sun is invited. Kona, on Hawaii, suggested by the above allusion to the east.
[372] Papa, the foundation table of Lonononuiakea.
[373] Kuhia—kuhiia, muo the upper portion, the rays pointing upward at sunrise; same word as the budding of plants.
[374] Ke Maele in former published versions, rendered darkness, is here given as ke moe la which, in contrast to Kona plainly seen, is, Kohala stretches forth in the dim distance.
[375] Olopana, a foreign chief who visited Hawaii and left again.
[376] Aloalo, the receding of the sun far to the south; evidently referring to some voyagers who had been to the north. This is a most remarkable passage of ancient poetry.—C. J. Lyons. If aloalo is the elusive, mirage idea, suggested by Fornander, it would imply that the Tahiti dealt with here was a mysterious receding island, not borne out by the context.
[377] Kualii had been to foreign lands.
[378] Kuamoo, lizard back—path. Compare the old story of Phæton.
[379] This is supposed to be the first reference to foreigners.
[380] A lone voyager in a strange land of stranger people. The foreign land referred to as Tahiti is often confused with Tahiti of the Society Islands.
[381] Lines 161 to 164 are thought to refer to a voyage where they suffered from short rations.
[382] The north star.
[383] Contrasting the ill conditions of Puna with victorious Hana.
[384] Conditions attributed to the wrath of Pele, goddess of the volcano.
[385] Laamaomao, the Hawaiian Eolus; god that caused the winds.
[386] Ahe, breeze. Koolauwahine, a wind from the north on Kauai.
[387] Aoa, the west wind when violent.
[388] In heavy rain-storm and freshets.
[389] Lonomuku, the woman that leaped up to the moon from Hana, Maui.
[390] Wailua, Kauai.
[391] Puanalua, on Hawaii.
[392] The three stars in the belt of Orion were called na kao. Kao was a sharp-pointed stick like a fid, or marlinspike. The goat is so named from its sharp horns. These three stars were supposed to be sharp points in the heavens which pierced the clouds and let forth the rain.
[393] Ke kai’na, marching.
[394] Moea, referring to the long drifts of rain-cloud. Kunaloa, on the Waimea-Waipio road, Hawaii.
[395] Pakakahi, paka, a drop of rain.
[396] Kananaola, as also Mahiki, on the same Waimea-Waipio road, Mahiki being noted for its muddy, slippery condition, causing the traveler to fall.
[397] Punohu, the rain-clouds gathering around a peak. Kahalahala, on Kauai.
[398] Pokii o ka ua, the light rains clinging to the woods.
[399] Kauiki, the bluff at Hana.
[400] Hawewe, burning in Kailua, Oahu.
[401] A play in which children dare each other at sunset to hold their breath until the sun has disappeared entirely.
[402] Sunrise, seen through the bushes, compared to a net, kieke, full of lehua blossoms.
[403] Lehua, islet to the southwest of Kauai.
[404] Tahiti in its broader, foreign sense; not Tahiti of the Society group.
[405] Miha, the calm in the lee of the land.
[406] Kiki, the stiff way of dressing the hair called keohopukai, the one-time stylish waterfall; oho—lauoho.
[407] Kai liu, the sea in hollows on the rocks.
[408] Kai loa, the great or open sea; the long swell of the ocean.
[409] Lelo, bleached to reddish brown. Kai kea, foamy sea.
[410] Kuhinia, savory richness. Lines 229 to 233 are a play upon the word kai in its double meaning of salt water and gravy.
[411] Palani, sturgeon (Teuthis matoides), a kind of strong-tasting fish.
[412] Kahaloa at Waikiki. The localities mentioned here follow one another Ewa-wards from Waikiki.
[413] Kohana, naked. Mamala, the entrance to Honolulu harbor. The natives often traveled along the reef, especially in time of war, to avoid their enemies on the land. Coming to the break in the reef at Mamala they were obliged to swim across.
[414] Kaha, to move sideways as the shying of a horse. The bending surf of Makaiwa, Kauai, is famed in song and story.
[415] Ka anae, mullet (Mugil cephalus) scoop net.
[416] Alamihi, a small crab.
[417] Indicative of the various arms comprising the Pearl Harbor lochs.
[418] Nehu, silversides (Atherina); lala, small bait fish.
[419] Laakona, a chief of Ewa; a district embracing many lands.
[420] Kualii.
[421] Apukapuka, many-colored; suggested by the varied hues in Kaneohe waters abreast of Heeia.
[422] Ohaiki, applied to the fisherman lifting up his head often when looking down as he fished.
[423] Ahiu, wild; also name of a wind, fitting naturally to a wild sea condition at Kahana.
[424] Kai o Paao, sea of Paao, another name for Kaiakahinalii, the flood. Also called kai a ka hulu manu—birds lost all their feathers in the flood.
[425] Hiwa, applied to what is sacred and hidden; hiwahiwa.
[426] Kona, a term for the lower regions of the earth.
[427] Different parts of the ancient Hawaiian stone adze.
[428] Hoa, to wind around in order to fasten. Lanalana, to bind; compare the same term for a spider.
[429] Kuee nei na opua, clouds in conflict. Maheleana, the place off the east point of Hawaii where the trade wind divides and becomes an east wind down the Hamakua coast, and N.N.E. down that of Puna; hence the name.
[430] The long days of summer marked by steady trades.
[431] Haiki, narrow, cramped; suffering occasioned by the rain.
[432] Hakookoo, strive, struggle.
[433] Ancient characters; progenitors of the Opuukahonua genealogy.
