CHAPTER II.

The Subjugation of Hawaii by Namakaokapaoo.

After the complete possession of Oahu by Namakaokapaoo, he was desirous of visiting Hawaii for observation. He then went and got a small gourd wherein to place his garments which his father had left him. This gourd was deposited at Kualakai, where a breadfruit tree is standing to this day. This is the breadfruit impersonation of his father, Kahaiulu. [331] When the real person went home the breadfruit tree remained, being in the supernatural state.

Inside of the gourd was a garment, a girdle and a royal cloak (feather cloak). After he had obtained the gourd he journeyed on till he reached Hanauma, [332] in Maunalua. There he found a canoe which was preparing to sail for Hawaii, bearing garments for the king of Hawaii. There were two men preparing to set sail, so Namakaokapaoo asked them: “Where is your canoe sailing to?” “To Hawaii,” they answered. Namakaokapaoo again asked: “Can I not go with you two?” The men refused, saying: “You cannot go with us, because we are taking goods for the king, and if you are to go the canoe would be overloaded and the king’s goods damaged. Therefore, you cannot go with us.” But when the men were ready to sail, he slipped in unnoticed by the men, and secreted himself in the rear of the canoe.

When they were in midocean where the seas of Oahu and those of Molokai met, they encountered the kaumuku, [333] a regular breeze from the Cape of Kalaau (Ka Lae o Kalaau). After they had passed it they encountered the breeze from Kawela. This breeze was the kuehuehu. It was this breeze that bore them to a landing at Kekaa, on Maui. The men had expected to make a landing at that place, but Namakaokapaoo made a turn with the end (momoa) [334] of the canoe, which sent it out oceanward. By taking this course they arrived at Keauhou, in Kona, Hawaii, where the king Namakaokalani was stopping.

Namakaokapaoo wandered about until he met eight boys, who were playing at arrow shooting. They were big boys and quite proficient in the sport. Namakaokapaoo asked them: “Are you skilful in arrow shooting?” They replied: “Yes.” He again asked: “How can you show your cleverness?” “Oh, an arrow can go quite a distance inland then drop, and sometimes nearly the whole length of a division of land” (ahupuaa). Namakaokapaoo then said: “That is not cleverness; neither is the arrow a long distance flyer. A good flyer would flit to the boundary of this division of land, then shake itself and continue on for four divisions; then it is named by the parent’s appellation. Such is the arrow in my place.”

When the boys heard this they were very much surprised and angry with Namakaokapaoo. He then said: “Let me see one of your arrows.” One boy handed him his arrow. He looked it over and finally said: “Your arrow is a lehua, a lehua which stands in the dung-hill. It is not a flyer. It will only dip because of the weight at the head.” At these words the boys became very much infuriated and asked him to make a wager. Namakaokapaoo agreed. The boys put up five canoe houses and five net houses. Namakaokapaoo wagered his own person and life. And when the stakes were agreed upon they went to the boundary of Keauhou, where the arrow flitting sport was to be contested.

While they were on the way, they were met by Namakaokaia, son of Namakaokalani, king of Hawaii. He asked Namakaokapaoo: “Where are you from?” “I am from Oahu, and have come for a visit,” answered Namakaokapaoo. “What is your name?” “My name is Namakaokapaoo.” “Are you then the small boy who slew Amau, king of Oahu?” “Yes (the death of Amau had already been reported in Hawaii), because you and your father were in my prayer, which runs thus:

O how I long for the eyes of my little fishes (paoo’s), For which I am undecided, wavering, Whether to eat, or whether to leave, To leave for Namakaokalani. That is Namakaokalani, This is my little friend, Namakaokaia. Vanquished! Vanquished! Yea, vanquished is the coward, The man with spear; With spear and drum, Shall be vanquished by Namakaokapaoo.

When Namakaokaia heard these words of Namakaokapaoo, he adopted him as his bosom friend, and they lived together in the most restricted sacredness.

At that time Namakaokalani was at war with Ku, king of Puna and Kau, and the land was nearly all in the possession of Ku. Therefore Namakaokapaoo told Namakaokalani and Namakaokaia: “You two stay back; let me do the fighting.” He asked them: “When will you fight?” Namakaokalani answered: “In two days we will fight. That is the day that I would be devoid of all my possessions and all Hawaii would belong to Ku. There are with Ku two very brave and very strong men. One, who is Kahuaai, is a very powerful soldier, who has a thorny spear for a weapon, and who never misses when he throws it at a man or any other object. Kaunakiki is a soldier whose strength lies in breaking a man to pieces; [335] if he caught a man he (the man) would be all broken up before he reached the ground. Therefore Ku insists on the battle taking place; he has no fear or dread, because he relies on these men.”

After two days had passed the battle was ready to be fought at Kawaihae. Namakaokapaoo with his friend Namakaokaia then came to Kawaihae, where Ku, the king, was abiding. When they came near to where Ku was sitting, Namakaokapaoo ran up to Ku, took hold of his head and pushing it back broke his neck, and the king died. All Hawaii was thus subdued by Namakaokalani, and Namakaokapaoo reigned as king. After several ten day periods Namakaokapaoo left Hawaii and returned to Oahu, and from Oahu he visited his father Kauluakahai, in Kahikipapaialewa, where the story of Namakaokapaoo ends.

KAAO NO NAMAKAOKAPAOO.

MOKUNA I.

Uhuki Namakaokapaoo i ka Mala Uala a Pualii.—Hooweli Oia e Oki i ke Poo o ke Keiki, Make nae Oia.—Hoouna Amau, ke ’lii, i ke Koa e Pepehi Iaia.—Luku Oia ia Lakou me ka Moi.

He keiki uuku loa o Namakaokapaoo, a he keiki ikaika loa i kona wa opiopio, aohe ona lua ma keia mau mokupuni mai Hawaii a Niihau, i ka uuku a me ke koa loa. O Kauluakahai kona makuakane, no Kahikipapaialewa, he aina i Kahiki nuu. O Pokai ka makuahine. He ’lii nui kona makuakane no Kahikipapaialewa, a he aoao akua kekahi ona.

O Hoaeae ma Ewa ka aina, malaila laua i launa kino ai me ka moe ana iho a loaa o Namakaokapaoo. A hapai o Pokai ia Namakaokapaoo, hoi aku la o Kauluakahai i kona aina, noho iho la o Pokai me kona hapai, a mahope hanau. Ma keia hanau ana, he ilihune loa o Pokai a me kana keiki o Namakaokapaoo.

Ia laua e noho ana, iho maila o Pualii, he kanaka maikai no Lihue, i ka lawaia makai o Honouliuli, kipa maila ia ma ka hale o Pokai. Nana aku la o Pualii ia Pokai, a makemake aku la ia ia, olelo aku la ia: “Makemake a’u ia oe i wahine na’u.” I mai o Pokai: “Pehea oe e makemake ai ia’u ua hanau wau i ke keiki, a ua inoino ko’u kino?” I aku o Pualii: “He mea ole ia mau mea, ke makemake oe ia’u e moe kaua, ae aku la o Pokai.” A hoi aku la o Pokai me kana kane me Pualii, a ke kula o Keahumoa noho.

Noho ihola ilaila mahiai, elua ana mau mala uala loihi, e waiho nei a hiki i keia la, a ua kapaia ka inoa oia mau mala, o Namakaokapaoo, a hiki i keia la. A oo ka uala, olelo o Pualii i kana olelo hoohiki, aia a kalua ke poo o ka ulua me ka uala, a ai o Pualii, alaila, noa, ai kana wahine Pokai a me na mea e ae. Nolaila, iho aku la o Pualii i kai o Honouliuli e lawaia i ia ai pu me ka uala.

A hala o Pualii i ka lawaia, ia wa o Namakaokapaoo i hele ai me na keiki he umikumamahiku, i na mala uala a Pualii. O ke kino o Namakaokapaoo ia wa, he kino uuku loa, elua kapuai me ka hapa kona keikie, aole i paa kona mai, e lewalewa ana no. A hiki lakou i ua mala uala kena aku la ia i na keiki, e huhuki i ka pue me ka lau uala a pau loa iluna, mai waiho i kekahi e ulu ana. Aka, makau no ua keiki, nolaila kaohi malie no ma ka uala, aohe huhuki i ka pue.

