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Legend of Kana and Niheu.
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Kaao No Kana a Me Niheu.
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Hakalanileo[1] was the father and Hina[2] was the mother of Kana[3] the first-born, and Niheu[4] was the younger brother of Kana. Uli[5] was the grandmother. Hamakualoa, Maui, was the land in which Kana was born, and Halauoloolo
was the name of the house. At the birth of Kana, he was in the form of a piece of
rope; he had no human form. After the birth of Kana, Uli took and kept it until it
assumed a human form, then she brought the child up. The place where Kana was brought
up was in Piihonua, Hilo, Hawaii, a place lying to the East of Wailuku, where his
house was built, called Halauoloolo.[6]
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O Hakalanileo ka makuakane, o Hina ka makuahine, o Kana ka mua, o Niheu ka muli, o
Uli ke kupunawahine. O Hamakualoa, i Maui ka aina hanau o Kana, o Halauoloolo ka hale.
He pauku kaula o Kana o ka hanau ana, aohe kino maoli. A hanau o Kana, lawe ae la
o Uli ia ia a hanai; o kahi nae o Kana i hanai ia ai, o Piihonua ma Hilo i Hawaii,
e moe la ma ka hikina o Wailuku, ilaila kona hale o Halauoloolo.
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In this legend it is said that the body of Kana grew to be very tall and large and
was terrible to behold. While he was being brought up, he grew so fast[7] that the house had to be lengthened, so that it extended from the mountain until
it was almost to the edge of the sea. Such is the story as told of this house, Halauoloolo.
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Ma keia kaao ana, ua olelo ia ke kino o Kana, he kino loihi loa, a he kino nui a weliweli
ke nana aku. I kona hanai ia ana, ua panee kona kino i ka loihi, a ua panee no hoi
kona hale o Halauoloolo; mai ke kuahiwi a kokoke i ke kai kona kino ka loihi, a pela
iho la no ke ako ana o ka hale, o Halauoloolo.
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RELATING TO THE HAUPU HILL.
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NO KA PUU O HAUPU.
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This hill called Haupu,[8] was a hill situated on Molokai and the chief who lived on this hill was Kapepeekauila
by name and his chief priest was known by the name of Moi.[9] Once upon a time this hill, Haupu, moved or floated to Mokuola[10] in Hilo, Hawaii, carrying along the chief and the people and the things that grew
on the hill. When Hina the mother of Kana and Niheu saw that the land was pleasant
to the eye, she climbed on up the hill with the idea of taking a look at the place.
As soon as Hina was on the hill of Haupu, it immediately moved back to Molokai, thus
leaving Hakalanileo to mourn for her loss. When Hakalanileo saw that his wife was
being carried away he tried to recover her, but found it impossible to do so. After
his failure, he proceeded to Niheu and informed him that Hina had been taken away
by the hill of Haupu. When Niheu heard this report from his father, he said: “I cannot
get her, there is only one person who can do it, and that is Kana. You must go to
him personally; don’t be afraid of him and run away if he should turn and look at
you. Just [[438]]keep your eyes away from him.” After Niheu had given these instructions to Hakalanileo,
Hakalanileo turned and went to meet Kana. When Hakalanileo came to where Kana was
living, Kana turned and looked at him and the sight of Kana was so terrible that he
turned and attempted to run away; but Kana called out to him, saying: “What do you
want?” Hakalanileo replied: “I have come to tell you that the mother of you two has
been taken away by Kapepeekauila, the chief of the hill of Haupu. She is now at Molokai.”
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O keia puu o Haupu, he puu ia aia i Molokai; o ke ’lii o luna o ua puu la, o Kapepeekauila
ka inoa, o ke kahuna o Moi. Mai Molokai aku ka hele ana a ka puu o Haupu, a hiki i
Mokuola i Hilo, Hawaii, me ke ’lii, me na kanaka, me na mea ulu o luna; a ike o Hina,
makuahine o Kana ma, i ka maikai o keia aina, alaila, pii aku la e makaikai i luna.
A makaikai o Hina i luna o ka puu o Haupu, o kona wa ia i lawe ia ai e ka puu i Molokai,
a nele iho la o Hakalanileo i ka wahine ole, imi iho la ia i wahi e loaa ai ka wahine,
aole e hiki. Nolaila, hele aku la o Hakalanileo i o Niheu la, e olelo aku i ka lilo
o Hina i ka puu o Haupu; a lohe o Niheu i keia olelo a ko laua makuakane, olelo aku
la ia: “Aole e hiki ia’u; hookahi wale no keiki e hiki ai, o Kana. E hele oe e hiki
i mua ona, mai makau oe, a mai holo, ina i huli mai kela a nana ia oe, mai nana aku.”
A pau ka olelo aoao a Niheu ia Hakalanileo, hele aku la ia e halawai me Kana. Ia Hakalanileo
i hiki aku ai i kahi o Kana, huli mai la o Kana a nana ia [[439]]Hakalanileo; ma keia nana ana, ua holo o Hakalanileo me ka makau. Pane mai o Kana:
“Heaha kau?” Olelo aku o Hakalanileo: “I hele mai nei au e hai aku ia oe, ua lilo
ka makuahine o olua ia Kapepeekauila, ke ’lii o ka puu o Haupu, aia i Molokai kahi
i noho ai i keia wa.”
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When Kana heard this, he said to Hakalanileo: “Go and issue a call that the people
come together throughout Hawaii, and instruct the men to go and hew out canoes, by
which we will get to Molokai, and get back your wife.” With this, the canoe hewers
all around Hawaii came together and a large double canoe of ten [fathoms] in length
was hewed out and made ready, whereupon Hakalanileo went for Kana to voyage to Molokai.
When Kana came to the double canoe he stretched out his hands and placed them on the
canoe and the canoe sunk out of sight; Kana did not even attempt to board the canoe.
Because of this, Kana said to Hakalanileo: “Go and hew out another double canoe.”
Again the people of Hawaii went up and hewed out another double canoe; but the hands
of Kana alone were too much for the canoe, for it too sunk out of sight, thus leaving
them without a canoe to get to Molokai in. Therefore, Hakalanileo went to the presence
of Niheu and reported the matter to him. When Niheu heard this, he said: “You go to
Uli and ask for a canoe; she has the canoe that will take you to Molokai, and she
will direct you what to do.”
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A lohe o Kana, olelo mai la ia ia Hakalanileo: “O hoi e kukala ia Hawaii a puni, e
kalai i mau waa no kakou e holo ai i Molokai, i loaa ko wahine.” Ma keia olelo o Kana,
ua akoakoa na kalai waa o Hawaii a puni, he mau waa nunui, he umi ka loa; a makaukau
na waa, kii aku la o Hakalanileo ia Kana e holo i Molokai. Ia wa, kikoo na lima o
Kana a luna o na waa, o ke komo iho la no ia o na waa a poho i lalo, aole i ee ke
kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou na waa; kalai hou
no o Hawaii a puni, a loaa elua waa, i na lima no o Kana komo, nolaila, aohe waa e
holo ai i Molokai. Nolaila, hele aku la o Hakalanileo i mua o Niheu a olelo aku la
no keia mau mea, a lohe o Niheu, olelo mai la: “O hele a ia Uli, olelo aku i waa;
aia ia ia ka waa e hiki ai i Molokai, nana e kuhikuhi mai ia oe.”
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When Hakalanileo came in the presence of Uli, she asked him: “What is it you want?”
Hakalanileo replied: “I have come for a canoe for Kana by which he may be able to
get to Molokai to fight Kapepeekauila, the chief that lives on the Haupu hill.” Uli
made reply: “Yes, there is a canoe, it is in Paliuli;[11] but you must, however, go and call all the people together to go and drag down the
canoes.” Hakalanileo did so and collected eight times forty men, and they proceeded
to the uplands of Paliuli, where Uli prayed for a double canoe for Kana.
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A hiki o Hakalanileo i mua o Uli, ninau mai la Uli: “Heaha kau?” I aku o Hakalanileo:
“I hele mai nei au i waa no Kana, e holo ai i Molokai, e kaua me Kapepeekauila, ke
’lii o luna o ka puu o Haupu.” I mai o Uli: “Ae, he waa, aia i Paliuli; e hele nae
oe e kukala i na kanaka a pau loa, e kii e kauo mai i na waa.” Hele aku la o Hakalanileo
e kukala i na kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia wa, pii lakou
a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o Kana.
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KAUMAIELIELI, THE DOUBLE CANOE OF KANA.
Go get the canoe!
Go get the canoe!!
At your grandmother’s
To Hoanuiikamapu,
To Hoanuiwaalau,
To Hoanuiwiliwiliwaa,
To Hoanuihoonohowaa,
For the canoe up at Kalanaku.
Heiwale has a fishing canoe,
This canoe is covered with a cloak by old women.
Go get, go get, go get the canoe,
Go get the canoe of Kaimu at Kainalu,
Of Halekou, of Halekanaka,
Of Haleohe, of Haleola,
Of the larger border of Leipe,
Of the burying place of Maiahiki,
Of the place where one runs and lies down.
The canoe that is sprinkled in the calm,
The canoe that jumps playfully in the calm,
The canoe that sleeps in the water in the calm,
The canoe of Maunakea in the calm,
The shaded canoe in the calm,
The isle-shaped canoe spread out in the calm,
The canoe of rushes pointing to the calm,
The canoe that rises and eats the cords that bind it,
[[440]]
The canoe of the priestess of
Laa[12] that is here,
Which now stands down at Hana,
Standing below at Hana; ask, inquire of its name;
It is the double canoe of Kaumaielieli.
The Milo outline is the outrigger,
Halauloa, the body;
It pitched in the sea in its sailing.
Aukuuikalani, the bow,
The stern is carried up,
Kaualupe, is the space between the iakos,
Piliaama is the long stick on the outside,
Leleiamanu is the stick at the bow,
Kupakei the stick at the stern,
The outside sticks are like the rejected ones.
Peheu are the ears of the canoe,
Pukokee the oblique ends,
Makilihaohao in the heaven, the iron,
Kainakahi the bailing cup,
Kiai-i-ka-lani the leak,
Kuanuenue is the front iako,
Hauhiakaa the lashings,
Hoomaukoia occupies the center,
Uaua the lashings.
Hooipoakekolu the iako,
Luukia the lashings.
Hapa mounts up to heaven,
Uli is the woman that is famous,
Popoalaea the woman that is famous,
Mailelaulii the woman that is famous,
Haaneeiakake the proclaiming priest.
That is the way they carry things in Kona,
That is the way they lift things in Kona,
That is the way the sail is set,
The seat over which the cross stick hangs,
The sharp point of the cross sticks above.
Kauhikamakani is the cross stick above,
Kauhikalalea the cross sticks above.
Poa is the lower end of the stick,
Niula is the piece of kapa at the end of the pole,
Kailewaula the piece of kapa below the first.
Kaameaula the piece of kapa below that,
Kapuohuula is the piece of kapa below that,
Anuenueula[13] the piece of kapa below that,
Hoopio is the end of the sail in the middle,
Alualu the bow stays,
Kanaha the last of the pieces of red kapa,
Huki the piece of red kapa in the open.
The canoe sails in the ocean,
Niheu is playing with the pebbles,
Kapapaki his seat,
Kuaieloelo is his seagoing loin cloth,
Oolapaku his paddle.
Lealealai is to occupy the center,
As a substitute does he sit.
Kiheipua is his seagoing loin cloth,
Laolapa his paddle.
Niniole is to occupy the larger space,
Kaauia his seating,
Waialea his loin cloth,
Mapunaiakea his paddle.
Kapunaikila is on the inside,
Kapunanui on the outside.
Pahelehalalei is on the inside,
Pahelekaumoku on the outside.
Niuowaihiki is on the inside,
Ninakapukapu on the outside.
Kooluamahanakea
Hoolaula the sailing master,
Kapapaku his seat.
The dead body of Koolaukani is his paddle.
Hakamaka is the bow of that canoe,
Kama is the outside paddle.
Kanaloa[14] is on the platform,
Playing at cat’s cradle with the dead.
The towering waves of the ocean,
The sleeping waves of the ocean,
The drawing current of the ocean,
The current that bears one away to the ocean,
Sailing the ocean where the battle is to be fought.
The lizard shall be on the surface,
Niheu, the warrior,
Wawakailani his war club.
Kana is the chief warrior,
Puhalakau his war club.
Opuaanalu shall be routed,
Niuli shall stand as a coconut tree,
Moopuu shall be the priest,
Hulahula[15] the name of the prayer,
Kanaloa shall be the god,
Then shall the hill of Haupu be routed.
[[442]]
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KAUMAIELIELI NA WAA O KANA.
E kii i ka waa!
E kii i ka waa!!
I ko kupuuawahine,
Ia Hoanuiikamapu,
Ia Hoanuiwaalau,
Ia Hoanuiwiliwiliwaa,
Ia Hoanuihoonohowaa,
Mauka waa i Kalanaku,
He waa ia ko Heiwale
Hoahu ka luahine i keia waa,
E kii, e kii, e kii ka waa,
E kii ka waa Kaimu a Kainalu,
A Halekou, a Halekanaka,
A Haleohe, a Haleola,
A kuauna nui o Leipe,
A ka he o Maiahiki,
A ka holo moemoe-a!
O ka waa kapipi mai i ka lai,
O ka waa ekepue i ka lai,
O ka waa ka moe wai i ka lai,
O ka waa ka maunakea i ka lai,
O ka waa olopu i ka lai,
O ka waa moku halii i ka lai,
O ka waa nanahu i kuhikuhi i ka lai,
O ka waa ala e ai ke kaa o ka aha,
[[441]]
O ka waa a ke kahuna wahine, a
Laa nei la e!
E ku nei la i lalo o Hana,
Ku i lalo o Hana, ui hooeu i ka inoa,
O keia mau waa o Kaumaielieli,
O ke aka Milo la ke ama.
O Halauloa ka iwikaele.
O luu i ke kai ka holo ana.
O Aukuu i ka lani ka uhi,
E amo ia ka hope i luna,
O Kaualupe ka momoa,
O Piliaama ka moo mawaho,
O Leleiamanu ka laau ihu,
O Kupakei ka laau hope,
O Pookaiwaho, ka hoowahawaha,
O Peheu ka pepeiao,
O Pukokee ka pua,
O Makilihaohao i ka lani ke meke,
O Kainakahi ke ka.
O Kiai-i-ka-lani ka liu,
O Kuanuenue ka iako mua,
O Hauhiakaa ka lanalana,
O Hoomau koi a ko waena,
O Uaua ka aha lanalana,
O Hooipo a ke kolu ka iako,
O Luukia ka aha lanalana,
O Hapa i kukau lani,
O Uli la ka wahine ua lana ia e!
O Popoalaea ka wahine ua lana ia e!
O Mailelaulii ka wahine ua lana ia e!
O Haneeiakake ke kahuna kui la.
O ke amo na o Kona la!
O kaikai ana o Kona la,
Ka hookumu ana o ka la,
Ka noho ka ie i luna ae,
Winiwini ka ie i luna ae,
O Kauhi ka makani ka ie i luna ae,
O Kauhi ka lalea ka ie i luna ae,
O Poa ka ie i ka waha,
O Niula ka welu i ka puaki,
O Kailewaula ka welu i lalo iho,
O Kaa mea ula ka welu i lalo loa iho,
O ka pu o huula ka welu i lalo iho,
O Anuenue ula ka welu i lalo iho,
O Hoopio ka upai a ka la i waena,
O Alualu ke kaula ihu,
O Kanaha ka ula pau,
O Huki kaulawaha,
Holo ka waa i ka moana,
O Niheu kalohe i ka iliili,
Ka papaki i ko noho ana,
O Kuaieloelo kona malokai,
O Oolapaku kana hoe,
O Lealea lai i waena,
O ke pani kona noho ana,
O Kihei pua ka malokai,
O Laolapa kana hoe,
O Niniole i kai ko nui,
O Kaauia kona noho ana,
Waialea kona malo,
O Mapuna ia kea kana hoe,
O ka puna i kila maloko,
O ka puna nui la mawaho,
O Pahele hala lei maloko,
O Palekaumoku mawaho,
O Niu owaihiki maloko,
Ninakapukapu mawaho,
O Koolua mahana kea,
O Hoolaula ka hookele,
Ka papaku kona noho ana,
Ka heana o Koolaukani kana hoe,
O Hakamaka i hu o kela waa,
O Kama i ka hoe mawaho,
O Kanaloa i luna o ka pola,
E hei ana i ka heana,
O kaalei o ka moana,
O ka ale moe o ka moana,
O ke au miki o ka moana,
I ke au ka o ka moana,
Aukai hooukana e!
Ihu a ka moo a kaili,
E Niheu ke koa e!
O Wawakailani ka laau,
O Kana ke koa nui,
O Puhalakau ka laau,
O Opuaanalu kai hee,
O Niuli ka nui e,
O Moopuu ke kahuna,
O Hulahula ka aha,
O Kanaloa ke ’kua,
Hee ka puu o Haupu.
[[443]]
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After the recital of the above prayer by Uli, she gave orders to dig down into the
ground. The men then began to dig without any interest thinking there was no truth
in the words of Uli. While the people were digging they came, first upon the sticks
at the bow and stern of the canoe, the points that first came to their view, and when
the body of the double canoe and all the parts were exposed, Uli gave orders that
the people may return, for they were shivering with the cold, from the rain and thunder
which had continued all through the time occupied in the digging, so that they were
exhausted.
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A pau ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo; kohi iho la
na kanaka me ka hoomaauea, me ka manao ole he oiaio ka Uli olelo. Ia lakou e kohi
ana ike mua ae lakou i ka manu o na waa e hoea ae ana mai ka lepo ae. A ike na kanaka
i ke ano o na waa, a me na mea a pau loa, olelo aku o Uli i na kanaka e hoi, nokamea,
ua pau i ka opili no ka nui loa o ka ua a me ka hekili, a ua aneane e make i ke anuanu.
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After the people had all returned, the double canoe, Kaumaielieli, was then lifted
by the gods and carried down and placed in the sea; and from this point it was taken
to Kaipalaoa,[16] directly below Wailuku and Piihonua, where Kana was living.
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A hoi na kanaka a pau loa, alaila, hapai ke ’kua i na waa, ia Kaumaielieli a lana
i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e kupono ana i Wailuku a me Piihonua,
kahi o Kana e noho ana.
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THE DREAM OF MOI[17] THE PRIEST.
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MOE A MOI KE KAHUNA.
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While Kana and Niheu were making their preparations to sail on the double canoe, Kaumaielieli,
to do battle with Kapepeekauila, the chief on the top of Haupu hill, Moi dreamed a
dream. This dream was before the start was made by Kana for Molokai. Moi was the priest
to the chief Kapepeekauila on the top of Haupu hill. He was a very great priest, learned
in his profession and was all powerful; his predictions always coming true, whether
in the interpretation of dreams or in the foretelling of coming events. In the night
of Kane,[18] he dreamed a dream, which was this:
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Ia Kana a me Niheu e makaukau ana e holo mai maluna o na waa o Kaumaielieli, e kaua
me Kapepeekauila ke ’lii o luna o ka puu a Haupu, ua loaa mua ia Moi ka moe uhane
mamua o ka holo ana mai o Kana ma i Molokai. O Moi, he kahuna ia na Kapepeekauila
no luna o ka puu o Haupu; he kahuna ike, a he kahuna mana loa ma na mea a pau ana
e olelo ai, a e moe uhane ai, a me ka wanana. Iloko o na po o Kane, loaa ia ia ka
moe uhane, penei ke ano o kana mea i ike ai:
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THE DREAM.
A long man, a short man;
A stunted youth, a male god.
The eyes touched the heaven,
The earth was overshadowed.
Say Kamauhili, Ku is routed.
Such is my dream, the priest.
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MOEUHANE.
He kanaka loa, he kanaka poko,
He ui-aa-he alaneo,
A na maka pa i ka lani,
Malu ka honua,
Ia Kamauhili e! Hee nei Ku,
I ka moe au a ke kahuna.
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At daylight the next day, Moi said to the chief, Kapepeekauila: “Say, I had a dream
last night.” The chief said: “Tell me what it is.” Moi then told him of the dream
as related above. After telling the dream, Moi gave an interpretation of its meaning,
but the chief would not believe it. Seeing this, Moi prophesied to the chief and people,
saying: “If you are not going to take heed to my warning, the priest, you will surely
be dispossessed. If it is a woman that is unbelieving, she shall make a poor marriage,
a woman is she of Kupukupu[19] she will be hooked up by the bill of the duck and left on the height of Halihuki.
I saw a long man, and it was by him that the borders of Haupu were broken and the
hill fell to pieces into the sea; therefore depart now while death is yet at a distance.”
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A, ao ae, olelo aku o Moi i ke ’lii ia Kapepeekauila: “E, he moe ka’u i ka po nei.”
I mai ke ’lii: “E hai mai.” Hai aku la o Moi i ka moe i olelo ia maluna, a pau ka
hai ana, wehewehe aku la i ke ano o ka moe, aole nae he manao io o ke ’lii i keia
olelo a Moi. Nolaila, olelo aku o Moi i kana olelo wanana ike, i mua o ke ’lii a me
na kanaka: “Ina he hoomoloka i ka moe a’u a ke kahuna, he au hulihia kona hope; ina
he wahine ke hoomaloka i ka moe a’u a ke kahuna, he mai kona e moe ia, he wahine ia
no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o Halehuki. He kanaka loihi
ka’u i ike, a oia ka mea nana i hahaki na hui o Haupu nei, a helelei aku nei a ku
i loko o ke kai, nolaila, e hele oi la honua ka make.”
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Kapepeekauila refused to take heed of this warning, saying: “You are the one I shall
cause to die, you deceiving priest. My hill of Haupu shall never be conquered. However,
let it stand; if my hill is not conquered in the coming fight, I will kill you.” [[444]]Moi then replied: “Yes, well and good. Since you would not accept my warning and you
have made up your mind in the matter, let it be as you will. The paths of the priests
are narrow and can never be reached by crawling.”[20]
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Hoole mai o Kapepeekauila: “O oe no ko’u mea e make ai e na kahuna wahahee; aohe mea
e pio ai ko’u puu o Haupu nei; a heaha la hoi, ina i make ole kuu puu ma [[445]]keia hope aku, alaila, make oe ia’u.” I aku o Moi: “Ae, he nani ia, ua lohe ole ae
la no oe i ka’u olelo, a ua paa iho la no oe i kou manao; heaha la hoi, he ala ike
ko kahuna, aole e loaa i ka hookolo ia.”
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The place where Moi dwelt and traversed is along the cliff ridge east of Waikolu,
Molokai, and can be seen to this day; its pathway is along this steep cliff, below
which are the waters of the Waikolu sea, and the place remains to the present time.
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O ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e waiho la ma
Molokai a hiki i keia la; aia no hoi kona alanui ma ka pali nihinihi lele loa kahi
i kau ai, a malalo o laila ke kai hula ana o Waikolu, a ke waiho nei no ia wahi a
hiki i keia la.
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When the chief Kapepeekauila heard the words of Moi, he sent his swiftest messengers,
Kolea and Ulili,[21] to fly and look for Kana and Niheu. When the two came to the harbor of Punahoa, in
Hilo, a place adjoining Kaipalaoa, where Kana was then living, Kolea said to Ulili:
“Say, let us fly away up high so as to be out of the reach of Kana, and from up there,
call out to him.” The two then flew away up high and at a point directly over the
place where Kana was sleeping, they called out to Kana. When Kana heard the call he
reached up with his hands, while still lying down, but did not catch them, though
the effects of the wind caused by the hands of Kana made them swing away in haste,
and in doing this they fell down on the hill of Haupu in Molokai. When the two birds
came in the presence of Kapepeekauila, they told of the man with such long arms that
they reached into the heavens, and that they barely escaped death. When the chief
heard the report of the two birds, he sent Kolea and Ulili to go and tell Keauleinakahi,[22] his warrior who had charge of the ocean.
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A lohe ke ’lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i kana mau kukini
mama loa, o Kolea, o Ulili, e lele e nana ia Kana a me Niheu. A hiki laua i ke kai
o Hilo, Punahoa, e pili ana me Kaipalaoa kahi o Kana e noho ana, i aku o Kolea ia
Ulili: “E, e lele kaua i luna loa, o make kaua ia Kana, alaila, kahea iho kaua.” Lele
ae la laua a hala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea
iho la; ia lohe ana o Kana, lalau ae la o Kana me kona mau lima i luna, me kona moe
i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele ana a na wahi manu, a Kolea
a me Ulili, a haule laua i Molokai, i luna o Haupu, no ka ikaika loa o ka makani o
na lima o Hana. A hiki na manu i mua o Kapepeekauila hai aku la i ke kanaka lima loihi
i ke kikoo ana i ka lani, a pakele laua i ka make; a lohe ke ’lii i keia olelo a na
manu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi, he koa ia i
ka moana.
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Keauleinakahi was one of the warriors under Kapepeekauila and it could thrust through
a canoe with his snout. This fish is to be seen to this day. It has a long sharp snout
and can kill a man or wreck a canoe or other object. When the messengers came to Keauleinakahi,
they said: “You have been ordered to pierce the double canoe, Kaumaielieli, when it
comes from Hawaii and also to kill Kana and Niheu.”
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O Keauleinakahi, he koa ia no Kapepeekauila, ke ’lii o luna o ka puu o Haupu, e hiki
ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia kela auau hou i ka waa a me na
mea e ae. Ua kauoha ia ia e hou aku i na waa o Kaumaielieli, ke holo mai mai Hawai
mai, a e pepehi ia Kana a me Niheu.
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On the day when Kana and Niheu completed their preparations, they boarded the canoe,
Kaumaielieli, taking along with them their father Hakalanileo, and set sail. Kana
was wrapped up in the form of a large package, and was placed on the platform. The
length of the package extended the full length of the double canoe. While they were
on their way and had reached a point between Hawaii and Maui, they were met by Keauleinakahi,
the warrior of Kapepeekauila, who made an attack on the double canoe, with the intention
of breaking it to pieces with his sharp snout. While it was preparing for the attack,
Niheu stood up with his war club, Wawaikalani by name; and as Keauleinakahi made the
attack, Niheu struck it with his club, killing it.
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A ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua makuakane o Hakalanileo,
a holo mai la o Kana, ua opeope ia a kau i luna o ka pola o na waa, e like me ka loihi
o na waa o Kaumaielieli, pela no ko Kana waiho ana. Ia lakou e holo ana ma ka moana,
ma waena o Hawaii a me Maui, loaa lakou ia Keauleinakahi, ke koa o Kapepeekauila,
e lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e makaukau ana e lele mai
e hou, ku ana o Niheu me kana laau palau, o Wawaikalani ka inoa, a hahau aku la ia
Keauleinakahi, a make iho la ia.
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After this encounter the voyage was resumed until they arrived at Waikolu, Molokai,
near where the Haupu hill was standing, and here the canoe was moored. While they
were mooring the canoe a large rock was rolled down from the hill aimed at the canoe
Kaumaielieli. As Kana was lying on the platform of the canoe, one of the people called
out, saying: “Say, there comes a large rock! A large rock is coming!! We will be killed!
We will be killed!!” At this call Kana heard it, so he reached out his right hand
and held the rock, while with the left hand he reached for a small [[446]]stone from the beach and placed it under the rock, stopping it from rolling any further.
By this action of Kana the rock was stopped right in the middle of the steep cliff;
and it is there to this day, on the cliff of Waikolu. This saved Kana and the canoe
Kaumaielieli from destruction by the rock. After this Niheu started off for the top
of the Haupu hill, to the rescue of his mother, believing that he could do this with
his own strength.
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Holo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o Haupu, hekau
iho la na waa i waho. Ia lakou e lana pono ana ma waho ae o Waikolu, olokaa ia mai
la kekahi pohaku nui mai luna mai o ka puu o Haupu, maluna pono o na waa o Kaumaielieli.
Ia Kana e moe ana i luna o ka pola o na waa, kahea ae la kekahi o luna o na waa: “E,
ka pohaku nui e kaa mai nei! Ka pohaku nui e kaa mai nei!! Make kakou! Make kakou!!”
Ma keia kahea ana, ua lohe o Kana, lalau ae la kona lima akau a paa i ka pohaku, o
ka lima hema, lalau aku la ma ka poina kai, i iliili kia [[447]]no ka pohaku i paa; ma keia hana a Kana, ua paa loa ia pohaku i waena o ka pali a
hiki i keia la, e waiho la ma ka pali o Waikolu. A ua pakele no hoi o Kana, a me na
waa o Kaumaielieli i ka make i ka pohaku. Mahope olaila, kii o Niheu i ka makuahine
i luna o ka puu o Haupu, mamuli o kona koa a me kona ikaika.
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RELATING TO NIHEU.
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NO NIHEU.
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Niheu was a fearless warrior and had very little respect for the strength of others.
He was so brave that he oftentimes fought against a whole army, without the least
hesitation. When he was ready to start he took up his war club, Wawaikalani, and placing
one end of it on the cliff, the other resting on the canoe, he walked ashore upon
it. After landing he proceeded to the top of the hill of Haupu, where the chief Kapepeekauila
was living, in company with Hina, the mother of Niheu, who was for the time being
his wife.
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He koa makau ole o Niheu a he koa wiwo ole i ko hai ikaika, a he hiki ia ia ke hoouka
kaua me ka lehulehu, me kona kanalua ole. Lalau aku la ia i kana laau palau o Wawaikalani,
a hoomoe aku la mai na waa a hiki i ka pali, hele aku la o Niheu maluna. Ma keia hele
ana a Niheu hiki aku la ia i ka puu o Haupu, aia i luna o laila ke ’lii o Kapepeekauila
me ka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekauila i wahine nana.
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RELATING TO THE HAUPU HILL.
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NO KA PUU O HAUPU.
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The real name of the hill was Kahonunuimaeleka,[23] a turtle, and had flippers on the sides. Whenever these flippers closed the hill
would extend up to the heaven. Around this hill was a fence called Paehumu composed
of ti-leaf of Koaea and the ulei of Nuuhiwa. These things grew so close together that
they served as a windbreak, and no wind could touch the chief’s house, called Halehuki.
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O Kahonunuimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o Haupu, ina e upai
na hui, alaila, pii ua puu nei i luna a kiekie i ka lani. He pa ma waho o ka puu o
Haupu, he pae humu ka inoa, oia ke ki o Koaea a me ka ulei o Nuuhiwa, aole e komo
ka makani i loko o ka hale o ke ’lii, o ia o Halehuki. E hili aku ana o Niheu i ka
laau palau ana, pau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko o
Halehuki.
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When Niheu came up to the fence he beat down the ti-leaf and ulei with his war club,
causing the wind to enter Halehuki. As the wind blew into the house, Kapepeekauila
asked: “What has caused the wind to enter here?” “There is a boy outside with a war
club. He has beaten down the fence.” Hina then spoke up: “It must be Niheu, our brave
son. He is without fear. We shall be killed.” While she was speaking, Niheu came in
and taking hold of Hina started off with her. Before Niheu came into the house, Hina
had told Kolea and Ulili the place wherein the strength of Niheu laid; it being in
the strands of his hair, called Wilikalinoamohalaikaekaeka, and at the same time told
them to take hold of the strands and pull on them which will cause Niheu to let go
of her, for this would cause him to lose his strength.
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Ia wa ninau ke ’lii o Kapepeekauila: “Ea, heaha keia mea e komo nei ka makani i loko
nei?” “He keiki me ka laau palau, nana e hili mai nei ke ki o Koaea, a me ka ulei
o Nuuhiwa.” Olelo mai o Hina: “O Niheu, o ke keiki koa a maua; he keiki makau ole
keia, make kakou.” I Hina e kamailio ana, hiki ana o Niheu a lalau ia Hina, a lawe
aku la. Mamua ae o ka lawe ana o Niheu ia Hina, ua hai aku o Hina ia Kolea laua o
Ulili i ko Niheu wahi e ikaika ai, o ia ka wili lauoho o ke poo o Niheu, o Wilikalinoamohalaikaekaeka
ka inoa; e lalau a paa ka wili lauoho, alaila, haalele ia’u, pela e nawaliwali ai
o Niheu.
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When Kolea and Ulili saw that Hina was being taken away, they flew and held Niheu
by the hair. When Niheu saw that his hair was being held, he let go of Hina, took
up his war club and struck at Kolea and Ulili. While he was doing this, Hina ran back
to the house, to her new husband Kapepeekauila; Niheu, therefore, walked back to the
canoe, and he was questioned by Kana as follows: “How about our mother?” Niheu replied:
“I had her and we were on our way here when I was attacked; my hair was pulled by
the two birds, Kolea and Ulili. While I was beating them off, Hina ran back again.”
Kana then said to Niheu: “You stay here on our canoe while I go after our mother.”
With this Kana stood up in the canoe and peeped over the hill of Haupu. At this the
hill extended on up and Kana also extended on upward too. In doing this [[448]]Kana had to go up to the highest heaven, in the deep blue sky and his body was in
the form of a spider’s webb, for he was in great need of food and meat.
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A ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka wili lauoho
o Niheu; a ike o Niheu ua paa kona lauoho, haalele iho la ia ia Hina, a hopu iho la
i kana laau palau, a hahau ia Kolea ma laua o Ulili; ia ia i lilo ai i laila, holo
aku la o Hina a hiki i ka hale, me ke kane o Kapepeekauila. Nolaila, hoi aku la o
Niheu a hiki i na waa, ninau mai o Kana: “Pehea aku la ka makuahine o kaua?” Olelo
mai o Niheu: “Ua loaa no ia’u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e na wahi
[[449]]manu, e Kolea ma; lilo au ilaila, holo aku nei o Hina.” I aku o Kana ia Niheu: “E
noho oe i luna nei o na waa, owau ke kii aku i ka makuahine a kaua.” Ia wa ku ae la
o Kana i luna o na waa, o Kaumaielieli ma, a kiei iho la maluna o Haupu, oni ae la
o Haupu a kiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua hiki
i ka lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o Kana, no ka pololei
i ka make a ka ai, a me ka ia.
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When Niheu saw that the legs of Kana were thin and in the form of a spider’s webb,
he felt that it was because he was starving; so he called out in a loud voice to Kana:
“Lie toward Kona, to Uli our grandmother, where you will be able to get food and meat.”
Niheu had to repeat this call for three days before Kana heard him. When Kana heard
the call of Niheu, he bent himself over across Molokai, over the top of Haleakala,
over the mountain whereby a groove was formed across Haleakala which can be seen to
this day.
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Nolaila, nana ae la o Niheu ma na wawae o Kana, i ka punawelewele a me ka wiwi loa,
a noonoo iho la ia, he make pololi. Kahea ae la o Niheu me ka leo nui ia Kana: “Moe
ia i Kona i o Uli, i ke kupunawahiue o kaua, i kahi o ka ai a me ka ia.” Ekolu la
ke kahea ana a Niheu, lohe o Kana. A lohe o Kana i ka leo o Niheu, moe aku la ia maluna
o Molokai, a kau pono i luna o Haleakala, i luna pono o ke kuahiwi, a ma keia moe
ana a Kana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.
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When Kana reached Kona and the home of Uli his grandmother, he laid down by the doorway
until Uli awoke in the morning, and when she came out she saw Kana, her grandson.
She then woke him up and began feeding him. When Kana was satisfied, the increase
of his body began to come down until it reached his feet which were in the canoe,
where Niheu was still waiting. When Niheu looked and saw that the legs were increasing
he arose and cut off one, for he was angry with Kana for eating till satisfied. The
numbness from this cut went up until it reached the head of Kana, and upon informing
his grandmother of this fact, Uli said: “Your younger brother Niheu got angry with
you because you partook of food [without remembering him], so he has cut off one of
your legs.” After this Uli said to Kana: “You have conquered over your opponent. When
you rise up you must extend upward until you tower above the Haupu hill, then make
eyes at the hill and when it extends up to meet you, you reach down and break off
the flippers on the right side; then break off the flippers on the left side; then
it will have no more strength.” After these instructions had been imparted, Kana arose
and stood upright until he towered over Haupu, when he made eyes at the hill. At seeing
this Haupu extended upward to meet Kana; Kana then reached down and broke off the
flippers. As soon as the flippers were broken, the power of Haupu ceased. Kana then
stepped down on the hill and it fell to pieces, and as the pieces fell into the sea,
they were left there in the form of small hills,[24] which can be seen to this day, at the mouth of the Waikolu Valley, overgrown with
loulou palms.
By the death of Haupu,[25] the chief Kapepeekauila was conquered and Hina was recovered; and she was brought
back to live with her first husband Hakalanileo. This ended the war between Kana and
the Haupu hill.
[[437]]
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Ia Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale. Ala ae la o
Uli i ke kakahiaka nui a hele i waho, nana iho la ia o Kana, o kana moopuna. Lalau
iho la ia a hoala ae la, hanai iho la i ka ai, a maona, iho mai la kona nui a hiki
i na wawae i luna o na waa, kahi a Niheu e noho ana. Nana ae la o Niheu a ike, ooki
ae la ia i kekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona, nolaila,
holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli ia Kana: “Ua huhu ko
kaikaina ia oe o Niheu, i ko ai ana a maona, nolaila, ooki kela i ko waewae. Ua make
ko hoapaio, ina oe i ala, e ala oe a maluna iho o ka puu o Haupu, hoaa iho oe i ko
maka, nana ia e oni ae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema,
alaila, pau kona ikaika.”
A pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei maluna o Haupu,
hoaa iho la i na maka, ala ae la o Haupu a oni, i luna, lalau iho la o Kana i na hui
a hahai. Ma keia hai ana o na hui, ua pau ka mana o Haupu, ua keehi iho la o Kana
i ka puu a helelei, a ku kekahi mau puu liilii i loko o ke kai, o ia kela mau puu
loulu e ku la ma ka waha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu, ua
pio ke ’lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana kane
o Hakalanileo, a pela i pau ai ke kaua ana o Kana me ka puu o Haupu.
[[450]]
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[1] An easy-going king, undeserving of the untiring efforts of his sons to rescue their
mother and avenge her abduction. [↑]
[2] Hina in this story has been said to be Hawaii’s Helen of Troy. She has been a prolific
inspiration of freaks and foibles in the folk-lore not only of these islands, but
throughout Polynesia. [↑]
[3] This is a popular myth of great antiquity (judged by the references thereto in one
way and another in Hawaiian legendary lore), of which there are several versions of
various titles. [↑]
[4] Niheu, said to have special power or qualifications—Sampson like—through his long hair. [↑]
[5] Kana could thank his stars for grandmother Uli, not only for her supernatural powers in seeing his possibilities in a piece of rope,
but directing his efforts to avenge the loss of his mother. This name, Uli, figures as the famed and powerful goddess of the anaana or sorcerer priests. [↑]
[6] The name Halauoloolo indicates a long shed kind of structure rather than a house. [↑]
[7] Kana apparently developed on the Jack and the Beanstalk principle. [↑]
[8] Haupu, also known in tradition as the “Rocks of Kana”, is a bold bluff on the north coast
in the Pelekunu district of Molokai. [↑]
[9] Moi was one of the renowned priests of a period preceding the arrival of Paao in the twelfth century, from Samoa. [↑]
[10] Mokuola, or Coconut Island, forming the eastern portion of Hilo Bay. [↑]
[11] Paliuli, famed as the Hawaiian Paradise, appears by this and other legends to have been a
favored spot in Puna, Hawaii. [↑]
[12] Laa, now known as Olaa, in Puna, Hawaii, identifies the location of Uli’s work. [↑]
[13] It will be noticed with all these kapas that ula (red) terminates the several names. There may have been designed significance in
these as signals in distinction from other named kapas which are described such. [↑]
[14] Kanaloa (referred to again later), one of the major gods of ancient Hawaiian belief. [↑]
[15] Hulahula was a prayer of great solemnity in a dedicatory service, and is not to be confused
with the Hawaiian dance of same name. [↑]
[16] On the Hilo side of the Wailuku stream. [↑]
[17] The temple of this priest was that of Maniniaiake, at Honokaupu, Pekunu. Moi is said to have preserved the ancient form of temple structure
of Wakea’s time, which held until Paao’s system prevailed. [↑]
[18] The night of Kane was the twenty-seventh of the lunar month. [↑]
[19] Kupukupu, a vegetable plant of small moment. [↑]
[20] Prophetic utterances; one of Moi’s famed qualities. [↑]
[21] Kolea (golden plover) and Ulili (wandering tattler) were not a formidable pair of winged messengers. [↑]
[22] Name given to his swordfish. [↑]
[23] Ka-honu-nunui-ma-eleka, literally, the very large turtle at Eleka. [↑]
[24] Known as the “Rocks of Kana”. [↑]
[25] Meaning the overthrow of Haupu. [↑]
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Story of Pikoiakaalala.
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Kaao No Pikoiakaalala.
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CHAPTER I.
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MOKUNA I.
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Alala was the father and Koukou was the mother of Pikoiakaalala; Iole and Opeapea
were the sisters of Pikoiakaalala, born before him. The parents as well as the children
were rats who sometimes changed into human beings, as this story will clearly show.
Wailua in Kauai was the birthplace of Pikoiakaalala.[1] The first child of Koukou was Iole, a daughter; then followed Opeapea, another daughter.
These two were brought up by their parents until they were of age, when they moved
to Oahu and married husbands who were connected to certain high chiefs and who were
large land owners, during the reign of Kaulamawaho[2] and Kekakapuomaluihi. As Iole and Opeapea had left Kauai for Oahu before the birth
of Pikoiakaalala, therefore, they were not present[3] at the birth of their young brother. After they had left, Koukou, their mother, conceived
and gave birth to Pikoiakaalala, a son, to whom great care was exercised in his bringing
up. In the course of time the child grew to be fine looking but with hair that resembled
rat’s hair.
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O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na kaikuahine o Pikoiakaalala,
he mau mua laua ma ka hanau ana no Pikoiakaalala. Olelo hoakaka. He mau makua iole
keia a me na keiki, a he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai.
O Wailua i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o Iole
he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai ia laua a nui,
holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia
wa e alii ana o Kaulamawaho me kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua
haalele ana ia Kauai a holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala,
ko laua pokii kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala,
a hanau he keiki kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena,
o ka lauoho nae he ano hulu iole.
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At about this time it was customary for the people to gather at Wailua to join in
and to witness the different athletic sports. One day while the different games were
going on, the shouts and yells to encourage the different contestants were heard by
Pikoiakaalala. He therefore asked his father Alala: “Say, Alala, what is the cause
of that shouting down at Wailua?” “They are playing olohu,”[4] answered Alala. “What is that?” asked Pikoiakaalala. “It is played in this way: there
are two contestants playing; when one has rolled his stone disk farther than the other’s,
the multitude would shout. That is the noise you hear.” Pikoiakaalala then asked:
“Let me go and witness the games?” “You cannot go and see them until after today,”
said Alala. After this the multitude shouted again. When Pikoiakaalala heard the commotion,
he again asked Alala, this being the second time: “What is that renewed shouting down
there?” “They are playing at a game called pahee.[5] When the stick thrown by one contestant slides farther than the one thrown by the
other the people would yell.” “I must go down,” said Pikoiakaalala. Alala refused,
saying: “You cannot go.”
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I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi hookahi o Wailua
e lealea, e makaikai no na mea e hana ia ana. Ia lakou e uwa ana me ka hookanikani
pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala, alaila, ninau
oia i ko lakou makuakaue ia Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua
nei?” “He olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei: olohu
iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe, oia kela leo au
e lohe la.” I aku o Pikoiakaalala: “E iho au e nana ia mea?” “Aole oe e iho e nana,”
wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala.
Ninau hou ia ia Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho
la a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o Pikoiakaalala.
Hoole mai o Alala: “Aole oe e iho.”
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Again there was yelling at the place, this being the third time. Pikoiakaalala again
asked: “What is that fresh shouting that is going on?” Alala replied: “They are playing
koieie,[6] at a place in the river near the rapids. The game is played in this [[452]]way: it is a short piece of smoothed board which is thrown in the river at a place
just near the rapids in such a way that it would float steadily in one place without
being carried down the rapids. The one whose piece of board floats the steadiest and
is not carried down the rapids wins. The shouting which you have just heard is for
the winner.” “May I go down?” asked Pikoiakaalala. “You may,” said Alala.
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Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia leo hou e uwa
nei?” Hai mai o Alala: “He koieie i ka haki wai ana, penei ke ano: he wahi papa pokole
i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehe ale la o ka [[453]]moana ke opu ae a haki aku, ilaila e lana malie ai me ke kauaheahe. A o ka mea e lana
ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku
o Pikoiakaalala ia Alala. “Ae.”
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Alala then proceeded to make a koieie for Pikoiakaalala, and after it was finished,
the boy started down for Wailua where the people were gathered at the games. On the
arrival of Pikoiakaalala with his koieie the people all looked at him in surprise.
Not very long afterwards the people began throwing their koieie boards into the Wailua
River; so Pikoiakaalala threw his into the river also. When the people saw how his
koieie floated the steadiest, some of the boys got jealous of him and one of them
reached down for Pikoiakaalala’s koieie and threw it into the rapids which carried
it into the sea. As soon as his koieie was thrown into the rapids, Pikoiakaalala jumped
in after it and he too was carried into the sea by the force of the current for two
days and two nights when he landed on Oahu at the harbor of Kou (Honolulu), where
he sat on the sand like a castaway, weak from want of food.
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Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i kai o Wailua,
i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me kana koieie, nana mai la
na mea a pau ia ia nei me ka haohao. Mahope olaila, kiola na mea a pau i ka lakou
koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekahi i kiola i kana koieie,
oi loa aku la ka maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau. Nolaila,
huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka Pikoiakaalala koieie
a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka ikaika loa, lilo aku
la ke koieie a hui me ke kai.
Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke koieie
i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a po
i ka moana pae i Oahu nei. Me ke awa o Kou nei kona pae ana a noho iho la ma ka ae
one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.
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RELATING TO HIS SISTERS.
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NO NA KAIKUAHINE.
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The two [sisters] were at this time living with their husbands who were men of note,
being large land owners, and who had under them a man by the name of Kauakahi as their
chief steward. When Kauakahi saw Pikoiakaalala lying there he came up to him and asked:
“Where are you from?” “From the sea,” answered Pikoiakaalala. “Come to the house with
me,” said Kauakahi.
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E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he kanaka
malama waiwai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoiakaalala
e moe ana, ninau iho la: “Mahea mai oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala.
“E hoi kaua i ka hale,” pela aku o Kauakahi.
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Upon their arrival at the house, Kauakahi spoke to Iole and Opeapea, the sisters of
Pikoiakaalala: “I have a boy, here he is. I found him asleep[7] on the sand and brought him to the house to live with me.” Iole and Opeapea then
asked Pikoiakaalala: “Where are you from? Where were you born and who are your parents?”
Pikoiakaalala answered: “Wailua in Kauai is my birthplace. Alala is my father and
Koukou is my mother.” When Iole and Opeapea heard these answers given by Pikoiakaalala
they knew that he must be their brother, as the names of their parents were correctly
given; they therefore sprang on him crying, and at the same time informed Pikoiakaalala
of their relationship.
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A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na kaikuahine
o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e moe ana ma ka ae one;
nolaila lawe mai nei au i ka hale nei e noho ai me a’u.” Ninau aku la o Iole me Opeapea
ia Pikoiakaalala: “Mahea mai oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala:
“O Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u makuahine.”
A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala, maopopo ia laua he kaikunane
pokii keia no laua, ma ka loaa ana o ka inoa o na makua. Lele aku la laua uwe, a hai
aku la i ka pili ana ia Pikoiakaalala.
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The husbands of the sisters of Pikoiakaalala were out in the fields working with the
men, so Kauakahi was sent to bring them home and to tell them that their brother-in-law
had arrived. When Kauakahi came up to them he said: “You have been sent for by your
two wives to return home because your brother-in-law has arrived from Kauai, and to
kill a pig and prepare some food.” The food and pig were gotten ready and as soon
as they arrived at home they were cooked in the ground.
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O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kauakahi e
kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo aku la:
“I kauoha mai nei na ’lii wahine ia olua e hoi olua i ka hale, ua puka mai ko olua
kaikoeke mai Kauai mai, e kalua puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki
i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la
i kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i ka pana iole.
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While the pig and food were being cooked, Pikoiakaalala left the house and walked
over to where the king and queen of Oahu were residing. When he arrived he found them
betting on rat shooting.[8] Kaulamawaho the king and Kekakapuomaluihi [[454]]the queen were betting their possessions. Mainele was the king’s rat shooter, but
the queen had no one to do the shooting for her; so when Pikoiakaalala saw this he
boasted in the presence of Mainele in the following manner: “That is simple enough,
anybody can do that.” When the queen heard this she called for Pikoiakaalala to come
near to her. As he stood in the presence of the queen she asked him: “Do you know
how?” Pikoiakaalala answered: “Yes.” “If you know how to shoot rats,” said the queen,
“then I will stake my property on your skill and you can compete with Mainele.” As
soon as they agreed on the conditions the bet was made.
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Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana laua i na
waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana [[455]]iole; nolaila, olelo hooioi o Pikoiakaalala imua o Mainele, penei: “He mea liilii
wale no ia mea, aole ia he mea nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala,
kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no oe?”
“Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike oe i ka pana iole,
alaila, o oe ka’u pana iole, a e pili ko’u waiwai mahope ou, a e pana olua o Mainele,
a holo ko laua olelo ana, pili na waiwai.”
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Mainele was a high chief[9] and was an expert in the art of rat shooting; he was known to win all the contests
in which he took part. He could hit ten rats with one arrow at one shot. In regard
to the wager: the king staked his property on Mainele, while the queen staked her
property on Pikoiakaalala. The condition was that whoever could shoot and hit ten
rats with one arrow would win, the one failing to do this would lose.
Mainele took the first shot, and when the people looked they saw that the arrow had
entered into ten rats, so they shouted, “Mainele has won! Mainele has won!” Pikoiakaalala
then sarcastically remarked to Mainele: “How awkward! It is easy enough to hit the
rat in the body because the object is large. I thought you were going to shoot at
the whiskers in order to prove your great skill, but I see I am mistaken.” Mainele
answered: “You are a deceitful boy. From the day I first began shooting rats until
this day, I have never seen a man who could shoot at the rats’ whiskers.” Because
the two were arguing over the matter so long, bets were again made about hitting the
rats’ whiskers. After the new bets were made, Pikoiakaalala took his shot. At this
time there were no rats to be seen, the brush in the near neighborhood was without
rats; so Pikoiakaalala prayed his Kalokalo[10] prayer. By this we can see that his parents and sisters must have had the forms of
rats.
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No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka pana iole,
nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana hookahi ana.
