CHAPTER III.

RELATING TO KALAHUMOKU.—BATTLE BETWEEN THE DOG AND LIZARD.

Kalahumoku [554] was a man-eating dog from Kahiki. He had two natures, that of a god and that of a human being. As a dog he had supernatural powers and was possessed of very great strength in fighting.

When the dog came into his presence Aiohikupua said: “You go up and kill the lizard, and after that go and kill all my sisters.” After Aiohikupua had issued these orders the dog then turned and addressed the chiefs and all the men as follows:

You must all keep looking to the uplands, And if you should see the fog go straight up And then lean over toward the lee side, Know that I have met Kihanuilulumoku, And you can be assured that we have become friends. But if the fog should lean toward the windward Know that we are being engaged in battle; Then you must pray to the god Lanipipili. [555] After that look again and if you should see the fog lean toward the sea, here, Know that the lizard has won out. But if, however, the fog should lean toward the mountain Know that I have defeated the lizard, And I have conquered over it. Therefore, you must continue praying for me.

THE BATTLE BETWEEN THE DOG AND LIZARD.

When Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he continued on up leaving the lizard behind him and after some time he came to the place where the guards were stationed.

Shortly after this the lizard, Kihanuilulumoku, smelt the dog and so it awoke from its sleep and followed on after Kalahumoku until they met. Kihanuilulumoku then opened wide its mouth to bite, when Kalahumoku showed its sharp teeth. The two then jumped at each other and a terrible battle was fought, biting one another. Not very long after this the lizard conquered over Kalahumoku; his ears were cut off and his tail was bitten off short.

While the two were engaged in this conflict, Aiohikupua and his men watched the fog. They saw it rise up straight, and after it had reached some distance in the sky, it leaned toward the sea, which caused Aiohikupua to think that Kalahumoku was defeated.

Sometime after this the dog arrived and when they looked at it they saw that its ears were cut off and the tail was cut off short. This ended the desire of Aiohikupua to stay in Puna and he and his men boarded their canoes and returned to Kauai, without obtaining Laieikawai. Thus was the plan of Aiohikupua to kill his sisters defeated. [556]

NA MOOLELO MAI KA KAAO NO LAIEIKAWAI.

MOKUNA I.

NO AIOHIKUPUA.—NO HAUNAKA.

He kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo ai mai Maui aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua. Kahi o na kanaka a pau e piha ana. Ilaila o Ihuanu, he kanaka ikaika no Kohala i ke kui.

A pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A hiki lakou, oili mai la o Ihuanu, a kahea mai la: “Owai mai ma kela aoao e mokomoko mai me a’u,” aohe kanaka aa mai, ua makau ia o Ihuanu e na mea a pau loa. A pau ka olelo ana a Ihuanu, huli ae la ia a olelo mai ia Aiohikupua: “E ka malihini, e pono paha ke lealea.” A lohe o Aiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku la: “E ke kamaaina! ua noi mai oe ia’u, e lealea kaua. A eia hoi ka’u ia oe. I elua ma kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e aho ia mikomiko iho ka malihini.” A lohe o Ihuanu i keia olelo a Aiohikupua, olelo mai la ia: “He oi oe o ke kanaka olelo hookano. Owau no ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei oe i ekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka wahahee, heaha la oe i kuu manao.”

I aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: “Aole au e ku aku ana e kui me oe, ke ku ole mai oukou ekolu i mua o’u. A heaha la oe a me ka lehulehu ia’u? e hiki ia’u ke hoolilo i keia aha i mea ole, i loko o kuu lima hema.” A no keia olelo a Aiohikupua, hele mai la kekahi koa ikaika a ma ke kua o Aiohikupua. Olelo mai la: “E! mai olelo aku oe ia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.” Ia wa, huli ae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala. Hele mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: “E Ihuanu, ke ike nei makou, aole e lanakila ana ko kakou aoao i keia la. Ma kuu manao paa, o ka malihini ke lanakila ana. No ka mea, ua make ko kakou kanaka, i pale wale ia mai nei no, o ka make ia. Nolaila, ke noi aku nei au e hui ka aha, e pau ka mokomoko ana, a me kou aa ana i ka malihini, a e aloha olua me ka lulu lima ana, alaila oe ola.” Ma keia olelo, ua hoaa ia ko Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu: “E ko’u poe kanaka, mai hopohopo, ma ka make ana o kela kanaka o kakou, ma ke pale ana o ka lima. Aole anei au i hana pela, mamua aku nei, a heaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou, alaila, e huna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua lanakila o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a ke kumu i koe ia oukou, aole i ao ia. No ka mea, ke ike nei au aole e lanakila mai oia maluna o’u, no ka mea, ua kani ka pola o kuu malo i ka hope.” I aku na hoa mokomoko ia Ihuanu: “Ua pau ka makou olelo ia oe, aohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka ai a ko kumu i koe ia makou, a pela no hoi ka pola o ko malo.” Alaila, nee aku la na hoa ma waho o ka aha mokomoko.

Ia Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a ma ke alo o Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia Ihuanu: “E Ihuanu, kui ia i kuu piko a pololei, i eha kauna kui.” (Ua like me umikumamaono puupuu.) A lohe o Ihuanu i keia olelo a Aiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike aku la i kekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e kui ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: “Na keia keiki opiopio oe e kui.” A lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la kona huhu a ke poo o kalakala. Huli aku la o Aiohikupua a olelo i ka aha kanaka. “Owai ke kanaka i aa mai i ko Kauai keiki nei, nolaila, ke olelo nei au. He hiki i kuu akua ke haawi mai ia’u e lanakila maluna o ko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili na kuu poe hoewaa.” A mahope o keia mau olelo a Aiohikupua, pule iho la ia i kona mau akua, penei:

Lanipipili, Lanioaka, Lanikahuliomealani, E Hekilikaakaa, E Nakolowailani, E ike i ka oukou pulapula, E nana i ka oukou Kama, E haawi mai ke poo o Ihuanu I ike keia aha apau loa, Owau ka lanakila maluna, Amama, ua noa.

A pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e kui mai ia’u? Olelo mai o Ihuanu: “Aole au e kui ia oe, nau e kui mai ia’u.” A lohe ke kumu kui a Ihuanu, hele mai la a ma ka aoao. I mai la: “E! i olelo hou mai e kui oe, kui ia, no ka mea, o ka manawa iho la no ia.” Mahope o laila, ninau hou o Aiohikupua ia Ihuanu, e waiho mai ana o Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, no ka mea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu, e poho lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula ma ke kua. Ia wa kaikai o Aiohikupua ia Ihuanu me ke koali i ka lima, a kiola aku la ma waho o ka aha. Uwa ae la ka pihe, hui ka aha. Lalau iho la o Aiohikupua i ke poo o Ihuanu a lawe ae la na na hoewaa, a hoi aku la i na waa, a holo aku la a pae ma Paauhau i Hamakua.