[434] Naupaka, a thick-leafed shrub growing where the sea spray falls.
[435] Ena, anger, glow of fire, jealousy. Anaia, knocked or struck down.
[436] Mehepalaoa, resembling the royal palaoa ornament made of ivory, worn around the neck. Its application is not clear.
[437] Olohia, calm and broad. Manu or Manua, the one who had power to induce this calm, the priest’s kapu or ordinance, when the people marched in perfect silence through the heiau and prostrated themselves, not daring to stir for fear of death.
[438] Alakai honua, earthly leader. The several following lines in the original Hawaiian are ancestors in the Opuukahonua line though not in regular order. Several of the names, however, are used suggestively at this point.
[439] Lanipipili refers to holding one’s breath. Lanioaka, the talking of the priests alone.
[440] Lanikahuli, the sacredness began to break up. Omealani, the storm clears up, i.e., the sacred scene closes.
[441] Lonohekilikaaka, the god Lono is thundering.
[442] Nakolo, to rumble along. Ailani, heaven-devouring.
[443] Iloli, the loathing of food by pregnant women; applied here to the disturbed state of the sea in a storm.
[444] Hikapoloa, a wicked king who killed his nephews; his evil deeds compared to the darkness suggested by the word po in his name.
[445] Kane, on the contrary, beneficent and good.
[446] Kaneimakaukau, a god skilled in all work, and so a title to anyone who was ready at anything.
[447] Anahulu, term used for ten, as we say “a dozen” for twelve. The writer of the song with Kualii for this length of time.
[448] Paia, the pearl fish-hook used for aku, or bonito. Kapaau, a land in Kohala, name used here with allusion to its meaning as denoting a strong, steady man, viz., Kualii.
[449] Men of Wawa, awkward men. Kapua is at the north point of Kohala. An unskillful fisherman in trying to weather the point and keep along with the fleet of canoes would often be obliged to put in there and give up; hence the saying, “Kau i Kapua ka auwaa panana,” panana—hawawa, a saying frequently quoted nowadays. There is also a similar Kapua at Waikiki.
[450] A double allusion to the proper name Kukuipahu, a place in Kohala; a great torch, also called lamaku.
[451] Ina, a sea urchin used for food.
[452] Haka ulili, the rude ladders of precipitous coasts of the fishermen and bird-catchers. Nanualolo, doubtless the pali Nuololo, on the northwest coast of Kauai.
[453] Kiakia, catching birds with a pole at the end of which was either bird-lime or a noose. At the islet of Lehua, near Niihau, was a variety of sea birds, the o’u (Psittirostra olivacea), prized for its green feathers, being especially sought after there.
[454] Ridiculing unskilled bird-catchers who stand still and gaze, ku hoaa, through the double meaning of these proper names.
[455] The famed weapon of Kualii, whereby he gained the victory at Kalaupapa.
[456] Naenae, name of the plant called “pewter-sword”, and resembling the silver-sword of the mountain.
[457] Hinihini and pololei, insects that sing in the mountain woods.
[458] Wae mua, the front seat of honor on a canoe.
[459] The deep gorge on north side of Molokai, near Pelekunu, attributed to the god Kana.
[460] Ieie (Freycinetia arnotti), a woody climber.
[461] Keaau in Puna, and the road through the woods of that region being very muddy the poet is led off into reflections thereupon.
[462] Probably likened from its straight and narrow restrictions.
[463] The muddy Waipio-Waimea road.
[464] Nalu, wave. Inaina, seat of anger.
[465] A proper name with a meaning; one of those provoking double entendres so common in this string of allusions.
[466] Still another; name of a woman, alluding, however, to a paddle—kapeau, to turn the paddle from one side of the canoe to the other.
[467] Ukinohunohu refers to the simultaneous bending of the rowers to their task.
[468] Ukinaopiopio, the steerers of the canoe.
[469] Terms indicating peculiar wave action.
[470] Hulikeeaea, etc., terms applied to shivering with cold. Naholoholo, the crawling on the skin of shivering.
[471] Hau-ii, etc., terms indicating cold conditions to the mariner. Kai apo kahi, the sea nearer the shore where the waves grow less.
[472] Coming to shore a dry malo (loin cloth) is put on.
[473] Compares the effect of Ku’s appearance in war upon his enemies to the crushing down of the stone arch of an imu, or oven.
[474] Haili at Hilo. In the lines following Ku is compared to a bird-catcher watching the flowers where he has prepared his snare for the birds—lahui pua o lalo, the crowd, common herd.
[475] Another comparison: Paiahaa, in Kau, flowers, as symbols of love, thrown into the sea in Puna were carried by the current to Paiahaa, where the loved one awaited their coming to the shore.
[476] The effect of Kualii’s slaughter; the people are killed and ghosts come in their places. Apua, an uninhabited land on the Kau boundary of Puna.
[477] Effect of the slaughter.
[478] Papa o kukalaula, a vast expanse of sun-scorched pahoehoe lava in Apua. “Make ka iole i Apua”—even the mice are killed by the heat.
[479] Uliuli, the name of a kapu of Kualii, otherwise called kaihehee. The victims of this kapu, i.e., those who broke it, were held in the surf till drowned, and then burnt with fire.
[480] Maihea, the name of a mysterious visitor of ancient time from the heavens; also his wife Kahakapolani. This name has a double meaning: haka, the frame upon which the kapa, wearing apparel, was thrown; and polani, a sacred shrine or retreat in the inner recesses of royal habitations.
[481] Kaukeano, ano, fear inspired by great sanctity, or sacredness.