Ia wa, noke aku ana o Namakaokapaoo i ka huhuki a pau kekahi mala uala, a luna o kekahi mala uala, pela no ka huhuki ana a pau na mala elua, a ku ke ahua o ka lau o ka uala, he kanaha ahua ka nui o na mala elua. Alaila, hoi aela o Namakaokapaoo, a hoa i ke ahi, a ohinu aku la e-ha-au o ka uwala iluna o kapuahi e a ana. Ia ia e ohinu ana iluna o ke ahi, hoi maila kona makuakane kolea a hiki, ninau akula i kona makuahine ia Pokai: “Ea, nau no i kena aku nei ko keiki e huhuki i ku’u uala?” Hoole mai o Pokai: “Aole.” I aku o Pualii: “Ae, o ke poo ona a me na maka ka mea e inai ai ku’u uala i keia la, nolaila, eia kona la e make ai ia’u.”

Lalau aku la o Pualii i ke koilipi, a hele aku la a hiki i waena, a loaa o Namakaokapaoo e kunu ana i na au uala ana eha, iluna o ke ahi. Ike maila na keiki a pau loa, holo aku la lakou a ku maila ma kahi loihi, no ka makau ia Pualii. Olelo aku la o Pualii ia Namakaokapaoo: “E! eia ke koilipi ma ku’u lima, he mea ooki no ko poo i keia la, a moku ko poo, alaila, kalua me ka uala, a ai iho a’u mamua, alaila, noa.” Aohe hoolohe mai o Namakaokapaoo i keia mau olelo a Pualii, alaila, olelo hou o Pualii, o ka lua ia. Makaukau o Pualii e ooki ia Namakaokapaoo i ke koilipi, ia wa i pule ai o Namakaokapoo i kana pule make no Pualii. Penei ua pule la:

Aloha wale ka maka o a’u wahi paoo, E hapupuu, e hapapaa mai nei, E ai paha, e waiho paha, E waiho paha Nakukuiaimakaokalani, O Kukuiaimakaokalani kela, O ku’u wahi aikane keia, O Namakaokaia ke’lii nui o Hawaii. E hee la, e hee ka hohewale, O kanaka no me ka ihe, O ka ihe no me ka pahu, Make no ia Namakaokapaoo.

(Maanei e olelo iki no kela mau inoa elua, oia o Namakaokalani a me Namakaokaia, he mau alii nui laua no Hawaii, he makuakane o Namakaokalani a he keiki o Namakaokaia, aka, ua komo iloko o ka pule a Namakaokapaoo.)

A pau ka pule ana a Namakaokapaoo, ia wa i ooki ai o Pualii i ke koilipi iluna pono o Namakaokapaoo, e hoohuli aku ana oi o ke koi ia Pualii, moku ke poo a olelo mai i kahi e. Pane mai ke poo o Pualii ia Namakaokapaoo: “Aloha oe e Namakaokapaoo.” Lalau aku la o Namakaokapaoo i ke poo o Pualii a kiola aku la i kai o Waipouli, he ana ma kahakai o Honouliuli, o kona loa, elima mile ka loa.

A make o Pualii, hoi aku la o Namakaokapaoo a hiki i kona makuahine ia Pokai, noho ihola laua, aohe ai o Namakaokapaoo i ka ai. Ia wa, e noho ana o Amau he ’lii no Oahu nei, ma Waikiki kahi i noho ai, hele maila kekahi kanaka no Honouliuli mai, a hiki ma Waikiki, e noho ana ke ’lii. Olelo aku la ia: “E ke alii e! He oi kahi keiki uuku ikaika loa, ua make kona makuakane, a ua kiola ia kona poo i kai loa, he wahi loihi loa, elima mile ka loihi. A lohe o Amau, aia kona ikaika a make au ia ia, aka, i ole a’u e make ia ia aohe ona ikaika. Ia ia e olelo ana ma Waikiki, ua lohe no o Namakaokapaoo i keia mau olelo nona.

Alaila, lawe aku la ia i kona makuahine e huna ma ke ana o Waipouli, a nalo ka makuahine, hoi maila ia a ko lakou hale ma Keahumoa, noho ihola. Pii aela o Namakaokapaoo a luna o kaupoko o ka hale, wehe aela i ka mauu o ke kua a me ke alo, a moe ihola ma waena iluna pono o ke kaupoko.

Hoouna maila o Amau ke ’lii mai Waikiki mai, eha poe kaua, aia ma ka poe hookahi he kanaha-kumamawalu kanaka ka nui, pela a pau na poe eha. A hiki lakou ma ke kula o Keahumoa, komo lakou a loko o ka hale, aohe kanaka, a makaukau lakou e hoi, kahea mai o Namakaokapaoo iluna o kaupoko. A lohe lakou i ka leo, aohe nae he ikeia o ke kino, ninau aku lakou: “Auhea oe e walaau nei?” I mai o Namakaokapaoo: “Eia no wau iluna nei.” Pii aela ewalu kanaka, eha ma ke kua o ka hale, eha ma ke alo o ka hale, a loaa o Namakaokapaoo. I mai o Namakaokapaoo: “Heaha mai nei ka oukou o onei?” I aku lakou: “I hele mai nei makou e kaua me Namakaokapaoo, he wahi keiki uuku elike me oe, he ikaika a me ke koa loa, nana no i pepehi i kona makuakane o Pualii.”

I aku o Namakaokapaoo: “Ua ike au, he kanaka nui no o Namakaokapaoo, a ua hele aku nei ma Koolau, a owau he inoa nona.” I mai lakou: “Aole o oe no, pela ko makou lohe, nolaila, e make ana oe ia makou, aole oe e ola.” I aku o Namakaokapaoo: “Hoi aku hoi ha kakou ilalo e hakaka ai.” A hiki lakou ilalo, e hao aku ana o Namakaokapaoo, pau loa i ka make, a koe aku hookahi kanaka, oia kai holo aku a loaa o Amau ma Waikiki, olelo aku la ia i ka make o lakou a pau loa, a koe ia i ahailono e lohe ai o Amau.

KA MAKE ANA O AMAU.

A lohe o Amau, hoomakaukau ihola ia i kona mau waa kaua he umikumamawalu, a holo aku la i lalo o Ewa e kaua me Namakaokapaoo. A hiki o Amau me kona poe kanaka ma Ewa, e noke mai ana o Namakaokapaoo i ka luku a pau loa, aohe kanaka koe, a make ihola o Amau. Puni aela o Oahu nei ia Namakaokapaoo, alaila, kii aku la ia i kona makuahine a hoonoho ihola i luna o ka aina Oahu nei.

MOKUNA II.

Ka Lilo ana o Hawaii ia Namakaokapaoo.

A puni Oahu nei ia Namakaokapaoo, makemake ihola ia e holo i Hawaii e makaikai ai. Alaila, kii aku la ia he wahi hokeo waiho kapa nona, na kona makuakane i waiho nona. O kahi i waiho ai ua wahi hokeo la, makai o Kualakai, oia kela ulu e ku nei a hiki i keia la ma Kualakai. Oia ke kino ulu o kona makuakane o Kahaiulu. Hoi ke kino maoli, koe ke kino ulu, ma ke ano akua keia kino. Aia maloko o ka hokeo ke kapa a me ka malo, a me ka aahu alii, he aahu ahuula.

A loaa ka hokeo, hele maila ia a hiki ma Hanauma, ma Maunalua, ilaila ka waa e hoomakaukau ana e holo i Hawaii, e lawe ana i kapa no ke ’lii o Hawaii. Elua kanaka e hoomakaukau ana e holo, ninau aku o Namakaokapaoo: “E holo ana ko olua waa i hea?” Olelo mai laua: “I Hawaii.” I aku o Namakaokapaoo: “Aole la hoi e pono au ke holo pu me olua?” Hoole mai na kanaka: “Aole oe e holo me maua, no ka mea, he ukana ka maua e lawe nei no ke ’lii, ina oe e kau, poino ka waiwai o ke ’lii, komo ka waa, nolaila, aole oe hele me maua.” A makaukau ka waa o ua mau kanaka nei e holo, kau aku la keia mahope o ka momoa o ka waa, a holo aku la, me ka ikeole mai o ua mau kanaka nei ia ia nei.

A waena lakou o ka moana, huli ko Oahu nei ale, huli o Molokai ale, loaa lakou i ke kaumuku, oia ko Kalae o Kalaau makani, a hala ia, loaa lakou i ka makani o Kiawela, he kuehuehu ia makani. Na ia makani lakou i lawe a pae ma Kekaa ma Maui. E manao ana ua mau kanaka nei e pae malaila, aka hoohuli aela keia ma ka momoa o ka waa, a holo hou i ka moana.