NO HAUNAKA.

O ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika loa ma ia hana. A ua laha ae kona kaulana a puni o Hamakua.

Ia lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka. Ninau aku la i ke kamaaina: “Heaha keia uwa o uka?” I mai la ke kamaaina: “He mokomoko na Haunaka, koonei mokomoko nui.” Pii aku la o Aiohikupua a hiki. Kahea mai la o Haunaka: “Hele mai.” A hiki o Aiohikupua i mua o Haunaka, olelo aku la o Aiohikupua. “Aole e eha ke keiki o Kauai ia oe. He lala kamahele no ka laau ku pali.” Ia Aiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i Kohala nei, a kahea ae la ia Haunaka. “E Haunaka a me ka aha. O ke kanaka no nei nana i kui mai nei o Ihuanu, i Kohala, a make loa. O kai nei puupuu, ua like me ka pololu ka oi, nolaila, aole oukou e ola.” A lohe o Haunaka, hele mai la ia a aloha ia Aiohikupua, a pau ae la ka mokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine ia Laieikawai.

MOKUNA II.

NO KIHANUILULUMOKU.—ULILI A ME AIKEEHIALE.

O Kihanuilulumoku, he ’kua ia no Kahalaomapuana ma, i Paliuli kahi i noho ai. He oi kona waha i ka nui a me ke akea, e pa ka lehelehe luna i ka lani, a o ka lehelehe lalo i ka honua. A he ikaika loa ia mamua o na mea a pau loa, a he koa, a he kiai no Paliuli kahi o Laieikawai e noho ana. I ka wa e noho ana na kaikuahine o Aiohikupua i Paliuli, oia o Kahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai o Keaau i Puna.

O ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua, elua kanaha kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka nui. A he nui hoi na kanaka koa ma keia holo ana a Aiohikupua, a me na lii. Na mea kaua a pau loa, a me ka ilio aikanaka a Aiohikupua, o Kalahumoku ka inoa.

A mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me kona kuhina i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona kuhina i Paliuli, e noho ana na kaikuahine o Aiohikupua, he mau kiai no Laieikawai.

Olelo mai la lakou: “E Aiohikupua, e hoi oe ano, he kapu o uka nei.” Hoopaa aku o Aiohikupua. I mai o Kahalaomapuana: “Ina oe e paa loa mai, make oe ano.” A lohe o Aiohikupua, a hoi mai la me ka huhu wela loa. A hiki i Keaau, kena aku la he umi kanaka, e pii e pepehi i na kaikuahine a make.

Ia Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke kupunawahine o Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka ia Kahalaomapuana, ko Laieikawai kuhina nui, a lohe ia, pule aku la ia ia Kihanuilulumoku, penei:

E Kihanuilulumoku, Ko makou akua mana, Nana ia ke kupu, Ka eu o ka aina nei la, Pepehi ia a make, A holo ke olohelohe, E ao nae oe ia Kalahumoku, I ka ilio aikanaka a Aiohikupua, Hemahema oe pau kakou, Kulia ko ikaika a pau i luna, Amama, ua noa, lele wale.

Ia po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua. Mahope o ko lakou hiki ana i Paliuli, nehe ana ka laau a me ka makani i ke alelo o Kihanuilulumoku. Ia lakou e hoomau ana i ka hele, kaa loa lakou i waena o ka waha o ua moo nei. Ia wa, maluna ke a luna, he poi ana iho na luna, pau loa lakou nei i loko, aohe ahailono i koe aku, e lohe ai o Aiohikupua.

Elua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe, nolaila, hoouna aku la ia he iwakalua poe koa loa ona, e pii e pepehi i na kaikuahine. Pii aku la, lakou a hiki, hamo mai la no ka moo pau i ka ai ia.

Kakali hou ke ’lii, a hala hou he la, hoouna hou i na koa he kanaha ka nui, a hiki no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o na koa, kupu ae la ko Aiohikupua manao e hoouna i kana mau elele mama loa, i maopopo ke kumu o ka hoi ole ana mai i kai nei.

ULILI A ME AIKEEHIALE.

O laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui, halawai mai la he kanaka, a ninau mai la: “E pii ana olua i hea?” “E pii ana maua e nana i ko makou poe, aohe hoi ae nei.” Olelo mai la kela: “Ua make aku la i ka moo aikanaka o uka nei, oia o Kihanuilulumoku.” A pau ke kamailio ana, pii aku la laua, nehe mai ana ka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho la laua i ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino manu. I nana ae ka hana, malu ana maluna. A ike laua o ke a luna, e oni ae ana laua i luna loa a pakele aku la i ka moo. A hala laua maluna o ke a luna, o ka moo, i nana iho ka hana, hele ana ka laau o lalo, me he oo palau la ka owe o ka honua, a he mea weliweli loa ia laua ke nana iho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka moo, nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike ai. Ia wa, kii o Kalahumoku, ka ilio ai kanaka a Aiohikupua.

MOKUNA III.

NO KALAHUMOKU.—KE KAUA ANA O KA ILIO ME KA MOO.

He ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he ’kua, he kanaka. He ilio mana, he ilio ikaika loa ma ka hakaka ana.

I aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe i o’u mau kaikuahine a pau i ka make. A pau ka Aiohikupua olelo, hai aku ka ilio i kona manao, i na ’lii a me na kanaka a pau loa, penei:

E nana oukou i uka, I pii ka ohu a pololei i luna, A hina ka ohu ma ka lulu, Ua halawai au me Kihanuilulumoku, Manao ae oukou ua hoaikane maua, A i hina ka ohu i ka makani, Ua hakaka maua, Alaila, pule oukou i ke ’kua ia Lanipipili. Nana ae oukou a i hina ka ohu i kai nei, Ua lanakila ka moo, Aka hoi i pii ka ohu a moe i ke kuahiwi, Ua hee ka moo ia’u, A ua lanakila au maluna, Nolaila, e hoomau oukou i ka pule no’u.

KE KAUA ANA O KA ILIO ME KA MOO.

A hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka moo mahope nei, kaa loa ka ilio i kahi o na kiai e noho ana.

A no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la, hanu aku la a loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona waha e nahu, ia wa, hoike o Kalahumoku i kona mau niho oi loa. Ia wa laua i lele ai me ka weliweli loa, e nahu ana kekahi i kekahi, aole i liuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na pepeiao a mumuku, moku ka huelo.

Ia laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu. Pii ae la ka ohu a pololei i luna, moe i kai, manao iho la no o Aiohikupua, ua pio o Kalahumoku.

Mahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua mumuku na pepeiao, ua poomoku ka huelo. Pau ae la ka manao i ka noho, nolaila, hoi mai la lakou ma na waa i Kauai, me ka loaa ole o Laieikawai. Pela iho la ka make hewa o ko Aiohikupua manao pepehi i kona mau kaikuahine.