[482] Wawa, walaau, a boisterous, tumultuous noise.
[483] Inaina, preceding travail. The succeeding terms apply to the throes of childbirth, to which the stormy month of Hinaiaeleele is compared.
[484] Ouou, a small bird; kuaola, applied to inaccessible, remote regions of the mountains.
[485] Referring to his victory at the temple dedication of Kawaluna, upper Nuuanu.
[486] Pule-e originally meant to talk at random as if uttering a prayer.
[487] Lala aala refers to all good gifts, rewards, uku, of those who are lono, who hear. Lono, to hear uncertainly, as a report.
[488] Kona, of Oahu, once included Ewa and Lihue.
[489] Maunauna is the name of the locality where the following incident took place. Kuiaia, the chief of Waianae, came with his forces to meet Kualii on the battle ground here mentioned. His kahu, forewarned, told him when in coming to battle he should find a knotted ti leaf in the road he would know he was in danger and surrounded by an ambush which would cut off his whole force. On finding this knotted ti leaf, he began and chanted this mele from beginning to end, to the honor of Ku. All on both sides laid down in reverence. Ku gave the signal of reconciliation, and the slaughter was averted.
[490] Hau’na, hahau ana, battle-club strokes; aui, epithet applied to Kualii’s military scourgings of his enemies.
[491] Ahuula; all the feather robes, capes and cloaks come under this title. Halakea, the adjective applied to the yellow ones, sometimes two or three yards in length. The bird mamo held on its black body feathers a layer of several orange-colored, while the o-o—of glossy black—had a tuft of yellow feathers under the wings.
[492] Ka wela o ka ua may refer either to the rainbow or to showers lit up by the evening sunlight, or any spectral illumination of vapor in the heavens, to which the warriors in their bright cloaks are compared.
[493] Kauakahi hale, the name of the royal residence of Kualii. Ka la, the day set apart for display.
[494] The mamane (Sophora chrysophylla), a mountain acacia, said to turn like the autumn woods. The blossom is abundant of a rich yellow.
[495] Koai (Acacia koaie), a hard, scrubby species of koa, used for weapons. A rich furniture wood.
[496] The term pili kai, sea clingers, conveys the idea of shore forces flayed, speared, ihi ia, by Ku.
[497] Kahala, threatening, towering. Maihiwa, a place off Waikiki.
[498] Pania, pani ia, the waters stopped; i.e., the forces of the enemy are checked.
[499] The vanquished ask for quarter—like a man in Hilo, overwhelmed with rain from Puna-wards begs for a cessation.
[500] Kui ka lono, repeated tidings striking one like waves. Haalilo, a chief of Hilo defeated by Kualii in the battle at Laupahoehoe.
[501] The vanquished chief, a branch of the same race.
[502] Of the other side.
[503] Ila, a mole or dark spot on the skin, regarded by Hawaiians as signs, as among fortune tellers of other countries.
[504] Malanai, a wind from the sea at Kailua, Oahu; the appended haehae indicates it as fierce; boisterous.
[505] Niheu, a chief and ancestor of Kualii, remarkable for his small size and yet great strength. It is said that with his brother, Kana, they fought a battle at Molokai, and treading violently a hill on the sea coast, the fragments flew off in the shape of small islets which now stand in the sea near Pelekunu.
[506] Mee has a peculiar use; anything remarkable is mee, but the phrase is as follows: “He mee keia no ka i-a nui.” A wonderful example of a great fish. “He mee keia no ke alii akamai.”
[507] Pu for hipuu, a knot or fastening.
[508] Brandishing weapons before fighting.
[509] Laulau, to bind up. The weapon is caught in the folds of Ku’s robe.
[510] Lilo is a play on the name Haalilo, the transfer of power to Ku.
[511] Waving leaves in the wind compared to beckoning.
[512] Make nonu, partly dead.
[513] Koolau, or kookoolau, the Hawaiian tea plant (Campylotheca).
[514] O lalo, the surf of Waialua below, heard from upon the highlands above.
[515] Kupukupu, a fragrant, fine-leafed plant. Kauwewe, the covering of an imu, or oven.
[516] Luukia, binding; also sealing.
[517] The spear called by the same name as the rafter of a house.
[518] Kualii destroying his enemies piece-meal.
[519] Anea, making lazy; unnerving; characteristic of the south wind, hema.
[520] Ualo, to call to one in the distance.
[521] Words uttered. Lines 461 to 465, the priest of the opposing side calling to Ku to be merciful.
[522] Ku is urged to spare his wrath at home.
[523] Aha, given here and in former versions, meaning a company of people, is thought by the context to be aho, the battens of the house, which, like the mat, kapa and robes, are incapable of responding to exhibitions of anger.
[524] Kaunuia, provoked to anger, or jealousy.
[525] In his palanquin.
[526] Referring to the self-styled priest Kapaahulani.
[527] Or one having supernatural powers.
[528] Keawekekahialiiokamoku, Keawe-a-certain-chief-of-the-land, who ruled Hawaii four generations preceding Kamehameha.
[529] A long series of comparisons from this point indicates the change in style and subject of the poet.
[530] Naio (Myoporum sandwicense), the bastard sandalwood of Hawaii.
[531] A white-fringed flower in Nuuanu.
[532] Keekeehia, or keehi ia, trodden or trampled.
[533] Hinahina (Geranium tridens), a fine silver-gray-leafed plant; the silver-sword of Haleakala.
[534] The ohia and lehua are the principal forest woods of the islands.
[535] Wao, very remote; eiwa, nine, hence ninth recess.
[536] Hao wale, applied to great trees standing alone in the ferns.
