CHAPTER VI.

The Canoe Race in Kau.—Kuapakaa Stipulates to Land Four Times Before His Opponent’s First.—Landing First in His Canoe He Seizes a Surf-board and Comes in Three Times Before They Land.—The King, Hearing of the Race, Sends for the Boy.—Pleads for the Lives of His Men, Dear to Him Through the Loss of Pakaa.—Kuapakaa Reveals Himself and Pakaa.—The Defeated Men Ordered Put to Death.—Keawenuiaumi Orders Kuapakaa to Bring Him Pakaa.—Pakaa Refuses to Return Till Full Restitution Is Made.—The King Agrees, and on Pakaa’s Arrival, Gave Him the Whole of Hawaii.

When they reached Kau, the canoes were made ready and moored at the beach. The oven was dug, sufficient wood was brought to the place as well as the stones. These things were made ready because they were the means by which death was to be given the defeated ones, according to their agreement. In this second race many people took the opportunity of offering wagers and accepting the same by the backers of either side; some on the boy and some on the men.

As the contestants were about to leave shore, for the starting point, the boy said: “Before we start out let us have a final agreement. If I come ashore first, I would not be declared the winner until I have ridden in on four surfs. If I ride the four surfs before you land, then I will be the winner and then you must submit to your fate. This will be the case if you should win. But I suppose you will win anyhow, for there are several of you on your side.” This extra condition was agreed to.

The men then boarded their canoe of six fathoms in length and Kuapakaa boarded his canoe, also of six fathoms in length. The two parties then paddled out to sea until they had reached a point which Kuapakaa thought was far enough and so said to the others: “Let us take this as the starting point.” The others refused to accept this, saying: “We will not accept this as the starting point. Let the starting point be at a distance where the water will hide the shores. When we come to that point we will face about.” Kuapakaa replied: “It will be useless for us to go out any further for there are several of you in your canoe. Why should you fear me, who am all alone? If you had started the race at the edge of the line of surfs, you would have won; but I wish to tell you now that I will beat you anyhow, and that it will be a sad thing for your wives, children and parents.”

When the houses had disappeared from their view, the men said to Kuapakaa: “Here is our starting point.” Kuapakaa agreed to this; the canoes were swung around, placed side by side, and when they were ready the word was given and the race commenced. On the start the eight men forged their canoe ahead by their powerful strokes of the paddle, while Kuapakaa fell far behind. Upon seeing this Kuapakaa watched how the others were using their paddles, and when he saw them raise their paddles some distance out of the water, and that they held their paddles high up by which action the water was forced up high at every stroke, causing an eddy to be drawn along behind their canoe, he forced his canoe into the current formed by the eddy behind the other canoe. As soon as he had entered into this current all he had to do was to see that his canoe kept in the current. While the others were forcing themselves to keep ahead of the boy, by using very powerful strokes, the boy followed on behind taking his time; and the faster they went the faster the boy followed them. Whenever the boy saw that the others were slackening up he would call out: “Pull harder so you will win.” When the eight men would hear this, they worked all the harder.

When the canoes drew near to the land, the boy’s canoe being directly behind the other, so that he was not clearly seen, the people ashore began to dispute as to the merits of the two canoes, and seeing only one canoe, the people yelled out: “The boy is beaten, the boy is beaten.” After the shouts had ceased, the canoe of Kuapakaa was seen to come out from behind the other and take the lead, causing the multitude backing the boy to raise another shout, for they admired the pluck displayed by the youngster. The canoe of Kuapakaa was seen to draw away from the others farther and farther until it reached land first. As soon as Kuapakaa touched shore he grabbed a surf board and swam out to the surf, according to agreement, but instead of going out to the big surf he took the small ones near the sand, and after he had thus ridden in three times, the eight men landed and were declared beaten by the boy.

The result of this race was soon carried to Keawenuiaumi, as well as the fate of the eight men, who were fairly beaten by the boy. When Keawenuiaumi heard this, he said: “Yes, it surely must be so. If that small boy is the same one that came along with us then it is possible. If he is the same, then there is no escape, the men will indeed die.” Keawenuiaumi then sent one of his messengers to go and bring the boy to him, in order that he might see for himself. When the boy arrived, the king saw that it was the very same that had accompanied him to Hawaii. At this the king fell on the boy’s neck and wept, because he knew that he had neglected him since leaving the canoe. The actions of the boy in saving him from death came to the mind of the king in such a way that he felt that he had indeed been neglectful.

After the weeping Keawenuiaumi asked of the boy: “Where have you lived all this time?” “By our canoe.” “What did you live on?” “The dry food that was left over, which we had on our journey.” After this the king again asked: “And were you the one who defeated my men in Kohala?” “Yes,” answered Kuapakaa. “And are you the one who has just won in this race?” “Yes.” “What was the wager?” “In the first race we wagered some fish. In the last race we wagered our bones (lives), and I have beaten them again. The fire in the oven is now lit for the baking, on my return the men will be put into the oven.”

At this the king again wept, with his head bent down low. When the boy saw the king weeping, he asked: “What are you weeping for?” “I am weeping for my men, because they are to die.” The boy said: “It is not my fault; it was of their own making. I proposed that we wager some property and at this they questioned me what property I had to put up, and I told them that I would put up the canoe; but they refused to accept that, and proposed that our bones be the wager. To this I gave my consent because I knew that they were taking advantage of my size.”

Keawenuiaumi then said: “Say, where are you, my boy? I want to ask you, that since you love me, that you take pity on me and grant my request, that you save my men, for I cannot see how I am to get along if these men are to be put to death; for I will be without any one who will attend to my comfort. Therefore if you love me, these men must live. If you think they must die, then you must kill me first.” At this pleading, Kuapakaa asked: “Do you think more of these men than any other person?” “Yes,” said the king; “but I would not have thought so much of them had I found my servant Pakaa.”

Kuapakaa then said to Keawenuiaumi: “If you think more of the welfare of these men, we will never be able to find Pakaa even though we again make another trip to Kaula; but if you allow these men to meet their fate, then you will be able to find your servant Pakaa; for this was the very reason why Pakaa left you; you were keeping too many favorites.” Keawenuiaumi said: “Go and find Pakaa and then these men may die.” At this, Kuapakaa told Keawenuiaumi of Pakaa, his father, saying: “He is now living in Molokai. When you met me on your trip, he was with me sitting in the fore part of the canoe; the old man kept his head bent down. He kept his face down for fear of being recognized by you. Pakaa is my father and I am his son Kuapakaa, named by him, because of the scales of your skin through the use of the awa; and it was by him that I was educated in all the things pertaining to the office of a king’s personal servant.”

Upon hearing this revelation from Kuapakaa, Keawenuiaumi wished to know clearly [of his favorite servant], so he asked a few more questions. Kuapakaa then went more into the details, saying: “After you people returned from the Kalaau point, and we all went ashore, it was your own loin cloth that I gave you; the kapa was your own; the piece of awa was your own, but Pakaa had instructed me to tell you that the things were mine in order that his identity be not discovered.”

When Keawenuiaumi heard these things from Kuapakaa, he raised his voice and wept for Pakaa and the boy Kuapakaa. When his weeping was ended he ordered one of his chiefs, that the men who were beaten by the boy be put to death.

After the death of these men, Keawenuiaumi ordered Kuapakaa to go immediately, as fast as possible, and bring Pakaa to him. With this order, Kuapakaa boarded his racing canoe and set out that early morning. When the sun was high up in the heaven, the boy entered the landing place at Molokai and moored his canoe; after this was done he went after Pakaa.

When he reached their home, the boy greeted his father and after the exchange of the greetings, Pakaa inquired: “Are my opponents dead?” “Yes. After we had sailed off and while outside of Waimea, Kauai, I uncovered Laamaomao and immediately we were encompassed by a great and terrible storm. In the midst of this storm, I gave out the palm leaves to the men, all with the exception of Hookeleihilo and Hookeleipuna. The food also was not given them, nor the meat and water; and being exhausted, the two died. We then left Kauai and set sail for Hawaii while all the people were asleep, and after a time we landed at Kawaihae, where I was neglected by my master and his men. Some time shortly after this I got into a race with some of the king’s men whom I defeated and they were put to death. After the men were put to death I told the king of you and me, and he sent me to bring you; therefore, I have come for you to go back with me.” At this Pakaa asked: “What has your master given you?” “Nothing.” “Then go back and tell your master that Pakaa has sent word that until the king has restored all the lands taken back by him, as well as all the other things, I will not come back. [134] Restore these things and I will come.”

At the close of this conversation, between the boy and the father, the boy set out for Hawaii and in time delivered the message to Keawenuiaumi. When the king heard the conditions proposed by his servant Pakaa, he agreed to them all, withholding nothing of which Pakaa wanted, saying: “I am willing to do all this in order that I may get him to come back to me.” Again Kuapakaa set out for Molokai, where he landed and delivered the order of Keawenuiaumi. When Pakaa heard the reply of the king, he boarded the canoe and returned to Hawaii.

When Pakaa came in the presence of Keawenuiaumi, Keawenuiaumi fell on Pakaa and wept, and begged to be forgiven for the bad treatment given to a faithful servant. After the weeping, Keawenuiaumi gave to Pakaa the whole of Hawaii, [135] thus placing him back in the same position held by him before. This is the end of this story.

HE KAAO NO KUAPAKAA.

MOKUNA I.

Hoomakaukau o Kuapakaa e Hui me Keawenuiaumi.—Na Auwaa o na Alii Aimoku Eono, Ike ia e Pakaa a Leoleowa ia e Kuapakaa i ko Lakou Kaalo ana ae.—Lohe o Keawenuiaumi i ke Mele o ke Ola, Kono ia Oia e Pae.—No ka Olelo a’o a na Hookele, Holo loa Ke ’lii.

Oia no ka Pakaa keiki ponoi, i loaa ia ia ma ka noho ana i Molokai, me kana wahine alii, a ua hoopili ia no hoi kona inoa me ko ka makuakane, a ua ao aku no hoi kona makuakane iaia ma ke ano o na mea o ke ’lii, a me na mea e pili ana ia ia. A makaukau o Kuapakaa i keia mau mea, holo laua i kai e kali i ka holo mai o Keawenuiaumi e imi ia Pakaa. Ma keia holo ana, o ka hoe a Pakaa o Lapakahoe, ia Kuapakaa ia mahope o ko laua waa, mamua o Pakaa, e lawaia kaka-uhu ana, me ke kuu o ka lauoho i lalo e loloa ai. A lana mua laua i kai, mahope hiki na waa, ka waa elua kanaka, ka waa ekolu kanaka, a pela aku, na waa aipuupuu, na waa pu kaua, na waa o ka wahine, na waa o na koa.

Ninau aku o Kuapakaa i ka makuakane ia Pakaa: “Auhea ka waa o kuu haku?” I mai o Pakaa: “Aia a o ke kukuna o ka la, holo mai ka waa o ko haku. Eia ke ano o kona waa. Ua aki ia ka pea ma waena, i mea e maopopo ai kona akua, ke ku mai, o Kaili ka inoa, a he lumi kiekie mamua, a mawaena, malaila ko haku, a mahope na hookele.”

Ia laua e kamailio ana, holo mai ana ka waa o Keawenuiaumi, hinuhinu ana na aoao o ka waa i ka loaa i ke kukuna o ka la, a lilelile ana ka hoe a na hoewaa i ka la. I aku la ia i kona makuakane: “Eia kuu haku.” “Aia mahea?” “Aia ma waho o kaua.” I aku o Pakaa: “Oku ia ko hoe i luna.” Ia oku ana o ka hoe, ike mai la o Lapakahoe, e ku ana i luna o na waa o ke ’lii, hai ae la ia i ke ’lii: “E! He wahi waa uuku hoi keia e lana mai nei maloko o kakou, eia la ke oku mai nei i ka hoe.” Olelo aku la o Keawenuiaumi i na hookele: “Kau pono ae olua i ka ihu o na waa i kela wahi waa, malama he olelo kana.” O ke kumu o ke ’lii i olelo ai pela, no ka maa ia Pakaa, ia Pakaa e noho ana me ke ’lii, aole e haalele ka waa o ke ’lii i ka waa e oku mai ana i ka hoe, nolaila, ua maa ke ’lii. A kokoke loa ka waa o ke ’lii ia laua, ninau aku o Pakaa i ke keiki: “Auhea ka waa o ko haku?” I mai ke keiki: “Eia la ua kokoke.” “Kahea ia ka hana o ko haku,” pela mai o Pakaa. Alaila, kahea o Kuapakaa:

Kipu la, kipu! Hoolai la, hoolai! Hoopohu la, hoopohu! Hoomalino la, hoomalino! Ouiu, o ninau, nowai he waa?

“No Keawenuiaumi he waa.” Ninau aku ke keiki: “He waa e holo ana i hea?” “He waa e holo ana e imi ia Pakaa.” “Imi ia Pakaa, heaha o Pakaa?” “He kauwa.” I aku o Kuapakaa i kona makuakane, ia Pakaa: “Ka i no he ’lii oe, he kauwa ka oe. Heaha la, he kauwa no oe, a he ’lii no wau ma ka aoao o ko’u makuahine, nolaila, alii no ko’u noho ana ia Molokai nei.” I aku o Pakaa i ke keiki, ninau ia aku: “He kauwa io?” Nolaila, ninau o Kuapakaa: “He kauwa io.” “Aole he kauwa io; he iwi kuamoo, he paa kahili, he lawe ipu kakele.” Maopopo ma keia olelo, he kaukau alii kona makuakane o Pakaa, i aku ia ia Pakaa: “O kou wahi alii auanei, o ko kuu makuahine, alii no ko’u noho ana ia Molokai nei.”

No na ’lii malalo o Keawenuiaumi, oia na ’lii aimoku o Hawaii, eono moku, eono alii. Mamua ae o ke kamailio ana o Kuapakaa me ka waa o Keawenuiaumi, oia ka wa i hea pakahi ia ai na inoa o na ’lii, e like me ko lakou noho ana, a ua ao no hoi o Pakaa ia mea i kana keiki. I ka wa i hiki mai ai ka mua o na waa, hoomaka ia e ninau i kona makuakane. O Wahilani ka waa mua. Hiki ana he kaulua maikai, ninau aku o Kuapakaa: “No wai keia waa?” “No Wahilani, oia ke ’lii o Kohala.” Ia manawa, oli aku la o Kuapakaa:

O ua alii o makou o Kohala, o Wahilani. Aole no hoi he ’lii, he kaukau alii no, He peepee puko no Kohala, Ka ia o ia aina, he unihi, I ka lau o ke ko, i ka pua o ka mauu. He aina ia ole, O ka uala ka ai, O ke kee ia o ia aina, Aole no hoi o Wahilani he ’lii; O ka ai ana ia Kohala, Olelo ia he ’lii.

Ma keia olelo a ke keiki, huhu o Wahilani, a olelo aku la: “I nahea kou ike ana, e na keiki hoopunipuni?” Nolaila holo o Wahilani.

O Ehu ka waa alua. Hoea hou he waa kaulua maikai, o Ehu ia, o ke ’lii o Kona. Ninau aku o Kuapakaa i ka makuakane: “No wai keia waa?” “No Ehu ke ’lii o Kona.” Ia manawa, oli aku la no o Kuapakaa:

O ua ’lii o makou o Kona, o Ehu, aohe alii; O ka hele ana aku o Keawenuiaumi a noho i Kiholo, Iho mai o Ehu me na kiki uala, A haawi i ke ’lii. Lilo o Ehu i keiki hookama, Haawi o Keawenuiaumi ia Kona nona, Nolaila, alii o Ehu.

Ma keia olelo a Kuapakaa huhu loa o Ehu, a olelo aku la: “He oi oe o ke keiki hoopunipuni; i hea kou ike ana i ko makou ano?” Holo aku ia me ka huhu.

O Huaa ka waa akolu. Hoea hou mai la he waa. Ninau o Kuapakaa i ka makuakane: “Owai keia waa?” “O Huaa, o ke ’lii o Kau.” Oli mai la o Kuapakaa:

O ua ’lii o makou o Kau, o Huaa, Aohe alii, he kaukau alii no. He kaka lau ilima no Kamaoa, Ka wai auau no ia o ia aina, A o ko laila kee no ia, Ua noho au i laila a ike.

Huhu o Huaa a holo aku la.

O Hikinaakala ka waa aha. Hoea hou mai la he waa hou, ninau no keia ia Pakaa, hai mai la no, o ke ’lii o Puna, o Hikinaakala. Oli mai la o Kuapakaa:

O ua ’lii o makou o Puna, o Hikinaakala, aohe alii, He makakokala, lauhahala ooi; O ka ai ana ia Puna, Olelo ia ai he alii, Aohe alii.

Huhu o Hikinaakala a holo aku la.

O Kulukulua ka waa alima. Hoea hou mai la he waa, ninau no o Kuapakaa i ka makuakane: “Owai keia waa?” “O Kulukulua, ke ’lii o Hilo.” Oli mai la o Kuapakaa:

O ua ’lii o makou o Hilo, o Kulukulua, aohe alii; He pahelehele opae no Waiakea; A pau ke pahelehele ana, Kau ae la i ka pulu niu i ka pepeiao. O ke kee no hoi ia o ia aina, O ka ai ana ia Hilo, Olelo ia ai he ’lii.

Huhu o Kulukulua a holo aku la.

O Wanua ka waa aono. Hoea hou he waa, ninau no ia Pakaa, hai mai la no o Pakaa: “O Wanua, o ke ’lii o Hamakua.”

O ua ’lii o makou o Hamakua, o Wanua, Aole alii maoli; He pahelehele puhi no Hamakua, Waiho aku na manamana lima i ka paala me ka maunu, Pii mai la ka puhi a komo i na manamana Hoolei iho la i ka ipu. O ka ai ana ia Hamakua, Olelo ia ai he ’lii; aohe alii.

Huhu ia alii a holo aku la.

Pau na ’lii i ka holo i mua, me ko lakou inaina i ke keiki, i ka hoole ia lakou aohe alii, a i ka hai i ke kee o ka aina.

(Maanei e hoomaka ai ka olelo no ka waa o Keawenuiaumi i olelo mua ia ae nei: aka, no ka olelo mua ana mai o ka mea malama kaao mahope o keia; nolaila, ua kau e ia na olelo no Keawenuiaumi a me kona waa mamua, aka, he pono no e noonoo i ka heluhelu ana, a malaila e maopopo ai, he mua na waa o na ’lii eono o Hawaii.)

O Lapakahoe ka mea nana i olelo mai no Keawenuiaumi ka waa; nolaila, paha aku ai o Kuapakaa, penei:

A nou ka waa, Ua hiki ke kumu ino, Ke kakai kepa, ua lauli elehiwa Ke poo o ka mauna o Aluli i ka ino, Me he aahu eleele la i lohia Ke aloalo pali o Kawaikapu, I holoa e ka holopoopoo, Moku kihe o ka wai. Pihapiha na mauna ke ike aku, Lele koha i ka lani, Ka leo o ke kuaiwa lea, Ka leo o ke kai uwe, E hoeu aku ana i ke kai awe, Ua like me ke ao i Kikiopua, Ke ama lele aukai o Malelewaa. Hoolewa ka ukana i ke kua, Pii Kua o Kaula mahope. Pali kui pali hono Wailau ma, Kui aku, hono aku ka pali, I luna o Pueohulunui, I ka pali pueo e lele la.

Alaila, paha hou o Kuapakaa no ka ino:

Kiauau! Kiauau! Kiauau! Hiki ka ua, ka ino, ka makani, No Puulenalena, no Hilo, No Hokukano, no Waiolomea, No ka ina a ka hoe i ka eke, A ka noonoo, ka iliili, A kua iako i Kainaliu, A ka iako i ka hope, A ka poho i na hookele. Eu mai ka lemu, E pana na hoe, Huki ka lana, Nana ia ka ale O ka wili, o ke pani, O ke kaa mai na o ka ale Hue ma waho o ka waa; Ke hoolulu la i ka ihu o ka waa la, Hookaa ia ka waa ku maloko, O ka wai mawaho a hui me ka puka, Punahele kaele i ka olulo. Eia hoi au, e ka make! A make oe i ka ale iki, A make oe i ka ale nui, A make oe i ka ale loa, A make oe i ka ale poko, O ka ukali o Kuloko, O ka hakui o ka nei, O ka opuu o ka lau loa, O ka ale hue, E hue mai auanei ka ale i ou waa. Make! no ka waa iki ka make, Make ka waa nui. Pua mai o na hoe, O ka ukana ia a ka waa make; O ka hoe iki, o ka hoe nui, O ka hoe loa, o ka hoe poko; O ke ka iki, o ke ka nui, O ke ka loa, o ke ka poko, O ke ka peekue, o ke ka lahilahi. Pau ka hemahema o ka waa make, Manao hoolana ka waa. O kela lona o keia lona, Ume kela kaula ume keia kaula; Holo kela kini holo keia kini, Ku ka nalu nui, Popoi ka nalu iki, Lele na laau ihu, Lele na laau hope. Kai ka pili a ke kahuna, Ke paa kuleana ole o ka la make, Wehe ke kai anu ka lia, Pulu ka uku, kela mea i koki. Alina oukou e na hookele, A me ke kilo, ke kahuna, E ike ai e na hookele i ka hoku la, I na la ua pae i uka.

Alaila ninau ae la o Keawenuiaumi i na hookele, ke kahuna, ke kilo, i ko lakou ike, a me na loina, i ka pono a me ka hewa, no ka mea, ua makau o Keawenuiaumi i ka olelo a ke keiki. Hoole mai la lakou, aohe oiaio o ka olelo a ke heiki, he wahahee, ma keia hoole a lakou, hoolohe aku la ke ’lii o Keawenuiaumi; nolaila, paha hou mai la ke keiki, penei:

Uhi ia ae la na maka e ke kai! Pale ka ike i ka lalani o ka moku. Make eia i na Ku, I na la wehe o ke au i waho. Wehe aku auanei ke au i kai, E hamama mai ana ka waha o ka mano, O ka waha o ka mano, O ka waha o ka ale, Popoi iho ia oe la make; Hoi uhane i Hawaii. E ke ’lii kuli la, E pae, he ino, E holo ia mai i nehinei, Ina la ua pae.

Ui hou aku o Keawenuiaumi i na hoewaa a me na mea a pau loa: “Pehea kakou e pae, e like me ka olelo a ke keiki? No ka mea, ina kakou e holo, hoi uhane ia Hawaii.” Alaila, pane mai na hookele: “Na wai hoi ka pae aku o ka la malie.”

Ua paihi o luna, Ua maloo wai ole ka nahelehele, Ua hoi ke ao a ke kuahiwi, Ua hoi ka makani a Kumukahi, Ua hoi ka opua a Awalua, Ua hoi ka pauli makani kualau, Ua hoi ka waa hooulu he kaikoo, Ua hoi ka waa i ka lae makani, Ua hoi ke kai ka wai a Manawainui, No hea hoi ka ino a ia keiki?

Ia wa, ninau mai o Lapakahoe: “I loaa ia oe, ia wai?” “He mea loaa wale no ia i kamalii o keia aina o Molokai.” Olelo mai o Lapakahoe: “Aole i loaa na ia hai, aole ia Kahikiokamoku, ke aikane punahele a ke ’lii; elua wale no maua i loaa na mele, owau, o ko’u kaikuaana o Pakaa, i haku no maua no ko maua haku no Keawenuiaumi.” Alaila, ninau mai la Lapakahoe: “Ina ua ike oe eia o Pakaa i uka nei, e hai mai oe?” “Aole ia kanaka ia nei, ua lohe nae makou aia i Kaula kahi i noho ai.” Nolaila hooki o Lapakahoe i ka olelo, a manao iho la ia he oiaio ka olelo a Keawenuiaumi, i loaa ai ma ka moe uhane i Hawaii.

Kahea mai na hookele, e hoe o mua me hope; hoole o Lapakahoe, no ka mea, ua nanea o Lapakahoe i ka olelo a ke keiki. A no ka makaukau o na waa e holo, olelo aku o Pakaa ia Kuapakaa: “E kahea ia.”

Hooku ka opua i ka lani, Ke hoona ae la ke kuakoko wai ua o Kaopua, Ka hiwahiwa polohiwa a ka ua. I hana e ka piko a ka ua i ka lani, Halona e ka aukuku a ka ua, Kui ka hekili, nei ke olai, Lapalapa ka uwila i ka lani. O ka ua iki, o ka ua nui, O ka ua loa, o ka ua poko, O ka ua hooilo ke moe, Pili ka hanu, pepe ka lauoho, Hai ka lauoho i waena. Moe lapuu, moe i luna ke alo. Nau ke kui, lohi ka lima; Make la e ka haku hoopaa, Na iho e na hookele paa, Make i ka moana, Holo aku a kai kua olulo, He olulo kau olelo. Okioki ia i ka niho mano ka ia, Kaa i ke olona ai mai ka ia, He paka, he ulua, O Kaulua ka malama, Malama ke keiki punahele, O lilo i ke kai a Kaulua, O ka waa no e pae, He ai o uka, he kapa, he malo, Noho, he la ino a malie holo, Alaila holo, e kuu haku, He la ino keia, i nehinei ka la malie.

Alaila, ninau ae la o Keawenuiaumi i ka poe ike o kona waa: “Pehea ka olelo a ke keiki?” “He keiki wahahee; auhea ka ino, auhea ke ao, auhea ka opua, auhea ka ua, auhea ka makani, auhea ka uwila, auhea ka hekili, e manao ai oe he oiaio ka olelo a ke keiki? O ko la no keia pae i Kaula, ike oe i ko kauwa o Pakaa.”

MOKUNA II.

Mele o Kuapakaa i na Makani o Hawaii.—Huhu ke Alii, Kauoha i Kona mau Kanaka e Hoe.—Na Makani o Kauai, Niihau a me Kaula.—Na Makani o Maui a me Molokai.—O Halawa.—Heluhelu Oia i ka Inoa o Kona Haku.—O Kona Makuakane a me na Kanaka.—Kauoha o Pakaa e Hookuu ia na Makani a Laamaomao.

Olelo aku o Kuapakaa i ka makuakane: “Ke olelo ae la ua poe kanaka nei i ke ’lii e holo no.” I aku Pakaa i ke keiki: “Kahea ia ko Hawaii makani.”

NA MAKANI O HAWAII.

Aia la! aia la! aia la! He apaapaa ko Kohala, He naulu ko Kawaihae, He kipuupuu ko Waimea, He olauniu ko Kekaha, He pili-a ko Kaniku, He ae ko Kiholo, He pohu ko Kona, He maaakualapu ko Kahaluu, He pilihala ko Kaawaloa, He kehau ko Kapalilua, He puahiohio ko Kau, He hoolapa ko Kamaoa, He kuehu lepo ko Naalehu, He uwahi a pele ko Kilauea, He awa ko Leleiwi, He puulena ko Waiakea, He uluau ko Hilo paliku, He koholalele ko Hamakua, He holopoopoo ko Waipio, O ka welelau o kela makani, O ka welelau o keia makani, Puili puahiohio. Haawe ka opeope ma ke kua, Loaa ka ukana a ka waa make. No ka waa iki ka make, Pau pu me ka waa nui. Make ke ’lii, make ke kahuna, Make ka pulewa, ka hailawa, Ka lawa uli, ka lawa kea. O ka huli, o ka noonoo, E ike i ka hoku o ka lani. O hoku ula, o hoku lei, O auau pakakahi, O auau paka lua, E Keawenuiaumi, e pae. I nehinei ka la malie, E holo ia mai, ina la ua pae, He la ino keia la.

A lohe o Keawenuiaumi, huhu iho la ia i ke keiki, no ka hea ana i ka makani; nolaila, olelo aku la ia i na hoewaa e hoe. I aku o Kuapakaa i ka makuakane ia Pakaa; “Holo ke ’lii.” I mai o Pakaa: “Hea ia ko Kauai makani, me ko Niihau makani.”

NA MAKANI O KAUAI ME NIIHAU.

Ala, i ka nana mai oe e ka makani a Laamaomao! Ke uwalo la i ka pae mauna, He hoailona makani hono ia no Kapaa; Aia ka makani la i Kauai. He moae ko Lehua, He mikioi ko Kawaihoa, He naulu ko Niihau, He koolau ko Kaulakahi, He lawakua ko Na Pali, He lanikuuwaa ko Kalalau, He lauae ko Honopu, He aikoo ko Nualolo, He kuehu kai ko Milolii, He puukapele ko Mana, He moeahua ko Kekaha, He waipaoa ko Waimea, He kapaahoa ko Kahana, He makaupili ko Peapea, He aoaoa ko Hanapepe, He naulu ko Wahiawa, He kuuanu ko Kalaheo, He ae ko Lawai, He malanai ko Koloa, He kuiamanini ko Weliweli, He makahuena ko Kapaa, He one-hali ko Manenene, He koomakani ko Mahaulepu, He paupua ko Kipu, He alaoli ko Huleia, He waikai ko Kalapaki, He kaao ko Hanamaulu, He waipuaala ko Konolea, He waiopua ko Wailua, He waiolohia ko Nahanahai, He inuwai ko Waipouli, He hoolua ko Makaiwa, He kehau ko Kapaa, He malamalamaiki ko Kealia, He hulilua ko Hanaikawaa, He amu ko Anahola, He kololio ko Moloaa, He kiukainui ko Koolau, He meheu ko Kalihiwai, He nau ko Kalihikai, He luha ko Hanalei, He waiamau ko Waioli, He puunahele ko Waipa, He haukolo ko Lumahai, He lupua ko Wainiha, He pahelehala ko Naue, He limahuli ko Haena, O ka wai kuauhoe i ka pali, O ka welelau o kela makani, O ka welelau o keia makani, Puili puahiohio, Lele ae la aia i kai, Pae ae la i uka he ino, I nehinei ka la malie, E holo ia mai ina ua pae.

Oia na makani o Kauai, a ke keiki i kahea ai, a pela no a hiki i keia la.

A hooki o Kuapakaa i ke kahea ana i na makani, ua lohe ia ka halulu, me he nu makani la i na waa o Keawenuiaumi. I mai o Pakaa i ke keiki: “Hewa ia oe i ko kahea mua ana i ko Kauai me Niihau, no ka mea, ua kahea oe i ko Hawaii makani, oia ka welelau hikina; e kahea oe i ko Kaula, oia ka welelau komohana.” Alaila, kahea o Kuapakaa i ko Kaula makani:

NA MAKANI O KAULA.

A lalo i ka pohaku a Ola, Ka manu eele koi, E koi mai mai ana ka manu o Kaula, Ke kau nei la i luna o Waahila, Ka manu o Kaulanaula, He pokii moku na Hina i hanau, He ekeeke ka makani o Kaula; Homai, homai, homai he makani.

Ma keia kahea ana a Kuapakaa i ko Kaula makani, olelo mai o Keawenuiaumi: “Maikai hoi ka olelo a ke keiki, a ko kahea ana i ka makani, hewa oe.”

Ia wa, kena aku la o Keawenuiaumi i na hoewaa a me na hookele, e hoe; alaila, hoe iho la ka poe e noho ana mai hope o na waa a waena. Koe o mua aohe hoe, no ka mea, aohe ae o Lapakahoe e holo, ua nanea loa kona manao i na olelo a ke keiki. A hoe na kanaka mai hope a waena o na waa, kahea ae la o Lapakahoe i na hoewaa o mua: “O Kuia, o Lou, o Kipukohola, e hoopupu i ka oukou mau hoe, e kipu a paa na waa, i ole e holo aku i mua.” Ma keia kipu ana, lohe ia ka nehe o ka iliili o lalo a me ke one, a ua paa na waa me he heleuma la.