BRIEF STORIES OF GHOSTS AND CUNNING.

RELATING TO WAKAINA.

Wakaina was noted for his great cunning and deceitfulness, and for his ability to fly. Wakaina was a ghost; he did not possess a real human body, but he could be very cunning and use words of deception in whispers. The sound of his voice was like that of a person whose tongue was twisted. It was in Waiapuka, in North Kohala, a place adjoining Niulii, where Wakaina sang and deceived the people.

Early one morning just as the sun was coming up, Wakaina flew up and began singing, using these words: “One can sing beautifully when one has a feather cloak.”

The people who heard this brought out their feather cloaks and gave them to the ghost. The ghost then sang, saying: “One can sing beautifully when one has a feather helmet.”

The people again brought out their feather helmets and gave them to the ghost. Again the ghost sang: “One can sing beautifully when one has a bambu flute.”

The people also gave their bambu flutes. The ghost then said: “One can sing beautifully when one has a pa-u (skirt).” The women gave the ghost their skirts.

This was continued until everything had been given to Wakaina, who then hopped up and down dancing with delight. When the people saw this they were amused and laughed. When Wakaina saw the people laughing he flew away saying: “I will now fly away and you people will be ashamed [557] of yourselves.”

RELATING TO KAPUNOHU.

Kapunohu was a very smart man in the giving and solving of riddles. [558] It was said that he made several trips around Hawaii competing with others and many were the victories he gained.

Because he was so taken up with this profession he traveled until he came to Kau, in Hawaii, where he met two young men whom he had beaten in former contests and from whom he had won several wagers. Therefore, against the time Kapunohu should meet them, they prepared an oven of hot stones and had baked some potatoes over the fire. After the potatoes were cooked the oven was covered. Some time after this was done, they saw Kapunohu on his way to call on them. Upon seeing Kapunohu the older brother said to his younger brother: “Here comes Kapunohu,” and they began to remove the covering from the oven and again recovered it, making believe that it was just being covered up for the first time. While they were doing this, Kapunohu entered the house. When they saw that Kapunohu had entered the house, they took up the potatoes that had been baked over the fire and began eating. While they were eating, the older brother addressed the younger brother, saying: “I believe the food in our oven is cooked.” The younger brother replied: “Yes.” The two then made preparations to uncover the oven. When Kapunohu saw them doing this, he remarked: “How can that be possible?” The two replied: “It is cooked, let us uncover the oven.” Kapunohu grew very stubborn and said: “The food is not cooked, because you had just completed covering it when I entered. How can it be cooked? You two are indeed deceitful.” Because Kapunohu was so stubborn, a wager was proposed and accepted, and the oven was uncovered. As soon as this was done, it was found that the food was indeed cooked, and Kapunohu was for the first time beaten by the two young men.

Some time after this, the two young men prepared something else. This time they procured a chicken and cooked it in an oven. They next took some eggs and used the shells for a plaiting on the outside of a [fish or] meat calabash. After the egg-shell calabash was completed, they took the cooked chicken and placed it in it, and then put the thing away to await the coming of Kapunohu. Not very long after this Kapunohu was seen coming to make another call on them. When they saw him coming they took the egg-shell calabash and made as though they were going to prepare a meal. When Kapunohu came in and saw that they were about to begin a meal, he asked them: “Here you two are ready for your meal, but where is your meat?” The two made reply: “We have chicken for meat and chicken for a calabash.” Kapunohu denied this, saying: “You two are deceiving yourselves. Who has ever said that you can have chicken for meat and at the same time have chicken for a calabash. You two are indeed deceitful.” This debate was kept up until finally wagers were made and after this was settled, the two brothers proceeded to uncover the egg-shell calabash, in which the cooked chicken was kept. After these different things had been shown to Kapunohu, he admitted that he was beaten, so the two brothers took the wagers. This was the second time that Kapunohu was beaten by the brothers.

After Kapunohu had departed, the two brothers made plans for another contest, whereby Kapunohu would be again beaten. After studying for a time the older brother said to the younger brother: “Say, if Kapunohu makes us another visit, we will then dip our fingers into the gravy of the fish-bowl, reach out for the food and eat.” The younger brother assented to this.

Some time after this Kapunohu again visited the two brothers. When they saw him coming, they took up their calabashes and uncovered them and then began their meal, dipping their fingers into the gravy, licking their fingers and taking some poi. When Kapunohu saw this he said: “Here you are eating your food, but where is your fish?” The two replied: “We are eating the food and the fish is human flesh.” Kapunohu replied: “You two are deceiving yourselves. How can you make out that you are eating human flesh?” The two, however, insisted that what they said was indeed the truth. After much discussion wagers were made, and when this was settled one of the brothers said: “The food is of course plain enough; but the fish is our fingers, for we are dipping our fingers into the gravy without fish, therefore, the fish is human flesh.” Kapunohu admitted that he was indeed beaten, saying: “You two have won.”

WAAWAAIKINAAUPO AND WAAWAAIKINAAUAO.

Waawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They were born of the same father and mother. Their occupation was the snaring of birds.

Once upon a time, just prior to their going up to the woods to snare birds, the older brother addressed the younger brother, saying: “When we get up into the woods today to snare birds and you should catch any of them having holes in their beaks, those are my birds; do not take them. You must give me those birds and the birds without holes in the beak are yours to keep for yourself.” [559] The younger brother assented to this.

Soon after this the two set out, going up into the woods. Every time the younger brother caught birds he would examine their beak and finding the holes he would turn them over to his brother. This was kept up for the whole day, and not being able to catch any birds without holes in the beak, the younger brother, Waawaaikinaaupo, had to come home without any birds, while the unkind brother had them all. Therefore these names were given these boys as a result of their practices. Waawaaikinaauao meaning Waawaaiki-the-smart-one, and Waawaaiki-naaupo meaning the foolish one.

RELATING TO LEPE.

Lepe was a very deceiving fellow who once successfully deceived the ghosts. He was very quick-witted and cunning. Lepe belonged to Waiakea, Hilo.

One day he walked down to a stream of water and while he was drinking a ghost came to the cliff above the place where he was taking his drink and looked down at Lepe. This ghost happened to be baldheaded. When Lepe looked up and saw the baldheaded ghost, he called out: “As the drum was beating, up came a baldhead; had there only been two, what a beautiful sight it would be.” The ghost replied: “If that is what you want, Lepe, you can have two.” At this up came another baldheaded ghost. Lepe then repeated what he had said, adding another ghost, until ten baldheaded ghosts stood on the cliff. With this number, Lepe addressed them saying: “Say, you must be hungry?” “Yes, we are hungry.” Lepe again said: “Then wait here while I go home and bring the remnants of my last meal.” Lepe then returned to the house, took up the calabash and excreted into it, then he urinated into the calabash and stirred up the mixture with a stick. He then took up the coconut shell dish containing some salt and went back to the place where the ghosts were waiting for him, carrying the calabash and the salt dish. When Lepe came up to the ghosts, they took the calabash and stuck their fingers into it and ate the food, and said: “Oh, my, how bad this food does smell and how awfully bitter it is!” Lepe replied: “You see I am all alone by myself, and being alone, I eat my food from the time it is fresh and sweet until it turns sour on me, before I finish it. If I had such a large company as you are with me, why the food would be finished while it is still fresh, and it would not turn sour in the calabash.” With this the ghosts continued on eating until the whole mixture in the calabash was finished. After the mixture had been consumed, Lepe called out: “Serve you right, you have all eaten the dung of Lepe.” When the ghosts heard this, they all became angry with Lepe, and said: “We are going to kill you for this.” Lepe replied: “If you should kill me you will not have anybody to play with.”