[537] Ekaha (Genus Acrostichum), a peculiar fern with an entire leaf, often used underneath bed-place mats, for warmth.
[538] Olapa (Cheirodendron gaudichaudii), a large tree; its bark or leaves furnished material for a blue dye.
[539] Kehau, morning land breeze, rather than dew, at this point.
[540] Kumomoku and Leleiwi were localities near Puuloa, Ewa, where the land breezes were said to be peculiarly cold.
[541] Lipoa, a fragrant kind of seaweed and favorite article of food.
[542] There is said to be a pond on the summit of Kaala in which is found a fresh-water crab.
[543] The effect of drinking awa is to crack the skin.
[544] Awa (Piper methysticum), the root of which furnished the intoxicant of Hawaii as also Polynesia generally.
[545] Aalii (Dodonæa viscosa), a forest tree of fine, durable wood; leaves were used for medicinal purposes.
[546] Maile (Alyxia, a genus of several species); its fragrant and glossy twinings are greatly favored for leis, etc., on festive occasions.
[547] Hoe, the peculiar whistle uttered by Hawaiians in climbing a pali.
[548] Kaluhea, lazily drooping.
[549] Kokio (Hibiscus kokio), a medicinal plant.
[550] Paka, the noise as of raindrops upon dry leaves.
[551] Kawau (Byronia sandwicensis), a forest tree.
[552] Kalia (Elæocarpus bifidus), a common tree in lower woods of Kauai and Oahu; scarce on other islands.
[553] Some philosophy here.
[554] Oo (Moho nobilis), a prince among Hawaiian birds, now scarce. This species, as also the rarer mamo, yielded the yellow feathers so precious to Hawaii’s alii.
[555] Certain pigs were held to have the power of identifying royalty, as in the case of Umi, where the priest Kaoleoku makes use of a “chief-searching” pig to confirm his suspicions aroused by the appearance of a rainbow. See page 188 for the incident, with note 2 thereon.
[556] A species of breadfruit said to have been introduced by Kakai from Upolo, Samoa, was planted at Puuloa.
[557] Pa’u ma’o, garment dyed yellow from flowers of the mao tree which were used in coloring kapa.
[558] Wiliwili (Erythrina monosperma); its various uses are given in the few succeeding lines. The lightness of its wood makes it preferred for surf-boards.
[559] The famous fish-hook of Maui. See note 7, page 370.
[560] Mamaki (Pipturus albidus), the bark of which furnished a choice quality of kapa.
[561] Ti (Cordyline terminalis), an essential article of Hawaiian household economy. Its leaves were their sole wrappers, especially for food, whether for conveyance or in cooking; it also covered the food placed in the ovens; it relieved headaches and cooled the brow of the feverish; it had uses also in net fishing, and worn around the neck was held to have the charm of warding off evil spirits. Its roots, baked, furnished a sweet, fibrous tuber from which an intoxicating drink called okolehao was made, though this name indicates it as a modern product since the improvised iron-pot and gun-barrel stills became known to them.
[562] Nuuanu, the principal valley of Honolulu with its famed precipice at the Koolau gap over which Kamehameha in later times drove the Oahu forces in conquering the island. The name implies a cold raised place.
[563] Waahila, in the mountain ridge at the head of Manoa Valley.
[564] Kou (Cordia subcordata) furnishes a rich cabinet wood and was the choice for calabashes, bowls, platters, etc., of the Hawaiians.
[565] Garlands made from the drupes of the pandanus were favorite wreaths, not only for their bright yellow-red blend of color, but also for their fragrance and being serviceable for several days.
[566] Makole is taken here to represent a worthy companion for Ku.
[567] Kualii, from his voyaging abroad is designated a foreigner—haole.
[568] The four primeval gods of the Hawaiian race.
[569] See Islander, Sept.–Oct., 1875.
[570] Kalani, a name given to high chiefs by those of lower rank.
[571] Kuikealaikauaokalani, Ku-who-stood-in-the-path-of-the-rain-of-the-heaven.
[572] Kalanikahimakaialii, Chief-who-combed-the-king’s-eye.
[573] Kauakahi, a warrior who was split in two.
[574] A play on the name Kuihewa.
[575] The defeated king of the Kona district at the battle of Kawaluna who disputed Kualii’s right to dedicate its temple.
[576] Koae, the white bos’n bird (Phaëthon lepturus).
[577] Kapiiohookalani, the curly-hair-of-the-heaven.
[578] Ai, not to eat, but to possess, or rule.
[579] Term for vanquished chief.
[580] A division between two localities. Pohakea, a rock in the sea off Kualoa.
[581] Uwau, a sea-gull of the petrel species (Puffinus cuneatus).
[582] Refers to the method of dislodging the ao birds.
[583] Bird-catchers likened to mice.
[584] Aukuu (Ardea sacra), a fish-hawk.
[585] Ununu, a certain grass that abounded at Peleula.
[586] Even the products of land and sea rejoice at Ku’s approach.
[587] The tribute to the god having been observed, therefore the hunger pangs—likened to a god, Kekiapololi—were appeased.
[588] Kalamahaaiakea, Kalama that-dances-to-Kea.
[589] The adjoining district is sought to kick out—peku—the revelers.
[590] An epithet of Ku.
[591] Refers to absorption of land.
[592] Kiu ahiu, lit. “wild spy”, is the name of a wind in several parts of the island of Oahu.
[593] Eye of the rain may refer to its beginning.
[594] Haao, a wind driving rain, said to be peculiar to Auaulele.
[595] Alaea, red rain.