A ike o Kuapakaa i ka paa o na waa, a me ke ano huhu loa o Keawenuiaumi ia ia, olelo aku la ia ia Pakaa, a lohe o Pakaa, olelo mai la i ke keiki: “Kahea ia.” (He paha ke ano o ia.) Alaila, kahea o Kuapakaa:

Kiauau! Kiauau! Kiauau! E au mai, e au aku, E lei ka moana. Kalaihi ka lani, Kupilikii ka honua, Kalo-pau ka malama, Ku ana lepe, noho ana lepe, Kau ka iwa he la makani, Ua ka ua, kahe ka wai. Pii ka opae, ku ka halelo. Ehuehu kai, noho ka moi, Ki kai hua ka anae. Maloo kai o na hee, Kui ka ina, lou ka wana, Puha ka honu i ka makani. Aeae kai noho ka manini, Puupuu ke a kahuli ka uoa, Uliuli kai holo ka mano, Moana koa hi kahala, Pupuhi ke kukui malino ke kai, Kaka ka ia o ka uhu; A loaa ia mua, o mumu, o wawa, Haule iho, he malua ka ua, He pelu ka makani, Haualialia Kaunakahakai, He ihu hanu ko Kawela, Kania wawa i kupukupu, Hoe make i ka lae o Lehua, Ualapue, Kaluaaha, Molokai.

A pau keia kiauau ana a ke keiki, olelo mai o Pakaa, kahea ia ko Maui makani me ko Molokai.

NA MAKANI O MAUI ME MOLOKAI.

He pakiele ko Waiakea, He aimaunu ko Hana, He ailoli ko Kaupo, He papa ko Honuaula, He naulu a’e ko Kanaloa, He kehau ko Kula, He uapokoa ko Kokomo, He ua elehei ko Lilikoi, He iaiki ko Wailuku, He oopu ko Waihee, He kaula ko Pohakuloa. He waiuli ko Honolua, He pohakea ko Mahinahina, He maaa ko Lahaina, He alani ko Liloa, He paala ko Nakaha, He laukowai e ko Kekula, He holokaomi ko Paomai, He pelu ka makani no kai; He kupa he okea ka makani, He paiolua i ka moana, He hoolua he moae, He kaele ko Palaau, He ia iki i Hoolehua, He kuapa ko Moomomi, He kaele ko Kalelewaa, He puupapai ko Kaamola, He pakaikai ko Wailua, He hoolua ko Halawa.

Olelo hoakaka. O Halawa ka aina i oi aku ka makani ma keia kaao ana, nolaila, he pono i ka mea e heluhelu ana e noonoo, a e hoomaopopo.

NA MAKANI O HALAWA.

He hoolua noe ma Halawa, He hoolua wahakole ma Halawa, He kaao ma Halawa, He laukamani ma Halawa, He okia ma Halawa, He ualehu ma Halawa, He laiku ma Halawa, He naulu ma Halawa, He kehau ma Halawa, He koi-pali ma Halawa, He li-anu ma Halawa, He ehukai ma Halawa.

Ma keia heluhelu ana, e pono e nana hou mahope i maopopo na makani o Molokai, a ka helu ana i na makani o Halawa hele mai, nolaila e pili ai keia kakau ana.

He moa-ula ko Kalawao, He kilioopu ko Makaluhau, He koki ko Kalaupapa, He alahou ko Kalamaula, He moae ko Kona, He hoolua ko Koolau, He pelu ko Kalaau, He koa ko Malei, He malualua ko Haleolono, Kukuni aku la i na kula wela, Paupili ka la iloli i ke anu, Ke hao la i ke kai maloo, Ka ukana a ka moae he ino, Noho mai ka moae i uka, Huai ka puka loa, He ununu paakea, He hoolua i ka nahele, He kaikoo ko Keawa, A no ke awa la pae, Oi koke oe e ka haku; Oi koke au ke kauwa, Kau kai o ka la malie, O Welehu nei la he ino; O Makalii, o Kaelo, o Kaulua, O Kaulua o Kaulawaena. I Olana hookau ka malie, O Welo, o Ikiiki, o ke aho pulu, Nana iho oe loihi ke kai, Pokole ka moku pae no ka waa, Imi ia Pakaa, loaa no Pakaa, Papai Waimea, Molokai ua ino.

Ma keia mau lalani hope loa, i olelo mai ai o Lapakahoe: “He hoopunipuni ke keiki.” I mai o Lapakahoe ia Kuapakaa: “Maikai ko hana e ke keiki, a o ko hoopunipuni ana mai nei, aole o Pakaa i uka, a ke olelo mai nei oe e pae.” Mahope o keia olelo ana a Lapakahoe, kena aku la ia mai mua a hope o na waa, e hoe, pela i na hookele, a makaukau lakou la e holo, i aku o Kuapakaa ia Pakaa: “Holo kuu haku.” Olelo mai o Pakaa: “Kahea ia ka paha o ko haku.”

Kiauau! Kiauau! Koauau! Koauau! E liuliu, e makaukau, O kela waa o keia waa, Kaukahi ka lima, Lalau ka hoe, Lulu ke kai o na wawae, Pau ka lalilali, Lali kuamoo me ka aoao. E oi ka noho a mua a me hope, I maloo na lima ke hoe mai, Ka ukana a na lima o ka hoe, Ka hoa paio o ka ale he hoe, Waiho aku kau o ka eleele, Lawe ia mai kau o ke keokeo, Huea ke kea nao ia ka hoe, Maloko ma waho o ka waa, Ia oiliili ka holo a ka waa, Ia kulanalana ia naueue, Ia hina kanaka i luna o ka waa, Ia koeleele ka liu Ia nakeke ka ohia, Ia papaina ka lauhala, Ka hoapaio o ka makani; Ka ihu o ka waa piha i ke kai, Owai ma ka ihu?

Ia wa olelo aku o Pakaa i ke keiki ia Kuapakaa: “O ko’u kaikaina o Lapakahoe, he makuakane ia nou.” Alaila, kahea pakahi aku la keia i na kanaka o ka waa o ke ’lii o Keawenuiaumi, no ka manao o ke keiki, o ia ka mea e pae ai. Alaila, kahea aku la ia ma na inoa penei:

KA INOA O NA KANAKA.

Lapakahoe, owai mai? Hookahikuamoo, owai mai? Alapanaiwi, owai mai? Limakainui, owai mai? Kamahuakoaie, owai mai? Kipukohola, owai mai? Kaili ke ’kua, owai mai? Kuanaepa, owai mai? Nohoanaepa, owai mai? Kauwilaakahoe, owai mai? Kaneheakapoohiwi, owai mai? Kahaluluakoaie, owai mai? Mokukaiakapahi, owai mai? Ahuakaiaiwa, owai mai? Uluakamoanaiakaiehu, owai mai? Owakahoealima, owai mai? Halawaimekamakani, owai mai? Hamamakawahaokaale, owai mai? Uakukalailalo, owai mai? Uahaihaikaka, owai mai? Uanahaekaie, owai mai? Oiukamaewa, owai mai? Okioikekahuna, owai mai? Okahikuokamoku, owai mai? Keawenuiaumi, owai mai?

Pau ke kehea ana a Kuapakaa i na kanaka pakahi, kahea hou keia i na kanaka palua o ka waa, ma na inoa:

NA KANAKA PALUA O KA WAA.

Nanaimua, Nanaihope, owai mai? Neneimua, Neneihope, owai mai? Kahaneeaku, Kahaneemai, owai mai? Ku,—Ka, owai mai? Kapalikua, Kapalialo, owai mai? Kapohina, Kapoae, owai mai? Kaukaiwa, Lamakani, owai mai? Puupuukoa, Kainei, owai mai? Koaloa, Koapoko, owai mai? Hulihana, Hulilawa, owai mai? Pulale, Makaukau, owai mai? O Kuia, o Lou, owai mai? Hookeleihilo, Hookeleipuna, owai mai?

Ia Kuapakaa e kahea ana i na inoa, ia manawa i nalowale ai ka waa o ke ’lii o Keawenuiaumi, mai ko laua mau maka aku. A ike laua, ua koliuliu puaiki, na waa o Keawenuiaumi, i aku la o Pakaa i ke keiki, ia Kuapakaa: “Wehe ia ka ipumakani a Laamaomao.” A wehe ae la o Kuapakaa i ka ipumakani, ia wa huai ka ino, aole o kana mai, loaa mai la na waa mua i ka lae o Kalaau, ko na ’lii a me na kanaka. Ike na waa nui i ka make o na waa liilii, kii aku hoolana, paupu i ka make. Kupikipikio ka ale, ma o a ma o, hele mai la ka makani a loaa na waa o Keawenuiaumi, make iho la. Olelo aku o Keawenuiaumi i ke kahuna, ke kilo, na hookele: “Kupanaha, he mea kau a hala ae ka olelo a ke keiki, ka olelo ana mai nei no a ke keiki, he la ino keia, he malie wale no ia oukou. A laa ka make o kakou, nui kuu ninau ana ia oukou, no ko oukou ike, he hoole ka oukou.”

MOKUNA III.

Ka Make ana o na Waa.—Hoi Lakou a Pae ma Molokai.—Haawiia ke Alii ke Kapa a me ka Malo Maloo, pela nohoi me ka Awa a me ka Ai.—No ka Noho ana o ka Huakai i ka Ino, ua Haawi ia me ka Ai.—Mahope mai o na Mahina Eha, Liuliu Lakou e Holo.

Poho iho la na waa o Keawenuiaumi, aole kekahi waa i koe, nui ke koekoe, nui na mea i lilo aku, ka ai, ka ia, ke kapa, na mea a pau loa. Uwe iho la ke ’lii i ke anuanu a me ke koekoe, a olelo aku la: “Oia kuu mea i imi ai i kuu kauwa ia Pakaa, o ko oukou hemahema, ike ole, pololei ole ke olelo. He mau papakole pulu ole keia i ke kai ina o Pakaa ka hookele, ia oukou iho nei pulu.”

Ike aku la o Pakaa i ka makani, a me ka ino launa ole, i aku la ia i ke keiki: “Poia iho ke poi o ka ipu, o make auanei ko haku, eia la ua anuanu.” Popoi iho la o Kuapakaa i ke poi o Laamaomao, a hikiwawe iho la ka malie ana, a pakele ae la na waa o ke ’lii.

Ma keia pakele ana o ke ’lii, olelo aku la ia i na waa a pau: “E hoi kakou, malama ke lana ala no ka waa o ke keiki, i olelo mai ia kakou e pae, ae aku kakou e pae, alaila pae kakou.”

Pau ka olelo ana a ke ’lii, hoe kela waa keia waa, aia ka pono o ka hiki i kahi o Kuapakaa e lana ana. Ma keia hoe ana, oi aku la ka holo o ko Keawenuiaumi waa, i ko na waa e ae a hoea aku la ia i ko Kuapakaa wahi e lana ana, emi hope mai la na waa a pau loa i hope.

Ike aku la o Kuapakaa i ko ke ’lii waa, olelo aku la ia ia Pakaa: “Eia na waa o kuu haku o Keawenuiaumi.” I aku o Pakaa i ke keiki: “I hiki mai ko haku, a ae i ka pae i anei, alaila, e olelo aku oe, o kaua mua a kahi a kaua e hoolana ai, alaila, kahea mai. E olelo aku oe, he kekee ke awa, e pae ai.” Ma keia olelo a Pakaa, he olelo akamai loa, manao o Pakaa, o kaa ka waa o ke ’lii mamua, pae e i loko o ke awa, no ka mea, he ikaika na hoewaa o Keawenuiaumi. Ma ia mea noonoo o Pakaa i mea e hiki ai laua mamua, a ike ole ia kona ano, i nalowale, nolaila, kona kuhikuhi lalau ana, o loaa ia. Alaila, paha hou o Kuapakaa, penei:

Kiauau! Kiauau! Makani ka ua, po ka moku, Nihinihi ka haku, Kaa ka ua, kaa ka waa, Ehuehu kai lele ka moi, Hee loko ua ai ka ale, Lele na ukana, Hoaa i ke aloha o ke keiki, Uwe i ke aloha o ka wahine, Noho inoino kulanalana, Hae ka ilio i ke kai, Nanahu i ka nuku o ka waa, Hookoo ka pili mua, Hele ka pili hope, Kai ka pili a ke kahuna, Kuouou, haalulu, Pahili, haukeke, Huhuluwi na hulu i ka maha, E na holo moana hookuli, Akahi la anuanu e ke ’lii. E Keawenuiaumi, e pae.

I mai o Keawenuiaumi: “Ae, e pae, he mea no kau a hala ko olelo i i mai ai; ua ae no au e pae, o ke akamai hoi o lakou nei, kai no he ike io, aole ka!” I aku o Kuapakaa: “Ike la i ka make, e pae i ke awa o ke keiki.” Ae mai ke ’lii: “Ae, e pae.” “Auhea oe e ke ’lii, e hoolohe mai oe; o maua ke holo e, a kahi e ani mai ai na lima, alaila, oukou holo ae, no ka mea, he kekee ke awa e pae aku ai o uka, ua hala no hoi ka wa pono e pae ai. No ka mea, ina oukou i ae mua e pae, alaila, o ka wa hohonu ole ia o ke kai, aole e nalo ke akoakoa. I keia wa, ua nalowale na pukoakoa no ka hohonu o ke kai, nolaila, hu hewa kakou ke holo pu.” Ma keia olelo a Kuapakaa, ae mai o Keawenuiaumi: “Ae, ua pono ia.”

Holo mua aku la o Pakaa ma mamua, a kahi e lana ai, alaila kahea mai i ko ke ’lii mau waa, a me na waa e ae. Pela no ka holo ana, i o ianei, e hookekee ai, a kokoke loa e pae i uka olelo aku o Pakaa i ke keiki: “E, e hoe kaua, e hoe oe a ikaika loa, i pae kaua.” Ia laua i hoe ai, pae e aku la ko laua waa i uka, lehei aku la o Pakaa mai ka waa aku a holokiki aku la a komo i ka hale aipuupuu, oia ka hale a Pakaa i manao ai e nalo, no ka mea, he hale komo ole ia e ke ’lii. Ma keia lele ana o Pakaa, ua ike mai o Lapakahoe, o Pakaa no; o kona kumu i manao ai oia, o ka hapeepee o ka hele, e onaha ai na wawae, aole nae i hooiaio loa no ka manao, aia no o Pakaa i Kaula kahi i noho ai.

Ahiahi iho la, pau loa mai la na waa i ka pae, a me ko Keawenuiaumi, eia nae, o Keawenuiaumi, i luna no ia o ka pola o na waa kahi i kau ai, aole i lele i uka, no ka mea, aohe kapa, aohe malo, ua pau loa i ka pulu, a ua pau loa i ka lilo i ke kai. Ike aku la o Kuapakaa i kona haku i ka noho wale mai i luna o na waa, hoi aku la ia a olelo i kona makuakane ia Pakaa. A lohe o Pakaa, unuhi mai la ia i ka malo a haawi aku la ia Kuapakaa, a olelo aku la: “E lawe oe i keia malo a haawi aku i ko haku, a o ka malo i pulu, o ia kau e lawe mai, no ka mea, o kona malo nau e hume, pela hoi kou malo, nana e hume.”

Lawe aku la o Kuapakaa i ka malo a hiki i mua o Keawenuiaumi: “Eia kuu wahi malo nou, o ko malo pulu e haawi mai oe ia’u.” Lalau mai la o Keawenuiaumi i ka malo a nana iho la, ua like loa me kona malo i ko laua wa e noho ana me Pakaa; i mai la o Keawenuiaumi: “E, ua like loa no keia malo me ko’u malo.” I aku o Kuapakaa: “No’u no keia malo; o oe hoi na e ke ’lii, nolaila, haawi aku la au nou ia.” Hoi mai la o Kuapakaa me ka malo pulu a mua o Pakaa, i mai la o Pakaa: “Kau ia ae ka malo o ko haku ma ka puka o ka hale, i ole e komo mai na kanaka i loko nei. O oe ka mea komo i keia hale, a me ka puka i waho, no ka mea, ua laa oe i ke kapa a me ka malo o ko haku, i hele mai na aipuupuu i ai, nau e haawi aku maloko nei, ma waho mai no lakou.” He hana maalea keia a Pakaa.

Nana aku la o Kuapakaa, o ka noho wale mai o Keawenuiaumi aohe kapa, aloha iho la ia, olelo aku la ia Pakaa; a lohe o Pakaa, unuhi mai la ia i ke kapa, i loko o ka ipu o Laamaomao, a haawi aku la ia Kuapakaa. Olelo aku la: “E lawe oe i ke kapa a haawi aku i ko haku, i olelo mai ko haku, ua like me kona kapa, e olelo aku oe, o kou kapa no keia a kou makuahine i kuku ai nou.” O ka inoa o ke kapa, o ouholowai o Laa; ua aala loa, no ka mea, ua hooluuia i na nahelehele aala o Laa a me Puna, oia ka olapa, ke kupaoa, ka mokihana, ke apiipii, a me na mea e ae.

A hiki aku la o Kuapakaa i mua o Keawenuiaumi me ke kapa, haawi aku la, lalau mai la o Keawenuiaumi i ke kapa, a kuehuehu ae la, po i ke ala o ka olapa, honi iho la i ke ala. Alaila, ninau mai la i ke keiki: “Nohea keia kapa i loaa ai ia oe?” “No Molokai nei no,” pela aku ke keiki. I mai o Keawenuiaumi: “Aohe kapa o na wahi e ae e like me ko Hawaii, aole no hoi i laha i na ’lii e ae, ia’u wale no; me he mea ala o kuu kapa no keia, a eia no paha i anei o Pakaa?” “Na ko’u makuahine no i kuku i keia kapa no’u, no ka mea, he ’lii ko’u makuahine no Molokai, a he kapa aala no hoi ko keia aina, ua hooluu ia i na mea aala he nui loa, a ua malama ia no’u. O ka inoa o ko’u kapa, o wailau, oia koonei kapa aala loa, e like me ko oukou he ouholowai o Laa. Ua like na aala.” Pau ae la ko ke ’lii manao haohao.

A ahiahi iho la, akoakoa ae la na ’lii me ko lakou mau kanaka, a kahi hookahi; olelo aku o Keawenuiaumi: “Ina nei la o Pakaa, penei keia ahiahi la, o ka apu awa mai la no, o na hinalea ola elua. Inu iho la a ona, ooki iho la ka ona o ka awa, uwi kela me he koko aha la, a ao ka po; aloha no hoi o Pakaa.”

Lohe o Kuapakaa i keia olelo a ke ’lii, hoi aku la ia olelo ia Pakaa: “Ua ono kuu haku i ka awa, a olelo mai nei he aloha ia oe no ia mau mea i kou wa e noho ana me ia.” A lohe o Pakaa, unuhi mai la ia i ka apu, i ke kanoa, i ka mauu, i ka puawa, me na mana awa elua i mama mua ia: “Lawe oe i keia a ko haku, hoike aku, a i olelo mai nau e mama, ae aku no. Alaila, huli ae oe a ma kahi poeleele, waiho oe i ka puawa okoa, lalau iho oe i na mana i wali, a hoka iho i loko o ke kanoa, alaila, e mahalo kela i ko hikiwawe, no ke mea, pela wau i ko’u wa e noho ana me ia. A pau ka awa i ka hoka, haawi aku oe i ko haku, alaila, holo mama oe i na hinalea elua a kaua i hooholo ai i ka hapunapuna, lawe mai oe i pupu no ka awa o ko haku, i pau ka mulea awa o ka waha o ko haku.”

A hiki o Kuapakaa i mua o Keawenuiaumi, olelo aku la: “Eia kuu wahi awa nou.” Nana mai la ke ’lii a ike he puawa nui, olelo mai la: “Nau no e mama.” Huli ae la o Kuapakaa ma kahi poeleele a hoka iho la i na mana i wali mua, haawi aku la i ke ’lii, a holo aku la i na hinalea elua, a hoi mai la i mua o Keawenuiaumi.

No keia mau hana a ke keiki, mahalo iho la o Keawenuiaumi i ka eleu, me he kanaka makua ala, ua noho me na ’lii a maa ka makaukau. Inu iho la ke ’lii a ona, moe iho la, hui ae la ka ona o ka awa me ka maluhiluhi o ke kai, o ka moe ka hana.

Nolaila, manao o Kuapakaa, e huai i ka ipu makani ana ia Laamaomao, i pa ka makani, mau no ka ino, noho no ke ’lii me ia. Wehe ae la o Kuapakaa i ke poi o Laamaomao, a pa iho la ka ino i kela la i keia la, ma keia ino i lohi ai ka holo o Keawenuiaumi. Pela ko lakou kali ana i ka malie, a hala hookahi malama, pau ae la ko lakou koena ai, o ka hele ana mai Hawaii mai. Ia wa, hele mai na ’lii o Hawaii ia Keawenuiaumi, hai mai la i ko lakou pilikia nui o ka pololi, a lohe o Keawenuiaumi, i ka lakou olelo. Hoouna aku la o Keawenuiaumi i ke kanaka, e ninau aku i ke keiki he ai paha kana, aole paha. Aka, ina he ai, e olelo aku oe he pilikia ko kakou.

A hiki aku la ke kanaka i mua o Kuapakaa, hai aku la i na olelo a Keawenuiaumi, a lohe o Kuapakaa, olelo mai la: “He ai no, eia nae, e hoi oe a hai aku i ke ’lii ia Keawenuiaumi, he ai no, aia i uka, e olelo aku oe, eono alii, eono kipoipoi. Eia hoi, i kii oukou i ka ai, mai ohi oukou i ka mea nui wale no, a haalele i ka mea liilii, ina oukou e hana pela, aole oukou e kii hou i ka ai.” Hoi aku la ka elele a mua o Keawenuiaumi, olelo aku la i ka olelo a ke keiki, a lohe o Keawenuiaumi, kena ae la ia i na kanaka a me na ’lii e pii i ka ai.

A hiki lakou i uka, nana aku la lakou i na mala uala eono, nui launa ole, a loihi no hoi ke nana aku. Olelo ae la kekahi i kekahi: “Kupanaha, olelo mai nei hoi ua keiki nei, he mau wahi kipoipoi wale no, eia ka hoi, he mau mala nunui.” Koki iho la lakou, a nui ka ai, hoiliili iho la, e like me ka olelo a ke keiki mai ka mea nui a ka mea liilii, a hoi aku la a hiki i kai, hoa ka umu, a moa ae la, ai iho la lakou. Hele mai la o Kuapakaa a hiki olelo mai la ia lakou: “E auhea oukou o ka uala nui o ka oukou ia, O ka mea liilii o ka’u ia.” “Kahaha, aole peia, i uala nui no kekahi au, no ka mea, nau ka ai.” “Aole,” pela aku o Kuapakaa, “o ka ai nui na oukou no ia, o ka ai liilii o ka’u ia. Penei nae oukou e hana ai; e ihi oukou a pau ka ili o waho, alaila, kaulai i ka la a maloo.” O ke ano o keia, he ao maloo.

Ninau mai la lakou: “Heaha ke ano o keia hana au e ke keiki?” I aku o Kuapakaa: “No ko’u manao, e pau ana kela mau mala uala ia oukou, a e hiki mai ana ka manawa ino o keia aina, e kaikoo ai ka moana o kai, a e loihi ana no hoi ko oukou noho ana i anei, no ka mea, ekolu malama ino i koe, o Makalii, Kaelo, Kaulua. I Olana paha hookau ka malie, alaila, oukou holo, nolaila, e pau ana ka’u ai ia oukou; aka, i hoi oukou, aole au e wi ana, aole no hoi e pololi, no ka mea, ua ola au i ka ai liilii a oukou e hoiliili nei, loaa hoi ko’u o e mahiai aku ai i ai na’u.” O keia olelo a Kuapakaa, he olelo maalea, he olelo huna, aole ia o ke ano maoli. Ua ike no o Kuapakaa, e koi ana no o Keawenuiaumi, e holo e imi ia Pakaa, ke malie, nolaila, ua malama loa na kanaka i ka ai liilii, i kela umu keia umu ke kalua ai lakou.

Eia nae, ia Keawenuiaumi ma i holo mai ai mai Hawaii mai, olelo aku ia i na ’lii o hope a me na makaainana, hookahi mahina e holo mai ai e imi ia Pakaa, aka, ua hala na mahina eha ia lakou ma Molokai, o ka noho ana. Ma keia noho loihi ana o Keawenuiaumi ma, kanikau na makaainana o Hawaii ia ia, e manao ana ua make. A hala na mahina eha i ka noho ana ma Molokai, hu mai la ke aloha o ka wahine, ke keiki, a me ka makua, nolaila, pau ka manao hele e imi ia Pakaa, o ka hoi wale no i Hawaii ka pono.

A pau na malama ino eha a Kuapakaa i olelo ai, popoi iho la ia i ka ipu makani o Laamaomao, hookau mai la ka malie. Olelo aku la ia: “Olana keia o ka malama malie, o Welo, o Ikiiki, o ke aho pulu a ka lawaia, he mau malama malie wale no keia; nolaila, maloo ole ai ke aho a ka lawaia, no ka holo mau i kai.” I aku la ia i na ’lii me na kanaka: “E hoa na waa a paa, no ka mea, ua kaohi aku wau ia oukou no na malama ino eha, a ua malie, e hoi oukou.” A lohe na ’lii i keia olelo, makaukau iho la na waa a paa i ka hoa, hoolana aku la i loko o ke kai, me ka paa i ka hekau ia, no ka mea, he huakai pulale ka ke ’lii. A ahiahi loa, aneane e aumoe, kahea aku la o Kuapakaa ma ka paha penei:

E ala! e ala! e ala! Ua kulu ka po! ua kulu ka po! Pau ka luhi, ka eha, ka opa, Ka maka pouli o na waa la. E ala! e ala! e ala! Aia i luna o Hikiliimakaounulau, Ka hoku i ka palena o ka aina. E ala! e eu! E ala! e eu!

Ma keia olelo a ke keiki, olelo ae la na ’lii: “Kupanaha! Aole hoi i kokoke aku i ke ao, o ka hea okoa mai nei no ia e holo, eia no ka i ke ahiahi okoa.”

MOKUNA IV.

Ka Haalele ana ia Molokai.—Na Inoa o na Moku Hawaii Eono.—Makemake ke ’Lii e Holo pu o Kuapakaa me ia.—Ae ke keiki Malalo nae o na Kumuaelike.—Hoomaka Lakou e Holo.—Halawai me na Makani Anu Pahili, Haule na Hookele Elua mai ka Waa.

O ko na ’lii manao ma keia olelo a ke keiki, e waiho a huli ka ia i ke kau o ka po, alaila holo. Nolaila, hoomaka hou o Kuapakaa e kahea ma ka inoa o na moku eono o Hawaii, e pili ana i na ’lii eono o Hawaii:

NA INOA O NA AINA.

E ala e Kona, aina kai pohu i ka hau! E lele ana ke ao pohu o Keei, He ao kaupoku ia no Weli, Weliweli, wale ko’u moena, Ko’u hai wale ana ia oe, Nohowale iho la oe, pale ko eu,

Eu e Kohala—e! E eu e Kohala, ka unupaa, A haliu o Papa hanau moku, Ka mea nana i hanau o Koolau,

E ala e! e Hilo e! O Hilo ua poolipilipi i ka umulau, Ua mae ka pua o ka lehua I ka hehihehi a ke kuaua, E aha lai i ka malie, Lawaia huki heenehu o Punahoa.

E ala, e Puna e! O Puna aina ala i ka hala Mai ke kila no a akiaki, O na ulu o Kailua, Aeae kukio makani o Kau.

E ala e Kau e! Kau nui aina makani, Ko ke au i Alae Kapaepae ka waa e holo, I Kailikii, i Kaulana, Holo kookahi, holo koolua, Holo kookolu, holo kooha, Holo koolima, holo kooono, Holo koohiku, holo koowalu, Holo kooiwa, holo kooumi. Holo na pou, na waa liilii, Ka waa o na ’lii e holo.

Mahope o keia olelo kahea a ke keiki, ala ae la na ’lii a me na kanaka i ke aumoe, a ee ae la kela alii, keia alii i kona waa, a holo aku la, a ka moana lana mai, koe iho la o Keawenuiaumi mahope. Ua kauoha ke ’lii ia lakou, e holo a ka moana kakali mai ia ia, ma keia holo ana, ua hookelekele lakou, mai Molokai a Oahu, e like me ka moku. Ma keia hookelekele ana o lakou, ua pau loa i ka hiamoe i luna o na waa, nolaila, ua holo na waa a pae ma Kawaihae, i Kohala, Hawaii. I ke ao ana ae, nana aku lakou o Hawaii keia aina, olioli iho la lakou, no ka ike i ka wahine me ke keiki, aka, ua nui ko lakou aloha no ke ’lii, no Keawenuiaumi.

A ao ae la kii aku la ke kanaka ia Kuapakaa, ma ke kauoha a ke ’lii e hele mai i mua ona. A hiki o Kuapakaa i mua o Keawenuiaumi, olelo mai la: “I kii aku nei au ia oe, e holo pu kaua i Kaula a hoi mai.” Olelo aku o Kuapakaa: “Aole au e hiki, e haalele iho auanei au i kuu wahi pupu elemakule, no ka mea, ua palupalu.” A no ke koi pinepine a ke ’lii, ae aku la o Kuapakaa e holo pu, o kona manao no ia o ka holo pu me Keawenuiaumi. Nolaila, olelo aku la o Kuapakaa ia Keawenuiaumi: “He ae no au e holo pu me oe, ke ili nae kuu wahi ukana, alaila, holo kaua, a i ole e ili, aole au e holo me oe.” Ae mai la ke ’lii: “He ae no au e holo oe a me ko ukana pu.” Kena ae la o Keawenuiaumi i na kanaka, e kii i ka ukana a ke keiki a lawe mai, no ka mea, ua manao o Keawenuiaumi o ia ka mea e hiki ai ke keiki.

A hiki na kanaka i kahi o ka ukana, i nana iho ka hana, he laau nui, ua like ka loa me na waa o ke ’lii, o Keawenuiaumi. Olelo iho la na kanaka, ina paha e kau keia laau nui i luna o na waa, o ke komo no ia, no ka nui launa ole. Amo ae la lakou me ka hiki inoino loa, a hooili i luna o na waa, a aneane na waa e komo no ke kaumaha loa; kuhikuhi hou ke keiki i kekahi ukana ana, he pohaku, ua hana ia a puali, alua ana ukana.

O keia laau nui, he ukana o loko, he ai, he ia a me na mea a pau loa. No keia laau nui, kapa na kanaka ia ia: “O ke keiki opeope nui o Kaluakoi.” A pau na ukana a ke keiki i luna o ka waa, ee aku la o Keawenuiaumi me Kuapakaa, a me na mea a pau loa i luna o ka waa, a holo aku la.

Ma keia holo ana, he maikai ka makani, he kaao; ia wa nana aku la o Kuapakaa i na hookele, a nonoi aku la i kekahi hoe ia ia, hoole mai la na hookele: “Aohe maua e haawi aku ia oe, no ka mea, o ko maua haawina no ia; hewa maua ke lilo ia oe.” Ma keia hana a Kuapakaa he imihala i na hookele, no ka mea, o na hookele ko Pakaa mea i hele ai mai a Keawenuiaumi mai.

Holo mai la lakou mai Molokai a kalewa mawaho o Oahu nei, malaila aku a ke kai o Kaieiewaho, ike lakou ia Kauai, a mahope, holo ana lakou mawaho o Waimea. Alaila, wehe ae la o Kuapakaa i ke poi o ka ipu makani o Laamaomao, a halawai lakou me ka ino ia wa, i keia pilikia ana, ua oluolu no ko ke ’lii manao no ka holo pu ana o ke keiki me ia. Ma keia ino ana, ninau aku la o Keawenuiaumi i na hookele: “Pehea ka pono?” Aole hiki ia laua ke ekemu mai; ia wa, e komo ana ka ale iloko o na waa, aka, ua ikaika na ka liu. Ia wa, hiki mai ka ino a nui loa, aole o kana mai ka ua me ka makani, ka hekili me ka uwila, a aneane e nalowale o Kauai.