[Some time after this] Lepe again conspired against the ghosts and upon meeting them said: “You fellows cover up your eyes while I go and hide something.” The ghosts assented to this, and Lepe proceeded to the sand, and after excreting on the sand he covered it up making a small hill of sand; then he led ten arms from the hill, after which he called to the ghosts, saying: “It is hidden.” The ghosts then all came and Lepe said to them: “The game is this: here are ten different arms leading to that hill; each of you take an arm and dig with all your might towards that hill; whoever gets there first, wins.” The ghosts began digging and when they reached the hill their hands were all besmeared with the filth. This made the ghosts more angry with Lepe and they all spoke of killing him. Again Lepe told them that if they were to put him to death they would be without a playmate.

After this the ghosts conspired amongst themselves as to how to kill Lepe. After some time they decided that they would kill a pig and give a feast, as a means of tempting Lepe to come to their house, where they would kill him. As soon as this was decided on, they immediately proceeded to carry out their plans.

While they were preparing the pig for the umu, Lepe saw them in their preparations and knew that a feast was about to be given; he therefore began to evolve a plan whereby he would be able to eat some of the pork. After hitting on a plan he went to work to carry it out and so procured some charcoal and began to blacken one side of his body from top to bottom, leaving one side. When this was completed he went up to the house where the ghosts made their home. As he was drawing near the house, one of the ghosts said: “Say, that fellow looks like Lepe, only this fellow is black on one side.” Another ghost said: “That fellow is not Lepe for he is black on one side, Lepe is different.” When Lepe arrived, the ghosts asked him: “Are you the only one who has come?” Lepe replied: “No, there are ten of us black fellows. I am the tenth, and the other nine fellows have not come yet, but they are coming later on, however; they will be here directly.”

After the pig was cooked, they all sat down to eat, Lepe included. After the meal, Lepe got up and went away, and when he was at some distance from the house, he called out: “I have fooled you. Lepe has eaten of your pig. I am Lepe.” One of the ghosts then said to the others: “We have been deceived by Lepe. Here it turns out that this black man is Lepe after all.” The ghosts then began chasing Lepe with the idea of killing him because they were very angry. While they were chasing, Lepe ran to his house and began calling out in a loud voice: “Say, you people who are sleeping, you must wake up for here are some people coming who wish to kill us.” With this he reached and took hold of the end of a cord and pulled on it. To this cord several rattlers were fastened and when he gave a pull the rattlers made quite an uproar. When the ghosts heard this queer noise they all ran away calling out to themselves: “Say, we will be killed. Here, Lepe’s house is full of people all the time and we did not know it. What a narrow escape we have had. Let us get away from him.” And they kept on running.

RELATING TO MAIAUHAALENALENAUPENA.

Maiauhaalenalenaupena was a very great deceiver and often deceived the peddlers [560] and appropriated their goods without giving anything in return. The way he did this was as follows: In the winter, when the sea was very rough and the wind and rain lasted for months at a time, upon seeing the people from the uplands coming down to the beach with food, sugar-cane, bananas, gourds and other things, he would take up his fish nets and paddle and place them in his canoe, then push out the canoe, into the sea, and would then return and proceed to dry out the nets, making believe that he had just returned from fishing. This was how he came by the name of Maiauhaalenalenaupena. [561]

When the peddlers arrived they would see that he was to all appearances a fisherman and they would then give him the food and all the other things on credit, fully believing that they would get some fish in return some day in the future, but they never received anything in return, for he was not a fisherman. In this way the peddlers lost all their goods.

RELATING TO KUAUAMOA.

Kuauamoa too was a very great deceiver, in fact he was the greatest of them all. Kuauamoa belonged to Kawaihae, in Kohala, Hawaii. While he was living on the beach at Kawaihae, he came in contact with some white men such as Isaac Davis and John Young, and in this way learned how to use certain English words.

One day Kuauamoa went up into the uplands of Kawaihae and when he arrived on the plains of Alawawai, he met a couple of men from the interior of Kohala, who were carrying some rope to the beach, to be disposed of to the white men, Isaac Davis and John Young. Upon meeting the men Kuauamoa asked them: “What are you going to do with the rope?” “We are going to sell it to the white men.” Kuauamoa then asked them: “Do you know how to speak English so that you will be able to make good bargains?” “No.” “Well, I will teach you a few words of their language so that you will be able to effect a satisfactory sale. [562] When you come to the place of the white men, [563] Isaac and All Hands, [564] and they should ask you what the rope is for, you tell them, ‘Ko kame alaki, ko kahele ia paka.’ [565] If they should ask you another question, say to them, ‘Kaukau ikeke i keke mea ai!’ [566] These are the words to effect a ready sale of the rope of you two if offered; keep them fast in mind lest you forget and suffer loss.”

When the two men came to the white men, Isaac Davis asked them: “Kanaka, what do you want for the rope?” The men replied: “Ko kami alaki, ko kahele ia paka.” The white men not understanding the language used, again asked: “What are you selling the rope for?” The men replied: “Kaukau ikeke i keke mea ai.” When the white men heard this each took up a stick and chased the men with the intention of giving them a beating. Upon seeing this, the men dropped the rope and ran away for they were sore afraid, until they reached Kohala, leaving their rope behind which was appropriated by the white men.

RELATING TO HANAAUMOE.

Hanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His duties consisted in the watching all the sea coast for the coming of canoes to Oahu.

While he was on duty one day, Kahaookamoku, a chief of Kauai, was seen off shore with several canoes and men. When they arrived off Mamala, where Hanaaumoe was on the watch, he called out: “Where are your canoes sailing to?” Holoholopinaau, the prophet or seer, answered: “We are sailing to Hawaii on a trip of sightseeing.” Hanaaumoe said: “You must not go to Hawaii for that island is inhabited by ghosts.

Hawaii has ghosts, it is inhabited by Kanikaa. Maui has ghosts, it is inhabited by Kaahualii. Lanai has ghosts, it is inhabited by Pahulu. Molokai has ghosts, it is inhabited by Kahiole.