[596] Halakua, a place where the pandanus grows in the sea, so that when the bunch is cut one has to dive down in the water to get it.
[597] Refers to the difficulty attending the gathering of lehua blossoms, owing to the dew and rain often drenching one and inducing cold, hence its burden.
[598] Referring to the shallow waters of Alapai.
[599] Ie waa; ie vine had various uses for tying, as also in basketry.
[600] Kuhoopepelaualani, Ku-conqueror-of-many-chiefs.
[601] Opana, cutting.
[602] Oio (Albula vulpes), a fish with very fine meat, and generally mashed before eating.
[603] Alahee (Plectronia odorata), a very hard wood, preferred for their o-o, or digger, as a narrow spade.
[604] Apane or apapane (Himatione sanguinea), a bird sought for its choice feathers.
[605] Summer season of Makalii.
[606] This has reference to a sportive season, not an instrument of the hard kauila wood.
[607] Pahipahi was an ancient game or pastime that had connection with hand manipulation of a small drum, as in the hula.
[608] Some personage.
[609] Wauke bark rendered pulpy in preparation for the beating process in kapa making.
[610] Ili, a piece of land.
[611] Ahu, a heap of stones.
[612] Ohiki, the sand-crab.
[613] Maile, a sweet-scented vine.
[614] Hooilo, the season of winter rains.
[615] Kini, from the word kinikini, many.
[616] Lau, four hundred; often used for unnumbered.
[617] Lama (Maba sandwicensis), name of a certain wood.
[618] Alae, the mud-hen.
[619] A long series of play on names of places ends here.
[620] Amama, from the word hamama, open, equivalent to our amen.
[621] Having an eye to self provision through a lucrative stewardship.
[622] The first man, according to this Kualii chant.
[623] The genealogy of Opuukahonua puts himself as the origin of the race.
[624] On the northerly side of Nuuanu Valley, now the Country Club.
[625] Reddened with men; the gathering armies.
[626] Kualii appears here to assume a hereditary royal right to this high service, though rival aliis were ruling Oahu’s several districts.
[627] Kauakahiakahoowaha, Kualii’s father, was a great-grandson of Kahuihewa, king of Oahu. Mahulua was Kualii’s mother.
[628] Taunting play on name of Lono, implying no strength.
[629] Taking the name of the fabulous fish-hook of Maui.
[630] Weapons of kauila wood, very hard and durable, were said to be the kind sought.
[631] Huli-moku-alana, victorious land turning.
[632] Ahupuaa, a division of land larger than an ili.
[633] This is certainly royal recognition and reward for faithful service.
[634] The mua house of the temple.
[635] A beneficent law which, on occasions, appears to supersede the established ordinance.
[636] The historian Kamakau here furnishes Kualii’s full name for the first time, though this latter appellation is used in the supplementary mele.
[637] A safeguarding against seeking to obtain benefits under this law by false representation.
[638] Under the old order mercy was unknown; death penalty for transgressions usually prevailed.
[639] The lua was like the strangle-hold in wrestling, giving one the complete mastery over the other. It is said that one getting this grip on his opponent could break his bones in mid-air as he threw him.
[640] An easy-going king, undeserving of the untiring efforts of his sons to rescue their mother and avenge her abduction.
[641] Hina in this story has been said to be Hawaii’s Helen of Troy. She has been a prolific inspiration of freaks and foibles in the folk-lore not only of these islands, but throughout Polynesia.
[642] This is a popular myth of great antiquity (judged by the references thereto in one way and another in Hawaiian legendary lore), of which there are several versions of various titles.
[643] Niheu, said to have special power or qualifications—Sampson like—through his long hair.
[644] Kana could thank his stars for grandmother Uli, not only for her supernatural powers in seeing his possibilities in a piece of rope, but directing his efforts to avenge the loss of his mother. This name, Uli, figures as the famed and powerful goddess of the anaana or sorcerer priests.
[645] The name Halauoloolo indicates a long shed kind of structure rather than a house.
[646] Kana apparently developed on the Jack and the Beanstalk principle.
[647] Haupu, also known in tradition as the “Rocks of Kana”, is a bold bluff on the north coast in the Pelekunu district of Molokai.
[648] Moi was one of the renowned priests of a period preceding the arrival of Paao in the twelfth century, from Samoa.
[649] Mokuola, or Coconut Island, forming the eastern portion of Hilo Bay.
[650] Paliuli, famed as the Hawaiian Paradise, appears by this and other legends to have been a favored spot in Puna, Hawaii.
[651] Laa, now known as Olaa, in Puna, Hawaii, identifies the location of Uli’s work.
[652] It will be noticed with all these kapas that ula (red) terminates the several names. There may have been designed significance in these as signals in distinction from other named kapas which are described such.
[653] Kanaloa (referred to again later), one of the major gods of ancient Hawaiian belief.
[654] Hulahula was a prayer of great solemnity in a dedicatory service, and is not to be confused with the Hawaiian dance of same name.
[655] On the Hilo side of the Wailuku stream.
[656] The temple of this priest was that of Maniniaiake, at Honokaupu, Pekunu. Moi is said to have preserved the ancient form of temple structure of Wakea’s time, which held until Paao’s system prevailed.
[657] The night of Kane was the twenty-seventh of the lunar month.
[658] Kupukupu, a vegetable plant of small moment.
[659] Prophetic utterances; one of Moi’s famed qualities.
[660] Kolea (golden plover) and Ulili (wandering tattler) were not a formidable pair of winged messengers.
[661] Name given to his swordfish.