Ma keia ino i loohia ai ia lakou, ninau aku la o Keawenuiaumi i ke keiki: “Pehea ka ino?” I aku o Kuapakaa: “Aohe a’u pono e ae, eia wale no, e hoolei ka pohaku nei la i ke kai i heleuma no na waa e paa ai, e aho ia, aole kakou e puhi ia e ka makani, a nalowale ka aina.” Ia wa, hooili mai la o Keawenuiaumi i na hana a pau loa ia Kuapakaa, ia ia ka make, a me ke ola; alaila, unuhi ae la o Kuapakaa i ke poo o ka laau a lawe ae la i ke kaula a nakii iho la i ka pohaku, a hoolei aku la i loko o ke kai, a paa iho la lakou i kahi hookahi.

A ike o Kuapakaa i ke anu o na kanaka a me ke ’lii, ua huluhulu loloa, ua haukeke, alaila, unuhi ae la ia i ka lau o ka loulu mai loko ae o ka laau, a haawi pakahi aku la i na kanaka, a me ke ’lii, o Keawenuiaumi, i ka ao loulu, a koe na hookele, oia o Hookeleihilo a me Hookeleipuna, aohe o laua ao loulu. Mahope o keia, haawi aku la o Kuapakaa i ka ai a me ka ia i na kanaka, a koe o Hookeleihilo a me Hookeleipuna, aohe ai a laua.

Ma keia hana ana a Kuapakaa, ua pilikia loa na hookele i ke anu a me ka pololi, aole i liuliu iho, pahu ana o Hookeleihilo i loko o ke kai mahope o na waa. Kahea mai la ke kanaka mamua iho o Hookeleihilo: “E! Pahu aku la o Hookeleihilo i loko o ke kai!” Aole i liuliu iho, make o Hookeleipuna, pau loa na hookele i ka make.

MOKUNA V.

I ka Make ana o ko Pakaa mau Enemi, Halii ka Malie.—Hoolilo ia ke Keiki i Hookele.—Kuhi Oia i ka Ihu o ka Waa i Hawaii.—Hoohauoli ia na Kanaka, aka, Hookaumaha ia ke Alii i ka Loaa ole ana o Pakaa.—Wanana o Kuapakaa i Kona Hoowahawaha ia e ke Alii.—I ka Pae ana ma Kawaihae, Haalele wale ia Oia.—Hui oia me Elua Mau Kanaka Lawaia a Loaa Kana mau wahi I’a.—Halawai oia me ka Waa Eono Kanaka, a Pili Heihei Hookahi Oia me na Kanaka Ewalu a Eo Iaia.—Huna Oia i ka I’a Iloko o ko ka Alii Waa.—Hooholo Lakou e Malama ia he Heihei Waa ma Kau, a o ke Ola ke Kumu Pili.

A ike o Kuapakaa, ua make na enemi o kona makuakane o Pakaa, alaila, popoi iho la ia ia Laamaomao, o ka malie koke iho la no ia a pohu haalele loa. A malie iho la, lilo ae la ia ia ka hookele o na waa, aka, ua olelo mua aku o Keawenuiaumi i ke keiki, e holo i Kaula i o Pakaa ala. Mahope o ia olelo ana, pauhia iho la ke ’lii i ka hiamoe a me na kanaka, no ka luhi i ke kai.

A pau lakou i ka hiamoe, pa mai la ka makani maikai ma ka aina mai, hoololi ae la o Kuapakaa i na waa a me ka pea, a holo pono i Hawaii. Ia la a po, a ao ae, ike aku la lakou i ka piko o Maunakea i loko o ka ohu, e maalo ana me he opua la. O na kanaka a pau o luna o ka waa, aia ae la lakou, aia o Hawaii; hoole kekahi poe, aole ia, a kokoke loa lakou e komo i Kawaihae, alaila, maopopo iho la ia lakou, o Hawaii keia. Nolaila, olioli lakou i ka hiki i Hawaii, aka, o Keawenuiaumi, he minamina loa ia i kana kauwa ia Pakaa, no ka hiki ole ana i Kaula.

O na kanaka a pau o luna, ua pihoihoi lakou no ka pae i ka aina, a ike aku i ka wahine, me ke keiki, nolaila, olelo e aku o Kuapakaa, ia lakou, penei: “E, ehia mea aloha o ke keiki.” Ninau mai lakou: “I ke aha hoi?” I aku o Kuapakaa: “I ka haule i ka hapaina waa.” I mai o Lapakahoe: “I ke aha kou mea e haule ai?” Pane aku o Kuapakaa: “Ua ike aku nei au i ko oukou pihoihoi, e ake no e lele i uka. Nolaila, ina paha kakou e pae aku, uwe ka wahine, uwe ke keiki, nolaila, poina iho la au, ka mea makamaka ole mahope.” Olelo aku o Lapakahoe: “Aole oe e poina i ke ’lii, no ka mea, i ola keia mau iwi ia oe.” “Oia paha. O ke keiki ka hoi ka mea aloha, i ka haule i ka hapai waa ana.” O keia mau olelo a Kuapakaa, ua ko io no, aole i hala, ua pololei loa e like me kana olelo wanana mamua.

A pae aku la lakou i Kawaihae, lele aku la kela mea keia mea i uka, uwe ka wahine, uwe ke keiki, ilaila lakou i lalau ai, poina loa iho la ke keiki. Noho iho la o Kuapakaa i na waa o lakou, i ke ao a me ka po, malalo o na waa, ma keia noho ana, aohe makamaka, o kana ai, o ka ai i maloo a lakou i holo mai ai.

Ia ia i noho ai malaila, lohe aku la ia ua malolo o Kohala; a lohe ia, hele aku la i ke kakahiaka nui, e hoa ana keia mau mea elua i ka waa, e holo ai i ka malolo. Olelo aku la o Kuapakaa ia laua: “He waa aha ko olua?” “He waa holo i ka malolo.” “Owau hoi ha kekahi e kau ma ko olua waa?” “Aole, e komo auanei ka waa.” I aku o Kuapakaa: “U. I pono hoi ka holo ana o ka waa, he kaliu kekahi; ina hoi kakou e holo, aole o ko olua haawina ke lilo mai ana ia’u, no ka mea, ua ike no au i ke ano o ka lawaia ana; ina e nui ka loaa ana o ka malolo, e pa kaau ka haawi ana o na pahoe; ina hoi e uuku, e pa kauna ka haawina o na pahoe; nolaila, aole o ko olua haawina ke lilo mai ana ia’u.” A no ka maikai o ka Kuapakaa olelo, nolaila, ae na kanaka nona ka waa e holo o Kuapakaa i ka pahoe malolo.

Holo aku la lakou i ka pahoe malolo, a loaa ka malolo, haawi pa kaau iho la na ia i na pahoe; mahope o laila, hoi mai la lakou. Ma keia hoi ana, hui mai la kekahi waa me ko lakou waa, eono nae kanaka o ia waa, ekolu no hoi lakou nei o ko lakou waa. I aku o Kuapakaa, i kona mau kanaka hoa holo: “E heihei ko kakou waa me ko lakou la waa, a e pili na kaau malolo a kakou me ia waa.” Alaila, huhu iho la kekahi kanaka ia ia, a olelo mai la: “Kahaha! wahi a wai, e eo ia oe na kanaka eono ke heihei?” I aku o Kuapakaa i ke kanaka i olelo mai ia ia: “E hoi hoi ha oe ma kela waa, hui, ahiku oukou o ko oukou waa, a i elua no hoi maua ma keia waa?”

Pane aku la kekahi kanaka, o ka lua ia: “E lilo auanei ka’u kaau malolo ia oe? E puka aku no auanei ko kaua ikaika i mua o na kanaka makua? Aole e puka.” A lohe o Kuapakaa, olelo aku la ia: “Ou hoi hoi ha ma kela waa, hui awalu oukou, owau no hoi ma keia waa, heihei kakou, o na kaau malolo ka pili a kakou? Ina oukou e pae e i uka, alaila, lilo ka’u mau malolo ia oukou; a ina hoi owau ke pae e i uka, lilo ka oukou mau malolo ia’u.” Ma keia mau olelo a Kuapakaa, ae lakou. Nolaila, nonoi mai la lakou i ka Kuapakaa kaau malolo, e haawi aku ia lakou e paa ai ka pili, i aku o Kuapakaa: “Aole, i ko’u manao, o ka oukou ke haawi mai ia’u e paa ai. No ka mea, ina oukou e eo ia’u, aole e loaa mai, lele aku au aumeume, eha au ia oukou, no ka mea, he nui oukou, hookahi au; a ina au e eo ia oukou, alaila, aole au e aua ia oukou, no ka mea, aole au e lanakila maluna o oukou, hookahi au, he paapu oukou; nolaila, aole oukou e maka’u ia’u.” Ma keia mau olelo maikai a Kuapakaa, ua ae lakou, a hoomakaukau iho la lakou e heihei, kaulike iho la lakou a kupono na waa, oia iho la: “Oia,” o ka manawa ia i hoe ai.

Ia lakou e hoe ana, kaa aku la ka waa o na kanaka ewalu i mua loa, a hala hope loa keia ia lakou la. Kahea ae la keia i ke kupunawahine, ia Laamaomao, e hoouna mai i mau nalu ekolu, i mea e pae ai ko ianei waa. Mahope o keia kahea ana, ua ku mai la ka nalu a kiekie loa, mahope o ia nei, nolaila, hooponopono keia mamua o ka nalu a kupono, o ka manawa ia, ua pae keia i uka. O na kanaka makua, makau iho la lakou i ua nalu nei no ke kiekie, a hoemi hope ka waa o lakou i hope loa, nolaila, pae e keia mamua. Ku hou ua nalu, emi hope hou ka waa o lakou i hope, ia lakou i emi hope ai, pae loa aku la o Kuapakaa i uka, a hele aku la e huna i na kaau malolo a lakou i loko o na waa o Keawenuiaumi. A pae aku la ua waa la i uka, ninau aku la ia Kuapakaa, i ka ia a lakou: “Auhea ka ia a kakou?” “Aohe ia i koe, ua pau i ka haawi ia e a’u ia hai, no ko’u ike no ua lilo ka ia ia’u.”

A lohe lakou, kahaha iho la i ka lilo o ka ia i ke keiki uuku, nolaila, paa ko lakou manao e heihei hou me ke keiki. I aku lakou ia Kuapakaa: “E heihei hou kakou.” I mai o Kuapakaa: “Aia no i ko oukou manao, aka, eia ka hewa, aohe a’u kumu e pili ai ia oukou.” I mai lakou: “Hookahi no kumu, o na iwi o kakou, ina eo oe ia makou, alaila, make oe ia makou, a ina eo makou ia oe, make makou.” I aku o Kuapakaa i na kanaka makua: “Aohe o’u makemake e pili i na iwi, no ka mea, ina oukou e make ia’u, uwe mai ka oukou mau wahine a me na keiki, a me na makamaka. A ina hoi owau ke make, ua pono no, no ka mea, aohe o’u makamaka o keia aina, he wahi keiki hua haule au, ua pono no ke make, o oukou ka hoi. Nolaila, ina manao oukou ma ka waiwai ka pili a kakou, aia no o’u waa ke kau mai la, e lilo no ia ia oukou, ke eo au.” I mai la lakou la: “Aole paha nou ia waa; no Keawenuiaumi ia mau waa.” I aku o Kuapakaa: “Aohe o Keawenuiaumi waa o laila, no’u ia mau waa, he ee waa lakou, no ka mea, owau no ia e kiai nei, ina no lakou ka waa, ina ua noho mai lakou e kiai.” I aku lakou i ke keiki: “Aohe o makou makemake i ka waa, o na kino no o kakou ka waiwai e pili ai.” Ae mai ke keiki: “Ae, heaha la hoi ka hewa.”

Ma ka heihei mua, ua kaulana aku la ia, ma Kohala, Hamakua, Hilo. A ma keia heihei hope ana, olelo aku la na kanaka makua: “I Kau e heihei ai kakou, eono anana ka loa o na waa.” Ua kaulana ae la keia heihei ma Hawaii a puni.

MOKUNA VI.

Ka Heihei Waa ma Kau.—Ae o Kuapakaa e Pae Eha Manawa Mamua o ka Hiki Mua ana o Kona Hoapaio.—Pae Mua oia ma Kona Waa a Lalau i Kekahi Papa-Heenalu, A Pae ia Iloko no na Manawa Ekolu Mamua o ko Lakou Hoea ana aku.—Lohe ke Alii i ka Heihei, Hoouna ia e Kii ia ke Keiki.—Uwalo no ke Ola o Kona mau Kanaka ana i Aloha ai Mamuli o ko Pakaa Nalowale ana.—Hoike o Kuapakaa Iaia iho a me Pakaa.—Kau ia ka Make Maluna o na Kanaka i Haule Pio.—Kauoha o Keawenuiaumi ia Kuapakaa e Kii ia Pakaa.—Hoole o Pakaa i ka Hoi hou ana Mamua o ka Hooponopono Waiwai ana.—Ae ke Alii, a i ko Pakaa Hiki ana mai Haawi Oia Iaia ia Hawaii Holookoa.

A hiki lakou i Kau, hoomakaukau na waa a kahakai waiho; o ka umu a hamama, o ka wahie a nui, o ke a a waiho ana. O keia mau mea i hoomakaukau ia, no ka mea e eo ma ka heihei ana, alaila, kalua i ka umu, e like me ka olelo hooholo a lakou. Ma keia heihei ana, he nui ka poe pili kakalalo, mahope o ianei a me lakou la.

Hoeu mai la lakou la e holo, i aku keia: “Eia ka hooholo loa o ka kakou hana, ina au i pae e i uka nei, eia ka hooholo loa ana o ka make, eha nalu e hee ai. Penei ke ano, i hee au a i pau na nalu eha, a pae ole oukou i laila, ua maopopo ko oukou make, a pela hoi oukou, e like me a’u; aka, ua make no wau ia oukou he lehulehu oukou.” Ua aelike lakou la i keia olelo.

Ee ae la lakou ma ko lakou waa, eono ka loa, ee no hoi o Kuapakaa ma kona waa eono ka loa. Holo aku la lakou a hiki i kai, i aku o Kuapakaa: “Eia ka pahu ku o kakou.” Hoole mai na kanaka makua: “Aole keia o ka pahu; aia ka pahu ku o kakou a ale ke kai i luna o ka aina, o ia ko kakou wahi e ku ai a heihei.” I aku o Kuapakaa: “He makehewa wale no ia holo ana i kai, he nui hoi oukou, hohe iho la no oukou ia’u hookahi, e heihei ia aku la no paha e kakou i kuanalu, ina ua eo ia oukou. Nolaila, ke hai aku nei au ia oukou, e make ana oukou ia’u, o ka wahine, o ke keiki, o ka makua ka mea aloha.”

A nalowale na hale o uka, i aku la lakou ia Kuapakaa: “Eia ka pahu ku o kakou.” Ae aku o Kuapakaa; ia wa, hookuku lakou a kaulike na waa, a kupono. Ia wa, holo lakou me ka hoe ikaika loa, a puka aku la ka poe lehulehu mamua, kaa hope o Kuapakaa. Nana aku la o Kuapakaa i ka lakou la hoe ana, e unuhi loa ana ka laulau o ka hoe i luna loa, lele pu me ka mapuna kai i luna loa, o ia koieie o ke kai mahope o ka waa, e milo ana me ka ikaika loa. Hoo aku la o Kuapakaa i kona waa maloko o ke kai e koieie ana mahope o lakou la, a holo aku la ma ia mimilo, hookahi a Kuapakaa hana, o ka uli i ka hoe, e hooponopono ai i ka ihu o kona waa, i holo pololei i mua. Ia lakou la e hoopapau ana i ka hoe, a ea mai la, e kau aku ana keia mahope, nolaila, hoopapau lakou la i ka hoe, i mua, alaila, kahea aku o Kuapakaa: “Hoe a ikaika i eo.” No keia leo kahea, hooikaika loa lakou i ka hoe.

A kokoke lakou i uka, hoea aku la ka waa nui o na kanaka mamua, a o ko ke keiki hoi mahope, nolaila, hoopaapaa o uka, me ka olelo: “Ua eo ke keiki! ua eo ke keiki!” A mahope o keia leo uwa o uka, hoea aku la ka waa o Kuapakaa i mua o ko na kanaka makua waa, alaila, olioli ke poe mahope o ke keiki, i ke eo ia lakou, pela ka oi ana o ko Kuapakaa waa a pae i uka. Lalau iho la i ka papa heenalu, a au aku la e heenalu, e like me ka olelo mua a lakou i hooholo ai. Hee koke iho la no o Kuapakaa i ka nalu o uka o ka ae one, a pau ekolu, alaila, pae mai la, ka waa o na kanaka makua, ua eo ia ia nei.

Ma keia heihei ana, ua laha aku la ka lohe ia Keawenuiaumi, i ka make o kekahi mau kanaka ona i ke keiki. Ia wa, noonoo o Keawenuiaumi, a olelo aku: “He oiaio, ina na wahi keiki uuku, a o kahi keiki a makou i holo mai nei, aole e pakele, make io.” Kena aku la o Keawenuiaumi i ka elele, e kii i ke keiki a hele mai, imua ona, e nana ia ia. A hiki ke keiki, ike mai la ke ’lii, o ke keiki no i holo pu mai ai; lele mai la ia apo i ka ai o ke keiki, uwe me ka helelei o ka waimaka, no kona hoopoina ana ia ia, me ka haalele i na waa. A ua noonoo ke ’lii ma ka hoopomaikai ana o ka keiki ia ia i loko o ka make a me ka pilikia.

A pau ka uwe ana, ninau aku la o Keawenuiaumi: “I hea kou wahi i noho ai?” “I na waa no o kakou.” “Heaha kau ai, o ka noho ana?” “O kahi koena ai maloo no a kakou i holo mai ai.” A hala ia ninau, ninau hou o Keawenuiaumi: “A o oe no ka i heihei mai nei me na kanaka o’u i Kohala?” Ae aku no o Kuapakaa: “Ae.” “A o oe no ka i heihei hou mai nei?” “Ae.” “Heaha ka oukou pili?” “I ka heihei mua ana, he ia; i keia heihei hou ana mai nei, o na iwi no o makou; nolaila, ua eo no lakou la ia’u, a ke a ala ka umu e kalua ai, a hoi aku wau kalua.”

Alaila, uwe iho la o Keawenuiaumi, me ke kulou i lalo; ninau mai la ke keiki: “E uwe ana oe i ke aha?” “E uwe ana au no o’u kanaka i ka make.” I aku ke keiki; “Aole no’u ka hewa, no lakou no; ua hai aku au, ma ka waiwai no ka pili a makou, ninau mai lakou ia’u, ‘auhea kou waiwai?’ Hai aku au o na waa o kaua, hoole lakou. Makemake no lakou la o na iwi ka pili, nolaila, ae aku au, no ka mea, ua hookaha lakou la i kuu uuku.”

I mai o Keawenuiaumi: “Auhea oe e ke keiki. Ke noi aku nei au ia oe, e like me kou aloha ia’u, pela oe e aloha mai ai i ka’u noi aku ia oe. No ka mea, i ahona no au ia mau kanaka o’u, ina e make ae ia oe, o ko’u hemahema no ia. Nolaila, ina e aloha oe ia’u, e ola lakou, ina e manao oe e make lakou, e pepehi mai no oe ia’u.” I aku o Kuapakaa: “He oi aku anei kou minamina ia lakou, mamua o kahi mea e ae.” Ae aku ke ’lii. “Ae, aka, aole au e minamina ia lakou, ina e loaa aku nei kuu kauwa o Pakaa.”

I aku o Kuapakaa ia Keawenuiaumi: “Ina he manao nui kou e ola keia mau kanaka ou, aole e loaa o Pakaa ia kaua ke kii aku i Kaula, a ina hoi e hooko mai e make keia poe kanaka, alaila, loaa ko kauwa o Pakaa. No ka mea, oia no ka mea i haalele ai o Pakaa ia oe, no ka nui o au punahele.” I mai o Keawenuiaumi: “E kii oe a loaa mai, alaila, make lakou.”

Ia wa, olelo aku o Kuapakaa ia Keawenuiaumi, me ka hai aku o Kuapakaa ia Pakaa: “Aia no i Molokai kahi i noho ai, ia oukou i holo ae nei, o maua no ke kau ana i luna o kahi waa, o ia no kahi pupu mamua o’u e kulou ana i lalo ke poo. O ke kumu o ke kulou ana, o ike oe ia ia. O ko’u makuakane no ia o Pakaa, owau no kana keiki o Kuapakaa, nona mai no ko’u inoa. No ke akaakaa o ko ili i ka awa, a nana hoi au i ao i na hana a pau ou e ke ’lii.”

Ma keia olelo a Kuapakaa, hoomaopopo loa mai la o Keawenuiaumi me ka ninau hou mai ia ia. Ia wa, hai paa loa aku o Kuapakaa, me ka olelo aku: “Ia oukou i hoi mai ai mai ka lae o Kalaau mai, a pae kakou i uka, o ko malo no ka’u i lawe aku ai nou, o ko kapa no, o ko awa no, o ko apu no; aka, ua ao mai o Pakaa ia’u, e hai au ia oe no’u, a e huna ia ia.”

A lohe o Keawenuiaumi i keia mau olelo a Kuapakaa, uwe iho la ia me ka leo nui ia Pakaa, a me ke keiki, o Kuapakaa, a pau ka uwe ana, kena aku la ke ’lii, e make na kanaka ona.

A make lakou, kena aku la o Keawenuiaumi, e kii wikiwiki o Kuapakaa, ia Pakaa a lawe mai. Kau aku la o Kuapakaa maluna o ka waa heihei ona, a holo aku la i ka wanaao, a kiekie ka la, komo i Molokai, hekau iho la no ka waa i kai me ka pae ole i uka, kii aku la ia Pakaa.

A hiki aku la ia, aloha a pau ke aloha ana, ninau mai o Pakaa: “Ua make o’u hoapaio?” “Ae, ia makou i holo ai, a Waimea i Kauai, huai au ia Laamaomao, loaa makou i ka ino, ia loaa ana, haawi au i na ao loulu, a koe o Hookeleihilo a me Hookeleipuna; pela ka ai, me ka ia, ka wai, a make iho la laua. A haalele makou ia Kauai, a holo makou a pae ma Hawaii i Kawaihae, haalele ia no wau e kuu haku, a me na kanaka i ke awa. Ia wa, heihei hou mai nei au me kekahi mau kanaka ona, a eo ia’u, pepehi ia mai nei a make. A make na kanaka, hai aku nei au ia oe a me a’u i ke ’lii, ia Keawenuiaumi, a nolaila au i kii mai la ia oe, e holo kaua.” Ninau mai o Pakaa: “Heaha na pono a ko haku ia oe?” “Aole.” “Ae, o hoi hou a olelo aku i ko haku, i olelo mai nei o Pakaa ia’u, aia ka a hoihoi mai oe i na aina au i lawe ai, a me na mea a pau au i lawe ai, alaila, ae e hoi mai me oe, a i ae ole oe, aole e hoi mai.”

A pau ka olelo a Pakaa i ke keiki, holo mai la ia a hiki i Hawaii, a lohe o Keawenuiaumi i na olelo a Pakaa, ae mai la i na mea a pau loa, aole kekahi mea e koe i ka hoihoi ia me Pakaa, wahi a Keawenuiaumi: “Ke ae aku nei au e hoi mai ia a noho pu me a’u.” Ia wa, i hao ai o Kuapakaa i kona mana a holo aku la a pae i Molokai, hai aku la i na olelo a Keawenuiaumi a pau loa, a lohe ia, kau iho la i luna o ka waa a hoi aku la ia Hawaii.

A hiki i mua o Keawenuiaumi, lele mai la ia iluna o Pakaa, a uwe kaukau iho la, no kona hana ino i ke kauwa maikai, a pau ka uwe ana, haawi aku la o Keawenuiaumi ia Hawaii a puni ia Pakaa, a noho alii iho la ia e like me mamua, alaila pau keia kaao.

LEGEND OF PALILA.

Kaluaopalena and Mahinui, the daughter of Hina, were the father and mother of Palila, who was born in Kamooloa, in Koloa, Kauai; but he was brought up in the temple of Humuula. Palila at his birth was in the form of a piece of cord [136] and was therefore thrown away in a pile of rubbish, the parents not knowing that it was a child, and furthermore they were disappointed upon seeing the cord. When Palila was born, Hina [the grandmother] was living in the temple of Humuula up in the mountains; but through her supernatural powers she saw the birth of Palila, so she came down to Mahinui and Kaluaopalena and asked them: “Where is the child that was born a short time ago?” Mahinui and Kaluaopalena replied: “There was no child, it was a piece of cord; it is lying there in that rubbish pile.” Hina went over to the place and took up the piece of cord from amongst the rubbish and bundled it up in a piece of white kapa and returned to her home.

After Hina arrived at her home in the temple of Humuula, away up in the mountains in a very lonely spot, she unwrapped the bundle of Palila and put it into another piece of white kapa. This was done at three different times, when it began to assume human form. After the lapse of a full period of ten days, the body of Palila was complete in its form. Hina then built a shelf from the uluhe fern and placed the child upon it. After the child had reached the age when it could take food, it was given nothing but bananas.

Alanapo was another very sacred place; it was also a temple and was located in the land of Humuula. It was the resort of spirits and a place noted for the strength and braveness of the people brought up in it. When Hina saw that the child was full grown she took him to the temple of Alanapo and brought him up with the spirits, where he was educated in the arts of warfare and in all the training proper for the development of great strength. After the years of training his two hands were equally developed and could deal out death to all his enemies. In his daily life and bringing up, he had a twofold character; that of a spirit and of a human being.

One half of Kauai at this time was under the control of Namakaokalani, who was constantly at war with Kaluaopalena [the father of Palila, the ruler of the other half of Kauai]. Three battles had already been fought by the two and there remained but one more when Namakaokalani, if victorious, would conquer the whole island of Kauai.

It was Hina’s usual custom to go down to observe the progress of the contending parties; she did this every time there was a battle. On this occasion Hina went down and arrived before the commencement of hostilities; she felt [137] that Palila was coming down to see the battle, so upon meeting Kaluaopalena she said to him: “You must be on the watch this day. The first warrior who will come to you will be Namakaokalani from Moloaa; don’t call him. The second will be Lupeakawaiowainiha, who is a warrior; don’t call him. But, when a warrior comes twirling his war club on the left, that will be Palila, your own son, who comes from the temple of Alanapo. He will be the warrior by whose aid you will conquer the whole of Kauai. Call him to you; if perchance he will be pleased with you, you will live; but if he gets angry you will be slain together with your men.”

Soon after Hina departed on her way to see the battle, Palila woke from his sleep. When he looked about him and saw that Hina was not around, he rose, took up his war club, Huliamahi by name, given to him by the gods, and came out of the sacredness of Alanapo. He continued on his way until he was outside of the limits of Humuula, and went through a forest of tall trees until he arrived at a rise looking toward the sea. This rise is Komoikeanu. When Palila arrived at this rise he looked down and saw two great armies gathered at Paa. Palila knew by the action of the men that a battle was about to be fought and against his father Kaluaopalena. He therefore turned and proceeded along the upper part of Hanapepe through the brush and tall trees. When Palila got into the forest he swung his club, Huliamahi, knocking down the trees. By reason of the falling of the trees one on top of another, they kept on falling until the trees standing around one of the armies were also knocked down, destroying a large portion thereof, leaving Kaluaopalena’s intact. Those who heard Hina announce the coming of Palila were all afraid upon seeing the forest mowed down, therefore Namakaokalani immediately sent his messengers to ask Kaluaopalena to call off the battle and to make peace.

When Kaluaopalena heard the message, he refused to call the battle off, saying: “I will not call the battle off until I am victorious, for I have laid awake nights until my head was made heavy planning for this battle. I know that I will conquer the whole of Kauai this day.” The reason why Kaluaopalena said this was because he had heard that Palila was coming to meet him, and it was also this which caused the other side to sue for peace. On whichever side Palila swung his club no trees or shrubs remained standing, and none grow to this day.

While Palila was on his way to meet Kaluaopalena, Namakaokalani the warrior from Moloaa, with his war club, came to meet Kaluaopalena. This war club was so large that it required eighty men to carry it, forty at one end and forty at the other. When Namakaokalani arrived in the presence of Kaluaopalena, he stood up his war club, called Kawalowai, in the presence of the people; but Kaluaopalena would not call him to come on his side; [138] he was so ashamed that he thereupon returned to Moloaa. After Namakaokalani came Lupeakawaiowainiha, another great warrior. It is said that every time he urinated the land would be flooded. He, too, came with his war club, called Kalalea. This war club was so large that it required one hundred and twenty men to carry it. When he arrived in the presence of Kaluaopalena, he took his war club and twirled it over his head and then down under his chin, causing the people to shout with admiration at his cleverness; but Kaluaopalena would not call him and he was so ashamed that he went home to Hanalei. Kaluaopalena, according to the instructions from Hina was patiently waiting for Palila and consequently did not utter a word when the two warriors stood before him.

After these two warriors came Palila. While he was yet a mile distant from Kaluaopalena, Palila swung his war club, Huliamahi, causing all the trees to fall with the exception of one lehua tree, it being the supernatural body of Palila himself. The trees in falling killed many. None escaped except Kaluaopalena’s people, who were standing away from the trees. Those who ran and hid in the woods were killed.

When Palila arrived in the presence of Kaluaopalena, Kaluaopalena came crawling to Palila, and when near him fell flat, face down, and called out: “Ye heavenly offspring, hold out your club.” Palila inquired: “Where shall it be? Toward the uplands, toward the lowlands, to the east or downward?” Kaluaopalena answered: “At the killing of the pig and the red fish.” Palila then pushed his war club, Huliamahi, downward until only the point of it remained above ground. That was the land of Waihohonu, therefore its miry condition to this day and its deep depression. At this all the people fell down, not one daring to remain standing for fear of death.

It was a law with Palila that whenever he laughed the kapu would end; people could then stand up, speak, or run about. The people did not, however, know this, so they remained lying down. While they were all in this position Hina arrived and she stood on a little rise called Alea [known as Maunakilika at the present time], with the robe of Palila, called Hakaula and the malo of Palila called Ikuwa. Hina then uncovered herself to nakedness, and rolled over the backs of the people, which caused Palila to laugh and released the kapu, when they all arose. The reason of this laughter was her own condition, called Lehokukuwau. [139] She then approached Palila, circumcised [140] and bound him with oloa kapa, [141] after which they returned up to Alanapo.

After Palila had been in Alanapo more than ten days the desire to go and fight the chiefs of other lands and the demi-gods of the deep began to grow in him until at last he decided to go and meet them. Before he left Alanapo he had a premonition of meeting Kamaikaahui, a human shark which was living in Maui.

Kamaikaahui at this time was living at Muolea, Hana, Maui. He had come through three different forms: first, that of a rat; second, a bunch of bananas; and third, that of a shark. It was when he was very small that he had the form of a rat, but on climbing a banana tree he changed into a bunch of bananas. After a while when the owner of the patch of bananas came to pick the bunch he took the top hands only, leaving the lower ones, when it changed into a human being having a shark’s mouth and teeth in the back below the neck, and it thereupon began to have a desire for human flesh.