“This is the only island that is without ghosts, the island of Halalii. Come ashore, we have food ashore, we have houses, we have fresh water to bathe in and we also have women. The canoe men can have as many as two or three, while your chief, Kahaookamoku shall have five, therefore you must come ashore.” The chief Kahaookamoku gave his consent, and he and his men came ashore.

RELATING TO HALALII.

Halalii was at this time the king of Oahu, but he was a ghost and all the inhabitants of the island at that time were ghosts. Hanaaumoe was also a ghost and because of this fact no human beings lived on the island because of the fear of Halalii and his followers. Those who knew of the conditions existing on this island could never be induced to come to it for they knew that no living person could live after landing, for the reason that Halalii and those under him would kill and eat them up. As the conditions relating to this island became better known less people came to it, and because of this fact Hanaaumoe was stationed on the coast, and with his cunning words he was to entice travelers ashore and in that way procure the ghosts their favorite food.

After the Kauai people made a landing, the canoes were hauled up on the beach and the men all entered a long shed built by the ghosts, and all being tired out on account of the long sea voyage, laid down to rest, fully believing what Hanaaumoe had told them and they all waited for his return. Very late that evening when darkness was upon the land, Hanaaumoe came up to the house and called out:

Say, Halahalakau; Say, Halahalakau, Are you people asleep?

Kaneopa, a lame fellow, answered: “We are not yet asleep; we are still waiting for the food, the fish and for the women you promised us; the canoe men for their share of one, two and three, and for the five you promised our chief, Kahaookamoku.” To this Hanaaumoe replied: “They are coming on up; Ewa is a long ways off, Nuuanu is quite a steep climb, and Kulaokahua is a long dry plain, but they will be arriving soon.”

After Hanaaumoe had departed, Kaneopa began to entertain a belief that there was something wrong and that there were chances of their being killed, for he was almost sure that Hanaaumoe was deceiving them.

Just after midnight, Hanaaumoe again arrived and called out as at first, and again Kaneopa gave the same answer and the same reply was repeated by Hanaaumoe. With this last call Kaneopa made sure that they would be killed, so he thought of a way to save himself. After spending some time in study he hit upon the plan of concealing himself under the threshold, so he proceeded to dig a hole right under the door and after it was deep enough he got down into it and hid himself.

When it was almost time for the crowing of the first cock, Hanaaumoe again came up to the house and called out:

Say, Halahalakau; Say, Halahalakau, Are you people asleep?

There was no reply, not a sound was heard. Hanaaumoe then said to himself:

So we have you at last. Here you have come to Oahu to do your sleeping. Why didn’t you sleep in Kauai? You have brought yourselves here and are sleeping on the island of the ghosts. You shall all be killed by Halalii; none shall escape. The flesh will be consumed, the bones will be consumed, nothing will be left.

After making these remarks, Hanaaumoe returned to the king, Halalii, and the rest of the ghosts. When Hanaaumoe arrived, Halalii asked him: “What about the people, are they asleep?” Hanaaumoe answered that they were. With this all the ghosts came to the beach house where Kahaookamoku and his followers were all sound asleep. The ghosts then entered the house while Halalii sat down on the threshold, under which Kaneopa was hiding. Kaneopa had guessed that the king would sit on this very spot which was the reason why he had decided to make his hiding place there and was the means of his escape from the ghosts, later.

As soon as the ghosts entered the house, they began killing and eating the sleeping men. After eating all that had been killed, a search was made of the house to see that none had been overlooked. Every corner was searched and the house was almost turned up side down, but as the king was sitting on the threshold that place was not searched.

At daylight the next day, the ghosts all returned to the uplands and Kaneopa crawled out of the house to the canoes, pushed one out into the sea, got into it and set out for Kauai. When Hanaaumoe saw him, he called out: “Say, Kaneopa, come ashore.” Kaneopa refused to do this.

When Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at this place, who was the friend of Kahaookamoku, and he proceeded to tell him of how they had gotten into trouble. When the king heard this he expressed much regret at the death of Kahaookamoku, his friend. After a time he turned to his chief priest, Namalokama by name, and asked him: “How are we to go about and accomplish the destruction of these ghosts?” Namalokama replied: “We surely have a way. You give your order to the people of the whole of Kauai, to hew out images, a large number of them, so many that they could not be counted, and also to hew out canoes. After these things are ready, we will set sail for Oahu and we will then be able to kill them all.”

At the command of the king, the people of Kauai to a man proceeded to carry out the orders and in time the images and canoes were completed and the start for Oahu was made.

RELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS.

When the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he did on all such occasions and invited them to come and share the hospitality of the island of Oahu. The canoes made for the shore and the people landed; by the time the people got into the shed it became quite dark.

While the Kauai people were in the shed, Namalokama, the priest, said to the king: “Let us dig up the inside of the house then place the images, some on the ground and some under.” The king assented to this and the people proceeded to dig up the inside of the house and to deposit the images as ordered. After this was done, they all returned to their canoes and waited for the coming of the ghosts. While they were waiting they heard Hanaaumoe calling at the door of the shed, saying:

Say, Halahalakau; Say, Halahalakau! Are you people asleep?

There being no reply from within, he again called out, and not receiving any response, Hanaaumoe said to himself:

So here you are. Why didn’t you sleep at Kauai? Here you have come to sleep on the island of Halalii. You shall all die, nothing will save you.

Hanaaumoe then returned to their home and reported to Halalii and the ghosts: “They are all asleep, let us go down and eat them up.” When Halalii heard this, he and all the ghosts proceeded to the shed and all entered it while Halalii as was his custom sat down on the threshold. The ghosts then took up the images and began chewing on them, but found them very hard. One of the ghosts said to the others: “What a tough fellow this is that I have picked up.” Another said: “So is mine, it is awfully hard.”

It was customary at feasts of this kind for the common ghosts to reserve the choice portions of the different people they killed and present them to their king, and this was the rule at this feast. When the king was presented with a choice portion, he too made a remark relative to the toughness of the meat, saying: “These fellows are awfully tough and hard.”

While the ghosts were busy eating the images, the people from Kauai rose and set the building on fire. They first surrounded the shed and then applied fire to it. In this way all the ghosts were killed, not one escaped.

RELATING TO ELEIO.

Eleio was universally noted for his great speed. He was the messenger of the great king of Maui, called Kakaalaneo. It was said that when Kakaalaneo was ready for his morning meal he would order Eleio to go to Hana, in East Maui, and bring him some awa. The king at this time lived in Lahaina. As soon as the order was given, Eleio would run off with great speed, all the way from Lahaina to Hana. The distance between these two places is about forty miles. It is said in the legend that Eleio could beat the wind in speed.

In one of his trips to Hana, he met Kaahualii, a ghost, who lived in the wilderness of Oopuola. When the ghost met him, he asked that he be given some of the awa, but Eleio insulted him by telling him to take the hairs of his body and use it for his awa.

When Kaahualii heard this, he gave chase, believing that he could catch Eleio; but he was unable to catch him who ran much faster.