[662] Ka-honu-nunui-ma-eleka, literally, the very large turtle at Eleka.
[663] Known as the “Rocks of Kana”.
[664] Meaning the overthrow of Haupu.
[665] This name, showing Pikoi’s descent, is a departure from the customary form, being not only of, or from, Alala, but is more definite as from ka (the) Alala.
[666] Kaulamawaho, outside rope; Kekakapuomaluihi, “the arrow shooting of Maluihi”.
[667] Ike ole laua, as translated here, may also mean “they did not know”, or “were unaware”, etc.
[668] Olohu, name of a stone disk for a rolling game, which takes the same name.
[669] Pahee, a favorite betting game of sliding a stick along a grass or gravel course.
[670] Koieie, probably the same as koieiei, a play at a flowing stream where the incoming tide or current will return the object thrown. The sport of sliding down the rapids, as in Samoa or other islands of Polynesia, takes the same name.
[671] E moe ana might mean simply “lying down”, from his exhausted condition.
[672] Rat shooting was a pastime of the aliis.
[673] Kaukau alii, probably a prince, since the term applied to a class of chiefs below the king.
[674] The kalolo prayer was a petition supplicating favors.
[675] Aweoweo, a shrubby plant at various altitudes (Chenopodium sandwicheum).
[676] Haumakaiole, an epithet applied to one who is blear-eyed, from old age.
[677] Hau, frost or misty; maka, eye; iole, rat.
[678] Kuaiole, the upper ridge-pole of a house.
[679] A stereotyped form of royal recompense.
[680] Auhuhu (Theprosia purpurea), a shrub used in poisoning or intoxicating fish that they may be caught.
[681] Awa, milk-fish (Chanos chanos).
[682] Anahulu a me helelei; ten days and scattering over and above the ten. That was the ancient method of Hawaiian counting.
[683] A sign indicative of knowledge by the king of transgression, as in the case of Kamehameha’s night visit to the camp of plotting chiefs at Halawa, Oahu, when he stuck his spear in the ground in front of their house of conference; a sure sign he had heard their scheme.
[684] Kakuhihewa, literally “the mistake”.
[685] Kalelealuaka, literally “the leap of two bailers”.
[686] Keinohoomanawanui, forbearing or enduring the wrong.
[687] Pueonui, large owl.
[688] This part of Honolulu is now known as Kawaiahao.
[689] Lapalapa, as used here is to indicate the blazing nature of Pumaia’s spirit in its directing movements.
[690] Huli ka ia, the turning fish, was the appearance of the Milky Way.
[691] Illustrative of the ancient custom of hiding dead bodies, despite hardships and difficulties.
[692] Mikiai, the term for the last fingerful of poi from the calabash.
[693] The full rendering of this line would be: “The number of the gods was: kini, 40,000 gods; lehu, 400,000 gods; mano, 4,000 gods; lalani, rows of gods.”
[694] Awa, the milk-fish (Chanos chanos).
[695] Kaahualii, the royal cloak.
[696] A novel method of averting the chase, drawing the scent across the trail, to enable the brother to gain breath.
[697] Puoa, a small, temporary cone-shaped structure, of poles, not enclosed.
[698] Lele was an ancient name of Lahaina.
[699] The day of the month of this name, Kane, was the twenty-seventh day of the moon, whereas the nights of Kane refers to the kapu period to that deity which fell on the night of Mohalu, the twelfth of the moon.
[700] Considered the champion liar of his time.
[701] Aku, bonito (Gymnosarda pelamis).
[702] See footnote 1, page 484.
[703] Noio, a small black bird (Microanous hawaiiensis).
[704] Puipuiakalawaia, meaning a well-built fisherman, as was also applied to Umi, of Hawaii.
[705] Another Umi-a-liloa identifying formula.
[706] Lei palaoa, necklace of braided human hair and a carved whale tooth.
[707] Ke-paka-ili-ula, the red-skinned paka.
[708] Hina, the favorite feminine character of Hawaiian story.
[709] Not shown whether brother or sister.
[710] Names indicating a stay-at-home, Kiinoho, and a traveler, Kiihele.
[711] Paliuli, the Hawaiian Paradise, located in certain legends as in Puna, Hawaii, as it does here.
[712] Cane of luxuriant growth that has bent over and curved upward.
[713] Bananas fell, or dropped, scattering from the bunch through ripeness.
[714] An anahulu is a ten day period. This term is never applied to any other counting.
[715] This phrase indicates the Hawaiian ideal of physical perfection, and is frequently met with.
[716] Hiwahiwa, beloved one, here refers to Hina.
[717] Keiki a kaua, our son, from adoption, or rearing as foster parents, though nephews in fact.
[718] As note 2.
[719] A deprecating comparison surely.
[720] A better rendering would be “a wife for you.”
[721] Poohiwi, literally “shoulder to rest on.”
[722] A customary form in a contest; courtesy giving the stranger the choice first.
[723] Lauawa, a Maui wind.
[724] Taking his name for adoption from fear. In many of the South Sea Islands an exchange of names was a bond of friendship.
[725] Halau, a long, open, flat-top structure of temporary character, of coconut leaves usually, for sheltering canoes, and a kind erected for semi-outdoor entertainments.
[726] Moa, a recognition of supreme sovereignty.
[727] Keaumiki and Keauka are sometimes referred to as gods of the tides.
[728] Virtually burning his bridges behind him.
[729] Perhaps figurative for the remains of the king’s food: the crumbs from the table.
[730] These are the two sailing masters of the Pakaa story who displaced him.
[731] Nana aku ka hana, an expression of wonderment or surprise, as we would say: Lo and behold!