No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili hoi ke ’lii
wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili. Na Iole. Ina e ku na iole
he umi i ka pua i ka pana hookahi ana, alaila, eo ka waiwai, ina emi i ka eiwa iole
o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi
iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo ia
Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: “Hawawa! A e pono
no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o ka iole e
pana ai, akaka la hoi ke akamai, aole ka!” Olelo mai o Mainele: “Keiki hoopunipuni
oe. Mai ko’u la i pana iole a hiki i keia la, aole au i ike i kekahi kanaka e pana
ana ma ka umiumi o ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi
o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole, mehameha ka
nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia ai, he ano kino
iole na makua a me na kaikuahine.
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Here is Pikoiakaalala,
I am the offspring of Alala,
Brought forth by Koukou.
Alala [was] the father,
Koukou [was] the mother,
The bent bow of the night.
I am about to shoot at you,
At Uluku; at Ululono.
Kaulamawaho the king,
Kekakapuomaluihi [the queen],
It is you to drive them along
There they are! There they are!!
There are the rats at the outskirts of the aweoweo,[11]
At the trunk of the aweoweo,
At the leaf of the aweoweo,
Aweoweo [that is] made red by the sun
[The rats are] lying in the pili grass, let them be driven this way
They sleep, the rats are asleep
They have returned.
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Aia la o Pikoiakaalala,
O Kama a’u a Alala,
I hanau ia e Koukou,
O Alala ka makuakane
O Koukou ka makuahine,
O Kikoo o ka po,
E kikoo aku ana au ia oe,
Ia uluku, ia ululono,
O Kaulamawaho he alii,
O Kekakapuomaluihi
O Kau la hooholo ia mai
Aia la! Aia la!
Aia ka iole i ka hua o ka aweoweo,
I ke kumu o ka aweoweo
I ka lau o ka aweoweo
Aweoweo ula i ka la,
I moe i ke pili o kuahuia nei la,
Moe, moe maila ka iole,
A hoi maila i ka iki.
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Pikoiakaalala then let fly his arrow, which hit ten rats, and at the point of the
arrow was held a bat, making eleven; all the rats were made fast by their whiskers.
Mainele, Pikoiakaalala’s opponent, then said, together with the people who were present:
“It is a draw! It is a draw, because you have hit ten rats and one bat with your [[456]]arrow, and Mainele has hit ten rats with his arrow. The bat should not be counted
as it is not a rat.” Pikoiakaalala replied: “That bat should be counted as a rat,
as I have hit it with my arrow, and according to the old saying, which is as follows:
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Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua he opeapea,
hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mainele, kona hoa pana
iole, a me na kanaka a pau: “Ua pai! Ua pai, no ka mea, he umi [[457]]iole o kau pana hookahi ana e Mainele, a he a Pikoiakaalala, a o ke opeapea aole heia
iole.” I aku o Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:
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The bat in the stormless season
Is your younger brother, O rat,
Make a squeak.
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Opeapea i ke kau malie,
Kou pokii e iole
E wi mai.
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There you are, it is a rat,” said Pikoiakaalala to Mainele, the chiefs and all the
people. So Mainele and the king, Kaulamawaho, were beaten. Therefore we can see plainly
that the sisters of Pikoiakaalala, Iole and Opeapea, were rats.
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Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a pau loa, na
’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he mau
iole na kaikuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka
ana o ke ia kaao.
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As Pikoiakaalala was very hungry he disappeared from the people who had gathered at
this place and returned to his sisters, where he found the pig and food cooked. Before
he sat down to eat Pikoiakaalala addressed the people, saying: “I want you all to
understand that I have certain rules in connection with my meals. There must be no
talking, no whispering, no nodding, no pinching and no noise of any kind should be
heard until I finish my meal.” He then reached for a piece of pork and a dish of potato,
taking one bite of each which he swallowed; he then reached for another piece of pork,
almost finishing the pig, and all the food of the oven. At this one of the men remarked:
“He eats like a god.” On hearing this Pikoiakaalala stopped eating. His brothers-in-law
then said: “Why don’t you go on eating?” “No, I have had enough.” “Yes, we already
heard your rule,” said his brother-in-law. In this one meal partaken by Pikoiakaalala,
he grew into a large and fine looking man, but his hair was [like] rat’s hair.
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No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka aku, hoi aku
la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina ana,
pane aku o Pikoiakaalala: “E hoolohe mai oukou a pau loa, he wahi kanawai ko’u no
ka ai ana, penei: “Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu,
a pau kuu paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala, hookahi
nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka ai a pau o ka umu.
Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho la keia. Pane mai na kaikoeke:
“E oki ana ka hoi i ke aha ka ai ana?” “Aole, ua maona ae la no.” “Ae, ua lohe la
hoi makou i kou kanawai,” pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii
kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.
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When Pikoiakaalala disappeared from the queen and the people after the contest, the
queen was greatly worried; so a proclamation was issued calling the chiefs and common
people together, the aged, those whose eyes had become dim; those who were bent with
age, excepting those whose skin had become yellow [with age], those who were sick
and those who staggered and fell. This call for a universal gathering was made in
order to find Pikoiakaalala. When the people were gathered Pikoiakaalala was not recognized
as he stood among them as he had grown larger after partaking of that one meal; for
at the time he had his contest with Mainele he was but a mere boy. He was, however,
later on recognized by means of his great skill at shooting rats.
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A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina kanaka a pau
loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke ’lii wahine o
Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai na
’lii a na makaainanana, ke kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala,
ka mai iluna ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa,
i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka mea,
ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai hookahi ana. I ka wa i pana
iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i
ike ia ai o Pikoiakaalala, maloko o kana hana he pana iole.
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Among the people gathered was an aged woman whose eyes were dim and had grown small
till they looked like those of a rat. When Pikoiakaalala saw her, he shouted out:
“See that big rat! What a large rat!! It is not afraid of the people. My arrow will
hit you! My arrow will hit you!”
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Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a liilii na maka
a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole nui e! Ka iole nui e! Makau
ole i ke kanaka keia iole. Ku oe i ka’u pua! Ku oe i ka’u pua.”
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CHAPTER II.
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MOKUNA II.
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As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele spoke up:
“You are a deceiving man. Where is the rat that will come into this great assembly
of people? You are the greatest of liars.”
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I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o Mainele: “Kanaka
hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui? He keu
oe o ke kanaka wahahee.”
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“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make a wager.” In
this new wager the king and queen again took part; the king backed up Mainele while
the queen supported Pikoiakaalala. As soon as the wager was decided on, Pikoiakaalala
made ready to shoot. Before his arrow left the bow, however, Mainele remarked: “If
the actual rat is hit then the wager is won and Pikoiakaalala can [[458]]have the stakes.” He said this because they all felt sure that no rat would be seen
in the crowd of people.
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“He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili kaua.” Ma keia
pili hou ana komo hou na ’lii, o ke ’lii kane mahope o Mainele, o ke ’lii wahine mahope
o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a [[459]]Mainele: “Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea,
ua ike na mea a pau aohe iole holo mai i kawa paapu o na kanaka.”
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When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes were dim and
had grown small because of her great age.[12] At seeing this Mainele and the people refused to give up the stakes as the old woman
was not a rat, but a human being. Pikoiakaalala answered that the object hit by his
arrow was a rat, saying: “When a baby is born it is called a child; when it grows
bigger it is called a youth; when it stops growing it is called a full-grown man;
when he walks with a cane he is called an old man; and when his eyes grow small he
is likened to a rat ‘haumaka-iole,’[13] a rat. Is not that a rat? It is a rat.” Mainele was therefore beaten.
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Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o Mainele a me na
kanaka a pau aohe ia he iole, he kanaka ia. I aku o Pikoiakaalala, he iole ia, penei:
“Hanau ke keiki; he kino uuku ia; a nui ae, he kino kamalii; a pau ka pii ana o ke
kino, he kanaka makua; a lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’
iole. Aole ia he iole? He iole ia.” Eo o Mainele.
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After the bet was settled they went into the house and sat down; Pikoiakaalala then
looked up at the rafters and said: “Look at that big rat sitting there! Look at that
big rat sitting there!!” At this Mainele remarked: “You are a deceiving man. Where
is the rat to come from that you could see there? You are the greatest liar I have
ever seen. You have no equal.” Pikoiakaalala said: “There is a rat. If I should shoot
and hit a rat, what would you do?” “All right, we will make a bet, if you shoot and
hit a rat I lose and if you don’t hit one you lose,” said Mainele. The bets were then
made, the king and queen doing the betting, consisting of articles of value and land.
After the bets were made, Pikoiakaalala let fly his arrow which flew and hit the top-most
batten Kuaiole.[14] At this Mainele looked on and said: “That is not a rat, that is a batten, you have
not beaten me.” Pikoiakaalala replied: “That is a rat, for the common expression is
this: ‘Put on and bind down the rat-backed batten.’ Is not that expression connection
with the word rat? I say it is; therefore, I have won.” At this everybody present
decided that Mainele was beaten. When Mainele was beaten this time, his skill and
fame began to wane, while the skill and fame of Pikoiakaalala as a shooter of rats
was established.
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A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala nana ae la
ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai la! Ka iole nui e kau
mai la!!” I aku o Mainele: “Wahahee oe e na kanaka; na wai ia iole holo mai o laila?
He oi oe o ke kanaka wahahee, aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina
i pana au i kuu pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo
au ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou laua, na
na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala.
Lele aku la ka pua a ku i ka “aho kuaiole” i ke kaupoku maluna iho, ku ka pua. Nana
ae la o Mainele a hoole: “Aole ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala:
“He iole ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i pili
i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa, hooholo na mea a pau
loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a
me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.
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We will now introduce our readers to Keawenuiaumi the king of Hawaii. While Keawenuiaumi
was on his way with his canoe makers to the forest of Hilo one day, for the purpose
of cutting down a large koa tree for a canoe, two birds flew on to the very top of
the tree and called out in a loud voice: “Say, Keawenuiaumi, you cannot make a canoe
[out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe
that will never reach the ocean.”
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Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona pii ana me kona
mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana elua manu iluna
o ka wekiu, kahea iho la me ka leo nui: “E, Keawenuiaumi, aohe waa, he puha, he waa
ino, he waa puha, he waa hiki ole i ka moana.”
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When Keawenuiaumi heard this call from the birds the tree-felling was abandoned. As
the birds kept up this calling continually Keawenuiaumi became vexed and thereupon
made up his mind to go in search of a skillful archer to come and kill the birds.
About this time the fame of Mainele as an archer reached Hawaii, so Keawenuiaumi made
a vow, “That if Mainele would kill the birds he should receive the king’s daughter
in marriage[15] together with a portion of the island of Hawaii.” Upon the arrival of Keawenuiaumi’s
messengers in Oahu, Mainele was informed of the wish of the king. As soon as Mainele
heard that he was wanted on Hawaii, he immediately prepared his double canoe and got
together his men who were to accompany him.
[[460]]
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A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no ke kahea
mau o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a manao iho la
oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku ke kaulana o Mainele
ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina
e make na manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a me
kekahi aoao o Hawaii.”
A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawenuiaumi.
Ia lohe ana o Mainele i keia holo ona i Hawaii, hoomakaukau iho la ia i na waa a me
na kanaka holo pu me ia.
[[461]]
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When Kauakahi, the man who found Pikoiakaalala sleeping on the sand, heard of the
contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala and told
him of what he had heard, saying: “Mainele is going to Hawaii to shoot birds for Keawenuiaumi;
the messengers have just arrived from Hawaii.” Pikoiakaalala answered: “If you wish
me to go along you had better go up and get some ie vines and make a basket in the
shape of a calabash for me to hide in, so that I may not be seen by Mainele, and you
can say that it is a basket for the safe keeping of your god. This will be the means
of getting me to Hawaii.” Kauakahi then followed out the instructions given by Pikoiakaalala and had the basket made, and the trip with Mainele arranged.
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O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae one mahope
o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: “E holo ana o Mainele
i Hawaii e pana ai i na manu, ua hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe
e manao e holo au, e pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e
ike ia e Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.” Hana
iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a me
ka holo o Mainele.
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When Mainele’s preparations were finally completed, he approached Kauakahi and said:
“Let us sail to Hawaii.” Kauakahi replied: “All right, I am willing to go to Hawaii
with you providing you give me your consent to do what I want.” “What is it you want?”
asked Mainele. “I have a basket where my god is kept. The canoe in which this god
is to be taken, as I want to take it along, must be tabued and no one must be allowed
to take passage in it outside of myself.” This was satisfactory to Mainele. On the
day agreed on for the voyage to start for Hawaii, Mainele, his followers and paddlers
boarded their double canoe, while Kuakahi and Pikoiakaalala, who was in the basket,
boarded their canoe, the basket in the after part and Kuakahi in the fore part of
the canoe.
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I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi: “Ae, he ae
no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u olelo.” “Heaha ia ia olelo?”
wahi a Mainele. “He hokeo akua no’u, he kapu kona waa e kau ai, aohe kanaka e kau
ma kona waa, owau wale no.” Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai
i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o Kauakahi
me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope ka hokeo, mamua o Kauakahi.
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A few words of explanation relating to the basket. This was made with several openings
which allowed a free current of air and enabled Pikoiakaalala to sit therein. After
leaving Oahu to their rear, the canoes after a quick passage, were laid to off the
cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the
breeze from Kahalepalaoa which came directly from behind them sent their canoes flying
along at such a rate of speed that by dawn of the next morning they were able to make
out the waterfall of Kawaikapu on the steep cliffs of Makaukiu, Kohala, Hawaii. At
this place is a sort of a bay surrounded by high cliffs which opens directly to the
sea and which was right ahead of the canoes as they were approaching land; the name
of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they were said to
Kauakahi: “Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead
of us.” When Mainele heard this he replied to Kauakahi: “That is not a rat, that is
a cliff, you are mistaken.”
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Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka makani i loko,
aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A hala o Oahu
nei mahope o lakou, hoalulu na waa o lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi,
hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a owakawaka
kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o Kawaikapu i na pali hulaana,
e kupono ana i Makaukiu ma Kohala i Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole
ka inoa e hamama mai ana kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala
ia Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e pouliuli
mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila: “Aohe iole, he pali
ia; he kanaka lalau oe.”
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Upon passing the cliffs they continued on their way to Hilo, at which place they arrived
the next day and landed at Kaipalaoa. Everybody upon landing proceeded to the place
where Keawenuiaumi was at that time residing with the exception of Kauakahi and his
basket. When Mainele saw that Kauakahi was left behind he asked him: “Let us go on
up?” Kauakahi replied: “I will not go on up unless the basket which my god is in goes
with me.” When Mainele heard this, he requested of Keawenuiaumi that men be furnished
to carry the basket along up to the house, whereupon Keawenuiaumi ordered four men
to pack the basket to the house. Upon their arrival at the house, Kauakahi spoke to
Mainele: “I don’t think it right for us to live in the same house with our god; it
is best that you ask Keawenuiaumi that a small house be given me where I can live
with the god.” Mainele therefore requested of Keawenuiaumi for [[462]]a house for the god and Kauakahi. As soon as the king heard this, orders were given
that a small house be built, which was finished in no time, where Kauakahi moved in
with his basket. This request was really made at the wish of Pikoiakaalala, in order
that he might not be seen by Mainele and the people.
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A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa o Kaipalao;
pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka hokeo ie ana.
I aku o Mainele: “E pii kaua.” Olelo mai o Kauakahi: “Aole au e pii a hiki kuu hokeo
akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka
hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka
hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou e pono ke
noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe ia Keawenuiaumi i wahi
hale no maua.” Olelo aku la o Mainele ia Keawenuiaumi, i [[463]]hale no ke akua o laua me Kauakahi; mahope oia lohe ana, aohe i upuupu iho paa ka
hale, haawale o Kauakahi me ka hokeo ie. O keia mau hana a pau loa, na Pikoiakaalala
wale no, i ole oia e ike ia e Mainele a me na kanaka.
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On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and the people proceeded
up into the koa forest where the tree that had been already picked out was situated.
On this trip the basket was carried along, and when they arrived at the tree, Kauakahi
and his basket remained at a little distance from the others. The king’s canoe makers
then proceeded to cut down the tree. Just as soon as this was done the birds lit on
the tree and called out: “Say, Keawenuiaumi! You cannot make a canoe [out of this
tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that will never
reach the ocean.”
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I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke koa waa,
a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakou malalo o ke kumu
o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki na kalai
waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi
e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”
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As soon as the people heard the call, Mainele shot at the birds, but his arrow did
not come anywhere near them on account of the height of the tree. A staging was then
built up which reached about half way up the tree, but even then Mainele’s arrow did
not reach the birds. Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi
why the birds are not hit. Perhaps Mainele was not shooting at them, if he did he
would hit them.” When Mainele heard the remarks of Kauakahi, he replied: “Why don’t
you shoot at them yourself? There are the birds, here is the bow and here are the
arrows, go ahead and shoot, may be you will hit them.” At this Kauakahi replied: “All
right, I will ask my god to shoot the birds.” Pikoiakaalala then came out of the basket
with his rat shooting arrows to the surprise of Mainele and the Oahu people that accompanied
him, for they had not known that a man had been in this basket all this time. Upon
coming up to Keawenuiaumi, Pikoiakaalala requested that a basin of water be brought
and made to stand under the tree. As soon as this was done Pikoiakaalala came and
stood over the basin; while he looked into the basin at the reflection of the birds
in the water, he held his arms above his head with his bow bent and his arrow aimed
at the birds; as soon as he saw that the birds were in line he let fly his arrow which
flew true to the mark hitting both birds and they came tumbling down to the ground.
The people upon seeing this great skill shown by Pikoiakaalala gave a mighty shout.
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Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na manu. Hana ke olokea
he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i na manu. Hawanawana
aku o Pikoiakaalala ia Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha
keia ku ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na manu.”
A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la hoi e pana ae; aia
no hoi ka manu ke kau mai la, eia ka pua, pana ae no hoi paha, malama o ku ia oe.”
I aku o Kauakahi: “Ae, e olelo ae au i kuu akua a nana e pana na manu.” Ia wa ku ana
o Pikoiakaalala mai loko ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele
a me na kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala
ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke kumu o ke koa nei kukulu.” I loko oia wa pana
o Pikoiakaalala i na manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i
ke aka o na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai,
o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu
a elua, pahu ana i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.
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Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and also
gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele was so
ashamed that he immediately returned to Oahu.
[[451]]
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Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o Hawaii waiwai
o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.
[[464]]
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[1] This name, showing Pikoi’s descent, is a departure from the customary form, being not only of, or from, Alala, but is more definite as from ka (the) Alala. [↑]
[2] Kaulamawaho, outside rope; Kekakapuomaluihi, “the arrow shooting of Maluihi”. [↑]
[3] Ike ole laua, as translated here, may also mean “they did not know”, or “were unaware”, etc. [↑]
[4] Olohu, name of a stone disk for a rolling game, which takes the same name. [↑]
[5] Pahee, a favorite betting game of sliding a stick along a grass or gravel course. [↑]
[6] Koieie, probably the same as koieiei, a play at a flowing stream where the incoming tide or current will return the object
thrown. The sport of sliding down the rapids, as in Samoa or other islands of Polynesia,
takes the same name. [↑]
[7] E moe ana might mean simply “lying down”, from his exhausted condition. [↑]
[8] Rat shooting was a pastime of the aliis. [↑]
[9] Kaukau alii, probably a prince, since the term applied to a class of chiefs below the king. [↑]
[10] The kalolo prayer was a petition supplicating favors. [↑]
[11] Aweoweo, a shrubby plant at various altitudes (Chenopodium sandwicheum). [↑]
[12] Haumakaiole, an epithet applied to one who is blear-eyed, from old age. [↑]
[13] Hau, frost or misty; maka, eye; iole, rat. [↑]
[14] Kuaiole, the upper ridge-pole of a house. [↑]
[15] A stereotyped form of royal recompense. [↑]
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Legend of Kalelealuaka and Keinohoomanawanui.
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Kaao No Kalelealuaka a Me Keinohoomanawanui.
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The land where Kalelealuaka and Keinohoomanawanui lived was Lihue, situated below
and to the east of the Kaala mountains on Oahu. The ground upon which the house stood
is “Oahunui”. At this time Kakuhihewa was the king of Ewa and of the districts adjoining;
while Pueonui was the king of the district of Kona, embracing that stretch of country
from Moanalua to Makapuu. At this time these two kings were contending in war with
each other whereby Pueonui was acquiring the Ewa lands. Kalelealuaka was a very brave
and fearless man in battle and in fighting. Kalelealuaka and Keinohoomanawanui often
spent their time wishing for certain things. The house in which they lived faced directly
towards Ewa.
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Oka aina i noho ai o Kalelealuaka a me Keinohoomanawanui, o Lihue e waiho ana malalo
hikina o ka mauna o Kaala i Oahu. O ke kahua hale nae, o Oahunui. O Kakuhihewa ke
’lii o Ewa a me na aina e pili ana me ia; o Pueonui ko Kona nei, oia mai Moanalua
a Makapuu, e noho ana laua me ka paonioni a me ke kaua, kokoke e pau loa o Ewa ia
Pueonui.
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Usually after partaking of their evening meal they would light their kukui nut lamp
and then lie down with their heads on their pillows, look up at the roof, Kalelealuaka
at one gable of the house and Keinohoomanawanui at the other, when Kalelealuaka would
call out to Keinohoomanawanui: “Let us name our wishes.” Keinohoomanawanui would then
reply: “My wish is this: that we sleep until the first crowing of the cock, then wake
up and proceed down to the plain, pull up some ahuhu,[1] gather them together, continue on down to the beach, pound until soft, put the stuff
into the cracks, catch an eel, return home, put the eel in banana leaves, cook it
in the oven underground; then at the second crowing of the cock uncover the oven and
place the cooked eel to one side to cool; after it is cooled we will then proceed
eating until we have had our fill; when we will retire to our mats, place our heads
on our pillows, face up to the roof and watch the rats race along the battens. That
is my wish, I want you to know.”
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He kanaka koa loa o Kalelealuaka ma ke kaua a me ka hakaka. O ka laua hana me Keinohoomanawanui,
o ke kuko. O ko laua hale, ua kupono ka puka i kai o Ewa, o ko laua manawa e kuko
ai, o ka wa pau o ka paina ana o ke ahiahi e pupuhi ana kukui, aia a hoi e moe, kau
ke poo i ka uluna, huli ke alo iluna nana i kaupoku o ka hale. Moe o Kalelealuaka
ma kona kala, moe o Keinohoomanawanui, ma kona kala, kahea aku o Kalelealuaka ia Keinohoomanawanui:
“O ke kuko a kaua.” I mai o Keinohoomanawanui: “O ka’u kuko, o ka moe o kaua a kani
ka moa kuakahi, iho a ke kula, huhuki auhuhu, a loaa, iho aku a kahakai, kui a wali,
hoo aku i ka mawae o ka ala, make ka puhi, hoi mai a uka nei, haihai i ka lau maia,
kalua, a kani ka moa, huai ae a hoomaalili ma kapa. A maalili, ai kaua a maona, hoi
aku a luna o ka hua moena, kau ke poo i ka uluna, huli ae ke alo iluna, nana ae i
kaupoku o ka hale, liilii ka maka o ka iole, oia ka’u kuko la i lohe oe.”
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Kalelealuaka would then reply: “That is no wish, I have the proper wish.” “What is
your wish?” Keinohoomanawanui would ask. “That we may eat the dogs of Kakuhihewa that
bite the face of people; that we may bake the hog whose tusks are crossed; that we
may eat the fat awa[2] of the fish ponds; that we may drink of the best and most intoxicating awa; that
Kakuhihewa himself shall chew the awa, strain it into the containers, pour it out
into the cups, place the cups to our lips; and after we have slept off the effects
of the awa, that he bring his daughters and make them our wives. That is my wish,
I want you to know.” Keinohoomanawanui then replied: “Say, we will get killed. I thought
we were to wish on other subjects; but I see your wish is in relation to the king.
If that is your wish we will surely get killed.” This was carried on by these two
for ten nights and over.[3]
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I aku o Kalelealuaka: “Aole kau he kuko; o ka’u no ke kuko.” “Pehea kau kuko?” wahi
a Keinohoomanawanui. “O na ilio nahu maka o Kakuhihewa na kaua e ai; ka puaa kea o
ka niho, na kaua e kalua; ke awa nui o na loko na kaua e ai, na puawa ona na kaua
e inu. Na Kakuhihewa no e mama a wali, e hoka a loko o ke kanoa, e hoohee a loko o
na apu; nana no e hooinu i na waha o kaua, ona kaua, moe i ka ona awa a huli ae; nana
no e lawe mai i na kaikamahine ana a ma na aoao o kaua hoomoe: oia ka’u kuko la i
lohe oe.” “Kahaha, make kaua; kai no paha ma na mea e ae kaua e kuko ai, eia ka o
ke ’lii kau kuko; ina pela kou manao mamake kaua,” pela aku o Keinohoomanawanui. Pela
ko laua hana mau ana a hala ke anahulu o na po a me na po helelei, oia he mau po keu.
O anahulu a me helelei. Anahulu, he umi ia. Helelei, he keu mawaho o ka umi; oia ke
ano ma ka olelo kahiko o Hawaii nei. Eia ke ano o keia mau inoa.
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As their lamp was seen burning for several nights, Kakuhihewa got vexed and ordered
one of his spies to go on up and see what this midnight lamp was for. As the [[466]]spy arrived and stood on the outside of the house he heard Keinohoomanawanui name
his wish, which was followed by Kalelealuaka, after this the two became quiet. The
spy then stuck a short wooden dagger in the ground at the entrance[4] of the house and returned to the king. At his arrival the king asked: “What was that
lamp burning for that you went up to see?” The spy then repeated all he had heard.
While the spy was repeating what he had heard to the king, a priest was at this time
with the king. At the conclusion of the recital, the king turned to the priest and
asked him: “What about that man Kalelealuaka? Do you think his wish proper or not?”
The priest replied: “What he has said should be carried out, because he will be the
man to gain the conquest for you, so that you will own the whole island. You must,
however, carry out every detail of his wish with your own hands.” On the advice of
the priest, Kakuhihewa[5] proceeded to carry out in detail the wish made by Kalelealuaka. The priest had, however,
instructed the king to build two houses, one to serve as an eating house and the other
a sleeping house; both to be built and completed in one day and then Kalelealuaka
was to be sent for and brought down.
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No keia a mau o ke kukui i na po a pau, uluhua o Kakuhihewa, kena i ke kiu e pii e
nana i keia kukui a o ke aumoe. A hiki ke kiu ma waho, e olelo ana o Keinohoomanawanui
[[467]]i kana a pau ia, olelo o Kalelealuaka i kana a pau, hoomaha iho la laua. Kukulu iho
la ke kanaka kiu i ka pahoa ma ka puka o ka hale a hoi mai la a hiki ia. Ninau aku
la ke ’lii: “He kukui aha kela au i pii aku nei?” Hai mai la ke kiu i na olelo a pau
loa ana i lohe ai, a lohe ke ’lii i keia mau olelo. Aia me ke ’lii he kahuna; ui ae
la ke ’lii: “Pehea kela kanaka o Kalelealuaka, he pono anei kana olelo, aole anei?”
I aku ke kahuna: “He pono kana olelo; o ke kanaka ia puni ko aina; o na mea a pau
ana i olelo mai ai, e hooko oe, o oe ponoi no ke hana e like me ka olelo a ua kanaka
ala.” O keia mau olelo a pau loa, ua hooko o Kakuhihewa ke ’lii; eia nae, olelo aku
ke kahuna i ke ’lii: “I mau hale elua, i hookahi hale ai, i hookahi hale moe, hookahi
la paa, alaila, kii ia o Kalelealuaka a lawe mai.”
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When Kalelealuaka[6] and Keinohoomanawanui[7] woke up in the morning and went out of doors, they saw a wooden dagger sticking in
the ground just outside of the entrance. At seeing this Keinohoomanawanui said to
Kalelealuaka: “We are going to be killed. Here is a wooden dagger at our door. We
have been discovered. What a pity that we are to be killed. You can now see the consequences
of disobeying my advice, not to speak anything in connection with the king.”
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O Kalelealuaka a me Keinohoomanawanui, i ko laua ala ana i ke kakahiaka a hele iwaho
o ka hale, iko iho la laua he pahoa e ku ana ma ka puka o ka hale, ua kukuluia. I
aku o Keinohoomanawanui ia Kalelealuaka: “Make kaua! Eia la he pahoa ma ka puka o
ka hale o kaua! Ua loaa. Aloha ino kaua i ka make; o ka’u no ia e olelo aku ana ia
oe e waiho ke ’lii, aohe make olelo.”
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While they were discussing the dagger found at their door, they looked down toward
Ewa and saw a company of people coming up toward them from the king’s house all armed
with stone axes from front to rear of the procession. At the sight of the people Keinohoomanawanui
remarked: “There perhaps is our death coming?” Kalelealuaka replied: “You coward.”
The company they saw coming was on their way to cut timber for the erection of the
two houses as advised by the priest. These houses were completed in one day.
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Ia laua e kamailio ana no ka pahoa i kukulu ia ma ka puka o ka hale, nana aku la laua
i ka moe mai o ke kaoo huakai kanaka, mai kahi o ke ’lii a kokoke i ko laua nei wahi,
me na koi lipi mai mua a hope o ka huakai. “Aia hoi paha ka make o kaua la,” pela
aku o Keinohoomanawanui ia Kalelealuaka; makau wale. O keia huakai, he poe ooki laau
hale, e like me na olelo a ke kahuna i ke ’lii, hookahi la ua paa na hale elua.
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HOW KALELEALUAKA AND KEINOHOOMANAWANUI WERE SENT FOR AND HOW THEY WERE TAKEN TO KING
KAKUHIHEWA AT EWA.
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NO KE KII ANA IA KALELEALUAKA A ME KEINOHOOMANAWANUI, E LAWE I KAI O EWA IMUA O KE
’LII O KAKUHIHEWA.
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On the following day Keinohoomanawanui again saw a large company of people coming
up from Ewa, all armed with spears and other instruments of war; some had war helmets
and feather capes while some had a litter for carrying people. Upon seeing the people
Keinohoomanawanui turned to Kalelealuaka and said: “Our death is now close upon us.”
Kalelealuaka replied: “Keep your eye on them.” Kalelealuaka all this time was lying
down with his war club, showing no fear and acting as though willing to fight. When
the people arrived outside of the house, six of them surrounded the house all armed
with death weapons. Soon after this Kalelealuaka got up, stepped [[468]]outside with his war club in hand, raised it and struck it on the house cutting it
in two and scattering the grass and timbers in all directions. The officer in command
of the soldiers spoke up saying: “We did not come here to inflict death, but we have
been sent to bring you to Ewa by the orders of Kakuhihewa, the king. Here is the litter,
get in.”
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Ia po a ao ae, nana hou aku la o Keinohoomanawanui i nei huakai nui e pii mai ana
mai kai mai o Ewa, me na pololu, me ka ihe me ke kuia, me ka elau, me na mahiole,
me ka ahuula, me ka manele auamo. Hai aku o Keinohoomanawanui ia Kalelealuaka, eia
ka make o kaua ke kiina mai nei. Wahi a Kalelealuaka: “Nana ia aku.” O Kalelealuaka,
ke moi nei no me kana laau palau, me ka maka’u ole me ka aa no e hakaka.
A hiki ka huakai ma waho o ka hale o laua nei, eono poe kanaka ka puni o ka hale me
ka makaukau i na mea make. Ia wa ala mai o Kalelealuaka me kana laau [[469]]palau a uhau iho la i ka hale, kaawale ae la elua mahele me ka lele liilii i o i anei.
Olelo mai ka luna o na kanaka: “Aole ka makou huakai he kaua a he make; i kii mai
nei makou ia oe e iho i kai o Ewa, ma ke kauoha a ke ’lii a Kakuhihewa. Eia hoi ka manele la kau mai iluna.”
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Before their arrival at Ewa, Kakuhihewa had in the meantime prepared with his own
hands everything as advised by the priest, as already set forth in this story. The
reason why Kakuhihewa had followed the instructions was because he wanted to gain
possession of all of Pueonui’s lands, and also because the priest had advised him
so. Kalelealuaka and Keinohoomanawanui were from this time on taken as the king’s
sons-in-law. All Kalelealuaka did after this was to retire with the daughter of Kakuhihewa
in one of the houses prepared for them.
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A hiki lakou nei i kai o Ewa, ua hoomakaukau ponoi o Kakuhihewa ke ’lii i na mea a
pau, e like me ka olelo a ke kahuna i olelo mua ia ma ka hoomaka ana o keia kaao.
O ke kumu o keia hana ponoi a Kakuhihewa, no ke ake e lilo nui ko Pueonui aina ia
ia, a no ka olelo kekahi a ke kahuna. Lilo ae la o Kalelealuaka i hunona na ke ’lii
a me Keinohoomanawanui, hookahi hana a Kalelealuaka he hiamoe i loko o ka hale me
ka wahine, ke kaikamahine a Kakuhihewa.
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While they were living together at this time, war was again resumed between the two
kings, Kakuhihewa and Pueonui.[8] Keinohoomanawanui was at once made one of the king’s officers and he went out to
take part in one of the battles, and in which Pueonui was beaten. Kakuhihewa and his
men went out to fight during the daytime and they slew a great many of Pueonui’s men.
Keinohoomanawanui always gained the victory in these battles so that in time the king
began to give Keinohoomanawanui the credit of such splendid results.
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I loko o keia wa a lakou e noho nei, hoomaka ke kaua o na ’lii, o Kakuhihewa a me
Pueonui. O Keinohoomanawanui lilo ae la ia i luna koa, oia kekahi i hele i ke kaua,
ua lanakila ko lakou aoao ma ke kaua ana me Pueonui. O Kakuhihewa a me na koa kai
hele i ke kaua i ke ao, ua nui ka make ma ko Pueonui aoao, ua lanakila loa o Keinohoomanawanui
ma keia mau kaua ana, a ua manao ke ’lii o Kakuhihewa nana keia make.
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Kalelealuaka in the meantime retired during the daytime, but at the first crow of
the cock at early dawn, he would get up and go out and slay the officers in the army
of Pueonui. He would run from Ewa to Kapukaki, the heights looking down at Halawa,
where he would meet the officers of the opposing army and fight them single handed,
striking on the right and then on the left. After slaying the enemy by the use of
his war club he would carry off their war helmets and feather capes. This was carried
on by him for several nights without the knowledge of anyone. One night as he was
returning a farmer at Halawa saw him. Kalelealuaka had slain several of Pueonui’s
men, and secured some feather capes and war helmets and was on his way home; but he
was traveling at such speed that the farmer was unable to make out who he was. On
the night following the farmer thought he would lie in wait for this man; sure enough
he saw Kalelealuaka going along at a very great rate of speed, so taking up his spear
whose point was fixed like a hook, he threw it and hit the man in the arm just above
the wrist; the spear point entered and was made fast. Kalelealuaka seizing the spear
tried to pull it out, but was unable on account of the peculiar point, so he broke
it, leaving the point still in the arm.
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No Kalelealuaka. I ke ao, moe oia a kani ka moa kuakahi o ka wanaao, hele e pepehi
i na ’lii koa o Pueonui. Mai lalo mai o Ewa e holo ai, a loaa na ’lii koa a me ke
kaua i Kapukaki e nana ala ia Halawa. Lawe kela i ka mahiole a me ka ahuula o na ’lii
a me na koa, hookahi laau palau e uhau ai ma ka akau, a pela ma ka hema, ua pau loa
ia poe kaua; pela kana hana mau ana i na po a pau me ka ike ole ia. A i kekahi po
ana i hoi hou ai, ike ia e ke kanaka mahiai i Halawa. Ua luku aku o Kalelealuaka i
na koa o Pueonui a pau i ka make, ua loaa ka ahuula a me ka mahiole, e huli hoi ana
ia, a no kona mama loa aole maopopo kona mau helehelena. Nolaila, hoomakakiu ua kanaka
mahiai nei i kekahi po hou mai, a ike ia ia Kalelealuaka e hele ae ana me ka mama
loa, ia wa, pahu kela i ka ihe laumeki kohe o mua a ku i ka lima, i ka peahi mahope
mai, paa loa i loko ka upe o ka ihe. Lalau iho la o Kalelealuaka i ka ihe a uhaki
ae la, paa no ka upe i loko o ka lima.
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Pueonui was defeated and Kakuhihewa took possession of all his lands. Kakuhihewa all
this time thought Keinohoomanawanui was the cause of these victories over Pueonui
and the slaughter of the men. In the meantime the farmer refused to give Keinohoomanawanui
the credit of these victories and declared that the final defeat and death of Pueonui
was the work of a different man altogether, who went out to fight only in the early
morning. He described this unknown man as a very fast runner of whom he knew no equal;
the man always carried a war club, and on his return would come with war helmets and
feather capes. “I have wounded him in the arm and I think [[470]]the spear point is still in his arm. It will be the means by which the man could be
recognized.”
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O Pueonui ua pio kona aoao, a ua pau loa kona aina ia Kakuhihewa, ua manao hoi o Kakuhihewa
na Keinohoomanawanui keia pio o Pueonui, a me keia make o na kanaka. No ke kanaka
mahiai. Hoole oia ia Keinohoomanawanui: “Aole nana keia make o Pueonui, he kanaka
e wale no ke kanaka nana e luku nei, aia a kokoke e ao [[471]]hele keia kanaka. He kanaka mama loa, aohe lua, me ka laau palau i ka lima, a i ka
hoi ana mai me ka mahiole a me ka ahuula, ua pahu ia e a’u i ka ihe, a paa ka upe
o ka ihe i loko o ka lima. Oia ka hoailona o ua kanaka ala.”
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When Kakuhihewa heard this, he issued a call for everybody to come together, no man,
woman or child to remain at home, excepting those who when they fell down were unable
to get up again, and those who were so sick that they could not walk. After everybody
had come together, the farmer proceeded to look for his man by looking at their arms;
but he was unable to locate him. He then asked Kakuhihewa: “Is there no one left?”
“None,” said the king, “except my son-in-law who is asleep at home, and has done nothing
requiring him.” “Send for him and let me see [his arm],” said the farmer. When Kalelealuaka
came up to the farmer and held up his arm the point of the spear was found. The farmer
then remarked: “Surely, this is the man that slew all of Pueonui’s men, and this is
the very man whom I saw coming in the early morning while I was on my way to work
and at whom I threw the spear, the point of which is still in his arm. I also saw
him returning with war helmets and feather capes, and I am certain his house must
be filled with those articles; let someone be sent to fetch them.” When the man that
was sent returned, he brought with him several war helmets and feather capes which
made a huge pile, proving that it was Kalelealuaka that caused the overthrow and final
defeat of Pueonui. So Kalelealuaka was made chief ruler, while Kakuhihewa served under
him.
[[465]]
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A lohe o Kakuhihewa i keia mau olelo kukala aku la ia i kana olelo kuahaua: “Aohe
kanaka noho, aohe wahine, aohe keiki. O ka mea ku ae a hina iho, oia ke noho aku,
o ka mea mai hiki ole ke hele.” A akoakoa na mea a pau loa i kahi hookahi, hele ua
kanaka nei e nana i ka lima, aohe loaa iki. Ninau aku la ia Kakuhihewa: “Aohe kanaka
i koe?” “Aole,” pela aku ke ’lii. “Aka, o kuu hunona wale no koe e moe la i ka hale,
aohe ana hana e loaa.” “E kii aku, e lawe mai e nana aku au,” pela aku ke kanaka mahiai.
A hiki mai la o Kalelealuaka, hoike mai la i kona lima, i nana iho ka hana e paa ana
ka upe o ka ihe i ka lima. “He oiaio, o keia kanaka ka mea nana i luku ko Pueonui aoao a pau i ka make. O ke kanaka
keia a’u i hoomakaukiu ai i ke kakahiaka nui poeleele, i a’u e hele aku ai e mahiai,
a na’u no keia ihe i pahu i ka lima o ia nei. A he nui loa ka mahiole a me ka ahuula
i ko ia nei wa e hoi mai ai, a mehe mea ala ua piha ko ia nei hale ia mea; e pono
e kii aku kekahi.” Ia laweia ana mai, ku ke ahua o ka maihole a me ka ahuula. Ia wa,
maopopo o Kalelealuaka ka mea nana keia lanakila nui i pio ai o Pueonui. Alaila, lilo
ae la o Kalelealuaka i alii maluna o Kakuhihewa a noho aku la ia malalo.
[[470]]
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[1] Auhuhu (Theprosia purpurea), a shrub used in poisoning or intoxicating fish that they may be caught. [↑]
[2] Awa, milk-fish (Chanos chanos). [↑]
[3] Anahulu a me helelei; ten days and scattering over and above the ten. That was the ancient method of Hawaiian
counting. [↑]
[4] A sign indicative of knowledge by the king of transgression, as in the case of Kamehameha’s
night visit to the camp of plotting chiefs at Halawa, Oahu, when he stuck his spear
in the ground in front of their house of conference; a sure sign he had heard their
scheme. [↑]
[5] Kakuhihewa, literally “the mistake”. [↑]
[6] Kalelealuaka, literally “the leap of two bailers”. [↑]
[7] Keinohoomanawanui, forbearing or enduring the wrong. [↑]
[8] Pueonui, large owl. [↑]
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Legend of Pumaia.
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Kaao No Pumaia.
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On the land of Pukoula which adjoins Waiahao[1] in the district of Kona, Oahu, was the home of Pumaia. His chief occupation with
that of his wife, was hog raising. They at one time had as many as ten hog pens; but
amongst his whole herd [of hogs] there was one he thought a good deal more of than
all the others; one that measured over a fathom in length which he had vowed he would
never part from. This hog was to be kept until the death of Pumaia when it was to
be killed.
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O Pukoula e pili la me ka waiahao kahi noho o Pumaia, ma Kona, Oahu. O kana hana he
hanai puaa ma kana wahine. Aia ia laua he umi pa puaa, a hookahi puaa punahele loa
ia Pumaia, he puaa anana, he puaa lilo ole ia hai, he puaa hanai a make pu me Pumaia.
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Kualii who was king at this time, was building the temple called Kapua, which was
situated to the east of Leahi Hill overlooking Mamala. At the completion of the temple,
Kualii ordered that a hog be brought from Pumaia. Upon the arrival of the messengers,
Pumaia asked them: “What is the object of your call?” “We have been sent by Kualii
to you for a hog for the temple. You give us one.” “Yes, you can have one,” said Pumaia.
“There is the pig pen.” This request was kept up until all the ten hog pens were exhausted
and there remained but the one hog he thought so much of. After a time Kualii sent
his men for another hog. Upon their arrival in the presence of Pumaia, they were asked:
“What has brought you here?” “We have been sent by Kualii to come for the hog that
is left.” “You shall not have it. He is only seeking trouble. I thought he was really
in need of swine, but no.” The men then grabbed the hog and fought with Pumaia for
its possession, many against one. In this fight [[472]]sometimes Pumaia would get possession of the pig and again the others would get it.
This was kept up for some time when at last a regular fight was had. Pumaia then struck
out one blow on the right and one on the left with his fists, killing all the men
except one, who ran to the king, Kualii, and reported to him, saying: “We have all
been killed by Pumaia and I alone am left to bring the tidings to you.” Kualii then
ordered his soldiers and officers to arm themselves with their spears and other implements
of war and to dress in their war helmets and feather capes and when ready to go and
make war on Pumaia.
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No Kualii, oia ke ’lii nana ka heiau o Kapua e waiho la ma ke komohana o Leahi puu
e nana ala ia Mamala. A paa ka heiau, kena o Kualii e hele i o Pumaia ala i puaa,
a hiki na elele, ninau aku o Pumaia: “Heaha ka oukou huakai?” “He puaa, i olelo mai
nei o Kualii i puaa no ka heiau ia oe, e haawi mai oe.” “Ae he puaa,” pela mai o Pumaia;
“aia ka pa puaa.” Pela no ke noi hooune ana a pau na pa puaa he umi a Pumaia, a koe
kana puaa i minamina loa ai. Kena o Kualii i na kanaka e kii i ka puaa, a hiki lakou
imua o Pumaia, ninau mai la o Pumaia: “Heaha ka oukou o ka hele ana mai nei?” “I kii
mai oukou i ko puaa i koe e lawe, pela mai nei o Kualii.” “Aole e loaa ia oukou, he
imihala ia; kai no paha he make puaa kona, aole ka.” Ia wa, lalau lakou la i ka puaa,
a lawe me ke aumeume me Pumaia, hookahi keia he nui lakou la. [[473]]Ia ianei ia lakou la, pela ke aumeume ana a hakaka maoli. Hookahi puupuu a Pumaia
ma ka akau, a hookahi ma ka hema, pau loa na kanaka i ka make, a koe hookahi kanaka.
Oia kai holo aku a mua o Kualii olelo aku: “Ua pau loa makou i ka make ia Pumaia,
a owau, hookuu ia mai i ahailono i lohe oe.” Ia wa, kena o Kualii i na koa, a me na
’lii koa, me koa, me ko lakou mau makaukau a pau loa, na mahiole, na ahuula, na ihe,
na pololu, na mea make a pau loa. A makaukau lakou e hele mai e kau me Pumaia.
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After this fight Pumaia left Pukoula and moved on to Kewalo where he was met by the
soldiers and a regular battle was fought in which Pumaia slew all of Kualii’s warriors
and officers. One of the men, however, managed to escape and carried the result to
Kualii. When Kualii heard that his warriors and officers had all been killed, he called
all his chiefs and warriors to come together, with his god, Kanemuka. Pumaia in the
meantime had moved on to Pawaa, where he was met by Kualii and his men, and another
battle was fought in which Pumaia again slew all the chiefs and warriors, with the
exception of Kualii and his god. When Kualii saw that his men and chiefs were all
slain he prayed to his god to capture Pumaia, and so through the power of this god
Pumaia was caught and bound. Kualii was so incensed at Pumaia that he was immediately
killed and was dragged to Kapua where his dead body was thrown into the pit with the
men he had killed. In the course of the ill treatment given his body, the jaws were
crushed and cut up into fragments.
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Haalele iho la keia ia Pukoula, nee aku la ia a Kewalo, o kahi ia i hoouka ai me Pumaia,
malaila i luku ia ai na koa, a me na ’lii o Kualii a pau loa i ka make ia Pumaia.
Hookahi i pakele a lohe o Kualii. Ia lohe ana o Kualii, ku ia, me kona mau alii a
pau loa, hele mai me na koa, me kona akua o Kanemuka. Ua nee aku la o Pumaia a Pawaa,
i laila, loaa o Kualii ma, o ke kaua iho la no ia, pau loa o na koa a me na ’lii i
ka make ia Pumaia, a koe o Kualii me ke akua ona. Kaumaha o Kualii i ke ’kua ona ia
Pumaia, ia haawi ana i ke akua, paa o Pumaia i ka hopu ia ma ka mana o ke akua. No
ka nui loa o ka huhu o Kualii ia Pumaia, pepehi ia iho la ia a make, alako ia a hiki
i Kapua, kiola ia ilalo o ka lua, maluna iho ka poe make a Pumaia i luku ai. Ma keia
hoomainoino ana ia Pumaia, ua wali ka iwi auwae, a ua weluwelu no hoi.
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Pumaia’s wife and young daughter in the meantime were at home where they were awaiting
for his return, from early in the afternoon until midnight. At this long absence of
Pumaia the mother remarked to the daughter: “Your father perhaps is dead. In all his
travels before this he generally returned home before dark.” While the two were talking
they heard a shaking noise outside the house and an indistinct call to open the door.
The mother then rose and opened the door, and lo it was the spirit of Pumaia.
Relating to the spirit of Pumaia: It is told in this legend that the spirit is always
much stronger than the living body and that several people have been killed by spirits;
the following narrative will show this.
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No ka wahine a Pumaia. Noho iho la ia me ka laua kaikamahine opiopio i ka hale, e
kali ana i ka hoi mai o ke kane, mai ka aui ana o ka la a ke aumoe kupono i ke kau.
No keia hoi ole mai o ke kane, olelo aku la ka makuahine i kahi kaikamahine: “Ua make
paha ko makuakane, aole pela ia e hele nei, i ke ao no hoi.” Ia laua e kamailio ana,
halulu ana ma waho o ka hale keia mea, me ke kahea mai e wehe ka puka o ka hale, kii
aku la ka wahine wehe, aia hoi, o ka uhane o Pumaia. No ka uhane o Pumaia. Ua olelo
ia i loko o keia kaao, he oi aku ka ikaika o ka uhane, mamua o ke kino, ua nui ka
poe i make i ka uhane; ma keia hoomaka ana e ike ia ai.
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As the jaw bones of Pumaia were so crushed his words were indistinctly heard, so the
spirit had to resort to whispers and gesticulations of the hands, like a deaf and
dumb person, in order to be understood. Pumaia then said to his wife: “I struck out
right and left and killed them all.” The wife asked: “You killed them all?” “Yes,
yes,” at the same time bringing the hands together and making the negative motion
to indicate that nothing was left. Pumaia then said to the wife: “Let us go and get
my body.” The wife assented and took a piece of kapa cloth in which to wrap the body.
The blazing spirit[2] then went ahead, the wife following until they reached Kapua, the temple of Kualii
and the pit where the body had been thrown. The spirit of Pumaia then flew and landed
right in the center of the pit and flamed; the night guards were fast asleep, as it
was then well on towards midnight,[3] the Milky Way being plainly seen. The wife then approached the hole and felt of the
dead bodies. The [[474]]spirit then whispered and at the same time making motions with the hands to remove
the dead bodies and pointed down in the bottom of the hole. The wife followed the
instructions until she found the body of Pumaia beneath, all ragged and torn. She
then collected the pieces and put them in the kapa cloth, in the form of a bundle,
put it on her back and returned home. Upon her arrival at the house Pumaia’s spirit
told the wife, at the same time pointing at the floor of the house, to remove the
mats, dig a hole and conceal the body, before the arrival of the people who would
search for the body the next day. The wife did as she was told. On the next day a
searching party arrived looking for the body of Pumaia. The searchers asked Pumaia’s
wife: “Did you not go and remove the body of your husband last night?” “I do not know
anything about it nor have I removed it. Is Pumaia then dead? This is the first that I have heard of his death.” When the searchers
heard this they were certain that the wife could not have removed the body, so they
returned [to the king].
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No ka wale loa o na iwi o Pumaia e pili ana i ka waha, nolaila, ua pono ole ke olelo
me ka leo, he hawanawana wale no me ke kuhi ana o ka lima, ma o a ma anei e like me
ke kuli. Olelo mai la o Pumaia i ka wahine: “U-U-iho-ka akau iho-ka-hema, pau loa
i ka make.” I aku la ka wahine: “Pau ia oe i ka make?” “E-E”—hoopili ae i na hapa
pulima a hoole mai. I aku o Pumaia i ka wahine: “E kii kaua ia’u.” Ae aku ka wahine;
lawe ae la ia he ahu he aahu kapa i mea wahi; mamua ka uhane o Pumaia e lapalapa ana,
mahope ka wahine, a hiki laua i Kapua ka heiau a Kualii, aia malaila kona lua i kiola
ia ai. Lele aku la ka uhane o Pumaia a luna pono o ka lua, lapalapa, o na kiai ua
moe, no ka mea, ua huli ka ia, ke kau o ka po, hele aku la ka wahine a hiki i ka lua,
haha iho la, e ahu ana ke kino kanaka.