When Eleio came to Kakaalaneo, he saw that the meal, the awa for which he was sent, was being served. On his return from Hana Eleio while running was preparing the awa at the same time, so when he entered the house, he placed the awa in the cup, strained it and placed the cup to the mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink his awa before he began on his meal.

Because of this Eleio was noted for his great speed and the people of the present generation think the story to be true.

RELATING TO KANAIAHUEA.

Kanaiahuea was noted for being a very strong man and also for being a very thoughtless fellow, and his acts were known to the people in all the islands. Kanaiahuea made his home in Kona, Hawaii, was married and lived with his wife’s parents.

One evening, he prepared a couple of large baskets of potatoes, and placed them in his canoe, which made quite a load. That same evening Kanaiahuea boarded his canoe and set out, all by himself. When the parents of his wife saw the great strength displayed by their son-in-law they were made quite happy.

After pushing away in his canoe, he said: “Paddle for Kaupo, Kanaiahuea.” With this he headed for the point of land directly opposite the house and bumped into the rocks. He then turned about and after a time he again bumped into the rocks on that side. In this way the bow as well as the stern of his canoe were smashed. At daylight the next day, when the people woke up they saw that the canoe of Kanaiahuea was floating not very far from the landing, and the people made up their mind that it could not have reached its destination. Therefore Kanaiahuea’s fame has descended to the present time for not knowing how to paddle a canoe.

MOOLELO POKOLE NO NA UHANE LAPU AME NA HANA MAALEA.

NO WAKAINA.

Ua kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana. He ’kua o Wakaina, aohe kino maoli, a he olelo nahenahe loa kana mau olelo. Me he kanaka alelo pelu la, ke kamailio ana. O Waiapuka i Kohala Akau e pili la me Niulii, kahi a Wakaina i hula ai, a i hoopunipuni ai i ko laila poe.

I ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina i luna me ka hulahula me kana mau olelo mele ma ka waha, penei: “I lea no ka hula i ka ahuula,” hookupu keia poe i ka ahuula.

“I lea no ka hula i ka mahiole,” hookupu keia poe i ka mahiole.

“I lea no ka hula i ka hulili,” hookupu keia poe i ka hulili.

“I lea no ka hula i ka pa-u,” hookupu keia poe i ka pa-u.

Pela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila, hoolelele ae la ia me ka hula. Nana ae la na mea a pau loa a akaaka iho la. Ia wa, lele loa o Wakaina a pane iho i nei huaolelo. “A lele au la, hokahoka wale iho.”

NO KAPUNOHU.

He kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni hele ia ia Hawaii a puni, a ua nui ka poe i eo ia ia.

A no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho ana elua keiki, ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo ana ia Kapunohu. Nolaila, mamua ae o ko Kapunohu hiki ana i ko laua wahi. Kahumu iho la laua i ka umu, a kau iho la i ka pulehu, a moa ka pulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho la laua i ka umu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku ke kaikuaana i ke kaikaina: “Ei ae o Kapunohu.” Alaila, ohi ae la laua i ke kauwawe o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la laua me he umu hou la. Ia wa komo ana o Kapunohu. A ike laua ua komo o Kapunohu i loko o ka hale, lalau aku la laua i ka pulehu a ai iho la. I loko o ia wa e ai ana, i aku ke kaikuaana i ke kaikaina: “Ua moa ka umu a kaua.” Ae mai ke kaikaina, “Ae.” Lalau aku la laua i ke kauwawe, ohi mai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. “Emoole ka moa o ka umu.” I mai laua ala: “Ua moa, e huai ae.” Hoole paakiki aku o Kapunohu: “Aole i moa, no ka mea, o ka’u komo ana mai nei no ia e kauwawe ana no olua, pehea e moa ai? He oi olua o na keiki wahahee.” A no keia hoole paakiki o Kapunohu, pili iho la lakou, a pau ka pili ana, huai ae la ka umu. I huai ae ka hana ua moa ka ai. Eo ae la o Kapunohu i keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau hou iho la ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he hua moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka ipukai, a pela no hoi ke poi o luna, ua hana ia a hulilau, penei ke ano. A ua hooia he io moa i loko o ka ipukai iwi hua moa. A malama iho la laua no ka hiki mai o Kapunohu. A mahope, hiki mai la o Kapunohu, a olelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu, wehe ae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. “Ai olua, heaha ka olua ia o ka ai ana?” I aku laua nei: “He moa ka ia, he moa ka ipukai e waiho ai.” Hoole mai o Kapunohu: “Wahahee olua, nawai i olelo he moa ka ia, a he moa ka ipukai, he oi olua o na keiki wahahee.” Pela ka hoopaapaa ana, a pili okoa, ia pili ana a pau. Kii laua nei i ka ipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu, ae aku la i kona eo, alua eo o Kapunohu i na keiki.

Hoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i kekahi mea. I aku ke kaikuaana i ke kaikaina: “E! I noho kaua a pii hou mai o Kapunohu, alaila, penu kaua i na lima o kaua i loko o ke kai o ka ipukai, a lalau ka ai, a ai kaua.” Ae mai ke kaikaina. “Ae.”

A hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i ka ipukai me ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o ka ipukai. I mai la o Kapunohu: “A, ai ka ai, auhea ka ia.” I aku laua nei: “O ka ai no ka ai, he io kanaka ka ia.” I mai o Kapunohu, “Wahahee olua, nawai i olelo o ka io o ke kanaka ka ia.” Pela ko lakou hoopaapaa ana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia Kapunohu: “He ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei i ke kai, aole ka ia. Nolaila he io kanaka ia.” Ae mai la o Kapunohu: “Ae, ua eo ia olua.”

WAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO.

O ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua makuakane, hookahi makuahine. O ka laua hana o ke kawili manu.

Mamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke kaikaina, penei:

“Ina kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka ihu, o ka’u manu ia, mai lawe oe. Hoihoi mai oe na’u ia, o ka manu i puka ole ka ihu, o kau ia.” Ae aku ke kaikaina.

Ia manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu, haawi no i ke kaikuaana. Pela no ko laua hana mau ana, a nele loa o Waawaaikinaaupo i ka manu, pau loa i kona kaikuaana lokoino, aloha ole. A nolaila, ua kapa ia ko laua inoa mamuli o ka laua hana ana.

NO LEPE.

He kanaka akamai o Lepe i ka hoopunipuni i ke ’kua, a he maalea loa ma ka olelo ana. No Hilo, Waiakea, o Lepe.

Iho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka wai a inu iho la.

Ku ana ke ’kua i luna o ka pali, he ’kua ohule o ke poo.