[732] Namu, nawa, huhu; anger, and strange and confused speech.
[733] Pilikua, twin-bodied.
[734] His twin-bodied gift from Kaneapua.
[735] Lewanuu and Lewalani; two spheres of cloud land, Lewanuu being the highest.
[736] This has reference to a figurative power possessed by the hands, referred to here as upper and lower jaws.
[737] Momona, food; fat things of the land; although the term momona is generally used in qualification of food, not food itself.
[738] Kikoo-lia, or ia; same as pupuu-lia, or ia.
[739] Makalii, god of plenty.
[740] Ulu ana a manamana, growing and branching.
[741] Here perhaps is the origin of the term ia, fish, for the Milky Way, it being the spirit of Kukamaulunuiakea, the monster king of sharks.
[742] Ka, swinging by pulling, not pushing. The Hawaiian swing was a single rope, usually a cord of twisted convolvulus vine kowali, written also koali, hence its name.
[743] Opihi, a small limpet (Neritina granosa).
[744] Koko, a net for carrying or hanging calabashes.
[745] Inamona, a table delicacy from pounded kukui nuts.
[746] The banana bud, for smoothness, was the ideal of flesh condition to the Hawaiian mind; no skin could be smoother, nor firmer.
[747] Weleweka, velvet, borrows an introduced modern term for an ancient setting.
[748] Ala, a variety or species of taro (Colocasia antiquorum), tough and stringy; not a stone, as readily comes to mind. The former might be seized by hungry dogs while the latter would have no attraction.
[749] This wrapping of pukohukohu, a noni colored kapa, was likely one of the paus, or skirts of the grandmother, generally worn in several folds.
[750] Palama is used here in the sense of strict surveillance of secrecy under a sacred kapu. Elsewhere the word is used as one espoused; a fiancée.
[751] Kula, not a plain or open place, but a section of the ohia grove where the lehua blossoms are abundant, for the sake of which the birds assemble and sit.
[752] The bird elepaio (Chasiempis sandwichensis) is the favorite messenger or agent for carrying out the plots in Hawaiian myths more than any other. Prof. H. W. Henshaw observed: “No bird has a more important place in Hawaiian mythology than the elepaio, and omens and warnings were formerly read from its actions and notes.”
[753] Awa (Piper methysticum), usually of ground culture, appears to have a variety or species which thrives in tree stumps.
[754] Ua koko, literally red rain, is defined as “a cloud standing erect and having different colors, somewhat like the rainbow.”
[755] Puliki ke kino is more the folding the arms on the body, in distress.
[756] Hoa-make-i-ke-kula, companion in suffering in the plain.
[757] Olapa (Cheirodendron gaudichaudii).
[758] Ieie vine (Freycinetia arnotti).
[759] Kuu haku wahine, my mistress, yet more dignified in its meaning.
[760] Various disturbances of the elements and strange phenomena were ever interpreted as manifestations of the gods in favor, or recognition, of the alii. The more severe or pronounced the weather phenomena the higher rank it denoted.
[761] Another Ku and Hina contribution; the favorites of story writers.
[762] Hoo-kaa-kaa-i-ka-paka-ua, literally “to roll, or rolling in the rain drops.”
[763] Ka-pua-o-ka-ohelo-ai, literally “the blossom of the eatable ohelo” (berry). (Vaccinium reticulatum.)
[764] Nio, a variety of handsome kapa.
[765] Anuu kapu loa, the very sacred platform of the temple.
[766] Kukaniloko, the traditional favorite birthplace of royalty, at Wahiawa, Oahu.
[767] A duplicate of the Umi-a-liloa plot; apparently a familiar theme.
[768] Ihiawaawa, bitter spear.
[769] Not only the superior kinds or quality of kapa went to constitute the well-dressed man, but the fragrance helped its recognition materially.
[770] Even Nature is made to recognize beauty and rejoices at triumph over wrong.
[771] The resemblance of a husbandman to a paddler is in the way they use their implements, always towards themselves in their work.
[772] That section of Nuuanu Valley in the neighborhood of Wyllie Street.
[773] Its great value lay in the fact that it was specially attractive to the fish desired, the aku.
[774] That section of Honolulu above Beretania Street, from Nuuanu to the stream, as it used to run.
[775] Mamala, Honolulu harbor entrance. Kou was the harbor itself.
[776] Kuula was deified upon his death at the cruel hands of Hua of Maui, according to tradition, that he became the god of fishermen to whom the koas around Oahu, Maui, and other islands are dedicated, and though these outward evidences of idolatrous practice have passed away, the inward feeling of recognition of this god’s claim on their effort is still stronger among the old fishermen than they are willing to admit.
[777] Kaumakapili, roosting with closed eyes.
[778] Kapuukolo, from about the site of the present King Street market to River Street and the stream.
[779] Another interpretation of the ola na iwi expression.
[780] The expression maanei aku nei, further ahead from here, while not embodying direction would invariably be accompanied by a wave or motion of the hand to indicate the point in mind.
[781] Here appears to have been a system of coast guards for the execution of special orders of the king, chief or konohiki.
[782] Umu or imu, the underground oven of heated stones.
[783] This would seem to be a premium upon the practice of cannibalism, if such existed.
[784] Ahuawa, rushes from which cords were made; or, it may have been a heap of awa refuse.
[785] Opiko or kopiko, a firewood (Straussia Kaduana).
[786] Aaka, bastard sandal wood (Myoporum sandwicense).
[787] Mamane, a most durable hard wood (Sophora chrysophylla).