[[475]]
Hawanawana maila o Pumaia, me ka pale mai o ka lima, ma oa ma o, aia ia i lalo ponoi
o ka lua. Hana iho la ia peia, a loaa ke kino o Pumaia ilalo, ua weluwelu a okaoka,
hooiliili ae la ia a loko o ka ahu a me ke kapa, hana iho la a haawe, hoi mai la.
A hiki laua i ka hale, olelo hou mai o Pumaia i ka wahine me ke kuhikuhi o na lima
ilalo o ka hale, e wehe i ka moena, a kohi i lua nona, i nalo i ka poe huli kupapau
ke ao ae. Hana iho la ka wahine e like me na olelo a Pumaia, a ao ae la, huli ia mai
ana ke kino o Pumaia, a hiki na elele i ka wahine a Pumaia, ninau mai la: “Aole oe
i kii i ko kane a lawe mai i keia po?” “Aole au i ike, aole no hoi i kii; ua make
ka o Pumaia? Akahi no au a lohe ua make.” A lohe na elele, maopopo aole i kii ka wahine,
hoi aku la lakou.
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On the second night, the spirit of Pumaia again came to the wife. The reason for this
coming was this: The wife that day looked at her daughter and said: “Yes, I am grieving
at our fate as our bones still need blood, not your father as his bones have no blood.”
At this Pumaia’s spirit asked: “What are you two talking low about?” The wife replied:
“Nothing, we are just talking about death, not of you of the bloodless bones.” Pumaia’s
spirit then spoke to the wife: “Let us get away from this place. Take me out and take
me along.” After the body had been dug up, they left Pukoula and walked toward the
mountains along the road leading to the junction of Pauoa and the road that leads
to the Alekoki pool. They then continued on up toward Maemae, and by dawn of [the
next day] they reached Nuuanu.
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I ka lua o ka po, hiki hou ka uhane o Pumaia i ka wahine. Eia nae ke kumu i hiki ai.
Nana aku la ka makuahine i ke kaikamahine a pane aku: “U, o kaua ka hoi ka mea aloha
o ka iwi koko, aole o ko makuakane o ka iwi koko ole.” I mai la o Pumaia: “Heaha ka
olua e hamumu nei?” “Aole, e mea wale ae ana no maua i ka make, aole ou o ka iwi koko
ole.” I aku la o Pumaia i ka wahine: “E hele kakou; e wehe ia’u a lawe pu.” Pii aku
la lakou mai Pukoula aku a ka uakee o Pauoa e hele la a hiki i ka wai o Alekoki, ma
laila aku a Maemae, pela lakou i pii ai a owakawaka kai ao o ke kakahiaka nui, hiki
lakou i Nuuanu.
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On the top of the left hand peak of the Nuuanu Pali where you come down toward Hoowahapohaku
and look towards the eastern peaks of the pali and right at the top of this left hand
peak is a cave. The spirit of Pumaia flew to this cave and lit there flaming. The
wife with the bones of Pumaia and the daughter then climbed up the cliff[4] until they arrived at the cave, where they made their dwelling. At the end of the
fourth day, the last finger[5] of food for the daughter was eaten up when the mother said: “I am distressed at your
fate, the one having bones that need blood. Here we are following after the bones
that have no blood, and have left food and meat.” When they woke up the next morning
they saw food, meat and other articles such as kapas, skirts and various other things.
All these things had been brought by the spirit of Pumaia from Waikiki. In that one
night the spirit had traveled over the whole district. This was carried on for several
nights and the food and animals, the fish in the ponds and the growing food were brought
to the cave. The spirit of Pumaia kept up these raids until at last it began to raid
Kualii’s own lands. All the different properties were taken, even the canoes, mats,
war helmets, feather capes, calabashes, water gourds and various other things of the
house and the land. At night, while the people were asleep, Pumaia’s spirit would
enter the house, carry out the sleepers and then empty the house of their valuables.
Upon waking up in the morning the people would find themselves out of doors and their
houses robbed of all the things of value; even the growing crops in the [[476]]field were stolen by Pumaia’s spirit. By these raids the wife and daughter were able
to have all they wanted and far more than their needs. One day the wife sighed and
said: “Yes, we have all we need, but there is one thing lacking, we have no servant
to do our work for us.” When Pumaia’s spirit heard this, it went off and brought back
a servant for the wife and daughter.
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Aia ma kela huli o ka pali o Nuuanu e lou mai ana, i ka iho ana a ka Hoowahapohaku,
nana aku i ka hikina o ka pali o Nuuanu, aia iluna pono, i ka welau pali oia iho,
aia ilaila he ana. Lele aku la ka uhane o Pumaia a laila lapalapa, pii aku la ka wahine
me na iwi o Pumaia a me ke kaikamahine a hiki, i nana aku ka hana he ana. Noho iho
la lakou ilaila. Eha la i hala, pau kahi mikiai a ke kaikamahine, pane aku ka makuahine:
“U, o oe ka hoi ka mea aloha o ka iwi koko; hele mai nei kaua mahope o ka iwi koko
ole, haalele aku nei kaua i ka ai me ka ia.”
Ia po ana iho, moe laua a ala ae o ke kakahiaka nui, e ku ana ka ai, ka ia, ka waiwai,
ke kapa, ka pau, na mea a pau loa. O keia mau mea a pau loa na ka uhane o Pumaia i
kii a lawe, mai kai o Waikiki aku, hookahi po mai uka a kai o ka aina, pela aku he
po, pau loa ka ai, ka holoholona, ka ia o ka loko, a me ka ai e ulu ana. Pela no ka
hana ana a ka uhane o Pumaia, a hiki i ko Kualii mau aina ponoi. Pau loa ka waiwai,
na waa, na huamoena, na mahiole, na ahuula, na ipu a me na huawai na mea a pau loa
o ka hale a me ka aina. No ka mea, i ka po, i ka wa moe o kanaka, lawe o Pumaia i
ke kino a waho o ka hale, waiho, moe oe a ala ae hoi aku i ka hale, aohe na pono o
loko, ua pau ia Pumaia i ka lawe ia, pela ka ai o waena; o luna e ulu ana, o ka io
ua pau.
[[477]]
No keia hana a Pumaia, ua lako loa ka wahine a me ke kaikamahine; nolaila, kaniuhu
iho ka wahine, penei: “U, nui ka waiwai ia kaua, a hookahi hemahema i koe, o ke kanaka
ole nana e lawelawe mai.” Lohe no o Pumaia, kii no, loaa ke kanaka lawelawe o ka wahine
a me ke kaikamahine.
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Kualii in the meantime was being puzzled and often asked who this unknown thief could
be. A priest who was living with him at the time then told Kualii who the thief was
in the following manner: “This thief is no other person than your enemy Pumaia; his
body is dead, but his spirit is at large and is much stronger than when the body was
alive. You will soon be killed; if you act rightly you will then be saved.” “What
must I do to be saved?” asked Kualii. The priest replied: “You must build three houses;
one house for the wife and daughter; one house for the property and servants; and
one house for the bones of Pumaia. After the houses are completed go and bring your
enemy back and take good care of his bones; he may then take compassion on you and
you will then be saved.” Kualii then consented to do all the things advised by the
priest.
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No Kualii. Nui loa kona haohao, a me ka ninau i keia aihue ike ole ia, aia he kahuna
e noho pu ana me ia, nana i hai mai ia Kualii. “Aole na he kanaka e, o ko hoa paio
o Pumaia; ua make ke kino, o ka uhane ia e hele nei; eia nae, ua oi ka ikaika o ka
uhane mamua o ke kino.” Kokoke oe e make, ina e noonoo pono oe, alaiia ola oe. “Pehea
e ola ai?” wahi a Kualii. I aku ke kahuna: “E hana oe i ekolu hale, i hookahi hale
no ka wahine me ke kaikamahine, i hookahi no ka waiwai a me ka ohua, i hookahi no
na iwi o Pumaia. A paa ka hale, kii oe i ko hoa paio a hoihoi mai me ka malama pono,
malama o maliu mai ko hoa paio, ola oe.” Ae aku o Kualii i ka olelo a ke kahuna.
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While this conversation was being carried between the priest and Kualii, Pumaia was
amused as he heard the advice of the priest and the consent given by Kualii. He then
advised his wife and daughter to return to the shore. The wife in obedience to the
instructions made ready for their return. While on their way back to the old home
they met Kualii’s men who had been sent to bring them to the king. Upon their arrival
at the king’s house, they found everything prepared for their reception and they lived
with the king ever after this.
[[471]]
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Ma keia olelo a ke Kahuna ia Kualii, ua akaka wale no ia ia Pumaia. A makaukau o Kualii
i na mea a pau loa, ia wa, pane aku o Pumaia i ka wahine a me ke kaikamahine, e hoi
i kai. Ae mai ka wahine: “Ae, e hoi kakou.” Hoomakaukau iho la lakou e hoi i kai nei.
Ia lakou e hoi mai ana i ke alanui, loaa aku la i na kanaka o Kualii. A hiki lakou
io Kualii la, ua hooko ia na mea a pau loa, ua oluolu a me ka noho pu lakou ia wa.
[[476]]
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[1] This part of Honolulu is now known as Kawaiahao. [↑]
[2] Lapalapa, as used here is to indicate the blazing nature of Pumaia’s spirit in its directing
movements. [↑]
[3] Huli ka ia, the turning fish, was the appearance of the Milky Way. [↑]
[4] Illustrative of the ancient custom of hiding dead bodies, despite hardships and difficulties. [↑]
[5] Mikiai, the term for the last fingerful of poi from the calabash. [↑]
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Legend of Hanaaumoe.
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Kaao No Hanaaumoe.
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Hanaaumoe was a flattering spirit who lived in Oahu, as the island of Oahu in the
olden days, during the reign of Halalii, was the home of the spirits. The duty of
this spirit, Hanaaumoe, was to meet all the canoes that arrived from other lands and
through his cunning and flattery urge the people to land. In this way several people
were killed and eaten by the spirits. As this spirit had no equal in the art of flattery,
he was delegated by Halalii the king of the spirits to guard all the points along
the coast of Oahu. While he was on duty one day he saw canoes approaching Oahu from
the west. In the double canoe was Kahaookamoku the friend of the king of Kauai, several
men and Kaneopa a lame fellow. These people were from Kauai and were on their way
to Hawaii to make a visit.
Hanaaumoe upon seeing these people invited them to come ashore: “Come ashore, land
your canoe. Don’t go to Hawaii for that island is filled with spirits. Hawaii has
spirits for Kanikaa lives there. Maui has spirits for Keoloewa lives there. Lanai
has spirits for Pahulu lives there. Molokai has spirits for Kaunolu lives there. Here
is the island that has no spirits; land the canoe. There is food ashore, there are
houses, [[478]]there are women for each, the paddlers shall have two apiece, as wives, and your chief
Kahaookamoku shall have five wives.”
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He wahi akua malimali o Hanaaumoe, no Oahu nei, no ka mea, he moku akua o Oahu nei
i ka wa kahiko. O Halalii ke ’lii, a o ka hana a keia wahi akua, o ka malimali i na
waa holo mai o na aina e, e makaikai. Nui ka poe i make a pau i ka ai ia e ke akua.
No ka maa o keia wahi akua i ka malimali, nolaila, hoonoho o Halalii ke ’lii o ke
akua i kiai no na makalae a pau o Oahu nei. Iaia e kiai ana, hoea mai la ka auwaa
ma ke komohana mai o Oahu nei, oia o Kahaookamoku, ke aikane a ke ’lii o Kauai, me
na waa, a me na kanaka, o Kaneopa kekahi, he wahi oopa ia, mai Kauai mai lakou, e
holo ano i Hawaii e makaikai ai, kahea ana o Hanaaumoe mauka. “E pae! E pae ka waa!
Mai holo i Hawaii he moku akua, akua Hawaii, akua ia Kanikaa. Akua Maui, akua ia Keoloewa.
Akua Lanai, aku ia Pahulu, akua Molokai, akua ia Kaunolu. Eia ka moku akua ole la
o Oahu nei, e pae na waa, he ai no o uka, [[479]]he hale, he wahine, pakahi, palua ka na hoewaa wahine, palima ka ke ’lii o oukou a
Kahaookamoku.”
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When the people heard the invitation extended by Hanaaumoe, they came ashore at the
landing at Kou, hauled the canoes on to the beach, entered the long shed where they
slept awaiting for the things promised them by Hanaaumoe. Late that evening Hanaaumoe
came to the door of the house where the strangers were sleeping, scattered here and
there like castaways, being very tired from the effects of the sea trip, and called
out:
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A lohe lakou i keia olelo a Hanaaumoe, pae mai la lakou ma ke awa o Kou nei; hapai
na waa a kau iuka, komo lakou i ka halau, malaila lakou i moe ai e kali ana i na mea
a Hanaaumoe i olelo aku ai ia lakou. A ahiahi poeleele, ku ana o Hanaaumoe ma ka puka
o ka hale a lakou e moe nei, no ka mea, ua luhi i ke kai, a e ahu ana lakou mehe mau
olulo la:
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Asleep are you?
Piled on one another,
Scattered here and there,
Are you all asleep?
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Kahea ana o Hanaaumoe, moe ea?
Halahala kau e,
Halahala kau e,
Ua moe oukou?
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Everybody was fast asleep except Kaneopa who was still sitting up. Upon hearing the
call, Kaneopa answered: “We are not asleep, we are still awake waiting for the food,
and meat and our wives.” Hanaaumoe then resorted to falsehood: “The things cannot
arrive in a hurry as the road from Nuuanu down is long, the climb from Kapukaki is
long and the plain Kulaokahua is also afar off.” Hanaaumoe soon after this returned
to Halalii and to the rest of the spirits who asked him: “How is it, are they asleep?”
Hanaaumoe answered: “No, they are not asleep yet?” At midnight Hanaaumoe again returned
and called, the second time:
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Ua pauhia na mea a pau i ka hiamoe, a koe o Kaneopa e ala ana. Kahea mai o Kaneopa:
“Aole makou i moe, ke ala aku nei no. Ke kakali aku nei no i ka ai, i ka ia, i na
wahine.” Olelo mai o Hanaaumoe me ka hoopunipuni: “Aole e hiki koke mai; he loihi
ka ihona o Nuuanu, he loa ka piina mai o Kapukaki, he kula loa o Kulaokahua.” Hoi
aku la o Hanaaumoe a hiki imua o Halalii a me ka nui akua, ninau mai la: “Pehea, ua
moe?” Hoole aku o Hanaaumoe: “Aole i moe.” A aumoe, hoi hou aku o Hanaaumoe a kahea
hou, o ka lua ia:
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Piled on one another,
Scattered here and there,
Are you all asleep?
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Halahala kau e,
Halahala kau e,
Ua moe oukou?
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Kaneopa answered: “We are not asleep, we are waiting for the two wives apiece for
the paddlers and the five wives for the chief Kahaookamoku.” Hanaaumoe again answered
as he did before and then departed, being certain that the people were not asleep
yet.
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I mai o Kaneopa: “Aole makou i moe; ke kali aku nei no i na wahine palua a na hoewaa,
palima a ke ’lii a Kahaookamoku.” Pane mai o Hanaaumoe e like me na olelo maluna,
a hoi aku la; maopopo iho la iaia aole i pau i ka moe.
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Certain thoughts then entered Kaneopa that the island of Oahu was full of spirits
and they would all be eaten by them; so he looked for a place within the house where
he could conceal himself. After studying the matter for a while he at last decided
to dig a hole under the door sill; for he reasoned that the king would, upon entering
the house, naturally sit on the door sill. All this time the rest of the people were
in a deep sleep, no one was awake except Kaneopa. Kaneopa was sorry for the chief
Kahaookamoku because he would surely be eaten up by the spirits and Kaneopa was at
a loss to know how he was going to save him. Kaneopa tried to keep himself awake,
but could only last until the crowing of the first cock, when he too became so overcome
with sleep and moved under the door sill and sat in the hole. Just as soon as he entered
the hole, Hanaaumoe arrived and he again called as before, for the third time. There
was no answer. He called again, again there was no answer. Hanaaumoe then said: “You
will surely be all killed. Why didn’t you sleep at Kauai instead of coming and sleep
on the island of Halalii where the spirits live? You are as good as dead, there is
no escape; your flesh, your bones, your bowels, your blood, your eyes, will all be
eaten up.” During all this talk by Hanaaumoe, Kaneopa was listening. At the end Hanaaumoe
[[480]]returned to Halalii. Halalii then asked him: “How is it, are they asleep?” “Yes, they
are asleep, let us be going,” said Hanaaumoe to the rest of the spirits.
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Ia wa, komo mai la ka noonoo ia Kaneopa, he moku akua keia, o Oahu nei, a e pau ana
lakou i ka ai ia. Nolaila, imi iho la ia i wahi nona e nalo ai i loko o ka hale. Aia
malalo o ka paepae o ka puka komo, kohi iho la ia a loaa he lua, no ka mea, oia kahi
o ke ’lii e noho ai, o Halalii, pela kona noonoo wale iho i loko ona. Aia hoi, ua
pau loa lakou i ka pauhia i ka hiamoe nui loa, aohe mea ala, hookahi wale no o Kaneopa,
nolaila, minamina loa o Kaneopa i ke ’lii ia Kahaookamoku, i ka pau i ka ai ia e ke
akua.
Oi hahai ala aku o Kaneopa a kani ka moa mua, ikaika loa ka hiamoe, nee aku la ia
a malalo o ka paepae puka, noho iho la. Ku ana o Hanaaumoe, a kahea ana, o ke kolu
ia, e like me na olelo mua, aohe leo pane mai; kahea hou, aohe pane mai; i aku o Hanaaumoe:
“Make! i hea la ka moe moe aku i Kauai, lawe ia mai ka ka moe a ka moku akua o Halalii.
Make, aohe wahi e ola ai, pau ka io, pau ka iwi, pau ka naau, pau ke koko, pau na
maka.” I loko o keia wa a Hanaaumoe e olelo nei, ke hoolohe nei o Kaneope. A pau ka
olelo ana, hoi aku la o Hanaaumoe a mua o Halalii. [[481]]Ninau mai la o Halalii: “Pehea, ua moe?” “Ae, ua moe, ina kakou, pela aku o Hanaaumoe
i na akua apau loa.
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When the spirits arrived at the long house where Kaneopa and his companions were sleeping
they all entered and Halalii sat on the door sill. The spirits were so numerous that
they were without number.[1] They made but one smack and the people disappeared, all eaten up by the spirits.
The spirits then began digging up the floor of the house except that portion under
the sill where Halalii was sitting. At the approach of day the spirits all returned
to their home and Haneopa came out of his hiding place and limping to the canoe he
pushed it into the sea and set sail for Kauai.
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A hiki lakou i ka hale o Kaneopa ma e moe nei, komo ke akua a pau loa i loko o ka
hale, noho iho la o Halalii ke ’lii ma ka paepae o ka puka. O ka nui o ke akua, o
kini o ke akua, o ka lehu o ke akua o ka mano o ke akua, o ka pukui akua, o ka lalani
akua. Hookahi no ka muka ana ae pau na kanaka, aohe mea koe, eli aku la ke akua ia
loko o ka hale, a koe kahi a Halalii e noho nei, oia ka paepae puka, ao loa ae la,
pau ke akua i ka hoi i ko lakou wahi. Oili ae la o Kaneopa, a nee hele aku la i kahi
o na waa e kau ana, a panee aku la i loko o ke kai, a holo aku la, e hoi ana i Kauai.
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While Kaneopa was on his way to Kauai, Hanaaumoe appeared on the coast and beckoned
to Kaneopa, inviting him to land, saying: “Come ashore. Let the canoe come ashore.”
Kaneopa then answered angrily: “You are a filthy old spirit. Didn’t you eat up our
chief? I will not come ashore.”
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Ia Kaneopa e holo aua i loko o ke kai, ku ana o Hanaaumoe ma ka lae kahakai, peahi
ana ia Kaneopa: “E pae! e pae ka waa!” I mai o Kaneopa me ka olelo huhu: “E akua ai
lepo o ke kanaka, kai no ua pau ko makou alii ia oukou; aole au e pae aku ana.”
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Upon Kaneopa’s arrival at Kauai, he informed the king and people how his companions
had been eaten up by the spirits of Oahu, and how he was saved only through his wit.
The king then asked the priest: “What must we do?” The priest, Hanakapiai, answered:
“Proceed and hew out a countless number of wooden images that will look as near as
possible to human beings.” After the images were ready, the king, the priest and a
large number of followers set sail for Oahu and in course of time hove to directly
off Leahi, when they saw Hanaaumoe appear on the coast and called out as he did the
other time. Kaneopa, who was in the company on this second visit, said to the people
who were with him: “That is Hanaaumoe the great flatterer. That is the spirit who
deceived us and got us to land.” The king and priest in answer to the invitation replied:
“Yes, we will land.” The people then all came ashore and approached the long house
where Kahaookamoku and his companions had stayed and were eaten up by the spirits.
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A hiki o Kaneopa i Kauai, hai aku la i ke ’lii a me na kanaka, i ko lakou pau i ka
ai ia e ke akua o Oahu nei, a koe ia ma kona maalea. Ninau aku la ke ’lii i ke kahuna:
“Pehea la ka pono?” Olelo mai ke kahuna o Hanakapiai: “E kalai i kii a lehu, a mano;
e hana a nui, hoohalike a like loa me ke kanaka.” A makaukau keia mau mea a pau loa,
holo ke ’lii me ke kahuna, a me na mea a pau loa, a hiki lakou ma Oahu nei, hoolulu
iho la lakou ma waho ae o Leahi, ku ana o Hanaaumoe ma ka lae kahakai. Kahea ana e
like me ke kahea ana mamua, o Kaneopa kekahi i holo pu mai i keia huakai alua. I aku
o Kaneopa: “O Hanaaumoe kela o ua wahi akua malimali nei. O ko makou mea kela i puni
ai, pae ae i uka nei.” Ae, aku ke ’lii a me ke kahuna: “Ae, e pae.” Pae lakou a ka
halau mua i noho ia ai e Kahaookamoku ma, a pau ai i ka ai ia e ke akua.
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Toward dusk that same evening, the priest instructed the people saying: “Let everybody
retire to where the canoes are lying and leave the wooden images in the house. Let
everybody be supplied with lights with which to set the house on fire as soon as all
the spirits have entered the house.” Late that evening, the flatterer, the spirit
Hanaaumoe came to the house and called out:
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A ahiahi poeleele, olelo ke kahuna: “E hoi na kanaka a ma kahi o na waa i kau ai,
a e waiho ke kii i loko o ka hale, a e makaala na mea a pau me ke ahi e puhi i ka
hale i ka wa e pau ai ke ’kua i loko o ka hale.” A ahiahi, a poeleele, ku ana ua wahi
akua malimali nei o Hanaaumoe, a kahea ana:
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Piled up on one another,
Scattered here and there,
Are you all asleep?
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Halahala kau e,
Halahala kau e,
Ua moe oukou?
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No one answered from within; he called a second time, still no answer. Hanaaumoe then
spoke to himself: “Ha, ha! Why didn’t you sleep on Kauai instead of coming here and
sleep on the spirit island of Halalii? Dead, you will not be saved.” While Hanaaumoe
was calling the people were listening. At the end of his call Hanaaumoe returned to
Halalii and reported to him that the people were all asleep. Upon hearing this report
Halalii issued a call that all the spirits be brought together; after this they proceeded
to the long house at the beach. Upon coming up to the house the spirits all entered
and Halalii sat on the door sill. The spirits then took up the wooden [[482]]images and began eating them. “Oh, how tough!” was heard from one of the spirits.
“So is the one I am eating,” said another. It was customary in days gone by for the
king to receive the choicest portions of the meat, so these portions were given to
Halalii by the spirits. Upon taking a bite at one of these choice portions, Halalii
remarked: “Very tough.” The rest of the spirits answered: “All these people are very
tough, not one of them is fat, they are all thin and tough. They are not at all like
the first lot that came.”
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Aohe leo pane o loko, kahea hou, o ka lua ia, aole no he leo pane mai. Olelo iho ua
o Hanaaumoe: “A ha ha! Ihea no la ka moe i Kauai, moe aku; lawe ia mai ka ka moe a
ka moku akua o Halalii. Make! Aole e ola.” Ma keia olelo a Hanaaumoe, ke hoolohe nei
na mea a pau loa, a pau ka olelo ana hoi aku la i kahi o Halalii, e noho ana, a hai
aku la ia Halalii, ua pau i ka hiamoe.
A lohe o Halalii, kuahaua ae la i na akua a pau loa, hele aku la lakou a hiki i ka
hale, noho iho la o Halalii ma ka paepae o ka puka komo, o na akua a pau loa komo
[[483]]aku la i loko. Ia wa lalau lakou i na kii a ai iho la: “Oolea!” pela aku kekahi akua
i kekahi akua. I mai kekahi, “pela no hoi ka’u kanaka e ai nei.” He mea mau i na ’lii, o ke ka kana e ai ai o ke kanaka; haawi aku la ke akua ia Halalii
i ke ka o ke kii, a ai iho la o Halalii: “Oolea,” pela aku o Halalii. I mai na akua
a pau loa, pela wale no na kanaka a pau, aohe kanaka momona, he wiwi wale no, he oolea,
aole e like me na kanaka mua i ai ia ai.
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While the spirits were busy eating the wooden images, the Kauai people surrounded
the house and set it on fire, killing all the spirits with the exception of Hanaaumoe
who some how managed to escape.
[[477]]
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Ia lakou e walea ana i ka ai i ke kii, hoopuni ia ae la ka hale a puni e na kanaka
me ka momoku ahi, o ka manawa ia i puhi ia ai ka hale i ke ahi, a pau loa ke akua
i ke ahi, a lilo aku o Hanaaumoe a pakele aku la.
[[482]]
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[1] The full rendering of this line would be: “The number of the gods was: kini, 40,000 gods; lehu, 400,000 gods; mano, 4,000 gods; lalani, rows of gods.” [↑]
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Legend of Eleio.
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Kaao no Eleio.
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Lele, otherwise known as Lahaina, in Maui, is the country in which the events of this
legend took place and the time was during the reign of Kakaalaneo who was king of
the whole island of Maui. Eleio was a very fast runner, faster than the wind, and
could make three complete circuits of the island of Maui in one day. Because of his
great speed, he was made runner to King Kakaalaneo. It was his duty as runner to bring
(awa[1]) fish from Hana for the king. When a meal was about ready, Eleio would set out for
Hana to bring fish and he would always return before the king sat down to eat. Once
while he was on his way back, he met on the road Kaahualii,[2] a spirit, who asked him for some fish. Eleio answered: “Take the hairs on your behind
for the fish and your urine for water.” When Kaahualii heard this, he chased Eleio.
Upon coming by Kamaalaea, Eleio’s sister who was residing at this place saw that her
brother was out of breath, so she took down her pau and exposed herself to the spirit.[3] This action so shamed the spirit that it abandoned Eleio. The name of this sister
of Eleio was Pohakuloa. Being chased by this spirit on three different occasions along
this same road, Eleio upon his next return trip went around the west side of Hana
by way of Kaupo. Upon his arrival at Kaupo one day he found a woman by the name of
Kanikaniaula sitting by the roadside, but he passed right along without noticing her.
Kanikaniaula at this want of respect on the part of Eleio called out after him: “Say,
are you going to pass right along without greetings?” When Eleio heard this call he
turned back and greeted her. Kanikaniaula then invited him to the house which invitation
was accepted by Eleio.
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O Lele, oia o Lahaina, i Maui ka aina, o Kakaalaneo, ke ’lii nui o Maui a puni ia
wa. He kanaka mama loa o Eleio, he haalele ia ke kikiao makani e ia he, kukini; ekolu
puni o Maui ia ia i ka la hookahi ke hele. No kona mama, hoolilo ke ’lii o Kakaalaneo
ia ia, i kii awa i Hana i kona wa e ai ai. A makaukau ka ai ana o ke ’lii, holo kela
a hiki i Hana, a loaa ka awa hoi mai; ia ia e hoi mai ai ma ke alanui, loaa ia ia
o Kaahualii, he ’kua ia, nonoi mai ia Eleio i awa. I aku o Eleio: “Eia iho no ka awa
o ko huluhulu-lemu, o ka wai no, ko hanawai hohono.” Lohe o Kaahualii, hahai a pau
ke aho o Eleio; ike ke kaikuahine o Eleio ua pau ke aho, e noho ana i Kamaalaea, wehe
i ke kapa a kuu i ka mai, hilahila ke akua a haalele ia Eleio. O ka inoa o ke kaikuahine
o Eleio, o Pohakuloa. Ekolu hele ana a Eleio ma keia alanui, o ka hahai pinepine a
ke akua, haalele ia alanui, a hele ma ka aoao huli komohana o Hana, e hoi mai ana
a hiki i Kaupo.
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Let us here take up a short sketch of Kanikaniaula.
Kanikaniaula at the time when this conversation was taking place was dead. Although
she appeared in the form of a live person it was really in spirit. Kanikaniaula was
a very fine woman and came from a line of high chiefs of Hawaii. She, however, upon
coming to live in Kaupo, Maui, married a person of low rank who lived in [[484]]the back country. Their time was spent chiefly in the tilling of the soil and the
preparation of food, stock raising and fishing. This was kept up until the death of
Kanikaniaula. Upon her death the husband built a tomb,[4] a small house of poles in the form of a pyramid, in which he placed the dead body
of his wife. When she came to Maui to live she brought along with her from Hawaii
a feather cape which was the insignia of a very high chief, but which article she
had hidden up to the time of her death, nor had she ever once alluded to her rank
as a high chiefess.
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Ia ia i hiki ai i Kaupo, e noho ana keia wahine i ke alanui, o Kanikaniaula ka inoa;
kaha loa mai o Eleio hele ma ke alanui, kahea mai o Kanikaniaula: “Ea! Hele loa no
ka, aole ka e aloha mai.” A lohe o Eleio i keia leo, huli aku la ia a aloha aku la.
I mai o Kanikaniaula, e hoi ma ka hale, ae aku o Eleio. Maanei, e hoolohe iki kakou
i ka moolelo pokole o Kanikaniaula. Ua make o Kanikaniaula i keia wa a laua e kamailio
ana me Eleio, he kino wailua uhane keia, aohe kino maoli. He wahine maikai loa o Kanikaniaula,
a he ’lii nui hoi no Hawaii mai a noho i Kaupo, Maui, a nolaila [[485]]kana kane i hoao ai, he kanaka kuaaina, makaainana loa. O ka laua hana o ka mahiai
a me ka hoa umu, o ka hanai holoholona, o ka lawaia, pela ko laua noho ana a hiki
i ka make ana o Kanikaniaula. Hana iho la kana kane i hale puoa no kana wahine, i
wahi no ke kino kupapau e waiho ai, eia nae, i ko Kanikaniaula wa e ola ana he hoailona
alii kona mai Hawaii mai, he ahuula. Ua huna loa ia me ka ike ole o kana kane a hiki
i kona la make, aole no hoi oia i olelo i kona alii ana.
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When Eleio arrived at the house he saw a man occupying it but the woman was not to
be seen. Eleio then asked the man: “Where is my companion?” The man asked in turn:
“Who is your companion?” Eleio answered: “My companion was a woman.” “She is dead, my own wife, she is laid in that small house yonder,” said the man. Eleio
then asked the man: “How many days has she been lying there?” The husband answered:
“Two days already, this is the third day in which we are speaking.” “Yes, I will undertake
to bring your wife to life again,” said Eleio. Eleio then proceeded, and at the end
of the fourth day Kanikaniaula was brought back to life and in all respects became
as she was before her death. Kanikaniaula then asked Eleio: “What indeed shall I give
you as a recompense? Shall it be myself?” Eleio answered: “I will not take anything
in payment from you, but I wish you to become the wife of my lord, Kakaalaneo.” Kanikaniaula
consented to this, saying: “Yes, he shall be my lord; but here is a present which
I wish you to take to him; a feather cape.” At this the husband for the first time
was made aware that Kanikaniaula was a chiefess. “You may now return and in the nights
of Kane you may come for me. I am going to my place on Hawaii, and shall return in
a few days.” Eleio then returned [home] wearing the feather cape tied around his neck.
Feather capes at this time were so rare that even Kakaalaneo the king of Maui did
not have one in his possession.
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A hiki o Eleio i ka hale, nana aku la, he kane ke noho ana, aole ua wahine nei, olelo
aku o Eleio i ke kane: “Auhea la hoi ko’u hoa hele?” I mai ke kane: “Owai kou hoa
hele?” “He wahine ko’u hoa hele,” pela aku o Eleio. “Ua make; o ka’u wahine ponoi,
aia i kela hale e puoa mai la,” pela mai ke kane. I aku o Eleio i ke kane: “Ahia la
o ka waiho ana i ka lepo?” I mai ke kane: “Alua la, o ke kolu keia o ka la a kaua
e kamailio nei.” “Ae, akahi ka au a hana i ko wahine;” pela aku o Eleio. Hana iho
la o Eleio a hala eha la, ola o Kanikaniaula, hoi a like me kona kino mamua.
Olelo mai o Kanikaniaula ia Eleio: “I aha la uanei ka’u uku ia oe? O kuu kino no paha?”
I mai o Eleio: “Aole oe e uku mai ia’u, aia kau kane i hope a kuu haku, oia o Kakaalaneo.
Ae mai o Kanikaniaula: “Ae, o ko’u haku ia; eia nae kahi makana au e lawe aku ai ia
ia, he ahuula.” Ia wa ike ke kane, he ’lii o Kanikaniaula. “E hoi oe, a na po o Kane
kii mai oe ia’u; e holo au i Hawaii i ko’u wahi, i keia mau la a hoi mai.” Hoi mai
la o Eleio, me ka ahuula i kona a-i, e aahu ana. O ka ahuula, aole i loaa ia Kakaalaneo
ko Maui alii.
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As Eleio had been absent a number of days, Kakaalaneo became very angry and ordered
his chief officers to start an umu and make it very hot, in which to bake Eleio upon
his return. In the meantime Kakaalaneo had posted spies along the Aalaloloa cliffs
to watch for the return of Eleio, and when seen to start a fire as a signal to the
people at Lele[5] of his approach when the umu was to be started and made hot before the arrival of
Eleio; so when Eleio arrived at the Aalaloloa cliffs, the fire signal was started
and the people at Lele started the umu.
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Ma keia hele loihi ana o Eleio, ua huhu ke ’lii o Kakaalaneo, a kena ae la ia i kona
mau ilamuku, e hoa ka umu a enaena, i umu e kalua ai ia Eleio ke hoi mai. Ua hoonoho
aku o Kakaalaneo i na kiu e kiai i ka hoi mai o Eleio i ka pali o Aalaloloa, a ike
i ka hoi mai, alaila, e hoa mai ko laila ahi i ike ko Lele nei poe, alaila, hoa ka
umu i enaena mamua o ka hiki ana o Eleio. A hiki o Eleio ma ka pali o Aalaloloa, hoa
ke ahi, ike ko Lele poe hoa i ka umu.
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As Eleio came running at full speed with the feather cape over his shoulders, on arrival
at Lele and seeing the umu burning and the king sitting near it, he jumped right into
the hot umu. When the king saw something red and pretty on Eleio’s shoulders, he called
out to the men: “Seize Eleio! Seize Eleio!!” At this the people got ahold of Eleio
and he was pulled out of the umu and was saved; but the feather cape was torn to pieces:
a small piece, however, was saved in the hands of Eleio. Kakaalaneo then called Eleio
to come to him and when he got in the presence of the king, the king asked him: “Where
did you get this beautiful thing?” Eleio replied: “This was the cause of my delay.
Kanikaniaula, a very handsome woman was dead and I brought her to life again. I have
told her that you are to be her husband.” Kakaalaneo [[486]]then asked Eleio: “Why didn’t you bring her along with you then?” Eleio replied: “I
am to go and bring her in the nights of Kane.”
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Ma keia holo ikaika ana o Eleio me ka aahu i ka ahuula ma kona kua, a hiki i Lele,
kahi o ka umu e hoa ia ana, e noho ana o Kakaalaneo ke ’lii. Oia holo no ko Eleio
a lele iloko o ka enaena o ka umu e waiho ana, ike o Kakaalaneo ke ’lii i keia mea
ulaula maikai i luna o Eleio, kahea mai i na kanaka, “Lalau ia Eleio, lalau ia Eleio.”
Ma keia lalau ana ia Eleio i loko o ka imu, ua lele o Eleio ma kapa a pakele i ka
make i ke ahi. O ka ahuula hoi, ua weluwelu a kau liilii i na lima o na kanaka, koe
nae kekahi apana i kona lima.
Kahea mai o Kakaalaneo: “E Eleio, hele mai oe maanei.” A hiki o Eleio, ninau aku ke
’lii: “Nohea keia mea maikai i loaa ai ia oe?” Olelo aku o Eleio: “Oia kuu mea i noho
ai a hala keia mau la; he wahine maikai loa o Kanikaniaula, ka inoa, ua make, a na’u
i hana aku nei a ola, a ua olelo aku nei au o oe ke kane.” I mai la o [[487]]Kakaalaneo ia Eleio: “Heaha la hoi kou mea i lawe ole mai ai ianei?” I aku o Eleio:
“Aia a na poo Kane kii aku au.”
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When Eleio arrived at Kaupo in the nights of Kane[6] he found that Kanikaniaula had returned from Hawaii with some of the chiefs, their
servants, and with feather capes. When they reached Lele and stood before the king
Kakaalaneo then took Kanikaniaula and they dwelt together, husband and wife. Not very
long after this Kanikaniaula conceived a child.
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A hiki o Eleio i Kaupo, i na po o Kane, ua hoi mai o Kanikaniaula mai Hawaii mai,
me na ’lii, me na kanaka, me na aahu ahuula. Ia wa lakou i hoi mai ai a hiki i Lele,
a hiki imua o Kakaalaneo, ia wa laua i hoao ai a noho pu iho la, he kane a he wahine,
aole i loihi na la i hala, hookauhua o Kanikaniaula.
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RELATING TO KAULULAAU.
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NO KAULULAAU.
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At last Kanikaniaula the queen was known to be with child and in due course of time
she brought forth a son who was called Kaululaau, known as the one who pulled up the
breadfruit trees of Lele.
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O keia hookauhua ana o Kanikaniaula, ke ’lii wahine, o ka loaa ana ia o Kaululaau,
ka mea nana i huhuki ka ulu o Lele a hiki i keia la. Ia la i ikeia ai ka hookauhua
ana o ke ’lii wahine; eia ke ano, he iloli, he hoopailua, he ono i ka mea kupono.
Hoouna aku la o Kakaalaneo i na elele e kaapuni ia Maui a puni, e nana i na wahine
i hookauhua ia la hookahi me ke ’lii wahine. Eia ka manao o ke ’lii ma keia nana ana,
i mau kanaka no ke keiki ke hanau ae, a hanau ke ’lii wahine he keiki kane, kapa ia
ka inoa o Kaululaau. Ua hanau no hoi na keiki a pau ia la hookahi ma ka aina a puni
o Maui, a ua pau lakou i ka hoi a noho pu me ke keiki alii me Kaululaau.
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On the day when it was discovered that the queen was with child (the sign being unpleasant
sensations and vomiting although having an appetite for proper things), Kakaalaneo
sent out his messengers to make a circuit of Maui and find out all the chiefesses
who were also with child on that same day. The intention of the king being, to procure
servants and playmates for the coming heir. In due course of time the queen gave birth
to a baby boy and he was called Kaululaau. All the children who were born on the same
day on Maui were brought to the king and reared with the prince Kaululaau.
As Kaululaau grew to manhood, so also grew his playmates, and as he grew older he
became more and more mischievous. His father Kakaalaneo was then still king of Maui.
In those days it was customary for the boys with him to climb the breadfruit trees
and pick the fruit; and when the fruit got fewer and beyond their reach, Kaululaau
would then pull up the trees with his hands. This was done so often that the trees
became scarce in the district of Lele. At last the father Kakaalaneo, took pity on
the people knowing that they would some day go hungry; so he ordered that all the
boys be sent home to their parents, believing that this would make his son less mischievous;
but instead of improving he grew worse. After considering the matter for some time,
the father at last hit upon a course of action and thereupon told the queen and attendants
to take Kaululaau and abandon him on Lanai with the spirits. This was agreed on by
the chiefs and people and preparations were immediately made; the food and meat were
cooked, kapa and other things were gotten ready and the canoes set out with Kaululaau.
Upon their arrival at Lanai, Kaululaau was put ashore with all the things prepared
for him and the canoes returned.
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A nui o Kaululaau, nui pu me na keiki a pau loa (i loko o ia kau e noho ana no kona
makuakane o Kakaalaneo i alii no Maui a puni), pii ke kino o Kaululaau i ka nui pii
pu me ke kalohe. O na keiki a pau meia, pii lakou iluna o ka ulu e hahaki i ka hua,
a koe ka hua iluna loa, aohe loaa ke lalau ae, ia wa lalau o Kaululaau i ka ulu a
huhuki me kona mau lima, pela kana hana mau ana, a mehameha ka ulu o Lele; ia wa,
nana ka makuakane o Kakaalaneo, a aloha i na kanaka i ka pau o ka ulu i ka uhuki ia.
Nolaila aloha o Kakaalaneo i na makaainana i ka pololi, no ka pau o ka ulu ia Kaululaau
i ka uhuki ia, hoihoi ia na keiki a pau me ko lakou mau makua e noho ai; e manao ana
ka makuakane e emi iho ke kolohe o ke keiki, o ke aiwa loa aku ia.
Nolaila, noonoo ka makuakane i mea e lohe ai, a loaa, olelo aku i ka wahine a me na
kanaka, e hoihoi o Kaululaau i Lanai e noho ai me ke akua, malama o lohe; ua pono
ia noonoo o ke ’lii ia lakou, hooholo ae la lakou a holo. Kahu ka ai, ka ia, ke kapa,
na pono a pau loa, holo na waa a me Kaululaau pu, a hiki i lanai, kiola ia aku la
o Kaululaau a me na pono a pau i hoolako ia nona, a noho i uka hoi mai la na waa.
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When Kaululaau landed on Lanai he entered a patch of reeds and slept there. While
in his sleep his god came to him and said: “Say, Kaululaau, get up and enter the cave
with all your belongings.” When Kaululaau woke up he looked about him and saw a cave
opening near by; so he got up and entered it in obedience to the instructions given
him in his sleep. Lanai was an island of spirits. No people could live on this island
as the spirits killed and eat everybody who came there. Kaululaau was, however, an
exception to this as he was not eaten up; but this was because he was too cunning
in telling falsehoods, just like Punia.[7]
[[488]]
That night Kaululaau slept in the cave and at daylight he left it and returned to
the patch of reeds where he was found by the spirits who asked him: “Say, Kaululaau,
where did you sleep last night?” Kaululaau replied: “In the small patch of thistles.”
“Is that so? No wonder you were not found last night,” remarked the spirits. On the
approach of the next night he again entered the cave, when the spirits went about
looking for him the whole night. At daylight Kaululaau went to the beach on the dry
sand and sat there where the spirits came and asked him: “Where did you sleep last
night?” “In the patch of thorny vines growing there. That is the place where I slept.”
The spirits again asked him: “Where are you going to sleep tonight?” Kaululaau replied:
“In the large surf where it rolls as high as a house. That is where I will sleep.”
On the approach of night Kaululaau would again retire to the cave, and at daylight
go out on the sand where he would be met by the spirits who would ask him: “Where
did you sleep last night?” “In the small surf; you were all at the large surf,” Kaululaau
would reply.
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A noho o Kaululaau i Lanai, komo aku la ia i loko o ka moku akulikuli a moe iho la.
I loko o ka moe, olelo mai la kona aumakua ia ia: “E Kaululaau e! E ala a hoi aku
i ke ana me kou mau pono a pau loa.” Ala ae la o Kaululaau mai ka hiamoe ae, a nana
aku la he wahi ana e hamama mai ana i kahi ana e noho nei, ku ae la ia a hoi aku la
e like me ka olelo ia ia ma ka moe.
No Lanai. He moku akua o Lanai, aohe kanaka koe ke hiki ilaila, pau i ka ai ia e ke
akua; aka, o Kaululaau, aole ia i pau, no kona maalea loa i ka hoopunipuni, e like
me Punia. Ia po, ma ke ana o Kaululaau kahi i moe ai a ao, hele aku la ia a [[489]]ma ka moku-akulikuli noho; hele mai la ke akua i ona ala, a ninau mai la: “E Kaululaau,
mahea kou wahi i moe ai i keia po?” I aku o Kaululaau: “I kahi moku puakala uuku.”
“Ae, malama no oe i loaa ole ai i keia po,” pela aku ke akua ia Kaululaau. A hiki
mai ka po, hoi aku la keia moe i loko o ke ana, huli ke akua ia po a ao, hoi hou aku
la keia a ke one maloo noho. Hele mai la ke akua a ninau mai la: “I hea kou wahi i
moe ai i keia po?” “I ka moku nohu e ponaha mai la, ilaila ko’u wahi i moe ai.” Ninau
mai la ke akua: “I keia po, i hea oe e moe ai?” I aku o Kaululaau: “I ka nalu nui,
e hele ana a halehale ke poi iho, ilaila au e moe ai.” O Kaululaau, hoi aku la no
ia a loko o ke ana moe, a ao ae, hele aku la ia ma ke one a halawai aku la me ke akua.
Ninau mai la ke akua: “I hea kou wahi i moe ai i keia po?” “I ka nalu uuku, i ka nalu nui ae oukou,” pela aku o Kaululaau.
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Through these deceiving answers the spirits got so overworked that they mostly all
died off, leaving but very few of them alive. Pahulu was one of the spirits that was
saved, because he left Lanai and went over to Kahoolawe to live. Kaululaau after this
kept a fire burning all the time he remained on Lanai. Kakaalaneo upon seeing the
fire burning on Lanai so continuously, asked the people: “Say, Kaululaau could not
have been killed by the spirits?” “No,” replied the people. Therefore, Kakaalaneo
sent some people in a canoe to go to Lanai and see if Kaululaau was indeed still alive
or not. When the canoe arrived at Lanai, the people saw that Kaululaau was indeed
still alive and he was still keeping the fire burning. The canoe then returned to
Lele and the people told Kakaalaneo, the king, of what they had seen. When the king
heard this he remarked: “Yes, he was sent to Lanai to be devoured by the spirits,
but no! What does it mean? Well and good.” He then ordered a double canoe to go and
bring Kaululaau home. This is how Kaululaau was saved and his history and life on
Lanai has become famous even unto this day.
[[483]]
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Ma keia hana hoopunipuni a Kaululaau, ua pau loa ke akua i ka make, a koe kakaikahi
ke akua. O Pahulu ke akua i pakele, no kona holo ana mai Lanai aku a Kahoolawe; o
Kaululaau hoi, e hoa mau ana ia i ke ahi i na la a pau loa o kona noho ana ma Lanai.
A no keia a mau o ke ahi ma Lanai, olelo aku o Kakaalaneo i na kanaka: “Ea! aole paha
i make o Kaululaau i ke akua?” “Ae,” pela mai na kanaka. Nolaila, hoouna o Kakaalaneo
i ka waa e holo e nana i Lanai i ke ola o Kaululaau a me ka ole. A hiki ka waa i Lanai,
nana aku la ka hana, e ola mai ana o Kaululaau, a nana keia ahi e a nei. Hoi mai la
ka waa a hiki i Lele, a hai aku la ia Kakaalaneo ke ’lii. A lohe ke ’lii, olelo iho
la ia penei: “U! i hoolei ia aku nei oe i Lanai e pau i ke akua, aole ka! Heaha la
hoi?” Kena aku la ia i na waa e kii ia Kaululaau a hoihoi mai. Pela i ola ai o Kaululaau
i kona mau la o ke ola ana; nolaila, ua kaulana kona kaao a me kona noho ana i Lanai
a hiki i keia la.
[[488]]
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[1] Awa, the milk-fish (Chanos chanos). [↑]
[2] Kaahualii, the royal cloak. [↑]
[3] A novel method of averting the chase, drawing the scent across the trail, to enable
the brother to gain breath. [↑]
[4] Puoa, a small, temporary cone-shaped structure, of poles, not enclosed. [↑]
[5] Lele was an ancient name of Lahaina. [↑]
[6] The day of the month of this name, Kane, was the twenty-seventh day of the moon, whereas
the nights of Kane refers to the kapu period to that deity which fell on the night
of Mohalu, the twelfth of the moon. [↑]
[7] Considered the champion liar of his time. [↑]
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Legend of Nihooleki.
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Kaao no Nihooleki.
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Keauhou in Kona, Hawaii, was the birthplace of Nihooleki and it was from this place
that he moved to Kuukuua, in Puuokapolei at Waianae, where he took unto himself a
wife. The name Nihooleki was given to his spirit body; his name during his life time
was Keahaikiaholeha, a chief, and was the greatest fisherman over all the whole country
of Waianae. It was he that owned the mother-of-pearl fish-hook called Pahuhu that
could catch so much aku.[1] He was at one time king of Waianae and had fished from all the head lands round about
that country. He knew all the fish and fishing grounds in the ocean around that region.
After a time he left his parents and young sister in Waianae and set sail for Waimea,
Kauai, where he settled; for this was where his wife had come from, being her birthplace.
[[490]]
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O Keauhou, i Kona, Hawaii, ka aina hanau o Nihooleki, a malaila mai ka hele ana a
noho i Kuukuua, i Puuokapolei ma Waianae, no laila ka wahine. O keia inoa o Nihooleki,
he inoa kino wailua uhane; o kona inoa i ka wa e ola ana, o Kaehaikiaholeha, he ’lii,
a he lawaia nui loa no Waianae a puni, a nana ka pa ai a ke aku o Pahuhu ka inoa.
Ma Waianae kona wahi i noho alii ai, a malaila ua pau na lae i ka lawaia ia e ia,
a ua akaka ka ia a me na koa o ia wahi. A noho na makua a me kahi pokii wahine i Waianae,
holo aku la kela a Waimea i Kauai noho. No ka mea, no laila kana wahine, a malaila
oia i hanau ai.
[[491]]
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When Keahaikiaholeha arrived at Waimea he became the king of the whole of Kauai as
his wife was its high chiefess. It was his custom to go out fishing every day. This
mother-of-pearl fish-hook, Pahuhu, was a great hook; every time it was let down into
the sea and pulled up the aku would follow it into the canoe until the canoe was filled
with them. The canoe in which he used to go fishing was a double canoe ten fathoms
in length, and was manned by twenty paddlers who were its complement to steady the
canoe while he fished for aku.