Ma keia holo ana a lakou pae ma Keauhou, i Kona, Hawaii, ilaila ke ’lii o Namakaokalani kahi i noho ai. Alaila, hele aku la o Namakaokapaoo, a loaa ewalu keiki e kea pua ana, he poe keiki nunui lakou, a he poe keiki akamai i ke kea pua. I aku o Namakaokapaoo ia lakou: “He akamai no oukou i ke kea pua?” “Ae mai lakou, ae.” Ninau hou aku keia: “Pehea ko oukou akamai?” “He lele no ka pua a waena aku nei la haule iho, a he kokoke no hoi e pau ke ahupuaa,” pela ka olelo a ua keiki. I aku o Namakaokapaoo: “Aole oia ke akamai a me ka lele o ka pua, aia he hele a ka palena o keia ahupuaa, ke ka mai a pau keia ahupuaa, pela no e lele ai a pau na ahupuaa eha, oia ka pua lele, alaila, hea i ka inoa o ka makua, pela ka pua o ko makou aina.”

A lohe na keiki kahaha loa lakou, me ka huhu ia Namakaokapaoo. I aku o Namakaokapaoo: “Oia ana ka oukou pua?” Haawi maila kekahi keiki i kana pua, nana ihola o Namakaokapaoo a olelo aku la, penei: “He lehua kau pua, he lehua ku i kiona, aohe lele, he kipoho wale no ilalo ke poo no ke kaumaha o mua.” Ma keia mau olelo a Namakaokapaoo huhu loa ua poe keiki la, alaila, olelo maila lakou e pili, ae aku o Namakaokapaoo.

O ka lakou mau pili elima halau waa, elima halau upena; o ka Namakaokapaoo pili hoi, o kona kino ponoi a me kona ola. A paa na pili a lakou hele aku la lakou i ka mokuna o Keauhou, malaila e hoomaka ai ke kea ana o ka pua. Ia lakou e hele ana, halawai maila me lakou ke keiki a Namakaokalani, oia o Namakaokaia, ke ’lii o Hawaii. Ninau maila, ia Namakaokalani: “Mai hea mai oe?” I aku o Namakapaoo: “Mai Oahu mai, i hele mai i ka makaikai.” Ninau mai o Namakaokaia: “Owai kou inoa?” “O Namakaokapaoo ko’u inoa.” I aku ke ’lii: “O oe anei kela wahi keiki uuku i make ai ke ’lii o Oahu, o Amau?” “Ae.” (No ka mea, ua hiki ka lohe i Hawaii noia make ana o Amau.) “No ka mea, aia oe a me kou makuakane i loko o ka’u pule ana, penei; penei ua pule la:

Aloha wale ka maka o a’u paoo, E haapupu, e haapapaa, mai nei, E ai paha, e waiho paha, E waiho paha na Namakaokalani, O Namakaokalani kela, O ku’u wahi aikane keia, o Namakaokaia, A hee la, a hee, hee a ka hohewale, O kanaka no me ka ihe, O ka ihe no me ka pahu, Make no ia Namakaokapaoo.

A lohe o Namakaokaia i keia mau olelo a Namakaokapaoo, lawe aku la ia ia i aikane, a noho pu ihola laua, me ke kapu loa.

Ia wa, e kaua ana o Namakaokalani me Ku, ke ’lii o Puna a me Kau, a ua kokoke e pau loa ka aina i ka lilo ia Ku. Nolaila, olelo aku o Namakaokapaoo ia Namakaokalani a me Namakaokaia: “E noho maile olua, nau e hele aku e kaua.” I aku o Namakaokapaoo: “Ahea kaua oukou?” I mai o Namakaokalani: “Elua la i koe alaila kaua makou, o ko’u la ia nele au i ka aina ole, alaila, pau loa o Hawaii nei no Ku.”

Aia me Ku elua kanaka koa loa, a me ka ikaika loa. O Kahuaai, he koa ikaika loa ia, he ihe kuku kana aole e hala ke pahu mai, i ke kanaka a me na mea e ae. O Kaunakiki, he koa ia he ikaika haihai kona i ke kanaka, ina e loaa ia ia iluna no haihai liilii loa ke kanaka. Nolaila, ikaika loa ko Ku manao i ke kaua, aole ona makau a me ka hopohopo, no kona manao nui i keia mau koa elua.

A hala na la elua, makaukau ke kaua ma Kawaihae, hele mai o Namakaokapaoo me ke aikane o Namakaokaia, a hiki ma Kawaihae, e noho ana o Ku ke alii. A kokoke laua i ko Ku wahi e noho ana, holo aku la o Namakaokapaoo a loaa o Ku, lalau aku la i ke poo o Ku a wala aku la i hope, a hai aela ka ai a make ihola ke ’lii. Puni ae la o Hawaii ia Namakaokalani, a noho alii ihola o Namakaokapaoo. A hala he mau anahulu o ka noho ana, haalele o Namakaokapaoo ia Hawaii, a hoi maila i Oahu nei. A mai Oahu nei oia i hele ai e ike i kona makuakane i Kahikipapaialewa, ia Kauluakahai, malaila pau ka olelo ana no Namakaokapaoo.

LEGEND OF IWA.

Messengers of Umi Obtain Keaau’s Famed Cowries.—Keaau Seeks a Smart Thief to Recover Them.—Learns of Iwa, a Boy, on Oahu, and Secures His Aid.—Falling in with Umi Fishing with the Shells, the Boy Dives Down and Cuts Them from the Line.—Reaching the Canoe They Set Out for Hilo.—Umi, at Loss of the Shells, Hears of and Finds Iwa, Who Steals Them Back from Keaau.—Is Engaged to Steal Umi’s Lost Axe from the Waipio Temple, Then Wins in a Thieving Contest Against Six Experts.

The scene of this legend is laid in Keaau, Puna, in which part of the country there once lived a man by the name of Keaau, who owned two leho [336] shells (cowries) called Kalokuna. Whenever the possessor of these shells went out squid fishing all that was necessary to do was to take and expose them and the squids would come up and enter the canoe. This was Keaau’s regular occupation every day. The existence of these extraordinary shells was in time carried to Umi, who was then living in Kona. Whereupon he ordered his messengers to go to the home of Keaau and obtain possession of them, and at their demand [337] the shells were given up and the messengers returned with them to the king.

After the shells were secured by Umi, a deep yearning sprang up in the breast of Keaau for them. After studying for a time for means of recovering the shells, he one day prepared his canoe for sea, procured a pig, some awa and ouholowai [338] and eleuli, kapas of Olaa. The kapas he put into a calabash and then the pig, the awa and the calabash were placed into the canoe, which he then boarded and set out on a journey around Hawaii in search of some one who could steal back his shells from Umi.

All through the district of Puna he found no smart thief. [339] He next traveled through the district of Kau, without success; then through Kona, still unable to find his man. He next touched at Kohala, and on through that district and the district of Hamakua and Hilo, meeting with the same failure; he found no one smart enough. Keaau then left Hawaii for Maui and traveled around that island; still he met the same disappointment. He found men good in the art of stealing, but none smart enough to recover his shells. He next set out for Lanai and traveled around that island, but he met the same fate. He then set out for Molokai and journeyed around it till, off the point of Kalaeokalaau, he met a man of that island who was out fishing. The man upon seeing him called out, saying: “Where is your canoe sailing for?” Keaau replied: “I am in search of a person who can steal back my leho shells from Umi. I have here with me in my canoe several valuable things which I shall give as presents to the thief who could return my shells to me.” The man replied: “You have found him. You sail on until you come to Makapuu and after you have passed that place steer your canoe for a point between the bird islands and Mokapu. When you reach that point look for the cliff which resembles the roof of a house, above, and directly below the cliff you will see a grove of Kukui trees; there you will find Iwa, the thieving son of Kukui.”

(Iwa was a small boy at this time, but while he was yet in his mother’s womb he used to go out stealing. He was the greatest thief in his day.)

“When you come to land, look for a small boy who goes about along the beach without a loin cloth; that is Iwa. Take out your pig and the other articles of value and lay them before him. Don’t forget this, else all your things will be stolen from you by Iwa.”

After receiving these instructions, Keaau set out, and after he had sailed past the different points he came to the landing below the home of Iwa. Upon touching land he looked about him and saw a small boy without his loin cloth running along the beach. Keaau then called out to him: “Is your name Iwa?” The boy replied: “No, Iwa is at the house.” [340] When Keaau arrived at the house he found Kukui, the father of Iwa. Keaau then asked him: “Where is Iwa?” Kukui replied: “Did you not meet a small boy on the beach running about without his loin cloth?” “Yes, there was such a small boy.” “Go back and present him your pig.” When Keaau heard this, he returned and said to Iwa: “There, you are Iwa after all; you misdirected me.” Keaau then took the pig and presented it to Iwa saying: “Here, I present this to Iwa, the thieving son of Kukui, together with the articles of value in my canoe and the canoe itself.” Iwa then said to Keaau: “Let us return to the house.” When they arrived at the house, the pig was killed and put into the oven, and the awa was prepared. After the meal was over, Iwa turned and asked of Keaau: “What is the object of your journey that has brought you here?” Keaau replied: “I had two shells which were taken away from me by orders from the king, Umi, and he has them in his possession now. I value these shells so much that I am distracted, and that is the reason of my being present here.” “We must await until tomorrow morning,” said Iwa.