Kamaikaahui’s occupation was that of a farmer, and to suit his taste he had his fields near the public highway. While at his work he could see the people on their way sea bathing or on their way to fish. As people passed down he would ask: “What kind of bathing are you going to have?” “We are going to leap from the rocks.” He would then say: “Your feet will be bitten.” After the people had passed on their way to the sea, he would then follow on behind and jump into the sea and begin to bite off the feet of the bathers. This was carried on every time the people went bathing and they never once suspected him. If the people were on their way to dive for fish their heads would be bitten off and eaten by Kamaikaahui.

It was his custom to always have a piece of kapa wrapped around his back and he never went without it, because it was to cover up the mouth at his back, for he did not wish to have it seen. One day during one of the king’s working days at which Kamaikaahui was present, with the piece of kapa on his back, the people having seen him thus covered at all times made up their mind to see why his back was always covered. A general order was therefore issued in which everybody was requested to uncover their back. This was followed by everybody except Kamaikaahui. When he was requested to uncover his back he at once attempted to escape and ran off, threw down his clothes and jumped into the sea where he turned into a shark. The place where he left his clothes is to this day known as Kauhalahala, given to it because he successfully escaped from the hands of the people.

After transforming himself into a shark he came to Waipahu in Waikele, Oahu, where he remained. As soon as he was settled in the place he again followed the same practice that he did in Maui. Every time he got his opponent under him his mouth at the back would bite and eat the man. This was done so often that the people of Ewa began to get afraid of him, and he lived as a king over them.

On the day that Palila decided to leave home, he took up his war club, Huliamahi, and came out of Humuula and stood on the knoll of Komoikeanu, swung his war club, pointed it in front of him and let the club fly. As the club flew he hung on to one end of it and he was carried by it until he landed on the cliff of Nualolo on the top of the hill of Kamaile, the hill from which the fire sticks [142] are thrown. As he stood on the hill he first looked towards Kahiki, then towards Oahu; then making up his mind to come to Oahu, he pushed his war club ahead of him and again he was carried by it until he landed on the Kaena point at Waianae.

After leaving Kaena he came to Kalena, then on to Pohakea, then to Maunauna, then to Kanehoa, then to the plain of Keahumoa and looking toward Ewa. At this place he stood and looked at the dust as it ascended into the sky caused by the people who had gathered there; he then pushed his war club toward Honouliuli. When the people heard something roar like an earthquake they were afraid and they all ran to Waikele. When Palila arrived at Waikele he saw the people gathered there to witness the athletic games that were being given by the king of Oahu, Ahuapau by name. His palace was situated at Kalaepohaku, close to Wailuakio at Kapalama.

Ahuapau was a kapu chief and he was kept covered up away from the wind and rain. On going out he was carried from place to place inclosed in a palanquin, so high and sacred was his rank. [143] He had two very fast runners, called Iomea and Ioloa. Every time the king traveled to Waikele to witness the games he would climb into his palanquin and be covered up and would only venture out in this way, whether on the way down or on the way home. This king had a certain fear of Kamaikaahui and because of this fear he had issued an order, that whoever was able to chase Kamaikaahui out of Oahu, or was able to kill him, that he would make that person the chief ruler of Oahu.

When Palila arrived at the place he remained on the outside of the crowd and said that if Kamaikaahui would see him he would run away. When this was carried to the king Palila was sent for and as he stood in the presence of the king, the king addressed him, saying: “If it is true that Kamaikaahui will run away from you this day, then you will be the first one to enter my sacred temple.” Soon after this Palila made himself known to Kamaikaahui. At sight of Palila, Kamaikaahui attempted to escape by running into the sea, but Palila pushed out his club, forcing Kamaikaahui to come back. He was then caught and uncovered and the people saw his mouth and sets of teeth at his back; he was then killed.

Papakolea was a farmer and his wife was Koiuiu; they lived at Leleo. It was promised him that when his crops were ripe that the temple of Kanelaauli, at Kahehuna, [144] just at the base of Punchbowl hill, would be opened to the public.

When Papakolea saw Palila he said to Ahuapau, the king: “Say, here is the young man who will conquer the whole island for you; give him your daughters to wife.” Ahuapau had two daughters, Kaalamikioi and Kalehuawai. Upon hearing this the priest Kahikoluamea said: “Don’t give him your daughters yet; let us wait a while. He is not quite human as he is partly spirit, being so by the influence of Mahinui, his mother. He has been brought up under strict kapus in the temple of Alanapo by the spirits and is therefore not quite human.” At this Ahuapau asked: “What are we to do then?” Kahikoluamea replied: “Put him on the palanquin and let your runners carry him with all haste into the temple, where he shall be kept under a strict kapu until we have worked over him and have transformed him into a perfect human being, when everything will be well.” Palila was then placed in the palanquin and he was carried off by the two runners into the temple of Kanelaauli, at Kahehuna, without allowing a single breath of wind to strike him. The king Ahuapau in the meantime walked on the ground for the first time and the wind also for the first time blew on him.

After Palila was carried into the temple of Kanelaauli the priests inquired: “What is this?” The runners answered: “It is a kapued chief from Alanapo, Kauai. Let the railing of the temple be put up, let the drum be beaten and the coconut rattlers rattle.” On the next day the priests worked on Palila and he was also properly circumcised. He was then transformed into a perfect human being. After the ceremonies Palila was allowed to live with his wives, the daughters of Ahuapau. Soon after this Ahuapau told Palila to make a circuit of Oahu, to which Palila consented.

But before starting out Palila asked Ahuapau: “Are there any lawless obstructions along the road surrounding Oahu?” “None,” said Ahuapau. This was, however, a lie, as Ahuapau was even at this time determined to have Palila killed. Palila then said to Ahuapau: “Yes, I am going on my way and in case I meet some one who will attempt to harm me, I will first kill him and then I will return and kill you and all your men.” At this Ahuapau was frightened and told of Olomana, who was living at Kaelepulu in Koolau and was a great warrior. Palila then said: “I will not kill you now; but had you kept it from me you would have been killed.”

Palila then climbed to the top of Punchbowl hill and looked around him. From this place he walked up to the Nuuanu pali, pushed his war club ahead of him, holding on to one end and flew to Kaelepulu, where he saw Olomana standing.

Olomana was a very tall man, he being twelve [145] yards to the shoulders, and thirteen in height. He was a very brave man and was much feared. No chief or warrior dared face him. If he stood on the windward side the other side would be a perfect calm; his height also shaded the sun.

When Palila saw Olomana, he jumped up with his war club, Huliamahi, and stood on the shoulders of Olomana. Olomana then turned and said to Palila: “Where are you from, you haughty youngster? No one has ever dared, before this day, to climb up my shoulders; and here you have done it.” Palila then answered: “I am Palila who was brought up in Alanapo, the temple of the gods from the very beginning of all things, and I have come to fight you.” When Olomana heard this, he was sorely afraid, for he knew that those who come from the temple of Alanapo are men richly endowed with supernatural powers and very great warriors; so Olomana begged: “Let me live, Palila.” Palila replied: “I cannot save you; you shall indeed die, for your works have been of evil.” Palila then struck him, cutting him in two; one portion flew toward the sea, being Mahinui, and the other portion remained where he stood, being the present hill of Olomana. It was because of this that the hill is so sharp at the peak. This was how Olomana, the great soldier of Oahu, was killed by Palila.

After Palila had completed the circuit of Oahu, he went along to the rise at Kaimuki and then down to Waialae; from this place he proceeded to Wailupe and then on to Maunalua where Kahului, a fisherman of that place, was living. Upon seeing him Kahului called, so Palila went to Kahului and they sat down and began to talk on various matters. That afternoon the men and women came along the shore in the pools to catch minnows for bait, for aku fishing for tomorrow. Palila again asked: “How about us two?” “But I have no one to assist me in paddling the canoe because I have a very large one, it being seven fathoms in length.” Palila then said: “The two of us will paddle it in order to make it go.” They then started out and caught some minnows which they kept for the next day.

In the early morning when they came out they found that all the others had gone before them; so Kahului thought they would not be able to get their canoe into the sea; he then turned to Palila and said: “We will not be able to get our canoe into the sea as there are no men to assist us.” Palila replied: “You get in front and lift while I lift the after part here; but you must not look behind.” Palila gave the canoe one shove and it floated in the sea; he then jumped in the fore part of the canoe and took up nine paddles while Kahului jumped into the after part and took up his paddle. After they were ready to start Palila took up one paddle and with one stroke broke it in two; so he took up another paddle and that too was broken; this was kept up until all the nine paddles were broken. Kahului then said to Palila: “Let us return for we have no more paddles to work the canoe with.” Palila then took up his war club and used it as a paddle; he took but one stroke and they went skimming along beyond Kawaihoa, then on to Kolo, the great fishing grounds.

When Kahului saw how fast they were traveling he admitted the great strength displayed by Palila. Upon arriving at the fishing grounds Kahului proceeded to fish, but after several trials he was unable to catch any aku, for all his hooks were broken. After a time Palila asked: “When are we to catch some fish?” Kahului replied: “The sea is full of fish, but the trouble is I cannot catch any. Here I have lost several hooks, but I have not been able to land a single fish. I have used up all my hooks except one.” Palila then said: “You come in front here and paddle our canoe along, and I will come and fish.” This was done by Kahului.

Palila then took up his war club and tied the bait on to it and let it down to the sea. The fish then gathered on to the club in great numbers. When Palila saw this he jerked up the club and the fish dropped into the canoe. He repeated this several times until the canoe was loaded down deep with fish. They then returned to the landing. When they reached the landing Palila said to Kahului: “You go on ahead and broil me some of the fish and I will lift the canoe ashore.” Palila then gave the canoe one shove and it landed high and dry and onto its blocks.

After the fish was cooked they sat down to their meal. After a few days Palila left Kahului because he was too stingy, and he again continued on his journey along the coast until he arrived on the rise of Hanauma, where he stood and looked at the heat as it ascended from the pili grass at Kaunakakai, Molokai. He then pushed out his war club ahead of him which flew through the air and he was carried to Kaluakoi. Here he discarded a portion of his person which turned into the point of Kalaeokalaau, which is seen to this day, so named in honor of Palila.

There was at this place a large stick of wood to which was given the name of Hooneenuu. Because of this name, Hooneenuu, Palila took a dislike to Molokai, so he again pushed out his war club and flew to Kaunolu, Lanai. From this place he crossed over to Kahoolawe and from there to Pohakueaea in Honuaula. At this place he sat down and rested.

After resting for some time he pushed out his spear and flew to Kaula in Hamakua, Hawaii, the dividing line separating the districts of Hilo and Hamakua. From this place he continued on until he found Lupea, a sister of Hina, who was living above Kaawalii; she was one of Palila’s attendants. Lupea is a hau tree to this day, and wherever the malo of Palila was spread out to dry no hau [146] tree has grown even to this day. This was caused by the god Ku, the god of Palila, a god of supernatural power. There was at Hilo a temple also called Humuula, like the one on Kauai, which was also sacred, and furthermore it was also under the control of the spirits and was just as powerful.

The king of Hilo at this time was Kulukulua, and Wanua was the king of Hamakua. The two were at war with each other. The greatest warrior of Hamakua was Moanonuikalehua and his war club was called Koholalele. [147] This war club was so large that it required four hundred men to carry it. The next in greatness was Kumunuiaiake, a warrior of note. His spear was made from the mamane [148] wood of Kawaihae; it was ten fathoms in length and he could throw this spear over a distance greater than the length of an ahupuaa. Puupuukaamai was another great warrior. His long pololu spear was made from the koaie [149] wood, a very hard wood growing in the mountains. This spear was so long that it could be served as a wind break, and it could also be used to dam a stream; it could kill twelve hundred men at one stroke. All these three warriors were fighting on the side of Wanua, the king of Hamakua.

When Palila arrived at Kaula he took up the game of rolling the calabash which was played on the highway. He never once left the place and was known by everybody that passed along the highway as a man who did nothing else. In the battles that were being fought, a great many of the men of the army of Hamakua were being killed that no one could account for. This was carried on for many days and still no one could tell who was doing the killing. In the conflict, however, some of the men often heard a voice calling out:

Slain by me, Palila, By the offspring of Walewale, By the ward of Lupea, By the oo bird that sings in the forest, By the mighty god Ku.

The call was the only thing the men could hear; they were not able to see the person for he traveled at such great speed. The people had a suspicion, however, that it was Palila himself; but when the matter was discussed a good many said that it could not be Palila for he does not go to battle; all he did was to roll the calabash on the highway; he does not appear to be a soldier and he has not been seen going from place to place. At the battle that was fought at Kukaiau in Hamakua, Palila at last showed himself before the people and the chiefs of the two contesting armies, and also before the three great warriors Moanonuikalehua, Kumunuiaiake and Puupuukaamai.

In the conflict it was seen that the soldiers in the Hamakua army were stronger than those in the Hilo army and a great many Hilo soldiers fell before the men of Hamakua. In the din and uproar the voices of the three great warriors were often heard boasting and calling out: “What great soldier will fight for the Hilo side?”

When Palila heard this boastful challenge from the three great warriors, he requested of Kulukulua, the Hilo king, to order that the general conflict be stopped and to put up the two best men from the two sides and let them fight, the side putting up the best man to win and in this way decide the battle. When this was agreed on by the two kings, the soldiers were lined up on the two sides, leaving a clear field in the middle for the contestants.

As soon as the field was cleared off Moanonuikalehua came forward with his war club, Koholalele, and began twirling it on the right and on the left; on each occasion Palila did not make a move, but as Moanonuikalehua kept on twirling, Palila held out his war club, Huliamahi, which struck the club of Moanonuikalehua, sending it flying to Waipio. At the same time Palila brought his club down and then up, catching the three warriors and killing them all. Palila then proceeded to cut out their lower jaws. After this was done he began the slaughter of the Hamakua men and allowed none to escape him. This victory made Kulukulua, the king of Hilo, master of Wanua, the king of Hamakua.

After the battle Palila and the king returned to Kaula and from there to a rise above where a large lehua [150] tree was standing. He then hung up the jaws of all the men killed by him, and the tree was named Kahakaauwae, the hanging place of the jaws. Palila after this became the king of Hilo, while Kulukulua served under him. Palila was king until his death.

HE KAAO NO PALILA.

O Kaluaopalena ka makuakane, o Mahinui ka makuahine, o Palila ke keiki, o Hina, ka makuahine o Mahinui. O Kamooloa, i Koloa, Kauai, ka aina hanau o Palila, o Humuula, heiau kahi o Palila i hanai ia ai. He pauku kaula o Palila i kona hanau ana. A hemo ia mai ka opu ae o Mahinui, kiola ia aku la i ka puu opala, me ko laua manao ole he keiki, no ka mea, ua hoowahawaha laua no ka hanau ana he kaula.

Ma keia hanau ana o Palila, aia no o Hina i ke kuahiwi, i loko o Humuula kahi i noho ai. Ua kau aku ia Hina ka halialia o ka hanau ana o Palila, nolaila iho mai la o Hina a hiki i mua o Mahinui a me Kaluaopalena, ninau aku la: “Auhea ke keiki i hanau iho nei?” Olelo mai o Mahinui a me Kaluaopalena: “Aohe keiki, he kaula koko, ei aku i ka puu opala kahi i waiho ai,” hele aku la o Hina a laila, ohi ae la i ke koko me ka opala, a laulau ae la i loko o ka oloa, a hoi aku la.

Noho iho la o Hina i loko o Humuula, i loko o ke kuahiwi mehameha loa me ke kanaka ole, a liuliu, kii aku la i ka wahi o Palila, wehe ae la, a wahi hou i ka oloa. Ekolu hana ana a Hina pela, alaila hoomaka mai ana o Palila e kino, a hala ke anahulu okoa, ua maopopo loa ke kino o Palila. Alaila, hana o Hina i holopapa uluhe, a kau aku ia Palila i luna o laila; a nui o Palila, aohe ai i ka ai, he maia kana ai.

No Alanapo: He wahi kapu loa ia, he heiau, aia i loko o Humuula, he wahi noho no ke ’kua, a he wahi kaulana loa, no ka ikaika a me ke koa o ko laila kanaka ke noho. A ike o Hina ua nui o Palila, hoihoi aku la i loko o Alanapo e noho ai me ke ’kua, a malaila o Palila i ao ia ai i ka hana o ke koa a me ka ikaika, a ua loaa ia ia ka ikaika nui loa. Ua makaukau loa kona mau lima elua, e lawe i ka make a me ke kaua i waena o ka lehulehu ke kue mai ia ia. Ma keia noho ana o Palila, elua ano, he ’kua, he kanaka.

Namakaokalani, oia ke ’lii ma kekahi aoao o Kauai, e noho ana laua me ke kaua me Kaluaopalena, ekolu kaua i hala, a hookahi kaua i koe, a puni loa ka aina ia Namakaokalani.

He mea mau ia Hina ka iho e nana i ke kaua o na aoao elua, i na kaua ana a pau loa, ma keia iho ana a Hina, ua kau aku ia ia ka halialia o Palila. Nolaila, olelo mua aku o Hina ia Kaluaopalena: “E, nana oe ma keia la, ina i hele mai ke koa mua, o Namakaokalani ia, no Moloaa, mai hea oe; i hele mai o Lupeakawaiowainiha, he koa ia, mai hea oe; aka, i hele mai ke koa e hookaa ana ka laau ma ka hema, o Palila ia, ko keiki ia, mai loko mai o Alanapo, o ke koa ia puni o Kauai nei ia oe. Kahea ia, i oluolu ola oe, i huhu make oe a me na kanaka.”

A hala mai o Hina, puoho ae la o Palila mai ka hiamoe ae, a nana ae la aole o Hina, ala ae la ia, a lalau i kana laau palau a ke ’kua i haawi mai ai ia ia, o Huliamahi ka inoa. Hele mai la ia mai loko mai o ke kapu o Alanapo, a kaa ma waho o Humuula; a ma waho o Humuula; he moku laau loloa, maloko o laila e hele mai ai, a puka i waho, he kiekiena ia e nana ai makai, a ma o a ma o. O Komoikeanu ka inoa o ia kiekiena. A hiki o Palila i laila nana aku la i na kanaka o kai o Paa e piha ana, manao iho la o Palila, he kaua no paha kela i kuu makuakane ia Kaluaopalena, huli aku la keia hele mauka o Hanapepe he nahelehele me ka laau loloa ko keia wahi. Ma keia hele ana a Palila, e waiho aku ana ia i ka laau palau ana ia Huliamahi, pau ka laau i ka hina, o ia hele o ka hina o ka laau a loaa ke kaua, pau loa na kanaka i ka make o kekahi aoao, koe ko Kaluaopalena aoao. Aka, o ka poe i lohe i ka olelo kukala a Hina no ka hiki mai o Palila, ua makau lakou, nolaila, hoouna ke ’lii o Namakaokalani i na elele, e olelo aku ia Kaluaopalena e pau ke kaua, a e noho like me ke kuikahi.

A lohe o Kaluaopalena i keia mau olelo a na elele, hoole aku: “Aole e pau ke kaua a lanakila au, no ka mea, o ka’u hana ke kaua a lolo nui ke poo, nolaila, o ka la keia puni o Kauai nei ia’u.” O ke kumu o keia olelo a Kaluaopalena pela, no kona lohe ana ia Palila, e iho mai ana e halawai me ia, a o ke kumu no hoi ia i makau ai kekahi aoao. Ma kahi a Palila i uhau ai i ka laau palu ana, aohe laau ulu, aohe nahelehele, a hiki i keia la.

Ia Palila e iho mai ana e halawai me Kaluaopalena, hele mai o Namakaokalani, he koa ia no Moloaa, e halawai me Kaluaopalena, me kana laau palau, elua kanaha kanaka nana e amo, hookahi mamua, hookahi mahope o ka laau ma waena. A hiki o Namakaokalani i mua o Kaluaopalena, lalau iho la i kana laau palau, o Kawelowai ka inoa, a kukulu ae la i mua o ka lehulehu, aole nae he kahea mai o Kaluaopalena, nolaila, hilahila o Namakaokalani a hoi aku la i Moloaa. Ku mai o Lupeakawaiowainiha, he koa ia, ina e mimi, aohe koe aina i ka lilo i ka wai, me kana laau palau, o Kalalea ka inoa, ekolu kanaka nana e amo. A hiki i mua o Kaluaopalena, lalau iho la i ka laau a oniu ae la i luna ke alo, kaa ka laau i ke poo, i ka auwae, uwa ka aha i ke akamai, aole nae i kahea aku o Kaluaopalena, nolaila, hilahila a hoi aku la i Hanalei. No ka mea, ua kapu loa ka leo o Kaluaopalena a noa ia Palila, e like me ka olelo a Hina.

Mahope o laua, hiki mai o Palila hookahi mile paha ke kaawale ma waena o Palila a me Kaluaopalena, e hili akau mai ana o Palila i kana laau palau, ia Huliamahi, pau loa na laau i ka hina, a koe ke kumu lehua nui, o ke kino lehua ia o Palila. Ua pau loa na kanaka i ka luku ia e na laau ma ka hina ana, aohe kanaka pakele o ko Kaluaopalena poe, o ka poe ma kahi laau ole kai pakele, o ka poe pee a holo aku i loko o na laau, ua make.

A hiki o Palila i mua o Kaluaopalena, hele mai la o Kaluaopalena me ke kokolo a mua o Palila, moe iho la i lalo ke alo, a kahea ae la: “E Kalani e! hou ia ko laau.” Ninau mai o Palila: “I hea au, i uka, i kai, i nae, i lalo?” I aku o Kaluaopalena: “I ka ihu o ka puaa a me ka ia ula oe.” Hou iho ana o Palila i ka laau palau ana, ia Huliamahi, i lalo, a koe ka welau i luna, oia kela aina o Waihohonu, nolaila, kona nakele a hiki i keia la, a nolaila kona hohonu. O na kanaka a pau loa, pau i ka moe i lalo, aohe kanaka a ala ae i luna, ala no make.

A he kanawai hoi ko Palila, o ka a-ka, aia a a-ka o Palila, alaila noa, walaau, ku a hele, holoholo, eia nae, aole lakou i ike ia kanawai, nolaila, ua pilihua loa lakou. Ia lakou e moe ana, hiki mai la o Hina a ku i luna o Alea, o Maunakilika i keia wa me ke kapa o Palila, o Hakaula ka inoa, me ka malo o Palila, o Ikuwa ka inoa. Wehe ae la o Hina i kona kapa a olohelohe, kaa mai la maluna o na kanaka, ma keia kaa ana o Hina, ua a-ka o Palila, o ke kumu o ka aka ana, no ka leholeho o ka mai o Hina, oia o Lehokukuwau. Noa ae la ke kanawai o Palila, ala ae la na kanaka a pau i luna, hele mai la o Hina, a ka mai a Palila, kahe, a paa i ka oloa, a hoi aku la i uka o Alanapo.

A hala ke anahulu o ka noho ana o Palila i loko o Alanapo, ikaika loa kona manao e hele e hakaka, e kaua me na kupu, a me na ’lii. Iaia e noho ana i loko o Alanapo, ua hiki aku ia ia ka halialia o Kamaikaahui, he mano kanaka ia no Maui.

No Kamaikaahui: O Muolea ma Hana, i Maui ka aina o Kamaikaahui i noho ai; ekolu ona kino, o ka mua ka iole, o ka lua ka maia, o ke kolu ka mano. He iole ke kino mua i ka wa uuku, a pii i luna o ka maia me ke kino iole, lilo he ahui maia. I ka wa o ka mea maia i kii aku ai i ka maia, lalau iho la i na eka o luna a lawe mai la, koe o lalo iho. Ia wa lilo ka waha ma ke kua a me na niho, a lilo ae la he kino kanaka maoli, ma ke kua nae na niho mano, o kana hana o ka ai i ke kanaka.

O ka Kamaikaahui hana, o ka mahiai ai i ke alanui i na la a pau loa. Ia ia e mahiai ana, iho mai la ka poe auau kai, a poe lawaia hooluuluu. Ninau aku la o Kamaikaahui: “Heaha ka oukou auau kai?” “He lele kawa.” “E pau wawae auanei.” A iho lakou la, mahope keia a loko o ke kai, ai mai la ma na wawae a pau, pela kai nei hana mau ana, ina he hooluuluu ka lawaia, pau poo ia ia nei.

He mea mau i keia kanaka ka paa mau ana o kona kihei i na la a pau loa, aole e hemo iki, no ka huna i ka waha ma ke kua, o ike ia. Nolaila, he la koele na ko Maui alii, o Kamaikaahui kekahi i laila, ua uluhua na mea a pau loa i ka paa mau o ke kihei o Kamaikaahui, nolaila, olelo ia e wehe ke kapa o na mea a pau loa. Wehe na mea a pau loa i ko lakou kapa, o Kamaikaahui, holo aku la ia me ke alualu ia e na kanaka a lele i loko o ke kai, haalele i kona kapa, a lilo aku la i mano. O ka aina ana i wehe ai a haalele i ke kapa, a lele ai i loko o ke kai, o Kauhalahala ka inoa o ia aina a hiki i keia la, no kona hala wale ana i ko na kanaka lima.

A ma ke kino mano ia i hele mai ai a noho i Waipahu ma Waikele i Ewa. A noho o Kamaikaahui i laila, e like me kana hana i Maui, pela no i Ewa, ina e hakaka a kaa ka hoapaio malalo, nanahu iho la no na niho ma ke kua, a moku. Pela no kana hana mau ana, a lilo iho la ia i mea makau ia na Ewa, a noho iho la ia he ’lii maoli maluna o na kanaka.

No Palila: Lalau iho la o Palila i kana laau palau ia Huliamahi, a ku iho la i luna o ke ahua o Komoikeanu ma waho mai o Humuula, oniu i ka laau ana, ia oniu ana a pahu, hue mai la ka laau mamua, paa mai la o Palila ma ka elau, a ku ana i luna o Nualolo, i ka puu o ahi o Kamaile. Nana keia o Kahiki, a pau, huli nana ia Oahu nei, a paa ka manao ma Oahu nei, e pahu mai ana keia ia Huliamahi, kau ana i ka lae o Kaena keia, ma Waianae.

Haalele keia ia Kaena, hele mai la a Kalena, a Pohakea, Maunauna, Kanehoa, a ke kula o Keahumoa, nana ia Ewa. Ku keia i laila nana i ke ku a ka ea o ka lepo i na kanaka, e pahu aku ana keia i ka laau palau aia nei i kai o Honouliuli, ku ka ea o ka lepo, nu lalo o ka honua, me he olai la, makau na kanaka holo a hiki i Waikele. A hiki o Palila i laila, e paapu ana na kanaka i ka nana lealea a ke ’lii o Oahu nei, oia o Ahuapau, o kona hale noho, o Kalaepohaku e pili la me Wailuakio i Kapalama.

No Ahuapau: He ’lii kapu loa ia i ka makani a me ka ua, he ’lii kapu i ka nana aku, a no kona kapu, ua paa i loko o ka manele a me ka puloulou, ke hele i waho o ke alanui. Elua hoi ona mau kukini mama loa, o Iomea, o Ioloa. Ina e iho ke ’lii ilalo o Waikele e lealea ai, alaila, komo i ka manele, a pio ke kikiao makani a hoolai, alaila amo, aole e pa ke kikiao makani a komo i ka hale, pela ke hele a ke hoi. A ua olelo hoi ua ’lii la i kana olelo, ina o ke kanaka e holo ai, a e make ai o Kamaikaahui, e lilo ia i alii nui no Oahu nei.

O Palila hoi, mawaho ia o ka aha e kalewa nei me kana olelo i mua o ka lehulehu, “ina e ike o Kamaikaahui ia ia, alaila holo.” A lohe ke ’lii i keia mau olelo a Palila, olelo mai ke ’lii: “Ina he oiaio e holo o Kamaikaahui i keia la ia oe, alaila nau e komo kuu heiau kapu.” Mahope o keia olelo ana, hoike o Palila ia Kamaikaahui, holo o Kamaikaahui i loko o ke kai, e hoomoe aku ana o Palila i ka laau palau, hoi hou i uka, waihowale ke kino, ike ia ka waha a me ka niho me ke kua, a make iho la.

O Papakolea, he kanaka mahiai ia, o Koiuiu kana wahine, o Leleo ka aina, aia a oo ka ai ana, alaila, komo ka heiau o Kanelaauli ma Kahehuna, ma ke alo o Puowaina. I aku o Papakolea i ke ’lii, ia Ahuapau: “E! ke keiki e puni ai ko aina, hoomoe ia au kaikamahine.” Elua kaikamahine a Ahuapau, o Kaalamikioi, o Kalehuawai. I mai ke kahuna, o Kahikoluamea: “Alia e hoomoe i ka wahine, he ’kua kela ma ka aoao o Mahinui, ka makuahine, ua hanai kapu ia i loko o Alanapo e ke ’kua. Nolaila, aole i lilo i kanaka.” I aku o Ahuapau: “Pehea ka pono?” I aku o Kahikoluamea: “E hookomo i loko o ka manele, a e amo au kukini me ka mama loa, a komo i ka heiau, malaila e kapu ai a pau ka hana, a lilo i kanaka, alaila, pono.” Ia wa komo o Palila i ka manele, a amo mai la na kukini a komo i loko o Kanelaauli ma Kahehuna, me ka pa ole o ka makani. A o ke ’lii hoi o Ahuapau, akahi no a hele ma ka wakae, a me ka lepo, akahi hoi a pa ia e ka makani.

A komo o Palila iloko o ka heiau o Kanelaauli, ninau mai na kahuna: “Heaha keia?” I aku na kukini: “He ’lii kapu no Alanapo i Kauai; e kau ka pae humu o ka heiau, a e hookani ka pahu me ka puniu.” A ao ka po, hana iho la na kahuna ia Palila, kahe pono ia ka mai, a pau ia, noa iho la kona kino a lilo iho la i kino kanaka maoli. Launa o Palila me na wahine, na kaikamahine a Ahuapau, alaila, olelo aku o Ahuapau ia Palila, e hele e kaapuni ia Oahu nei, ae mai o Palila.

Ninau aku o Palila: “Aohe kupu, a alai o ke alanui a puni Oahu nei?” “Aole,” pela mai o Ahuapau; he manao huna ko Ahuapau ia Palila, e ake ana no e make o Palila. Olelo aku o Palila: “Ae, i hele au, a i halawai me ke kolohe, alaila, pepehi au a make, hoi mai au pepehi ia oe a me kou mau kanaka a pau loa.” Ma keia olelo a Palila, makau o Ahuapau, hai aku la ia Olomana, aia i Kaelepulu i Koolau, he koa ia. I mai o Palila: “Ola oe ia’u, e huna oe, ina ua make.”

Pii aku la o Palila a luna o Puowaina, nana ma o a ma o, hele aku la a hiki i Nuuanu, hoomoe i ka laau palau ana, paa aku la o Palila mahope, holo aku la a hiki i Kaelepulu, ilaila o Olomana kahi i ku ai.

No Olomana: He kanaka loihi ia ke nana aku, he umikumamalua kahaku o ke kua, he umikumamakolu o ke alo, he kanaka koa a me ka makau ia; aole alii, aole koa aa aku ia ia, lulu ka makani ia ia ke ku ma ka hikina, malu no hoi ka la no kona kiekie.

A ike o Palila ia Olomana, lele pu ae la o Palila i luna me ka laau palau ana me Huliamahi, a kau i ka poohiwi o Olomana. Huli ae la o Olomana a olelo ae la ia Palila: “Nohea oe e nei keiki hookano o ka hele ana mai nei? Aole he mea nana i pii ko’u poohiwi a hiki i keia la, o oe ae nei ka ka mea nana e pii.” I aku o Palila: “Owau nei o Palila i hanai ia i loko o Alanapo, ka heiau a ke ’kua mai ka pouli mai, i hele mai e hakaka me oe.” A lohe o Olomana, makau iho la ia i ka lohe ana no Alanapo, no ka mea, ua kaulana ia heiau no ka mana o ke ’kua a me ke koa o ke kanaka e noho ilaila; nolaila, nonoi aku la o Olomana: “E ola au e Palila.” Olelo aku o Palila: “Aole oe e ola ia’u, e make ana oe, no ka mea, aohe pono o kau hana.” E pai aku ana o Palila, lele kekahi aoao o Olomana, me ka papalina a ku ana i kai, oia o Mahinui, o kekahi aoao hoi, oia ka puu o Olomana e ku nei. O ke kumu hoi i lipilipi ai no ka lele ana o kekahi aoao. Pela i make ai o Olomana ke koa kiekie o Oahu nei ia Palila.