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Ia Kaehaikiaholeha i hiki ai ilaila, lilo ae la no ia i alii no Kauai a puni, no ka
mea, he ’lii kana wahine no Kauai a puni. O kana hana o ka lawaia i na la a pau loa,
me ua pa ai nei ana o Pahuhu. I ka wa e kuu ai mai ka waa aku, na ka ia no e pii a
komo ka waa. O kona mau waa e holo ai i ka lawaia, he mau kaulua, he umi ka loa, he
iwakalua hoewaa, oia no hoi na kaohi.
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At the death of Keahaikiaholeha, his body was brought back to Kuukuua, Waianae, where
it was placed in a tomb.[2] The parents then proceeded to worship the spirit, as was the custom in those days
of Hawaii, until it became so strong that it could go about in the form of a live
person. After the spirit of Keahaikiaholeha had waxed strong, it returned to Waimea,
Kauai, and again took his former wife and lived with her as her husband. The wife
was not aware that this was her husband’s spirit, fully believing that it was her
husband in real flesh. It was while in this spirit form, that he was named Nihooleki.
All he did during the day time was to sleep, not even taking food; the wife being
the only one that took food. When the wife got hungry she would go to her brothers
for food and meat. On one of her calls for food and meat the brothers asked her: “Where
is your husband?” The sister replied: “He is at home asleep.” “You have a queer husband.
All he does is to sleep at home. How is he to satisfy his wife’s hunger? Except we
help you, you will not be able to live.” While this conversation was going on between
them, the husband heard all that was being said and when the wife arrived home Nihooleki
asked his wife: “Have your brothers any mother-of-pearl fish-hooks?” “They have some.”
“Go and bring one.” When the sister arrived at her brothers’ they asked her: “What
have you come for?” “I have come for a mother-of-pearl fish-hook for your brother-in-law.”
“That is right, that will get you something to live on. Here is a hook for the use
of which we will charge ten aku. Here is another one for twenty aku,” etc. The wife
took one of the hooks and returned. When she entered the house and approached where
her husband was sleeping she called out:
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A make o Kaehaikiaholeha, hoihoi ia mai a Kuukuua, i Waianae, waiho ia kona kino kupapau;
i loko o ka hale puoa, o na makua, hana iho la laua ma ke ano hoomana o Hawaii nei,
a ikaika ka uhane i ka hele mehe kanaka ola ala. A ikaika ka uhane o Kaehaikiaholeha,
hoi hou i Waimea, Kauai, a hoao hou me ka wahine i ka wa ola, aole ike ka wahine he
kino wailua keia a laua e noho nei. No loko o keia kino wailua keia inoa o Nihooleki,
hookahi hana he moe i na la a pau, aohe ai ai, o ka wahine wale no ka ai i ka ai.
Moe iho la ka wahine a pololi, hele aku la i na kaikunane i ai, i ia. Ninau mai la
na kaikunane: “Auhea ko kane?” I aku ke kaikuahine: “Aia no i ka hale kahi i moe ai.”
“Kupanaha kau kane, o ka moe wale iho la no i ka hale, pehea la e moana ai ka opu
o ka wahine; he anoai paha auanei ka maua ia oe.”
Ma keia mau olelo a pau a lakou i olelo ai, ua lohe kela i ka hale; a hoi aku la ka
wahine a hiki i ka hale, olelo mai la o Nihooleki: “Aohe pa a ko mau kaikunane?” “He
pa no.” “O kii o lawe mai.” A hiki i kahi o na kaikunane, ninau mai la: “Heaha mai
nei kau?” “I kii mai nei au i pa hi aku na ke kaikoeke o olua.” “Pono, o ke ola iho
la no ia; eia ka pa, he umi aku o keia, a he iwakalua o keia, a pela aku.” Hoi aku
la ka wahine me ka pa a hiki, e moe ana kela, kahea iho la ka wahine penei:
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Wake up Nihooleki,
Wake up Nihooleki,
The night comes and goes,
The day comes and goes;
The fishermen have sleepless eyes.
Wake up, here is our mother-of-pearl fish-hook.
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E ala e Nihooleki,
E ala e Nihooleki,
Kaihele ka po,
Kaihele ke ao,
He mau maka hia-a ko ka lawaia,
E ala eia ka pa a kaua.
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The husband asked: “What kind of a mother-of-pearl fish-hook is it?” “It is one resembling
the glitter of a white shark,” answered his wife. “It is the one the fish will not
bite at.”
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Ninau aku ke kane: “Heaha ka pa?” “He lalakea,” pela mai ka wahine. “He pa ai ole.”
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It will catch but two aku.
One for the male spirit,
One for the female spirit.
The arms of the paddlers would become uselessly lame.
Where is the small pahuhu,
The one partly eaten by Kane?
[[492]]
Hanging there at the gable end
Being watched by a noio.[3]
The current is flowing towards Makaena
Where swarm the aku,
Where the giving would be a pleasure,
When the worthless could have a share,
When the hungry up at Waiahulu could also have a share.
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Elua no aku,
Na ke ’kua kane,
Na ke ’kua wahine,
O na lima o na kaohi ke oopa.
Auhea la kahi pahuhu iki,
A kane i ai a koe koena,
[[493]]
E kau ana ma ka hakala,
E kiai ana ka Noio,
E lawe ana ke au i Makaena?
Kahi i laha mai ai ke aku,
Kuhi ka lima lea ka haawi,
Ai ka mauwale,
Ai ka pehu o uka o Waiahulu e.
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At this the wife again returned to the brothers. “What is it you want?” [they asked].
“My husband says the fish-hook is no good; it will catch but two aku and one cannot
at that rate give any away willingly,” replied the sister. The brothers again asked:
“Where is the fish-hook that would induce the fish to bite more freely?” “My husband
said that it is the one hanging up at the gable end of the house being watched by
the noio.” When they made a search sure enough they found a mother-of-pearl fish-hook
that was being watched by the small black bird; it was Pahuhu. The noio was the supernatural
bird sister of Nihooleki.
Upon the arrival of the wife at their house, the husband was still asleep. She then
called: “Here is the mother-of-pearl fish-hook.” “It is a Pahuhu,” Nihooleki answered.
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Hele hou ka wahine a hiki i na kaikunane: “Heaha kau?” “I olelo mai nei kuu kane,
aohe ai o ka pa, elua no ka aku, aole e lea ka haawi.” I mai na kaikunane: “A auhea
ka pa ai?” Olelo mai nei kuu kane aia ka i ka hakala o ka hale kahi i kau ai, he Noio
ke kiai. I huli aku ka hana, loaa ua pa nei me ka Noio e kiai ana, oia o Pahuhu; o
ka Noio, he kaikuahine (manu) no Nihooleki. A hiki ka wahine me ka pa i ko laua hale,
e moe ana no ke kane, kahea iho la: “E ia ka pa, he Pahuhu,” olelo ae o Nihooleki.
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That is the mother-of-pearl fish-hook that the fish want,
You can then point with the hand,
You can give with pleasure.
The worthless can share,
The hungry can also have a share
Up at Waiahulu.
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He pa ai ia,
Kuhi ka lima,
Lea ka haawi,
Ai ka mauwele,
Ai ka pehu o uka,
O Waiahulu e.
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The wife then threw the fish-hook in the hand of her husband. He then rose, kissed
it and wept over it. The reason why he wept was, because of his death he was thus
kept away from his one great pleasure, fishing.
After the fish-hook was secured, Nihooleki said to his wife: “Go and get a canoe from
your brothers. Not the one of five fathoms in length, nor the single canoe, but get
me the double one that is ten fathoms in length. After you have secured the canoe,
ask for twenty paddlers.” When the wife arrived in the presence of her brothers, they
asked her: “Here you are again, what do you want?” She replied: “I want a canoe.”
“Yes, you shall have one, take the one that is five fathoms in length.” “That is not
the one he wants. He wants a double canoe that is ten fathoms in length.” “That cannot
be. There is no double canoe of that size, nor would he be able to make use of it.”
The sister replied: “He said there is such a canoe. It is in the canoe shed.” When
a search was made they found one.
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Kiola iho la ka wahine i ka pa a ka poho lima o ia nei; ala ae la keia honi, a uwe
iho la; o ke kumu o keia uwe ana, o kona kaawale ana i loko o ka make, a kaawale kana
mau oihana lawaia. A loaa ka pa, olelo aku o Nihooleki i ka wahine: “E kii oe i waa
i ou kaikunane; aole ka waa elima ka loa, aole ka waa, kaukahi, o ka waa he umi anana
ka loa a kaulua ia; a loaa ka waa, olelo aku oe, he iwakalua kanaka hoewaa.”
A hiki ka wahine imua o na kaikunane: “Eia oe, heaha kau?” I aku keia: “I waa.” “Ae,
he waa, elima anana ka loa.” “Aole ia o ka waa ana i olelo mai nei, he mau waa kaulua
ka, he umi anana ka loa.” “Wahahee, aohe waa kaulua, aole no e hiki ia ia ke hoe.”
I aku ke kaikuahine: “He waa no ka, aia i loko o ka halau.” I huli aku ka hana e waiho
mai ana.
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When the canoe was secured the twenty paddlers jumped aboard and took it to Nihooleki.
When Nihooleki saw the canoe he knew at once it was the same one that was owned by
him when he was alive. He then asked his wife: “Are you a favorite with your brothers?”
“Yes.” “Go and tell them that I want twenty men to steady the canoe with.”
[[494]]
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A loaa na waa, kau na kanaka he iwakalua, hoe a hiki imua o Nihooleki, ike iho la
no ia o kona mau waa no i ka wa e ola ana. I aku ia i ka wahine: “He punahele no oe
i ou kaikunane?” “Ae.” “O hele a olelo aku, o na kanaka he iwakalua i mau kaohi na’u.”
[[495]]
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When the paddlers and canoe were ready the canoe was taken and left on the beach near
the landing thinking that at the fourth crow of the cock they would make their start,
as was the custom with the fishermen of those days; but it was not to be in this case.
At the first crow of the cock the men got to the canoe; at the last crowing of the
cock they pushed the canoe out. By this time all the other fishermen were out at sea.
The men, however, still waited until daylight. When it became light enough to distinguish
the features of the men they went back to the house feeling indifferent.
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A makaukau na hoewaa, a me ka waa, oioi mai la lakou a kokoe i ke awa, no ko lakou
manao i ke kani-hana-moa e holo ai i ka lawaia, e like me ke ano mau o na lawaia,
aole ka ’uanei peia. Kani ka moa kuakahi, i ka waa lakou nei; a pau na moa, panee
lakou nei i ka waa; holo na lawaia e ae, pela lakou i kali ai a ao, a ikeia ka ili
o kanaka, hoi aku la me ka molowa a ka hale noho.
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In the meantime Nihooleki was still in bed with his senses, however, all alert. The
wife aroused him: “Wake up and make a start; this is the coolest time for the fishermen,
when one is not made lazy by the heat of the sun.” He answered: “Wait until it is
light; at sunrise.” Nihooleki then arose, got the bailing cup, reached for the calabash
in which were kept all the fishing utensils, affixed his malo, then went out to the
canoe and with one hand pushed it out into the sea. The paddlers then came down and
jumped aboard. As soon as they got under way Nihooleki took out the fish-hook and
began fishing. The aku came in such large numbers that in no time the canoe was loaded.
They took this catch and threw it ashore. They went out and got a second canoe load
and again it was thrown ashore. This was kept up until six canoe loads had been landed.
By this time a large mound of fish had been piled up. The wife proceeded to give away,
feed the pigs, give some to the loafers, sell some, and salt some, but a large number
were still left over, there being so many. The people from the uplands came down with
food, sugar-cane, bananas and everything else good to eat and all went home with fish,
even those that came down without anything went home with their share. Those who were
still in the uplands when they heard of the fish came down and returned with their
share.
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O Nihooleki, ke moe nei me ka noonoo no. Hoala iho la ka wahine: “E ala, e holo, o
ka wa oluolu keia o ka lawaia ana, aole e ohea i ka la.” “Pela a ao, a puka ka la.”
Ala ae la o Nihooleki, a ke ka, a ka hokeo, hume i ka malo, hele aku la a na waa panee
aku la, hookahi lima, lana ana na waa i loko o ke kai, holo mai la na hoewaa a kau
iluna. Ia lakou i hoomaka ai e hoe, wehe ae la o Nihooleki i ka pa a lawaia aku la,
na ke aku no i pii a komo na waa, kiola i uka; hoe hou a komo hou elua waa, kiola
i uka, pela a hiki i ke ono na waa i komo, ku ke ahu o ka ia i uka. Haawi ka wahine,
ai ka puaa, ka mauwale, kuai kekahi, kopi, aole e pau no ka nui loa. Iho mai la o
uka, me ka ai, me ke ko, ka maia, na mea ono a pau loa, pela no hoi na mea iho wale
mai, hoi me ka ia, lohe aku la ka poe o uka i ka ia, iho i kai, hoi me ka ia.
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Nihooleki and his men then went out to mid-ocean along where his brothers-in-law were
fishing, sailing right along by them. When his brothers-in-law saw his well-formed
body they called out, “Puipuiakalawaia,”[4] making this his third name. Upon their arrival at Makaena, off Waianae, the men looked
up and saw that they had reached the island of Oahu. Nihooleki again fished until
the canoe was filled with aku. He then ordered his men to eat. After their meal when
every one was satisfied the remaining fish were thrown out until the canoe was bare,
when they set off until they landed at Kaunolu, in Lanai, where they again caught
some fish and eat till satisfied. Again they set sail until they reached Keauhou,
at Kona, Hawaii, when Nihooleki told his men: “You may all go ashore here while I
remain with our canoe. When you go ashore, take each of you one aku apiece. There
are twenty of you, making twenty aku. When you get to that shed of coconut leaves
in front of that house, where women are seated, throw down the fish, but don’t look
back.” The men then went ashore while Nihooleki turned the canoe around. On the return
of the men they immediately set sail for Kauai, and the same day reached the Kauai
waters where the brothers-in-law were fishing. Nihooleki produced the hook and again
the aku came tumbling into the canoe until it was sunk deep in the water with fish.
When the brothers-in-law looked up they saw the canoe and the fish; the canoe was
so full that the men had to stand up. Upon their return to shore Nihooleki took up
two aku for the male and female spirits, [[496]]took a bath and went home, and told his wife: “Go to the paddlers and give them that
canoe load of fish.” He then went in and laid down. The fish from the first catch
were beginning to get spoiled.
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Holo loa aku la lakou a ka waena moana, e lawaia ana na kaikoeke, kikaha loa aku la
ko lakou nei mau waa, holo no; nana mai la na kaikoeke i ke kino, a kahea mai la o
Puipuiakalawaia. Nolaila akolu inoa o keia kanaka. A hiki lakou i Makaena, ma Waianae,
nana ae la lakou o Oahu keia aina. Lawaia hou iho la o Nihooleki a komo na waa i ke
aku; kena aku la ia i na hoewaa e ai; ai iho la a maona, kiola ka ia, a waiho wale
na waa. Holo aku la lakou a pae i Kaunolu i Lanai, lawaia hou a loaa ka ia, ai a maona.
Holo hou lakou a hiki i Keauhou, ma Kona, Hawaii, i aku o Nihooleki i na hoewaa: “O
oukou ke lele i uka, owau ke noho i ka waa o kakou. I ko oukou wa e lele ai, pakahi
na aku i ko oukou mau lima, he iwakalua oukou he iwakalua aku; lele no oukou a kela
lanai niu ma ke alo o na hale, e noho ana na wahine, kiola aku i ka ia, mai huli hou
i hope.”
A lele lakou la, hoohuli keia i na waa imua, a hoi mai la lakou ia la hookahi mai
Hawaii mai, a hiki lakou i ka moana o Kauai, i kahi o na kaikoeke e lawaia nei. Wehe
ae la o Nihooleki i ka pa, na ke aku no e pii a komo na waa, nana mai la na kaikoeke
i na waa, a me ka ia, ua piha na waa a ku na kanaka iluna. A hiki lakou i uka, lalau
iho la o Nihooleki elua aku, na ke ’kua kane, na ke ’kua wahine, auau a pau, hoi aku
la a ka hale, i aku i ka wahine: “O hele a na hoewaa haawi aku i na waa ia na lakou.”
[[497]]
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This was kept up for many days and everybody had fish. One day the news about the
great catches was carried to Kamapuaa in the uplands of Waiohulu. Kamapuaa upon hearing
the great catches said: “I could get some of that fish if I can only get down to the
coast.” Kamapuaa was the friend of Nihooleki; he was afflicted with the dropsy and
was not able to walk; therefore some people carried him down to the beach; but being
very heavy the men could only carry him a little ways at a time. By constant begging
he however managed to get to the seashore. Before Nihooleki set out on a certain day
to fish he gave his wife the following instruction: “In case a man with the dropsy
should come, call him in as he is my friend.”
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Hoi aku la no keia moe. O ka ia mua, ua pilau. Pela no ka lawaia ana a loihi na la,
kui aku la keia pihe ia a lohe o Kamapuaa, i uka o Waiohulu, olelo iho o Kamapuaa:
“Na’u ia ia o kuu hiki ole i kai.” O Kamapuaa, he aikane na Nihooleki, a o Kamapuaa
hoi, he pehu kona mai, aohe hiki i ka hele; nolaila, auamo na kanaka, a o ke kaumaha
haalele, pela no ka iho ana a hiki i kai. Mamua o ka holo ana o Nihooleki i ka lawaia,
olelo aku i ka wahine: “I iho mai auanei ke kanaka pehu, o ko kane ia kahea ia aku,
o kuu aikane ia.”
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After Nihooleki had started, Kamapuaa arrived and came and looked in at the door.
“You filthy man, begone,” said the wife of Nihooleki. Kamapuaa with the men that carried
him down, went over to the hog pen and there waited for the return of Nihooleki his
friend. When Nihooleki returned with the fish, he came and kissed his friend, and
then turned to his wife and said: “You are indeed strange. I told you to take good
care of my friend, but you have not done so. Never mind, you may stay, but I am going
along with my friend.” He then told his friend to give some of the fish to the men
who brought him down. The men took all they could carry away, but still many fish
were left.
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A hala aku o Nihooleki i ka lawaia, hiki o Kamapuaa a kiai ana i ka puka o ka hale:
“Kanaka pilau, hele pela,” pela mai ka wahine. Hele aku la o Kamapuaa a ka hale puaa
noho, me na kanaka nana i auamo mai, kakali o ka hoi mai o ke aikane. A hoi mai la
ke aikane o Nihooleki me ka ia, lele mai la honi i ke aikane, a olelo aku la i ka
wahine: “Kupanaha oe! Ua olelo aku au ia oe, e malama oe i kuu aikane, aole ka! Heaha
la hoi, e hele ana au mahope o kuu aikane, e noho oe.” Kena aku la keia i ka ia, i
ke aikane, ohi na kanaka nana i auamo o Kamapuaa a koe ka ia.
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When Nihooleki and Kamapuaa were ready to leave Waimea and the wife, Nihooleki addressed
his wife saying: “When you give birth to the child within you, call him by my name,
Keahaikiaholeha. Here are the tokens by which I shall know him should he search for
me, my club and my feather cape.”[5] When the wife heard these instructions she wept: by these words the wife knew that
this was her own husband, Keahaikiaholeha. When the chiefs and his brothers-in-law
heard that this was the king, they came chasing after him. He and his friend then
dove into the sea and swam under water until they came up at Kuukuua, at Waianae.
One of the Kauai chiefs, however, came following behind them named Pohakuokauai, the
same being that rock which is seen at Waianae even to this day. As they drew near
to the house where the parents and sister of Nihooleki were living and near to the
tomb where his dead body was laid, Nihooleki then turned to his friend and said: “Where
are you? When you reach our parents ask them: ‘Where is my companion that came along
with me?’ They will then give you an answer. Then ask them where certain things that
belonged to me are. Proceed and take up the threshold where you will find my war helmet;
under the place where our sister sleeps you will find a feather cape; at the foot
of her sleeping place you will find the lei palaoa;[6] and at the corner in the house is a kahili. Take our sister and make her your wife
as she is fair to look upon and is also of proper age.”
At the close of his friend’s instructions, Kamapuaa continued on his way until he
came in the presence of his friend’s parents and sister. After proving himself a friend
of Nihooleki’s by producing the different articles in obedience to the instructions
given him by his friend he was married to the sister of Nihooleki. Keahaikiaholeha,
who was Nihooleki, entered the tomb and disappeared. Thus ends this story.
[[489]]
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A makaukau laua e haalele ia Waimea a me ka wahine, i aku o Nihooleki i ka wahine:
“O ke keiki au e hapai nei, kapa iho oe i kuu inoa, o Kaehaikiaholeha; eia ka hoailona
ke imi ae ia’u, o kuu laau a me kuu ahuula.” A lohe ka wahine i keia kauoha, uwe iho
la. Maopopo i ka wahine, o kana kane no keia o Kaehaikiaholeha i kona wa e ola ana.
Lohe aku la na ’lii, a me na kaikoeke, o ke ’lii no keia, alualu mai la lakou, luu
laua nei i ke kai, a ea ana i Kuukuua, ma Waianae. A hookahi o Kauai alii i moe poo
mai, o Pohakuokauai, oia kela pohaku ma Waianae a hiki i keia la.
A kokoke laua i ka hale o na makua a me ke kaikuahine, a e ku ana hoi ka puoa hale
o ke kino kupapau ona. “Auhea oe, i hele oe a hiki i na makua o kaua, ninau aku oe
auhea la ko’u hoa hele i hiki mai nei? Na lakou ia e olelo mai. Alaila, ninau aku
oe ia lakou i kou mau mea, alaila, wehe iho oe malalo o ka paepae puka, aia malaila
ka mahiole; malalo o kahi moe o ke kaikuahine o kaua, he ahuula; ma na wawae, ka lei
niho palaoa; ma ka hio o ka hale, he kahili. A o ke kaikuahine o kaua, o kau wahine
no ia, no ka mea, he wahine maikai, ua nui no ke kino.” A pau ka olelo ana i ke aikane,
hele o Kamapuaa, a hiki i na makua a me ke kaikuahine o laua, hana aku la ia e like
me na olelo a ke aikane, a lilo iho la he kane na ko laua kaikuahine.
O Kaehaikiaholeha, oia o Nihooleki, komo aku la ia i kona puoa kupapau a nalo iho
la, oia ka pau o kona kaao ana.
[[498]]
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[1] Aku, bonito (Gymnosarda pelamis). [↑]
[2] See footnote 1, page 484. [↑]
[3] Noio, a small black bird (Microanous hawaiiensis). [↑]
[4] Puipuiakalawaia, meaning a well-built fisherman, as was also applied to Umi, of Hawaii. [↑]
[5] Another Umi-a-liloa identifying formula. [↑]
[6] Lei palaoa, necklace of braided human hair and a carved whale tooth. [↑]
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Legend of Kepakailiula.
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Kaao no Kepakailiula.
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CHAPTER I.
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MOKUNA I.
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Kepakailiula[1] was born in Keaau, Puna, Hawaii, in the form originally of a chicken egg. His father
was Ku and his mother was Hina.[2] Kuaikalolo and Aiakoake were the elders[3] of Kepakailiula. Kiinoho and Kiihele[4] were the brothers of Hina. All Kiinoho did was to sit in one place and very seldom
moved around; he was, however, a very great fortune teller and could predict coming
events that happen in the very near future as well as events afar off. All that Kiihele
did was to travel. He was a great runner and could make the circuit of Hawaii in one
day, starting from home in the morning and arriving home before sunset of the same
day. These people were chiefs of the district of Puna, of very high rank, as were
their ancestors before them.
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O Keaau i Puna, Hawaii, ka aina hanau o Kepakailiula. He huamoa kona kino o ka hanau
ana mamua. O Ku ka makuakane, o Hina ka makuahine; o Kuaikalolo a me Aiakoake, na
mua o Kepakailiula; o Kiinoho a me Kiihele na kaikunane o Hina. O Kiinoho, he noho
ka hana i loaa ia ia, aole e hele ma o a ma o; he kanaka akamai loa o Kiinoho ma ke
kilokilo ana, he hiki ia ia ke ike i ko na wahi loihi a me ko na wahi kokoke. O Kiihele,
he hele kana hana nui, he kanaka mama loa i ka hele, e puni o Hawaii i ka la hookahi,
a hoi i ka hale me ka po ole o ka la hookahi. He mau alii lakou no Puna a puni mai
na kupuna mai a loaa lakou.
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One night Kiinoho had a dream, wherein he was instructed by a spirit as follows: “You
two must go to Paliuli and live there, you and Kiihele; you will find all your needs
supplied without fatigue.” Kiinoho dreamed the same thing for three nights before
he spoke of it to Kiihele. Kiihele was, however, very indifferent about the matter
and did not believe in what Kiinoho told him. Shortly after this they both had the
same dream repeated to them. At daylight they talked the matter over and decided that
they must accept the invitation and go and live in Paliuli. They then made their preparations
and procured certain things by the lau (four hundred), such as hogs, awa, fish, fowls, kapas and malos. That night they
retired early and at the second crowing of the cock in the early dawn, while it was
still dark, they got up and started for Paliuli without the knowledge of their sister
or people.
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I ka po, loaa ka moeuhane ia Kiinoho, olelo mai ke ’kua ia Kiinoho: “E hoi olua i
ka aina o Paliuli e noho ai, o oe a me Kiihele, aia ilaila na pono a pau loa, aohe
luhi.” Ekolu po o ka loaa ana ia Kiinoho o keia moeuhane; olelo aku ia ia Kiihele
i keia moe i loaa iaia, hoomaauea o Kiihele, aohe manao he oiaio ka Kiinoho olelo.
I ko laua moe ana i ka po, loaa like ia laua a elua keia moeuhane; a ao ae la, kuka
iho la laua no ka hoi i Paliuli. Hoomakaukau laua, he puaa lau, he awa lau, he ia
lau, he moa lau, he kapa lau, he malo lau, a makaukau. Moe laua ia po, a kani ka moa
alua o ke kakahiaka nui po eleele, ala ae la laua a pii i Paliuli, me ka ike ole o
ko laua kaikuahine a me ka lehulehu.
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It is said in this story that this was the first time that Paliuli was found by man,
through the direction of the gods. Afterwards it was again taken away from man by
the gods and it has been hidden ever since.
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Ua olelo ia ma keia kaao, o ka mua keia o ka loaa ana o Paliuli i ke kanaka, mai ke
’kua mai, a mahope hoi hou i ke ’kua, nolaila, nalo o Paliuli a hiki i keia la.
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Upon their arrival at Paliuli,[5] they looked and saw that it was a very good land, flat, fertile and well filled with
many things desired by man; the ohias were as large as breadfruit; they saw a fish
pond within the land stocked with all kinds of fish of the sea with the exception
of the whale and the shark, so they made their home there. They began to cultivate
the soil, raised different animals until the place was filled with everything imaginable.
The sugar-cane grew until it fell over and rose again,[6] the bananas fell scattering,[7] the hogs grew until the tusks were long; the chickens until their spurs were long
and sharp; and the dogs until their backs were broadened out.
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A hiki laua i Paliuli, i nana aku ka hana, he aina maikai loa, papu, momona, nui na
mea ai a ke kanaka, nunui ka hua o ka ohia e like me ka ulu, a he loko ia kekahi e
waiho ana, o na ia a pau o ka moana, a koe ke kohola a me ka mano, aole i loko o ka
loko. Noho laua mahiai, hanai holoholona, a nui na mea a pau ia laua; ku ke ko a hina
ilalo, a ala hou mai; ka maia a helelei ilalo; ka puaa a kea ka niho; ka moa a wini
kakala; ka ilio a palahalaha ke kua.
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One day Kiihele said to Kiinoho: “How queer of us to care for all these things! Who
is going to eat them?” Kiinoho replied: “Our son Kepakailiula. Let us go and [[500]]bring him here.” They then proceeded from Paliuli and went down to Keaau, where their
sister Hina was living.
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I aku o Kiihele ia Kiinoho: “Kupanaha kaua, nawai la auanei e ai keia mau mea a kaua
e hana nei?” I mai la o Kiinoho: “Na ke keiki a kaua na Kepakailiula. [[501]]E kii kaua.” Iho aku la laua mai Paliuli aku a hiki i Keaau, kahi o ko laua kaikuahine,
o Hina e noho ana.
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Before these two went to Paliuli, however, Hina showed signs of being with child.
Upon their return she was almost ready to be confined. After greetings were exchanged
and their weeping ended, Hina rose and went out to relieve herself. As Hina rose to
go out, Kiinoho requested Kiihele to go out, saying: “Go out and get the child.” Kiihele
asked: “Where is it?” “At the place where Hina is sitting.” When Kiihele came to the
place he saw an egg lying on the ground. He took it up and wrapped it in a feather
cape; and they returned to Paliuli, where Kiinoho exercised all his powers and at
the expiration of ten days and nights[8] he unwrapped the feather cape and saw the egg had formed into a beautiful child;
after inspecting it they concluded there was none like him. The child was again wrapped
up in the feather cape and left for a period of forty nights before they again looked
at it. When they did they saw that the child had grown more beautiful; no pimples,
no deformities, straight back, open face;[9] its skin and eyes were as red as the feather cape which enwrapped him. Thus did Kepakailiula
become the fire that lighted up Paliuli by day and by night, whose only equal was
Pele of Kilauea. Pele gave light from the crater of Kilauea, while Kepakailiula gave
light from Paliuli, giving Puna and Hilo two red objects to view by day and by night.
Kepakailiula was therefore called “The first-born of the beloved one[10] of Paliuli.” Kepakailiula would not touch either ordinary food or meat; all he eat
was bananas, one bunch for each meal.
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Eia hoi, mamua aku o ko laua hoi ana i Paliuli, e hookauhua ana o Hina i ke keiki,
a hiki hou laua, ua hapai o Hina, aole nae i hanau. A pau ke aloha ana a me ka uwe
ana, eu ae la o Hina e hele i waho e hoolualu ai. I aku o Kiinoho ia Kiihele. “E kii
aku oe i ke keiki.” I mai o Kiihele: “Aia ihea?” “Aia i kahi e noho la o Hina.” A
hiki o Kiihele i kahi o Hina i noho ai, e waiho ana he huamoa. Lawe ae la keia a wahi
i ka ahuula o ka manu. Hoi aku la laua a hiki i Paliuli, hana iho la o Kiinoho ma
kona mana, a hala ke anahulu oia he umi po, wehe aku la i ka ahuula, ua kino, he keiki
maikai loa, a nana iho la laua aohe ona lua e ku ai.
Waiho hou laua a hala na anahulu eha (oia he kanaha po), nana hou laua, he keu o ka
nani a me ka maikai. Aohe puu, aohe kee, pali ke kua, mahina ke alo; o kona ili a
puni, ua like me ka ahuula ka ula o ka ili a me na maka. Ua lilo o Kepakailiula i
ahi no Paliuli, ka ula mau i ke ao a me ka po, no kona maikai loa, a o kona lua e
like ai, o ka pele o Kilauea. A o Pele, i ka lua o Kilauea, a hoi o Kepakailiula i
Paliuli, alua mea a Puna, a me Hilo e nana ai i ke ao a me ka po, o neia mau mea ula
elua. Nolaila, ua kapaia o Kepakailiula: “O ka hiapo o ka Hiwahiwa o Paliuli.”
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As Kiinoho and Kiihele were one day looking at the child they saw that he had now
come to that age when the company of a woman would be acceptable, one of them then
said: “You are indeed good to look upon, but there is one thing lacking, you have
no wife.” Kiinoho then said to Kiihele: “You must go in search of a wife for our son.”[11] Kiihele consented to this and started off going by way of Hilo until he came to a
woman by the name of Kukuilauania. He looked her over and admired her beauty; yes,
she was indeed good looking, but she had one fault, her eyes bulged out like the nut
of the kukui. He therefore gave up Kukuilauania and continued his search, passing
from Hilo into Hamakua. Failing to find one to his liking, he passed on into Kohala
where he was still unable to find a woman. After looking over the dark rocks of Kaniku
he decided to return. Upon his arrival at Paliuli, Kiinoho asked him: “How was your
journey?” Kiihele replied: “I have found no wife.” On this same day, he [again left
Paliuli and] continued his search into Puna, until he met a woman by the name of Kahala.
She was very beautiful, except that her posterior resembled the pandanus fruit of
the present day, so he passed on into Kau where he found Manienie. She too was very
beautiful, but her lips were deformed so he discarded her and continued his search,
Kiihele left Kau and passed into Kona where he found Makolea, a woman who was as faultless[12] as the full moon. Kahaluu was her father and Keauhou was her mother. Makolea, however,
had been pledged to marry Kakaalaneo the king of Maui, for Makolea was a princess,
her parents being the king and queen of Kona. [[502]]When it was reported that Kakaalaneo was so expert a spearsman, that he could hit
a blade of grass, an ant, or a flea, at one throw of the spear, the parents became
afraid and gave Makolea to Kakaalaneo.
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Aohe ai o Kepakailiula i ka ai a me ka ia, hookahi ana mea ai o ka maia, hookahi ahui,
hookahi ai ana. Nana aku o Kiinoho a me Kiihele i ke keiki, a o ka wahine ole, i iho:
“U! Maikai oe, aohe puu, aohe kee, a hookahi ou puu o ka wahine ole.” I aku o Kiinoho
ia Kiihele: “E hele oe e imi i wahine na ke keiki a kaua.” Ae aku o Kiihele, a hele
mai la ia ma Hilo a hiki io Kukuilauania, he wahine ia. Nana ia i kona maikai, he
maikai no, a hookahi hewa o ka puu o na maka, e like no me ke ano o ka hua kukui.
Haalele ia ia Kukuilauania, a hala o Hilo a luna o Hamakua, aohe wahine maikai; a
hala ia, hiki i Kohala, aohe no he wahine; nana aku la o Kiihele a o ka uliuli o ke
a a o Kaniku, i ke kaha. Hoi aku la a hiki i Paliuli, ninau mai la o Kiinoho: “Pehea
kau huakai?” I aku o Kiihele: “Aohe wahine.” Ma ia la hookahi no, huli aku la ia hele
ma Puna, a loaa o Kohala, he wahine maikai ia, a o ka okole he puupuu, e like no me
ka hala o keia wa. Haalele o Kiihele, hele aku la ia a Kau, loaa o Manienie, he wahine
maikai ia, a o ke pa o ke kikala, he nee ilalo, e like me ko ka Manienie ano a kakou
e ike nei.
A haalele o Kiihele ia Kau, hiki i Kona, loaa o Makolea, he wahine maikai, aohe puu,
aohe kee, pale ke kua, mahina ke alo. O Kahaluu ka makuakane, o Keauhou ka makuahine.
O Makolea, ua paa i ka palama ia a moe me Kakaalaneo ke ’lii o Maui, no ka mea, he
’lii no o Makolea a me kona mau makua no Kona a puni. A no ka lohe [[503]]i ke akamai o Kakaalaneo i ka o ihe, he ku ka pua mauu, ka naonao, ka ukulele, makau
na makua a haawi na Kakaalaneo o Makolea.
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Kiihele approached the house in which Makolea was living and stood by the door and
saluted the two people within, which salutation was returned by Makolea and her attendant.
At the sight of Kiihele, Makolea and her attendant were much impressed with his manliness
and beauty, being much superior to that of the people of Kona; so they were over anxious
to please him and his call was made very pleasant. The two then invited Kiihele to
enter, which invitation was accepted and Kiihele entered and sat down by the door.
Makolea then asked him: “Where are you from?” Kiihele answered: “I came along the
road.” “What is the object of this unannounced visit?” “I am in search of a wife.”
“For yourself?” asked Makolea. “For our son,” answered Kiihele. “Is he as handsome
as yourself?” continued Makolea. “No, I am but as the skin on his feet.”[13] When the princess heard the answers made by Kiihele, she became excited and wanted
to meet the young man right away; so she told Kiihele: “Go and bring the man whom
you wish to be my husband and don’t be slow.”
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Hele aku la o Kiihele a ku ma ka puka o ka hale o Makolea, aloha aku la keia: “Aloha
olua.” Aloha mai la o Makolea a me kona kahu. Ma ko laua ike ana mai ia Kiihele, he
kanaka maikai loa imua o ko Kona poe iho, a hoohie, a hookohukohu mai la ka laua la
kamailio. Kahea mai la laua la: “Komo mai,” komo aku la o Kiihele a ma ka nio o ka
puka noho iho la. Ninau mai la o Makolea: “Mahea mai oe?” I aku o Kiihele: “Maanei
mai nei.” “Heaha kau huakai o keia la hao?” “He imi wahine.” “Nau no?” pela mai o
Makolea. I aku o Kiihele: “Na ka maua keiki.” I mai o Makolea: “Me oe iho la no ka
maikai?” “Aole, he ili wawae ko’u maikai no kona maikai.” A lohe ke ’lii wahine i
keia olelo a Kiihele, ua hakui kona puuwai e launa koke. I aku ia Kiihele: “O kii
hoi ha i ka’u kane a lawe mai, mai lohi oe.”
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Kiihele at once returned to Paliuli and upon his arrival, Kiinoho asked him: “How
was your journey?” Kiihele replied: “I have found a wife in Kona, Makolea by name.”
Kiinoho said: “Yes, she is a handsome woman; she is betrothed to Kakaalaneo the king
of Maui (he was able to know this through his knowledge as a fortune teller). When
are we to go to her?” “I told her we were coming on the day after tomorrow.” Kiihele
did this all in one day, going and returning to Paliuli.
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Hoi aku la o Kiihele a hiki i Paliuli, ninau mai o Kiinoho: “Pehea kau huakai?” I
aku o Kiihele: “Ua loaa ka wahine no Kona, o Makolea.” Ae mai o Kiinoho: “Ae, he wahine
maikai na, ua palama ia a na Kakaalaneo ke ’lii o Maui.” (Ma kona ike kilokilo keia
olelo.) “A hea hele kakou?” “Aia a apopo, a kela la aku, pela wau i olelo aku nei.”
Hookahi no keia la a Kiihele, e hele nei a hoi i Paliuli.
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During the two days before they were to leave Paliuli, Kiinoho and Kiihele wailed
and mourned because of their deep attachment for Paliuli and they kissed every object
in their beautiful home. When the day of their departure arrived, Kiinoho and Kiihele
left Paliuli in charge of the gods; hence the disappearance of Paliuli until this
day; no one has ever seen it since.
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I loko o ia mau la, uwe paiauma o Kiinoho a me Kiihele ia Paliuli, i ka haalele, honi
i na mea a pau loa, pela laua i aloha ai ia Paliuli. A hiki i ka la e hele ai o lakou,
haawi o Kiinoho a me Kiihele ia Paliuli no ke ’kua, oia ka nalo a hiki i keia la o
Paliuli, aole ike hou ia.
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When they were ready to set out on their journey, Kiihele stood up taking Kepakailiula
who was wrapped up in a feather cape, by the hand and left the house. Kiinoho, however,
would not move, so Kiihele turned back and said: “How strange of you, are you to remain
when our son is to leave the place?” Upon hearing this Kiinoho followed. On this same
day, they reached Kona and the home of Makolea, where Kepakailiula and Makolea became
husband and wife. Kepakailiula then spoke to his foster parents: “Here is your wife,
Makolea’s attendant; you two must take her as your wife. After you are gone from here,
give attention, should I die, continue on; but if I am still alive, then all will
be well.” * * *
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A hele lakou, ku ae la o Kiihele me Kepakailiula a hele, me ka paa o ke keiki i ka
ahuula, ua wahi ia a paa. O Kiinoho, noho iho la ia, huli hope aku o Kiihele a olelo
aku: “Ka! Kupanaha oe, hele ka hoi ka kaua keiki, noho oe.” Ia olelo, hele o Kiinoho.
Ma keia la hookahi, hiki lakou i Kona, a hiki i ka hale o Makolea, lilo ae la laua
he kane a he wahine. I aku o Kepakailiula i na makuakane: “Eia ka olua wahine o ke
kahu o Makolea, i hookahi wahine, i elua olua, hele aku a kahi e noho ai, hoolohe
mai, i make au, hele aku no, aka hoi, i ola au, aole hoi a ia.”
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After Kepakailiula and Makolea had become husband and wife, they did nothing but sleep,
so that the parents of Makolea wondered at the continued absence of their daughter;
as she lived in a separate house, they decided to come and learn the cause of this
absence. When they entered the house they found that a husband was the cause of her
disappearance. They immediately took her, placed her in a canoe to sail for Maui,
leaving Kepakailiula behind still asleep. When Kepakailiula woke up he went to his
foster parents and informed them of what had happened. They then went overland [[504]]to Kohala, his wife going by sea with canoes. Upon their arrival there, the canoes
continued on to Maui, but they dwelt in Kohala.
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Noho aku la laua hookahi hana o ka moe, a haohao na makua i ka ike ole ia aku o Makolea,
no ka mea he wahi kaawale ko laua. Hele mai la laua e nana, a ike iho la laua, he
kane ke kumu o ka nalo ana. Lawe ae la laua ia Makolea a kau iluna o na waa, holo
i Maui, haalele aku la ia Kepakailiula e moe ana. Ala mai la o Kepakailiula [[505]]a na makua, hele mai la mauka a Kohala, makai na waa me ka wahine. A hiki i Kohala,
holo loa na waa i Maui, noho lakou i Kohala.
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At this time Kukuipahu was the king of Kohala, who had an only daughter named Kapuaokeonaona;
she was not very big, but had very pretty features to look at. When Kukuipahu saw
Kepakailiula, that he was handsome and manly, he took him to be as his own son, brought
him to his home and said: “Here is your wife,[14] your pillow[15] to rest on at night.”
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O Kukuipahu ke ’lii o Kohala ia wa, a he wahi kaikamahine hookahi kana, o Kapuaokeonaona
kona inoa, aole nae i nui loa, aka, he helehelena maikai kona ke nana aku. Nana mai
la o Kukuipahu ia Kepakailiula, a o ke kanaka maikai, lawe ae la ia i keiki ponoi
nana, a malama iko la, a olelo aku la o Kukuipahu: “Eia kau wahi wahine kou poohiwi
o ka po e moe ai.”
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After they had been in Kohala for about three days, on the night of this third day
while everybody was asleep, Kepakailiula went to a point on the seashore where a canoe
was lying, boarded it and set sail for Hana, Maui, where Makolea was at that time
living with Kakaalaneo. Upon landing, he looked and saw that Kakaalaneo was drunk
with awa. In his intoxicated condition he called out to Makolea:
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Ekolu la i hala i ko lakou noho ana i Kohala, po iho, a moe loko o ka hale, hele aku
la o Kepakailiula a ka lae kahakai, ilaila he wahi waa, holo aku la ia i Maui ma Hana,
ilaila o Makolea, me Kakaalaneo e noho ana. A pae i uka, nana aku la ia, ua ona o
Kakaalaneo i ka awa, i loko o ia ona awa o Kakaalaneo, kahea mai la i ka wahine:
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Makolea, Makolea,
Return to the house.
Spread out the mat,
The bed clothes and pillow
For we shall sleep there.
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Makolea, Makolea,
Hoi aku oe a ka aleo,
Haliilii i ka moena
Hoholo ke kapa, ka uluna,
Hoi aku kaua ilaila e moe ai.
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At this Makolea and the women servants proceeded to the house and after arranging
the bed and the covering they returned. Kepakailiula then entered the house and besmeared
excrement on the mat.
Soon after this Makolea and Kakaalaneo entered and sat on the besmeared mat, when
Kakaalaneo said: “How strange of you to spread out the mats on this place knowing
that it is covered with filth. Take the mats and spread them at the end of the canoe,
where we will retire for the night.” After they had retired thither, Kepakailiula
who was in hiding, came out, and when Kakaalaneo was sound asleep, took Makolea in
the bushes and there they enjoyed themselves till near dawn. Kepakailiula returned
to Hawaii without being seen and, landing at Kohala, went home, entered the house
and slept by his young wife. When the king’s breakfast was ready he was called; he
rose and took breakfast.
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Hele aku la o Makolea me na wahine, haliilii a paa, hoi mai la. Hiki o Kepakailiula,
hana lepo iluna o ka moena a paele. Lawe aku la o Makolea ia Kakaalaneo a luna o ka
moena, paele i ka hana lepo. “Kupanaha oe; ua ike no hoi paha oe he lepo ko keia wahi,
haliilii no oe. E lawe ka moena a na hope o na waa haliilii, ilaila kaua e moe ai.”
Hoi aku la lau a ma ka hope o na waa moe, ke pee nei o Kepakailiula. A hiamoe o Kakaalaneo,
lawe ae la keia ia Makolea a noho i ka nahele, malaila laua i nanea iho ai a kokoke
e ao, hoi o Kepakailiula i Hawaii, me kona ike ole ia, a pae i Kohala; hoi aku la
e moe ana no loko o ka hale, moe iho la keia me kahi wahine opio, a hiki i ka wa ai
o ke ’lii hoala mai la, ala ae la keia.
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On the second night, he again repeated his visit to Hana, Maui. Upon going ashore
he found Kakaalaneo and Makolea asleep back of the canoes; he took his wife away,
while he took Kakaalaneo and stood him up on his head on a dung heap, where he remained
all night, being drunk with awa. They slept together till it was about time for him
to return, when Makolea cried saying:
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I ka lua o ka po, pela no ka ia nei hana. A hiki keia i Maui, ma Hana, e moe ana no
o Kakaalaneo me Makolea ma hope o na waa, lalau iho la no keia i ka wahine lawe. O
ke kane, o Kakaalaneo, lawe aku la keia a ke kiona hana lepo, kukulu i ke poo ilalo,
o na wawae iluna, aohe eu ae, ua ona i ka awa. Moe laua a kokoke i ka wa hoi o ia
nei, uwe mai o Makolea:
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How sad I am of your coming fate.
My husband is a skillful spearsman,
He never misses a grass blade,
An ant, or a flea [ukulele].
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Aloha wale oe i ka make;
O kuu kane, he akamai i ka o ihe,
Aoe hala ka puamauu,
Ka naonao, ka ukulele.
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Kepakailiula replied:
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I aku o Kepakailiula ia Makolea:
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He has fruit, I have fruit.
He has testes, I have testes.
He is a male child, I am a male child.
No one can say who will win out, whether he, or I.
[[506]]
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He hua kona, he hua ko’u.
He laho kona, he laho ko’u.
He keiki kane ia, he keiki kane au.
Aole i akaka na ai, nana paha, na’u paha.
[[507]]
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CHAPTER II.
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MOKUNA II.
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Kepakailiula then continued, saying: “I am going [home] and you must remain. After
two days have passed, on the third day I will be back again. You must put up a flag
to show me your whereabouts.” He then set out for Kohala.
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Olelo aku la o Kepakailiula: “E hoi au, e kali oe, elua la e hala ia’u, i ke kolu
hiki au, kukulu oe i lepa nou,” a hoi kela i Kohala.
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When everybody woke up in the morning they saw Kakaalaneo standing in the dung heap
[head down]: so they hastened and removed him from his uncomfortable position. Kakaalaneo
being also a fortune teller, like Kiinoho, after coming to himself, said: “Yes, you
have escaped me this time because my eyes have failed me, for my spear never misses
a blade of grass, an ant, or a flea, while your shadow is much larger. I will kill
you [yet].” When Makolea heard the boast of Kakaalaneo, she wept for Kepakailiula.
Her husband upon seeing her weeping said: “You are weeping for Kepakailiula your paramour.
I shall kill him when I see him.”
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Ala ae la na mea a pau i ke kakahiaka nui, e ku mai ana o Kakaalaneo i ke kiona hoolei
lepo, kii ia aku la. O Kakaalaneo, he wahi ike kona ma ke ano kilokilo, e like me
Kiinoho. Olelo mai la: “U! Pakele oe ia’u no ka ike ole o kuu maka, no ka mea, aoe
hala kuu ihe ke o, ku i ka puamauu, i ka naonao, i ka ukulele; o oe hoi he aka nui,
make oe ia’u.” A lohe o Makolea i keia olelo kaena a Kakaalaneo, uwe iho la ia Kepakailiula.
I aku ke kane: “Ke uwe la oe i ko kane ia Kepakailiula; e make ana ia’u kau kane ke
ike aku au.”
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When Kepakailiula reached Kohala he immediately retired. Upon waking up in the morning,
he asked his young wife, Kapuaokeonaona: “Are you much thought of by your father?”
She answered: “Yes, he will do whatever I ask him.” “All right then, go to your father
and tell him that you wish all the people of Kohala to go to Maui with me on a visit.
No one shall stay behind except those that are unable to walk. Ask for all the men,
women and children and let all the canoes of Kohala be furnished for this voyage.”
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A hiki o Kepakailiula i Kohala, moe a hiki i ka wa ala, ninau aku keia i kahi wahine
opiopio, ia Kapuaokeonaona: “He punahele no oe i ko makuakane?” Ae mai kela: “Ae,
ma ka’u e olelo ai malaila kela.” “Ae, e olelo oe i ko makuakane, o na kanaka a pau
o Kohala nei, e holo i ka makaikai me a’u i Maui; aohe kanaka a noho, o ka mea ku
ae a hina iho ke noho; o na kane, o na wahine, na keiki e hele; o na waa a pau loa
o Kohala nei.”
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When Kukuipahu heard the wish of his daughter, the messengers were sent to proclaim
this wish to the people. On the second day the people came together and on the third
day they started for Maui. The ocean was so entirely covered with the canoes that
it was impossible to see the waves. On this voyage Kepakailiula and his young wife
Kapuaokeonaona, his two foster fathers Kiinoho and Kiihele and their wife were in
one canoe; Kukuipahu was all by himself in his canoe, while the rest of the people
in their canoes followed behind. The entire distance from Kohala to Hana was covered
with the canoes making the Alenuihaha channel look red: hence the old saying, “Kohala
is crowded to its uttermost ends with people.” When the canoes reached Hana, Kepakailiula’s
canoe was the only one that landed while the others laid to in the offing. Kepakailiula
upon jumping ashore was urged upon by his fathers, Kiinoho and Kiihele, that they
be permitted to follow him, but their son would not consent to their coming ashore,
saying: “No, you two must remain on the canoe, in case of my death in this encounter,
you will have your means of escaping to Hawaii, but in case I live then come ashore.”
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A lohe o Kukuipahu, holo ka luna e kala, hookahi la, i ka lua akoakoa, a i ke kolu
o ka la holo i Maui. Ua uhi paapu ia ka moana e na waa, aohe ike ia o ka ale. Ma keia
holo ana o Kepakailiula me kahi wahine opio, o Kapuaokeonaona, o na makuakane elua,
o Kiinoho me Kiihele, a me ka laua wahine, ma ko lakou waa, o Kukuipahu ma kona waa,
mahope na waa a pau loa. Mai Kohala a Hana ka paa i na waa, he ula pu wale no ke kai
o Alenuihaha; nolaila, keia olelo: “Lei Kohala i ka nuku na kanaka.” A pae lakou i
Hana ma Maui, o ko Kepakailiula waa kai pae i uka, o na waa a pau i ka moana kahi
i hekau ai. Lele aku la o Kepakailiula i uka, hoohihi aku na makuakane o Kiinoho me
Kiihele, hoole mai ke keiki: “Aole, e noho olua; i hele au a i make, o ka ala no nei
hoi ia Hawaii; a i ola au pae ae i uka.”