Ea ae la o Lepe i luna a kahea aku la me ka leo nui. “Kani ana ua pahu, ku ana ua ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai nui wale.” I mai ke ’kua: “Ina no o kou makemake ia e Lepe, elua no.” Ku ana alua akua ohule. E like me na olelo mua a Lepe, pela no ma keia wahi. A hiki na akua ohule i ka umi, i aku o Lepe: “Ea! pololi paha oukou.” “Ae, he pololi ko makou.” I aku o Lepe: “A pela nui iho e kali ai ia’u, e kii ae au i kuu wahi kahina ai.” Hoi aku la o Lepe a ka hale, lalau aku la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho la, a koali ae la i ka laau. Lalau aku i kahi kilu paakai, a holo aku la i kahi a ke ’kua e kali ana ia ia. A hiki o Lepe, lalau mai la ke ’kua, a miki ae la i ka ai, olelo iho la penei: “Uhuhu! pilopilo awaawa hoi neia wahi ai au e Lepe.” I aku o Lepe: “No ko’u hookahi no hoi paha, oi ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka umeke. Ina e like me oukou ka nui, pau no ka ai i ka wa huihui o ka ai. Aole e awaawa i loko o ka umeke.” Nolaila, ai iho la ke ’kua a pau ka ai, i aku o Lepe: “Akola oukou o ai i ka lepo o Lepe.” A lohe ke ’kua, huhu iho la ia Lepe: “I aku, e make ana oe ia makou.” I mai o Lepe. “Ina wau e make ia oukou, aole oukou hoa paani.”

I aku o Lepe: “E pee oukou, e huna wau.” Ae mai la ke ’kua. Nolaila, hele aku la o Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one, a hana aku la he mau awe he umi, a pau i ka hanaia. Alaila, kahea aku la ia: “Ua nalo.” Hoi mai la ke ’kua a pau loa. I aku o Lepe: “E! Eia ka olelo, o ka mea ikaika i ke kohi ana, i kana awe a hiki i ka puu one, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one, pilopilo iho la na lima. Nolaila, huhu ke ’kua ia Lepe, a olelo e pepehi a make. Hoole aku o Lepe, ina wau e make ia oukou, aole oukou hoa paani.

Nolaila, ohumu iho la ke ’kua, me ka manao e imi i mea e make ai o Lepe. A noonoo iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e hiki ai i ko lakou hale, a make ia lakou, a hana iho la lakou peia.

Ia lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o Lepe i mea nona e ai ai i ka puaa a ke ’kua, a maopopo, ia ia. Paele iho la ia i kekahi aoao ona i ka nanahu, a koe kekahi aoao ona. Hele aku la ia i ka hale o ke ’kua, a kokoke. Olelo aku la kekahi akua i kekahi akua: “E! like no hoi keia me Lepe, a o ko ia nei paele hoi o kekahi aoao, like ole.” I mai kekahi: “Aole ia o Lepe, he paele keia o kekahi aoao, aole pela o Lepe.” A hiki mai la o Lepe, ninau aku la lakou. “O oe wale mai la no.” I aku o Lepe: “Aole, he umi makou poe paele, owau mai nei ka umi, koe aku nei eiwa. Ei ae no nae mahope mai lakou, he hiki mai koe.”

A moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o Lepe a mamao mai kahi mai o ke ’kua. Kahea aku la o Lepe: “Akola! pau ka puaa a oukou ia Lepe. O Lepe no wau.” I aku kekahi akua, i kekahi akua. “Puni kakou ia Lepe. Eia ka o Lepe no keia paele i hele mai nei.” Ia wa, alualu lakou ia Lepe e pepehi no ka ukiuki. Ia lakou e alualu ana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo nui penei: “E lakou nei e moe nei, ala ae oukou, eia ka make o kakou.” Ia wa, lalau aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia ke ulili ipu liilii, a paa i ke kaula. Ia huki ana, nakeke ae la ke ulili a walaau me he leo kanaka ala, a lohe ke ’kua, holo aku la. I aku kekahi akua i kekahi akua. “E! make kakou. Eia ka ua piha kahi o Lepe i kanaka, pakele kakou. E holo kakou,” a holo aku la lakou.

NO MAIAUHAALENALENAUPENA.

O keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana he hana wahahee loa me ka lawe wale i ka hai. O kana hana penei no ia, i ka wa hooilo, e kaikoo ana ke kai, e loku ana ka ua me ka makani. Ike aku la ia i ka poe maauauwa o uka e iho mai ana me ka ai, ke ko, ka maia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka waa, a me ka upena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o ke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai keia inoa o Maiauhaalenalenaupena.

A ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka ia, na mea a pau loa, a hoaie aku la, me ka manao e loaa mai ka ia mahope. Aole nae he loaa, no ka mea, aole i ike i ka lawaia, a poho iho la ka maauauwa.

NO KUAUAMOA.

Oia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a pau loa. No Kawaihae i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i Kawaihae kai, ua maa ia i ka olelo a na haole, a Aikake me Olohana.

A pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai. Loaa ia ia elua kanaka no Kohala loko, e hele aku ana me na aumaka kaula elua. E iho ana i kai o Kawaihae, e kuai me na haole, me Aikake laua o Olohana. A hiki laua i Alawawai, halawai laua me Kuauamoa. I mai o Kuauamoa: “He kaula aha keia a olua?” “He kaula kuai me na haole.” I aku o Kuauamoa: “Ua loaa no ia olua ka olelo haole, e make pono ai ka olua kuai ana?” “Aole.” “Ae, e ao aku au ia olua i ka olelo haole, e make pono ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole, o Aikake a me Olohana, a i ninau i ke kaula. He kaula aha keia? Olelo aku olua: ‘Ko kami alaiki, ko kahele ia paka.’ A i ninau hou, olelo aku olua, ‘Kaukau i heke i keke mea ai.’ Oia na olelo e makepono ai ke kaula a olua ke kuai aku, e hoopaa nae olua a paa loa, i ole e poina, o poho olua.”

A hiki laua i mua o na haole. Ninau mai la o Aikake. “Kanaka, pehea kuai ke kaula?” I aku laua nei. “Ko kami alaiki, ko kahele ia paka.” Ninau hou ka haole. “Pehea kuai ke kaula.” I hou aku laua nei. “Kaukau i heke i keke mea ai.”

A lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau. Ia wa, haalele na kanaka i ke kaula, a holo aku la no ka makau, a hiki i Kohala, me ka haalele loa i ke kaula. A lilo aku la i ka haole.

NO HANAAUMOE.

No Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana ke kiai i na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia ia e kiai ana, holo mai la o Kahaookamoku he ’lii no Kauai mai, me kona mau waa he lehulehu loa, a me na kanaka he nui loa. A hiki lakou ma waho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku la ia: “E holo ana i hea ko oukou mau waa.” Olelo mai o Holoholopinaau, he kilo ia, a he kuhikuhi puu one. “E holo ana makou i Hawaii i ka makaikai.” I aku o Hanaaumoe: “Mai holo i Hawaii, he moku akua ia.