A puni Oahu nei ia Palila, hele aku la ia a ka piina o Kaimuki, a iho aku la i Waialae, malaila aku a Wailupe, a Maunalua, e noho ana o Kahului, he lawaia no laila. Kahea mai la o Kahului ia ia nei, hele aku la keia a kokoke, noho iho la laua a ahiahi, hele mai ana na kanaka, na wahine, i kapa kahakai e hopuhopu iao, hi aku. Ninau aku la o Palila ia Kahului: “Heaha keia kanaka e paapu nei o ke kai?” “He kaee iao, i mea hi aku, no ka la apopo.” I aku o Palila: “A pehea la hoi kaua?” “Ka, aohe o’u lua e hiki ai ka waa ke hoe, no ka mea, he waa nui, ehiku anana ka loa.” Olelo aku no o Palila: “O kaua no hoi paha ke hoe i ka waa i hiki.” Alaila, hele aku la laua i ka iao a loaa, waiho iho la a ao ae holo i ka hi aku.

Eia nae, i ke kakahiaka nui, ua pau loa na kanaka i ka holo i kai i ka lawaia, aohe kanaka nana e hapai ka waa; nolaila, olelo aku o Kahului ia Palila: “Aole e hiki ana ka waa i ka hapai, aohe kanaka e hiki ai.” I aku o Palila: “Mamua oe e hapai ai, mahope aku nei au, mai nana mai oe i hope nei.” Ia pahu ana no a Palila, lana i loko o ke kai, ka waa. Mamua o Palila o ka waa me na hoe eiwa, mahope o Kahului me kana hoe. Lalau aku la o Palila i ka hoe, a hou iho i lalo, a kai ae, ua haki, pela a pau na hoe eiwa, olelo mai o Kahului: “Aole e hiki ka waa o kaua, aohe hoe, e hoi kaua.” Lalau iho la o Palila i ka laau palau ana, a hoe iho la, hookahi mapuna hoe, hele ana laua nei ma lalo o Kawaihoa, hiki i Kolo, he ko’a ia.

Ma keia holo ana, ua mahalo o Kahului i ka ikaika o Palila, lawaia iho la o Kahului, aohe loaa o ke aku, no ka pau o ka makau i ka mokumoku. I aku o Palila: “Ahea loaa ka kaua ia?” I mai o Kahului: “He ia ke kai, o ka lou ole ka hewa i ka makau. O ka makau ia e mokumoku nei, aohe make ae o ka ia, ua pau loa na makau, a koe no hookahi i koe.” Olelo aku o Palila: “E hoi mai oe mamua nei e hoe ai i ka waa o kaua, owau ke hoi aku e lawaia.” Ae mai la o Kahului.

Lalau iho la o Palila i ka laau palau ana ia Huliamahi, a mali iho la i ka iao a waiho aku la o lalo, lele mai la ke aku e ai, ka ae la keia i luna o ka waa i ke aku, pela no ka hana ana a komo ka waa o laua i ka ia. Hoi aku la laua a pae i uka, olelo aku la o Palila ia Kahului: “E hoi oe e pulehu ia, na’u e hapai ka waa o kaua.” Hookahi no panee ana kau ka waa i ke aki.

Moa ae la ka ia, ai iho la laua. Noho iho la laua a hala he mau la, haalele o Palila ia Kahului no ke pi. Hele aku la ia a luna o Hanauma, nana aku la i ka enaena o ke pili o Kaunakahakai, i Molokai, pahu aku la ia i kana laau palau, a maluna o laila ia i hiki ai a Kaluakoi. Ilaila, waiho ia i kekahi aoao o kona mai, oia o Kalaeokalaau a hiki i keia la, mamuli o ka mai o Palila ia inoa.

Aia i laila, he laau nui, o Hooneenuu kona inoa. No keia inoa o ka laau o Hooneenuu, hoowahawaha o Palila ia Molokai, ma kona manao, he kiona keia laau, nolaila, haalele iho la o Palila ia Molokai, a holo aku la. Pahu aku la ia i kana laau palau mamua, mahope o Palila, a pae laua ma Kaunolu i Lanai, malaila aku a Kahoolawe, malaila aku a Pohakueaea i Honuaula.

Alaila, noho iho la i laila hoomaha, pahu hou i ka ihe ana, hiki i Kaula ma Hamakua i Hawaii, ka mokuna o Hilo me Hamakua. Hele aku la a loaa ko Hina muli o Lupea, noho ana i Kaawalii, maluna mai, he kahu hanai no ia no Palila. A he hau o Lupea a hiki i keia la, a ma kahi i kaulai ia ai ka malo o Palila, aole e ulu ka hau malaila a hiki i keia la, no ka mea, he hana na ke ’kua. O Ku ka inoa o ko Palila akua, he akua mana a me ka ikaika loa. A he heiau no hoi ko Hilo o Humuula, e like me ko Kauai heiau o Humuula, a he kapu no, a he ’kua no, a he mana no, ua like a like.

O ke ’lii o Hilo ia wa, o Kulukulua, o Wanua ko Hamakua alii, e noho ana laua me ke kaua. O na koa kaulana o Hamakua, o Moanonuikalehua, o kana laau palau o Koholalele, hookahi lau kanaka e amo ai, eha haneri ma ka helu hou. O Kumunuiaiake, he koa ia, o kana ihe, he mamane o Kawaihae, he umi anana ka loa, aole e maalili kana ihe ke o i ke ahupuaa hookahi. O Puupuukaamai, he koa ia, o kana laau he pololu, he koaie makua no ke kuahiwi, lulu ka makani, hoi ka wai o ke kahawai, pau na lau kanaka ekolu i ka pahu hookahi ana. O neia mau koa ekolu, mahope o Wanua ke ’lii o Hamakua.

O ka Palila hana i ka pali o Kaula, o ka olokaa ipu i ke alanui, me ka hele ole ma o a ma o, me ka ike o na mea a pau o ke alanui kona wahi noho. Iloko o ka wa kaua, ua nui ka make o na kanaka o Hamakua, aole nae i ike ia ka mea nana e luku nei, pela a nui na la i hala mahope, aohe ike ia. Aka, ua lohe kekahi poe ma ka leo, i loko o ka hoouka poe ana o ke kaua, penei:

A make na’u na Palila, Na kama a ka Walewale, Na ka hanai a Lupea, Na ka oo kani i ke kuahiwi nei la, Na ke ’kua ikaika na Ku.

O ka leo wale no ke lohe ia, aole ke kino, no ka mama loa o Palila ma ka holo ana, nolaila, aole mea i ike ia ia, aka, ua nui ka noonoo o na kanaka nona, no ka pau loa i ka make. A o ka olelo a kekahi poe aole ana hele e kaua, he olokaa ipu wale no kana hana i ke alanui, aohe ano koa, aohe hele ma o, a ma o. I ka hoouka kaua ana ma Kukaiau i Hamakua, i laila o Palila i hoike kino ai ia ia iho imua o ka lehulehu, a me na ’lii o na aoao elua, a me na koa kaulana ekolu, oia o Moanonuikalehua, o Kumunuiaiake, o Puupuukaamai.

I ka hoouka ana o ke kaua, ua oi ka ikaika o na koa o Hamakua i ko Hilo, a ua nui ka make o Hilo i ko Hamakua. Ma keia hoouka ana ua lohe ia ka leo kaena a ua mau koa nei, e olelo ana: “Owai ko Hilo koa ikaika e ku mai e kaua.”

A lohe o Palila i keia alelo kaena a ua poe koa nei, alaila, nonoi aku ia i ke ’lii o Hilo, ia Kulukulua, e waiho ke kaua aluka a me ka poe, a e ku pakahi. Ina i make ke koa o kekahi aoao, alaila, make kona alii a lilo i pio na kekahi aoao, a pela no hoi kekahi aoao. A hooholo ia ia mea e na ’lii, ku kaawale ae la na koa, a kaawale ke kahua kaua.

Ku mai la o Moanonuikalehua me kana laau palau o Koholalele, a hookaa akau, aohe kupono ia Palila, hookaa hema, aohe kupono ia Palila, ia ia e hookaa ana, kaupale aku o Palila i kana laau o Huliamahi, loaa i ka Moanonuikalehua laau, lele i luna a haule i Waipio. Ia wa, hualepo o Palila i ka laau ana, make na koa ekolu, lilo ka auwae ia ianei, noke aku ana keia i ke kaa hema i ka laau ana ia Huliamahi, aohe koe kanaka o Hamakua, halulu ka honua a nei i ka laau a Palila, nolaila aohe kanaka koa i mua ona ia wa e aa mai, aohe alii. Pela i lanakila ai o Kulukulua, ko Hilo alii, maluna o Wanua ko Hamakua alii.

A pau ke kaua, hoi aku la o Palila me ke ’lii a hiki i Kaula maluna aku, i laila he kumu ohia nui, o Kahakaauwae kona inoa, i laila na auwae a pau o na kanaka i make ia Palila ma na kaua mamua aku, o kahi ia e kau ai. Nolaila, lilo o Palila i alii no Hilo, a malalo o Kulukulua ona, pela i noho ai o Palila a hiki i ka make ana.

LEGEND OF PUNIAKAIA.

Nuupia was the father and Halekou the mother of Puniakaia. [151] The land of his birth was Kaneohe. The parents of Puniakaia were of the royal blood of Koolauloa and Koolaupoko. Puniakaia was a very handsome man and had not a single blemish from the top of his head to the bottom of his feet. He was erect, front and back, and so on the sides. While Puniakaia was living with his parents, a desire to go fishing came upon him, so he accompanied his mother to the beach and they went fishing. The kind of fish caught by them was the kind called pauhuuhu, [152] but only one. This fish was brought home alive and was saved by Puniakaia; being fed and taken care of until it grew to be a very large fish; and to it was given the name of Uhumakaikai. [153] This fish was the parent of all the fishes. After Puniakaia had brought up Uhumakaikai until it was full grown, he turned it into the ocean, free from all confinement.

Some time after this a proclamation was issued calling everybody to go out fishing, and amongst those who obeyed the call was Puniakaia. When the fishermen arrived at the fishing place, Puniakaia called upon Uhumakaikai in the following manner:

Say, Uhumakaikai, Crawl this way, crawl this way, Draw along this way, draw along this way; For here am I, Puniakaia; Send the fish in large numbers Until the beach here is stenched; The pigs will eat until they reject them, And the dogs will eat until they waste them.

As soon as Puniakaia ceased calling, Uhumakaikai was seen to be driving all the fish to Puniakaia; the fish reached from way down deep in the sea to the surface, and they were driven clear up onto the sand. Upon seeing this the people began taking up the fish; some were salted, some given away to the people, and so on, from the Makapuu point to the Kaoio point at Kualoa. With all this great number of people taking the fish, still there was a large number left, there being so many; and the people had to leave a great many behind and the pigs and dogs ate of them. Rumors of this great catch were soon carried to the hearing of Kaalaea, [154] a very beautiful woman, who had no equal in all the land of Koolau; she was just like Puniakaia [very pleasant] to look upon.

RELATING TO KAALAEA.

When the news of the great catch of fish came to Kaalaea, she and her ten brothers boarded their canoes, each taking one, making eleven canoes, and went to the place where the fish were being collected. When these canoes landed, Kaalaea went up on the sand and sat down and did not go about from place to place; but just looked on as the men and women helped themselves to the fish.

While she was sitting there Puniakaia saw her and was captivated by her beauty and quiet demeanor, not at all like the other women; so he said to his mother, Halekou, [155] “Say, Halekou, I am going to secure that woman for my own, because she is very beautiful, without blemish, and in all respects my equal.” Halekou gave her consent, saying: “Yes, she shall be your wife, for you two are alike in looks and behavior, therefore you go and ask her.”

When Puniakaia came to the presence of Kaalaea, he asked the woman that she become his wife. Kaalaea gave her consent to this. Puniakaia then said to her: “When we get to my mother, don’t be backward but go and sit on her lap.” When the two came to Halekou, Kaalaea went and sat on the lap of her future mother-in-law. After a little while Halekou ordered the men to load the ten canoes with fish, and this was done; not only the ten canoes but several others also were filled, and this property was distributed as gifts to the people. Halekou began to contribute gifts to Kaalaea, as was the custom [156] of those days. Nuupia then did likewise, and then Puniakaia; those three brought offerings to Kaalaea. In giving the various gifts, great heaps of them, Kaalaea on her part gave only herself, still it exceeded that of all three. After the giving of gifts, Kaalaea returned to her place with her brothers and her parents.

Sometime after this Puniakaia asked of his mother that he go and live with his wife. His mother replied: “My son, listen to what I have to say: You are going to the home of your wife to live, but you will be insulted and you will return here in a very short time.” After this Puniakaia went to the home of Kaalaea his wife, where they lived as husband and wife. At meal times it was customary with the brothers-in-law of Puniakaia to prepare the meal, then send for Puniakaia and make him sit on their lap while they fed him. This was carried on for some time; all Puniakaia did was to eat and sleep and never left his wife.

One day while the two were in bed, an aunt of Kaalaea’s, together with several others, came into the house where the two were sleeping. These people were on their way to catch crabs. While in the house, the aunt said: “Wake up, Puniakaia, and let us go crabbing. What do you do, any way? Just sleep, and when you get up clean your eyes and catch flies and eat?” While the aunt was speaking, Puniakaia was listening through the soft mantle that covered them; the aunt did not know this, however, for she thought he was asleep.

This angered Puniakaia and he was sore displeased; and when his brothers-in-law came home he would not speak to them nor go to eat food with them as before. Because of this action of their brother-in-law they were very sad and pondered as to the reason of such action. Puniakaia, on the other hand, did nothing else but sleep day and night for over twenty days. Thinking that the matter would terminate seriously, the brothers-in-law of Puniakaia called the people together, men, women and children, and asked each and every one of them, who it was that had insulted their brother-in-law; but no one could answer the question. Failing in this Puniakaia was requested to tell them the person who had insulted him. Puniakaia then revealed the person’s name, saying: “The person who insulted me is the aunt of my wife, and not my wife. One day while we were in bed, the aunt with several others came into our house and said: ‘Say, Puniakaia, get up and let us go crabbing, for what can you get by sleeping? Only to get up, clean your eyes, catch flies and eat?’ While she was speaking, I was lying down, but I could see and hear through our thin mantle. This is the reason why I am sad and unhappy.”

When the brothers-in-law heard this, they ordered that the aunt be put to death. [157] After this order was carried out, Puniakaia returned to his own home. When he came in his mother’s presence, she asked him as to the reason of his return; he then told her everything relating to the treatment received by him while living with his wife. When Halekou heard this, she wept and said: “It is even as I said to you, that you were to be insulted in the home of your wife, and now you have seen it for yourself.”

After living with his mother for a few days, Puniakaia decided to go to Kauai to make a visit; so he started out until he came to the Kaena point, at Waianae, where he met some men who were lashing their canoe for a trip to Kauai. Puniakaia upon coming up to these men, asked them: “Where are you going with this canoe?” “To Kauai.” “Can I go with you?” “And why not? The canoe is yours.” [158] The reason why these people allowed Puniakaia to go to Kauai with them was because he was such a handsome looking man.

On coming to Kauai they landed at Wailua, where a high chiefess was living. When she saw that Puniakaia was such a handsome looking man she began to give him presents of great value and after a while she even proposed that she become his wife. All this time, however, she had a husband already, [159] who was then living at some distance on the other side of Kauai.

Some time after Puniakaia had been living with this woman, he went down one day to the beach accompanied by the woman and there saw two men preparing to go out fishing. Upon coming up to the fishermen, Puniakaia asked them: “What kind of fishing are you two going out for?” The two replied: “Oio [160] fishing; but the most we will ever catch will be about eight, not very many.” Puniakaia said: “Yes, I will be the one who will get you all you want, from the ocean to the land, from the bottom of the sea to the top and the people will not be able to carry away all the fish; they will salt some and the pigs and dogs will eat their full and a lot will be wasted.” The two men then said: “You are deceiving us. We have lived here all our lives and have never seen so much fish.”

In this discussion the husband of the woman, who had accompanied Puniakaia to the beach heard it and so said: “Make a wager against him.” Wagers were then made; but Puniakaia said: “Say, I am not going to wager my bones against worthless articles. If I must wager my bones I want to wager them against four large pieces of land; one for my back; one for my front; and two for my sides.” This was acceptable, and fifteen days were allowed Puniakaia in which time he must catch the amount of fish boasted by him.

After the agreement was made, Puniakaia lived on for eleven days without once making a move about catching any fish. On the eleventh day, however, he saw a canoe being prepared to sail for Oahu, manned by men from different districts of Oahu; some were from Waianae and some were from Kaumakapili. When Puniakaia saw this he said to the men: “When you get to Waianae, those who belong to that place remain there; then I wish you two who are going to Kaumakapili to go up Nuuanu and when you get there look down to Kaneohe. You will see my house with the door open. Go down to it and when you find my mother, Halekou, tell her that her son, Puniakaia, has sent her word to go and call his fish Uhumakaikai to urge forward the fish to Kauai, because in three days the time allowed him to catch a certain amount of fish would expire; and failing to get this fish he will be killed by being cooked in an umu.”

After Puniakaia had made this request the canoe set out and on the evening of the same day the canoe reached the harbor of Kou. On this voyage the friends of Puniakaia, Keaumiki and Keauka, [161] assisted the canoe, hence its quick arrival. Also, the men who belonged to Waianae, knowing that the request was urgent, decided to continue on instead of stopping at their destination.

When they arrived at Kou, [162] they left the canoe there and proceeded up Nuuanu, where they looked down toward Kaneohe and they saw the house with its open doorway as described by Puniakaia. The men then proceeded on down to the house and found Halekou the mother of Puniakaia sitting on some mats. The men extended their greetings and Halekou returned the same. Halekou then asked the men: “What has brought you here?” The men replied: “We have come on the request of a boy by the name of Puniakaia.” When Halekou heard this, she wept as well as the chiefs and common people, and said: “We thought that Puniakaia was dead; but we see now that he is still alive. What has he requested you to do?” “He told us that we come and tell you that you go and call for his fish, Uhumakaikai, and request that it drive some fish to Kauai; because Puniakaia made a wager with the king of Kauai, that in fifteen days he could catch a certain amount of fish, and that if this amount of fish was not caught within this given time, Puniakaia would be killed. Now this is the twelfth day and we have only three days left if Puniakaia is to be saved.” When Halekou heard this, she said: “I am afraid the fish will not obey my call; for he is the only one that could make the fish do his bidding; but I shall go and try.”

Because of this kind deed performed by these people, Halekou gave unto them a large piece of land, together with one house full of kapas, one house to eat in, one house for fish, and one house for them to sleep in. Upon receiving these gifts the men decided to live there and to abandon their old homes and at the same time they vowed that they would live and die serving Puniakaia.

Halekou after this went out accompanied by the chiefs, until they came to the pool where Uhumakaikai made its home. This pool is at Nuupia to this day. Halekou then called out: “Draw along, draw along, draw along the fish, Uhumakaikai; from Kona and Koolau to Kauai where your master Puniakaia now is. Don’t be slow, don’t wait, else your master will be cooked in the umu.” At the close of this call, the sea was seen to be disturbed and Uhumakaikai passed below Halekou. She then took up the fish, kissed it and allowed it to go again. Halekou then said: “Make haste, else your master will die.”

This was the fourteenth day and there was yet left but one day, when Puniakaia would be killed, for the umu, the wood, the stones and the covering were ready. On the approach of daylight the next day, the fish were seen coming to Kauai by way of Kona and by way of Koolau, until both schools met at Wailua. Puniakaia on this last day went down to the beach accompanied by the Kauai woman; and they went and sat on the seashore to wait for the arrival of Uhumakaikai.

During the night, however, Puniakaia dreamed a dream in which he heard the remark: “Uhumakaikai is coming. Why did you leave me behind and go alone to a strange land? You do not love me. If I did not hear of your trouble, you would have been killed?” After he woke up he found that he had been dreaming so he became sleepless, wondering what the dream meant. After studying for some time a feeling of affection came upon him for Uhumakaikai.

After the night was spent and the dawn of the new day began to break, Puniakaia came out of the house and looked toward the sea, when he saw the surface as well as the lower portion of the sea brown with fish. Shortly after this Uhumakaikai passed below him; he then reached down, took it up and hugged and kissed it. Then he said: “Yes, I did not intend to leave you behind; I came with the idea of making a tour of sightseeing around Oahu, and then go back to you; but instead I came to Kauai and came near not being able to see you again. Had you failed me I would have been killed.”

Puniakaia then released Uhumakaikai and the fish began to come ashore at Wailua. The fish covered the sand and extended some distance into the sea. The people of Wailua and the king who made the wager saw the fish and they agreed that Puniakaia had won. Puniakaia then gave the whole of Kauai to the owner of the canoe that had brought him to Kauai, who then became the king. Puniakaia and his Kauai queen then returned to Oahu.

HE KAAO NO PUNIAKAIA.

O Nuupia ka makuakane, o Halekou ka makuahine, o Puniakaia ke keiki, o Kaneohe ka aina; he mau alii na makua o Puniakaia, no Koolauloa, a me Koolaupoko. He kanaka maikai loa o Puniakaia ke nana aku, aohe puu, aohe kee, he pali ke kua a me ke alo, pela na aoao.

Ia Puniakaia e noho ana me kona mau makua, makemake iho la ia e hele i kahakai e lawaia ai; ia ia i hele ai me kona makuahine me Halekou i ka lawaia, loaa iho la he pauhuuhu ka ia. O keia ia i loaa, hanai iho la o Puniakaia ia ia i ka wa uuku, a hiki i kona wa nui, a ua kapaia kona inoa o Uhumakaikai. Oia ka makua o na ia a pau loa. Ma keia hanai ana a Puniakaia ia Uhumakaikai, a nui, alaila, hookuu hou ia i ka moana e noho ai.

A mahope, kukala ia na mea a pau e hele i ka lawaia, a ma keia hele ana, o Puniakaia kekahi i hele, a hiki lakou i kahi e lawaia ai, ilaila o Puniakaia i kahea ai ia Uhumakaikai; penei ke kahea ana:

E Uhumakaikai, E kolo mai, e kolo mai; E kolokolo mai; e kolokolo mai; Eia au la o Puniakaia! O ka ia no a nui loa, A ku ka pilau i uka nei! A ai ka puaa a haalele, Ai ka ilio a hoomaunauna.

A hooki o Puniakaia i ke kahea ana i ka ia, ia wa o Uhumakaikai i a mai ai i na ia a pau loa, mai lalo ka ia a luna o ka ilikai, o ia hele o ka ia a hiki i uka, a pae i kaha one. Ia manawa na kanaka i ohi ai i ka ia a kopi, a haawi, a pela aku, o na kanaka a pau loa mai ka lae o Makapuu a ka lae o Kaoio, ma Kualoa. Ma keia hele nui ana o na kanaka e ohi i ka ia, aole i pau no ka nui loa, a haalele okoa lakou i ka ia, a ai ka puaa me ka ilio.

A ma keia lawaia ana, ua kui aku la ke kaulana a lohe o Kaalaea, he wahine maikai loa ia, aole ona lua ma Koolau a puni, ua like laua me Puniakaia, ke nana aku.

NO KAALAEA.

Holo aku la o Kaalaea, me kona mau kaikunane he umi, he umi lakou he umi waa, o ko Kaalaea waa, he umikumamakahi waa; a hiki lakou ma kahi o ka ia i pae ai, pae aku la na waa o lakou a uka, kau iho la, noho iho la o Kaalaea ma ka ae one maloo, me ka hele ole ma o a ma o, me ka noho malie e nana ana i na kanaka i ka ohi i ka ia, a me na wahine.

Ia ia e noho ana ma laila, ike mai la o Puniakaia i ka wahine maikai o Kaalaea, i ka noho malie, i ka like ole me na wahine e ae, alaila, olelo aku la o Puniakaia i kona makuahine ia Halekou: “E Halekou e, e kii ana au i kela wahine na’u, no ka mea, he wahine maikai loa, aohe puu, aohe kee, ua like kona maikai me ko’u.” Ae mai o Halekou: “Ae, o kau wahine ia, ua like olua a elua, ua like na kino, na maikai, na nani, nolaila, e kii oe i wahine nau.”

A hiki o Puniakaia i mua o Kaalaea, olelo aku la i wahine nana, ae mai la no o Kaalaea; i aku no nae o Puniakaia ia Kaalaea: “E, i hele kaua a hiki i mua o ka makuahine o kaua, mai hilahila oe, hele no oe a noho i luna o na uha.” Hele aku la laua a hiki i mua o Halekou, noho iho la o Kaalaea i luna o na uha o Halekou, a liuliu iki, kena ae la o Halekou i na kanaka, e hooili i ka ia i na waa he umi, a pela na waa e ae; piha i ka waiwai, o keia waiwai, he waiwai hookupu na na mea a pau. Hookupu o Halekou i kana waiwai na Kaalaea, pela o Nuupia, hookupu i kana waiwai ia Kaalaea, a pela o Puniakaia, akolu lakou i hookupu ia Kaalaea, hookahi no o Kaalaea o ka hookupu ana, ua oi kana waiwai i mua o ka na mea ekolu. A pau ka hookupu ana, hoi aku la o Kaalaea i kona wahi me kona mau kaikunane a me kona mau makua.

A hala lakou, nonoi aku o Puniakaia ia Halekou, e hoi me ka wahine me Kaalaea e noho ai. I mai o Halekou: “E kuu keiki, e hoolohe mai oe, e hele ana oe i ka hale o ko wahine e noho ai, e mainoino ana nae oe, a e hoi koke mai ana oe i anei, aole oe e liuliu aku.” A pau ka Halekou olelo ana, hele aku la ia i ko Kaalaea wahi, a noho pu iho la laua, he kane a he wahine. I ka wa ai, he mea mau i na kaikoeke o Puniakaia ka hoomakaukau i na mea ai, a me ka noho ana o Puniakaia i luna o ka uha o kona mau kaikoeke, a na lakou e hanai i ka wa e ai ai. Pela ka hana mau ana o na kaikoeke ia Puniakaia, a hala ka wa loihi, hookahi no hana a Puniakaia o ka hiamoe i na la a pau loa, me ka wahine me Kaalaea.

I kekahi la, ia laua e moe ana, hele mai la, kekahi makuahine o Kaalaea, a me kekahi poe e ae, a hiki i kahi a laua nei e moe ana, e hele ana i ka lawaia papai. I mai la ka makuahine: “E Kaalaea, e ala e hele kakou i ka lawaia papai; o ke aha kau hana, o ka moe wale iho la no, a ala ae wae i ka piapia o na maka, popoi i ka nalo a ai ae.” Ia ia e olelo ana, e nana mai ana no o Puniakaia maloko o ke kihei kalukalu nahenahe, me ke ala mai no, a hoolohe; aka, o ka makuahine nana i olelo, aole ona manao e ala ana, ua manao no ia, e hiamoe ana o Puniakaia.

Aka, ua huhu loa o Puniakaia i keia lohe ana, nolaila, hookananuha loa iho la ia i kona mau kaikoeke, aole ekemu, aole hele pu e ai e like me mamua; nolaila, noonoo iho la na kaikoeke i ke kumu o keia hookananuha ana o ko lakou kaikoeke. O Puniakaia hoi, he mea mau ka hiamoe i ka la a me ka po a hala elua anahulu. Nolaila, hoakoakoa ia na mea a pau loa ma kahi hookahi, na kane, na wahine, na keiki, na mea a pau loa, alaila, ninau na kaikoeke i kela mea i keia mea o lakou, i ka mea nana i olelo ino ko lakou kaikoeke o Puniakaia. Aole nae he mea o lakou i hai mai; alaila, ninau ia o Puniakaia i ka mea nana i olelo ino ia ia. Hai aku la oia: “O ka makuahine no o kakou, oia ka mea nana keia mau olelo ino, aole na kuu wahine. I kekahi la, e moe ana maua, hele mai la lakou a hiki, pane mai la no o iala, penei, ‘e Kaalaea, e ala ae a hele kakou i ka papai; o ke aha ka loaa o ka hiamoe, o ke ala ae a wae i ka piapia o na maka, o ke poi i ka nalo a ai ae.’ Ia ia la e olelo ana, e moe ana wau, e hoaiki ana no nae ko’u mau maka maloko o ke kihei kalukalu; nolaila, nonohua loa au.”

A lohe na kaikoeke, kena ae la e pepehi i ka makuahine, a make iho la ia, ia wa, o Puniakaia i hoi ai i kona wahi. A hiki aku la ia i mua o Halekou ka makuahine, ninau mai la o Halekou ia Puniakaia, hai aku la o Puniakaia i na mea a pau i hana ia nona i ka hale o ka wahine o Kaalaea. A lohe o Halekou, uwe iho la ia, a olelo aku: “He oiaio, ua olelo aku au ia oe, e mainoino ana oe i ka hale o ko wahine, a ike pono iho la oe.”

He mau la i hala o ka noho ana, holo o Puniakaia i Kauai e makaikai ai, hele aku la ia a hiki i ka lae o Kaena ma Waianae, e noho ana keia poe e hoa i na waa, a e holo i Kauai. Ninau aku la o Puniakaia: “E holo ana ko oukou waa i hea?” “I Kauai.” “Aole la hoi e pono owau kekahi e holo pu me oukou?” “I ke aha hoi! O ka waa no paha ia.” O ke kumu o keia ae ana e holo pu i Kauai, o ka nana mai o lakou la a ike i ke kanaka maikai o Puniakaia.

Ma keia holo ana, pae aku la lakou ma Wailua i Kauai, e noho ana i laila he wahine alii; makemake mai la i ke kanaka maikai o Puniakaia, hookuli mai la i ka waiwai, kii mai la i kane hoao maoli. Eia nae, he kane no ka ua wahine nei, he hanapilo, ma kekahi aoao no o Kauai kahi i noho ai.

Mahope o keia noho ana, iho aku la o Puniakaia i kahakai me ka wahine, aia hoi, e hoomakaukau ana kekahi mau kanaka e holo i ka lawaia. Ninau aku la o Puniakaia: “He aha ka olua lawaia?” Hai mai laua ala: “He lawaia oio, elua no nae kauna ke loaa mai, aohe mahuahua loa.” I aku o Puniakaia: “Ae, owau no ka mea e loaa ai ka ia, mai ka moana a ka honua, mai lalo a luna o ke kai, o ka ia, ohi ke kanaka a haalele, kopi a pilau, ai ka puaa me ka ilio, a e hoomaunauna.” Olelo mai na kanaka: “Wahahee oe; noho wale ae nei no makou i nei wahi aohe ia pela ke ku ana.”

Ma keia hoopaapaa o lakou, lohe aku la ke kane a ka wahine a ia nei, olelo mai la ia: “Pili ia aku.” Alaila, pili iho la lakou, olelo aku o Puniakaia: “E, aole e pili ana ko’u mau iwi i na waiwai lapuwale, eia wale no, he mau ahupuaa nunui eha, hookahi o kuu kua, hookahi o kuu alo, elua o na aoao.” Hooholo iho la lakou, he umikumamalima la, ina i ike ole ia ka ia i loko o ia mau la, alaila, eo o Puniakaia, ina hoi i ikeia, alaila, eo lakou la.