They retired for the night, and on daylight the next day they boarded the canoe and set out to sea. Iwa took the stern of the canoe with his paddle called Kapahi, while Keaau took the seat at the bow. After they were seated in the canoe, Iwa called out: “Kapahi, take Iwa out to sea,” at the same time he dipped his paddle into the sea. (This meant that one stroke of the paddle was all that was needed.) With this one stroke, they passed between Niihau and Kauai. Iwa then asked: “Have we arrived?” “This is not Hawaii, these islands are Kauai and Niihau.” Iwa then turned the stern of the canoe around and again called out to his paddle, Kapahi: “Kapahi, take Iwa out to sea.” When Iwa drew his paddle out of the sea they were passing outside of Kawaihoa. He then asked of Keaau: “Have we arrived at Hawaii?” “No,” said Keaau. Again Iwa took up his paddle and gave one stroke and they left Molokai and Lanai to their rear and they went floating between the island of Molokini and Pohakueaea, a point of land looking toward Hawaii. Iwa then asked: “Have we arrived?” “Yes,” replied Keaau, “but it is at that point of land where the cloud hangs over the mountain that we want to go; it is to the west of that point that Umi is now living.” Iwa then took up his paddle, Kapahi, and gave one stroke and they arrived outside of Kalaeakeahole, a point of land looking towards Kailua, where Umi had his residence. When they looked about them, they saw Umi just below them, in his canoe. Iwa then said to Keaau: “There is Umi in his canoe with the shells. Let us get our canoe to the rear and out of sight of Umi.” When they were some distance from Umi, Iwa said: “Say, Keaau, you must float right at this spot until I return with your shells.” Keaau therefore kept his canoe floating on the same spot while Iwa dove down and swam until he had reached the bottom of the ocean, then walked under water to the place where the canoe of Umi was floating, then swam up until he was almost up to the surface; and as the shells were being let down on the side of the canoe, Iwa grabbed them and took them down with him to a large coral, there he fastened the fish-line, then he took the shells and swam under water until he reached their canoe and got into it. The two then returned and landed at Leleiwi, in Hilo, where they made their home. Upon the recovery of his shells Keaau again took up his favorite occupation, that of squid fishing, taking along his shells, Kalokuna. The squids at sight of the shells climbed and entered the canoe until it was loaded down when they returned to shore.

(We will here leave Keaau and let us return to Umi.)

After the shells were taken by Iwa and the line fastened to a coral, Umi after a time pulled up on his line, but to his surprise it would not yield and thinking that the line was entangled to the coral he did not wish to pull very strong, thinking the line would break and he would lose the shells. Fearing he would lose them he remained in his canoe all day, and that night he slept out at sea with his men, and for some days he lived there, while his men dove down to untangle the fish-line and thus recover the much valued shells. Men noted for being able to stay under water a long time were sent for, and these men were told to go down, but the best they could do was to go down three times forty fathoms, seven hundred and twenty feet, [341] not deep enough to reach the bottom where the line was tangled. This was kept up for a week. Umi then sent out his runners to make a circuit of Hawaii to look for a man who could stay under water long enough to recover the shells. In this trip around the island of Hawaii, Iwa was found at Leleiwi, the point of land adjoining Kumukahi, between Puna and Hilo. When Iwa heard the king’s wish through his runner, Iwa said to him: “There are no shells at the end of the line. The line only is fastened to some coral in the bottom of the ocean. The shells have been recovered by Keaau.” When the runner heard this he returned to Umi taking Iwa with him and told Umi of what he had heard from Iwa. Umi then asked Iwa regarding the shells and Iwa told Umi just what the runner had told him. At the close of the report Umi asked Iwa: “Can you get these shells for me if you should go for them?” Iwa replied: “Yes,” [342] Iwa then journeyed back to the home of Keaau in Leleiwi.

It was Keaau’s custom to hide these shells on the end of the house, up next to the curve of the rafters; and the other shells, the ones that he did not care so much for, he kept them in the house hung up on a cord.

About dusk Iwa made his appearance near the house and knowing where the shells were secreted he went up and removed them from the place they were hidden and he then returned to Kona, and handed them over to Umi. When Umi saw the shells he was made very happy and he then said to Iwa: “You are a smart thief, but I am not going to praise you just yet, not until you can produce my axe, which is being kept in Waipio in the temple of Pakaalana. The name of the axe is Waipu.” Iwa then made reply: “I don’t know whether I will be able to steal it or not, but I shall try.”

(We will here speak a few words relating to the axe and how it was kept by its guards.)

This axe, Waipu, was kept by two old women. It was fastened to the middle of a piece of rope and the ends of the rope were fastened around the necks of the two old women allowing the axe to dangle between the two. [343]

There was a very strict kapu [344] placed on this axe; no person was allowed to pass near the place, and during the period of time when the kapu was in force, the pigs were not allowed to run about, the dogs were not allowed to bark, and even the roosters were kept from crowing. The kapu was extended from Waipio to Puuepa, a hill between Waimea and Kawaihae. At dusk, just before it gets real dark in the evening the crier [345] would run from Puuepa to the cliff of Puaahuku overlooking Waipio, carrying oloa kapa in his right hand, held between the palm of the hand and the wrist as a flag and would cry out: “Sleep ye, sleep ye because of the axe of Umi. Persons are kapued from walking about, the dogs are kapued from barking, the roosters are kapued from crowing, the pigs are kapued from running about. Sleep ye.” The crier was required to make five trips back and forth before daylight.

After Umi had told Iwa what he wanted, the sun was past the meridian. Iwa did not, however, wait for further directions but started out on his way to Waipio. Just before dusk he arrived at Puuepa and immediately started running and crying out like the king’s crier with a flag in his hand. He continued running until he reached the cliff of Puaahuku, looking down into Waipio. In calling out the way he did, the crier, whose duty it was to make the cry, was forced to go to sleep like the rest of the people, for to get up and go about meant death. Because of this Iwa was the only one about, all the people believed it was the usual crier and the crier himself believed that the king had appointed some one else to take his place. Furthermore the people could not recognize any difference; the build was the same, the flag looked the same, the voice sounded the same and the speed in running was the same.

Iwa continued running from the top of the cliff down to the temple of Pakaalana [346] and then he called out: “Are you two still asleep?” The old women replied: “No, we are not asleep, we are still awake.” Iwa then asked quietly: “Where is the axe? Let me feel of it.” “Here it is,” answered the old women. “You must come nearer so that I can touch it with my hand. I just want to feel of it.” When the old women drew nearer to Iwa, he reached out and pulled at the axe, getting it away from them. The old women then called out: “Here is a thief! The king’s axe is gone! We are killed! We had thought this was a good man!” When the people heard this, they all got up and gave chase. When the old women made the first outcry, Iwa had reached the top of Puaahuku with the axe in hand. When the pursuers reached there he had reached Mahiki. This chase was kept up until Iwa reached Puuepa. When those in pursuit reached this place, he was at Puako. They therefore gave up the chase as the country beyond that place was outside of the kapued area, while Iwa continued on until he arrived in Kona. He then slept until daylight the next day. When it was about time for Umi to have his morning meal, Iwa went up to him. When Umi saw Iwa he asked jokingly: “I don’t think you have been able to get my axe.” Iwa then replied: “Perhaps not, but I want you to look at this axe and see if it is not yours.” When Umi saw it, he said: “How strange! I thought you never would be able to get it; but here you have gotten it. You are smart.” After this Umi said to Iwa: “Here is my thought regarding you. I want you to try with my six best thieves. There are two houses to be filled in one night, one for you and one for them. If you will not be able to fill yours first, you will be killed; so shall it be with the others.” Iwa then replied: “Yes, no doubt the others will fill theirs first for there are six of them. Mine will not be filled because I am alone.”

There are six districts in the island of Hawaii and Umi had six expert thieves. [347] While it was still daylight the six thieves went out to see what things they could steal; and when it became dark they began to steal and to carry everything they could lay their hands on into their house. This was kept up until the first cock crow, when there was very little room left in the house. At about this same time Iwa woke up and as soon as the six men went to sleep he proceeded to steal the things stolen by them of Umi’s men, men, women, children, canoes, animals and various other things. Before he could remove all the things into his house there was no space left, so he had to leave some of them. When it was daylight the next day they found that the house belonging to the six men was almost empty, while Iwa’s house was filled with the different things. The six men were therefore declared beaten and were killed [348] in place of Iwa.