Akua Hawaii. Akua ia Kanikaa. Akua Maui. Akua ia Kaahualii. Akua Lanai. Akua ia Pahulu. Akua Molokai. Akua ia Kahiole.

“Eia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he ai no o uka, he hale no, he wai auau no, he mau wahine no. Elua, ekolu a oukou a na hoewaa, elima wahine a ke ’lii o oukou a Kahaookamoku. Nolaila, e pae i uka. Ae mai la ke ’lii o Kahaookamoku, a pae iho la lakou.”

NO HALALII.

He alii o Halalii no Oahu nei i loko o ia wa, he ’kua nae, a he ’kua wale no kanaka e noho ana ia wa. A he ’kua hoi o Hanaaumoe, nolaila, aohe kanaka ola ke pae mai ianei, pau i ka ai ia e Halalii ma. Nolaila, i noho ai o Hanaaumoe ma na Lae kahakai a pau o Oahu nei, e nana i kanaka ai na lakou.

Ma keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke ’kua, a waiho a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou manao no nae i na mea a Hanaaumoe i olelo aku ai.

A ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E!

Halahalakau e! Halahalakau e! Ua moe oukou?

I aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei makou i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa, palima hoi ka ke ’lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke pii mai nei no, he loihi o Ewa, he pali o Nuuanu, he kula o Kulaokahua, nolaila, he hiki koe.

A hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He hoopunipuni o Hanaaumoe. A aumoe, a huli ke kau o ka po, hiki hou mai la o Hanaaumoe, a olelo hou e like me mamua. Alaila, maopopo loa ia Kaneopa, e pau ana lakou i ka make. Nolaila, imi iho la i wahi nona e pakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a loaa kona lua ma laila, pee iho la ia.

A kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei:

Halahala kau e! Halahala kau e! Ua moe oukou?

Aohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe:

A haha! Lawe ia mai ka moe a Oahu nei, I hea la ka moe, moe aku i Kauai, Lawe ia mai ka ka moe a ka moku akua, Make a o e ola ia Halalii. Pau ka io, pau ka iwi, a o e koe.

A pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a me na akua a pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea ua moe? Ae mai la o Hanaaumoe. Ia wa, hele mai la lakou a hiki i ka hale o Kahaookamoku ma e moe ana. Ua pauhia loa lakou i ka hiamoe. Noho iho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa e pee ana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke ’lii e noho ai, a nolaila, manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e huli ana.

Ia wa, pau loa o Kahaookamoku ma i ka ai ia e ke ’kua. A huli ia o loko o ka hale, a koe ka paepae o ka puka, kahi a Kaneopa e pee ana.

A ao ae la, hoi aku la ke ’kua i ko lakou wahi, nolaila, nee aku la o Kaneopa a ka waa, panee aku la a lana i loko o ke kai, holo aku la. A ike o Hanaaumoe, kahea aku la: “E Kaneopa, e pae.” Hoole mai o Kaneopa.

A hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke ’lii o Kauai, ke aikane a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau loa, a lohe ke ’lii, minamina iho la ia no ke aikane. Nolaila, ninau aku la ia i ke kahuna, ia Namalokama: “Pehea la e make ai ke ’kua.” Olelo mai o Namalokama: “Ua make. E olelo oe i na kanaka o Kauai nei a puni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i na waa, alaila, holo i Oahu, a pela e make ai ke ’kua.”

A hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau loa. Holo mai la lakou.

NO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA.

A pae mai la ke ’lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like me kana mau hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku ke kahuna o Namalokama i ke ’lii, e kohi ka hale a puni, e waiho i kekahi kii i lalo, a i luna kekahi kii e ahu ai. Ae mai la ke ’lii.

A pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la. Ia lakou e moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei:

Halahala kau e! Ua moe oukou, ea?

Aohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no he walaau hou mai, alaila, pane iho o Hanaaumoe, penei:

Ahaha I hea la ka moe i Kauai, Lawe ia mai ka ka moe a ka moku o Halalii, Make, aohe wahi e ola ai.

Hoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua a pau loa: “Ua pau i ka hiamoe, e hele kakou e ai.” A lohe o Halalii, hele mai la lakou a pau loa. Komo aku la na akua, a o ke ’lii hoi o Halalii, noho iho la i ka paepae o ka puka. Lalau aku la kela akua keia akua i ke kii, a nau iho la. “Oolea ana.” I aku kekahi akua i kekahi akua: “E! akahi ka hoi ke oolea o ka’u wahi kanaka.” I mai kekahi: “Pela no hoi ka’u, he oolea no hoi.”

He mea mau i ke ’lii, o ke ka o na kanaka ka ke ’lii e ai, a pela ua poe kii nei. I ka lawe ana aku i mua o Halalii, olelo mai o Halalii, oolea hoi keia mau kanaka. Ia lakou e ai ana, ala mai la na mea a pau e puhi i ka hale i ke ahi. Hoopuni ae la lakou a puni, a pupuhi ae la i ke ahi. A ma ia puhi ana, pau loa iho la ke ’kua i ka make ia wa hookahi, aohe mea i koe.

NO ELEIO.

Ua kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke ’lii nui o Maui, na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka aina kakahiaka. Olelo aku la o Kakaalaneo ia Eleio e holo i awa i Hana, ma Maui hikina, mai Lahaina aku e holo ai. A hoi mai ai ke ’lii. Alaila holo aku la o Eleio me ka mama loa, mai Lahaina aku a hiki i Hana. Ma ka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina a me Hana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani ia Eleio.

Ma keia holo ana, ua loaa ia ia o Kaahualii, he ’kua ia, i loko o ka nahele o Oopuola. Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio, eia iho no ko huluhulu pili mai, o ka awa ia.

A lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka mama loa, aole nae he loaa o Eleio no kona mama loa.

A hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa holo o Eleio i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka hale, hoka iho la, a pau ka hoka ana, inu iho la o Kakaalaneo, a pau ai iho la.

Nolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a pela no hoi ma kahi i laha kona kaao ana.

KANAIAHUEA.

Ua kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i keia la. A ua laha kona moolelo ma na wahi a pau loa o keia mau mokupuni. Ma Kona i Hawaii kahi i noho ai o Kanaiahuea, he wahine kana, a he mau makuahunowai.

I ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi he mau kihene nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la. Holo aku la o Kanaiahuea maluna o ka waa, oia wale no. Ua komo i ka ukana, nolaila, akena iho la na makuahunowai i ka ikaika o ka hunona. O Kanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei kana olelo: “Hoe! Kaupo, Kanaiahuea!!”

Holo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka lae, kuia no. Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A ao ae la, i nana aku ka hana e lana mai ana no o Kanaiahuea ma waho koke iho no, aole i hiki i ke kaha, nolaila, kaulana o Kanaiahuea a hiki keia la, no ka hoe hewa.

LEGEND OF PUPUKEA.