Ma keia noho ana o Puniakaia, a hala he umikumamakahi la, eha la i koe, alaila eo. Ia wa, e makaukau ana kekahi waa e holo i Oahu nei, no Waianae kekahi mau mea, a no Kaumakapili kekahi. Olelo aku o Puniakaia: “E holo oukou a hiki i Waianae, a noho iho ko Waianae mau mea, hoi aku olua a hiki i Kaumakapili, pii aku olua a hiki i Nuuanu, nana aku olua i kai o Kaneohe, e hamama mai ana ka puka o kuu hale, hele aku olua a hiki, e noho ana kuu makuahine o Halekou. Olelo aku olua, i olelo mai nei ke keiki a olua ia maua, o Puniakaia ka inoa, ‘e hele oe a kahea i ka ia ana ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai, no ka mea, ekolu la i koe o ka pili ana, alaila, pau na la he umikumamalima, a i hiki ole ka ia i loko o ia mau la, alaila, make o Puniakaia i loko o ka umu.’”

A pau ka olelo ana a Puniakaia, holo mai la ka waa o ua poe nei ia la, a ahiahi pae i Kou, ma keia holo ana, o Keaumiki a me Keauka, na hoa o Puniakaia kekahi i kokua i ka waa, ma keia holo ana mai, o ia ke kumu i pae koke ai i Oahu nei. A ko Waianae mau mea hoi, haalele laua i ka manao i ko laua aina, no ka mea, ua oi ko laua manao i ka Puniakaia olelo, a me ka makemake i kona kino, pela lakou a eha.

A pae lakou ma Kou, haalele i ka waa malaila, a pii aku la a hiki i Nuuanu, nana aku la i kai o Kaneohe, e hamama mai ana ka waha o ka hale o Puniakaia. Iho aku la lakou a hala o Kekele mahope, a hiki i Kaneohe hiki aku la lakou a ka hale, e noho mai ana o Halekou ka makuahine o Puniakaia, i luna o ka hua moena.

Aloha aku la lakou, aloha mai la o Halekou. Ninau mai la o Halekou: “Heaha ka oukou o ka hiki ana mai?” I mai la lakou: “He kauoha na ko keiki, o Puniakaia ka inoa, oia ko makou mea i hele mai la e olelo aku ia oe.” A lohe o Halekou, uwe iho la ia a me na ’lii a pau loa, na makaainana, a olelo mai la: “Ka, Ua manao makou ua make o Puniakaia, aole ka! A heaha kana olelo ia oukou?” “Eia kana olelo ia makou, e hele mai makou a olelo ia oe, e hele oe e kahea i ka ia ana, ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai. No ka mea, ua pili o Puniakaia me ke ’lii o Kauai, he umikumamalima la, ina ike ole ia ka ia maloko o ia mau la, make o Puniakaia, ina i ikeia ola o Puniakaia; nolaila, o ka umikumamalua keia o ka la, ekolu la i koe make o Puniakaia.” A lohe o Halekou i keia olelo, i mai la ia: “Aole paha auanei e lohe ka ia ana ia’u, ia ia wale no paha e lohe ai; aka, e hele aku au e hoao.”

Haawi aku la o Halekou i ua poe nei, hookahi ahupuaa, hookahi hale kapa, hookahi hale ai, hookahi hale ia, hookahi hale moe, a loaa keia mau mea ia lakou, noho loa iho la lakou ilaila, me ka manao ole e hoi i ko lakou hale; hoohiki iho la lakou mamuli o Puniakaia a make lakou, me ko lakou haalele ole ia ia.

Hele aku la o Halekou me na ’lii a pau loa, a hiki i kahi o Uhumakaikai i hooholo ia ai, he kaheka ia, aia ma Nuupia e waiho nei a hiki i keia la. Kahea aku la o Halekou: “E kolo mai! E kolo mai! E kolo mai i ka ia e Uhumakaikai; ma Kona ma Koolau, a hiki i Kauai i kahi o ko kahu o Puniakaia. Mai lohi, mai kali, o make ko kahu i loko o ka umu.” A pau ke kahea ana a Halekou, ia wa, api ana ke kai i ka ia, lana ana o Uhumakaikai malalo o Halekou, lalau iho la a hu ae la, honi iho la a hookuu aku la, olelo iho la o Halekou: “E wiki oe o make ko kahu.”

O ka umikumamaha keia o na la; hookahi la i koe pau na la he umikumamalima, alaila, make o Puniakaia, no ka mea, ua makaukau ka umu, ka wahie, ke a, ke kauwawe. Ia po a ao ae, iho aku la ka ia, ma Kona o Kauai, iho ma Koolau a hui i Wailua. O Puniakaia, ua hoi aku la ia me ka wahine o Kauai, a noho i ka lae kahakai, e kiai ana i kana ia, ia Uhumakaikai.

Ia laua i moe ai ia po, loaa ia Puniakaia ka moeuhane, e olelo mai ana penei: “Eia au o Uhumakaikai a hiki aku; no ke aha no la oe i haalele ai ia’u, a hele hookahi oe i ka aina malihini; aloha ole oe ia’u, ina aole au e lohe, make oe?” A pau ka moe ana, puoho ae la ia a hiaa iho la, me ka noonoo i ke ano o ka moe, mahope o keia noonoo ana, kau mai la ka halialia aloha ia ia o Uhumakaikai.

A hala ae la ka po, hiki mai la ka wehe ana o ka pawa o ke ao, oili ae la ia a waho o ka hale, nana aku la ia i ke kai, ua hele a ehu i ka ia, mai luna, a lalo. Ia wa, holo ana o Uhumakaikai malalo ona, lalau iho la ia a hii ae la, honi iho la, a kaukau iho: “U; aole au i manao e haalele ia oe, i hele mai au me kuu manao e makaikai ia Oahu a puni, alaila, hoi aku ia oe, eia ka au e hala ana i Kauai nei, nolaila, mai ike ole oe i ko’u puumake, e hiki ole mai nei oe, make au.”

Hookuu aku la o Puniakaia ia Uhumakaikai, ia wa, hiki mai la ka ia a ku i uka o Wailua, mai ke kai a ke one maloo, ka piha i ka ia, ia wa ike na mea a pau loa o Wailua, a me ke ’lii nana ka pili, a hooholo ae la ua eo ia Puniakaia. Haawi ae la o Puniakaia ia Kauai a puni, i ka mea nona ka waa ana i holo aku ai mai Oahu aku nei, a noho alii iho la ia, a hoi mai la o Puniakaia i Oahu nei me ka wahine o Kauai.

LEGEND OF MANINIHOLOKUAUA AND KELIIMALOLO.

Maniniholokuaua was a man noted for his great strength and fleetness of foot; he lived in Molokai. He was without equal in the carrying of great heavy objects such as canoes and other things. Keliimalolo on the other hand was the greatest runner on the island of Oahu, he being able to make five complete circuits of Oahu in one day; he had no equal on that island as a runner.

Maniniholokuaua lived at Kaunakakai in Molokai, while his lizard grandmother lived in the uplands at a place called Kalamaula, in a large cave which served her as a dwelling place. It was Maniniholokuaua’s custom to steal and carry away to the cave all the canoes and other valuables from the strangers who landed at Kaunakakai.

Keliimalolo of Oahu once upon a time, desiring to visit Molokai, set out in his best canoe taking with him his nets, plenty of food and all other things necessary for the visit, and landed at Kaunakakai, Molokai. As he landed the people of the place called out to him: “Say, Keliimalolo, bring your canoe and leave it in the canoe shed, otherwise it will be stolen by Maniniholokuaua, the boy who steals and carries away canoes.” Keliimalolo then replied: “How can he get away with my canoe, is he a fast runner?” With these words Keliimalolo went to a pool of water, disrobed, left his clothes on the edge of the pool and jumped in for a wash.

Soon after this Maniniholokuaua arrived and approached the canoe. He then patted the sides of the canoe and said: “My canoe, my canoe. I will own this canoe, I will own this canoe.” Keliimalolo answered: “Leave my canoe alone; don’t take it. Leave my canoe alone; don’t take it.” While Keliimalolo was talking, Maniniholokuaua lifted the canoe on his back with everything it contained and ran off at great speed. Keliimalolo upon seeing this came out of the water and chased after the thief; but he was not able to catch up with Maniniholokuaua. As soon as Maniniholokuaua arrived at the cave, he called out: “Open up, O cave.” The cave opened and Maniniholokuaua entered with the canoe. As soon as he was within, he again called: “Close up, O cave,” and the mouth of the cave was closed. No sooner than this was done when Keliimalolo arrived on the outside of the cave and began feeling for an opening; but after hunting in vain he returned heavy hearted.

Because of this loss of his canoe, he immediately returned to Oahu and soon after set out for Kauai, in search of some one who would be able to return him his canoe. He wished to get a good runner. On this trip to Kauai he first landed at Mana; after he landed he carried his canoe ashore and went for a swim. Upon coming to the pool he disrobed and jumped in. Just as he got into the water, Kamaakamikioi and Kamaakauluohia arrived from Niihau. They were the sons of Halulu. These two men were noted for their fleetness and could make ten circuits of Kauai in one day. Being very swift they could run on land and sea and from the earth to the skies. They were greater runners than either Keliimalolo or Maniniholokuaua. As soon as they arrived at the pool they picked up the malo of Keliimalolo and ran away with it. Keliimalolo got out of the pool and started to chase the two to try and recover his malo; but he could not catch up with them. The two ran out onto the sea, on the surface, and when at some distance from the shore they stood and looked at Keliimalolo. Keliimalolo then called out to them, saying: “You two come ashore and let us be friends.” After the two had come ashore Keliimalolo said to them: “You two will be the means of restoring to me what I have lost.” He then related to them his trip to Molokai and how his canoe was stolen by Maniniholokuaua. After the two had listened to the narrative, they said to Keliimalolo: “You return to Oahu and in the nights of Kane, we will come. When you see two narrow pointed clouds hanging in the horizon make sure that the clouds are ourselves and we will come soon after that.” The two then asked Keliimalolo: “Let us all make a circuit of Kauai in one day.” This was consented to by Keliimalolo.

Early the next morning they set out on their trip around Kauai. Kamaakamikioi and Kamaakauluohia soon made their first round and overtook Keliimalolo who was still in the course of finishing the first ahupuaa. The two made another round and again overtook Keliimalolo, who was in the second ahupuaa. They made ten rounds of the island of Kauai by evening of the same day; but Keliimalolo was not able to make one round. They were indeed great runners, having no equal. That night they retired together, and on the next morning Keliimalolo set out on his return to Oahu, where he awaited the arrival of his two friends.

On the approach of the nights of Kane, Keliimalolo saw two pointed clouds hanging in the horizon; and very soon after this Kamaakamikioi and Kamaakauluohia arrived. They then boarded a double canoe and set out for Molokai. At dawn of that morning they arrived at Kaunakakai and carried their canoe ashore; at the place where Keliimalolo left his canoe on his previous visit. They then set out for the pool to take a bath. While the canoe was still in mid-ocean, Maniniholokuaua looked and saw a canoe approaching; so said to his grandmother, Kalamaula: “There is my canoe, there is my canoe.” Kalamaula replied: “You must not attempt to steal that canoe as I have a premonition that the sons of Halulu of Niihau are on that canoe. If they are on that canoe we will be killed. I have no regrets for myself for I am old; but I am sorry for you, for you are yet young.”

Maniniholokuaua then set out for the landing. When he got to the place where the canoe was lying, he patted the sides and said: “My canoe, my canoe.” Keliimalolo upon seeing Maniniholokuaua said to his friends: “There is the boy.” Keliimalolo then called out: “Leave my canoe alone; you must not take it.” Heedless of the call, Maniniholokuaua took up the canoe, placed it on his back and ran off at the top of his speed. Kamaakamikioi then said: “I am going after that fellow. If you see a fire burning, it is a sign that I have killed him; you may then come up.” As Maniniholokuaua was almost up to the cave, Kamaakamikioi caught up with him. Maniniholokuaua then called out: “Open up, O cave,” and Kamaakamikioi thereupon called out: “Close up, O cave.” No sooner than the cave was opened it immediately closed again catching Maniniholokuaua and the canoe in its jaws, killing Maniniholokuaua. Kamaakamikioi then called out: “Open up, O cave.” The cave opened and he entered in. He found Kalamaula and she was killed. When he looked about the cave he saw that it was filled with canoes of every description and many things of great value. He then went out of the cave to light the fire, and when the people saw it they all came up to the cave and carried away the valuables; but the people of the whole of Molokai were unable to carry away all of the things in the cave.

HE KAAO NO MANINIHOLOKUAUA A ME KELIIMALOLO.

He kanaka kaulana o Maniniholokuaua, i ka ikaika a me ka mama, no Molokai; aohe ona lua i ke amo i na ukana kaumaha loa, oia ka waa a me na mea e ae. He kukini mama loa hoi o Keliimalolo no Oahu nei, elima puni o Oahu nei ia ia i loko o ka la hookahi ke holo, aohe ona lua ma ia hana o ke kukini. O kahi noho o Maniniholokuaua, o Kaunakahakai i Molokai, aia i uka kona wahi me ke kupunawahine (moo), o Kalamaula ka inoa, he ana nui ko laua hale e noho ai. O kana hana, o ka auamo i ka waa i uka o Kaunakahakai, ke pae mai, me na mea a pau loa.

O Keliimalolo, no Oahu nei ia, holo aku ia me kona waa maikai me ka upena, a me ka ai, na pono a pau loa, a pae ma Kaunakahakai i Molokai. Kahea mai na kamaaina: “E Keliimalolo, hapai ia mai ka waa a loko nei o ka halau waiho, e lilo auanei ia Maniniholokuaua, ke keiki amo waa o uka nei.” I aku o Keliimalolo: “Heaha ka mea e lilo ai ko’u waa ia ia, he mama no ia?” Hele aku la o Keliimalolo e auau i ka wai, a wehe ae la i kahi malo a me ke kapa, a waiho ma kapa, lele iho auau i ka wai.

Ku ana o Maniniholokuaua i ka waa, paipai ana i ka aoao o ka waa: “Ko’u waa! Ko’u waa! A make ko’u waa! A make ko’u waa!” I aku o Keliimalolo: “Uoki kuu waa, mai lawe oe, ea! Uoki kuu waa, mai lawe oe.” Ia Keliimalolo e olelo ana, hapai ae la o Maniniholokuaua i ka waa me na pono a pau loa o luna, a amo ae la, a holo aku la me ka mama loa. Hahai o Keliimalolo mahope me kona mama a pau loa, aohe launa aku mahope o Maniniholokuaua. A hiki ia i ke ana, kahea aku la: “E ana, huaina!” a komo o Maniniholokuaua me ka waa i loko o ke ana. “E ana! poia.” Poia loa iho la ka waha o ke ana. Ia wa, hamo ana o Keliimalolo mawaho o ke ana, oi imi wale i puka, aohe loaa iki, hoi aku la me ke kaumaha.

No keia lilo ana o ka waa, hoi mai la i Oahu a holo ma Kauai, e imi ana i makaia, nana e kii ka waa. Eia ke ano o ia huaolelo, makaia, he kanaka mama loa i ka holo. Holo aku la keia a pae ma Mana i Kauai, hapai aku la i na waa a kau i uka, hele aku la e auau, wehe ae la i kahi malo a kapae ma kapa, lele iho la auau i loko o ka wai. Ku ana o Kamaakamikioi me Kamaakauluohia, mai Niihau mai laua, he mau keiki laua na Halulu. He mau kanaka mama laua ma ka hele ana, he umi puni o Kauai i ka la hookahi; no ko laua mama loa, ua hiki ia laua ke holo mai ka aina a ke kai, mai ka honua a i ka lewa, he oi ko laua mama mamua o Keliimalolo a me Maniniholokuaua. Lalau iho la laua i ka malo o Keliimalolo, a holo aku la, alualu aku la o Keliimalolo mahope, aohe launa aku, holo aku la laua la a loko o ke kai ku mai. Kahea aku o Keliimalolo: “Hoi mai olua i uka nei i mau aikane olua na’u.” A hiki mai la laua, i aku o Keliimalolo: “O olua ka ka mea e ku ai kuu makaia.” Hai aku la oia i kona holo ana i Molokai, a me ka lilo ana o ka waa ia Maniniholokuaua.

A lohe laua la. Olelo mai o Kamaakamikioi a me Kamaakauluohia: “Ae, e hoi oe i Oahu, a na po i o Kane hiki aku maua; e kau ana auanei elua opua la o maua ia.” Eia nae, i aku laua ia Keliimalolo: “E kaapuni kakou ia Kauai nei i hookahi la.” Ae mai o Keliimalolo.

I ke kakahiaka, hoomaka lakou e hele i ke kaapuni ia Kauai; hookahi puni o Kauai ia laua nei a hoi aku, e hele ana no o Keliimalolo i ke ahupuaa hookahi, hele hou laua nei a puni o Kauai, hoi hou aku, e hele ana o Keliimalolo i ka lua o ke Ahupuaa. Umi puni o Kauai ia laua nei, ahiahi o ua la nei, aole i puni o Kauai ia Keliimalolo, he kaulele o ka mama o na mama, aole e loaa ka lua. Hoi aku la lakou moe, a ao ae hoi mai la o Keliimalolo i Oahu nei, noho iho la kakali i na aikane.

A hiki i na po o Kane, kau ana elua opua i ka lewa, ku ana o Kamaakamikioi me Kamaakauluohia. Kau aku la lakou ma na waa a holo aku la, a owakawaka o ke kakahiaka nui komo i Kaunakahakai, komo lakou nei a pae i ke awa, kau iho la no ka waa i kahi i kau mua ai ka waa o Keliimalolo, kaha aku la hele e auau i ka wai.

Ia lakou nei i ka moana, nana mai la o Maniniholokuaua i ka waa a ike, olelo aku i ke kupunawahine ia Kalamaula: “Ko’u waa, ko’u waa.” I aku o Kalamaula: “Ea! Mai kii oe i ka waa, ke kau mai nei ia’u ka haili o na keiki a Halulu o Niihau; ina oia kela waa, make kaua, aole ou, he heana maikai, owau ka hoi o ka heana ino.”

Iho mai la o Maniniholokuaua a hiki i ka waa, paipai ana ma ka aoao: “Ko’u waa, ko’u waa.” I aku o Keliimalolo i na aikane: “Aia ua keiki nei.” Kahea mai o Keliimalolo: “Uoki kuu waa, mai lawe oe.” Ko ianei auamo ae la no ia i ka waa a holo me ka mama loa, i aku o Kamaakamikioi: “E! Ke pii nei au a hiki i uka, i a mai ke ahi, ua make ia’u, pii ae oukou.” Kokoke kela i ke ana me ka waa, ku ana keia mahope; kahea kela: “E ana, huaina.” E kahea aku ana keia: “E ana, poia.” Paa pu o Maniniholokuaua me ka waa i ke ana a make iho la. Kahea keia: “E ana, wehe ia.” Komo keia i loko, loaa o Kalamaula, make ia ia nei; i nana aku ka hana ua piha ke ana i ka waa a me na waiwai he nui loa. Oili ae la keia a waho, puku i ke ahi, a a, pii aku la o kai nei; o na waiwai a pau loa o ke ana ka Molokai i amo ai a puni, aole i pau.

LEGEND OF OPELEMOEMOE.

Kalauao in Ewa was where Opelemoemoe [163] made his home. This man performed some very extraordinary things, things the like of which had not been seen before him nor since. He could keep asleep from the first day of the month to the end of the month; but if a thunder storm occurred he would then wake up; otherwise he would keep on sleeping for a whole year. If he should be walking along the road and should become sleepy, he would then sleep without once getting up, until it thundered, when he would get up and would stay awake for days and nights at a time, in summer and in winter. So would it be if he was out in the ocean; if he fell asleep, he would sleep in the sea until it thundered, when he would wake up. He was without equal in his extraordinary behavior.

Once upon a time Opelemoemoe set out from Kalauao for Puukapolei, where he fell asleep. He slept for a period of nearly ten days; it perhaps lacked two days, when a couple of men arrived from Kauai, who were on their way in search of a human sacrifice for the temple of Lolomauna, at Pokii, Kauai. These men upon seeing Opelemoemoe tried to wake him up, but in this they were unsuccessful. They then carried him on their backs to Pokai, [164] at which place their canoes were moored, placed him in the canoe and carried him off to Kauai. After landing they again carried Opelemoemoe and placed him on the altar in the temple of Lolomauna, together with a pig, some bananas, some coconuts and some awa. During all this time Opelemoemoe never once awoke from his sleep. It was noticed that his body did not decay like the rest of the things that were placed on the altar; for the bananas, the pig, the fish and the awa all rotted. Opelemoemoe was then left on the altar until one day it thundered, when he awoke and found himself tied hand and foot. He then untied himself and got down from the altar.

From the temple he went off until he came to Waimea, where he married and settled down. One day he asked his wife for a piece of land to farm on; so the wife pointed out to him certain patches; at sight of the land Opelemoemoe asked that he be given some larger farm lands so that he could cultivate them. Upon getting the lands from his wife he began tilling both day and night until the lands were all cleared and planted.

One day Opelemoemoe felt sleepy, and said to his wife, Kalikookalauae: “I am falling off to sleep, so don’t attempt to wake me up. If our friends should come don’t disturb me; if fortune should come do not awaken me; if you should be in danger, don’t arouse me; and don’t ever complain, but just leave me alone and don’t wake me up, for I have placed a kapu over it.” Opelemoemoe then fell off to sleep. This sleep was continued for ten days, [165] and still another ten days. At this extraordinary length of time taken up in his sleep, Kalikookalauae said to herself: “How strange this is! I had no idea of the length of time you were going to sleep, but I see you sleep like a dead person.” She then tried to wake him up; she shook him, poured water in his eyes, made some noise and still he slept on. She then called for her brothers, Popoloau and Kawaikoi, and her servants Poo and Mahamaha, to come in. When they arrived she said: “The chief is dead; let us wrap him up and carry him off and cast him into the sea.” The brothers and men then did as they were told, and cast him into the sea. Opelemoemoe slept on as though he was on land, never once moving. In this sleep the fish came around and ate his skin.

After some months had lapsed, during which time Opelemoemoe slept on at the bottom of the sea, a thunder storm came up and Opelemoemoe awoke. When he looked about him, he saw that he was at the bottom of the sea, all wrapped up and bound with cords. He then sat up and began to untie himself, and after he was free from the cords he came to the surface and swam ashore. He had no skin, he was covered with sores and was unable to walk; so he crawled to a pig pen where he sat down; from this place he crawled to another house where a priest was living who gave him some medicine and treated him until he was well. He then went back to his wife and they lived on as formerly. After the lapse of certain periods of tens of days, his wife conceived a child.

At about this time Opelemoemoe said to his wife: “I am returning to Oahu and I want you to keep this my word. If you should give birth to a boy, give him the name of Kalelealuaka; and if after he grows up he expresses the desire to come in search of me let have this token, [166] a spear.” The wife lived on by herself until she gave birth to a boy to whom she gave the name of Kalelealuaka. She brought him up until he was big. He was a great mischief-maker and would often urinate in the calabash of food and such other mischievous acts. Because of this, his step-father often punished him; when Kalelealuaka would run off to his mother crying and would demand of her that she tell him of his father. The mother would then tell him that he had no other father than the one who was living with them. As this was continued for some time the mother at last told him, saying: “Yes, you have a different father; he is in Kalauao, Oahu, in the district of Ewa, in the village of Kahuoi; his name is Opelemoemoe.” Kalikookalauae then handed Kalelealuaka the spear left by Opelemoemoe as the token by which he was to recognize his son.

Kalelealuaka then left Kauai and set sail, first landing at Pokai, in Waianae, and from there proceeded overland to Kalauao, Ewa, and then to Kahuoi. When he came to the house which had been pointed to him as the home of Opelemoemoe, he found that he had gone out farming, so he continued on to the taro patches where he found Opelemoemoe planting taro. Kalelealuaka then stood on the edge of the patch and called out: “Say, your rows of taro are crooked.” Opelemoemoe then began to straighten out the rows, row after row; but the boy would call out the same thing. Finally Opelemoemoe said: “How strange this is! Here I have been doing this right along and my rows were never crooked, but today, they seem to have all gone crooked.” He thereupon quit working and went to the edge of the patch where Kalelealuaka was standing; when he got to the edge of the patch he said: “Whose offspring art thou?” “Your own.” “Mine by whom?” “Yours with Kalikookalauae. I am Kalelealuaka, your son of Kauai.” They thereupon returned to the house.

HE KAAO NO OPELEMOEMOE.

O Kalauao i Ewa, kahi noho o Opelemoemoe. He kanaka hana kupanaha loa ia, aohe ona lua mamua aku ona, a mahope mai ona a hiki i keia mau la hope. E hiki ia ia ke moe mai ka la mua o ka malama a ka la hope, a, ina nae e kui ka hekili, alaila ala; a i ole e kui ka hekili, aole oia e ala a hala ka makahiki. Ina e hele oia ma ke alanui, a maka hiamoe, o ka moe iho la no ia me ke ala ole, aia no a kui ka hekili, alaila ala, i ka po, i ke ao, i ke kau ame hooilo; pela ke holo i ka moana, ina maka hiamoe, moe no i lalo o ke kai a kui ka hekili, ala. Aohe lua o ka hana a keia eueu.

Hele aku la o Opelemoemoe mai Kalauao aku a Puuokapolei, oioi iho la, moe iho la ia i laila, kokoke e hala ke anahulu okoa, elua nae paha po i koe anahulu. Ia ia e moe ana, hiki mai la keia mau kanaka mai Kauai mai, e hele ana laua e imi i kanaka kau no ka heiau o Lolomauna i Pokii, Kauai. Hoala iho la laua ia Opelemoemoe, aohe ala, auamo ae la laua a hiki i Pokai, i laila na waa, kau aku la ma ka waa a hoi i Kauai. Lawe aku la laua ia Opelemoemoe a hiki i ka heiau o Lolomauna, kau aku la laua ia Opelemoemoe i luna o ka heiau, o ka puaa, o ka maia, o ka niu, o ka awa hookahi ke kau ana i luna o ka heiau. Ma keia kau ana i luna o ka heiau, aole i ala o Opelemoemoe, aohe pala o ke kino a helelei; o ka maia, ka puaa, ka ia, ka awa, o lakou kai helelei i lalo. Pela no ke kau ana o Opelemoemoe, a hiki i ke kui ana o ka hekili, ala ae la ia, ua paa i ka nakii ia na wawae a me na lima; kalakala ae la ia a hemo, hoi mai la i lalo.

Hele aku la ia a Waimea, moe wahine, noho iho la i laila, nonoi aku la i ka wahine i aina mahiai, haawi mai la ka wahine he mau kihapai; i aku o Opelemoemoe, haawi mai a nui ka aina i mahiai aku wau. Mahiai aku la o Opelemoemoe, he ao he po, pau ka aina i ka mahi, paa i ka ai.

Moe iho la o Opelemoemoe, i aku i ka wahine ia Kalikookalauae: “Ke moe nei au, mai hoala oe i kuu hiamoe. I hiki mai ka makamaka o kaua, mai hoala oe; i hiki mai ka waiwai, mai hoala oe; i pilikia oe, mai hoala oe, mai noho oe a kaniuhu, hoala oe ia’u; he kapu kuu hiamoe.” Moe o Opelemoemoe a hala he anahulu, a hala hou he anahulu, olelo iho o Kalikookalauae: “Ka! Kupanaha! Kai no paha o ka moe a e nei kau a moe, aole ka! O ka moe a make no kau.” Kii aku la keia hoala, hooluliluli, ninini i ka wai i na maka, hoohalululu, aohe ala ae. Kahea aku keia i na kaikunane, ia Popoloau a me Kawaikoi, i na kanaka, ia Poo a me Mahamaha, e hele mai. A hiki lakou, olelo aku keia, ua make ke ’lii, e owili a paa, lawe i loko o ke kai e waiho ai. Lawe a ku la lakou a loko o ke kai, moku, a waiho i lalo o ka moana; ke moe nei no o Opelemoemoe, aole i ala. Ia ia i lalo o ke kai e moe ana, ua pau loa kona ili i ka ai ia e ka ia.

Ua hala he mau malama ka moe ana o Opelemoemoe ilalo o ke kai, me ka make ole. Kui ka hekili, ala o Opelemoemoe i nana ae ka hana eia i lalo o ke kai kahi i moe ai, ua paa i ka opeope ia a me ke kaula, ua nakii ia a paa. Ala ae la ia, wehe i na kaula i paa ai, a pau i ka hemo, hoi aku la i uka e noho ai; aohe ili, ua pau i ka pukapuka, kokolo aku la ia a ka hale puaa noho, mai laila aku a kekahi hale e aku, e noho ana he kahuna lapaau ilaila, hana ia iho la keia a ola. Hele aku la keia a hiki i ka wahine, noho iho la laua, a hala he mau anahulu, hapai ka wahine i ke keiki.

I loko o keia wa, olelo aku o Opelemoemoe: “E, ke hoi nei au i Oahu; eia ka’u kauoha ia oe, i hanau ae he keiki kane, kapa oe i kona inoa, o Kalelealuaka, a i manao e imi ae ia’u, eia ka maka la, he ihe.” Noho aku la ka wahine o Kalikookalauae, a hanau he keiki kane, kapa iho la i ka inoa o Kalelealuaka, hanai iho la a nui. He keu ke kolohe a me ka eu; mimi iho la kela i ka umeke a me ka ipukai, pela ka hana mau ana. Nolaila, lele aku ka makuakane kolea papai ia Kalelealuaka, uwe kela a olelo aku ia Kalikookalauae ka makuahine: “Ea! E kuu makuahine, e hai mai oe i ko’u makuakane;” hoole aku ka makuahine, aole ou makuakane e ae, o kou makuakane iho la no ia. No ke koi pinepine o Kalelealuaka i ka makuahine, e hai mai i kona makuakane. Hai aku o Kalikookalauae ia Kalelealuaka: “Ae, he makuakane kou, o Opelemoemoe ka inoa. Aia i Oahu i Kalauao, i Ewa ka aina, o Kahuoi nae ke kulanahale.” Haawi mai la o Kalikookalauae i ka ihe ia Kalelealuaka, o ia ka maka a Opelemoemoe i waiho ai mahope no ke keiki.

Haalele aku la o Kalelealuaka ia Kauai, holo mai la a pae ma Pokai, i Waianae, hele mai la mauka a Ewa, a Kalauao, hiki i Kahuoi. Ua hele o Opelemoemoe i ka mahiai, aole o ka hale, hele aku la o Kalelealuaka a ku ma kuauna loi, kahea aku la: “E! kekee ka lalani kalo.” Hooponopono hou mai la o Opelemoemoe, pela aku no ia lalani, o ia ana no. Olelo iho o Opelemoemoe: “Ka! Kupanaha! O ka’u hana no ia e mahiai nei, aohe kekee o ka lalani, i keia la hoi, aohe kekee a koe.” Nolaila, haalele i ka mahiai a hoi aku la ma kuauna. I aku o Opelemoemoe ia Kalelealuaka: “Nawai ke kupu o oe?” “Nau no.” “Na’u na wai?” “Nau no me Kalikookalauae, o Kalelealuaka wau ko keiki o Kauai.” Ia wa hoi aku la laua i ka hale.

LEGEND OF KULEPE.

Kulepe was a great deceiver and in all he said he showed great cunning. He was also a great thinker. Kulepe was of Oahu and lived in the time when Peleioholani was king. Halakii was the wife of Peleioholani, and Kaneaiai was the name given to the king’s double canoe. Kulepe once upon a time set out from Oahu and landed at Kalaupapa in Molokai and proceeded to the first house seen by him, where he found the people eating with their heads bowed down, and who never looked up to see who the stranger was. Kulepe was hungry and this was the reason why he called at this house. After standing by the door for some time he looked in and then remarked:

How fondly I now remember the food Of our king, Peleioholani, Of which I could greedily partake As I sat on the canoe, Kaneaiai, With my wife Halakii.