KAAO NO IWA.

Loaa na Leho Kaulana a Keaau i na Elele a Umi.—Imi Keaau i Kanaka Akamai e Kii ia Lakou.—Lohe no Iwa, he Keiki ma Oahu, Kii ia Oia.—Hui me Umi e Lawaia ana, Luu a Ooki i na Leho mai ke Aho.—Hiki i ka Waa a Hoi no Hilo.—I ka Nalowale ana o na Leho, Lohe o Umi no Iwa, a Aihue Ia i na Leho mai a Keaau.—Kena ia Oia e Umi e Kii i Kana Koi ma ka Heiau o Waipio, a Eo Ia ma ka Pili Aihue ana me na Poe Akamai Eono.

O Keaau i Puna ke kumu o keia kaao, nana na leho ai o Kalokuna ka inoa. I ka wa e holo ai i ka luu hee, wehe ae la i ka leho a hoike iho, na ka hee no e pii a komo ka waa. Pela mau ka Keaau hana i na la a pau. Kukui aku la ka lohe ia Umi a hiki i Kona. Ia wa hoouna mai la o Umi i na elele i o Keaau la, a lawe ia aku la na leho. A lilo na leho ia Umi, hoaa ia o Keaau i ke aloha i na leho. Hoomakaukau iho la ia i ka waa, ka puaa, ka awa, ke kapa ouholowai Olaa a me ka eleuli, a loko o ka hokeo. Ia wa holo ia e kaapuni ana ia Hawaii. O keia holo ana e imi ana i aihue nana e kii na leho ia Umi.

A hiki i Puna aohe aihue akamai, hiki i Kau, aole no, hiki i Kona, aole no, hiki i Kohala, Hamakua, Hilo, aole no he aihue akamai. Haalele o Keaau ia Hawaii, holo i Maui e kaapuni ai, a puni o Maui, oia ana no, he aihue no aole nae e loaa na leho. Holo i Lanai e huli ai, oia ana no, holo i Molokai, kaapuni ia a hiki i Ka-lae-o-Kalaau, i laila, loaa he kamaaina e lawaia ana, ninau mai: “E holo ana kou waa i hea?” I aku o Keaau: “E imi ana au i kanaka aihue e loaa ai a’u leho ia Umi, a oia keia waiwai o luna o ka waa, he makana i ka aihue e loaa ai o a’u leho.”

Olelo mai ke kamaaina: “Ua loaa, e holo oe a hiki i Makapuu, a hala ia mahope ou, kau pono aku ko waa i na moku manu a me Mokapu, a ku pono i laila nana aku i ka pali e halehale mai ana, he luna ia, he lalo ka pohai kukui, aia i laila o Iwa, keiki aihue a Kukui.”

(No Iwa, he wahi keiki uuku o Iwa, i loko no o ka opu, hele e aihue, a he oi o Iwa ma ke akamai ia hana.)

“A hiki oe, nana aku i kahi keiki uuku e lewalewa ana kahi mai, e holo ana i ka lae kahakai, o Iwa ia. Uhau aku oe i ka puaa, a haawi aku i na waiwai a pau loa, mai hoopoina oe, o pau ka waiwai i ka aihue ia e Iwa.”

A lohe o Keaau i na olelo a ke kamaaina, holo aku la ia a hala hope na wahi i olelo ia maluna, hiki aku la ia i kahi o Iwa. I nana aku ka hana e holoholo mai ana neia wahi keiki i ka lae kahakai e lewalewa ana kahi mai. Ninau aku la keia: “O Iwa oe?” Hoole mai la kela: “Aole, ei aku no o Iwa i ka hale,” a hiki keia i ka hale e noho ana o Kukui, ka makuakane o Iwa. Ninau aku la keia: “Auhea o Iwa?” I mai la o Kukui: “Aohe wahi keiki uuku i loaa mai la ia oe i ka lae kahakai e lewalewa ana kahi mai?” “He wahi keiki no.” “O hoi a uhau aku i ko puaa ia ia.” A lohe keia, hoi aku la a hiki, olelo aku o Keaau ia Iwa: “O Iwa no ka hoi oe la, kuhikuhi lalau oe ia’u.” Uhau aku la ia i ka puaa ma ke alo o Iwa: “A make na Iwa na ke keiki aihue a Kukui, o ka waiwai o kuu waa nau ia a pau loa a me ka waa.”

Olelo mai o Iwa: “Hoi aku kaua i ka hale.” A hiki laua, kalua ka puaa, mama ka awa, ai a pau, ninau mai o Iwa: “Heaha kau huakai o ka hele ana mai?” Wahi a Keaau. “He mau leho na’u, ua kiina mai e ko makou alii e Umi, a lilo ia ia. Aa ia au i ke aloha, oia ko’u kuleana i hiki mai nei i ou la.” “Pela iho,” wahi a Iwa, “a kakahiaka maopopo.”

Moe laua a ao, kau maluna o ka waa a holo i ka moana. O Iwa mahope o ka waa me kana hoe o Kapahi. O Keaau mamua. Kahea iho o Iwa. “Kapahi ka moana i kai e Iwa.” (O ke ano o ia hookahi mapuna hoe.) Hele ana laua nei ma ke kowa o Niihau me Kauai. Ninau aku o Iwa: “Hiki kaua?” “Aole keia o Hawaii, o Kauai keia me Niihau.” Uli hou o Iwa i ka hope o ka waa. Kahea hou i ua hoe nei ana ia Kapahi. “Kapahi ka moana i kai e Iwa.” A kai ka hoe a Iwa, hele ana laua nei ma waho o Kawaihoa. Ninau aku ia Keaau: “Hiki kaua i Hawaii?” “Aole;” pela mai o Keaau. Lalau hou o Iwa i ka hoe ana o Kapahi, hoe hou, holo laua nei a hala hope o Molokai me Lanai, hele ana laua nei ma ke kowa o Molokini me Pohakueaea, he lae ia e nana ala ia Hawaii. I aku o Iwa: “Hiki kaua?” “Ae,” pela mai o Keaau, “aia nae i kela puali la, e kau la ke ao i ke kuahiwi, aia ma ke komohana, aia i laila o Umi.” Lalau hou o Iwa i kana hoe o Kapahi a hoe, hele ana laua ma waho o Kalaeakeahole, he lae ia e nana ana ia Kailua, kahi a Umi e noho ana. I nana aku ka hana, e lana mai ana no o Umi makai o laua nei, i aku o Iwa ia Keaau: “Aia o Umi me ka waa a me na leho, e hoemi ka waa o kaua i hope a nalowale o Umi.” A kaawale laua nei mai ia Umi mai, olelo aku o Iwa: “E Keaau, maanei oe e lana ai a loaa mai ia’u.” Lana o Keaau, luu o Iwa, a hiki i ka honua o lalo, hele a hiki malalo o kahi a Umi e lana nei, pii keia mai lalo ae a kokoke ia Umi. E iho ana na leho mawaho o ka waa o Umi. E apo ae ana o Iwa, lilo ia ia nei i lalo, a ke koa hawele o Iwa i ke aho a paa. Luu aku la a loaa o Keaau e lana ana, ea ae la me na leho. Ia wa, hoi laua a pae ma Leleiwi i Hilo, noho o Keaau me Iwa ma laila. O ka Keaau hana ka holo e luu hee me ua mau leho nei, me Kalokuna. Ka ka hee hana ka pii a e komo ka waa, hoi i uka.

(Ma keia wahi e waiho ka olelo ana, a e hoi hou mahope ia Umi.)

A lilo mai na leho ia Iwa, noho o Umi me ka minamina, e manao ana he mau maoli ko na leho i lalo i ke koa. Nolaila, ku moe o Umi i ke kai me na waa, a me na kanaka, noho a ai, a ia, hookahi hana he luu i na leho. Kii ia aku la na kanaka aho loa i ka luu. I ka luu ana ekolu kaau anana e pau, aole e hiki aku i lalo i ke koa i paa ai ke kaula, pela ka hana ana a hala he hepekoma okoa. Hoouna o Umi i na kukini, e kaapuni ia Hawaii i loaa ke kanaka aho loa, e pau ai ke koa i ka luu a loaa na leho. Ia kaapuni ana, loaa o Iwa ma Leleiwi e pili la me Kumukahi, i waena o Puna a me Hilo. A lohe o Iwa i ka olelo a ka elele kukini, hai mai o Iwa, aohe leho, he aho wale no ia e paa ala i ke koa. Ua lilo mai na leho ia Keaau. Ma keia olelo a Iwa i ka elele, lawe ia aku la a mua o Umi. Ninau mai o Umi ia Iwa, no na leho. Hai aku o Iwa e like me na olelo i ka elele, a pau ia olelo mai o Umi. Loaa no ia oe ke kii, ae aku o Iwa. “Ae.” Hele aku la o Iwa a hiki i o Keaau la, ma Leleiwi.