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Hana on this occasion was filled with the chiefs and men, who were ready to fight
for Kakaalaneo their king. As Kepakailiula stood on the sand, the crowd shouted in
admiration of his beauty and manliness. He then walked further inland until he reached
solid ground, where he stood twirling his war club called Oleloikahie. Kakaalaneo
upon seeing Kepakailiula came up to meet him, holding two spears, one in his right
hand and one in his left. Kakaalaneo was noted as a spearsman from Hawaii to Kauai.
No chief or soldier equaled him for his great strength. He could hit a blade of grass,
an ant, and even a flea with his spear. Because of this great skill and strength,
the kings of Hawaii, Oahu and Kauai were afraid of Kakaalaneo.
[[508]]
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Ua piha o Hana i na ’lii a me na kanaka, ua makaukau no ke kaua a Kakaalaneo ko lakou
alii. A lele o Kepakailiula a ku i ke one maloo, uwa ka aha, no ke kanaka maikai.
A hiki keia i ka pohuehue, a ka alaala puloa, ku me ka laau palau i kona lima, hookaa.
O ka inoa o kana laau o Oleloikahie. Hele mai la o Kakaalaneo a ku pu iho la me na
ihe elua, hookahi ma ka lima akau, hookahi ma ka lima hema.
Ua kaulana loa o Kakaalaneo i ka o ihe, mai Hawaii a Kauai. Aohe alii, aohe koa, e
loaa kona ikaika luaole. He ku kana ihe i ka puamauu, i ka nanao, i ka ukulele, nolaila,
makau ko Hawaii mau alii a me ko Oahu nei, ko Kauai, ia Kakaalaneo.
[[509]]
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As Kakaalaneo drew near he said: “Who shall have the first chance? Shall it be the
stranger or the son of the soil?”[16] Kepakailiula replied: “Let the son of the soil have the first chance and the stranger
the last.” As soon as this was said, Kakaalaneo threw his spear with the full belief
that he would hit Kepakailiula. As the spear neared Kepakailiula, he made a quick
motion of the right elbow outward and allowed the spear to enter in between his arm
and body and then closed his arm again on the spear, as the wind whistled by and the
point of the spear quivered. The spear was held this way for a moment and was then
thrown onto the dung heap. Kakaalaneo believed he had surely hit Kepakailiula, so
expressed his delight in the following chant:
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Olelo mai o Kakaalaneo: “Ia wai ka mua, i ka malihini i ke kamaaina?” I aku o Kepakailiula:
“I ke kamaaina ka mua, i ka malihini ka hope.” Ia wa pahu o Kakaalaneo i ka ihe, me
ka manao ua ku o Kepakailiula, a kokoke ka ihe, wehe o Kepakailiula i ka poaeae akau,
a komo ka ihe, maloko, puliki ae la i ke kino o ka ihe. Hihio ka makani, kapalili
ka maka o ka ihe i ka makani. Paa iho la keia a maalili ka ikaika o ka ihe, pahu aku ana keia i ke kiona hoolei
lepo. Manao iho la o Kakaalaneo ua ku o Kepakailiula i ka ihe ana. Paha iho la:
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I have hit him with my spear,
My spear never misses its object when thrown
At a blade of grass,
At an ant, at a flea,
Why should it miss you a larger object?
Die, you shall not escape.
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Ku aku la i kuu ihe,
Aole e hala ka’u ihe ke o;
Ku ka puamauu
Ka naonao, ka uku,
Me oe hoi he aka nui,
Make, a o e ola.
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When Kepakailiula threw the spear away, Kakaalaneo looked on and said:
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A kiola o Kepakailiula i ka ihe, nana mai la o Kakaalaneo, a olelo mai:
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Why did my spear miss the mark?
Was it pushed from its course by a southern storm?
Or warded off by the lauawa?[17]
You have escaped my right,
You shall be caught by the spear in my left.
You shall die, you shall not escape.
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Heaha la ka mea i hala ai kuu ihe,
I kulaina paha e ke Kona,
I oniu ia paha e ka lauawa,
Pakele oe i kuu akau
Loaa oe i ka ihe o kuu hema.
Make oe aole oe e ola.
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Kakaalaneo threw another spear. Kepakailiula opened out his left elbow and allowed
the spear to pass between the arm and body, when he closed his arm on it and held
it there for a moment, then threw it on the dung heap after the first spear. When
Kakaalaneo saw that he had again failed and having no other weapon, he turned to flee.
Kepakailiula then called out: “Is the mighty one then about to flee?” With this he
swung his war club Oleloikahie upwards and struck his opponent between the legs which
cut him in two. Kakaalaneo with his last gasp then cried out: “Ye chiefs of Maui,
are you then to see me thus die without rendering me some assistance?” At this the
Maui chiefs and warriors jumped on Kepakailiula. Kepakailiula dropped his war club
and met them with his hands, catching those that came near him and breaking them in
two, allowing none of the chiefs to escape. The soldiers when they saw this turned
and fled. Kiinoho and Kiihele then jumped ashore and entered into the fight thus making
three on their side. Kepakailiula led the fight uprooting the trees and rocks on his
way and rolling them onto the enemy. When Kukuipahu saw his son-in-law causing a great
slaughter amongst the people he took up the young wife in his arms, ran in front of
Kepakailiula and stood her up. When Kepakailiula saw it was his young wife, Kapuaokeonaona,
he took her up, placed her on his back and retraced his steps, thus putting a stop
to the useless slaughter of the people.
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Pahu hou o Kakaalaneo, wehe o Kepakailiula i ka poaeae hema, komo ka ihe a paa ke
kino ia ia nei, a pau ka ikaika, pahu keia i kahi hoolei lepo, e like me kela ihe
mua. Pau ae la ka Kakaalaneo make, kaha aku e holo, kahea aku o Kepakailiula: “Holo
ka hoi ua ikaika?” Hualepo iho ana keia i ka laau a ia nei ia Oleloikahie. Mai ka
lemu a ke poo kaawale, olelo ka waha i kahi e. Kahea ae o Kakaalaneo, o kona aho ia,
make loa. “E na ’lii o Maui, o ka nana maka mai kaka oukou; make au.” Lele na ’lii
iluna o Kepakailiula a me na koa, lalau lima aku ana o Kepakailiula, haihai i na ’lii
me na kanaka, aole koe alii, holo aku la ka poe i koe. Lele o Kiinoho me Kiihele hahai
i na kanaka, akolu lakou nei. O ka laau nui mamua o Kepakailiula a me na pohaku nui,
he mea olepe ia mao a maanei, iluna o na kanaka.
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The people from the canoes then came ashore, baked the pigs and food and dwelt in
the abandoned houses. Kepakailiula after calling the people together addressed them
saying: “If you wish to reside on Maui do so, and if you wish to return to Hawaii
[[510]]you may return.” This voyage to Maui was the commencement of the exodus of the people
from Kohala and they became children of the soil of Maui, even to this day.
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A ike o Kukuipahu i ka luku a ka hunona i na kanaka, hopu iho la ia i ka wahine opio,
holo aku la a mamua o Kepakailiula kukulu iho la. A ike aku la ia, o kahi wahine opio,
o Kapuaokeonaona, lalau aku la ia a kau ae la i ke kua, hoi aku la, pau iho la ka
luku ana i na kanaka. Lele mai la na kanaka o na waa, pae i uka, kalua ka puaa, ka
ai, noho iho la i na hale. I aku o Kepakailiula: “Ina oukou i manao e noho i Maui
nei, noho no; ina no hoi e hoi i Kohala e hoi no.” O keia holo ana, ka [[511]]hoomaka ana e noho ko Kohala i Maui, nolaila, kamaaina ko Kohala poe ia Maui a hiki
i keia la.
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Kepakailiula then turned to Kukuipahu and said: “Behold the land and everything in
it. From the mountains to the sea it is yours. You shall be its king, only reserving
to myself the rights due a conqueror.” Kukuipahu thus became the king of the whole
of Maui.
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I aku o Kepakailiula ia Kukuipahu: “Eia ka aina, o luna, o uka o kai, o oe ke ’lii,
o ka moa ko’u.” Lilo ae la o Kukuipahu ke ’lii o Maui a puni. Ua kui aku la ke kaulana
o Kepakailiula a hiki i Oahu, a lohe o Kakuhihewa ke ’lii, makau iho la, no ka mea,
ua make o Kakaalaneo ka mea akamai i ka o ihe, ke ’lii a Kakuhihewa i makau ai. Nolaila,
lawe ae la o Kakuhihewa i ka inoa o Kepakailiula i keiki ponoi nana; olelo aku la
ia i kona mau kahu: “E kii oukou i kuu keiki a lawe mai i Oahu nei, e komo i ka aina
ona.”
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The tidings of this great victory of Kepakailiula were carried to Oahu, and when Kakuihewa
the king heard of it, he became afraid, because Kakaalaneo the most skillful spearsman,
the king greatly feared by him, had been killed by this man. Kakuhihewa therefore
took the name of Kepakailiula[18] and made him his son and told his immediate attendants: “Go and bring my son to Oahu
that he may enter into his land.” Upon the arrival of the canoes at Maui and landed
at Kapueokahi, Hana, the messenger asked: “Where is the chief Kepakailiula?” “In those
long large houses.”[19] When the messengers arrived at the houses indicated they again asked for the chief,
Kepakailiula answered: “I am he.” The messengers replied: “We have come to take you
to Oahu upon the request of your father, Kakuhihewa, that you may enter the land.”
The chief consented to this and sailed for Oahu, taking with him his two wives, and
his foster fathers with their wife. Upon their arrival at Oahu they landed at Waikiki,
where Kakuhihewa was residing at the time. Kakuhihewa then gave the whole of Oahu
over to Kepakailiula. Kepakailiula then in turn made his foster fathers the joint
kings of Oahu, to have possession of everything on the land, under the land, and from
the mountains to the sea, reserving to himself and Kakuhihewa their rights[20] as rulers. The foster fathers thereupon became the joint kings [of Oahu].
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A hiki na waa i Maui, a pae ma Hana, i Kapueokahi, ninau lakou: “Auhea ke ’lii o Kepakailiula?”
“Aia i kela mau halau nui.” A hiki lakou nei ilaila, ninau no. I mai o Kepakailiula:
“Owau.” I aku lakou nei: “I kii mai nei makou ia oe, e holo kakou i Oahu, pela mai
ko makuakane o Kakuhihewa, e komo i ka aina.” Ae mai ke ’lii, holo lakou nei; o Kepakailiula,
o na wahine elua, o na makuakane elua me ka laua wahine.
A hiki lakou i Oahu, a pae ma Waikiki, malaila o Kakuhihewa kahi i noho ai. Haawi
mai o Kakuhihewa ia Oahu a puni, ia Kepakailiula. Hoonoho iho la ia i na makuakane
i mau alii no Oahu nei; o luna, o lalo, o uka, o kai, o ka moa kona a me Kakuhihewa.
Noho iho la laua he mau alii.
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After they had been in Waikiki for about four days they joined with the people of
the place in their daily pastime surf-riding. In this day’s sport Makolea, the wife
of Kepakailiula also joined in with the bathers and went in surf-riding. Makolea upon
joining the bathers took the surf breaking over that place known as Kalehuawehe. While she was enjoying her rides, Keaumiki and Keauka[21] arrived from Kauai and took Makolea away with them.
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A hala eha la o ko lakou noho ana ma Waikiki, he mea mau na na kamaaina ka heenalu
i na la a pau loa. O Makolea kekahi ma keia heenalu ana, ka wahine a Kepakailiula.
O ka nalu o Kalehuawehe ka nalu e hee ai o Makolea. Ia ia malaila e heenalu ana, hiki
mai la o Keaumiki, a me Keauka mai Kauai mai, a lawe aku la ia Makolea lilo.
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The king of Kauai at this time was Kaikipaananea. He was noted for his great strength
in wrestling, both in the open way, catch-as-catch-can, and in the style where they
get down on all fours. No man at the time was found that could throw him. He was also
very skillful in giving and solving riddles; he was known to win on every occasion.
He was, however, without a wife. Keaumiki and Keauka were his guardians and immediate
attendants. When Makolea arrived at Kauai, she became the wife of Kaikipaananea the
king.
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O ke ’lii o Kauai o Kaikipaananea, he ’lii ikaika i ka hakoko, i ke kulakulai, i ka
honuhonu, aohe ona kanaka e hina ai, he akamai loa i ka nane, nana wale no ke eo.
Aole nae ana wahine; o Keaumiki a me Keauka, he mau kiai, a kahu no hoi no Kaikipaananea.
A hiki o Makolea i Kauai, lilo ae la i wahine na Kaikipaananea ke ’lii.
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Upon the disappearance of Makolea the people were greatly excited and began to think
that she must have been killed by the surf and carried out to sea. Kepakailiula, however,
said: “No, she is not dead, she has been taken by Keaumiki and Keauka, by the order
of the king of Kauai, Kaikipaananea.” He [Kepakailiula] remained with [[512]]Kapuaokeonaona, the young woman, with whom he for the first time cohabited. On the
third day after the disappearance of Makolea, Kepakailiula asked Kakuhihewa: “I want
a small canoe. Since he has come and taken my wife in the way of a thief, I too will
adopt the same course.”
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Haohao iho la na mea a pau loa i ka nalowale honua o ke ’lii wahine, manao iho la
ua make i ka nalu, a ua lilo i ka moana loa. I aku o Kepakailiula: “Aole i make, ua
lilo i ke ’lii o Kauai, ia Kaikipaananea, na Keaumiki a me Keauka i kii mai.” Noho
[[513]]iho la ia me Kapuaokeonaona, kahi wahine opio, akahi a launa hana laua ma ke kino.
Ekolu la i hala, olelo aku o Kepakailiula ia Kakuhihewa: “I wahi waa no’u, no ka mea
ke kii aihue hoi kona i ka’u wahine, pela hoi au e holo aihue aku ai.”
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When Kepakailiula arrived at Waimea, Kauai, where he landed, he took his canoe and
broke it into small pieces[22] and left them on the shore. He then started off until he came to a man of note, who
was very wealthy, a high chief under Kaikipaananea. When Kepakailiula met him he was
taken in and made the friend of this chief. On the next day he asked his friend: “What
is the cause of the shouts in that house where the people are gathered?” His friend
replied: “That is our king, Kaikipaananea, he is wrestling. After that they will have
a boxing match, and then they will give and answer riddles; no one can beat him, he
is always the winner.” Kepakailiula again asked: “Can it be seen?” “Why not?” “Let
us go there then?” When they arrived the place was packed with people.
Kaikipaananea upon seeing Kepakailiula called out: “Say, will the stranger join in
the wrestling matches?” “I am not versed in such sport.” “Let us box then.” At this
Kepakailiula gave his consent saying: “All right, I know something of that game, but
not very much. I am, however, willing to try with the son of the soil.” Upon taking
their positions, Kaikipaananea after a while hit Kepakailiula which stunned him and
caused him to stagger, but he did not fall. Kepakailiula then struck a blow at Kaikipaananea
which knocked him down. He laid on the ground for a period of time long enough to
cook an oven of food when he arose and said: “Yes, that was certainly good, you make
an interesting opponent.”
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A hiki keia i Kauai ma Waimea, ko ia nei pae ana, wawahi iho keia i kahi waa a okaoka,
haalele iho la. Hele aku la keia a loaa kekahi kanaka hanohano, he ’lii malalo iho
o Kaikipaananea, he kanaka waiwai loa, a he kuonoono. Lawe ae la ia ia Kepakailiula
i aikane nana, a malama iho la, a hala hookahi la, ninau aku keia: “Heaha keia uwa
o kela hale a me na kanaka e piha nei?” I mai ke aikane: “O ko makou alii o Kauai
nei, o Kaikipaananea, e mokomoko ana ia ke uwa ala; a pau ia, he honuhonu, he kuikui;
a pau ae, he nanenane iho; aohe mea e eo ai, na ua ’lii wale no ke eo.” I aku keia:
“Aoe nana ia aku?” “I ke aha hoi? E pii kaua.” A hiki laua nei, e piha ana na kanaka.
Kahea mai o Kaikipaananea: “E papa wahi lealea e ka malihini! E honuhonu, e mokomoko.”
“Aohe o’u ike ia mea.” “E kuikui hoi ha?” Ae aku keia: “Ae, o ka’u wahi mea ia i ike
lihi, aole nae i mahuahua; e hoao no paha me ke kamaaina.”
Ku laua nei iluna, kui o Kaikipaananea, ku o Kepakailiula, ona a kunewa, aole nae
i hina: e kui aku ana keia, ku o Kaikipaananea, waiho ilalo, moa ka umu o ka waiho
ana; a liuliu ala mai, a olelo iho: “U, mikomiko, o oe ka ka hoa lealea.” Hoi aku
la laua nei me ke aikane a ka hale, a hala keia la, pii hou laua nei, kuikui hou no,
i keia kui ana hai kekahi lima o Kaikipaananea, hoi no laua nei. Hele mai ana ka luna
o Kukaea ka inoa e kala, e hele na mea a pau i ka poaha, e koho i ka nane a ke ’lii;
aohe kanaka noho, aohe wahine noho, aohe keiki noho, o ka mea ku ae a hina iho oia
ke noho.
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After this Kepakailiula and his friend returned home. On the day following they again
resorted to the king’s games where another boxing match was had in which Kaikipaananea
broke an arm. At the close of the games they came home.
Soon after they reached home, the king’s public crier, named Kukaea (this man lived
on the filth of Kaikipaananea, never having tasted food or meat from his childhood),
arrived crying: “Everybody is commanded to be at the king’s audience on the fourth
day to answer the king’s riddles. No man, woman or child shall stay at home, excepting
those who are unable to walk.” As Kukaea approached the house where Kepakailiula was
staying, Kepakailiula called out to the public crier: “Come.” His friend spoke up:
“He is a filthy man, he lives on nothing but the king’s excrement.”[23] Kepakailiula answered: “You call him.” When Kukaea came up to them, he said: “I am
a filthy man, I live on filth. I am offensive to the smell.” Kepakailiula ordered:
“Open your mouth.” Kukaea opened his mouth when water was poured into it and he was
requested to wash himself, then new clothes were offered him. Then food and pork were
given him and he sat down and eat until he was satisfied. Then he turned to Kepakailiula
and said: “What shall I give you in return for your kindness, in giving me food and
meat. I have traveled around Kauai but no one ever fed me as you have done this day.
Here at last I have found that food and pork are pleasant to the taste. I will pay
you by giving you the answers to the king’s riddles, for no other person [[514]]knows them but myself, the king’s personal attendant.” Kepakailiula then asked him:
“What are his riddles and the answers to them?” “They are these:
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A kokoke o Kukaea ma kahi a Kepakailiula e noho nei, kahea aku la, e hele mai. I mai
ke aikane: “He kanaka ino, he pilo, o ka lepo o ke ’lii kana ai a hiki i keia la.” I aku ke aikane: “E kahea aku oe.” A hiki o Kukaea, olelo aku la ia Kepakailiula
a me ke aikane: “He kanaka ino wau, he lepo ka’u ai, he pilo wau e noho aku la.” I
mai la o Kepakailiula: “E hamama ko waha.” Hamama kela, nini ka wai, pau ka pilopilo
o ke kino, aahu ke kapa hou, hanai ka ai me ka io o ka puaa, ai keia a maona.
Olelo aku o Kukaea ia Kepakailiula: “I aha la ’uanei ka’u uku ia oe, no kou hanai
ana ia’u i ka ai a me ka ia, no ka mea, ua hele au a puni o Kauai nei, aohe o’u mea
nana i hanai e like me oe, eia ka. He ono ka ai a me ka ia, ka puaa. Eia ka’u uku
ia oe, o ka nane a ke ’lii, aohe mea e ae i loaa ai, owau wale no o ko ke ’lii kanaka
[[515]]ponoi ka mea i loaa ai.” I aku o Kepakailiula: “Pehea ka nane a me ka haina?” “Penei:
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Step all around, step to the bottom,
Leaving, reserving a certain place.
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Kai a puni, kai a lalo,
Koe, koe, koena.
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“That is the first riddle. The answer is house, reserving an opening for the doorway.
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“Oia ka nane mua. Eia ka haina, he hale a koe ka puka komo.
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The men that stand,
The men that lie down,
The men that are folded.
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O kanaka i ku,
O kanaka i moe,
O kanaka i pelupelu ia.
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“That is the second riddle. The answer is, house, again. The timbers that stand, the battens that are laid down and the grass that is folded. I must go home now. When the day arrives, you
must come up. I will prepare the oven and when it is heated you answer the first riddle;
and when you see the stones thrown out onto the sides, answer the second riddle; after
that I will take ahold of the king and throw him in the oven.”
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“Oia ka lua o ka nane, eia kona haina, he hale no, o ka laau e ku ana, o ka aho e
moe ana, o ka mauu i pelupelu ia. E hoi au, a hiki ia la, pii ae oe, a na’u no auanei
e hoa ka umu, a enaena, hai oe i ka nane mua; a ulu, a lele ke a ma kapa, hai oe i
ka lua o ka nane; a pau ia na’u e lalau mai i ke ’lii a hoolei i ka umu.”
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On the day appointed, Kepakailiula and his friend went to the king’s house. As they
came in the king saw them and called out: “Let the stranger be seated here.” As soon
as he sat down, the king said: “Will the stranger join in the fun?” Kepakailiula replied:
“Yes.” “I have two riddles,” said the king. “If the right answers are given to them,
I will be baked in the oven. If they are not answered correctly, you will be baked
in the oven. These are the conditions.” The king then gave the first riddle.
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A hiki ia la, hele aku la laua nei me ke aikane a hiki, ike mai la ke ’lii, kahea
mai la: “Maanei ka malihini.” A hiki keia olelo mai la kela: “E papa wahi lealea me
ka malihini?” Ae aku keia. “Ae.” “He nane, ina e loaa a’u nane elua, kalua ia au i
ka umu, ina loaa ole, kalua ia oe i ka umu, oia la.” Hai mai la ua ’lii nei i ka nane
ia ia nei:
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Step all around, step to the bottom,
Leaving, reserving a certain place.
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Kai a puni, kai a lalo,
Koe, koe, koena.
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“The second one is this:
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“Eia ka lua o kuu nane:
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The men that stand,
The men that lie down,
The men that are folded.
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O kanaka i ku,
O kanaka i moe,
O kanaka i pelupelu ia.
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“These are my riddles, I want the stranger to understand. If you give the right answers
you will indeed live, but if you fail, I shall kill you. I will bake you in the oven.”
When Kepakailiula saw that the oven was heated, he gave the answer to the first riddle:
“It is a house. It is thatched all around, reserving the door way.” “Yes, you have
given the right answer to my riddle; my second one is yet to be answered. If you fail,
I shall kill you.” Kepakailiula looked at the oven and when he saw the stones being
thrown to the side he answered the second riddle:
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“Oia a’u nane la, i lohe oe e ka malihini; a loaa ia oe pakele oe i na la, loaa ole
ia oe make oe ia’u, kalua ia oe i ka umu.” A ike keia ua enaena ka umu, hai aku la
i ka nane mua: “He hale, ako ia a puni, koe ka puka komo.” “Ae, loaa ae la kuu nane
mua ia oe, o kuu nane alua koe, ina aole e loaa, make oe ia’u.” Nana aku la keia a
ulu ka umu, a hiolo ke a i lalo, hai aku la:
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It is also a house.
The timbers that stand,
The battens that are laid down,
The grass that is folded.
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He hale no;
He laau ke ku ana,
He aho ke moe ana,
He mauu ke pelu ana.
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“What! Who has told you?” While he was expressing his wonder he was thrown in the
oven by Kukaea. At this time, the chiefs and men of Kauai jumped in to help their
king, but Kepakailiula, his friend and Kukaea fought so well and bravely [[516]]that great numbers were slain, forcing the Kauai people to flee to the mountains.
Makolea the wife of Kepakailiula was soon after found and they returned to the home
of his friend. Upon arriving at the house, Kepakailiula gave Kauai over in charge
of his friend with Kukaea under him. They then remained on Kauai for many days. Thus
ends this legend.
[[499]]
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“Kahaha! I loaa la ia oe, ia wai?” Ia ia e olelo ana, o ka manawa ia noho ana i loko
o ka umu ia Kukaea. Iho iho ana na ’lii o Kauai e alu, a me na kanaka, e noke aku
ana o Kepakailiula i ka haihai, oia o ke aikane, o Kukaea, holo na kanaka i ke [[517]]kuahiwi. Loaa aku la o Makolea ka wahine, hoi aku la me ke aikane. A hiki i ka hale,
haawi aku o Kepakailiula ia Kauai a puni no ke aikane, o Kukaea ke ’lii malalo, noho
lakou ia Kauai, o ka pau ana ia o keia kaao.
[[516]]
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[1] Ke-paka-ili-ula, the red-skinned paka. [↑]
[2] Hina, the favorite feminine character of Hawaiian story. [↑]
[3] Not shown whether brother or sister. [↑]
[4] Names indicating a stay-at-home, Kiinoho, and a traveler, Kiihele. [↑]
[5] Paliuli, the Hawaiian Paradise, located in certain legends as in Puna, Hawaii, as it does
here. [↑]
[6] Cane of luxuriant growth that has bent over and curved upward. [↑]
[7] Bananas fell, or dropped, scattering from the bunch through ripeness. [↑]
[8] An anahulu is a ten day period. This term is never applied to any other counting. [↑]
[9] This phrase indicates the Hawaiian ideal of physical perfection, and is frequently
met with. [↑]
[10] Hiwahiwa, beloved one, here refers to Hina. [↑]
[11] Keiki a kaua, our son, from adoption, or rearing as foster parents, though nephews in fact. [↑]
[12] As note 2. [↑]
[13] A deprecating comparison surely. [↑]
[14] A better rendering would be “a wife for you.” [↑]
[15] Poohiwi, literally “shoulder to rest on.” [↑]
[16] A customary form in a contest; courtesy giving the stranger the choice first. [↑]
[17] Lauawa, a Maui wind. [↑]
[18] Taking his name for adoption from fear. In many of the South Sea Islands an exchange
of names was a bond of friendship. [↑]
[19] Halau, a long, open, flat-top structure of temporary character, of coconut leaves usually,
for sheltering canoes, and a kind erected for semi-outdoor entertainments. [↑]
[20] Moa, a recognition of supreme sovereignty. [↑]
[21] Keaumiki and Keauka are sometimes referred to as gods of the tides. [↑]
[22] Virtually burning his bridges behind him. [↑]
[23] Perhaps figurative for the remains of the king’s food: the crumbs from the table. [↑]
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Legend of Wahanui.
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Kaao no Wahanui.
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Wahanui was the king, Kilohi was the prophet and Hawaii the land they lived in. Boarding
his double canoe, he left Hawaii and set sail for Kaunolu, Lanai. The reason of this
journey made by Wahanui was on account of an oath made by him, “When I step on the
breasts of Kane and Kanaloa, then will I return to Hawaii.” Before Wahanui sailed
from Hawaii, Kane and Kanaloa, together with their younger brother Kaneapua, were
living at Kaunolu, Lanai. They were three gods who sometimes changed into other forms.
Kane and Kanaloa taking the form of birds, while Kaneapua very often had a human form.
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O Wahanui ke ’lii, o Kilohi ke kaula, o Hawaii ka aina, holo mai la kona mau kaulua
mai Hawaii mai, a Kaunolu i Lanai. O ke kumu o keia holo ana o Wahanui, he olelo nana
i hoohiki, penei: “Aia a hehi i ka houpo o Kane laua o Kanaloa, alaila, hoi i Hawaii.”
Mamua ae o ka holo ana mai o Wahanui mai Hawaii mai, e noho ana o Kane, Kanaloa a
me ko laua pokii o Kaneapua, i Kaunolu, ma Lanai; he mau akua lakou ekolu, o Kane
a me Kanaloa, he mau kino manu ko laua, o Kaneapua he kino kanaka kona.
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Once upon a time they became very thirsty, so Kane and Kanaloa requested their youngest
brother to go to the uplands of Lanai for water, at a spring called Nanaihale. Upon
the arrival of Kaneapua at the spring with his water jug, he urinated by the edge
of the spring before he stooped down to fill his jug; he did not know that his urine
had run into the spring. When he arrived home and met Kane and Kanaloa, they reached
out for the water jug and each took a drink. When they had satisfied their thirst
they discovered that it was urine instead of water, so they flew off and left Kaneapua
on Lanai.
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Noho iho la lakou a make i ka wai, olelo aku o Kane a me Kanaloa ia Kaneapua, ko laua
pokii: “E pii oe i wai no kakou, i uka o Lanai,” o Nanaihale ka inoa o ka wai. A hiki
o Kaneapua me ka huewai ilaila, mimi iho la ia ma kapa nahelehele o ka wai, a pau
ia, hoi iho la ia a ka punawai, ukuhi i ka huewai. Aole ia i ike, ua kahe ka mimi
ona a loko o ka wai, hoi aku la ia a hiki i o Kane a me Kanaloa, lalau mai la laua
i ka huewai a inu iho la, he mimi wale no ka wai, ia wa, lele laua a haalele ia Kaneapua
i Lanai.
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While Kaneapua was one day seated by the seashore on the Kaunolu point, he saw the
double canoe of Wahanui passing by, so he called out from the shore: “Whose canoe
is that?” “It is Wahanui’s,” replied the prophet Kilohi. “Wahanui is the chief, who
is the prophet?” “Kilohi.” Kaneapua again asked: “A canoe, sailing where to?” “It
is a canoe sailing to Tahiti to step on the breasts of Kane and Kanaloa.” Kaneapua
called out: “Why not let me come too?” Kilohi answered: “The canoe is already loaded
down.” “If the canoe is loaded down, let me ride on the sticks connecting the canoe
to the outrigger.” “They are also overcrowded.” “Let me ride on the outrigger then.”
“That too is overcrowded.” This conversation was carried on until every part of the
canoe was requested for. Kaneapua then called after he had been denied a seat on any
part of the canoe: “Return, it is going to be stormy.” Kilohi replied: “Who are you
that shall cause my lord’s canoe to return?”
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Ia Kaneapua e noho ana ma ka lae o Kaunolu, holo mai ana ka waa o Wahanui, kahea aku
o Kaneapua mauka: “Nowai he waa?” “No Wahanui,” pela ’ku ke kaula o Kilohi. “O Wahanui
ke ’lii, owai ke kaula?” “O Kilohi.” Ninau hou o Kaneapua: “He waa e holo ana i hea?”
“He waa e holo ana i Kahiki, hehihehi i ka houpo o Kane a me Kanaloa.” I aku o Kaneapua:
“Pehea la hoi owau kekahi?” Olelo mai o Kilohi: “He komokomo ka waa.” “I ka iako au.”
“He komo no.” “I ke ama au.” “He komo.” Pela no ka ia nei olelo a pau luna o ka waa.
I aku o Kaneapua: “E hoi he ino.” I mai o Kilohi: “O oe no ka mea e hoi ai ka waa
o ko’u haku?”
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After leaving the Kaunolu point, they continued on their way until they were off the
Kaena point, where they encountered a heavy wind; soon after this a storm arose and
the canoe was overturned. Wahanui the chief got a severe cold and the things in the
canoe were wet: so they returned and landed at Lele, in Lahaina. After spending the
night at this place they again set out the next day. Upon passing by Kaunolu, Kaneapua
again called out as before, and again the prophet, Kilohi, refused to allow him to
come aboard. Not very far from this place they again were caught in another [[518]]storm and were forced to return a second time. On this return Wahanui began to realize
how true the boy Kaneapua predicted and that he was much smarter than his prophet,
Kilohi. On the next trip Kaneapua was given passage and the journey was then resumed.
There were two sailing masters aboard, Hookele i Hilo and Hookele i Kau.[1] Kaneapua sat behind the sailing masters. As soon as Kaneapua took his seat a thick
fog was seen to approach them and before very long a thick darkness enveloped them;
so thick indeed that those in the aft part of the canoe could not see those in the
fore part. This darkness prevailed until they arrived at the land of Kanehunamoku,
a land which appeared to them in the form of a dog. Kilohi said to Wahanui that it
was a dog and begged him that they return to Hawaii and kiss the children and wives
ere they be eaten up by the man-eating dog of Hina. At this it was made evident to
Wahanui, that Kilohi was not the great priest that he had all along thought him to
be, and that they would all have been killed if Kaneapua had not been allowed to join
them.
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Holo mai la lakou mai Kaunolu a ka lae o Kaena, loaa i ka makani, ka ino, kahuli na
waa, opili ke ’lii o Wahanui, pulu na ukana, hoi aku la a pae ma Lele, i Lahaina.
Moe a ao ae, holo hou lakou a Kaunolu, hana aku no o Kaneapua e like me na olelo mua,
aohe ae o Kilohi, ke kaula. Holo no a make hou, hoi hou, o ka lua ia. [[519]]Hooiaio iho o Wahanui i ka olelo a Kaneapua ke keiki, me kona manao ua oi kona ike
i ko Kilohi, kana kaula.
Ia holo ana, kau o Kaneapua i luna o na waa a holo aku la. Elua hookele o luna, o
Hookele i Hilo, o Hookele i Kau; mahope o na hookele o Kaneapua. O ka manawa ia, paa
o luna i ka ohu me ka pohina, aohe ike o mua ia hope o na waa; pela ko lakou holo
ana a hiki i ka aina o Kanehunamoku, he kino ilio ke ano o ka aina ma ka lakou ike
aku. Olelo aku o Kilohi ia Wahanui: “He ilio. E hoi kaua i Hawaii, i honi aku i ka
ihu o ke keiki me ka wahine, a papau kaua i ka ilio ai kanaka a Hina.”
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At this fear expressed by Kilohi, Kaneapua said reassuringly: “You are entirely mistaken,
Kilohi, that is the land of Kanehunamoku. Upon seeing you to be a stranger the land
is hidden from view, when it becomes clear [it will be seen]. There are people on
the land as you can hear their voices.” When they drew nearer to the place they saw[2] that it was land, they also saw a man who was gathering coral for food, a death-dealing
food. Soon after this they left the land of Kanehunamoku and continued on their way.
After they had sailed for some time they looked up and saw two hills, Paliuli and
Palikea which appeared to be moving and towering above and ahead of them. These two
hills were two demi-gods sent by Kane and Kanaloa who desired their destruction. Kaneapua
said to Wahanui and Kilohi: “That is death, if those hills should crumble and fall
on us we shall all be killed. They have been sent by Kane and Kanaloa.” Kaneapua then
called out to Paliuli and Palikea: “Return down below else I shall be killed and you
two will be ashamed.” At this call the two hills were shamed and the travelers were
saved. Kaneapua then said to Wahanui: “You float here while I dive down below. Honunuikuaeaea
my grandmother is down there; if her back is turned up it will mean our death, but
if it is turned down, we will be saved.” He then dove down and called out: “Honunuikuaeaea,
turn your face upward.” She then turned her face upward and called out: “Whose offspring
art thou?” “Yours.” “What is your name?” “Kaneapua.” The grandmother then fell on
him and wept, and then asked him: “What is the object of this journey that brings
my lord here?” “I want a rope to moor the canoe with.” She then gave Kaneapua her
intestines and Kaneapua rose to the surface and tied the rope to the canoe.
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Olelo Hoakaka. Ua maopopo, aohe ike o Kilohi ma keia olelo ana; mai make lakou, ina
aole o Kaneapua e kau pu me lakou. I aku o Kaneapua: “Lalau oe e Kilohi, he aina ia,
o Kanehunamoku, ike mai la ia oe i ka malihini, lele ae la ka hauli o ka moku iluna,
hoaiai mai la; he kanaka ko uka ke uwalo mai la.” A kokoke lakou, i nana aku ka hana
he aina, he kanaka, he puna ka ai, he ai make. Haalele lakou ia Kanehunamoku, holo
hou lakou. I nana aku ka hana, he mau puu elua, o Paliuli, o Palikea, e oni ana iluna,
a kiekie mamua o lakou nei, he mau kupua keia na Kane a me Kanaloa, e ake ana e make
lakou nei. I aku o Kaneapua ia Wahanui a me Kilohi: “He make keia, ina e hiolo iho,
pau kakou i ka make; na Kane laua o Kanaloa keia make.”
Olelo aku la o Kaneapua ia Paliuli a me Palikea: “E hoi i lalo, o make auanei au hilahila
olua.” Ma keia olelo, hilahila na puu, hala keia make. I aku keia ia Wahanui: “E lana
oukou maanei, e luu au ilalo, no ka mea, aia ilalo o ka Honunuikuaeaea, ke kupunawahine,
o ke kua he make, o ke alo ke ola.” Luu keia a kahea iho: “E ka Honunuikuaeaea, huli
ae ko alo iluna.” Huli ae ana kela iluna ke alo. “Nawai ke kupu o oe?” “Nau no.” “Owai kou inoa?” “O
Kaneapua.” Lele mai la ke kupunawahine uwe, a ninau mai la: “Heaha ka huakai a kuu
haku i hiki mai nei?” “I kaula hekau no ka waa e paa ai.” Haawi mai la ka honu i ka
naau ona ia Kaneapua. Ea ae la o Kaneapua a ka waa, hikii iho la a paa.
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Kane and Kanaloa soon after opened the calabash in which was kept the wind of Laamaomao.
The wind came up, a storm arose, the sea became rough, the waves beat down and broke
over them causing the coral to be thrown up on the shore. This storm lasted ten days.
When the storm abated the travelers once more thought of safety and that all their
troubles were about over; but there yet remained one more object to be encountered,
a dog that belonged to Kaneapua. They then landed and [[520]]moored their canoe. Kaneapua then said to Wahanui: “Go until you find three men who
are lying down face up; they are Kane and Kanaloa, and the third one is Mauli. Step
on the breasts of all three of them and return, but don’t look backward.” Wahanui
then went on his way and after carrying out the instructions he returned. Kaneapua
then instructed his companions, saying: “You must now wrap me up and make me appear
to be striped and say that I am your god, Kaneapua.” When Wahanui heard this he went
down on his knees before Kaneapua and offered him all the things of value brought
by him; this being the first time that he was made aware that this person who had
been with them all this time was Kaneapua. Shortly after this all manner of spirits[3] gathered and asked: “Where is your god?” “Here it is standing.” “Yes, you have a
large god indeed.” “Yes, you could all be devoured [by him] without satisfying his
hunger.”
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Kuu mai ana o Kane laua o Kanaloa i ka ipu makani a Laamaomao, pa ka makani, ka ino,
ke kai, popoi, haki ka nalu, lele puna i uka me ke akoakoa, hookahi anahulu o ka pa
ana. A pau ka pa ana, pau ae la ka make, aohe kupu e koe, he ilio nae koe, na Kaneapua
no. Pae aku la lakou a uka i ke one, olelo aku la o Kaneapua [[521]]i ke ’lii ia Wahanui: “E hele oe a na kanaka ekolu e moe ana iluna ke alo, o Kane
a me Kanaloa, o Mauli ke kolu, hehi iho oe i na umauma o lakou a hoi mai; mai nana
aku oe i hope, hele aku la o Wahanui a hoi mai la. Olelo aku o Kaneapua: “Ea! E wahi oukou ia’u a onionio, a e olelo oukou owau ko oukou akua, o Kaneapua.” Lohe o Wahanui
i nei olelo a Kaneapua, kukuli iho la ia a mohai aku la i kana waiwai i lawe mai ai
na Kaneapua. Akahi a maopopo ia lakou o Kaneapua keia me lakou. Akoakoa mai la ke
namu, ke nawa, ka huhu, ninau mai la: “Auhea ko oukou akua?” “Eia ke ku nei.” “U!
He ’kua nui no ka ko oukou.” “Ae, he pau ko oukou i ka ai ia me kona maona ole.”
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After this Kaneapua instructed his companions as follows: “When you get to the house
don’t sit in the best places as that will mean your death, but sit in the bad places
and you will be saved.” When they arrived at the house they followed out the instructions
given them.
They lived here until after the expiration of some months when they made their preparation
to return home. On leaving, Kaneapua gave Wahanui an image of a double-bodied giant,[4] the bodies being joined together by means of the ribs growing into one another. It
had two heads, four hands and feet and four eyes. If one was called to obey the laws
of nature, the other accompanied without such desire, and so in all their movements.
Upon accepting this present Kaneapua said to him: “Don’t show this image until you
reach Hawaii for otherwise you will get killed.”
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Olelo aku la o Kaneapua: “Ea, i komo oukou i ka hale, mai noho oukou ma kahi maikai,
he make ia, ma kahi inoino he ola ia.” Hiki aku la lakou i ka hale. Pela ko lakou
noho ana a hala he mau mahina, makaukau lakou e hoi, haawi mai o Kaneapua ia Wahanui,
he mau pilikua elua. Eia ke ano o ka pilikua, o ke kua o kekahi me ke kua o kekahi
hui, komo na iwi aoao a paa loa, elua poo, eha lima, me na wawae, eha no hoi maka,
ina e hele kekahi e mimi, e hana lepo paha, alaila, hele kekahi me kona mimi ole,
pela ma na hele ana a pau loa. No kekahi ka hele, hele aku kekahi. Lawe mai la o Wahanui
i mau milimili nana. I mai o Kaneapua: “Mai hoike oe i kou wa e hoi ai, a hiki i Hawaii,
o make oe.”
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On the return voyage Wahanui first landed at Kauai, where they met a great crowd of
people together with the king Kupakoili and his prophet Luluupali. Because of the
shouts made by the people ashore Wahanui went ashore with his present.[5] When the people saw this strange object they gave a mighty shout. When Kupakoili
heard the shout, he inquired of his prophet, Luluupali: “How can I get possession
of that image?” Luluupali answered: “Kill the king and his people and burn up the
canoes.” This advice was carried out by Kupakoili, and Wahanui was killed and his
image taken away. One man, however, escaped; he was one of the bailers; he dove into
the sea and escaped. After a time he took unto himself a wife, a Kauai woman and settled
there, taking up fishing as his occupation. It was this man’s usual custom while on
his fishing trips to carry a large quantity of food along with him. After he had done this for some time his wife began to be inquisitive and at last
asked him why he took so much food; he answered: “What fault is there in taking this
food? Food is easily brought back again.” Shortly after this while out fishing, a
storm came up and he was blown out to sea, and after a number of days he managed to
land on Hawaii. When he met the people he told them that Wahanui and his followers
had all been killed in Kauai, and that he was the only one who escaped. A proclamation
was then issued calling the people of Hawaii to come together and to make preparations
for avenging the death of [[522]]their king. A double canoe was then sent to Kauai to invite Kupakoili and his people
to come to Hawaii and get all the canoes and all the property on that island. The
invitation was as follows: “Let no man, woman, or child remain, all must sail for
Hawaii.” This invitation was accepted and all the people sailed for Hawaii where they
were all killed; no one escaped.
[[517]]
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Hoi mai la o Wahanui ma a pae i Kauai, e paa pu ana na kanaka me ko laila alii o Kupakoili,
me kana kilokilo o Luluupali. No ka uwa o uka, lele aku la lakou e nana, o Wahanui
kahi i lele me ka pilikua ana; ike mai la na kanaka, uwa, lohe o Kupakoili, ninau
aku i ke kilokilo ia Luluupali: “Pehea la e loaa ai ia’u ka pilikua?” I mai o Luluupali:
“E pepehi i na kanaka me ke ’lii, a e puhi i na waa i ke ahi.” Ia wa ua hooko ia ko
Kupakoili makemake. Ua make o Wahanui ma, a lawe ia ae la na pilikua. Hookahi kanaka
i pakele, o ke kanaka ka liu; luu no ia a nalowale, a mahope moe i ka wahine o Kauai,
noho iho la lawaia.
He mea mau i keia kanaka ke holo i ka lawaia, he kumaupoi kona o e holo ai, pela i
na holo ana a pau loa, haohao ka wahine a ninau aku, i mai kela: “Heaha auanei ka
hewa, o keia lawe ana, he mea hoihoi ka ai.” Holo hou keia i ka lawaia, e puhi iho
ana ka makani lilo keia i ka moana a pae i Hawaii. Olelo aku la keia: “Ua make o [[523]]Wahanui a me na kanaka i Kauai, a owau ka i pakele.” Kuuhaua o Hawaii e hoakoakoa,
a e hoomakaukau, hoouna mai la i na waa e kii ia Kupakoili a me Kauai a puni, e holo
i Hawaii e kii i ka waa i ka waiwai; aohe kane noho, aohe wahine, aohe keiki e holo
a pau loa i Hawaii. O keia hana ana, he wea, i make a hiki lakou i Hawaii, pau i ka
luku ia aohe mea koe.
[[522]]
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[1] These are the two sailing masters of the Pakaa story who displaced him. [↑]
[2] Nana aku ka hana, an expression of wonderment or surprise, as we would say: Lo and behold! [↑]
[3] Namu, nawa, huhu; anger, and strange and confused speech. [↑]
[4] Pilikua, twin-bodied. [↑]
[5] His twin-bodied gift from Kaneapua. [↑]
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Legend of Kaulu.
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Kaao no Kaulu.
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Kukaohialaka was the father and Hinauluohia was the mother of three children, all
boys. Kaeha was the first-born, Kamano was the second, and Kaulu was the youngest
of the three. Kailua in Koolau [was] their birthplace. Kaeha the oldest brother loved
and esteemed Kaulu; while Kamano hated and ill-treated Kaulu the youngest of their
family. Kaulu was in his mother’s womb five years before he was born; at birth he
already had a full set of teeth; his hair was long, and his buttocks covered with
hair.
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O Kukaohialaka ka makuakane, o Hinauluohia ka makuahine, o Kaeha, ka mua, o Kamano
ka muli iho, o Kaulu ka pokii loa o lakou; ekolu lakou. O Kailua i Koolau ka aina
hanau; o Kaeha ke kaikuaana aloha ia Kaulu; o Kamano ka hana ino ia Kaulu, oia ke
kaikuaana hana aloha ole. Elima makahiki o Kaulu i loko o ka opu, ulu ka niho, loloa
ka lauoho, huluhulu ka puukole. O ke kumu o keia noho ana o Kaulu i loko o ka opu,
o ka ohumu o Kamano, e pepehi ke hanau ae o Kaulu; no keia hana a Kamano pela, noho
no o Kaulu i loko o ka opu.
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The reason why Kaulu stayed in his mother’s womb so long was because Kamano had said that he would kill the next
child. On hearing this Kaulu stayed in the womb. When Kaeha the oldest brother heard that the next child was to be killed,
he asked Kamano: “Why should you kill the next child?” When Kaulu heard Kaeha say
this he said to himself while still in the womb: “There, I see I will live. You will
save me. Well and good, if you save me then I will take care of you.”
When Kaulu was born he was in the form of a piece of rope, having no human form. When
Kamano, the angry brother saw that it had no human form, he said: “If you had a human
body I would kill you.” Kaeha on the other hand took up the piece of rope, Kaulu,
and put him up on a shelf, where he remained until all of thirty days had gone by
without being once looked at. Kaeha in the meantime had been carried off by the spirits
and was left in a certain place in the sky, or heaven, called Lewanuu and Lewalani[1] where Kane and Kanaloa had their home.
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O ko laua kaikuaana o Kaeha, ia ia i lohe ai i ka make o Kaulu ke hanau ae, olelo
aku ia ia Kamano: “Heaha ka mea e make ai ko kaua pokii?” A lohe o Kaulu i keia olelo
a Kaeha, olelo iho ia i loko o ka opu: “Aia ua ola, o oe ka ko’u mea e ola ai; heaha
la hoi, i ola au ia oe, alaila, malama aku au ia oe.” Hanau o Kaulu, he pauku kaula
aohe kino maoli; nana ke kaikuaana huhu o Kamano, aohe kino, olelo iho ia, ina he
kino kou make oe ia’u. O Kaeha hoi ko laua kaikuaana, lalau aku la ia i ke kino kaula
o Kaulu, a lawe aku la a kau i luna o ka holopapa. Malaila o Kaulu i waiho ai a hala
ekolu anahulu, me ka ike ole ia aku.
O Kaeha hoi, ko laua kaikuaana, ua lilo i ke akua, i kini akua i ka lehu o ke akua,
i ka pukui akua, i ke kaikuaana o ke akua. Lawe ia aku la o Kaeha a ka Lewanuu a me
ka Lewalani ka aina o Kane ame Kanaloa e noho ana.
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Kaulu remained on the shelf until he turned or received a human body. This shelf was
used for the purpose of stowing away kapas. When he awoke he looked around the inside
of the house and saw that his oldest brother Kaeha was missing. He then proceeded
out of the house and looking up he saw that his brother had been carried up by the
spirits to the Lewanuu and Lewalani. At this he started off in search of his brother Kaeha. Upon coming to where the
heavy surf was beating he inquired of the surf: “I say, this high surf are you strong?”
The surf replied: “Yes.” Kaulu asked: “What is your strength?” “I strike from above
and when I catch them I give them a good soaking,” said the surf. Eight surfs then
struck Kaulu, but he was not injured. Kaulu then asked of his hands: “Say, Hakaukahi
my right hand and Limapaihala my left hand.” “What is it?” asked the two hands. “Flamed
is the upper jaw, flamed is the lower jaw.”[2] Kaulu then reached for the surf and broke it into small pieces, thus making the surf
small unto this day. He then continued on his way until he met other [[524]]demigods, the small and large waves to whom he said: “You are only making the ocean
look white, you have no strength.” The waves replied: “We are strong and also brave.”
A fight was then had in which he killed both of his opponents; therefore the waves
are small to this day. After this he continued on his way until he met Kuililoloa,
a dog that was guarding the land and the sea. Another battle was fought in which Kuililoloa
was torn to pieces, therefore the dogs are small to this day.
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Maluna o ka holopapa o Kaulu, a lilo i kino kanaka (ke ana o ka holopapa he wahi kau
kapa); ala ae la o Kaulu a nana ia loko o ka hale, aole kona kaikuaana o Kaeha; oili
ae la ia a ma waho o ka hale, nana ae la a ike, ua lilo i ke akua i luna o ka Lewanuu
a me ka Lewalani. Ia manawa hele o Kaulu e imi i kona kaikuaana ia Kaeha, a hiki ia
i kahi a ka nalu e poi ana, olelo aku la ia i ka nalu: “E keia nalu nui e ku nei a
kiekie, he ikaika no?” Ae mai ka nalu: “Ae.” Ninau aku o Kaulu: “Heaha kou ikaika?”
“He poi iho maluna, loaa iho, eloelo,” pela mai ka nalu. Popoi ka nalu, ewalu nalu
i luna o Kaulu, aohe nae o Kaulu make. Ninau iho o Kaulu i na lima ona, o Hakaukahi
ka lima akau, o Limapaihala ka lima hema; olelo ae na lima: “A ke aha a ke aha?” “A
ke a luna, a ke a lalo.” E uhae aku ana o Kaulu i ka nalu liilii a hiki i keia la.