At this the people without raising their heads said: “Is Peleioholani then your king?” “Yes,” answered Kulepe, and continuing he said: “He is the king and we are his soldiers.”

After a while Kulepe again called out: (He did this with the hope of being able to get the people to invite him to sit down with them and take some food, without asking outright for the food.)

Say, Molokai, raise up your paddles. When you look down, the darkness you see is pili grass, And the black things, the heads of the people.

These words of Kulepe were meant for themselves, on account of the way they gormandized the food and fish; of the fingers dipping the poi and raising them aloft, while the dishes were loaded with fish, that only the dark color of the hair was manifest as their heads were bowed, and of their eating and then whistling. These were his words of comparison:

As I stepped out I stood on the wet sand, While they stood on the dry sand. As I stood on the dry sand, They stood on the pohuehue vines. While in youth there is no fear, I have, however, felt it in youth, That the forehead will tell of a sour temper, That the nose will tell of a dry temper, That the end of most things is usually made of the hau. [167] As he poked into it I tore it off into strips like a pandanus leaf. The sound traveled to heaven like thunder, It shook the earth like an earthquake, It flew and hit a wave Like a flying-fish in its flight. I was thus seen by Kamanuiki, Eating in full disregard of the kapu like Keakahiwa. Beware there, within, for it is Kulepe, The man without fear, The one like unto Puhali in strength. By my name alone those in the uplands are fearful.

At the end of this begging chant [168] by Kulepe, those within invited him to enter; so he went in and took some food. The fellow, however, had never lived with Peleioholani, neither was he a soldier. He had not even lived anywhere near the king; but through his great cunning he pretended that he had so as to get something to eat. He was indeed artful. Very few people in these islands can compare with him.

HE KAAO NO KULEPE.

He kanaka akamai loa o Kulepe i ka hoopunipuni me na olelo maalea, kanaka noonoo ma ka olelo ana. No Oahu nei o Kulepe, o Peleioholani ke ’lii ia wa, o Halakii ka wahine a Peleioholani, o Kaneaiai na waa o Peleioholani. Holo aku la o Kulepe mai Oahu aku nei a pae ma Kalaupapa i Molokai, hele aku la ia a hiki i ka hale, e ai ana kanaka me ke kulou o na poo i lalo, aohe ea i luna. He pololi ko Kulepe e hele nei, ku iho la keia ma ka puka, kiei aku la i loko o ka hale, a olelo iho la:

Aloha mai la ka hoi ka mea ai A ko makou alii o Peleioholani, E hoonuuu, e nuu, e nuunuu iho ai, E noho iho ai i luna o na waa o Kaneaiai, Me kuu wahine o Halakii.

I aku na kanaka o ka hale: “O kou alii ka o Peleioholani?” Ae aku o Kulepe: “Ae, oia ke ’lii o makou na koa.”

Kahea hou o Kulepe, oia wale iho no keia olelo nei, e ake ana o ke kahea ia mai e ai.

E Molokai e, i luna ka hoe, Nana iho, ehuehu he pili ia, Uliuli iho he poo ia no ke kanaka.

O keia mau olelo a Kulepe, no lakou la, i ka hoonuu i ka ai me ka ia, i ka miki o na lima i luna e wala ai i ka poi, i ka kuaehu o na pa i ka ia, i ka uliuli o na poo i ke kulou i lalo, i ka ai a hoe iho, pela kai nei mau olelo hoopilipili:

Oili iho la au, ku ana i ka one maka, Ku ana lakou la i ke one maloo, A ke one maloo wau, Ku ana lakou la i ka pohuehue, A oi hopo kela ui, Ike no wau i ka ane o, He mea aaka ka, ka lae, He mea mimino ka ihu, He mea hau ka piko. E o iho ana kela, E koe lauhala ae ana au. Nu aku ana i ka lani me he hekili la, Nei aku la i ka honua me he olai la, Lele aku la a pa i ka puukai, Me he malolo la ka oili. Ikea mai la au e Kamanuiki, Ainoa a Keakahiwa. E ao o loko, o Kulepe na, He kanaka koa, O ka waihona laau na a Puhali. I kuu inoa no makau o uka.

Ma keia olelo pahapaha a Kulepe, kahea mai o loko o ka hale e ai, komo aku la o Kulepe ai iho la. Aole keia kanaka i noho pu me Peleioholani, aole no he koa, aole no i pilipili alii aku, aka, ua lawe mai oia ma kana mau olelo maalea, i mea e loaa ai ka ai iaia, loaa io no hoi, noonoo maoli. Kakaikahi ka poe e like me ia o keia mau mokupuni.

LEGEND OF KIHAPIILANI.

Kihapiilani was one time king of Maui. It was he who caused the road from Kawaipapa to Kahalaoaka to be paved with smooth rocks, even to the forests of Oopuloa in Koolau, Maui. He also was the one who built the road of shells on Molokai. Lonoapii, a boy was the first-born; then came Piikea, a girl; then Kihawahine, another girl (who is now spoken of as the lizard god Kihawahine); then came Kihapiilani, the youngest, a boy; there being two boys and two girls. [169] At the time of this narrative Lonoapii was the king of the whole of Maui; and Piikea was the wife of Umi, the king of Hawaii.

Kihapiilani lived with his brother, Lonoapii, in Waihee. One day two calabashes of salted nehu [170] were brought to Lonoapii, which he gave out to everybody except Kihapiilani. That being the only fish to be had, Kihapiilani reached over and took some out of the calabash. This action displeased Lonoapii so much that he took up the calabash and threw the fish and brine into the face of Kihapiilani. At this Kihapiilani rose up and went away from the place, accompanied only by his immediate attendant, until they came to Kula, where they made their home. They took to farming and planted eight large fields of potatoes, using but one load of tops to cover the whole area.

After a time Kihapiilani journeyed to the place where a priest named Apuna was living, and said to him: “I have been insulted; [171] a dish of brine has been thrown into my face. Will you tell me the proper thing to do?” The priest replied: “I cannot do anything for you; but go you to Koolau, at Keanae, and there Kahoko will tell you what to do in the matter; tell him your story.” The priest then asked that, in case the insult were avenged he be given the land of Kula. Kihapiilani replied: “Yes, it shall be yours.”

When Kihapiilani arrived in the presence of Kahoko at Keanae, he said to him: “Say, I have been insulted; a dish of brine was thrown into my face. Tell me what to do in the matter.” Kahoko replied: “I cannot do anything for you; but I will advise you what to do. Go on your way until you reach Kauwiki, where you will find Lanakila, who will instruct you what to do.” Kahoko asked that in case he should gain his object that he be given the land of Koolau. Kihapiilani replied: “It shall be yours.”

When Kihapiilani arrived at Kauwiki, he found Lanakila, to whom he told just what he had told the other priests. Lanakila then said: “I am not able to carry out your desire; but I will advise you what to do in the matter. Here is a canoe; here are the men; there is Hawaii where the clouds are hanging over like a mantle; take that dark object as your guide and follow it.” Lanakila then in turn asked for the land of Hana. Kihapiilani replied: “Yes, it shall be yours.”

Kihapiilani then left Kauwiki and set sail for Hawaii, landing at Umiwai in Kohala, where he slept, and the next day set forth on his way, a large number of people following him, for he was a very handsome man and was therefore taken by some of them for a friend. From this last place he continued on his way as far as Lamakee, in Kaauhuhu, where he rested; from this place he went on to Laaumama, in Ohanaula, where he was taken in by a chief of that place, Kapuaikahi by name. After partaking of a well served meal he continued on to Waiaoopu in Halaula, where he took a drink, thence to Puaiole, in Aamakao, where he went in bathing; from this place he journeyed to Waikuaala, at which place he took another drink, then continued on to the cliffs of Kaenaokamakaohua, and on down the Pololu valley, pushing on to Honokane and to the cliffs of Kuukuunaakaiole, at which place his friends were afraid of the sharks; but Kihapiilani plunged into the sea, forcing his friends to follow, and together they swam around the inaccessible cliffs at this place. In swimming around these cliffs, Kihapiilani was but following the instructions given him by the priest Lanakila, to follow the dark object which he saw at sea.

After passing the cliffs at this point they swam on to Kakaauki, then to Elelu; and from this place on to Laupahoehoe, where they spent the night. On the next day they pushed on to Waipio and from there to Kapulena, in Hamakua, where they spent the night; from this place they continued on to Kaumoali, to Kaala, to Kaula and on to Laupahoehoe in Hilo, where they slept that night. He discovered that Umi and his wife Piikea were living here; arriving at the house he went in, and being unable to contain himself he wept copious tears. Upon seeing this Umi asked him: “Which one of us is related to you? Is it I, or is it her?” Kihapiilani replied: “It is your wife.” At this Piikea said: “I don’t understand you.” Kihapiilani said: “Lonoapii was the first, then came Piikea, then Kihawahine and then Kihapiilani. I am Kihapiilani, your youngest brother.” Piikea then fell upon him and wept, after which she ordered Umi to prepare food and meat and set them before his brother-in-law. He and his friends then sat down and ate till they were satisfied.

Umi asked him: “What is the object of this journey that brings you here?” Kihapiilani replied: “I am seeking for some one to avenge me, for Lonoapii threw brine into my face. This is the cause of my coming here.” Umi then turned to Piikea and asked: “What are we to do regarding this request of the chief?” Piikea replied: “Fulfill it, since he has crossed the seas.” Umi then sent out his messengers to carry his orders around the island of Hawaii, that canoes be hewed out. After a number of ten-day periods, the work was finished and his army set sail for Maui. This voyage was known as the sailing of the numberless canoes. The sea from Kohala to Kauwiki was covered with canoes. When the first canoe reached Kauwiki the last canoe was still at Kohala. The canoes were then fastened together in twos and in this way the men walked instead of sailing for Maui, the canoes being a regular road.

In the army of Umi was a man by the name of Piimaiwaa who was a friend of Umi’s, as well as Omaokamau another friend, and also Koi an adopted son. These three men were Umi’s greatest warriors.

Hoolae, a chief who had charge of the fort on the top of the hill called Kauwiki, had a great wooden image hewed out, Kawalakii by name, and placed it at the top of the ladder leading to the top of the hill. In the day time his men fought from the top of the hill, and at night the wooden man was made to stand up. This wooden man was a huge thing and in appearance looked just like a man. He held a large war club in one hand. One night, as this image was stood in place, Omaokamau with a number of men under him climbed the hill; but when they came in sight of the wooden man they were frightened. This occurred perhaps three nights.

By means of this big wooden man those on top of the hill were for a time secured from attack, as the soldiers of Umi were afraid to climb the hill in the night. Piimaiwaa therefore questioned Omaokamau as follows: “How does the man stand? Does he turn around? Does he change his war club to the left hand?” “No,” said Omaokamau. “He faces but one way and holds his war club in the same hand always. He does not at all twirl his war club.”

That night Piimaiwaa took up his war club and proceeded on his way to the hill. After climbing it he at last came to the big man, Kawalakii. There the man stood right above him, but Piimaiwaa fearlessly climbed the ladder, and when he was within a few fathoms of the big man, he twirled his war club, Heleleikukaemakuu, first above, then sideways, then downwards and at last made a swinging motion. In all these motions the big man stood in one position and made no attempt to swing his war club. By this Piimaiwaa made sure it was but a wooden man. He therefore approached it and tapped it with his club, and sure enough it sounded like wood. Piimaiwaa then understood the reason why the wooden man was put at the head of the ladder at night; it was to secure peace and safety on the hill of Kauwiki during the night.

On this night the chiefs and the soldiers of Hoolae, the officer in charge of this fort, were slain, but some of them fled. Piimaiwaa followed Hoolae until he caught him on the eastern side of the mountain of Haleakala where he was killed. War was carried on in general all over Maui until finally Lonoapii was captured at Waihee and killed by the men of Umi.

After the battle and the conquest of Maui, Umi, being the conqueror, gave the island over to Kihapiilani, his brother-in-law, and Kihapiilani took possession and became the king of Maui. It was in his reign that the roadway from Kawaipapa to the forests of Oopuloa was made and paved with smooth rocks. It was also in his reign that the road on Molokai was made and paved with shells instead of rocks. The name of Kihapiilani has therefore been made famous by these roads he built.

After the settlement of all the lands under Kihapiilani was accomplished, Umi returned to Hawaii. The expedition by Umi was termed the expedition of numberless canoes, and is now known as one of the foremost events of ancient Hawaiian history.

This story gives an idea of the benefits that come to one who travels along patiently like Kihapiilani, and the evils that will surely follow the footsteps of those who act like Lonoapii.

HE KAAO NO KIHAPIILANI.

He ’lii o Kihapiilani, nana i hana kela alanui kipapa pohaku, mai Kawaipapa a Kahalaoaka, a ka nahele o Oopuloa ma Koolau o Maui, nana kela alanui pupu i Molokai. O Lonoapii ka mua, he kane ia, o Piikea kona muli, he wahine ia, o Kihawahine kona muli iho, he wahine ia (oia ke ’kua moo e olelo ia nei i keia wa, o Kihawahine). O Kihapiilani kona muli iho, he kane ia. Alua kane, alua wahine, o Lonoapii ke ’lii o Maui ia wa a puni, o Piikea hoi, o Umi kana kane o ke ’lii o Hawaii.

Noho pu iho la o Kihapiilani me kona kaikuaana me Lonoapii i Waihee, a mahope, lawe ia mai la elua ipu nehu maka me ke kai, a mua o ke alo o Lonoapii, haawi aku la o Lonoapii i na mea a pau loa a koe o Kihapiilani. Lalau aku o Kihapiilani i ka ipu, e nini mai ana o Lonoapii i ka nehu me ke kai paakai i na maka o Kihapiilani. Ku ae la o Kihapiilani hele me kona wahi kahu a noho i Kula, mahiai iho la ia, ewalu kihapai uala, hookahi apana lau ua paa.

Iho aku la o Kihapiilani i kahi o ke kahuna o Apuna hai aku la: “E! He makaia ko’u, ua ninini ia kuu maka i ke kai paakai, e hai mai oe i ka mea e pono ai.” I mai ke kahuna: “Aole e pono ia’u, e hele nae oe a Koolau i Keanae, i o Kahoko la, aia ia ia ko alanui e hele ai, nana oe e hai aku.” Nonoi mai o Apuna ke kahuna: “O Kula ko’u aina.” Ae aku o Kihapiilani: “Nou ia, ua lilo ia oe.”

A hiki o Kihapiilani i mua o Kahoko ma Keanae, i aku: “E! He makaia ko’u ua kopi ia kuu maka i ke kai paakai, e hai mai oe i ka mea pono.” I aku o Kahoko: “A o e pono ia’u ko makaia, e kuhikuhi aku wau ia oe, e hele oe a Kauwiki, aia i laila o Lanakila, nana oe e olelo mai.” Nonoi mai o Kahoko: “O Koolau ko’u aina.” Ae aku o Kihapiilani: “Nou ia.”

A hiki o Kihapiilani ma Kauwiki, loaa o Lanakila, hai aku la keia e like me na olelo mua i kela mau kahuna. I mai o Lanakila: “A o e ku ko makaia ia’u, e kuhikuhi aku wau ia oe i ko alanui e hele ai. Eia ka waa, eia ke kanaka, aia o Hawaii ke kipu mai la ke ao, o ka punohu kou maka e hele ai.” Nonoi aku keia: “O Hana nei na’u e ai.” Ae mai o Kihapiilani: “Ae, nou ia.”

Haalele o Kihapiilani ia Kauwiki, holo aku la a pae ma Umiwai i Kohala, moe iho la a ao ae hele. Hahai mai la na kanaka ia Kihapiilani no ke kanaka maikai, a lilo ae la i mau aikane. Malaila aku a Lamakee i Kaauhuhu noho iho la hoomaha; mai laila aku a Laaumama i Ohanaula, hookipa ia e ko laila konohiki, o Kapuaikahi ka inoa, a pau ka ai ana, hele aku la a Waiaoopu i Halaula, inu wai. Mailaila aku a Puaiole i Aamakao auau i ka wai; mailaila aku a Waikuaala, inu wai; a ka pali o Kaenaokamakaohua, iho i Pololu, a Honokane, hiki i ka hulaana o Kuukuunaakaiole; makau na aikane i ka mano, au no o Kihapiilani, hookahi ka au ana me na aikane. Ma keia au ana a lakou ma ka hulaana, mau no ke ku o ka punohu i ke kai, e like me ka olelo a ke kahuna a Lanakila.

A hala keia hulaana, au aku o Kakaauki, o Elelu, pela lakou i hele ai a Laupahoehoe, moe; ao ae, hele a Waipio, mai laila aku a Kapulena i Hamakua, moe. Mai laila aku a Kaumoali, a Kaala, a Kaula, a Laupahoehoe i Hilo, moe. Ilaila o Umi, me ka wahine o Piikea, hiki ana keia a ka hale, uwe ana keia me ke kulu o ka waimaka. I mai la o Umi: “Owai la o maua kai pili ia oe, owau paha, oia nei paha?” I aku o Kihapiilani: “O ko wahine.” I mai o Piikea: “Aohe maopopo ia’u?” I aku o Kihapiilani: “O Lonoapii ka mua, o Piikea aku, o Kihawahine, o Kihapiilani aku. Owau no o Kihapiilani ko oukou pokii.” Lele mai la o Piikea uwe, kena aku la ia Umi, i ai, ia na ko kaikoeke, ai iho la keia me na aikane a maona.

Ninau mai o Umi: “Heaha ka huakai o ka hiki ana mai?” I aku o Kihapiilani: “He makaia, i kapi ia kuu maka i ke kai paakai e Lonoapii. Oia kuu mea i holo mai nei.” Ninau aku o Umi ia Piikea: “Pehea la keia olelo a ke ’lii?” I mai o Piikea: “E hooko aku no hoi paha, ua au mai la ka hoi keia i ke kai.” Kena ae la o Umi i na luna, e hele e olelo ma Hawaii a puni, e kalai ka waa, he mau anahulu i hala, oki ka waa. Holo i Maui, kapa ia keia holo ana o ka waa nui. Mai Kohala a Kauwiki i Maui ka moe a na waa, o ka maka mua o na waa i Kauwiki o ka hope i Kohala. Hoomoe palua ia na waa, maluna o laila na kanaka e hele ai, aohe holo, he alanui maoli iho la no ka waa.

Aia me Umi, o Piimaiwaa he koa, he aikane na Umi, o Omaokamau alua aikane, o Koi, he keiki na Umi, he mau koa lakou no Umi.

O Hoolae ke ’lii i luna o ka puu o Kauwiki, nana ke kii o Kawalakii; i ke ao kaua na koa maoli i luna o ka puu o Kauwiki, a po kukulu ua kii nei o Kawalakii ma ka aoao o ka puu, kahi e pii mai ai o lalo. He kii nui o Kawalakii, me he kanaka maoli la ke ano, me ka laau palau i ka lima, i ka wa e kukulu ia ai o ua kii nei i ka po, pii aku o Omaokamau me na koa i ka po, i nana aku ka hana e ku mai ana neia kanaka nui, makau no hoi, ekolu paha po i hana ai peia.

O ua kii nei ke kumu pakele o luna o ka puu o Kauwiki, no ka manao ia he kanaka keia mea nui, ke ku mai i ka po, nolaila ka pii ole o na koa o Umi i ka po i luna. Nolaila, ninau aku o Piimaiwaa ia Omaokamau ma: “Pehea ua kanaka la ke ku mai, he huli no, he hoololi no i ka laau ma ka hema?” “Aole,” wahi a Omaokamau, “hookahi no aoao e ku ai me ka laau palau, ao’e hookaa.”

Ia po iho, pii aku la o Piimaiwaa me kana laau palau a kokoke i ke kii, ia Kawalakii, e ku mai ana kela maluna mai e pii aku ana keia ma lalo aku nei me ka ia nei laau. He mau anana ke kowa ma waena o laua, hookaa o Piimaiwaa i kana laau, ia Heleleikukaemakuu, a pau ia, hookaa aoao a hualepo, oniu. Aohe oniu mai o ua kii nei i kana laau, nolaila, maopopo ia ia nei, he kii keia kanaka e ku nei, nolaila, hele aku la ia a hookoele i kana laau, a koele ua kii nei. Ia wa, maopopo he kii hoopunipuni keia, i maluhia ka puu o Kauwiki i ka po.

O ka wa no ia i hee ai ka puu a me na ’lii, na koa, a holo aku la o Hoolae ke ’lii me ka mama loa, hahai aku la o Piimaiwaa, a loaa i ke kuahiwi o Haleakala, ma ka huli hikina o Maui, pepehi ia iho la a make. Hele aku la ke kaua ma Maui a puni, a loaa o Lonoapii i Waihee, kaua iho la a make ia Umi ma.

Ma keia kaua ana a Umi, a hee ai o Maui, haawi ae la o Umi i ka aina ia Kihapiilani kona kaikoeke, a noho iho la o Kihapiilani he ’lii no Maui ia wa. Nolaila, hana iho la ia i ke alanui mai Kawaipapa aku a komo i ka nahele o Oopuloa, me ke kipapa i ka pohaku. Pela no hoi ke ala i Molokai, he pupu ka pohaku o ia ala, kela mea liilii o loko o ke kai, e hana ia nei, nolaila, kaulana o Kihapiilani ma keia mau hana ana o ke alanui.

A pono na aina a pau loa malalo o Kihapiilani, hoi aku la o Umi i Hawaii. Ua kapa ia keia holo ana a Umi o ka waa nui oia ka helu mua i olelo ia ma ke kuauhau o na mea kahiko o Hawaii nei.

Pela iho la ka pomaikai o ka noho pio ana o Kihapiilani i kona wa ilihune a me ka poino i ili aku maluna o Lonoapii.

LEGEND OF HIKU AND KAWELU.

Keahuolu was the father and Lanihau was the mother of Hiku, a boy. These people once lived in Kaumalumalu in the district of Kona, island of Hawaii. Hiku lived with his parents in the uplands of Kaumalumalu until he was grown up. He was of very handsome appearance and was very pleasant to look upon. After he was grown into manhood he left home one day and started down towards the lowlands with his sugar-cane arrow called Pua-ne. While he was engaged in the game of arrow-shooting with the boys he sent his arrow flying in the air and it went buzzing over the head of a bald-headed man, then over a sore-eyed man and then over a lame man, passing over three ahupuaa [172] in its flight, until it dropped at the place where a young girl, by the name of Kawelu, was living. When the arrow struck the ground, Kawelu was sitting outside the house, so she ordered one of her attendants to bring the arrow to her; after she looked at it she hid it.

Kawelu was a young girl and was very beautiful. She was without blemish, and was of very high rank, being the daughter of a high chief who lived at some distance away. She was at this time living with her attendants.

Hiku in his desire to find his arrow arrived at this place and asked of Kawelu if she had seen his arrow which he thought had fallen somewhere near her. “No,” said Kawelu. Hiku said: “I saw my arrow drop here.” “We have not seen your arrow,” replied Kawelu. Hiku then said: “If I call for my arrow by its name it would make answer.” “Please do so,” continued Kawelu. “Pua-ne, Pua-ne,” called out Hiku. “Yes,” answered the arrow. “There you are, you two have hidden my arrow.” Kawelu then called out to Hiku: “Come and get your arrow.” As Hiku reached for the arrow, Kawelu grabbed his hand and pulled him into the house. As Hiku entered, Kawelu ordered her attendant out, after which they plighted their vows. This was kept up for five days, when Hiku became very hungry, for Kawelu went and took her meals by herself without asking Hiku. On the sixth day, as Kawelu went out to the eating house to take some food, Hiku rose and went up to his home at Kaumalumalu.

When Kawelu came back after her meal she discovered that Hiku was not in the house, so she went out to look for him; as she came out of the house she saw him climbing the heights of Puukuakahi. Kawelu then started after him, calling her husband to come back; but Hiku refused to come back saying: “I will not return, for I was made to feel hungry in your house; go back.” When Kawelu reached the top of Puukuakahi, Hiku had reached the top of the heights of Puukuakolu, and this distance between them was maintained until Hiku had reached the heights of Puukuaumi and Kawelu on the heights of Puukuaiwa. At this place Hiku called out for the maile vines, the ie vines, the ohia trees and all the different kinds of vegetation to creep over and to grow up in the pathway behind him, thus closing the way to Kawelu. She, however, upon coming to the place where the different vines had tangled up her way, struggled on, tearing her pau and other garments and receiving scratches all over her body. At this Kawelu chanted her love to Hiku in the following lines:

Hiku is climbing the heights, As the branches of the trees are hindering my way. It is being pressed down by the rain, The flowers have fallen down below, The flowers rejected by Kanaloa. Let me have some of the flowers that I may string me a wreath, The flowers that we two have indulged in; For you have indulged, Hiku, in the love of a sister.

Kawelu wept bitter tears upon finding herself thus abandoned, and after a while again chanted:

Kawelu shall henceforth live in Hanakaumalu, Kawelu shall henceforth live in Hanakaumalu, Where the koolau winds waft there below, Stringing the blossoms of the kou, [173] For my companion hath now become my idol to be carried standing and at my breast, [174] For I shall henceforth belong there below.

In this chant of Kawelu she voiced her intention of giving up the idea of again looking for Hiku, her lover, and of going home and strangling herself, and thereby go down to dwell with Milu [175] in the under world, as in the last line of her plaint.

Hiku continued on his way until he arrived at his parents’, where he again lived with them. His love for the vanished twilight of Kona, [176] Kawelu, however, kept growing stronger and ever stronger, until it was more than he could bear. He finally decided to return to Kawelu as soon as he could forget her ill treatment of him.

Kawelu after voicing her intent returned home and said to her attendants: “I am going to sleep and I don’t want you to wake me up, nor to hear any disturbances. I shall awaken when I feel like it.” Upon entering the house she laid down as though to sleep and strangled herself to death. After a day and a night had gone by, the people began to grow restless about Kawelu, so they opened the door and entered the house. Upon looking at Kawelu they saw her tongue hanging out; she was quite dead.

The people mourned for her many days, the people of Kona joining in, for they all loved Kawelu. After the time of mourning was ended the people went up to the mountains for timbers, for the purpose of building a house in which to place her corpse. While on this mission some of the people went up as far as the place where the parents of Hiku were living, and they were asked as to the object of their mission. They replied: “We have come for house timbers for our young chiefess, who is dead.” “What is her name?” “Kawelu.”

The men then returned; while Hiku, who was lying down, rose and came to ask his parents, saying: “What were you talking about out there with those men?” “Kawelu is dead, and they came up here for timbers to build a house in which to place her dead body. That is what the men said.” When Hiku heard this he wept sorely, for he loved Kawelu. After a while Hiku asked his parents if he could go and get Kawelu; the parents replied: “Go to the priest and tell him your wish.” Hiku then rose and went to the priest and told him of his intention of going in search of Kawelu. To this the priest replied: “Go and get much kowali vine, then go out to mid-ocean and let down one end of the vine into the sea, for your wife is now in the possession of Milu. It is possible the spirits may all have a desire to take a ride on the swing, then you will be able to get Kawelu; but you must first rub yourself all over with old decayed kukui nut.” [177]

Hiku did as he was instructed by the priest, and after collecting all the kowali vines he could get, he took a double canoe and paddled out to mid-ocean; he then lowered one of the kowali vines into the sea, and taking another vine he lowered himself down. Just as he was going over the side of the canoe he told the men: “When you feel a jerky motion, haul up the vine.” Hiku then lowered himself down and when he reached the lower world he began to swing himself on his vine. [178] When the people of the lower world saw Hiku swinging himself back and forth, they all wanted to have a ride. Kawelu was by the side of Milu. The spirits then called out: “Say, you ill-smelling spirit,” but Hiku paid them no attention. The spirits were all anxious for a ride on the swing and were also taken with the chant Hiku was singing:

I have a swing, While the rest of you children have none; When you fall, it is only to sit on your behind.

By these actions of Hiku they all jumped on the vine and began swinging back and forth. Milu could not keep himself away, so he too took a ride, leaving Kawelu all by herself. Hiku on seeing this invited Kawelu saying: “Here is our swing, come and ride with me.” “I will not ride with you for you smell bad.” Hiku replied: “I will cover myself over with my mantle and you can sit on me.” At this Kawelu consented and she jumped and sat on Hiku, and they began to swing back and forth. While Kawelu was enjoying herself, Hiku pulled on the vine, so those on the canoe began to haul it up. Just as they were about to reach the surface Hiku held on to Kawelu very tightly and held her so until they got into the canoe, and from there on to the house.

When they reached the house where the dead body of Kawelu was lying, Hiku pushed the spirit of Kawelu into the body from the feet. After the spirit had gone as far as the knees, it came back as it was afraid of the body for it was decaying. Hiku, however, kept on urging the spirit up into the body, and he did this for some days until it finally entered the body, then on to the breast, then to the throat and at last Kawelu crowed like a rooster. After this she was taken up and warmed until Kawelu was restored to life [179] and was again herself.

The two from this time on again took up their thread of life where they had left it and lived on as husband and wife.

HE KAAO NO HIKU A ME KAWELU.

O Keahuolu ka makuakane, o Lanihau ka makuahine, o Hiku ke keiki, o Kaumalumalu ka aina, o Kona ka moku, o Hawaii ka Mokupuni. Noho o Hiku i uka o Kaumalumalu me kona mau makua a hiki i ka wa nui, he keiki nani loa ia ke nana aku, he helehelena maikai loa kona, a mahope iho oia i kai e ka pua ai me kana pua o Pua-ne. Ia ia e ka pua ana me na kamalii, lele aku la kana pua a he ohule, ne iho la, a he makole, ne iho la, he oopa, ne iho la; ekolu ahupuaa i hala i ka lele ana o kana pua, hiki i ko Kawelu wahi e noho ana. Mawaho o ko Kawelu wahi kahi i haule ai o ka pua, kena aku la o Kawelu i kona kahu e kii i ka pua a lawe mai, a loaa mai la ka pua ia Kawelu, huna iho la ia.

He wahine opiopio puupaa maikai loa o Kawelu ke nana aku, aohe ona kina, he ’lii, e noho ana ia me kona kahu, o kona mau makua ma kahi e aku.

Hiki mai la o Hiku a ma waho o ka hale, ninau aku la: “E na ’lii e, aole anei olua i ike i kuu pua i lele mai nei a haule iho nei maanei iho nei?” “Aole,” wahi a Kawelu. I aku o Hiku: “Ua ike pono mai nei au i ka haule ana o kuu pua maanei.” “Aole maua i ike i kau pua,” pela mai o Kawelu. Wahi a Hiku: “Ina no wau i kahea aku i ka inoa o ka’u pua, e o mai no.” “O i ana,” pela mai o Kawelu. “Pua-ne, Pua-ne.” “O.” “A aia hoi paha la, ua huna olua i kuu pua.” Kahea mai o Kawelu ia Hiku: “Kiina mai ko pua.” Ia Hiku i kii ai i ka pua, lalau mai la o Kawelu a huki aku la ma ka lima. A komo o Hiku i loko o ka hale, kipaku o Kawelu i ke kahu e hele i waho, a hele ke kahu, ia wa laua i umeume ai i na kaula maawe a ka manao, he hana io. Noho iho la laua i loko o ka hale i ke ao a me ka po, a hala elima la ia laua, ma keia mau la a laua i noho ai, ua pololi o Hiku i ka ai, no ka mea, ala ae la no o Kawelu, hele e ai, me ka olelo ole ia Hiku. I ke ono o ka la, hele o Kawelu e ai, ia wa i hoi ai o Hiku i kona wahi i uka o Kaumalumalu.