He mea mau ia Keaau, ka huna i na leho ai, oia o Kalokuna ma. Ma ka loha o ka hale o waho, e pili ana i ka hio kala, a o na leho ai ole, i loko pono lakou o ka hale e kau ai.

A poeleele, hoopuka loa aku la o Iwa i ka hale, lalau aku la i na leho a loaa, hoi aku la i o Umi la i Kona. Haawi aku la o Iwa i na leho ia Umi, a ike o Umi, olioli ia, a olelo mai ia Iwa: “Akamai oe i ka aihue.” Alia nae au e mahalo ia oe, a loaa kuu wahi koi, aia i lalo i Waipio, i ka heiau o Pakaalana, o Waipu ka inoa. Olelo aku o Iwa: “Loaa paha ia’u, aole paha? aka, e hoao wau.”

(Maanei kakou e luaana iki iho ai no na olelo e pili ana i ke koi, a me na hana a na kiai.)

O ua wahi koi nei o Waipu, he mau luahine elua na kiai, ua hana ia he kaula, paa he poo i ka ai o kekahi luahine, a o kekahi poo hoi i kekahi luahine, ma waena ke koi e lewalewa ai.

He kapu hoi, aohe kanaka maalo, aohe puaa holo, aohe ilio aoa, aohe moa kani, mai Waipio ke kapu a Puuepa, ma waena o Waimea a me Kawaihae, alaila pau. Aia a noenoe poeleele o ke ahiahi, holo ka luna kala, mai Puuepa a ka pali o Puaahuku i Waipio, he oloa ma ka lima akau, ma waena o ka iwi kano a me ka peahi, o ia ka Lepa. Penei e kala ai: “E moe e! E moe i ke koi o Umi e! Kapu ke kanaka a o e hele, kapu ka ilio a o e aoa, kapu ka moa a o e kani, kapu ka puaa aole e holo, e moe e!” Elima hele ana a keia luna ao ka po.

A pau ka olelo ana a Umi me Iwa, aui ka la. Hele mai la o Iwa, a ahiahi poeleele, hiki i Puuepa, holo o Iwa me ke kahea ana e like me ka luna holo mau mamua aku, me ka oloa i ka lima. A hiki i Puaahuku, he pali ia e kiei ana ia Waipio. Ma keia kahea ana a Iwa, moe na kanaka a me ka luna mua, ala no make, hele no make. Nolaila, oia nei wale no ke kanaka hele. O na kanaka a pau, ke manao nei no o ka luna mua. No ka mea, aohe wahi lilo, oia okoa no, na kino, na oloa, na leo, na mama.

Holo aku la o Iwa mai luna o ka pali a ka heiau o Pakaalana, kahea aku la: “Ke moe nei no olua?” “O,” pela mai na luahine, “aole maua i moe, ke ala aku nei no.” Olelo malie aku o Iwa: “Auhea kahi koi e haha aku wau?” “Eia no,” wahi a na luahine. “E neenee mai olua a kokoke i launa aku kuu lima, o ka haha wale aku ka!” Ia nee ana mai a na luahine a kokoke loaa pono aku la ke koi i ko ianei mau lima, e huki mai ana keia lilo. Kahea na luahine: “He aihue ka keia e! Ua lilo ke koi a ke ’lii e! Make maua e! Kai no he kanaka pono keia e!” Lohe na mea a pau, ala mai la alualu. Kahea na luahine, kau o Iwa i luna o Puaahuku me ke koi. Hiki ka hahai i laila, hele ana o Iwa i Mahiki, pela no ka holo ana a hiki o Iwa i Puuepa. Hiki ka hahai i laila, hele ana o Iwa i Puako. Alaila, pau ka hahai, pau mai la ke kapu, hoi aku la o Iwa a hiki i Kona, moe a ao, a hiki i ka wa ai o Umi, noho ana o Iwa, a ike o Umi ia Iwa. Hoomaoe mai la: “Aole no paha e loaa ia oe kuu wahi koi?” I aku o Iwa: “Pela, aka, e nana mai oe, oia paha nei, aole paha?” A ike o Umi, olelo mai la: “Ka! Kupanaha, e kuhi ana au aole e loaa ia oe, eia ka e loaa ana, akamai oe.” Olelo hou mai o Umi ia Iwa: “Eia ko’u manao ia oe, e aho e hoao oe me ka’u poe aihue eono. Elua hale, aia i ka piha i ka po hookahi; hookahi ou, hookahi o lakou. Ina i piha ole kou hale, make oe, a pela hoi lakou.” “Ae,” aku o Iwa, “heaha la hoi, o ko lakou hale no ke piha, he nui lakou, a o e piha ko’u, he hookahi.”

Eono moku o Hawaii, eono aihue akamai. I ka la okoa hele lakou, a ahiahi poeleele hiki. Lawe mai la i ka waiwai a ko lakou hale waiho, pela ka lakou hana ana a hiki i ka moa mua o ke kani ana. Koe iki ka hale. Ia wa ala o Iwa, e aihue aku kela i ka waiwai a kela poe aihue, ko Umi, na kanaka, na wahine, na keiki, na waa, na holoholona, aole i pau na mea piha ko ianei hale. Ao ae la, aole i piha ka hale o ka Umi poe aihue, ia wa pau lakou i ka make, koe o Iwa.

LEGEND OF PUNIA.

Punia at the Lobster Cave Finds the Sharks Asleep.—Cunningly He Causes the Death of Ten.—Kaialeale the King Shark Alone Left.—Punia Traps It to Enter Its Stomach.—Propping Its Jaws Open He Fires Its Inwards.—The Shark Gets Weak and Punia Bald-headed.—Stranded on a Sand Shore, the Shark is Cut Open.—Punia Meets a Number of Ghosts.—He Traps Them to Their Death in the Water, Till One Only Is Left.

The land in which Punia lived was Kohala, Hawaii. After the death of his father there was left Punia and his mother, Hina. Their occupation consisted in the cultivation of sweet potatoes, and in this way they were supplied with food; but they had no fish or meat.

THE LOBSTER CAVE.

One day Punia said to [his mother] Hina: “Let me go down to the lobster cave where father used to go and get us some lobsters.” Hina replied: “No, that cave of lobsters is a dangerous place; no man can escape alive from that place. When a person goes down he will never come up again, the sharks will eat him up.”

Kaialeale. This was the name given to a very large shark which lived in that neighborhood and he was king of all the sharks [349] which lived near this cave of lobsters. There were ten sharks under him; he was the eleventh.

At the second request made by Punia of his mother, he went on down until he arrived directly over the lobster cave; there he saw Kaialeale [350] and the other sharks asleep. Punia then called: “I wonder if that great shark called Kaialeale is still asleep. If he is I can dive down and come up at that point over yonder where I will get two lobsters, and my mother and I will have something to eat with our potatoes in the uplands.” While Punia was talking to Kaialeale the rest of the sharks woke up. Kaialeale then said to the other sharks: “Let us watch and see where Punia dives, then we will dive in after him.” Punia had a stone in his hand while he was talking which he threw out beyond the point where he spoke about diving to get the lobsters. When the stone struck the water the sharks made a dive for the place leaving the cave of lobsters unguarded. Punia then dove down and secured two lobsters and then addressed the sharks: “Here there, Punia has gone down and he has two lobsters, giving him something to live on. This will keep my mother and myself alive. It was the first shark, the second, the third, the fourth, the fifth, the sixth, the seventh, the eighth, the ninth, the tenth, it was the eleventh shark that told me what to do, the one with the thin tail. He was the one that told me what to do.” When Kaialeale heard this from Punia, he ordered all the sharks to come together and get in a row. He then proceeded to count them, and sure enough there were ten of them, then he looked for the one with the thin tail. When he found the one he said: “So it was you that told Punia what to do. You shall die.” After this shark was killed, Punia called out: “So you have killed one of your own kind.” After this Punia returned home to his mother.