[[525]]
Hele hou o Kaulu a halawai me ia kupu, o ka ale iki, o ka ale nui. I aku o Kaulu:
“O ka hookuakea moana wale no ka olua, aohe ikaika?” Olelo mai lauala: “Ha ikaika
no, a he koa no.” Hakaka lakou a make ia Kaulu, nolaila, liilii ka ale o ka moana.
Hele hou o Kaulu a loaa o Kuililoloa, he ilio ia e kiai ana i ka aina a me ke kai,
hakaka laua a make o Kuililoloa, haehae ia e Kaulu, nolaila, liilii na ilio e noho
nei i keia wa.
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When Kaulu arrived in the land where his brother was living, he approached the house
and hid himself within the leaf of a palm tree. At dusk that evening the spirits asked
Kaeha: “Let us prepare some awa.” They then all got some awa and prepared the awa
to be pounded. After pounding a sufficient quantity, Kaeha went out to cool himself.
Upon seeing Kaeha Kaulu came out of his hiding place and met his brother. At seeing
this small fellow Kaeha asked: “Who is this small boy?” “I am Kaulu, your youngest
brother, whom you placed on the shelf. Because I love you I came to look for you.”
Kaeha then said: “We are going to drink awa with the spirits.” Kaulu said: “Yes, tell
the spirits to drink their awa first and you take yours after them. Before you drink
yours offer a little to me as your god by repeating the following words: “Here is
our awa.” I will then answer back: “Drink it and let me have the portion that is intoxicating.”
At the close of the conference held by the two Kaulu returned to the palm leaf, while
Kaeha returned to the house to join the spirits. Upon entering the house the spirits
said to Kaeha: “Drink your awa first.” Kaeha replied: “No.” The spirits then drank
theirs up. After the spirits had finished, Kaeha said to the spirits: “Now you be
quiet until after I have taken my awa.” Kaeha then took up his cup of awa and offered
up a prayer:
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Hiki o Kaulu i ka aina a kona kaikuaana e noho nei; hele aku la keia a kokoke i ka
hale, pee iho la keia i loko o ka ao loulu. A ahiahi molehulehu, olelo aku la na akua
a pau ia Kaeha: “E mama awa kakou.” Mama iho la lakou, a pau ka mama ana, hele aku
la o Kaeha iwaho o ka hale e hooluolu iaia iho. Hele mai la o Kaulu e ike; ninau aku
la o Kaeha: “Owai neia wahi keiki?” “O Kaulu, o kou pokii e kau ana i ka holopapa;
no kuu aloha ia oe, nolaila au i huli mai nei.” I aku o Kaeha: “E inu awa ana makou
me ke akua.” Olelo aku o Kaulu: “Ae, olelo aku oe, o lakou mua ke inu i ka awa, a
mahope oe. A inu oe i ko awa, e kaumaha ae oe ia’u i akua nou, penei oe e olelo ai:
“Eia ka awa o kaua.”
Kahea aku au: “Inu hia, o ka ona ko onei ea.” A pau ko laua olelo ana, hoi aku la
o Kaulu a ka ao loulu, hoi hoi o Kaeha a loko o ka hale me ke akua. Olelo mai ke akua
ia Kaeha: “O kou awa ke inu mua.” Hoole aku o Kaeha. Inu iho la ke ’kua a pau ka awa,
koe o Kaeha a mahope; olelo aku la o Kaeha i ke akua: “E noho malie oukou a pau kuu
awa i ka inu.” Lalau aku la o Kaeha i ka apu awa a kaumaha ae la:
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Here is our awa.
[A loud voice was then heard to call out:]
Drink it and may I have the portion that is intoxicating.
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Eia ka awa o kaua.
Inu hia, o ka ona ko’u ea.
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When the spirits heard this loud call they began pinching one another and said: “What
a wonderfully loud-voiced god you have, Kaeha.” Because of this trick played by Kaeha
and Kaulu, Kane and Kanaloa were puzzled, so they sent Kolea and his mate to fly up
to Makalii and inquire of him as to the meaning of the loud-voiced god of Kaeha. Upon
the arrival of Kolea and his mate in the presence of Makalii, Makalii asked them:
“What do you two want?” “We have been sent by Kane and Kanaloa to ask you about the
loud-voiced god that calls out at night.” Makalii replied: “That is Kaulu the youngest
brother of Kaeha. He is all-powerful and strong and he is hiding in the palm leaf.”
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I ka lohe ana o ke akua i keia leo nui e hea ana, iniki aku iniki mai: “Ka! Kupanaha
ke akua leo nui o kou e Kaeha.” Ma keia hana a Kaeha a me Kaulu, haohao o Kane laua
o Kanaloa, hoouna ia Kolea ma e lele iluna i o Makalii la. A hiki o Kolea ma i o Makalii
la, ninau mai o Makalii: “Heaha ka olua?” “I hoouna mai nei o Kane a me Kanaloa ia
maua, e ninau aku ia oe no ke akua leo nui o Kaeha, ke hea mai i ka po.” I mai o Makalii:
“O Kaulu na ke kaikaina o Kaeha; he mana, he ikaika, aia nae i loko o ka ao loulu
kahi i pee ai.”
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Upon the return of Kolea and his mate in the presence of Kane and Kanaloa, they repeated
what they had been told by Makalii. On hearing the report, the spirits went out and
searched for Kaulu in the palm leaf, but could not find him. After this it became
a general thing for the spirit to get intoxicated on awa. One night Kaulu brought
in some large stones and placed them on the place where the spirits slept at night.
In the middle of the night the spirits woke up and bumped their heads against them.
The gods called to one another regarding these stones.
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A hiki o Kolea ma i o Kane laua o Kanaloa, hai aku la i na olelo a Makalii, alaila,
hele aku la ke akua e huli ia Kaulu, i loko o ka ao loulu aole nae he loaa. He mea
mau i ke akua ka ona pinepine i ka awa i na po a pau loa, i kekahi po lawe mai la
o Kaulu i na pohaku nui a kau ae la maluna o kahi moe o ke ’kua, pela na akua a pau
loa; i waena o ka po, ala ae la lakou, kuia ke poo i ka pohaku, kahea aku ke ’kua
i ke ’kua no keia pohaku. No keia mau hana a Kaulu, imi hala ke akua ia Kaeha, i mea
e make ai.
[[527]]
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Because of these tricks played by Kaulu on the spirits, they tried to find fault about
Kaeha in order to find cause for putting him to death; so one day the spirits said
[[526]]to Kaeha: “You must find your own food[3] after this as you have eaten all of ours.” So Kaeha was forced to go about from place
to place looking for food. When Kaulu saw Kaeha going from place to place he knew
what he wanted so he took Kaeha with him and flew to Manowaikeoo, a land owned by
Kane and Kanaloa, where all the food belonging to the spirits was raised. The place
was guarded by four men, Uweliki, Uweleka, Maalaka and Maalaki. These men watched
in pairs. In the watch of Maalaka and Maalaki Kaulu and Kaeha were seen so they turned
the face of the land downward causing a deep depression in the land whereby Kaulu
and Kaeha fell off the land into space. When Kaulu saw that they were in trouble he
called out:
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Olelo aku ke ’kua ia Kaeha: “E imi oe i momona nau, no ka mea ua pau ka makou momona
ia oe i ka ai ia. Nolaila, hele aku la o Kaeha me ka maopopo ole o kahi e loaa ai
o ka momona. Ike mai la o Kaulu ia Kaeha, hahai aku la; lalau ihola o Kaulu ia Kaeha,
a lele aku la i Manowaikeoo. No Kane laua o Kanaloa ia aina, a ma laila na momona
a pau loa a ke ’kua. Eha kiai, o Uweliki, o Uweleka, o Maalaka, o Maalaki. Ma kekahi
aoao o Maalaka a me Maalaki, i ko laua ike ana mai ia Kaulu ma, e awa iho ana laua
i lalo, nanao kahako kapali, haule o Kaulu ma i lalo loa. A ike o Kaulu i ko laua
pilikia, kahea ae o Kaulu:
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Say, Kaulu, turn down;
Say, Kaulu, stretch out;[4]
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.
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E Kaulu-e, awa ia,
E Kaulu-e, kikoo-lia.
E Kaulu-e, pupuu-lia.
Eha kaukahi, eha kaulua.
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Through the reaching powers of Kaulu they were able once more to land when Kaulu grabbed
Maalaka and Maalaki, saying: “I am going to kill you two.” They answered: “If we die
there will be no guards fit to watch the land.” This, Kaulu acknowledged. Kaulu and
Kaeha then continued on their way until they found Uweleki and Uweleka on the other
side of the land, who asked: “What do you two want?” Kaulu replied: “All the good
things to eat.” The guards thinking that Kaulu could in no way take all the good things
as he was a very small fellow, allowed Kaulu to have all he wanted. At this Kaulu
took all he could find and eat up all the things he could lay his hands on: the food,
the fish, the pork, the chickens, all the things that were growing and all that had
been planted; Kaulu took everything that could be found and then flew up and hid the
rays of the sun causing darkness. At this the guards begged of Kaulu to give them
back some of the food as seed for propagation, so he gave them one taro top, one potato
leaf, one hog, one chicken and so on to the end of the good things, so Kaulu and Kaeha
returned to Kane and Kanaloa.
After tasting the different things, Kane and Kanaloa were sure the things tasted just
like the good things of of Manowaikeoo. Upon making this discovery Kane and Kanaloa
sent Kolea and his mate to fly and inquire of Makalii[5] where these good things had come from. Upon their arrival, Makalii told them that
these good things were from Manowaikeoo which place had been invaded by Kaulu. On
their arrival in the presence of Kane and Kanaloa, they reported what they had heard
from Makalii. Upon hearing the report all the spirits got angry with Kaulu and Kaeha,
so all the spirits began to tempt Kaeha and urged him to go surf-riding. When they
arrived at the place where the surf was breaking, the spirits called for all the sharks
to come together and take Kaeha and carry him to their king, Kukamaulunuiakea. This
was a very large shark, his length and breadth were unknown. When his mouth was opened
the top jaw would reach to heaven while the bottom jaw would be in the bottom of the
sea; its body was entirely covered over with coral. As Kaeha came in the presence
of the shark, he was swallowed whole. Kaulu at this time was not on his guard which
was the reason [[528]]why his brother was successfully carried away. After a while Kaulu discovered that
his brother was missing, so he inquired of the spirits where his brother had gone
to. Upon being told that they knew nothing about him, Kaulu then felt that he was
dead. He then proceeded to the seashore, stooped down and drank up the sea so that
all the fish were stranded, dry. Kaulu then began to make a search for his brother
in all the different man-eating fish, the common shark, the tiger shark and the hihimanu,
but he was unable to find him. He then searched in all the four corners of the sea
and still Kaeha was not to be found. Kaulu then flew up to Makalii to enquire of him
for the whereabouts of Kaeha. When he came up to Makalii he found him lying down with
his face turned up. Kaulu then pinched his mons veneris at the same time calling him:
“Dead you are, Makalii. What have you to say?” Makalii replied: “Your oldest brother
is in a shark.” Kaulu asked: “Tell me of him.” While Kaulu was asking these questions
of Makalii, Koeleele, a younger brother of Makalii, came in with a large rock, called
Ikuwa, which was larger than the island of Maui. Koeleele was a man who had a very
bad temper and he was a very powerful man. At sight of Kaulu he threw the rock at
him, but Kaulu braced up his fore- or poi finger and held the rock up and then said:
“Say, the rock from the mighty one is held up, isn’t it?” When Koeleele heard this he ran away, thus saving himself from Kaulu.
Kaulu then asked of Makalii: “Tell me the shark that swallowed my brother and also
the place where the shark lives.” Makalii then looked, but he was unable to see anything
below them, so he chewed some kukui nuts and blew the oily substance over the atmosphere
beneath them which caused it to be clear and he was thus enabled to locate the shark
which had swallowed Kaeha. Makalii then pointed him out to Kaulu at the same time
saying: “It is the one overgrown[6] with coral.”
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Kau ana laua nei i luna, a hopu ana ia Maalaka me Maalaki: “Make olua ia’u.” Olelo
mai laua la: “Ina maua e make, aohe kiai o ka aina e pono ai.” Ae aku o Kaulu. Hele
aku la o Kaulu ma a loaa o Uweleki a me Uweleka ma kekahi aoao, ninau mai la: “Heaha
ka olua?” I aku o Kaulu: “He momona.” I loko o ko laua la manao, aole e pau ka momona
ia Kaulu no ka uuku o ke kino ke nana aku, nolaila, haawi laua i ka momona ia Kaulu.
E hao ae ana o Kaulu i ka momona, pau ka ai, ka ia, ka puaa ka moa, na mea ulu, na
mea kanu; noke ia e Kaulu a pau loa, lele ae ana o Kaulu i luna, pouli ka la poeleele.
Nolaila, nonoi aku na kiai ia Kaulu i mea hoopulapula hou no ka aina; haawi mai o
Kaulu, hookahi huli kalo, hookahi lau uala, hookahi puaa, hookahi moa, a pela aku
no. A hiki o Kaulu ma i o Kane a me Kanaloa, haawi i ka moana, haohao laua i keia
momona, i ka like loa me ka laua momona o Manowaikeoo. No keia haohao o Kane a me
Kanaloa, hoouna laua ia Kolea ma e lele i luna e ninau ia Makalii; a hiki laua i luna,
hai mai no o Makalii, o ka momona no ia o Manowaikeoo a Kaulu i lawe mai ai. A hiki
laua i o Kane laua o Kanaloa, hai aku la i ko laua lohe ia Makalii; nolaila, huhu
na akua a pau loa ia Kaulu a me Kaeha.
Nolaila, hoowalewale ke akua ia Kaeha, e hele i ka heenalu. A hiki lakou i kahi o
ka nalu, kahea ke akua i na mano a pau loa, e hopu a paa o Kaeha haawi aku na ke ’lii.
O Kukamaulunuiakea ke ’lii o na mano a pau loa, he mano nui, aole ike ia kona loa
a me kona laula; ina hamama ka waha, pili o luna i ka lani, o ke a malalo i ka honua;
ulu ke koa i luna a manamana, nana i ale o Kaeha a noho i loko o ka opu. [[529]]Ua walewale o Kaulu i keia make ana o kona kaikuaana, a mahope noonoo o Kaulu, i kona
ninau ana i ke ’kua, hoole mai ke ’kua, nolaila, manao iho la o Kaulu ua make.
Hele aku la o Kaulu i kahi o ke kai e poi ana, a hiki o Kaulu, wehe i kona mai a hou
i ke kai, ua omo ia ke kai a pau i loko ona, nolaila, waiho wale na ia i ka maloo.
Noke aku ana o Kaulu i ka huli i na ia a pau loa, oia na mano, ka niuhi, ka lalakea,
ka hihimanu, aohe loaa; noke keia ma Kahiki-ku me Kahiki-moe i ka huli, aole loaa
o Kaeha. Lele o Kaulu a luna i o Makalii la, ninau; ia ia i hiki ai i o Makalii la,
e moe ana o Makalii i luna ke alo, iniki ana o Kaulu i ka puukole. Olelo iho: “Make
e Makalii; heaha kau huaolelo?” “O ko kaikuaana aia i loko o ka mano. I aku o Kaulu:
“E hai mai oe ia’u?”
Ia Kaulu e ninau ana ia Makalii, ku ana o Koeleele me ka pohaku nui (ua oi ae mamua
o Maui kona nui), o Ikuwa ka inoa, he kaikaina no Makalii, he kanaka huhu a me ka
ikaika loa. Hoolei iho la ia i ka pohaku i luna o Kaulu. Koo ae ana o Kaulu i ka manamana
miki poi, paa ka pohaku i luna. Olelo aku o Kaulu: “Ea, paa ka hoi ka pohaku a ua
kanaka ikaika?” Lohe o Koeleele, holo, oia kona mea i pakele ai ia Kaulu. Olelo aku
o Kaulu: “E hai mai oe ia’u i ka mano nana i nahu, a me kona wahi i noho ai.” Nana
o Makalii, aohe ike ia o lalo nei, nolaila, pupuhi ia i ke kukui a malino o lalo nei,
ike ia ka mano nana i nahu; kuhikuhi mai o Makalii, aia i ke koa e ulu ana a manamana.
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Upon the arrival of Kaulu at the place and found the mass of coral, he asked: “Have
you seen my brother?” The king of the sharks, Kukamaulunuiakea, said: “I have swallowed
him, he is now within me all digested.” Kaulu again asked the shark: “Are you strong?”
“Yes, I can reach the heaven with my upper jaw and the bottom of the ocean with my
lower jaw.” Kukamaulunuiakea then opened its mouth. As soon as this was done Kaulu
propped it open while he called for his brother to come out. Kaeha then came out.
His hair had all fallen off making him bald headed. Kukamaulunuiakea was thereupon
slain by Kaulu and its spirit flew up to heaven and it turned into the Milky Way[7] as seen at midnight, from ancient time to the present day. Kaulu and Kaeha then returned
and Kaulu vomited out the sea water. Kaeha was in front and Kaulu in the rear, as
the ocean was restored. It is said that owing to this action of Kaulu the sea water
became salty to this day.
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A hiki o Kaulu, ninau iho la i ke koa e waiho ana: “Ua ike anei oe i kuu kaikuaana?”
Olelo mai ka mano alii, o Kukamaulunuiakea: “Ua pau ia’u, eia i loko o’u ia e waiho
nei, ua lepo, ua kukae?” I aku o Kaulu: “He ikaika no?” Ae mai ka mano: “Ae, o ko’u
ikaika, pili ke a luna i ka lani, o ke a lalo i ka honua.” E hamama mai ana o Kukamaulunuiakea,
e koo ae ana o Kaulu, paa o luna i ka lani, paa ke a lalo i ka honua. Kahea aku o
Kaulu ia loko o ka opu o ka mano, e hele mai o loko i waho, oili mai ana o Kaeha,
ua helelei ka lauoha, ua ohule ke poo. Make o Kukamaulunuiakea ia Kaulu, lele kona
hauli a kau i ka lani, oia kela ia e kau nei o ka huli ana o ke kau, i ke aumoe o
ka po. Malaila e nana mau nei ko Hawaii nei mau kamaaina mai kawa kahiko a hiki i
keia wa.
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When the spirits looked and saw Kaulu and Kaeha returning, they said amongst themselves:
“So Kaeha is not dead.” After this the spirit again tempted Kaeha and enticed him
to go and play swing. So the spirits and Kaeha proceeded to where a swing was rigged
up, when they remarked to Kaeha: “You take the first ride while we push the swing
for you.” While this conversation was going on, Kaulu arrived and in a cunning way
said: “Say, if you all wish to take a ride on the swing, I will pull the [[530]]rope.”[8] He then proceeded to instruct them how to ride the swing. “In my country we ride
the swing by sitting facing one another to the full length or top of the rope; then
the swing is pulled and the pleasure begins.” In this way all those spirits were killed,
by the swing breaking. When the remaining spirits saw this trick played on them by
Kaulu, they thought they would get even with him by again enticing Kaeha to go with
them for rod-fishing. On this fishing excursion Kaeha was killed and he was put in
the shell of a bitter opihi,[9] the kind that sticks to the smooth boulders. On missing Kaeha, Kaulu went in search
of him until he discovered him in an opihi; but on account of its smooth surface he
was unable to get the opihi from the boulder, so he urinated on the opihi, which released
Kaeha. This action caused all the opihi of this kind to become bitter to this day,
and it has always been known from that day as the bitter opihi.
After Kaeha was brought to life again by Kaulu they returned to live on Oahu. When
they arrived at Papakolea, Moanalua, Kaulu left Kaeha at this place while he continued
on his way to Kapalama in search of Haumea. Haumea was a spirit that lived at Niuhelewai,
Oahu. It was a female spirit. Upon the arrival of Kaulu he found Haumea asleep. Kaulu
then called: “Say, Haumea, why don’t you get up, cook your food and afterwards fight
with Kaulu?” Haumea then sat up while Kaulu returned home and then flew up to Makalii
who asked him: “What is it you want, Kaulu?” “I have come for the net.[10] Give it to me so that I will be able to kill Haumea.” Makalii then gave him his nets,
Maoleha and its mate. Kaulu then returned and again found Haumea asleep. Kaulu then
surrounded the house with the nets, after which he called out to Haumea: “Are you
to continue on sleeping? Why don’t you get up and let us fight?” Haumea then woke
up and tried this way and that to get out of the house. Kaulu kept at some distance
away from the house and ran around it. At seeing Kaulu running around, Haumea attempted
to get after him and was entangled in the net where she was caught and killed. Kaulu
then went for Kaeha and they returned to Kailua [Oahu] their birthplace where their
parents were then living.
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Hoi mai la o Kaulu me Kaeha; mamua o Kaeha mahope o Kaulu, ia wa, kuu o Kaulu i ka
wai i omo ia ai e ka mai ona, hoi hou ke kai a like me mamua. Ua olelo ia ma keia
kaao, ua awaawa ke kai no keia hana ana a Kaulu pela, oia kona awaawa a hiki i keia
la a kakou e ike nei. Nana mai la ke ’kua ia Kaulu a me Kaeha e hoi aku ana, olelo
iho ke ’kua: “Aole ka i make o Kaeha.” Nolaila, hoopunipuni hou ke ’kua ia Kaeha,
e hele e lele kowali. Hele aku la ke ’kua me Kaeha a hiki i ke kowali, i aku ke ’kua
ia Kaeha: “O oe mua ke lele, e ka makou ia oe.” Ia lakou e olelo ana, ku ana o Kaulu,
a olelo aku la me ka maalea: “Ea ina oukou e makemake e lele kowali, na’u [[531]]oukou e ka.” Penei ka Kaulu olelo i ke ’kua: “Ka lele kowali o ko makou aina, he huli
alo ka noho ana o luna o ke kowali, he alo he alo, pela no e hoonoho ai a hiki i ka
paa ana o luna, alaila, ka ke kowali, lealea.” Ma keia hana a Kaulu, ua pau loa ia
poe akua i ka make, no ka moku o ke kowali. Ike iho la ke ’kua i keia hana a Kaulu,
hoopunipuni hou lakou ia Kaeha, e hele i ke paeaea, ka makoi. Ia hele ana o Kaeha
me ke ’kua, make o Kaeha, hoopili ia i loko o ka opihi awa, oia kela opihi kau i ka
paala. Huli o Kaulu a loaa o Kaeha i loko o ka opihi, oi hamo wale o Kaulu aohe hemo
o ka opihi, e mimi aku ana o Kaulu, hemo o Kaeha, awaawa ia opihi a hiki i keia la,
nolaila, kapaia ka opihi awa, oia kela opihi e pili ana i ka ala maloo, e olelo ia
ana he kukae la.
Mahope o keia ola hou ana o Kaeha ia Kaulu, hoi mai la laua i Oahu nei e noho ai.
A hiki laua ma Moanalua, i Papakolea, hoonoho o Kaulu ia Kaeha ilaila; hele mai la
o Kaulu a loaa o Haumea i Kapalama. He ’kua o Haumea no Oahu nei, e noho ana ia i
Niuhelewai, he wahine o Haumea. A hiki o Kaulu, e moe ana o Haumea, olelo iho o Kaulu
me ke kahea. “E Haumea, e Haumea, ka i no he ala, kahu ke o a moa, hakaka me Kaulu.”
Noho o Haumea hoi kela. Lele o Kaulu a hiki i luna i o Makalii la, ninau mai o Makalii:
“Heaha kau e Kaulu?” “He koko ka’u i kii mai nei, e haawi mai oe ia’u i make o Haumea.”
Haawi mai la o Makalii i na koko ana, ia Maoleha ma.
Hoi mai la o Kaulu a hiki, e moe ana o Haumea; hoopuni o Kaulu i ke koko a puni ka
hale, kahea iho o Kaulu ia Haumea: “O ka moe no ka kau, ka i no o ke ala ae e kaua
kaua.” Ala ae la o Haumea, hou aku la ma kela wahi keia wahi o ka hale, hoowalewale
o Kaulu me ka holo ma o a ma o o ka hale o Haumea; pela o Haumea i hou hewa ai a loaa
na koko o Maoleha ma, paa o Haumea i ka puliki ia, a make iho la. Kii aku la o Kaulu
ia Kaeha, a hoi aku la i Kailua, ko laua aina hanau, kahi o na makua e noho ana.
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Lonokaeho was the king of Koolau at this time and he was living at Kailua. He had
a very prominent forehead and was called Piokeanuenue. Soon after the return of Kaulu
to Kailua he went to the king’s house and asked the king’s attendants: “Who is that
man with the sharp forehead?” “Lonokaeho,” replied one of the attendants. They then
called for Lonokaeho, saying: “Here is a youngster who is calling you names.” “What
did he say?” “Who is that man with the sharp forehead?” Lonokaeho then said: “Are
you strong, coming to Lonokaeho’s place in this way?” Kaulu replied: “I have a little
strength but not much.” Lonokaeho’s forehead then ascended to heaven and came down
again, with the idea of striking Kaulu and killing him; but Kaulu said:
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O Lonokaeho ke ’lii o Koolau a me Kailua, nona ka lae oi o Piokeanuenue. A hiki o
Kaulu imua o na kahu o Lonokaeho, ninau aku la ia i na kahu: “Owai hoi kela kanaka
lae lapalapa?” “O Lonokaeho.” Kahea aku la na kahu ia Lonokaeho: “Kupanaha keia wahi
keiki i amuamu mai nei ia oe.” “Pehea?” “Owai kela kanaka lae lapalapa?” I mai o Lonokaeho:
“He ikaika no, o ka hele ana mai i ko Lonokaeho wahi?” I aku o Kaulu: “He wahi ikaika
no, aole nae i mahuahua.” Pii ka lae o Lonokaeho a kiekie i luna i ka lani, iho iho
e make o Kaulu, olelo ae o Kaulu penei:
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Say, Kaulu, turn down.
Say, Kaulu, stretch out.
Say, Kaulu, double up.
[There are] four single ones
[And] four double ones.
[[532]]
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E Kaulu e, awaa ia.
E Kaulu-e, kikoo-lia.
E Kaulu e, pupuu lia.
Eha kaukahi,
Eha kaulua.
[[533]]
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Kaulu’s hands then asked: “What is it?” Kaulu replied: “The upper jaw, hold it up;
the lower jaw, hold it down.” Lonokaeho’s forehead was thus made fast to the ground;
the ohia trees and the grass grew over him and Lonokaeho was killed on that famous
hill of Olomana, which stands to this day.
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Ninau ae na lima o Kaulu: “E aha la?” “O ke a luna i luna, o ke a lalo i lalo.” Paa
ka lae o Lonokaeho i ka honua, ulu ka ohia, ka mauu i luna, a make iho la o Lonokaeho,
ma kela puu kaulana o Olomana, e ku nei a hiki i keia la.
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Kaulu and Kaeha then lived together until the death of Kaeha, when Kaulu took unto
himself a wife, Kekele by name. Kekele was a very handsome woman whose breath and
skin were as sweet as the inamona.[11] She was a very quiet woman. Her favorite flowers and vines were the hala, maile,
ieie and all the fragrant leaves. When she retired at night she used to sleep with
her hala wreaths and would wear them until they were dried up; therefore the hala
at Kekele was planted for her and it grows to this day. They lived as husband and
wife until their death without having any children.
[[523]]
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Noho iho la o Kaulu me Kaeha, a mahope make iho la o Kaeha, noho iho la o Kaulu a
hoao me kana wahine, o Kekele ka inoa. He wahine maikai o Kekele, aohe puu, aohe kee,
he ala kona hanu a me ka ili, ua like me ka inamona, a he wahine noho malie loa ia.
O kana puni ka hala, ka maile, ka ieie, na mea aala a pau loa. Ina e moe, lei pu no
me ka lei hala, ina e maloo ka lei, lei no, a hiki i ka helelei ana. Nolaila, ulu
ka hala o Kekele a hiki i keia la. Noho iho la laua me Kaulu a hiki i ko laua make
ana, aohe loaa keiki.
[[532]]
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[1] Lewanuu and Lewalani; two spheres of cloud land, Lewanuu being the highest. [↑]
[2] This has reference to a figurative power possessed by the hands, referred to here
as upper and lower jaws. [↑]
[3] Momona, food; fat things of the land; although the term momona is generally used in qualification
of food, not food itself. [↑]
[4] Kikoo-lia, or ia; same as pupuu-lia, or ia. [↑]
[5] Makalii, god of plenty. [↑]
[6] Ulu ana a manamana, growing and branching. [↑]
[7] Here perhaps is the origin of the term ia, fish, for the Milky Way, it being the spirit of Kukamaulunuiakea, the monster king
of sharks. [↑]
[8] Ka, swinging by pulling, not pushing. The Hawaiian swing was a single rope, usually
a cord of twisted convolvulus vine kowali, written also koali, hence its name. [↑]
[9] Opihi, a small limpet (Neritina granosa). [↑]
[10] Koko, a net for carrying or hanging calabashes. [↑]
[11] Inamona, a table delicacy from pounded kukui nuts. [↑]
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Legend of Hoamakeikekula.
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Kaao no Hoamakeikekula.
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Hoamakeikekula was a very beautiful woman and was very pleasant to look upon. Her
skin was like the covering of the young banana shoot;[1] her eyes were like the weleweka[2] blossom and her form was erect and faultless. Hooleipalaoa was the father, and Pili
was the mother, and the land of [Hoamakeikekula’s] birth was Oioiapaiho in Kohala.
Hooleipalaoa and Pili were of very high chief rank of Kohala in ancient time. Pili
conceived and gave birth to a son Waikuaala by name. After he was grown up Pili again
conceived and gave birth to the faultless one, Hoamakeikekula. Hoamakeikekula upon
her birth was in the form of an ala (taro),[3] and not having human form was thrown aside with a lot of sugar-cane trash by Pili
the mother.
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He wahine maikai loa o Hoamakeikekula, a he nani loa kona mau helehelena ke nana aku;
o kona ili, ua like ia me ka ili o ka Opuu-maia o ka hua hou ana iho; o kona maka,
ua like me ka pua o ka weleweka, a o kona kino ua pololei a kina ole. O Hooleipalaoa
ka makuakane, o Pili ka makuahine, o Oioiapaiho i Kohala ka aina hanau; he mau alii
lakou no Kohala i ka wa kahiko. Hapai o Pili, a hanau he keiki kane, o Waikuaala kona
inoa, a nui, hapai o Pili a hanau, oia ka mea kinaole o Hoamakeikekula. He kino ala
o Hoamakeikekula, aohe kino maoli, kiola ia a ka puainako e Pili, ko laua makuahine,
waiho.
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Makapailu, the mother of Pili who was a great fortune-teller, in a vision saw the
spirit of Hoamakeikekula standing before her; and on being asked: “What does this
beautiful young woman, whom I have not seen before, want?” Hoamakeikekula answered:
“I am your granddaughter who has been thrown away by your daughter Pili. I am the
younger child, next to Waikuaala, therefore I want you to come for me. I am in a pile
of sugar-cane trash in the form of a taro bulb. Make haste or I shall be devoured
by dogs.” When Makapailu heard this call from her grandchild, she rose and started
on her journey, weeping. When Makapailu arrived at the pile of sugar-cane trash, she
looked it over and lo she beheld a small rainbow in a thick fog, which moved toward
her until it stood in her very presence. As she kept gazing thereon, her eyes grew
dim and after a while she closed them. When she looked again she saw a taro bulb;
she took it up and wrapped it in a red kapa[4] and returned home. Upon arriving at her home, she told her husband, Hawaimake by
name of what she [[534]]had done. At the end of twenty days the outside covering of the package was removed
and Makapailu looked and saw that the taro had changed and was in the form of a very
beautiful female child, one without a blemish and very pleasant to look upon. The
grandparents from this time on brought her up with great surveillance under very strict
kapu.[5] This was maintained until she was twenty years of age, without the knowledge of anybody,
even her own parents. After she grew up it was her usual custom to go with her attendant
in the woods to string lehua blossoms into leis, without the knowledge of any one.
On their fourth day out in the woods to string wreaths of lehua, they reached a section[6] in the thick woods, a place to them unknown where the lehua was plentiful. While
they were picking the lehua there came Elepaio, the messenger of Kalamaula, the lizard
king of Keawewai. Elepaio[7] was a bird that changed at times into a human form. It called out:
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Aia hoi o Makapailu he makuahine no Pili, he ano kilokilo hewahewa kona, ma ka hihio,
ike aku la ia i ke kino wailua o Hoamakeikekula e ku mai ana. Ninau aku la ia: “Heaha
kau e ka wahine ui maikai a’u i ike ole ai mamua aku nei?” Olelo mai o Hoamakeikekula:
“Owau no kau moopuna kaikamahine i hoolei ia e kau kaikamahine e Pili; ka muli hoi
au o Waikuaala. Nolaila, e kii ae oe ia’u, aia au i ka puainako, he kino ala ko’u,
e wiki oe o pau au i ka ilio.” A lohe o Makapailu i keia olelo a kana moopuna, ku ae la ia a hele aku la me ka waimaka
helelei.
Hiki aku la o Makapailu i ka puainako, wehewehe ae la i ka ainako, ia wa ku mai la
imua ona he onohi i loko o ka ohu, a kau pono mai la i mua ona; ia ia i nana mau aku
ai, paia ae la kona mau maka, a nana iho la e waiho ana he kino ano ala, lalau iho
la ia a wahi i ka pukohukohu. Hoi mai la ia a kona wahi, noho iho la me kana kane
o Hawaimake ka inoa. Elua anahulu i hala o ka waiho ana o Hoamakeikekula [[535]]me ka nana ole ia aku, a hala ia, aia hoi, wehe ae la o Makapailu i ka wahi o waho.
Nana iho la ia i ke kino, aole he kina i loaa, ua nani loa, a ua maikai ke nana iho.
Nolaila, hookapu loa kona mau kupuna ia ia, a paa mau i ka palama. Pela kona noho
ana a hala na makahiki he iwakalua, me ka ike ole o na mea a pau loa, a me kona mau
makua.
He mea mau ia ia ka hele me kona kahu i ke kui lehua, ma ka nahelehele ohia, me ka
ike ole ia. Eha la i hala ia laua o ka hele ana i ke kui lei, hiki aku la laua nei,
i kekahi kula e aku, ua haiamu i ka lehua; walea laua i ka ako lehua me ka nanea,
ku ana o Elepaio, he elele na Kalamaula, ka moo alii o Keawewai. He wahi manu o Elepaio,
he ano kanaka no nae i kekahi wa. Kahea ana:
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The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.
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I Waiaha ka wi, i Waiaha ka wi.
Ono ka ia, ono ka ia.
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Hoamakeikekula said to her companion: “Say, there is a bird calling.” The attendant
answered: “Perhaps it is the squeak of a tree rubbing one against another, or it may
be the wind. Let us listen.” The bird again sang out:
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I aku o Hoamakeikekula: “E, he manu hoi keia e hea nei.” I mai ke kahu: “He wi laau
paha, he makani paha, e hoolohe kaua.” E kani hou ana ua wahi manu nei:
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The wi is at Waiaha, the wi is at Waiaha.
The fish is good, the fish is good.
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I Waiaha ka wi, i Waiaha ka wi.
Ono ka ia, ono ka ia.
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Hoamakeikekula upon hearing the call the second time said: “There you see, it is a
bird.” So the two looked more closely. While they continued watching the bird, it
changed its form and assumed that of a human being. There stood a young man of handsome
appearance who said: “My greetings to you two.” But when he saw the beauty of Hoamakeikekula
he chanted and interpreted the following mele:
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I aku o Hoamakeikekula: “Aia hoi paha la, he manu.” Huli aku la laua e nana pono,
ia laua i hoomau aku ai i ka nana, loli ae la ke ano o ka manu a lilo i kanaka. Ku
ana he keiki ui opiopio, i mai la: “Aloha olua,” a no ka ike ana mai i ka wahine maikai
o Hoamakeikekula, kau mai la kela, i ke mele me ke kaona pu:
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Haili, the plain of lehua [flowers]
Where the birds twine them into wreaths.
The oo with its sweet note
In the leafy dell of Hilo;
Like the voice of the Achatinella
Gathering the awa[8]
That grows on the trees in the forests of Puna.
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O Haili kula lehua,
I wili ia e ka manu,
O ka oo kani leo lea,
I ka nahele o Hilo,
O ka pololei kani kuamauna
Ke lawe la ke awa,
Kau laau o Puna.
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Upon hearing this the attendant said to Hoamakeikekula: “Let us return home; the time
for stringing wreaths is ended. Your grandparents will be worried if we remain much
longer.” As they were about to return, Elepaio spoke to the fog:
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Ia wa, olelo aku ke kahu ia Hoamakeikekula: “E hoi kaua, ua pau ka wa kui lehua. E
inoino mai auanei ka mano ou kupuna ia kaua i ka loihi loa.” Ia laua i eu mai ai e
hoi, e olelo ae ana o Elepaio i ka ohu:
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Ye fog that creeps in the upland,
Ye fog that creeps seaward;
Ye ugly seas, ye mad seas,
Ye kapu-breaking seas.
[[536]]
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E ka ohu kolo mai i uka
E ka ohu kolo mai i kai,
E kai pupuka,
E kai hehena,
E kai piliaiku.
[[537]]
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At this the fog came down and covered the shrubs, and the attendant was separated
from Hoamakeikekula. In this separation Hoamakeikekula was enveloped in the thick
fog and mist until she arrived at Keawewai, a place in the uplands of Kawaihae. The
way was indicated by a colored cloud.[9] At this time Kalamaula the high chief was living with his parents. Kaholeiwai was
the father, Kekoolauwahineolalo was the mother and Kanaheleikaukawaokele was the sister.
They were chiefs of Kawaihae at this time. Kalamaula was a handsome youth but was
not in the same rank with Hoamakeikekula.
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Ia manawa uhi ka ohu, paa ka nahele, kaawale ke kahu o Hoamakeikekula, kaawale kona
haku kina ole. Ma keia kaawale ana, ua lilo o Hoamakeikekula maloko o ka ohu, a me
ka noe, a hiki i Keawewai mauka o Kawaihae, he ua koko ke alanui.
E noho ana o Kalamaula ke ’lii me kona mau makua, o Kaholeiwai ka makuakane, o Kekoolauwahineolalo
ka makuahine, o Kanaheleikawaokele ke kaikuahine. He mau alii lakou no ia aina o Kawaihae ia wa, a he kanaka maikai
no hoi, o Kalamaula, he ui a he nani ke nana; aka, aole nae e loaa ae o Hoamakeikekula.
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Upon their arrival at the house, the sun had set and darkness was approaching. They
then entered the house where Kalamaula was living. When Kalamaula saw this beautiful
woman coming in he greeted her; and Hoamakeikekula returned the greeting in a very
low voice saying: “My greeting to you my lord.” Soon after this Elepaio related the
way he found Hoamakeikekula.
Then Kalamaula seized hold of Hoamakeikekula and drew her to him. Hoamakeikekula then
said: “My lord don’t defile me, your maid servant, for it would be a wrong I would
suffer from later in life. If you really desire that I become your wife, then allow
me thirty days, possibly the response will arise within me during that time.”
On hearing this reply Kalamaula was much impressed and agreed to the conditions. Hoamakeikekula
remained there, but she would not touch the food placed before her, nor did she go
out of the house.
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A hiki laua nei i ka hale, ua molehulehu ahiahi iho la, komo aku la i ka hale o Kalamaula
e noho nei, nana mai la lakou i keia wahine ui, nani loa. Aloha mai o Kalamaula: “Aloha
oe.” Aloha aku o Hoamakeikekula me ka leo oluolu: “Aloha oe e kuu haku.” Mahope o
keia hai aku la o Elepaio i ke ano o ka loaa ana ia ia o Hoamakeikekula.
Mahope o laila, lalau mai o Kalamaula ia Hoamakeikekula, a huki aku, pane aku o Hoamakeikekula.
“Ekuu haku, mai hoohaumia pono ole oe i kau kauwa wahine o lilo ia i kina no kau kauwa
nei, o hooili ia ia mea ino ma ka hope o ko’u mau la. Ina he manao kou peia, e kakali
oe ia’u i ekolu anahulu, malama o hiki mai ka ae ana o ka hoao i loko o ia wa.” Ua
maikai keia olelo ia Kalamaula. Noho iho la o Hoamakeikekula me ka ai ole i ka ai,
me ka puka ole i waho.
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At the end of three days, she saw in a dream a man approaching her with a war club
in his right hand, who said: “Your grandmother promised me that you were to be mine
and I have, therefore, waited many days for you until my spirit within me has fainted
because that promise has not been fulfilled. Therefore, prepare yourself to go on
a strange journey.” Hoamakeikekula replied: “I did not come here with the consent
of my people, nor were my footsteps that led me here as a stranger bargained for,
therefore, I shall take your words as a mantle and wear it over my shoulders at all
times.”
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Ekolu la i hala ia ia, ike aku la ia ma ka moe uhane i keia kanaka e hele mai ana
me ka newa, i ka lima akau, e paa ana olelo mai la: “Ua haawi mai ko kupunawahine
ia oe na’u, a ua kakali au i loko o na la he nui lao, a ua maule wale iho kuu manao
nou i ka hooko ole ia o ka haawi. Nolaila, e hoomakaukau oe no ka hele ana i ke ala
au e hele malihini nei.” I aku o Hoamakeikekula: “Aole au i hele mai ma ke ala o ka
ae ia, aole hoi i kuai i ko’u mau kapuai no ke ala malihini nei; nolaila, o kau olelo,
oia ka’u e lei ai ma luna ae o kuu poohiwi nei.” Puoho ae la ia, he moe uhane kana;
noonoo ae la ia i ke ano a me ka manao, aohe loaa. Aka, ua kau wale mai no ke ano
o ka nahele ia ia.
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She then woke up and discovered that she had been dreaming. She then tried to fathom
the meaning of the dream but it was beyond her understanding. Her mind, however, seemed
to dwell on the forests. On retiring the next night she again dreamed of the same
person and held the same conversation. She then fell in love with the person in her
dreams so much so that she woke up startled and cried. She then folded her arms,[10] lamenting. When Kalamaula heard her weeping he asked her: “What are you weeping for?
You have never done this before, not since the first day you arrived here.” Hoamakeikekula
did not, however, make answer. Very early that morning just before dawn, the mountain
clouds began to thicken; drops of rain began to fall one by one; the wind began to
rise; the fog began to come creeping over the mamane; a rainbow appeared and stood
before her. She was then entirely enveloped in a thick fog which hid everything from
view.
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Moe hou iho la ia, o ka lua ia o ka po, loaa hou ka moe, o ia mau olelo no nae. Ia
wa puni ia i ke aloha i kela uhane; puoho ae la ia a uwe, puliki iho la i ke kino
a paiauma. Ninau mai o Kalamaula: “Heaha keia au e uwe nei? Aole hoi oe pela mamua
aku nei, mai kou la i hiki mai ai a hiki i keia la.” Aohe ekemu aku o Hoamakeikekula.
A kokoke e wehe mai ka pawa o ke ao, ia wa kaiauna mai la ke kau a ke ao. Ia manawa,
kulu pakakahi mai la ka ua me ka makani, kokolo mai ana ka ohu me ka pahola i luna
o ka mamane, iho mai la ka onohi anuenue a kokoke i ke alo o ia nei, ia wa ua puni
keia i ka ohu a me na mea a pau loa.
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She then rose and went out of the house and wandered over the deserted hills and plains
until she arrived in the uplands of Pahulumoa, a place entirely uninhabited. She lived
here without tasting food and spent her days picking and stringing lehua [[538]]blossoms. At night she would retire and dream of the same person. Thus they were united
in love, which became steadfast in Hoamakeikekula.
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Lilo aku la keia i ke kula mehameha kanaka ole, a noho mauka o Pahulumoa, he aina
mehameha kanaka ole; malaila ia i noho ai me ka ai ole i ka ai, o ka lehua [[539]]kana mea walea o ka la e noho ai. A po iho, o kela uhane kana kane e moe ai, pela
ko laua pili ana me ke aloha, a me ka paa o ke aloha ia Hoamakeikekula. No loko o
laila keia inoa o Hoamakeikekula, no kona noho mehameha ana.
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It was because of her suffering and lonesomeness in the forest that she was called,
Hoamakeikekula.[11] After leading the life of a wanderer for some days, she was at last found by a man
called Puuhue who was after some house timber. He found her in the following manner:
On coming to an olapa[12] tree he saw something bright at noon time, up in this tree. When he looked up the
tree he saw a very beautiful woman hiding in the ieie[13] vines; so he stood under the tree and called out: “Say, come down that I may fondle
you and that I may speak to you.”
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A liuliu kona mau la ma ia wahi, loaa i kekahi kanaka huli laau hale, o Puuhue kona
inoa. O kona kumu i ike ai, he ahi a i ke awakea i luna o ke kumu olapa. A hiki ia,
nana aku la i keia mea nani loa i luna o ke kumu olapa, ua pee i loko o ka pohai ieie,
noho paa iho la ia malalo o ke kumu laau, a liuliu, kahea aku la: “E, iho mai i lalo
nei, e milimili aku wau ia oe, a e ha’i aku no hoi au i ka’u olelo.”
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Hoamakeikekula then climbed down from the tree. When she stood on the ground, Puuhue
sprang forward, lifted up and kissed the bottom of her feet and said: “I am indeed
blessed in beholding your eyes and your face. I humbly beg of you that if in your
goodness and beauty, I would be so fortunate as to please you my princess,[14] that I offer you my noble lord, whose spirit you have often seen in your dreams.”
This person was Puuonale, the king of Kohala, whose spirit Hoamakeikekula had so often
seen in her dreams and for whom she already had a deep attachment. He was as handsome
as she was beautiful, both were without blemish.
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Iho iho la o Hoamakeikekula i lalo a hiki, lele aku la o Puuhue a ma ka poli wawae,
honi iho la, a olelo aku la: “Pomaikai au i ko’u ike ana i kou mau maka a me kou helehelena.
Ke nonoi haahaa aku nei au ia oe, ina nolaila kou nani a me kou maikai, e loaa ia’u
ka mahalo ia mai e kuu haku wahine. Eia o kuu Haku kane, nona ka uhane au e ike la
ma ka moe uhane.” O Puuonale ka inoa o ke kino maoli, he ’lii no Kohala, nona kela
uhane a Hoamakeikekula e aloha nei, ua like ko laua nani a me ko laua kina ole.
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As soon as Puuhue ended, the heart of Hoamakeikekula was changed by his words, so
that she left Pahulumoa and accompanied him. When they arrived at a place called Keolewa,
they found Puuonale the king living there. When Hoamakeikekula looked on and saw the
object of her dreams, she was unable to withhold her tears which flooded her eyes.
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A pau ka olelo a Puuhue, ua hoololi ia ka naau o Hoamakeikekula e ia olelo; nolaila,
ua haalele ia ia Pahulumoa, a hoi pu mai la me Puuhue. A hiki laua ma Keolewa, e noho
ana o Puuonale ke ’lii, a nana aku la keia, ua like me ke ano o ke kino uhane ana
e ike ai ma ka moe, kulu iho la ka waimaka me ka haloiloi.
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At seeing this Puuonale asked: “Why these tears from the eyes of my queen?” “I have
seen some one like you in my dreams constantly during the past days in a form without
bones for whom I am paying my debt of love with these tears; hence my sadness and
tears.”
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Ninau mai o Puuonale: “E kuu haku, heaha ka mea i helelei iho ai kou waimaka i keia
wa?” “He mea ano like me oe ka’u e uwe nei, ua launa me a’u i na la mamua aku nei,
maloko o ke kino iwi ole. A no ia mea au i luuluu iho ai i ke kaumaha, a o kuu mea
ia e hookaa nei i ka aie a ke aloha, he kulu waimaka.”
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After pondering the matter over for a while, Puuonale asked: “Whom did he resemble?”
“He looked just like you; your voice sounds just like his; he, however, carried a
war club and wore a feather cape and a feather helmet.” Puuonale then took up his
war club, the feather cape and helmet and placed them before Hoamakeikekula. She then took them up kissed them and wept over them.
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Noonoo iho la o Puuonale a liuliu, pane aku la ia: “Pehea ke ano a me ka helehelena
i kau ike.” “O kou ano a pau loa, oia kona, o kau mau olelo, oia kana, eia nae, he
laau newa ma kona lima, a o ka aahu, he ahuula, a he mahiole ma kona poo.” Lalau aku
la o Puuonale i ka newa, ka ahuula, ka mahiole, a waiho mai la imua o Hoamakeikekula,
lalau iho la ia a honi iho la me na waimaka e hiolo ana mai na maka aku.
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Puuonale then took Hoamakeikekula as his wife. At their union the thunder was heard;
the lightning flashed; eight rainbows arched the heavens; the pools of Kahoolana on
Kahua were flooded; red rain passed in procession on the ocean; the hills were covered
with fog; and a thick mist covered the land for ten days. These were the signs [of
recognition].[15] The two lived on happily as husband and wife.
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I kona naha ana, kui ka hekili pamaloo, lapalapa ka uwila, pio na anuenue ewalu, lana
na kiowai o Kahoolana, i luna o Kahua, lalani ka ua koko ma ka moana, aaki ka ohu
i na puu, uhi ka pohina hookahi anahulu, o ia na hoailona.
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In due course of time Hoamakeikekula conceived and gave birth to child to whom the
name of Alelekinana was given. It did not have a human form but that of a wooden image;
hence the saying: “In the upland is Hookukekii, in the lowland is Kahua.” [[540]]The saying originated from this child image, and it is used to this day. This image
gave the people of Kohala the idea of making idols, from which the worshiping of idols
throughout Kohala in ancient time originated.
The word Hoamakeikekula was also derived from the fact that Kohala is a rolling country
and has plains, and because of this the people of Kohala have a fond attachment for
the land of their birth. Therefore, Kohala is noted as the proud land with lonesome
loving meadows. Such is the place of this legend obtained by me, which I have narrated.
[[533]]
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Noho iho la laua he kane a he wahine, a liuliu, hapai o Hoamakeikekula, a hana o Alelekinana,
he kino kii, aohe keiki maoli, nolaila keia olelo: “I uka o Hookukekii, i [[541]]kai o Kahua.” No keia keiki kii kela olelo, ua kaulana ia a hiki i keia la. O ia ke
kumu o na kii a pau o Kohala, no loko o laila na kii hoomana a pau o Kohala i ka wa
kahiko. A o kela inoa o Hoamakeikekula hoi, nolaila, nui na kula ma Kohala a puni
i keia wa e waiho nei, no loko o kela inoa, nolaila, he kula aloha o Kohala a hiki
i keia wa. Nolaila, kaulana o Kohala i ka aina haaheo, a me ke kula anoano aloha,
pela kahi o keia kaao i loaa i loaa ia’u, a pela au e hoike nei.