Ma keia hoi ana o Hiku, hele o Kawelu e ai a hoi mai, i nana aku ka hana aole o Hiku o loko o ka hale, huli ae la ia a nana i uka, e pii ana o Hiku i Puukuakahi. Hahai aku la o Kawelu mahope i ke kane, e kahea ana e hoi mai, hoole mai o Hiku: “Aole au e hoi aku, no ka mea, ua pololi au i kou hale, o hoi.” A hiki o Kawelu i Puukuakahi, a Puukuakolu o Hiku, pela laua i pii ai a hiki o Hiku i Puukuaumi, hiki o Kawelu i Puukuaiwa. Kahea o Hiku i ka maile, ke ie, ka ohia, ka nahelehele. Ia wa, hihi o mua a paa ke alanui, aohe alanui e hiki aku ai o Kawelu, a ua pau ka pa-u a me ke kapa, ka ili i ka poholehole. Ia wa kau aku o Kawelu i kona aloha ia Hiku, penei:

Pii ana Hiku i ke kualono, E ka lala e kau kolo nei, Ua keekeehia e ka ua, Ua helelei ka pua i lalo, Ka pua malau a Kanaloa, Homai ana kekahi pua e kui ae i ko’u lei, Ka pua i walea ai maua; Ua walea oe e Hiku i ka ipo kuahine.

Uwe iho la o Kawelu me na waimaka e helelei ana, a hopu iho la i ka upe a ka ae la, kau hou aku la ia:

Noho ana Kawelu i Hanakaumalu, Noho ana Kawelu i Hanakaumalu, Aheahe koolau wahine o lalo, Kui ana i ka pua o ke kou Ko’u hoa, ua lilo i hiiku i hiialo, No lalo ka hoi oe e ke hoa.

Ma keia mele hope a Kawelu, ua pau kona manao uhai ia Hiku, eia ka mea i holo i kona manao, o ka hoi a kaawe, a iho i lalo me Milu e noho ai, e like me ka lalani hope o ke mele ana.

Hoi aku la o Hiku a hiki i na makua, noho iho la me ke aloha i ka liula koili o Kona, oia o Kawelu, e manao ana a pau kona huhu hoi me Kawelu.

Hoi aku la o Kawelu a hiki i ka hale, olelo aku la i na mea a pau: “E hiamoe ana au, mai hoala oukou i kuu hiamoe; mai komo mai kekahi ma ko’u wahi moe; mai hoohalulu, na’u no wau e ala ae.” Ma keia moe ana o Kawelu, ua kaawe oia a make iho la. A hala ka la a me ka po, nauki loa na mea a pau i ka moe loa o Kawelu, kii aku la wehe i ka puka, i nana aku ka hana, e lewalewa mai ana ke elelo, ua make loa.

Uwe iho la lakou me ka kanikau i na la he nui; makena iho la na makaainana o Kona ia Kawelu, a hala ia, pii na kanaka i laau hale e waiho ai ke kino kupapau o Kawelu. Ma keia pii ana, hiki loa aku la kekahi kanaka ma kahi a na makua o Hiku e noho ana, ninau mai la: “E pii ana oe i hea?” “I pii mai nei makou i laau hale no ke ’lii wahine o makou ua make.” “Owai ka inoa?” “O Kawelu.”

Hoi aku la ua kanaka ala, ala mai o Hiku a ninau mai i na makua: “Ea! Heaha ka oukou olelo ma waho nei me ke kanaka?” “Ua make o Kawelu, o ia kona kumu i pii mai nei i laau hale e waiho ai ke kino kupapau. Oia ka olelo a ua kanaka ala.”

A lohe o Hiku, uwe iho la ia me ka waimaka, no ke aloha ia Kawelu. Ia wa, ninau aku la o Hiku i na makua, no ka pono o ke kii ana ia Kawelu. Olelo mai na makua: “E hele oe a ke kahuna olelo aku.” Hele aku la o Hiku a hiki i ke kahuna, hai aku la i na mea a pau loa e pili ana no Kawelu. I mai ke kahuna: “E imi oe i kowali a nui, alaila, holo a ka moana, hookuu iho i lalo, no ka mea, ua lilo ko wahine ia Milu; malama o lealea na akua a pau i ke kowali, alaila loaa o Kawelu, a e hamo hoi oe ia oe i ke kukui pilau.”

Hana aku la o Hiku e like me na olelo a ke kahuna. Holo aku la me na waa a ka moana, hookuu i na kowali i lalo a pau loa, a o Hiku hoi ma kekahi kowali, lele ana i lalo, olelo aku o Hiku i ka poe o luna o na waa: “Ina i umeume au i ke kowali, alaila huki oukou.” Iho aku la o Hiku me na kowali a hiki i lalo, lele ana, ike mai la na mea a pau loa i ka lele o Hiku, lealea mai la; e noho ana o Kawelu me Milu. Kahea mai la na mea a pau loa: “Kahi akua pilau, kahi akua pilau.” Aka, ua makemake loa na mea a pau i ka lele o Hiku i ke kowali, a me kona olioli mele ana, penei:

Ko’u kowali, Kamaliilii kowali ole, Haule iho i lalo papaakea ka okole.

Ma keia mau hana a Hiku, kau mai la na mea a pau i ke kowali a me Milu kekahi, a lele aku la, a koe o Kawelu aohe ona kowali e lele ai. Kahea aku o Hiku: “Eia ko kaua kowali e lele ai.” Hoole mai o Kawelu: “Aole au e lele me oe, he pilau oe.” I aku Hiku: “Pale ae no hoi paha wau i kahi kapa, a kau iho no hoi oe maluna o’u.” Ma keia olelo a Hiku, lele mai la o Kawelu a kau pu me Hiku i luna o ke kowali hookahi a lele aku la. A nanea o Kawelu i ka lele o ke kowali, ia wa umeume o Hiku i ke kowali, alaila huki o luna, a kokoke i luna loa, puliki o Hiku ia Kawelu a paa, a puka loa laua i luna a kau i na waa, a hoi aku la i ka hale.

A hiki i kahi i waiho ai ke kino kupapau o Kawelu, hoo aku la o Hiku i ka uhane o Kawelu ma na wawae, komo aku la a na kuli, hoi hou, no ka makau i ka pilau o ke kino. Pela o Hiku i hana ai a hala he mau la, komo ka uhane a loko o ke kino, a ka umauma, a ka puu, o o moa ae la o Kawelu.

Mahope o laila, puholoholo iho la a ola ae la o Kawelu, a hoi no e like me mamua, a noho iho la laua he kane a he wahine.

LEGEND OF KAHALAOPUNA.

Manoa in Oahu is the land in which Kahalaopuna was born; and Kahoiwai is the place on which the house stood. Kauakuahine [180] was the father and Kahoiamano was the mother. Kahalaopuna was a young and beautiful girl, a virgin; she was good to look upon and was a favorite with her people. Some time before, her parents had promised her to Kauhi, a man of note who was at this time living with Kakuhihewa, the king of Oahu. Kauhi belonged to Koolau and he lived at a place called Alele.

When Kauhi heard that the parents of Kahalaopuna had given their consent to their engagement, he began to collect and to send her all manner of good things. After the lapse of certain ten-day periods (anahulu) he, however, found something against her, and it came about in this way. Some people who were desirous of seeing Kahalaopuna put to death, while on their way from Manoa to Koolau, upon meeting Kauhi made up a slanderous story [181] against her in the following manner: “How strange indeed was the behavior of your intended wife, Kahalaopuna! She went dancing two nights now, and on each night had a separate lover.” When Kauhi heard this from these men, he said to himself: “I shall indeed kill her for she has taken all the good things from my lord which I gave her. She has now gone and defiled herself.”

Kauhi then came up to Manoa and found Kahalaopuna, and asked her to go with him to Pohakea, a place above Ewa lying close to the Kaala mountain. While on their way, she meditated within herself as to the probable cause of this journey. In going they took the upper road where people seldom passed, passing along Pauoa [182] and Waolani, [183] then along upper Kalihi and so on to Manana, [184] where they spent the night. In all this traveling the hands of Kahalaopuna were bound with a cord by Kauhi and consequently her skirt (pa-u) became unfastened and trailed on behind, she being unable to fasten it properly as her hands were bound.

On the next day they resumed their way until they came to Pohakea, [185] then on up to a large lehua [186] tree, where Kauhi called Kahalaopuna to come near to him. Thinking that the call boded no evil she went up to him, but no. As she stood in front of Kauhi, he said: “Lie down.” Kahalaopuna obeyed. Kauhi again said: “I am going to kill you for you have taken the property of my lord, which I gave you, and have allowed yourself to be defiled.” Kahalaopuna answered: “My husband, for you are indeed my husband, I am not defiled; you must not kill me.” [187] Kauhi then broke off a lehua branch and struck Kahalaopuna with it; two and three times he struck her, when Kahalaopuna chanted the following lines:

My husband from the uplands of Kahoiwai, From the uplands where the creeping trees grow, My husband from Kahaimano, alas! Like unto a shark is your jealousy of me, Quickly returning to bite at me, My great love for you is, however, broken, alas!

Kauhi again said to her: “You shall not live, for you have allowed yourself to be defiled by another.” Kahalaopuna answered: “I am not defiled, and I cannot see any reason why you should beat me thus.” Again Kauhi beat her until she was almost dead, when Kahalaopuna again chanted:

My husband from the rising dust of Kawiliwili, From the sunny plain of Mahinauli. The dark spot on the skin reminds me of you. Alas! I am anxiously waiting for the heavy rains, And the wind from the front of Pokiikaua, My husband in the twilight of Mana Who accuses me unjustly. I stood and gazed there, Ready to weep As the tears gathered in my eyes. Alas! Alas, my dear companion!

At this Kauhi again prepared to strike her with the stick to kill her. In her last faint cry she said: “My love to you. Let me kiss you, my husband, ere I depart from this life. Tell our parents of my love for them.” Kauhi then said: “Why do you give your orders when you are thus about to die? I shall kill you.” With that he struck her with the stick and killed her. Kauhi then dragged the dead body and laid it under the lehua tree, covered it over with leaves and ferns, fixed it so that it could not be seen and returned to his home. The spirit of Kahalaopuna flew to the top of the lehua tree and called out in a chant:

O ye vast company that is passing by, Go ye to my parents And tell them that Kahalaopuna is dead; For she lies in the uplands of Pohakea, Beneath the lehua tree.

Kahalaopuna saw the company of people as they were passing along the road, which was the reason why she chanted. At the close of the chant the people stood and listened, uncertain whether it was the voice of people, the wind, or the squeak caused by the rubbing together of trees.

After a while Kahalaopuna chanted a second time, which made the people know that it was the spirit of a dead person; so they continued on their way until they arrived at Manoa, where they informed the parents of Kahalaopuna of what they had heard. Upon hearing this the parents arose and went to the place where their daughter had been killed. When they arrived at Pohakea, they looked for the lehua tree where the body was hidden. At last they found it and they took up the body and with it they returned to Manoa, where they worked over it until she was restored to life and assumed her former self. [188]

The news of this restoration of Kahalaopuna to life was carried to Koolau and to the hearing of Kauhi, who came up to see for himself, to pay her a visit and to beg to be loved again; but Kahalaopuna would not listen to him. This is the nature of this legend.

HE KAAO NO KAHALAOPUNA.

O Manoa ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o Kauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine opiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he puupaa hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a na Kauhi, he kanaka koikoi e noho ana me Kakuhihewa, ke ’lii o Oahu nei. No Koolau o Kauhi, no Alele.

I ka lohe ana o Kauhi he wahine o Kahalaopuna nana, malama mai la ia i na mea a pau loa no Kahalaopuna, a hala he mau anahulu, alaila, loaa ka hewa. Imihala kekahi poe ia Kahalaopuna i mea e make ai. Hele aku la lakou mai Manoa aku a Koolau, a loaa o Kauhi, olelo aku la me ka epa: “Kupanaha ko wahine o Kahalaopuna, alua po i ka hula, alua no hoi po me ke kane hou.” A lohe o Kauhi i keia mau olelo epa a kela mau kanaka, olelo iho o Kauhi: “Make ia wahine ia’u; ua pau ka waiwai a ko’u haku iaia, eia ka no hai e wahi kona mai.”

Pii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e hele i Pohakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko laua hele ana, noonoo iho la o Kahalaopuna i ke kumu o keia hele ana. Ma keia hele ana o laua, ma ka uka pili kanaka ole, ma uka o Pauoa a me Waolani, malaila, a ma uka o Kalihi, pela ko laua hele ana a Manana moe laua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i ke kaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele ai, no ka lima ole e hana iho ai.

A ao ae, hele aku la laua a hiki i Pohakea, pii aku la laua a hiki malalo o kekahi kumu lehua, kahea mai o Kauhi ia Kahalaopuna: “Ea! E Kahalaopuna, hele mai maanei.” E manao ana o Kahalaopuna i keia kahea a Kauhi he pono la, aole ka! A hiki o Kahalaopuna, olelo o Kauhi: “Moe aku.” Moe o Kahalaopuna, olelo iho o Kauhi: “Make oe ia’u, no ka mea, ua pau ka waiwai a ko’u haku ia oe, eia ka! na hai oe e wahi a naha, aole hoi oe i naha ia’u.” Olelo mai o Kahalaopuna: “E ke kane, e moe mai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai pepehi oe ia’u.” Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a uhau aku la ia Kahalaopuna, elua, ekolu hahau ana, pane mai o Kahalaopuna ma ke oli penei:

Kuu kane mai ka uka o Kahoiwai, Mai ka uka laau hihi i ka nahele, Kuu kane o Kahaiamano e! Auwe! Me he mano la no ka lili ia’u, Ka hoi koke mai no nanahu ia’u O kuu nui aloha, ua hai iho nei e! Auwe!

I aku o Kauhi: “Aole oe e ola ia’u, no ka mea, ua naha kou mai ia hai.” I aku o Kahalaopuna: “E moe mai oe e ke kane a i naha ka mai, pono hoi kau pepehi ana.” Lele hou o Kauhi pepehi, a kokoke e make loa o Kahalaopuna, ia wa kau hou mai o Kahalaopuna i ke oli:

Kuu kane mai ka ea a Kawiliwili, Mai ke kula la i Mahinauli. Ka uli o ka ili manao i ke hoa. Auwe! E manao aku ana au o ka naulu, O ka makani i ke alo o Pokiikaua, Kuu kane liula i Mana e! A kukui au a ka hewahewa. Ku wau nana i laila, Ha nana ana wau e uwe, Haloi, haloi, kuu waimaka, Auwe! Auwe kuu hoa e!

Ia wa, lele mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o Kahalaopuna: “Aloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai aku oe i na makua o kaua i kuu aloha.” Olelo iho o Kauhi: “Ka! Waiho ka kau kauoha ia’u a mainoino oe, make oe ia’u.” Ia hahau ana a Kauhi i ka laau, make loa o Kahalaopuna. Alako aku la o Kauhi a malalo o ke kumu lehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a nalo, hoi aku la i kauhale.

Lele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai la:

E kela huakai nui e hele ae la, E hele oukou a i o’u makua E hai aku oukou ua make o Kahalaopuna; Aia la i ka uka o Pohakea, I ke kumu lehua la o lalo iho.

Ua ike o Kahalaopuna i ka huakai e hele ana ma ke alanui, nolaila, kana oli ana, a pau ke oli ana a Kahalaopuna, ku iho la ka huakai e hoolohe, i keia leo, he kanaka paha, he makani paha, he uwi laau paha.

Elua oli ana a Kahalaopuna, maopopo ia lakou, he uhane ua make, nolaila, hele mai lakou a hiki ma Manoa. Olelo aku la i na makua, e like me ke oli a Kahalaopuna, a lohe na makua, hele mai la. A hiki lakou i Pohakea, a ke kumu lehua i waiho ai o Kahalaopuna, huai ae la, a hoi mai la i Manoa, hana ia iho la a ola, a like me mamua.

Kui aku la ka lohe ia Kauhi ma Koolau, i ke ola o Kahalaopuna a hele mai la e nana, e ike, e aloha, aole o Kahalaopuna maliu aku, pela ke ano o keia kaao ana.

LEGEND OF UWEUWELEKEHAU.

Ku was the father and Hina was the mother of Uweuwelekehau, and Wailua, Kauai, was the land [of their birth]. Olopana was the first-born, then Ku came next, and the last of the family was Hina, [189] a girl. They lived in Wailua as chiefs and rulers of Kauai. After a while Olopana became displeased with Ku, so Ku set out and journeyed to Piihonua, Hilo, Hawaii, where he made his home. In this journey Hina, the sister, followed Ku, as she was much attached to him, and thus left Olopana in Kauai by himself.

After they arrived at Hilo, Ku in accordance with the old custom took Hina to be his wife, [190] as he was of too high a rank to take any other woman to wife; and they became the king and queen of Hilo. Their bathing place was at the pool called Waianuenue. In course of time Hina conceived and gave birth to a male child, who was called Uweuwelekehau. At the birth of the child a great storm swept over the land; the thunder roared, the earth was shaken by a great earthquake, the lightning flashed, the rivers and streams were overflowed, the wind blew and the rain came down in torrents. [191]

After Uweuwelekehau was grown up into manhood it was seen that he was very handsome and pleasant to look upon. He was always accompanied by his two gods, Kane and Kanaloa. His bringing up was surrounded by many restrictions; his house was sacred, people not being allowed to pass near it upon pain of certain death.

In the meantime Olopana lived on in Kauai, and he too in course of time was blessed with a child, a girl, who was called Luukia. Upon hearing that Hina had given birth to a male child, Olopana made oath that his daughter should marry no one except Uweuwelekehau. Olopana then commanded the people of Kauai that Uweuwelekehau when he comes shall come in a red canoe, having red sails, red paddles, accompanied by large and small men in large and small canoes. When they see such a man come with these different things, [192] then it is the sign of the great chief.

One day near the month of October while Ku and Hina were living in their home, they were possessed with the desire to go up the Wailuku river for oopu and shrimps. In this expedition they took all their servants along with them leaving Uweuwelekehau alone with his attendants. After his parents had departed on their way up the stream Uweuwelekehau set out for the Kalopulepule river to sail his canoe. As he was in the river a small cloud appeared from the sea and came on up till it stood directly above the Wailuku stream when it came down in the form of rain, flooding the whole country and causing the stream to flow in a rush to the ocean, carrying Uweuwelekehau along in its flood. This carrying away of Uweuwelekehau by the flood was caused by Kane and Kanaloa. After he was thus carried out to sea some one went up and informed Ku of the matter and he and his company returned home and a search was made, but the boy could not be found. The parents then mourned for the boy.

While in the sea Uweuwelekehau was changed into a fish through the power of Kane and Kanaloa, and by them taken to Kauai and left in a crevice in the rocks near the shore where the fish of Luukia was generally caught by her attendant, Papioholoholokahakai. The fish into which Uweuwelekehau was changed was of the kind called moa, [193] a short stubby fish.

Early the next morning when Luukia awoke from her sleep she told her attendant, Papioholoholokahakai, to go down and catch her some fish for breakfast, as there was none ready for her morning meal. Papioholoholokahakai took up his net and proceeded to the beach. After three casts of his net he found that he had caught nothing. Thinking that his charge would get angry with him he again made another attempt, when to his delight he caught a small stubby fish, and upon closer inspection he saw that it was a good fish. He then took the fish and placed it into a calabash with some water and proceeded home. When he arrived in the presence of Luukia, he handed her the calabash which contained the fish. Luukia looked at the fish and was made glad by the shape of the fish and took and gave it to her servants with the order that it be given good care.

After the lapse of one day, on the second day, while Luukia and her attendants were asleep, the fish transformed itself into a human being, through the power of Kane and Kanaloa. When Luukia and her attendants woke up they saw a handsome young man coming to them and immediately Luukia fell in love with him, for he was indeed very comely and pleasant to look upon. Luukia called Uweuwelekehau to come closer, whereupon they came together, though they did not know each other, for Kane and Kanaloa disapproved of their living together at this time.

While they were living in this way, Olopana heard that Luukia was living with a husband; so he became very angry because of the promise he had made, that Luukia should have no one else but Uweuwelekehau for her husband [not knowing that this very person was the man of his choice]. Olopana then gathered all the people of Kauai and ordered them to come before him to hear what he had to say about Luukia and her lover, and to see for themselves who he was. As soon as the people came together in his presence, he asked Luukia: “Which would you rather have, the husband or your father?” “I will take my husband,” said Luukia. Olopana then ordered his chief officer: “Take off everything from Luukia and leave her naked; also take off everything from her husband except his malo.” Olopana thought they were deserving of this ill treatment because his daughter had disobeyed him. Olopana then told the people of the whole of Kauai not to take these two into their homes nor give them food or clothing. He also commanded that they go to Mana and live, a place of spirits; no human beings lived there.

Luukia and Uweuwelekehau therefore left Wailua and journeyed to the land to which they were commanded to go and live. When they reached the plains of Lihue, Luukia began to weep and to show signs of complaint against her father for forcing her to go naked. When Uweuwelekehau saw this he said: “Don’t weep; have patience until we reach that hill, where you will find a pa-u.” When they arrived at the hill, they found several pa-u and all manner of kapas, which furnished them with all their wants and thus covered their nakedness. After they left the place Luukia again began weeping because she was hungry. Her husband then said to her: “Have a little patience until we reach that hill, Kahoaea, where we will find food and meat.” Upon arriving at the hill they found food and meat which they ate until they were satisfied. From this place they continued on their way until they came to Mana, where they made their home.

Mana, as has been said, was the land where the spirits lived; no human beings lived there; no food of any description grew in the place; the only things that grew in the place were wild shrubs and weeds. It was also a place avoided by people, lest they be destroyed by the spirits, and it was for these reasons that Luukia and her husband were sent here.

During the night, as they slept, a house was built over them, food was provided, animals were brought to the place and all their needs were supplied them. When they woke up the next morning Luukia was surprised to see these different things. The two lived on in peace in the place from this time on.

When the fishermen who were out in their canoes saw the light burning they came ashore and were entertained by Uweuwelekehau, food and meat were given them as well as kapas and other things. Through his great kindness he stole the hearts of these people who came to Mana, causing many of them to come and live there, and through their labor turned the waste land into a rich and comfortable place. By this time these doings were reported to Olopana who was still at Wailua. In order therefore to see these things for himself and also to make up with his daughter and son-in-law, for news had also come to him that this person was Uweuwelekehau himself, because the latter had informed his wife and the people in Mana as to his identity, Olopana set out for Mana, with the purpose not only to make up, but to make his son-in-law and daughter the king and queen of Kauai.

The news of Uweuwelekehau being alive and in Kauai was not by any means confined to that island alone, but it was also carried to Hawaii and to Ku and Hina. They therefore came to Kauai with their servants, in large and small canoes, having red sails, red cords, red paddles, red seats, red bailing cups and red men, and with everything needed for the voyage.

When the people from Hawaii arrived they were met by a great host of people at Mana and great festivities were had. That night for the first time were the two covered by the same kapa, for Kane and Kanaloa were pleased to remove the kapu placed over their charge.

Uweuwelekehau and Luukia were at this time declared the king and queen of Kauai. Among their first acts to commemorate their great fortune were the planting of the grove of coconut trees at Kaunalewa and the building of the temple of Lolomauna.

This is the end of this legend. [194]

HE KAAO NO UWEUWELEKEHAU.

O Ku ka makuakane, o Hina ka makuahine o Uweuwelekehau, o Wailua i Kauai, ka aina. O Olopana ka mua, o Ku, kona muli, o Hina ko laua hope, he wahine o Hina, noho lakou i Wailua he mau alii no Kauai. A mahope, huhu o Olopana ia Ku, nolaila, hele o Ku a noho ma Piihonua i Hilo, Hawaii. Ma keia hele ana o Ku, ua hahai ko laua pokii wahine o Hina, ia ia, no ke aloha, a haalele ia Olopana ma Kauai.

Moe iho la laua ma ke ano moepio, a noho iho la he kane a he wahine, lilo ae la laua he mau alii no Hilo, o ko laua wai auau o Waianuenue. Ma keia noho ana o laua, loaa o Uweuwelekehau; a i kona wa i hanau ai, kui ka hekili, nei ke olai, olapa ka uwila, kahe ka wai, hele ka ua koko me ka makani.

A nui o Uweuwelekehau, he maikai kona kino a me ka helehelena ke nana aku, a mea ia pu no kona mau akua elua, o Kane a me Kanaloa. Ua kapu loa kona noho ana, a me kona hale e noho ai, aohe kanaka maalo ma laila, ina ike ia kekahi mea, alaila, o ka make kona hope ponoi.

A ia Olopana hoi e noho ana ma Kauai, ua hanau kana o Luukia, he kaikamahine, a ua hoohiki ia na Uweuwelekehau e moe, a oia ke kane, no kona lohe ana ua hanau o Hina he heiki kane. Eia ka Olopana olelo i mua o Kauai a puni: “Aole e nalo ka hiki o Uweuwelekehau e hele mai ana he waa ula, he pea ula, he hoe ula, he kanaka nui, he kanaka iki, he waa nui, he waa iki, oia ka hele a ke ’lii.”

Noho iho la o Ku ma me Hina, a kokoke i ka malama o Ikuwa pii i ke pani wai oopu, opae, i uka o ke kahawai o Wailuku. Ia lakou i pii ai me na kanaka a pau loa, koe o Uweuwelekehau me kona kahu, hele aku la o Uweuwelekehau ma ka muliwai o Kalopulepule e hooholoholo waa ai. Aia hoi ma ka moana mai, he wahi ao e pii mai ana, o ka hele no ia a kau pono i uka o Wailuku, o ka ua iho la no ia, a kahe mai la ka wai, a loaa o Uweuwelekehau, lilo i ka moana. Na Kane laua o Kanaloa keia lilo o Uweuwelekehau i ka wai, ma keia lilo ana, pii aku la kekahi a olelo ia Ku ma, a hoi mai la e uwe ana me ka imi, aohe loaa.

I loko o ke kai, ua hoolilo ia o Uweuwelekehau i ia, e Kane a me Kanaloa, lawe ia aku la a Kauai, loko o ke kaheka kai, kahi e lawaia ia ai ka ia a Luukia, e Papioholoholokahakai, kona kahu ponoi. O kela ia o ka moa, he ia opu keke ke nana iho, oia ke kino ia o Uweuwelekehau.

Moe o Luukia i ka po a ao ae, i aku i ke kahu ia Papioholoholokahakai: “E iho oe e kuu ia na kakou no ka aina kakahiaka, aohe ia a kakou e ai ai.” Iho aku la o Papioholoholokahakai me ka upena a hiki, lawaia iho la; aohe ia. Ekolu hana ana pela, aohe loaa iki o ka ia; manao iho la o huhu ia mai e ke ’lii, hele hou aku la kaee, hei ae la ua wahi ia opukeke nei, i nana iho ka hana, he wahi ia maikai o ke kino. Lawe ae la ia a loko o ka ipu me ka wai, a hoi aku la a hiki imua o Luukia, haawi aku la keia i ka ipu me kahi ia, nana iho la o Luukia a makemake, lawe ae la i ka ia nana, a kauoha aku la i ke kiai e malama. Hookahi la i hala o ka noho ana, a i kekahi la ae, hiamoe o Luukia a me ke kahu, oili ae la ka ia a lilo i kanaka, mamuli o ka mana o Kane laua o Kanaloa. A ala ae la o Luukia a me ke kahu, ia wa, hele mai la o Uweuwelekehau me ke kino maoli; ma ka nana aku o Luukia i ke kino, ua komo kona manao no ka maikai o ke kino a me ka nani ke nana aku. Nolaila, kahea aku o Luukia ia Uweuwelekehau, e hele mai a kokoke; ia wa ua hui laua, aka, aole nae he moe kino, no ka mea, ua paa i ka mana o Kane a me Kanaloa.

Ia laua e noho ana ma ia ano, lohe aku la o Olopana, ua loaa ke kane a Luukia, aole hoi o kana kane i makemake ai o Uweuwelekehau, nolaila, houluulu ia o Kauai a puni e hele mai ma kahi o Olopana e nana ai ia Luukia a me Uweuwelekehau. A akoakoa mai la na mea a pau loa i mua o Olopana, ninau aku la o Olopana ia Luukia: “O ke kane o ka makua mahea oe?” “Ma ke kane au,” wahi a Luukia; i aku o Olopana i kona ilamuku, e lawe ae oe i ko Luukia mau pono a pau loa, a waiho olohelohe iho ke kino, pela ke kane, a koe ka malo. Ma keia hoomainoino ana a Olopana, ia Luukia a me Uweuwelekehau, ua hookuu ia laua me ke olohelohe o na kino. Ua papa o Olopana ia Kauai a puni, aohe mea e hookipa ia laua, i ka ai, i ke kapa. A ua kipaku o Olopana ia laua e hoi i Mana e noho ai, he moku akua ia, aohe mea noho ilaila.

Nolaila, hele aku la o Luukia me Uweuwelekehau, mai Wailua aku a hiki i ke kula o Lihue, uwe iho la o Luukia me ke kaniuhu, no ka hele wale o ke kino aohe kapa. I aku o Uweuwelekehau: “Mai uwe oe, e hoomanawanui a kela puu, aia i laila ka pa-u.” A hiki laua, e ahu ana ka pa-u a me ke kapa, i laila, pau ka hemahema i ke kapa a me ka pa-u. Uwe hou o Luukia o ka pololi; olelo aku ke kane: “E hoomanawanui a kela puu (oia o Kahoaea) aia i laila ka ai a me ka ia.” A hiki laua i laila, e ahu ana ka ai a me ka ia; ai iho la laua a maona, hele aku la laua a hiki i Mana, noho iho la.

No Mana. He aina akua o Mana, aohe kanaka o ia aina, he aina ai ole, aohe mea ulu, he aina nahelehele, he aina mehameha; nolaila, makau na kanaka ia aina o pau i ka ai ia e ke akua, a nolaila o Luukia me ke kane i kiola ia ai i laila.

I ka po, moe iho la laua, ia wa, ku ana ka hale, ka ai, na holoholona, na mea a pau loa, a ao ae, nana iho la o Luukia i keia mau mea.

Pela laua i noho ai i Mana, o ka poe hoi e holo ana ma ka waa ike mai la i ke ahi e a ana i uka, pae mai la, hookipa o Uweuwelekehau i ka ai a me ka ia, ke kapa, pela kona ume ana i ka naau o na mea a pau loa e holo aku ana i Mana. A lilo iho la ia aina i aina kanaka, a me ka waiwai, kui aku la ka lono a lohe o Olopana i Wailua, holo mai la o Olopana e ike ia Luukia a me Uweuwelekehau. No ka mea, ua hai o Uweuwelekehau i kona moolelo ia Luukia a me na kanaka, a ua hai no hoi i kona inoa ponoi, o ia o Uweuwelekehau. Ma keia lohe ana o Olopana, o kana keiki no keia kane a Luukia o ia kona kumu i hele ai e ike, a e hoolilo i alii no Kauai.

Kui aku la ka lohe i Hawaii a lohe o Ku me Hina, a holo mai la, he waa nui, he waa iki, ke kanaka nui, he kanaka iki, he waa ula, he pea ula, he kaula ula, he hoe ula, he noho ana ula, he ka ula, he kanaka ula, a me na mea a pau loa.

Akoakoa na mea a pau ma Mana, ia wa, akahi no a launa kino o Uweuwelekehau me Luukia, no ka mea, ua kapu ia Kane a me Kanaloa.

A lilo ae la laua he mau alii no Kauai, ma ko laua noho ana i laila i kanu ia ai ka niu o Kaunalewa, a me ka heiau o Lolomauna a pela ka hope o keia kaao ana.

LEGEND OF KALAEPUNI AND KALAEHINA.