After they had eaten the two lobsters they were again without any fish, so Punia again asked his mother: “Let me go down and get us some more lobsters from that cave.” The mother replied: “Your last trip probably was the one in which you came home safe. This trip may be your last. Don’t go down.” Punia, however, rose and went down to the cave of lobsters. When he came to the place, he called out as he did at the first time. Then when Kaialeale and the other sharks woke up he threw a stone toward the other side away from the cave. When the stone struck the water the sharks went after it. Punia then dove down and again got two lobsters. After he got ashore he called out to the sharks as he did at the other time and then counted out the sharks from the first to the tenth, and then named the tenth one as the one which told him what to do. “The one with the large stomach,” said Punia. Kaialeale then proceeded to count the sharks and when he found the one with the large stomach, he was killed by the others. Punia then followed out the same line of conversation as used by him at the former time.

Punia thus continued deceiving the sharks until all were killed except Kaialeale. After this Punia hewed out two sticks each a yard long; he next procured the two necessary sticks, [351] a hard and a soft one, to make fire; then he procured some charcoal and kindling wood; then he prepared some food, salt, an opihi [352] shell and put all these things into a bag. With this [bag] Punia proceeded to the beach and when he got directly over the cave, where Kaialeale was sleeping, he called out: “If when I dive down Kaialeale should bite me and I die and my blood should come to the surface, then my mother will see it and I shall come to life again. But if when I dive, Kaialeale should open wide his mouth so that I am swallowed whole, I shall die and will never be able to come to life again.” While Punia was talking, Kaialeale was listening, and he said to himself: “I will not bite you for you might come to life again. I shall open my mouth wide enough for you to walk in. So this is the time when I shall kill you. Yes, you shall die; nothing will save you.” Punia then dove down with his bag, when Kaialeale opened his mouth and Punia walked in. As soon as Punia got into the mouth it tried to close up, but Punia took the two sticks he had hewed out and stood them up which kept the mouth open. He then rubbed the two sticks and when the fire was started he placed on the coals; he next took out his opihi shell and began to scrape the inside of the shark and after he had a ball of meat he proceeded to cook it and when cooked he sat down and with his potatoes he made his meal, while the shark was swimming here and there through the ocean. This scraping hurt the shark so much that he could not keep still; he was forced to go here and there. Punia was carried around in the shark for about ten days, when at last the shark began to grow weak and it made its way back toward land, arriving outside of Kona, at a place called Alula, directly out of Hiiakanoholae. Punia on the other hand became bald, from being in its belly; the work of the rascal.

When Punia heard the breakers on the shoals, he said: “If this is near the line of breakers I will be saved, but if I am to be taken to the edge of the deep sea, I will die.” When Kaialeale heard this he said: “I shall take you there then, where you will die by me. You shall die; nothing will save you.” When they reached there, Punia again said: “If this is where the surf breaks I shall be saved, but if I am to be taken to the dry sand near where the grass grows by the seashore, I will die and will not be saved.” Kaialeale upon hearing this took Punia until he reached the shrubs. When the shark attempted to return he was caught in the dry sand and there he laid.

When the people saw this great thing they came to look at it, and as they gathered around the shark, Punia heard the people talking, so he called out: “Be careful or you will kill me.” The people then took out their wooden knives [353] and cut the shark open. Punia then came out. He was without any hair, being completely bald.

This was the only place where there were any people, all the rest of the place round about Keaukaha was inhabited by ghosts.

After Punia got out of the shark he proceeded on his way and saw several ghosts with nets all busy tying on stones for sinkers to the bottom of the nets; this place was near the beach. At sight of the ghosts he placed his hands at his back and began wailing and recounting in a chant the different places where he used to go fishing with his father. In this Punia was trying to deceive the ghosts in order to save himself.

Alas, O my father of these coasts! We were the only two fishermen of this place, Myself and my father, Where we used to twist the fish up in the nets, The kala, [354] the uhu, [355] the palani, [356] The transient fish of this place. We have traveled over all these seas, All the different places, the holes, the runs. Since you are dead, father, I am the only one left.

At the sound of the wailing one of the ghosts heard it and so spoke to some of the others: “I hear a voice as though wailing. There it is recounting the places where he used to live with his father.” One of the ghosts replied: “It must be the sound of the wind or else it is the hooting of an owl.” Another one replied: “Let us listen for the voice.” While they were discussing, Punia was listening too, and when they ceased talking and began listening, he started to wail again, saying:

Alas, O my father of these coasts! We were the only two fishermen of this place, Myself and you, my father, Where we used to twist the fish up in the nets, The kala, the uhu, the palani, The transient fish of this place. We have traveled over all these seas, All the different places, the holes, the runs. Since you are dead, father, I am the only one left.

When Punia ceased wailing, one of the ghosts said to another: “Our nets will be of some use now since here comes a man who is acquainted with this place and we will not be letting down our nets in the wrong place.” They then called out [to Punia]: “Come here.” When Punia heard this call he went up to the ghosts. They then asked him: “What are you crying about?” Punia replied: “I am crying because of my father; this is the place where we used to fish. When I saw the lava rocks, I thought of him.” The ghosts then said to Punia: “Well and good, you shall show us how and where to cast the nets and we will work under you.” Punia assented to this saying: “All right, if you carry out my instructions and do as I tell you we will catch all the fish you want. This is what I want you to do: Two of you must swim out with me while the rest shall stay ashore here; and when I call to some of you to swim out to us then come. When I stick up two fingers, that will mean that I want two to come; and if I stick up one finger, then I want one to come. That is the way the fish of this place are caught, because the bottom is all open and there are several places where the nets must be let down.” The ghosts all heard the instructions of Punia. Punia after this swam out with two of the ghosts, and after some little time he called out to the two ghosts to open out the nets and said: “When I give you the order to dive, then you must dive down and don’t come up again until I pull on the nets, for I see there is a large school of them here.” When the ghosts dove down Punia dove in after them and twisted the nets tangling up the ghosts and killing them. After these two were killed Punia came up to the surface and called out to those ashore holding up two fingers. Two more came swimming and again they were killed. He next called out and held up one finger and that one was also killed. Punia continued this deceit until there were but very few of the ghosts left alive. When the ghosts saw that Punia was the only one to be seen in the sea they called out to Punia: “Where are the rest of our companions?” “They are here,” replied Punia. “They are twisting up the kala, the uhu, the nenue, [357] the palani and the transient fish of these waters.” The ghosts that were left then said one to another: “They are not killed.” Punia then held up one finger, calling for only one. One came out. Punia called for two and two swam out. Punia continued to do this until all but one of the ghosts were killed.

KAAO NO PUNIA.

Ike Punia oiai ma ka Lua Ula i ka Moe o na Mano.—Me ke Akamai Make Umi Iaia.—Koe o Kaialeale ke ’Lii Mano.—Olelo Maalea Punia i wahi e Komo ai i ka Opu.—I ka Hamama ana, Hoa Oia ia Loko me ke Ahi.—Oweli ka Mano a Ohule o Punia.—Hui Punia me na Uhane Lapu.—Alakai Ia i ko Lakou Make iloko O ka Wai, koe Hookahi.

O ka aina i noho ai o Punia, o Kohala i Hawaii, make ka makuakane, ola o Punia me ka makuahine me Hina, o ka laua hana ka mahi i uala, a loaa ka ai, aohe ia.

KA LUA ULA.

I aku o Punia ia Hina: “E iho au i ka luu ula na kaua i ka lua ula a kuu makuakane.” Olelo mai o Hina: “Aole, o na lua ula, aohe kanaka ola. Iho aku no ke kanaka e luu pau no i ka mano.”

No Kaialeale. He mano ia, oia ke ’lii o na mano e ae, e noho ana i ka lua ula. He umi mano malalo ona, oia ka umikumamakahi.

I ka lua o ka olelo ana a Punia i ka makuahine, iho keia a maluna pono o ka lua ula, e moe ana o Kaialeale a me na mano e ae. Kahea iho la keia: “Ke moe nei no paha ua mano nui nei, o Kaialeale ka inoa. Kuu luu aku no auanei ia a ma kela lae la, ea ae, loaa no na ula elua, ola no wau me kuu makuahine, hoi aku no me na uala ola no ka noho ana o uka.” Ia Punia e olelo ana, ala na mano a pau loa a me Kaialeale. I aku o Kaialeale i ka nui mano: “E nana pono kakou i kahi a Punia e luu ai, alaila, luu aku kakou.” Aia ma ko Punia lima he pohaku. Nou aku la ia ma ka lae ana i olelo mua ai i na mano, a haule ka pohaku i lalo o ke kai. Popoi aku la na mano ma ia wahi, hakahaka ka lua ula. Luu iho la o Punia a loaa elua ula, ea ae la a kau i luna, olelo aku i na mano. “A-ha-ha! luu iho nei no o Punia loaa na ula elua, ola.” “Ola no maua me kuu makuahine, na ke kahi o ka mano, na ka lua, na ke kolu, na ka ha, na ka lima, na ke ono, na ka hiku, na ka walu, na ka iwa, na ka umi, na ka umikumamakahi o ka mano au i hai mai nei. Na ka mano hiu wiwi, nana au i hai mai nei.” Lohe o Kaialeale i keia olelo a Punia, kahea i na mano a pau e moe pono. Helu keia a pau he umi. Nana ma ka hiu a loaa hookahi mano hiu wiwi. I aku o Kaialeale: “Nau ka i hai aku nei o Punia, make oe.” A make ia mano, kahea mai o Punia. “A-ha-ha! make no ia oukou hoa ia!”