[[540]]
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[1] The banana bud, for smoothness, was the ideal of flesh condition to the Hawaiian mind;
no skin could be smoother, nor firmer. [↑]
[2] Weleweka, velvet, borrows an introduced modern term for an ancient setting. [↑]
[3] Ala, a variety or species of taro (Colocasia antiquorum), tough and stringy; not a stone, as readily comes to mind. The former might be seized
by hungry dogs while the latter would have no attraction. [↑]
[4] This wrapping of pukohukohu, a noni colored kapa, was likely one of the paus, or skirts of the grandmother, generally worn in several folds. [↑]
[5] Palama is used here in the sense of strict surveillance of secrecy under a sacred kapu.
Elsewhere the word is used as one espoused; a fiancée. [↑]
[6] Kula, not a plain or open place, but a section of the ohia grove where the lehua blossoms
are abundant, for the sake of which the birds assemble and sit. [↑]
[7] The bird elepaio (Chasiempis sandwichensis) is the favorite messenger or agent for carrying out the plots in Hawaiian myths
more than any other. Prof. H. W. Henshaw observed: “No bird has a more important place
in Hawaiian mythology than the elepaio, and omens and warnings were formerly read
from its actions and notes.” [↑]
[8] Awa (Piper methysticum), usually of ground culture, appears to have a variety or species which thrives in
tree stumps. [↑]
[9] Ua koko, literally red rain, is defined as “a cloud standing erect and having different colors,
somewhat like the rainbow.” [↑]
[10] Puliki ke kino is more the folding the arms on the body, in distress. [↑]
[11] Hoa-make-i-ke-kula, companion in suffering in the plain. [↑]
[12] Olapa (Cheirodendron gaudichaudii). [↑]
[13] Ieie vine (Freycinetia arnotti). [↑]
[14] Kuu haku wahine, my mistress, yet more dignified in its meaning. [↑]
[15] Various disturbances of the elements and strange phenomena were ever interpreted as
manifestations of the gods in favor, or recognition, of the alii. The more severe
or pronounced the weather phenomena the higher rank it denoted. [↑]
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Legend of Kapuaokaoheloai.
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Kaao no Kapuaokaoheloai.
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Ku was the father and Hina[1] was the mother. They had two children, Hookaakaaikapakaakaua[2] a son, and Kapuaokaoheloai[3] a daughter. Waiakea in Hilo is the country where these people lived. The brother
was the first born and the sister the last. These people were of high chief rank of
Hilo. These two children were brought up without knowing that they were brother and
sister. They never saw each other although they lived in the same house. The brother
had a male attendant and the sister a female attendant. They were brought up under
a very strict kapu; they never went out of doors, not even for the calls of nature.
Ku and Hina also left word with the attendants that if the brother sought the sister,
then he and his attendant would be banished to Kuaihelani (a land in Tahiti), and
so with the other. This manner of living was maintained for twenty years, without
their seeing one another. One day the attendants as was their custom went to the uplands
of Kaumana, directly above Punahoa to do farm work. After the departure of the attendants
in the early morning, Kapuaokaoheloai arose and walked out of doors. Upon looking
back at the house she saw a bright light within; so she again entered the house and
began a search and found a door, which she opened. As she walked in she saw a red
object lying on a bed. She removed the tapa from the face and saw a very handsome
young man. They then slept together until the sun had passed the meridian, when she
returned to her part of the house.
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O Ku ka makuakane, o Hina ka makuahine, o Hookaakaaikapakaakaua ke kaikunane, o Kapuaokaoheloai
ke kaikuahine. O Waiakea, i Hilo ka aina, o ka mua ke kaikunane, o ka muli ke kaikuahine,
he mau alii lakou no Hilo. Hookahi o laua hale i hanai ia ai, aole ike kekahi i kekahi,
he kahu kane ko ke kaikunane, he kahu wahine ko ke kaikuahine; he kapu loa ko laua
hanai ia ana, aole hele i waho o ka hale, i loko no e hana lepo ai. Ua olelo o Ku
a me Hina i na kahu hanai, ina e kii ke kaikunane i ke kaikuahine, alaila, hele kana
hanai me kona kahu i Kuaihelani e noho ai (i ka aina i Kahiki), a pela kekahi. A hala
na makahiki he iwakalua ia laua o keia noho kaawale ana, me ka ike ole kekahi i kekahi,
pii na kahu o laua e mahiai i uka o Kaumana, aia ia wahi i uka pono o Punahoa.
A hala na kahu i ke kakahiaka nui, ala ae la o Kapuaokaoheloai a hele i waho o ka
hale, i nana ae kona hana, e a ana keia mea wena i ka hale o lakou, hele aku keia
huli, loaa ka puka, wehe aku la. Nana aku la ia e moe ana keia mea ula, komo aku la
ia a wehe ae la, he kanaka maikai loa, ia wa moe laua, a aui ka la, hoi aku la keia
i kona wahi. A hoi mai la na kahu, aole ike i keia hana a ka laua mau hanai, pela
mau no ka laua hana ana a hala ke anahulu okoa.
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When the attendants returned they did not discover the actions of their two charges.
This conduct was kept up for ten full days. One evening Kapuaokaoheloai caught some
chickens and brought them to her bed where they were concealed. That evening she and
her attendant retired very early. Not very long after they had retired, Kapuaokaoheloai
woke up and shook the chickens which caused the roosters to crow. She then said to
her attendant: “It is daylight. It is now time for you two to go up and tend to our
farm work.” The attendant replied: “How quickly daylight has come. It seems that I
have just closed my eyes when I heard the cock crowing.” She woke up and went out
of doors and looked up at the Milky Way which had not made its appearance: so she
reentered the house and went to bed again. Kapuaokaoheloai after [[542]]a while again reached for the chickens and shook them and the roosters again crowed.
She woke her attendant and said: “It is daylight, the chickens are all crowing together.”
Her attendant then rose and went over to the other part of the house where the male
attendant was sleeping and woke him up. The two rose and started on their way to the
farm lands. As soon as they left, Kapuaokaoheloai got up and went over to the other
side of the house where her brother was and they slept together. When the two attendants
were half way up to the farm lands, they sat down to await the approach of daylight.
After waiting for some time and daylight not appearing they returned to the house
and discovered their charges sleeping together. The male attendant then said to the
female attendant: “I am going up to inform their parents in obedience to the instructions
given us in the beginning.” The female attendant who was his wife replied: “Yes, you
must go up.” When the male attendant arrived at the home of Ku and Hina, he told them
of the conduct of their two charges. At this Ku gave orders to his men to go and kill
the female attendant. When the men arrived they caught her to carry out the death
order, but she spoke up: “Don’t kill me here, take me to the chief’s presence and
there I will die. I want the chief to hear me first.” When they arrived in the presence
of Ku and Hina, Ku asked the men: “Why did you save her? Why didn’t you kill her?”
“She asked that after you have heard what she has to say then she will die.” Ku then
asked: “What have you to say?” The attendant replied: “The chief said, that if my
charge should make the first approach then I was to be banished with her to Kuaihelani.
This was also your charge and command in reference to the other one of us and his
charge. That is what I wish to say to the chief.” “Yes, you are right, you shall not
die; you and your charge shall go to Kuaihelani.”
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I kekahi ahiahi, hopuhopu iho la o Kapuaokaoheloai he mau moa, hoihoi aku la a ma
kona wahi, moe iho la laua me kona kahu, i ke ahiahi ana aku, aole i liuliu iho ka
moe ana. Kii aku la o Kapuaokaoheloai a na moa, hoonioni; pukoko ka moa a kani ae
la, i aku i ke kahu: “Ua ao, e pii ae olua i ka mahiai i na mala a kakou.” I aku ke
kahu: “Hikiwawe hoi ha ke ao, o ka pili ana iho nei no ka o na maka la, o ke kani
e mai nei no ia o ka moa.” Puka ae la keia a waho nana ae la i ka huli o ka ia, hoi
[[543]]aku la no moe. Lalau hou keia i ka moa, kani hou, hoala aku la no keia: “Ua ao, ke
olowalu mai nei ka moa.” Ala ae la ke kahu wahine, kii aku la a ke kahu kane hoala,
ala ae la, a pii aku la laua i ka mahiai.
A hala laua, ala ae la o Kapuaokaoheloai a hoi aku la ma kahi o kona kaikunane, moe
iho la laua. Pii na kahu o laua a waena, noho kakali o ke ao ae, aohe ao iki, hoi
mai la laua a hiki i ka hale, loaa pono mai la na hanai e moe pu ana. I aku ke kane
i ka wahine: “E pii ana au e hai i na makua, e like me na olelo i kinohi.” Ae aku ka wahine: “Ae, o pii.”
A hiki aku la ia o Ku ma laua o Hina, hai aku la i na hanai a laua, ia wa kena mai
la o Ku i na kanaka, e kii i ua wahi kahu wahine nei e pepehi ai. A hiki lakou lalau
aku la i ke kahu e make. Olelo mai ke kahu: “Alia au e make, a ke alo o ke ’lii, alaila
au make, aia a lohe ke ’lii i ka’u mau olelo.” A hiki keia i mua o Ku me Hina, olelo
mai la o Ku i na kanaka: “Heaha iho la ka ka mea i hoola ia mai nei, aohe pepehi iho
a make?” “Ka, olelo mai nei, aia a lohe oe i kana olelo, alaila ka make ia.”
I mai la o Ku: “Heaha kau olelo?” Olelo aku ke kahu: “Ua olelo ke ’lii, ina na ka’u
hanai ke kii, alaila, oia a me a’u e hoi i Kuaihelani. A pela no hoi kekahi o maua
me kana hanai. Oia ka’u olelo i ke ’lii.” “Ae, ua pono, aole oe e make, e hoi oe me
kau hanai i Kuaihelani.”
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When she arrived in the presence of her charge, the double canoe was made ready and
they sailed off; herself and her charge and two canoe paddlers making four of them.
They sailed from Hawaii to Maui; from Maui to Oahu; from Oahu to Kauai and landed
at Waimea. As they went ashore they saw a canoe on the beach from the king of Kuaihelani
who was in search of a wife. When the two messengers saw Kapuaokaoheloai and her beauty,
they said: “We are going to make an inspection of the whole group and if we fail to
find a woman who will surpass your beauty, then we will take you as the wife for our
king.” Kapuaokaoheloai and her companions, therefore, stayed at Waimea for over ten days, till the return of the messengers who reported that
they had failed to find one equally as beautiful as Kapuaokaoheloai; so they embarked
on their canoe and set sail for Kuaihelani. After they had been on their way for over
forty days, the messengers of Kuaihelani said: “We will soon see land; we have yet,
however, to smell the sweet perfume of the kiele.” After some days they caught the
perfume of the kiele and soon after saw a beautiful country. The men then said to
Kapuaokaoheloai: “When we reach land and arrive at the king’s house, and he should
invite you to come up to him on the kapa cloth,[4] don’t accept the invitation for it will mean death to you. If his daughter should
invite you on the steps with her don’t go or it will be your death; only when they
take you by the hand must you accept.” They then landed and proceeded to the place
of the king. Upon seeing her the king greeted her, which greeting she returned. The
king then invited her to come to him on to the kapa, this she refused.
[[544]]
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A hiki keia i mua o ka hanai, hoomakaukau iho la na waa, a holo aku la, oia nei, o
ka hanai, o na hoewaa elua, aha lakou. Mai Hawaii mai lakou a Maui, mai Maui mai a
Oahu, mai Oahu a Kauai, a pae lakou ma Waimea. E kau ana ilaila he waa imi wahine
na ke ’lii o Kuaihelani, mai Kuaihelani mai, ike mai la i ka wahine maikai o Kapuaokaoheloai,
olelo mai la: “E hele maua e nana i keia mau moku a pau loa, a i loaa ole ka wahine,
alaila, o oe no ka wahine.” Nolaila, noho iho la lakou i Waimea a hala ke anahulu,
hoi mai la na kanaka imi wahine, aole nae i loaa ka wahine. Holo lakou a hala eha
anahulu i ka moana, olelo aku na kanaka o Kuaihelani: “Kokoke kakou e ike i ka aina,
aia nae a honi i ke ala o ke kiele.”
He mau la i hala, honi lakou i ke ala o ke kiele, ike aku la lakou he aina maikai
o Kuaihelani. Olelo aku na kanaka ia Kapuaokaoheloai: “I pae kakou, a kahi o ke ’lii,
i kahea mai ia oe e pii aku i luna o ka nio, mai pii oe he make; pela ke kaikamahine, i kahea mai ia oe e pii i ka anuu, mai pii oe o make, aia a kii mai i ko lima e
paa ai, alaila, oe pii aku.”
Pae aku la lakou a uka, hele aku la lakou a hiki i ke lii, aloha mai ke ’lii, aloha
aku keia, kahea mai ke ’lii e pii ae maluna o ka nio, hoole aku keia, aole.
[[545]]
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The king’s daughter was at this time living all by herself at a place away from her
father, and occupied a very sacred place,[5] with a former wife who had been dead for some time. The name of his daughter was
Kapuaokaohelo. The king desiring to know his daughter’s opinion sent word to her by
a couple of birds with orders to come and look at this woman; and see if she intended
making her a friend, or if she would advise him to take her as his wife.
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O ke kaikamahine a ua ’lii la, aia no i luna o ka anuu kapu loa me kana wahine mua
a make, o Kapuaokaohelo ka inoa. Kauoha aku la kona makuakane i na manu e kii a iho
mai e nana i keia wahine, ina e lawe i aikane nana, a i ole, i wahine no na ianei.
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When the daughter arrived, she invited Kapuaokaoheloai to come up on the platform
and sit by her; but Kapuaokaoheloai refused to accept the invitation. The king’s daughter
then came down and took her hand and led her up to the platform. When they were about
half way up the steps, Kapuaokaoheloai slipped and fell behind; this was due to the
dislike of the platform as she had lost her virginity. Her friend again reached out
for her hand and led her to the top of the platform where they sat being ministered
to by the birds.
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A hiki mai la, aloha, olelo mai la e pii i ka anuu, hoole aku keia, kii mai la kela
a ka lima huki i luna, pii aku la laua a waena o ka anuu, kaa keia mahope, hehee hou
keia i hope, no ka hookae o ka anuu. O ke kumu hookae o ka anuu ia ia nei o ka noha
ana o ka mai o ia nei. Kii mai la ke aikane paa ma ka lima, a hiki laua i luna noho
iho la, he manu ke kanaka lawelawe.
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After they had lived here for some days the king’s daughter became anxious regarding
her friend wishing to see if her body was as well formed as she was beautiful; so
she invited her to go bathing to which her friend agreed. When they reached the bathing
pool, which was also a very sacred place, those having lost their virginity, or who
were defiled, were not allowed to bathe in it, the friend said: “This my bathing pool
is a very sacred place. The bathers must remove all covering before entering it.”
Kapuaokaoheloai agreed to observe the rule, removed all her clothes and jumped into
the water. Her friend then looked on admiringly seeing that she was indeed faultless;
but detected the marks of a bite on one of her calves. The king’s daughter then climbed
up the bank first when Kapuaokaoheloai followed after; but when she tried to climb
the bank she slipped back, a sign that she had lost her virginity. At this her friend reached out her hand and
helped her out of the water. When the king’s daughter saw the sign that her friend
had lost her virginity she got angry and refused to speak to her, eat with her, or
reside with her; she was so angry that she immediately sent some birds to go to her
father and inform him of her discovery and to punish her with death.
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A hala he mau la ia laua o ka noho ana, uluhua ke aikane i ka ike ole i ke kino o
ianei, manao iho la keia, ma waho wale no ka maikai, aole ma ke kino, nolaila, olelo
aku i ke aikane: “Kaua e auau,” ae mai ke aikane. A hiki laua i ke kiowai auau, he
kiowai kapu loa, aole e auau ka poe i naha, a me ka poe haumia. Olelo mai ke aikane:
“He kanawai ko kuu wai, he wehe ke kapa a pau a koe o ke kino, alaila, auau.” Ae aku
keia; wehe ae la keia i ke kapa a pau, lele aku la i loko o ka wai, nana mai la ke
aikane, aohe puu aohe kee, pela ke kua me ke alo, aia nae ma ka oloolo wawae he nahu.
Pii mua ke aikane i luna o ka wai, kaa keia mahope, hoholo keia i lalo, huli mai ke
aikane a huki i ka lima, o ke kumu o keia hoholo no ka ike o ka wai ua naha keia.
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When the father heard the report from the birds he ordered all the priests who were
versed in the telling of coming events and hidden things, to come and inspect the
stranger to see whether she was of high rank or not. “If she is of very high rank
she shall not die. If she is not of high rank then she must die.” The priests then
gathered and inspected her and at the end they all agreed that her parents were not
of high rank. They were of one mind with the king that she must indeed die, because
she had climbed the sacred platform. There was, however, one amongst the priesthood
who was not present at this time; so he was sent for by the king, to come and tell
his knowledge concerning the stranger. When he arrived in the presence of the king,
the king asked him: “Can you give a true interpretation concerning the rank of this
woman? Whether she is of high rank or not?” The priest replied: “Yes.” The priest
then continued: “She is of the highest rank and is a chiefess from the east; she is
even more sacred than your daughter. The sacred platform is not for such as your daughter;
it is the resting place of this one. She is far above your daughter in rank. She is
none other, but is of your own blood; her mother, Hina, was the first-born and you
came after. She [[546]]originally belonged to Kuaihelani but moved to Hawaii where she now lives.” This saved
Kapuaokaoheloai, and her friend once more joined her and lived with her as at first.
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Ia wa maopopo iho la i ke aikane, ua naha keia, nolaila, huhu ke aikane, aohe ekemu,
aohe ai pu, aohe noho pu; no keia huhu, kena aku la i na manu, e hele e olelo aku
i ka makuakane e make ke aikane, no ka naha ana o ka mai a no ka haumia o kona kino.
A lohe ka makuakane i ka olelo a na manu, hoouna aku la ia i na kanaka a pau loa i
ike i ka nana ouli, kilokilo, kuhikuhi puuone, e hele mai e nana i ke kaikamahine
malihini, he ’lii paha aole paha. Ina ke ’lii aole e make, ina aohe alii, alaila make.
Nana mai la na mea a pau loa, aohe alii mai na makua mai; nolaila, hookahi o lakou
manao me ke ’lii o ka make wale no, no ka pii ana i ka anuu kapu loa.
Aia hoi, he kanaka i koe, he kuhikuhi puuone no Kena aku la ke ’lii e hele mai e ha’i
i kona ike. A hiki mai la ua kanaka la i kahi o ke ’lii, ninau aku la ke ’lii: “E
hiki anei ia oe ke olelo pololei i ke ano o keia kaikamahine, i ke ’lii, i ke ’lii
ole?” Ae mai kela. I aku ke kuhikuhi puuone: “He ’lii nui keia no ka hikina a ka la,
he kapu, aohe kapu o kau kaikamahine, o ka anuu kapu, aole no kau, no keia kaikamahine
ia anuu, maluna ko ianei alii malalo ko kau. Aole he kaikamahine e, mai loko [[547]]aku no ou, o ka mua o Hina ko ianei makuahine, o ka hope oe, mai Kuaihelani aku nei
ka hele ana a noho i Hawaii.” Ola ae la keia, ma keia mau olelo, launa mai la ke aikane
iaia nei, a noho pu iho la e like me mamua.
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It was customary for Kapuaokaoheloai to weep for her brother; so one day Kapuaokaohelo
asked her: “Why are you weeping?” “I am weeping for my brother.” “Where is he?” “He
is in Hawaii.” “Is he handsome?” “Yes, I am but as the skin of his feet.” “Oh dear,
how can I see him?” Her friend replied: “If you wish to see him, you shall.” That
night in their sleep she sought after and brought the spirit of her brother and made
it sleep with her friend. This was kept up for several nights in succession until
ten full nights had passed when her friend became so much in love that she made up
her mind to go in search of her lover. So one day she said to her friend: “Where abouts
is your home?” “It is where the sun rises. If you should go, the first land you come
to is Kauai, then Oahu, then Molokai, then Maui and then Hawaii. It is, however, at
the first point where the sun comes up, called Kumukahi. The harbor Punahoa and Waianuenue
is the first object to be seen upon landing. The large house which you will see in
the upland is our home; my brother is still there with his attendant.” Soon after
these instructions were given, her friend left Kuaihelani and set sail in her canoes
until she arrived at Hilo and landed at Punahoa, where she saw a house standing in
the uplands. When she arrived at the house she saw an old man sitting just within
the door and a sick boy lying down. At seeing this she was puzzled, so inquired: “Is
there no one else beside you two in this house?” “No, only us two.” She then returned
to the beach leaving the two persons in the house.
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He mea mau ia Kapuaokaoheloai, ka uwe i kona kaikunane, ninau aku o Kapuaokaohelo:
“E uwe ana oe i ke aha?” “I ko’u kaikunane.” “Auhea?” “Aia no i Hawaii.” “He kanaka
maikai no?” “Ae, he pale wawae ko’u ili nona.” “Auwe, pehea la wau e ike ai iaia.”
I aku keia: “Ina makemake oe e ike, e ike no oe.”
I ka po, ma ka moe uhane, kii keia i ka uhane o ke kaikunane a hoomoe pu me ke aikane,
pela no i na po a pau, a hala ke anahulu okoa, aloha iho la ka wahine a manao e imi.
Ninau aku i ke aikane: “Aia mahea ko oukou wahi?” “Aia ma ka hikina o ka la; ina oe e holo, o ka aina mua e loaa ia oe o Kauai, Oahu
aku, o Molokai, o Maui, o Hawaii, aia nae ma kahi a ka la e hiki mai, oia o Kumukahi, o Punahoa ke
awa, o Waianuenue ka maka o uka e nana ai. Ka hale nui e ku ana i uka, o ko maua hale
ia, aia no kuu kaikunane ilaila me kona kahu.”
A pau ka olelo ana, haalele ke aikane ia Kuaihelani a holo mai la me kona mau waa
a hiki i Hilo a pae ma Punahoa, nana aku la ia i keia hale e ku ana i uka. Pii aku
la ia a hiki, he elemakule ke noho ana, he keiki mai ke moe ana, haohao iho la ia,
a ninau aku la: “O olua wale no i ko olua hale?” “Ae, o maua wale no.” Hoi aku la
keia i kai, noho no laua nei.
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The sick boy was Hookaakaaikapakaakaua; he had refused to eat, from the day his sister
departed from him even to this day. He therefore had grown ugly and very thin; and
his once handsome face had lost its beauty.
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O keia keiki mai, o Hookaakaaikapakaakaua, ua hookii i ka ai, mai ka hele ana o ke
kaikuahine a hiki i keia la; nolaila ua inoino ke kino, a wiwi loa, a ua haalele mai
ka maikai i ke kino.
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It was the custom for this woman during the next three days to come up and look at
the house and ask the old man the same questions. As this happened for three days
in succession, the old man began to grow anxious and asked his charge: “Say, I wonder
if this woman is not yours who is inquiring after you these three days. I think your
sister has sent her to you to be your wife. I am afraid your sister will get killed
if this woman does not get the husband she is after. We must therefore coax your beauty
back with food.” The attendant then proceeded and thatched a small hut and removed
his charge to it; he then began to doctor him up, bathed him and fed him. At the end
of two days and nights his beauty was restored and he again became as handsome as
before.
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He mea mau i ua wahine nei, ka pii i na la ekolu e nana i keia hale, e makaikai, e
ninau i ke kanaka; no keia hana, haohao ke kahu, a olelo aku i ka hanai. “E, nou paha
keia wahine e makai mau nei i neia mau la ekolu, ua hoouna mai ko kaikuahine i wahine
nau, e make auanei ko kaikuahine, ke hoi nele aku keia aohe kane. Nolaila, e hana
kaua ia oe.” Ako aku la ke kahu a paa ua wahi pupupu hale, lawe aku la i ka hanai,
alaila, waiho; hana iho la keia, puholoholo; a po i ka auau kai, elua la i hala a
me na po elua, hoi hou keia a like me ke kino mua.
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His intended wife at the end of the two days made her preparation to return to Kuaihelani;
but before returning decided to make one more visit. When she was on her way up she
saw a rainbow ahead of her and she also saw a thick rain cloud that was as red as
blood. She then recalled the advice given her by her friend, that if she should see
these things they would mean that her intended husband was there. When she arrived
at the house she saw something red sleeping, so she asked the attendant: “What is
that red object sleeping there?” “That is my charge who has just returned from a visit.”
She then approached and uncovered him and laid down beside him. The man said: “We
will not now lay together,” as his sister had forbidden it till she had lain with
him. This occurring in a dream the ban was removed; in that way they came together.
[[541]]
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Makaukau ka la e hoi ai ka wahine i Kuaihelani, pii aku la ia e makai hou. I keia
pii ana, e pio ana ke anuenue, e nee ana ka ua koko. Manao keia i ka mea i olelo ia
mai e ke aikane, aia a ikeia keia mau hoailona, o ke kane ia. Hiki aku la ia i ka
hale nana aku la i keia mea ula e moe ana, ninau aku i ke kahu: “Heaha kela mea ula
e moe mai la?” “O ka’u hanai no akahi no a hoi mai, i ka makaikai aku nei.” Hele aku
la keia a hiki, wehe ae la, lele iho la moe. Olelo mai ke kane: “Alia kaua e moe.”
(No ka papa ana o ke kaikuahine, aia a moe meia.) Ma ka uhane moe laua, a noa ae la.
Pela laua i moe ai.
[[548]]
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[1] Another Ku and Hina contribution; the favorites of story writers. [↑]
[2] Hoo-kaa-kaa-i-ka-paka-ua, literally “to roll, or rolling in the rain drops.” [↑]
[3] Ka-pua-o-ka-ohelo-ai, literally “the blossom of the eatable ohelo” (berry). (Vaccinium reticulatum.) [↑]
[4] Nio, a variety of handsome kapa. [↑]
[5] Anuu kapu loa, the very sacred platform of the temple. [↑]
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Legend of Kalanimanuia.
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Kaao no Kalanimanuia.
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Ku was the father, Kaunoa was the mother and Kukaniloko[1] in Lihue, on the island of Oahu, was their home. Ku was the king of Lihue at this
time but had a different wife; Kaunoa also had a different husband. It was Ku’s custom
to go traveling from place to place. One day while on one of his travels he saw Kaunoa
bathing. At sight of her he halted on his way and looked at this beautiful woman.
He was so overcome with her beauty that he approached her and asked her to be his
wife while he remained in that neighborhood. To this Kaunoa assented. After they had
lived together for a while, Ku believing that it was impossible for him to prolong
his stay, told Kaunoa: “I am certain that you are with child. If you give birth to
a boy call him Kalanimanuia, but if it should be a girl name her on your side. If,
after you have brought up the child it wishes to come in search of me, here are my
tokens:[2] a loin cloth and a spear; with these things he may come until he find me.”
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O Ku ka makuakane, o Kaunoa ka makuahine, o Kukaniloko i Lihue ka aina, o Oahu ka
Mokupuni. He ’lii o Ku no Lihue, ia wa, a he wahine okoa no kana e noho ana, a he
kane okoa no hoi ka Kaunoa e noho ana. He mea mau ia Ku, ka hele e holoholo ma o a
maanei; ike aku la ia ia Kaunoa e auau ana, nana aku la ia i ka wahine maikai, a makemake
iho la ia e moe laua. Hele aku la ia nonoi ia Kaunoa, e moe ae mai la o Kaunoa. Moe
iho la laua, a ike iho la o Ku i ke poha ana o ke koko, olelo aku la ia ia Kaunoa:
“E, i noho oe a hanau ke keiki a he kane, kapa iho oe o Kalanimanuia ka inoa, a i
na hoi he wahine, kapa iho oe ma kou aoao. I hanai oe a nui ke keiki, a makemake e
imi ae ia’u, eia ko’u maka, he malo, he ihe; me keia mau mea e hele ae ai a loaa au.”
Noho iho la o Kaunoa a hanau, he keiki kane, kapa iho la o Kalanimanuia; hanai iho
la laua a nui ua keiki la me kana kane ponoi.
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Kaunoa in due course of time gave birth to a male child to which she gave the name
of Kalanimanuia. She and her husband both brought up the boy until he was big and
strong. Kalanimanuia was very handsome and pleasant to look upon. After he had grown
into boyhood it was his custom to invite other boys to the house and give them all
the food; when the father returned home and found the food all gone he would get angry
and give Kalanimanuia a scolding. As Kalanimanuia continued to do this the father
kept on scolding him and at times would whip the boy. One day while he was whipping
the boy the mother, Kaunoa, upon hearing the boy crying, said: “Why do you whip the
boy so constantly? He is not your son, he is somebody else’s son.” Upon hearing this
Kalanimanuia asked his mother: “Who is my father then?” The mother denied this and
said: “You have no other father, this is your own father.” The boy, however, was not
satisfied with his mother’s answer and kept on asking her. This was kept up for over
ten days, when Kaunoa finally said: “Yes, here are your father’s tokens, go in search
of him.” She then gave him the loin cloth and the spear. Kalanimanuia then set out
in search of Ku. Upon his arrival in the presence of Ku, Ku ordered his servants to
seize the boy, take him to the sea and kill him; for Ku did not recognize the lad.
Kalanimanuia was therefore killed and his body thrown into the sea. The exact place
where Kalanimanuia was thrown was at the Kualoa point, in Koolau, Oahu. He was killed
at this place.
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He kino maikai loa ko Kalanimanuia i ka nana ana. Kii aku la ia i na keiki a pau loa,
alakai mai la i ko lakou hale, haawi aku la ia i ka ai i kamalii, hao mai la lakou
pau, hoi mai la ka makuakane huhu ia Kalanimanuia. No keia hana mau a Kalanimanuia,
mau no hoi ka huhu o ka makuakane, lele aku pepehi i ke keiki, uwe keia, lele mai
o Kaunoa olelo: “Pepehi wale iho no oe e na kanaka, aole nau ia keiki: na hai ia keiki.”
Ma keia olelo a ka makuahine, lohe o Kalanimanuia, ninau aku, “A owai la ko’u makuakane
nana au?” Hoole aku ka makuahine: “Aole ou makuakane, o kou makuakane no keia.” Pela
no ko ke keiki ninau ana a hala he anahulu okoa.
Hai mai o Kaunoa: “Ae, eia ko makuakane, o imi.” Haawi aku la i ka malo me ka ihe,
a hele aku la o Kalanimanuia e imi ia Ku. A hiki ia i mua o Ku, kena ae la o Ku i
na kahu ona e lawe i ke keiki a loko o ke kai pepehi a make; no ka mea, ua hoohewahewa
o Ku. Nolaila, ua pepehi ia o Kalanimanuia a make, kiola ia i loko o ke kai. O kahi
o Kalanimanuia i kiola ia ai oia ka lae o Kualoa, e waiho la ma Koolau, Oahu, malaila
kona wahi i pepehi ia ai a make.
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Late that evening just about dusk the spirit of the boy flew up out of the water and
rested on the rise above the point and called out:
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I ke ahiahi poeleele, lele mai la ka uhane a luna o ke ahua, olelo mai la:
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O Ku! Thou unnatural father,
Who hast ill-treated thine own offspring,
Who didst not even look at his own loin cloth,
Who didst not even glance at his own spear,
Cold and damp is the home of the parent.
Kaunoa, O Kaunoa,
Kaunoa, O Kaunoa,
Mine own mother
From the fleeting winds
Made calm at our home.
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E Ku e, makua kina ino,
I kau kama,
Aohe nana iho o kona malo hume,
Aohe kilohi iho o kana ihe,
Anuanu koekoe
Ka hale a ka makua e.
E Kaunoa e.
E Kaunoa e.
E kuu makuahine,
Mai ka makani apaapaa
Lai poko i o maua hale-e.
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The spirit then entered the temple and slept there. At the crowing of the cock it
rose and returned to the sea. This was kept up several nights in succession.
[[550]]
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Hoi mai la keia a loko o ka heiau noho, a moe iho la, a kani ka moa hele aku la no
keia noho i loko o ke kai, pela ka hana mau ana a ua keiki nei i na po a pau loa.
[[551]]
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In this temple were two old men who acted as the guards of the place, being placed
there by Ku the king. When they saw the spirit come into the temple every evening,
with the voice of the child calling, they said to one another: “That must be the boy
the king threw into the sea.” The old men after a time became deeply attached to the
spirit of the boy; so they kept it and being priests they worshipped it. This was
maintained for some days until the spirit assumed a real human form and was able to
ask for its clothing and for food; so they gave him all the things they had in their
possession.
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Aia iloko o ka heiau elua elemakule kiai, na Ku ke ’lii i hoonoho; nana aku la laua
i keia uhane i na ahiahi a pau, a me keia leo o ua keiki nei e kahea ana. Olelo iho
la laua: “O ke keiki no paha keia a ke ’lii i kiola ai i loko o ke kai.” Nolaila,
noho iho la ua mau elemakule nei me ke aloha i ka uhane o ke keiki, a malama iho la
laua iaia me ka hoomana ma ko laua aoao kahuna. Pela laua i hana mau ai a maopopo
loa ke kino o ua keiki nei, a ninau i ka ai a me kona kapa ponoi, haawi aku la laua
i na mea apau e waiho ana ia laua.
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Shortly after this they went to Ku and told him what the boy had told them. Ku then
began to think and after a while told the old men: “Yes, it is true that I had a son.”
The old men then asked Ku: “Did you not take one to wife and when you parted from
her, left with her certain things?” “Yes, I did take one Kaunoa to wife and I left
with her certain things; a loin cloth and a spear.” “Then the boy you killed must
have been your own son.” “Yes,” said Ku, “it must have been my own son.” Ku then inquired
of the old men: “How am I to get my son?” The old men said: “Get a net, surround the
house with three thicknesses and on the outside of that place a very fine net.” Late
that evening the spirit of the boy returned to the temple as usual and fell asleep.
While the spirit of the boy was sleeping the house was surrounded by three thicknesses
of net. On the approach of day the spirit woke up and started to return to the sea.
As it came out it saw that the house was surrounded by nets. The spirit then began
to tear the nets. Daylight, however, found him entangled within the fine net. When
the spirit was finally caught it had the form of a rat. It was then worked over until
it almost assumed its human form again. A few days after this the daughter of Ku,
Ihiawaawa[3] by name, came to call on the boy, her half-brother.
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Mahope o laila, hele aku la laua e olelo ia Ku no na mea a pau loa a ua keiki nei
e olelo mai ai. Alaila, noonoo iho la o Ku a olelo aku i na elemakule: “Ae, he oiaio
he keiki ka’u.” Ninau aku na elemakule ia Ku: “Aole au wahine i moe e aku, aole au
mea i haawi?” “Ae, he wahine ka’u i moe o Kaunoa, a he mau mea ka’u i haawi, he malo,
he ihe.” “Nau no kela keiki au i pepehi iho nei.” Ae aku o Ku: “Ae, na’u no.” I aku
o Ku i na elemakule: “Pehea la auanei e loaa ai kuu keiki?” Olelo mai na elemakule:
“I upena; e ka o waho o ka hale a puni, i ekolu puni i ka upena, a mawaho loa i upena
nae.”
Ahiahi poeleele, hoi mai la ua keiki nei e like me na la mua, a loko o ka heiau moe,
iaia e moe ana, ka ia o waho i ka upena a paa loa ekolu puni. Kokoke e ao, ala ua
keiki nei e hoi, ua paa i ka upena; noke aku ana i ka haehae a kokoke e ao, paa i
ka upena nae, oia ka upena o waho loa. Ia paa ana, he kino iole ke kino, hana ia iho
la a ola, aole nae i ola loa hele mai la kona kaikuahine e ike, oia ka Ku kaikamahine,
o Ihiawaawa ka inoa.
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Ihiawaawa was at this time being courted by three young men: Hala, Kumunuiaiake and
Aholenuimakaukai. After Kalanimanuia had again come back to life he asked her one
day: “Which sweetheart is it that you go surf-riding with all day?” “It is Hala.”
“Yes, Hala is a good enough fellow, but he has pimples on his back which make him
ugly.” Ihiawaawa replied: “You are the handsome fellow having short thin hair. Kumunuiaiake
is another sweetheart of mine.” “Yes, he is passable, but the fault with him is, he
has only two hairs; pull them out and he will have none left which will make him look
very ugly indeed.” “Aholenuimakaukai is another sweetheart of mine.” “Yes, he will
appear to be very nice in the morning and in the evening he does nothing but catch
flies. He is not a fit husband for you; he is ugly. Your beauty would indeed be thrown
away on those ugly fellows.”
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Ekolu ana kane e hooipoipo ana ia wa, o Hala, o Kumunuiaiake, o Aholenuimakaukai.
Ninau aku o Kalanimanuia: “Owai kau mau kane e hele nei o ka la a po i ka heenalu?”
“O Hala.” “Ae, he kanaka maikai o Hala, a ka puupuu o ka okole inoino.” Olelo mai
o Ihiawaawa: “O oe no ke kanaka maikai, he huhuluwi ka lauoho.”
“O Kumunuiaiake ia kane a’u.” “Ae, he kanaka maikai no, elua no nae huluhulu, huhuki
iho no, o ka ole loa iho la no ia, lilo loa i pupuka.” “O Aholenuimakaukai.” “Ae,
he pono kakahiaka; a ahiahi popoi nalo, aohe kane, he pupuka, makehewa kou kino ia
mau kanaka inoino.”
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All these things said by Kalanimanuia relating to the three young men were carried
to them which caused them to announce that they would make a public exhibition of
themselves, together with Kalanimanuia. The three then arrayed themselves in their
best kapas scented[4] with all the fragrant things and went forth to be viewed by the public. When the
people saw them they gave a mighty shout.
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O keia mau olelo a pau loa a Kalanimanuia, ua olelo ia aku la ia mau kane nei ekolu,
a ua lohe; nolaila, kukala lakou, e hoike i waho na maikai o lakou me Kalanimanuia.
Kahiko iho la lakou ekolu i na kahiko nani a me na mea aala, a hele mai la i waho
o ke anaina e ku ai, me ka uwa o na kanaka.
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On the night before the public exhibition, Kalanimanuia upon retiring with his attendant
in their own house, heard a rattle within the house, so he called out: “Striking [[552]]and knocking, who is that?” “I am Puakuakua, the soles of the feet of Kalanimanuia.”
“I am Moi, the knees.” “I am Lohelua, the two thighs.” “I am Limuhuna, the hair.”
“I am Mohoea, the eyes.” At this the beauty and fine appearance of Kalanimanuia returned
to him, at which the woods, and house rejoiced, as also the ants, the roaches and
creeping things, and when his attendant saw this he shouted of his beauty and jumped
up and down with joy.
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I ka po, a ao ae hookahakaha, moe iho la o Kalanimanuia me kona kahu i ko laua hale,
aia hoi, kamumu mai ana o loko, kahea aku o Kalanimanuia: “Kaka koele. [[553]]Owai keia.” “Owau nei o Puakuakua; he mau kapuai keia no Kalanimanuia. O Moi o na
kuli ia. Lohelua na uha ia. Limuhuna, o ka lauoho ia. Mohoea, na maka ia.” Ia wa, hoi mai ka nani
o Kalanimanuia, uwa ka nahele, uwa ka hale, uwa ka naonao, ka elelu, ka pokipoki,
ala ae la kahi kahu a nana aku me ka uwa i ka maikai, me ka lele iluna i lalo.
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At daylight of the day when the public exhibition of all the sweethearts of his sister
was to take place, Kalanimanuia came out on the palm of his attendant’s hand; the
woods rejoiced, the winds, the earth, the rocks; rainbows appeared; colored rain-clouds
moved, dry thunder pealed, lightnings flashed.[5] When he reached the assembly where the chiefs and the people were gathered the three
young men ran off ashamed.
The sign of being the most handsome fellow was a suspended cord: if the cord fell
to the ground of its own accord, then it was a sign that the person was the most handsome
man. When Kalanimanuia approached the suspended cord, called Ahaula, it fell down
without being touched. The other three were never able to do this. At this his father
recognized him and everybody was permitted to come and see him. He was then made the
king of Waianae.
[[549]]
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A ao ae la, oia ka la hookahakaha me ka poe kane a ke kaikuahine. O ka poholima o
kahi kahu ona, ko Kalanimanuia alanui i hele ai, uwa ka nahele, ka makani, ka lepo,
ke a, pio ke anuenue, hele ka ua koko, kui ka hekili pamaloo, o ke ahi. A hiki keia
i ka aha, e noho ana na ’lii a me na kanaka, holo ua mau kanaka nei no ka hilahila.
Aia hoi ka hoailona o ka maikai, he aha na Ku, o Ahaula, ka inoa, ina e ike ua aha
nei i ka maikai haule loa a pili i ka lepo. I ka hiki ana o Kalanimanuia haule a pili
loa i ka lepo, ua aha nei o Ahaula, i na kanaka ekolu aohe haule o ua aha nei. Ike
na mea a pau loa ia ia nei, ike na makua, ike ke kaikuahine, lilo ae la keia i alii
no Waianae ia wa.
[[552]]
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[1] Kukaniloko, the traditional favorite birthplace of royalty, at Wahiawa, Oahu. [↑]
[2] A duplicate of the Umi-a-liloa plot; apparently a familiar theme. [↑]
[3] Ihiawaawa, bitter spear. [↑]
[4] Not only the superior kinds or quality of kapa went to constitute the well-dressed man, but the fragrance helped its recognition
materially. [↑]
[5] Even Nature is made to recognize beauty and rejoices at triumph over wrong. [↑]
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Legend of Kaulanapokii.
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Kaao no Kaulanapokii.
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Kaumalumalu was the father and Lanihau was the mother who once lived in Holualoa,
Kona, Hawaii, residing there as king and queen at that time. Mumu was their first-born,
then came Wawa, then Ahewahewa, then Lulukaina and then Kalino making five sons. Then
came Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale and last came Kaulanapokii
making five daughters. After the children were grown up, Mailelaulii asked her younger
sisters, saying: “Let us go sight seeing[1] hereabouts.” They then started out and went as far as Huehue from which point Kohala
can be seen. On beholding the white sands of Kiholo and Kapalaoa they were enticed
to go on. When they arrived at Kapalaoa they thought they would keep on to Kalahuipuaa.
Upon arriving at Kalahuipuaa they met Puako.
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O Holualoa i Kona, Hawaii, ka aina. O Kaumalumalu ka makuakane, o Lanihau ka makuahine,
he mau alii laua no Kona ia wa. O Mumu ka mua, o Wawa, o Ahewahewa, o Lulukaina, o
Kalino, alima kane. O Mailelaulii, o Mailekaluhea, o Mailepakaha, o Mailehaiwale,
o Kaulanapokii, alima wahine. Noho iho la lakou a pau i ke nui, olelo aku o Mailelaulii
i kona mau kaikaina: “E hele kakou e makaikai maanei aku nei.” Hele mai la lakou a
hiki i Huehue e nana ala ia Kohala, nana mai la, a makemake mai la i ke aiai o ke
one o Kiholo a me Kapalaoa, a hiki lakou i laila, malaila mai a hiki i Kalahuipuaa,
e noho ana o Puako.
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Puako was a very handsome man whose form was perfect. When he saw Mailelaulii he took
her to be his wife and that night they were covered with the same kapa. Very early
the next morning the girls looked and saw Puako carrying sea water and filling pools
for salt making. Upon seeing this the sisters got disgusted and said to Mailelaulii:
“Say, if that is going to be your husband we will all be made weary carrying [[562]]sea water for salt making and our skins will look like the windward bark of a noni
tree.” Mailelaulii then said to Puako: “My sisters are urging me to continue on our
way sight seeing.” Puako consented to this, so the girls departed on their way to
Kohala. When they arrived at Kokoiki, in Kohala, they met Hikapoloa, the chief of
Puuepa and Hukiaa; as he was a single man he took Mailelaulii to be his wife: so the
sisters took up their residence in Kohala.
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He kanaka maikai o Puako, he ui, aohe puu, aohe kee, lawe ae la ia ia Mailelaulii
i wahine, a moe iho la lakou ia po a ao ae la. Nana aku la lakou ia Puako, e hele
ana i kuapa i ka halihali kai loko o na poho paakai, a hoowahawaha iho la ia Puako.
Olelo aku na kaikaina, ia Mailelaulii: “Ea, ina o kau kane kela, luhi kakou i ka hoohaha
paakai, i ka lawe i ke kai, hele wale iho no ke kino a kuanoni.”
[[563]]
Olelo aku la o Mailelaulii ia Puako: “E hele ana makou e makaikai, ke koi nei lakou
nei ia’u e hele makou.” Ae mai la o Puako, nolaila, hele lakou nei ma Kohala nei.
A hiki lakou i Kohala a noho ma Kokoiki, e noho ana o Hikapoloa he ’lii no Puuepa
a me Hukiaa, aohe wahine ana, nolaila, lawe ae la o Hikapoloa ia Mailelaulii i wahine,
a noho iho la lakou ia Kohala.
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Shortly after this some of the Kohala people sailed for Kekaha and from there continued
on to Holualoa, Kona, for the purpose of trade, where they met Mumu and his brothers.
Mumu and his brothers were fishermen and caught aku and all other kinds of fish. They
had in their possession some very rare pearl fish-hooks, which supplied them with
all the aku they wanted. The Kohala traders got their fish from Mumu and his brothers.
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A liuliu iho, holo kekahi poe o Kohala i ke kalepa ia i ke kaha, a hala loa i Kona
a Holualoa, kahi o Mumu ma. O ka Mumu ma hana me na kaikaina o ka lawaia, o ke aku
ka ia a me na ia e ae, a na lakou ua pa ai nei i ke aku. No laila ka ia a ka poe kalepa
o Kohala i holo aku ai.
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On returning to Kohala the traders upon arriving at Puuepa took some of the fish to
Hikapoloa, his wife and sisters. When the fish was given to them the sisters asked:
“Where did you get your fish from?” “From Holualoa.” “From whom at Holualoa?” “From
Mumu and his brothers.” The sisters then said to Hikapoloa: “They are our brothers.
There are five of them and all fishermen.” Hikapoloa then asked: “Do you think I will
be able to get a pearl fish-hook if I should go for one?” “Yes, they will not refuse
you one if you tell them that you are their brother-in-law and if you tell them that
Mailelaulii is your wife.”
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Hoi mai la lakou a Puuepa, lawe mai la i kekahi mau ia na Hikapoloa a me na wahine.
Ninau aku la lakou: “Nohea ka oukou ia?” “No Holualoa.” “Na wai la o Holualoa?” “Na
Mumu ma.” I aku lakou ia Hikapoloa: “O ko makou mau kaikunane ia, elima ko lakou nui,
he poe lawaia wale no.” Olelo mai o Hikapoloa: “Pehea, loaa no ia’u ka pa ke kii?”
“Ae, aole e aua ia oe, ke olelo aku oe he kaikoeke oe no lakou, a ke hai aku oe o
Mailelaulii kau wahine.”
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Soon after this Hikapoloa set sail for Kona and landed at Holualoa. Upon his arrival
his brothers-in-law were out fishing so he awaited for their return. Upon being told
that he was their brother-in-law, they asked him: “What is the object of your visit?”
“I have come for a pearl fish-hook for aku fishing. That is the only thing that has
brought me here, nothing else.” “Yes, you shall have a pearl fish-hook. Here it is,
with the rod and line.” When Hikapoloa came home his canoes were loaded down with
dry aku as well as with fresh aku.
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Holo aku la o Hikapoloa a pae ma Holualoa, i ka lawaia na kaikoeke a hoi mai la, e
noho ana keia i ka hale. Hai aku la o Hikapoloa i na kaikoeke, e like me ka olelo
a na kaikuahine. Ninau mai la na kaikoeke: “Heaha kau huakai?” “He pa hi aku, o ia
ko’u mea i hiki mai nei, aohe mea e ae.” “Ae, he pa, eia no me ka makoi a me ke aho.”
Hooili mai la lakou i ke aku a na waa o Hikapoloa, a me ke aku maloo.
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After Hikapoloa had been home for some time he gave orders that the canoes be made
ready to go out fishing for aku. When the canoes were ready they started out and upon
coming to the aku grounds he took up the fish-hook and held it in his hand, thinking
that the aku would jump into the canoe of their own accord. He held the hook this
way all day until the paddlers were stiff with cold, but no aku was caught. Upon failing
to get any aku he took it as sufficient cause for the death of his brothers-in-law.
When they arrived home, Hikapoloa did not tell his wife of his plans to kill his brothers-in-law;
but he told the watchman[2] at Kukuipahu, the place where the canoes from Kona generally make their landing,
saying: “In case my brothers-in-law from Kona should arrive, don’t give them any food;
tell them they can get their food up at Hikapoloa’s place.” Hikapoloa then prepared
firewood and the umu,[3] and then selected a guard for the door who was already armed with a stone axe and
instructed him that when any head should enter the door to cut it off.
|
Hai mai la o Hikapoloa a hiki i Kohala, noho iho la a liuliu, hoolale aku la i na
waa a me na kaohi. Holo aku la lakou i ka hi aku, a kahi o ke aku, lalau iho la o
Hikapoloa, i ka pa a paa ae la i ka lima, e manao ana ia e lele mai ke aku mai ke
kai mai a komo i ka waa. Pela ka hana ana a po ka la, pau na hoewaa i ka opili, aohe
loaa o ke aku; nolaila, lilo keia loaa ole o ke aku i hala e make ai na kaikoeke.
Pae aku la lakou a uka, noho iho la me ka olelo ole i na wahine, ua holo ia lakou
e make na kaikoeke.
Olelo aku la o Hikapoloa i ke kiai o Kukuipahu, oia ke awa e pae ai ko Kona waa ke
holo mai: “E! I hiki mai o’u kaikoeke mai Kona mai, mai hanai oe i ka ai, olelo aku
oe aia i uka ka ai ia Hikapoloa.” Hoomakaukau iho la o Hikapoloa, i ka wahie a me
ka umu, a hoonoho iho la i kiai no ka puka o ka hale, me kona makaukau i ke koi, ina
e komo ke poo maloko o ka hale, alaila ooki i ke koi.
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Not very long after this a prolonged drought visited Kona and food became very scarce.
After a while there was no food to be had in the district; Kohala was the only [[564]]place that had food, so Kalino said to his older brothers: “Let us sail to Kohala
and get us some food.” The brothers consented to this; so they made ready and while
on their way they fished for aku. When they arrived at Kukuipahu, in Kohala, their
canoe was loaded down deep with aku. As they came ashore they were all faint with
hunger from want of food; so they went to the house of the watchman expecting to obtain
some food. When they arrived at the house the watchman said: “Your brother-in-law
has left word that you go right on up as he has the food for you.” The younger brothers
then said to Mumu: “You go on up and when you get there bring us some food. After
we have some food we will also go up. Don’t be long.” Mumu then took up an aku and
started on his way to Puuiki, a hill looking down on Kukuipahu and from which point
the houses of Hikapoloa could be seen. As he reached the top of the hill, the watchman
called out to Hikapoloa: “Say, I see a man, he comes running with a fish in his hand.”