[788] Pua, a good firewood in that it will burn green (Pelea sandwicensis).
[789] Alani, the bark and wood of which held medicinal properties, and its leaves scent for kapas (Pelea sandwicensis).
[790] The kapu inoa among the alii rank was not a sacred name in a literal sense, but is here shown to be the secrecy to be observed at and following the composing of a name song or chant, until the time of its ceremonial announcement or recital.
[791] Names of the four varieties of the fragrant maile vine (Alyxia olivæformis). These same four sisters are prominent characters in the legend of Laieikawai, but in that story they claim Kauai as their home.
[792] Uhu, parrot-fish (Calotomus sandwichensis).
[793] Nenue, rudder-fish (Hyphosus fuscus).
[794] Ulua (Carangus ignobilis).
[795] Kahala, amber-fish (Seriola).
[796] Opakapaka (Apsilus microdon).
[797] Hee, squid (Octopus).
[798] Manini, surgeon-fish (Teuthis sandwichensis).
[799] Opelu, mackerel scad (Decapterus pinnulatus).
[800] Aku, bonito (Gymnosarda pelamis).
[801] Oil on troubled waters had recognition in early days with a double purpose.
[802] Kukui (Aleurites moluccana).
[803] Wiliwili (Erythrina monosperma).
[804] Hoi, a species of yam used in times of great scarcity of food (Dioscorea sativa).
[805] Yam, native name, uhi (Ipomœa batatas).
[806] Hoopapa, disputing, wrangling, wordy contentions, debate; a profession evidently wherein the interpretation of and play on words afford occasions of witticisms in contests for entertainment, or on wager; sometimes of serious moment.
[807] Pa iwi, fence of bones here referred to, was not a testimony of Kauai chiefs’ supremacy only, in utilizing the bones of his victims, for the vicinity of Fort Shafter, near Honolulu, had its pa iwi, a fence of human bones, enclosing the house of a robber chief who waylaid travelers passing his province. It is coincident in these two bone enclosures that they both lacked one victim for completion.
[808] Pueo-nui-o-kona, great owl of Kona.
[809] It is not clear what the articles of a professional wrangler would be beyond his mental powers, though doubtless he was equipped for sleight of hand and such like contests.
[810] The hokeo calabash was usually a long shaped gourd with an end opening for convenience of carrying the “kit”, or articles of utility; one’s handbag.
[811] Oililepa, file-fish (Osbeckia scripta).
[812] Kikakapu, butterfly-fish (Chætodon ornatissimus).
[813] Makaloa grass (Cyperus lævigatus), known also as mokoloa, wherewith the fine Niihau mats were made.
[814] Niihau mats were regarded as the choicest quality of Hawaiian mat making.
[815] Kuolohia grass (Rhynchospora laxa).
[816] Ahu hinano aala o Puna, the hala-fragrant spread, or kapa, of Puna.
[817] The ouhuluwai kapa was made from mamaki bark, and was dyed differently on its two sides.
[818] The reference to this ouhuluwai o Laa, a kapa of Laa, shows this to have been the name of that portion of Puna known now as Olaa, from taking the o as being part of the name of the place as the early voyagers introduced Hawaii to the world as Owyhee, from persons saying they were of Hawaii, o Hawaii.
[819] Puaa kukui is here described as a piece of kukui wood cut to resemble a pig. In other accounts this puaa kukui is produced by markings of alaea stain or coloring, and being in connection with temple ceremonies it suggests that in this way certain demands of the priests for pigs in quantity for sacrificial offerings were met.
[820] Kahuli, turned over. The contest here changes to a play on words.
[821] The iakos of a canoe are the sticks connecting the outrigger to it.
[822] Poking or gouging out the eyes of a victim was one of the cruelties practiced in olden times.
[823] Kumakena, mourning, the application being that one would be blinded for the time by an act so severe.
[824] Kiwaawaa, a coarse kind of kapa for various uses.
[825] Iako of kapa refers to a term in counting kapas, equaling forty. In general practice the word kaau is used for this number.
[826] Ama, or aama, mullet (Mugil cephalus).
[827] The contest now centers upon a play upon words of similar sound but different meaning, the point of which cannot well be conveyed in its translation.
[828] Akimona, same as inamona, kukui nut jelly, a table delicacy.
[829] Omao, a small bird of the thrush family (Phæornis obscura).
[830] Alala, the Hawaiian crow (Corvus tropicus).
[831] Kaunooa, a species of vine without roots.
[832] Mokuola, Coconut Island, Hilo, said to have been a place of refuge in ancient time, whereby its name “life island” obtains.
[833] Laukiamanuikahiki, literally, bird-trapping leaf of Kahiki.
[834] Another story of an absenting father leaving tokens of identification for his unborn child.
[835] Red, the unmistakable evidence of royal rank.
[836] A foreknowledge, evidently, of the sex of his child.
[837] A duplicate of the Umi-a-Liloa story, except in sex of the child.
[838] Haku, rendered “lord,” is applicable to either sex; it signifies ruler, overseer, or other authoritative superior.
[839] Ilima, a Sida of which there are several species; a favorite flower for wreaths, and Oahu’s chosen emblem. The introduction of the marigold reveals the modern authorship of this story.
[840] Expressions of admiration.
[841] Aholehole, a small white fish (Kuhlia malo).
[842] Nehu, silversides (Atherina).
[843] Iao, very small fish.
[844] This legend closes with a mis-statement of modern life resembling in all respects that of ancient times in the effort to show that human nature is the same. Civilization, law and order and education overcame pagan customs many years before the foregoing was written.