Hoi o Punia ai me ka makuahine a pau keia mau ula, make hou i ka ia, olelo aku no o Punia: “E iho hou e luu ula na laua i ka lua ula.” I mai ka makuahine: “O ko iho ana paha ia i ola ai oe. Keia iho ana paha make oe. Mai iho oe.” Ku ae la o Punia a iho, a hiki i ka lua ula, kahea iho. Ala o Kaialeale a me na mano a pau: Nou keia i ka pohaku ma kekahi aoao, lilo na mano i laila. Luu iho la keia loaa elua ula. Ea ae la i luna a kahea aku i na mano, e like me na olelo mua, hai aku keia, na kekahi o ka mano, na ka lua o ka mano, pela a hiki i ka umi o ka mano, nana au i hai mai nei. Na ka mano opunui. Helu hou o Kaialeale i na mano, a loaa ka mano opunui, pepehi ia iho la make ia mano. Olelo hou aku no o Punia e like me na olelo mua i hala.

Pela no ka Punia hoopunipuni ana a pau na mano i ka make, a koe o Kaialeale hookahi. Kalai o Punia, elua ku laau, he iwilei ka loa, he aunaki me ka aulima, he nanahu me ka pulupulu, he ai, he paakai, he opihi, he pahoa, a loko o ke eke.

Iho o Punia a maluna pono o ka lua a Kaialeale e moe nei, kahea iho o Punia: “Ke moe nei no paha ua mano nui nei o Kaialeale! Ina i luu au, a i nahu o Kaialeale ia’u, a make au, puai i kuu koko i luna, ike kuu makuahine, ola hou wau. Aka, i luu au a hamama o Kaialeale a hele ku au i loko, make au, aole au e ola.”

Ia Punia e olelo ana, ke hoolohe nei o Kaialeale. I iho o Kaialeale: “Aole au e nahu ia oe, e ola oe, e hamama ana au a akea kuu waha, a hele oe i loko, eia ka ko mea e make ai oe ia’u. Make oe, aole ou wahi e ola ai.” Luu aku la o Punia me ke eke ana, hamama mai ana ka waha o Kaialeale.

Hele ku keia i loko, popoi ka waha, kukulu keia i na koo laau ana elua, akea o loko a hakahaka, hia ke ahi a a, hoa ka nanahu, wa’u keia i ka io o ka mano me ka opihi, pulehu, o ka ai, noho no keia ai, ka ka mano ahai no i ka moana. Ua nui loa ka eha o ka mano i keia mau hana a Punia i loko o ka opu. Nolaila, ahai ka mano ia ia nei a anahulu i ka moana, nawaliwali ka mano, hoi a pae i Alula, aia i Kona ia wahi e kupono la i Hiiakanoholae. O Punia hoi, ua helelei ka lauoho i ka noho i loko o ka opu, ka hana a ka eu.

A lohe o Punia i ka owe o ka nalu i ke kohola, olelo ae: “Ina he kunanalu keia, ola au, aka, ina e lawe ia au a ke poi ana o ke kai make au.”

Lohe o Kaialeale, olelo iho: “E lawe ana au ia oe a hiki i laila, aia ka kou wahi e make ai ia’u. Make oe, aole ou wahi e ola ai.” A hiki laua nei i laila, olelo hou iho o Punia: “Ina o ke poi ana keia o ka nalu, ola no wau, aka, ina e lawe ia au a ke one maloo, e pili ana me ka nahelehele, make au, aole e ola.” Lawe hou o Kaialeale a hiki i laila, i hoi mai ka hana paa i ke one maloo.

Ike mai la na kanaka i keia mea nui, hele mai la e nana, a lohe o Punia, kahea ae: “E akahele iho i ke kanaka o pepehi iho.” Hele mai la na kanaka me ka pahoa, kakaha i ka opu o ka mano. Puka ae la o Punia aohe lauoho, ua hulu ole.

No ku ’kua. O kahi kanaka iho la no ia, he ’kua wale mai no ma Keaukaha a me uka ae.

Hele mai la o Punia ma ia wahi mai, a ike mai la i keia poe akua e hikii pohaku upena kuu ana i ka lae kahakai. Pea ae la na lima o Punia i ke kua, a uwe helu mai la i kahi a laua e lawaia ai me ka makuakane. He hoopunipuni keia hana a Punia i ke ’kua, i pakele ia i ka make.

Auwe no hoi kuu makuakane o keia kaha e! Elua wale no maua lawaia o keia wahi. Owau no o ko’u makuakane, E hoowili aku ai maua i ka ia o ianei. O kala, o ka uhu, o ka palani, O ka ia ku o ua wahi nei la, Ua hele wale ia no e maua keia kai la! Pau na kuuna, na lua, na puka ia. Make ko’u makuakane, koe au.

I loko o keia hana a Punia, lohe kekahi mau akua, a olelo aku i ka nui o ke ’kua: “He leo hoi keia e uwe nei, eia la ke helu mai nei i kahi a laua e noho ai me ka makuakane.” Olelo aku kekahi akua: “He wi makani paha, a i ole ia, he keu pueo.” Olelo mai kekahi: “E hoolohe hou kakou i ka leo,” ia lakou akua e hoopaapaa ana, e hoolohe ana keia, na lakou la ka hoolai, uwe hou keia.

Auwe no hoi kuu makuakane o keia kaha e! Elua wale no maua lawaia o keia wahi, Owau no o ko’u makuakane, E hoowili aku ai maua i ka ia o ianei, O kala, o ka uhu, o ka palani, O ka ia ku o ua wahi nei la, Ua hele wale ia no e maua keia kai la, Pau na kuuna, na lua, na puka ia, Make ko’u makuakane koe au.

A hooki o Punia i ka uwe ana, i aku kekahi akua i kekahi akua: “Pono ka upena a kakou ua loaa ke kamaaina, aole e lalau ke kuu ana o ka upena.” Kahea lakou nei: “Hele mai!” A lohe o Punia, hele mai la a hiki. Ninau aku lakou nei: “E uwe ana oe i ke aha?” I mai o Punia: “E uwe ana au i ko’u makuakane i ka maua kaha e lawaia ai, i ke ano wale mai no o ka pahoehoe, a, me he mea ala, oia okoa no.” I aku ke akua ia Punia: “Heaha la hoi, o oe ko makou kamaaina nana e kuhikuhi. I mau lawaia makou malalo ou.” “Ae,” mai o Punia. “Ae, ina oukou e hoolohe i ka’u olelo loaa ka ia a kakou, penei: Elua o oukou e au me a’u, o ka nui e noho, a kahea mai au e au ae, alaila au ae. E oku mai ana auanei au elua manamana lima, elua mea e au ae. Pela e loaa ai ka ia o keia wahi, no ka mea, he naele, he nui na kuuna.” Lohe pono aku la na akua a pau i keia olelo a Punia, au aku la o Punia me na akua elua, a liuliu. Kahea aku o Punia, e wehe ka upena a kaawale na kihi: “I olelo aku au ia olua e luu, alaila, luu mai, mai ea ae i luna o lilo ka ia, eia la he naho okoa no.” A luu na akua, luu aku la o Punia e wili i ka upena a hihia iho la a make. Ea ae la o Punia i luna a hea aku i uka, oku ae la. I elua la. Au mai la elua, make no, i hookahi la. Pela no ka hana maalea ana a Punia a koe uuku ke akua. “Auhea iho la ka nui o makou!” “Eia no,” wahi a Punia, “ke wili nei i kala, i ka uhu, i ka nenue, i ka palani, i ka ia ku o ua aina nei la.” “Aole hoi ha i make,” pela ke ’kua. Oku hou o Punia i ka lima, i hookahi la. Au mai ana, elua la, au mai ana. Pela ka hana ana a pau ke akua i ka make, pakele aku hookahi.

LEGEND OF PAMANO.