Hikapoloa looked and saw it was Mumu, so he said: “It is the brother of Mailelaulii.”
When Mumu arrived outside of the enclosure surrounding the house, he asked of the
watchman: “Where are the chiefesses?” The watchman said: “That is afterwards; enter
the house and have some food first, then you may see your relations.” On thus being
invited, Mumu entered the enclosure and went up to the house. The inner guard then
called out: “Come in.” At this Mumu entered, head first, when down came the axe and
the head was cut off from the body. The head rolled off to some distance and then
asked:
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A hiki i ka wa wi o Kona, aohe ai, a hookahi aina ai o Kohala, olelo aku o Kalino
i na kaikuaana: “E holo kakou i Kohala i ai na kakou.” Ae na kaikuaana, holo mai [[565]]la lakou me ka hi aku a komo na waa hiki i Kukuipahu ma Kohala. A pae lakou i Kukuipahu,
ua pololi, ua hele a maka poniuniu i ka make a ka ai, hoona aku la lakou nei a ka
hale o ke kiai, olelo mai ke kiai: “E! I olelo mai ke kaikoeke o oukou e pii oukou
ke pae mai, aia no ka ai iaia.” I aku na kaikaina ia Mumu: “E pii oe, a hiki, lawe
mai oe i wahi ai na makou, a maona ia pii aku, mai lohi oe.” Hopu iho la o Mumu he
aku, pii aku la a hiki i Puuiki, he ahua puu ia e nana ana ia kai o Kukuipahu, a e
nana ana i na hale o Hikapoloa. Hai aku ke kiai ia Hikapoloa. “E, he kanaka hoi keia
eia la, ke holo mai nei he ia ko ka lima.” Nana aku la o Hikapoloa a ike, olelo aku
la: “O Mumu, o ke kaikunane o Mailelaulii ma.”
A hiki mai la o Mumu i waho o ka pa o ka hale, ninau mai la i ke kiai: “Auhea na ’lii
wahine?” I aku ke kiai: “Mahope ia, e komo e ai a maona, alaila i ka makamaka.” Ma
keia olelo a ke kiai, komo aku la o Mumu i loko o ka pa o ka hale, a hiki i ka hale,
kahea mai ke kiai o loko: “Komo mai.” Komo aku la o Mumu, o ke poo kai komo, ooki
iho la keia kanaka i ke koi, lele ke poo mai ke kino aku, a kahi e waiho. Ninau mai
ke poo o Mumu:
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Inquire and ask
For the fault why the man was killed;
What is the fault that a man should be killed?
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E ui aku, e ninau,
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?
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Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was
given to me and the pearl fish-hook that the aku is fond of was kept back. That is
the fault.” The head of Mumu again inquired of Hikapoloa:
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I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku.
Oia ka hala.” Pane hou mai ke poo o Mumu ia Hikapoloa:
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Is that all the fault, why a man should be killed?
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O ka hala wale iho la no ia, e make ai kanaka?
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The umu by this time was hot and ready; the body was then put into the umu. After
it was cooked Hikapoloa said: “The person who will eat the biggest amount[4] shall be presented with the largest ahupuaa.” After the body was eaten the bones
were thrown onto a pile of sugar-cane trash. The younger brothers in the meantime
awaited for the return of their brother. After some time had lapsed Ahewahewa went
up and he also was killed. The next one followed and so on down to Kalino. When it
came to Kalino’s turn, he took up an aku and started off. When he got to Puuiki, he
was seen, and the watchman called out to Hikapoloa: “Say, there is a thin man coming
up.” Hikapoloa answered: “It must be Kalino; he must be coming up sideways for he
is a large man. He is the last one, the youngest of the brothers.” When Kalino arrived
with the aku in his hand, he asked the watchman: “Where are the chiefesses?” “You
can see them later on, enter first and help yourself to some food, then afterwards
go and see them.” Kalino then entered the house, when down came the axe and his head
was cut off. The head of Kalino then asked:
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Ua makaukau ka umu, ua enaena; ia wa, kalua ia ke kino o Mumu i ka umu, a moa, olelo
o Hikapoloa: “O ka mea ikaika i ka ai ana, e lilo ke ahupuaa nui iaia. A pau ka ai
ana, kiola ia aku la na iwi i ka puainako. Kakali mai la na kaikaina o ka hoi aku,
a liuliu, pii o Ahewahewa, pela no ka hana a hiki ia Kalino. Lalau iho la o Kalino
i ke aku, pii mai la a hiki i Puuiki, hai aku la ke kiai ia Hikapoloa: “E, he kanaka
wiwi ae hoi keia e pii mai nei.” I aku o Hikapoloa: “O Kalino keia kanaka, ua kunihi
mai la ka pii ana; he kanaka nui keia, o ka pau keia o na kane. O ka muli loa keia
o Mumu ma.” A hiki o Kalino, me ke aku i ka lima, ninau aku la i na kiai: “Auhea na
’lii wahine?” “Mahope ia, e komo e ai a maona, alaila hele aku e ike.” Komo aku la
o Kalino, ooki iho la ke koi, moku ke poo. Olelo mai ke poo o Kalino:
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Inquire and ask
For the fault why the man was killed;
What is the fault that a man should be killed?
[[566]]
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E ui aku, e ninau
I ka hala i make ai ke kanaka;
Heaha ka hala o kanaka i make ai?
[[567]]
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Hikapoloa answered: “There is a fault. The pearl fish-hook that was worthless was
given to me and the pearl fish-hook that the aku is fond of was kept back. That is
the fault why he should be killed.” The head of Kalino then answered:
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I aku o Hikapoloa: “He hala. O ka pa ai ole, haawi ia mai, o ka pa ai, aua ia aku,
oia ka hala i make ai.” Olelo mai ke poo o Kalino:
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Is that all the fault why a man should be killed?
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O ka hala wale iho la no ia e make ai kanaka?
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Kalino’s body was then cooked in the umu and was then eaten up; and the bones were
thrown in a heap of ahuawa.[5]
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Kalua ia o Kalino a moa i ka umu, ai ia iho la, a koe ka iwi kiola ia i waho o ke
opu ahuawa.
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There were five brothers, requiring five umus and five different kinds of firewood:
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Elima lakou nei, elima umu, elima wahie, eia na wahie.
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Mumu, the man, the wood was opiko.[6]
Wawa, the man, the wood was aaka.[7]
Ahewahewa, the man, the wood was mamane.[8]
Lulukaina, the man, the wood was pua.[9]
Kalino, the man, the wood was alani.[10]
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O Mumu, ke kanaka, he opiko kona wahie;
O Wawa, ke kanaka, he aaka kona wahie,
O Ahewahewa, ke kanaka, he mamane kona wahie.
O Lulukaina, ke kanaka, he pua kona wahie.
O Kalino, ke kanaka, he alani kona wahie.
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They were all killed without the knowledge of their sisters, as they were at this
time composing a mele or chant for the child of Hikapoloa and Mailelaulii which was
as yet unborn. They were closed up in another house, never once coming out; as people
while composing a name chant were restricted[11] and not allowed to go in and out of the house. But Kaulanapokii, the youngest of
the sisters, saw the spirits of their brothers standing without heads; five bodies
headless, whereupon she wept and walked back and forth within the house. Kaulanapokii
was a woman who had supernatural powers and could see certain things. This power is
even now possessed by the doctors who give medicines in her name.
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Ua make lakou me ka ike ole o na kaikuahine, no ka mea, e haku inoa ana na kaikuahine
no ke keiki a Hikapoloa me Mailelaulii e hapai ana. Ua paa lakou ma kekahi hale e
aku, me ka hele ole i waho o ka hale, no ka mea, he kapu ka inoa, aole e holoholo
i waho, a i loko o ka hale. O Kaulanapokii, ko lakou muli loa, ua ike ia i na uhane
o na kaikunane i ke ku aku, aohe poo, elima kino, aole na poo, nolaila uwe ia a holoholo
i loko o ka hale.
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When Mailelaulii saw Kaulanapokii weeping, she inquired saying: “Why are you walking
back and forth? We are composing a chant, but you are walking back and forth.” Kaulanapokii
replied: “Our brothers have all been killed by your husband, for I see all five of
them standing without heads.” The sisters then all began weeping for their brothers, but Kaulanapokii stopped them
saying: “Don’t weep.” Kaulanapokii then told her sister Mailelaulii: “Sit down and
force the child to come forth at this time, so that your husband upon hearing the
child will come in here, when he shall be killed.” Through the supernatural powers
of Kaulanapokii, the child came forth although the time for its delivery was not yet
come. This was caused through the anger of Kaulanapokii. As the child came forth,
Kaulanapokii took it by the feet and held the child up, at the same time calling to
Hikapoloa: “Come and get your child.” Hikapoloa then came into the house. As he entered,
Kaulanapokii called out to her sisters:
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E olelo iki kakou no Kaulanapokii. He wahine mana o Kaulanapokii, he ike; o ia mana
a hiki i keia la, a ke lilo nei oia i kumu lapaau, a haha paaoao. Ninau mai o Mailelaulii:
“Heaha kou mea e holoholo nei, he haku inoa hoi ka kakou, he holoholo kau?” I aku
o Kaulanapokii: “O na kaikunane o kakou ua make i ko kane, eia la ke ku mai nei lakou,
a elima aohe poo.” “Uwe iho la lakou i na kaikunane i ka make ana.” Papa aku o Kaulanapokii:
“Mai uwe oukou.” I aku o Kaulanapokii ia Mailelaulii: “E hookohi mai oe i ko keiki,
a hemo ae i keia wa, i lohe aku ko kane hele mai, o kona wa ia e make ai.” Ma ka mana
o Kaulanapokii, hemo ke keiki; aole nae i puni, aka, no ka huhu o Kaulanapokii keia
hemo ana. A hemo ke keiki, lalau iho la o Kaulanapokii ma na wawae a hoolewalewa aku
la. Kahea aku la ia Hikapoloa, kiina mai ko keiki. Kii mai la o Hikapoloa a komo i
loko o ka hale. Ia wa kahea o Kaulanapokii i na kaikuaana.
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Say, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,[12]
Let the ie and the rivers of water
Block up the back, block up the front.
[[568]]
Ye fog that creeps there in the uplands,
Ye fog that creeps there in the lowlands,
Ye ugly seas, ye raving seas,
Ye seas that rise and stand.
Ye rains arise, ye winds arise,
Arise! Arise!!
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E, Mailelaulii, Mailekaluhea, Mailepakaha, Mailehaiwale,
E ke ie! E ka mana wai,
E kahihi kua, e kahihi alo.
[[569]]
E ka ohu kolo mai i uka,
E ka ohu kolo mai i kai,
E kai pupuka, e kai hehena,
E kai pili aiku,
E ala e ka ua, e ka makani,
E ala! E ala.
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Whereupon the house was completely covered over with the maile vines and the ie vines.
The rain beat down in torrents, the wind blew in a gale and the fog and mist covered
the land. This prevented Hikapoloa from getting out, as the ie and maile had entangled
the whole house. Upon seeing this the priest, Kehoni by name, who had entered with
Hikapoloa, called out:
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Ia wa ua paa o waho i ka maile, i ke ie, i ka ua, i ka makani, i ka ohu me ka pohina.
Paa o Hikapoloa i loko, aole e puka i waho, ua hihi mai la ke ie, ke maile. Kahea
mai ke kahuna o Kehoni, ka inoa:
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Say, Kaulanapokii,
The all-powerful woman from the eastern sun,
The breadfruit that cannot be reached with a pole,
Allow me a pathway.
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E Kaulanapokii e!
Ka wahine mana o ka la komo
Ka ulu loaa ole i ka lou ia
No’u kekahi ola.
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Kaulanapokii consented to this, and the maile and ie vines separated, permitting Kehoni
to walk out and thus saving himself. Hikapoloa died and the house was set on fire.
Kaulanapokii then proceeded to the place where her brothers had been killed and called
in a chant:
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Ae aku o Kaulanapokii, hookowa ia ka maile a me ke ie, puka o Kehoni i waho, a ola
ia, make o Hikapoloa, puhi ia ka hale i ke ahi. Hele aku o Kaulanapokii a hiki i kahi
o na kaikunane i make ai, kahea aku ma ke mele:
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Say, thou smoke of the opiko send your fragrance from the uplands,
Perchance you have seen my brother Mumu?
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Ka uwahi opiko o uka e aala mai nei e!
Ua ike paha oe i kuu kaikunane o Mumu.
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“Yes, I have seen him, his bones are lying there on the pile of sugar-cane trash.”
Kaulanapokii then proceeded to the rubbish pile and collected the bones together.
She then called each brother in turn collecting their bones together until it was
the turn of her fifth brother, Kalino, when she called:
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“Ae, ua ike, aia i ka puainako na iwi.” Hele aku la keia ohi, houluulu a kahi hookahi,
pela no ka ia nei hana a hiki ia Kalino, oia ka lima:
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Say, thou smoke of the alani, send your fragrance from the uplands,
Are you not the wood with which my brother was cooked?
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Ka uwahi alani o uka e aala mai nei e!
O ka wahie paha oe o kuu kaikunane i moa ai.
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“Yes, I am the wood. He was cooked. He has been consumed and the bones are there in
the ahuawa heap where they now lie.” Kaulanapokii proceeded to the place indicated
and collected them. After all the bones had been collected, Kaulanapokii said to her
sisters: “Let us work on our brothers and when they come to life again we will return
to Kona.” The sisters then first took up Mumu and after he came back to life the others
were taken up. After all the brothers had been restored to life, they all returned
to Kona, where they all made oath, that they would never be covered over with the
same kapa with any man or woman from Kohala. This oath was even taken up and kept
by their children after them. Thus did they forsake the proud land of Kohala and its
favorite wind, the aeloa.
[[561]]
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“Ae, owau ka wahie, ua moa, ua pau i ka ai ia, o na iwi aia i ke opu ahuawa, kahi
i waiho ai.” Kii aku la keia houluulu. A akoakoa na kaikunane, olelo aku keia i na
kaikuaana: “E hana kakou i na kaikunane o kakou a ola, hoi kakou i Kona.” Hana iho
la lakou a ola o Mumu ma, alaila, hoi lakou i Kona. Hoohiki lakou aole e moe i ko
Kohala kane, aole hoi e moe i ko Kohala wahine, pela ka paa o ko lakou manao a loaa
ka lakou mau keiki. Pela lakou i haalele ai i ka aina haaheo o Kohala a me ka makani
aloha he aeloa.
[[570]]
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[1] The expression maanei aku nei, further ahead from here, while not embodying direction would invariably be accompanied
by a wave or motion of the hand to indicate the point in mind. [↑]
[2] Here appears to have been a system of coast guards for the execution of special orders
of the king, chief or konohiki. [↑]
[3] Umu or imu, the underground oven of heated stones. [↑]
[4] This would seem to be a premium upon the practice of cannibalism, if such existed. [↑]
[5] Ahuawa, rushes from which cords were made; or, it may have been a heap of awa refuse. [↑]
[6] Opiko or kopiko, a firewood (Straussia Kaduana). [↑]
[7] Aaka, bastard sandal wood (Myoporum sandwicense). [↑]
[8] Mamane, a most durable hard wood (Sophora chrysophylla). [↑]
[9] Pua, a good firewood in that it will burn green (Pelea sandwicensis). [↑]
[10] Alani, the bark and wood of which held medicinal properties, and its leaves scent for kapas
(Pelea sandwicensis). [↑]
[11] The kapu inoa among the alii rank was not a sacred name in a literal sense, but is here shown to be the secrecy
to be observed at and following the composing of a name song or chant, until the time
of its ceremonial announcement or recital. [↑]
[12] Names of the four varieties of the fragrant maile vine (Alyxia olivæformis). These same four sisters are prominent characters in the legend of Laieikawai, but
in that story they claim Kauai as their home. [↑]
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Legend of Kaipalaoa, the Hoopapa Youngster.
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Kaao no Kaipalaoa, ke Keiki Hoopapa.
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Kaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his mother was Wailea
the sister of Kalenaihaleauau, the wife of Kukuipahu, the king of Kohala. After Kaipalaoa
was grown up his father went off to Kauai where he was killed by Kalanialiiloa, a
kapu chief of Kauai. This chief was in the front rank of those who took up the profession
of hoopapa,[1] who by reason of his great skill had his house enclosed in a fence of bones.[2] This fence was almost completed and every bone in it had come from those he had defeated
in the profession.
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O Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka makuahine. He kaikaina
hoi ko Wailea, o Kalenaihaleauau, ka wahine a Kukuipahu, ke ’lii o Kohala. Hanau o
Kaipalaoa a nui, hele kona makuakane a Kauai, make ia Kalanialiiloa, he ’lii kapu
no Kauai, he ’lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he
wahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i ka hoopapa,
ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia Kalanialiiloa. O Pueonuiokona ke ’lii o Kauai.
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Halepaki, the father of Kaipalaoa, was also educated in the profession but was not
classed as an expert; so when he journeyed to Kauai he was challenged and defeated,
and was killed by Kalanialiiloa. Pueonuiokona[3] was the king of Kauai at this time. Because of this death of Halepaki, Kaipalaoa
took up the profession of wrangling or disputation. Wailea, his mother, was skilled
in the profession and so took the education of her son upon herself until all she
knew had been imparted to the boy. She then said to him: “Go to your aunt who lives
in Kohala, the wife of Kukuipahu, Kalenaihaleauau by name. She will complete your
education.”
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No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa. He akamai o
Wailea kona makuahine ia mea, ao iho la laua a pau ko Wailea ike. Olelo aku la o Wailea
ia Kaipalaoa: “O hele a ko makuahine i Kohala, aia i ke ’lii ia Kukuipahu, o Kalenaihaleauau
ka inoa, nana e ao ia oe a pau loa.”
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When he arrived in Kohala his aunt began her instructions. She taught him all she
knew relating to the profession: the things above and the things below, in the uplands
and in the lowlands; the things that happen by day and the things that happen by night;
of death and of life; of good and of evil. She taught him all that she knew, whereupon
he was classed as an expert, and soon after arose and went in search of his father.
He took along with him a calabash[4] in which were stored all the things relating to his profession and proceeded to the
sea coast where a canoe was lying. He took the canoe and started on his journey, first
landing at Keoneoio at Honuaula where he spent the night. Early the next morning he
again boarded his canoe and set sail landing at Kaunolu, Lanai. From this place he
again set sail and landed at Kalaau Point, near Kaunakakai, Molokai, where he stayed over night. On the next day he left Molokai and set sail for Oahu, landing at Hanauma
where he left his canoe and proceeded overland; he first stopped at Kaimuki, then
at Niuhelewai, where he took a bath, then continued on his way till he came to Pokai,
in Waianae, where he spent the night. When he woke up the next morning he saw the
canoes of Pueonuiokona, from Kauai, preparing for their return, so he proceeded to
the landing place and asked of the men that he be allowed to accompany them to Kauai.
At this request the men said: “Be off, you shameless youngster, you shall not take passage in the king’s canoes.”
When the king heard his men talking he called out: “Young man, come here to me.” When
the boy stood in the presence of the king, the king asked him: “What [[576]]were you saying to the men?” “I was asking them that I be allowed passage on the canoes to Kauai; but they told
me that the canoes belonged to the king.” Pueonuiokona then said: “You may take passage
in one of them. Have you any baggage to take along?” The boy answered: “No, except
that I have a calabash of clothes.[5]” “Well, get it and come here and we will sail.”
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A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa, o ko luna
o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka make o ke ola; o ka hewa
o ka pono; lolo iho la a pau, ku keia a hele imi i ka makuakane. Lalau aku la keia
i ka hokeo, aia i loko o laila na mea hoopapa a pau loa. Hele aku la keia a kahakai,
e kau ana he waa, holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo
keia a pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i Molokai
moe a ao.
Haalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa ilaila, hele
mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai, luu wai a mau, hele aku
la a hiki ma Pokai ma Waianae, moe iho la a ao ae. Ua pae mai na waa o Pueonuiokona
mai Kauai mai, e makaukau ana e hoi; hele aku la keia a ke awa, i aku i kanaka: “Owau
kahi e holo me oukou i Kauai.” I mai la kanaka: “Hele oe pela e na keiki mai lewalewa;
aole paha o kou kau mai ma ka waa o ke ’lii.” Lohe aku la ke ’lii i keia leo, kahea
mai la: “E ke keiki, hele mai maanei.” A hiki keia i mua o ke [[577]]’lii, ninau mai la ke ’lii: “Heaha kau mea e olelo ana i kanaka?” “E nonoi aku ana
au, owau kekahi e kau ma ka waa a holo i Kauai, a i mai nei lakou la no ke ’lii ka
waa.” I mai o Pueonuiokona: “O ka waa ia; he ukana kau?” “Aole, he wahi hokeo kapa
wale no no’u.” “Ae, o kii a hele mai holo kakou.” Hoi aku la keia a ka hale, moe iho
la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he waa e kau ana,
holo aku la keia i Kauai.
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That night the boy retired very early and at the crowing of the first cock he got
up. Taking his calabash he proceeded to the landing and took one of the canoes that
were lying there and set out for Kauai. The king, accompanied by his men, got to the
landing and waited for the boy until noon, but as he did not appear the canoes were
ordered to sail. When Kauai was seen, those with the king saw something floating ahead
of them, and when they drew nearer to the object they saw it was a canoe with the
boy in it. The king then called out to the boy: “I see that you came ahead of us and
we wasted our time waiting for you.” “Yes, I thought that the king’s canoes were already
overloaded with bulky things and with big men and large packages, so I made up my
mind to come ahead in the dark with the idea, however, of being overtaken by you here
in mid-ocean.” A rope was then thrown to the boy which he made fast to his canoe and
he was towed on until they landed in Hanalei, Kauai.
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Ke kali nei ke ’lii o kupono ka la, aohe hele aku o ua keiki nei; nolaila, holo lakou
a ike ia Kauai; nana aku la lakou i keia mea e lana ana i mua o lakou, a kokoke lakou,
nana aku la he wahi waa, o ua keiki nei ko luna. Kahea aku la ke ’lii: “Ua holo e
mai nei no ka hoi oe, kakali makehewa ana makou ia oe.” “Ae, noonoo iho la au, he
waa ukana nui ko ke ’lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope palale,
nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa mai ia oukou i ka moana
nei.” Kiola ia mai la ke kaula no kahi waa o ia nei, hekau ia aku la mahope, a hiki
lakou nei i Kauai a pae ma Hanalei.
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When they arrived at this place they met two of the king’s canoes which had been out
fishing that night, loaded deep down with fish. At seeing this the boy asked the king:
“Oh king, let me have some fish.” The king answered: “Take one of the canoes of fish
for you.” The boy, however, reached down and only took up two fish, one was an oililepa[6] and the other a kikakapu.[7] The king then asked the boy: “Are those the only fish you are going to take?” “These
are all the fish I am going to take as they are the kind that will cook quickly.”
Soon after this the boy left Hanalei and proceeded on his way, going by way of Koolau
until he arrived at Waiakalua where he rested. From this place he continued on to
Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided, where
was his bone fence, almost completed, built from human bones. When he arrived at the
place he looked and saw the bones of Halepaki his father; they were still fresh, the
bones not yet being bleached. At sight of this the boy bowed in sorrow and wept. After
his weeping he approached the flagstaff and pushed it down and put up the oililepa,
one of the fish brought along by him. He then next took the kapu stick and pushed
it down and put up in its place the other fish, the kikakapu. By this action of the
boy, it was meant as a challenge to the people that he was come to meet them in a
wrangling contest. When Kalanialiiloa and his instructors saw the action of the boy,
they knew at once that he was challenging them to a contest of wits, so a messenger
was dispatched to meet the boy showing the challenge was accepted.
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Ilaila, elua waa o ke ’lii i komo i ka ia, nonoi aku la ke keiki: “E ke ’lii, na’u
kekahi ia.” I mai la ke ’lii: “E lawe oe i kekahi waa ia nou.” Lalau iho la keia elua
ia, he oililepa he kikakapu, alua ia. Olelo mai la ke ’lii: “O kau ia iho la no ia?”
“Ae, o ka’u mau ia iho la no ia, he ia hikiwawe o ka moa.” Haalele iho la keia ia
Hanalei, hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a Anahola
a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai. Ilaila ka pa iwi a
Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi kanaka. Nana aku la keia e ku ana
na iwi o Halepaki, ka makuakane, e koko ana no, aole i maloo; uwe iho la keia me ke
kulu o na waimaka. Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu
ae la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la keia i ke
kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike mai la o Kalanialiiloa
a me na kumu hoopapa i nei mau hana a ke keiki, maopopo ia lakou he keiki hoopapa
keia; hoouna mai la i elele e olelo i ke keiki.
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COMMENCEMENT OF THE CONTEST OF WITS.
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HOOMAKA KA HOOPAPA ANA.
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When the messenger arrived in the presence of the boy, he said to the boy: “Young
contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant,
the king invites you to come on down.” At this answer the man did [[578]]not know what next to say to the boy; so he returned to the chief and reported what
the boy had said. Upon hearing this the chief said: “Go down again and if he asks
you to go down, say yes to it. When you proceed to go down, he will then come up here.”
The man again returned to the boy and called out: “Young contestant, the chief invites
you to come on up.” The boy replied: “Full-grown contestant, the chief invites you
to come on down.” The man then proceeded on down and the boy went on up to the chief’s
place.
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A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: “Keiki hoopapa, i olelo
mai nei ke ’lii ia oe e pii oe i uka.” I aku ke keiki: “Kanaka makua hoopapa, i olelo
mai nei ke ’lii ia oe e iho oe i kai.” Aohe hiki i ke kanaka makua ke olelo hou aku
i [[579]]ke keiki. Hoi aku la ia a hiki i ke ’lii, hai aku la i na olelo a ke keiki; i mai
la ke ’lii: “O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i
kai, alaila, pii mai kela i uka nei.” Hoi hou aku la ua kanaka nei a hiki, kahea aku
la: “Keiki hoopapa i i mai nei ke ’lii ia oe e pii oe i uka.” Pane aku ke keiki: “Kanaka
makua hoopapa, i i mai nei ke ’lii ia oe e iho oe i kai.” Iho aku la ua kanaka nei
i kai, pii ua keiki nei i kahi o ke ’lii.
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When the boy arrived outside of the house, the chief’s instructors in the profession
of wrangling called out: “You have to remain outside, for there you will sleep then
get up and eat, where the wind and rain will beat down on you. You shall remain there
and die there. For die you must, young man, for you cannot come in here.”
The boy saw at once that no time would be wasted by the Kauai people nor would they
allow him time to prepare himself although he knew that that was a part of the profession;
but they did not, however, find him unprepared, the boy immediately replied: “You
must then remain in there, you full-grown men until you die. Eat up what food you
have, obey the calls of nature, and eat, you must die within for you cannot come out.”
At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the outside where
he can sleep and get up and can go where he pleases; whereas we are huddled up in
here, and after we have eaten up our food and fish and have drunk up our water we
will not be able to get any more as we cannot go out. We will, therefore, remain in
here until we die. It is, therefore, best that we befriend the boy and allow him to
enter.” The instructors, however, refused to allow this. In this both sides came out
even. The men had intended to best the boy in their battle of witty remarks when the
boy would have been killed.
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A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: “Mawaho iho no o ka hale
e noho ai, a moe iho no, ala no ai, nee ka ua ka makani, malaila no oe a make iho,
make e ke keiki, aohe loko o komo mai. Pane aku ke keiki: “I loko iho no e na kanaka
makua a make, ai i kahi ai a pau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko
a make iho, aohe waho o puka mai.” I mai o Kalanialiiloa: “Pono wale ke keiki. Aia
kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he haiki, pau ka
ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a make iho; e aho e hookipa
i ke keiki, e komo iloko nei.” Hoole aku na kumu hoopapa: “Aole.” Ma keia mau olelo
kike a lakou ua like loa. O ka manao o na kanaka makua, o ka paa o ke keiki ma ka
olelo ana, alaila make.
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The men then proceeded to take up all the mats and grass spread on the floor to serve
as a covering and left the bare dirt. They then poured water on the dirt and made
mud, making it unfit for any person to sit down on. They then called for the boy,
saying: “You will surely die now for we have taken up all the covering from the floor
leaving it bare.” The boy then entered the house and looked down at the lowest battens,
which were next to the ground and then addressed his calabash: “Say, you must sit
down here on this part of the floor where it has a covering.” At this the men said:
“You are a deceiving young man, there is no covering left on the floor, for we have
taken it all up.” The boy replied: “When the framework of this house was put up the
battens were put on, beginning with the lowest one called the bottom covering. If
so, then why can not I call it a covering.” “And why not? It is a covering because
it is laid at the bottom, and furthermore the rest of the battens are fastened above
that one,” said the chief. The men said: “The boy may have beaten us in that, but
he will never find this our next move.” The men then spread out makaloa[8] grass on the floor, then their Niihau[9] mats over the grass, then took out their kapas made on Kauai and laid them down,
saying: “Die you must, young man, for we have taken everything and left you nothing.”
At this the boy reached for his calabash, uncovered it, reached in [[580]]and took out some kuolohia[10] grass and spread it out, then took out a mat, then a covering[11] made from fragrant hala blossoms of Puna and spread it out, then an ouholowai[12] kapa robe, of Olaa,[13] all strongly scented with the olapa.
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Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o ka lepo, hookele
iho la i ka wai a ukele o loko, a pono ole ke noho iho. Kahea mai la na kanaka makua
i ke keiki: “E, make e ke keiki, ua ohi ae nei makou a pau ka haliilii, aohe haliilii
i koe.” Komo aku la ke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale,
malalo loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: “E, maanei e noho ai
i kou haliilii.” Hoole mai na kanaka makua. “Keiki wahahee oe, aohe haliilii i koe,
ua pau ia makou.” I aku ke keiki: “Kukulu ia ka hale a ku, hoaho ia ka aho, o ka aho
halii nae ka mua o lalo e hoaho ai, aole ia he halii la?” “I ke aha hoi. He halii
ia, aia malalo loa, maluna iho na aho e ae,” pela mai ke ’lii. Wahi a na kanaka makua:
“O ka mea paha ia i loaa iaia, koe hoi keia.”
Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena pawehe o Niihau;
hue ia mai la na aahu kapa pele o Kauai, a waiho ana. “Make e ke keiki; ua ohi ae
nei makou i na mea a pau a nele oe, aohe au.” Lalau aku la ke keiki i ka [[581]]hokeo a wehe ae la i ke poi, lawe mai la i ka mauu, he kuolohia, a haliilii, i ka
moena, he ahu hinano aala no Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele
a po i ke ala o ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka makua:
“O ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.”
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In this both sides were again even. The men then said: “He may have all these things,
but he will not have anything to show in our next move, when he will surely be killed.”
The men then ordered that they prepare wood for the umu, start the fire and strangle
the pig; and when the pig was cooked to drink awa. Both sides then started to carry
this out and to see which side would drink awa first.
The boy then reached for the calabash, took out some wood already split up into small
pieces and tied up into a bundle, took off the string and let the wood fall out; he
next reached for a small bundle of pebbles, to serve as stones for his umu, placed
them on the wood and started the fire; he next reached for a piece of kukui wood,[14] called puaa, which was made into the shape of a pig; he next reached for the cord
and proceeded to wind it around one end of the piece of wood. At the process of winding
the string, a squeaking noise was heard, to which the boy said: “What a squeaking
pig this is.” He then placed it on the umu and peeled off the bark leaving the white
wood exposed; the next thing was to cut it open which he did and took out a piece
of pork and portions of the offal of a pig, which had already been wrapped up in this
piece of wood, and he then went through the act of cooking it in the umu. After the
supposed pig was put in the umu, he reached for a few pieces of umu covering from
his calabash and covered up the umu.
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Olelo na kanaka makua: “E kaka ka wahie, e hoa ka umu, e umi ka puaa, a moa, inu ka
awa”, hana lakou la i ka lakou la. Lalau aku la keia iloko o ka hokeo, he pauku wahie,
ua wawahi ia a liilii, pu-a ia a paa i ke kaula; huki ae la keia i ke kaula helelei,
lalau aku la keia he laulau iliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia
he puaa kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a uumi
iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: “U, akahi ka i ka puaa uwe loihi.”
Kau aku la i ka umu, a pau ae la ka ili o waho i ka paholehole, koe iho la ke kino
aiai o ke kukui; kua-i iho la ia loko, lalau iho la keia ma ka opu (ua waiho ia he
naau ame ka io o ka puaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku
la i na pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.
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Both umus were covered at the same time and they all proceeded to prepare the awa.
The men took up real awa, while the boy took a couple of small pieces of awa already
prepared and of the kind that grows on trees. After the pigs were cooked the others
proceeded to cut up a real pig, while the boy took out his piece of pork from within
the kukui wood and began his meal, first drinking his awa. When the boy finished his
meal his head bowed down being overcome by the effects of the awa.
|
Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau mana no koi
nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa, okioki ka lakou la he puaa
maoli, pololei iho la no keia a ka io o ka puaa i hoopili ia me ke kukui, lawe ae
la ai. A pau ka ai ana, ooki mai la ka ona o ka awa i ke keiki, noho iho la me ke
kulou.
|
|
The men next invited the boy to join them in reciting and composing chants. The men
began reciting their verses with certain of their number sitting in the rear of the
reciters going through certain motions. When it came to the boy’s turn, he placed
a wooden image behind him and began his recital. At this the men said: “It is indeed
strange that you should have a wooden image to make the motions for you, while we
had those who could talk and recite with those who chanted.” The boy replied: “You
are all wrong. All great and noted chanters while reciting verses are always accompanied
by those who make the motions in silence; the only voice to be heard is from the one
doing the reciting. I believe I have the true process, while in your case you were
all reciters.”
[[582]]
|
Olelo mai la na kanaka makua: “E ke keiki, e lealea kakou.” “Eia ka lealea la he hula,
mamua ka hula, mahope ka hoopapa.” Hula na kanaka makua, he kanaka ko mua, he kanaka
ko hope. Hula ke keiki mamua, he kii mahope e hoopaa ai. I aku na kanaka makua: “Kupanaha,
o kau hoopaa ka ke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana
like ana.” I aku ke keiki: “Wahahee; i kaulana nei mea o ka hoopaa i ka paa o hope
o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o ka hula. O ka’u ka hoopaa,
he poe hula wale no oukou a pau loa.”
[[583]]
|
|
At this Kalanialiiloa admitted that the boy was right, saying: “You are indeed right.
You have the true meaning of the duties required of a chanter.” The men said: “He
has probably proved himself our superiors in that, but he will never beat us in a
contest in the use of words.” The men then chanted the following lines, making use
of the word turn (kahuli):[15]
|
Ae aku o Kalanialiiloa: “He oiaio ia; o kau io ka hoopaa, he paa ka waha, hookahi
waha walaau o ko ka hula.” I mai na kanaka makua: “O ka mea paha ia i loaa iaia, aole
paha i loaa na mea e ae.” Pane mai ke kanaka makua:
|
|
The fisherman’s canoe is turned over,
The fisherman’s outrigger is turned over,
The fisherman’s iako[16] is turned over,
The fisherman’s bailing cup is turned over,
The fisherman’s pearl hook is turned over.
|
Kanaka lawaia ua kahuli ka waa,
Kanaka lawaia ua kahuli ke ama,
Kanaka lawaia ua kahuli ka iako,
Kanaka lawaia ua kahuli ke ka,
Kanaka lawaia ua kahuli ka pa.
|
|
“These are all the uses to which the word turn can be used, we wish you to understand,
young man from Hawaii, and if you can find any more uses to the word, you shall live;
but if you fail you shall surely die.”
|
“Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia oe, ola oe; aka,
i loaa ole ia oe make oe.”
|
|
We will then twist your nose,
Making the sun to appear as though at Kumakena.
We will poke your eyes[17] with the handle of the kahili,
And when the water runs out
Our god in the profession of wrangling will suck it up,
The god Kaneulupo.
|
Wiliia ka pou o ko ihu la,
Kaa ka la i Kumakena,
Oo ia ko maka i ke kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
|
|
The boy then said: “After you full-grown men have found those uses, why can’t a boy
find more uses to the word also? It is best that I find other uses to the word that
I may live. I shall therefore try to find other objects that can be turned over, and
if I shall fail you shall live, but in case I find other uses I will kill you all.”
|
Pane aku ke keiki: “A loaa ka hoi kau ka ke kanaka makua, e o hoi e loaa ka’u ka ke
keiki; e loaa hoi paha ka’u ka ke keiki i nani ai. I ola ai hoi au alua, imi hoi paha
au a i loaa ole, kau mea kahuli, ola oukou, aka hoi, i loaa make oukou ia’u.”
|
|
I will twist your noses,
Making the sun to appear as though it is at Kumakena.[18]
I will poke your eyes with the top end of the kahili,
And when the water runs out
My god in the profession of wrangling will suck it up,
The god Kanepaiki.
|
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welelau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa,
O Kanepaiki.
|
|
The men called back:
|
Pane hou na kanaka makua i ke keiki:
|
|
We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
|
A hua, a pane,
He pane ko ona,
He hoolohe ko onei.
|
|
The boy replied:
|
Pane ke keiki:
|
|
Say, ye gods, eat up the eyes
Of the men who are in this contest with me, eat up the eyes.
The bald-headed man appears like a man with his forehead turned around,
The blind-eyed man with his eyeballs turned,
The lame man with his ankle turned.
[[584]]
|
E ke akua, aina ka maka
O na kanaka makua hoopapa nei la e, aina ka maka.
Kanaka ohule ua kahuli ka lae,
Kanaka makapaa ua kahuli ka onohi,
Kanaka oopa ua kahuli ka iwi.
[[585]]
|
|
The chief replied: “Yes they are indeed turned. When the sun strikes the forehead
of a bald-headed man it will appear shiny like a pile of kauwila wood: while the blind-eyed
man will see nothing but darkness; and the lame man with his ankle turned will limp
as he walks. Yes, they are objects that indeed turn.”
|
Pane mai ke ’lii: “Kahuli paha, pa ka la i ka lae o ka ohule, lilelile ana, mehe puu
kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi eleele ke nana mai, ka oopa
lole ka iwi ke hele mai, kahuli paha.”
|
|
The men again came back with another word, chanting the following lines:
|
Pane hou na kanaka makua:
|
|
The thing of value in a canoe shed is the canoe,
The thing of value in the canoe shed is the iako,
The thing of value in a canoe shed is the outrigger.
We will then twist your nose,
Making the sun to appear as though it is at Kumakena.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
|
Ka waiwai nui a ka halau la o ka waa,
Ka waiwai nui a ka halau la o ka iako,
Ka waiwai nui a ka halau la o ke ama.
(E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi aku, nolaila,
e waiho ia olelo paku-a.)
|
|
The boy then answered:
|
Pane aku ke keiki ma na olelo kike:
|
|
Ye calabash, Oh, ye calabash.
The thing of value in a calabash is the canoe,
The thing of value in a calabash is the iako,
The thing of value in a calabash is the outrigger.
|
E ka ipu la, e ka ipu,
O ka waiwai nui a ka ipu la o ka waa,
O ka waiwai nui la a ka ipu o ka iako,
O ka waiwai nui la a ka ipu o ke ama.
|
|
The men then replied: “You are mistaken, young man. How can a canoe get into a calabash
with its iako and outrigger?” The boy answered: “The kapa cloth made from the kiwaawaa[19] is first beaten and then put into the calabash. The word (waa) canoe is there, is
it not? I think it is. The kapa of iako[20] is also beaten and then put into the calabash. Is not the iako then put into the
calabash? I believe it is. The fisherman goes out and catches an ama[21] and puts it into the calabash. Is not that an ama (outrigger)? I think it is.”
|
Olelo mai na kanaka makua: “Keiki wahahee; pau no ka waa iloko o ka ipu, e laa me
ka iako, ke ama?” I aku ke keiki: “Kuku ia ke kapa a kiwaawaa, hahao iloko o ka ipu,
aole ia la he waa? He waa ia. Kuku ia ke kapa a iako, hahao ia iloko o ka ipu, aole
ia la he iako? He iako. Lawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole
ia la he ama? He ama ia.”
|
|
In this both sides were again even and a draw was declared.
|
Pili ae la laua, mau mau ae la.
|
|
The men: “The small yellow-backed crab having ten legs is an animal that crawls. The crab
is a wise old fellow, for he places all of his bones on the outside, keeping his meat
on the inside; then he crawls away from the sea and dries himself in the sun. Let
it come. A crab has ten legs; indeed it has.”
|
Kanaka makua: “Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia e hele nei la, o hala
wale, he akamai nui no ka aama, i ka lawe i ka iwi a mawaho, lole i kona io a maloko,
pii i uka e kaulai ai la e; kuu ia, he umi wawae, o ka aama e.”
|
|
The boy: “The small yellow-backed lobster has for its younger brother the red rock lobster.
The lobster is also a wise fellow, for he too places his bones on the outside keeping
all his meat on the inside; then he crawls away from the sea and dries himself in
the sun. Let it come. It has fourteen legs; let it come.”
|
Keiki: “Ka ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele nei la, halawale;
he akamai nui no ka ula, he lawe i kona iwi a mawaho, he lole i kona io a maloko,
pii i uka e kaulai ai la; kuu ia he ula, he umikumamaha wawae, kuu ia hoi la.”
|
|
The men: “Let us begin from Kohala and compose a few lines.”
|
Kanaka makua: “Ma Kohala kakou.”
|
|
How beautiful are the rows of hills,
The rows of hills in the plain of Waimea,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puupa.
[[586]]
Puupa is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Wailoa,
The hands are indeed made warm at Wailoa.
|
Nani ku a ka pae puu,
Ka nonoho a ka pae puu o Waimea,
I lomi ia ka puu maka enaena i ke anu,
Moe hoolapuu i ke anu o Puupa.
[[587]]
Anu Puupa i ka hoa ole,
Hoopumahana i ke ala i Wailoa na lima
A i Wailoa na lima e.
|
|
“Say, young man, you will surely die this time for we have taken all the cold places
where the hands are likely to get cold. Yes, die you must.”
|
“Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe lima i koe; make.”
|
|
The boy:
How beautiful are the rows of hills,
The rows of hills in the plain of Kahua,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puuhue.
Puuhue is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Makiloa,
The hands are indeed made warm at Makiloa.
|
Keiki:
Nani ku a ka pae puu.
Ka nonoho a ka pae puu o Kahua e,
I lomi ia ka puu maka enaena i ke anu
Moe hoolapuu i ke anu o Puuhue,
Anu Puuhue i ka hoa ole,
Hoopumahana i ke ala, i Makiloa na lima, e,
A i Makiloa na lima,
|
|
“Have I found other places where the hands are also made cold? I think I have.”
|
“Aole ia la he lima, he lima.”
|
|
The men:
Kauwiki, the mountain, the bat,
Created long ago by Hina, Kauwiki.
|
Kanaka:
Kauwiki, ka mauna, ke opaipai
E kala ia Hina, Kauwiki e.
|
|
The boy:
Honuiki with its round head, carried away by the sea,
Which has brought the kukala to my shores,
The small turtle.
|
Keiki:
Honuiki poo kuekue, lilo i kai e,
E e wale mai ai kukala i ko’u aina,
Kela kauwa honu iki-uha.
|
|
In this they were again evenly matched and a draw was declared. The men were unable
to beat the boy, so Kalanialiiloa said: “Better stop the contest and let us make friends
with the boy; let us cook a pig and sue for peace.” “No, perhaps that is all he knows
and does not know the other things. We will beat him yet, he shall not escape.” The
men then said to the boy: “Let us carry on our contest on things pertaining to Kona.”
The boy gave his consent to this.[22]
|
Ma keia mau hana a lakou me ke keiki, ua like a ua pai, aohe paa o ke keiki; nolaila,
olelo aku o Kalanialiiloa: “E pau ka hoopapa, e ike kakou me ke keiki, e hoaikane,
e kalua ka puaa.” “Aole, malama o ka mea ia i loaa iaia, aole hoi i loaa na mea e
ae, make ia ia kakou, aole ona wahi e ola ai.” Olelo aku na kanaka makua i ke keiki:
“E hoomaka kakou i ka olelo ma Kona.” Ae mai ke keiki.
|
|
The men:
The round fish of Kalapana
That is eaten with the potatoes of Kaimu.
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
That is held at the ends of the fingers;
My rich fish the inamona (roasted kukui nut),
The akimona.[23]
|
Kanaka:
Ka ia kaa poepoe o Kalapana
I nai uala aku o Kaimu,
Ka ia i ohiu ia i ka laau,
I kuolo ia i ka pohaku,
I nanahu ia i ka niho,
Ke haa ala ka lau o ka lima,
Kuu ia momona o ka ina mona
He kukui akimona.
|
|
“Say, young man, die you will, for we have taken all the rich, round fish and none
is left. Die you will, you will not escape us, young man.”
|
“Make e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia momona i koe,
make, aohe wahi e ola ai e ke keiki.”
|
|
The boy:
The round fish of Kona is at Honokohau,
That is eaten with the potatoes of Kailua,
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
My fish, my rich fish,
The rich (ina) sea egg.
[[588]]
|
Keiki:
Ma Kona ka ia kaa poepoe o Honokohau,
I nai uala aku o Kailua,
Ka ia ohiu ia i ka laau
E kuolo ia i ka pohaku
I nahua i ka niho la e,
Kuu ia, kuu ia momona,
O ka ina momona.
[[589]]
|
|
“Have I not found a fish that is rich and round? The sea egg is indeed round and rich.”
|
“Aole ia la he ia momona, he ia momona, o ka ina.”
|
|
The men:
The omao[24] chirps,
It shivers in the rain,
In Puna, at Keaau, at Iwainalo,
In Puna.
|
Kanaka:
Ke aua ala ka omao,
Ke kuululu la i ka ua,
No Puna i Keaau, Iwainalo la,
No Puna.
|
|
“We have taken everything pertaining to the word (nalo) and none is left for the boy. Young man, you must indeed die.”
|
“Lawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke keiki.”
|
|
The boy:
The alala[25] caw caws
It shivers in the rain,
In Kona, at Honalo, it is (nalo) hidden.
|
Keiki:
Ke aua ala ka alala,
Ke kuululu la i ka ua la e,
No Kona i Honalo la e, nalo loa.
|
|
“Have I not used the word nalo? I think I have.”
|
“Aole ia la he nalo, he nalo loa ia.”
|
|
The men:
The filthy smell of the dung approaches,
The dung that was washed by the hand.
|
Kanaka:
Ke holo mai nei ka hauna lepo
I haleu ai ka lime la e.
|
|
“We believe you are beaten this time for we have taken the only phrase where the word
lima (hand) can be used and there is none left. Die you will.”
|
“Make paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makou i na mea lima
a pau, aohe mea lima i koe, make.”
|
|
The boy:
It is coming! It is coming!
The filthy smell of the dung approaches,
Of the dunghill at Kahauloa,
At the five (elima) Kalamas.
|
Keiki:
Ke holo e, ke holo,
Ke holo mai nei ka hauna lepo
O kiona i Kahauloa,
I na Kalama elima la,
|
|
“There is the lima for you.”
|
“Alima, he ole lima hoi ia la.”
|
|
The men:
There is my bird, my bird,
My bird with its wings hanging down, a dragon-fly,
For at sight of water its wings hang down,
They hang down.
|
Kanaka:
Kuu manu la, kuu manu,
Kuu manu hoolohelohe he pinao,
A ike i ka wai la hooluheluhe
E luhe ana.
|
|
“You will be beaten this time, young man, for you will never be able to find any thing
with wings that hang down, for we have taken the only one and there is none left.
Die you must.”
|
“Make paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na mea luhe a
pau loa, aohe mea i koe, make.”
|
|
The boy:
There is my bird, my bird,
My bird with its wings hanging down, of kaunihi,
For at sight of a blade of grass its wings hang down,
They hang down.
|
Keiki:
Kuu manu la e kuu manu,
Kuu manu hooluheluhe o kaunihi,
A ike i ka pua mauu la hooluheluhe,
E luhe ana.
|
|
“Don’t their wings hang down by the wind? They do.”
|
“Aole ia la he luheluhe i ka makani, he luhe ia.”
|
|
The men:
The kaunooa[26] plant creeps there above without roots,
It has no stem, its only stem is the wood it creeps on.
The kaunooa plant creeps.
|
Kanaka:
He hihi wale no ka ke kaunooa i luna,
Aohe kumu, hookahi kumu o ka laau,
E hihi ana ke kaunooa.
|
|
“Die you will, boy, for we have taken the only thing that creeps without roots, or
stem, and there is none left.”
[[590]]
|
“Make e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi e koe.”
[[591]]
|
|
The boy:
The spider’s web creeps there above without roots,
It has no stem, its only stem is the wood it creeps on,
The spider’s web creeps.
|
Keiki:
He hihi wale no ka Punawelewele i luna,
Aohe kumu, hookahi kumu he laau.
He hihi Punawelewele ia.
|
|
“Don’t the web creep? It creeps. You think, no doubt, that being men whose teeth are
yellow with age, that you are, therefore, the only ones classed as experts in the
profession of hoopapa.”
|
“Aole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na kanaka makua kuipilo,
o oukou wale no kai ike i ka hoopapa.”
|
|
The men:
Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun.
It clings and hides itself from the heat of the sun of Puna.
When sat on, it will cling to the back
As the squid clings to a shell.
It clings, it clings there above,
It clings there below, it clings.
|
Kanaka:
O Puna nui aina la!
Ua wela i ka la e-
Ua keekeehi a e ka ua
Ka muo o ka wauke a!
Pili nakeke i ka la e.
Pili pee pu i ka la o Puna,
O ka noho ana pili i ka lemu,
O ka hee pili i na leho nei la e!
Pili, he pili i luna,
He pili i lalo, pili la.
|
|
“There, we have our uses of the word cling (pili), young man. We fear you are beaten this time, for you will not be able to find a
single phrase where you can use the word, young man.”
|
“Aia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili ole e ke keiki.”
|
|
The boy:
Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun of Kona,
For the load will cling to the back when carried,
And the shoe will cling to the foot when worn.
|
Keiki:
O Kona nui aina la,
Ua wela i ka la e!
Ua keekeehia e ka ua,
Ka muo o ka wauke a!
Pili nakeke i ka la o Kona,
O ka haawe pili i ke kua,
O ke kamaa pili i ka wawae nei la e.
|
|
“There we have the word cling and properly used too.”
|
“Pili, aole ia la he pili, pili ia.”
|
|
The men:
The hills, yea, the hills.
The hills at Puulena, at Kauhako, at Pakini.
The wind from below, from within the hole sweeps up.
It is the wind that carries away the fishermen’s canoes.
|
Kanaka:
Na puu e na puu,
Na Puulena i Kauhako, i Pakini,
Lele mai ka okai makani mai lalo o ka lua.
He makani lawe i ka waa lawaia.
|
|
“You are beaten, young man.”
|
“Uhe, uhe, make e ke keiki.”
|
|
The boy:
The hills, yea, the hills.
The hills of Puulena, at Kahuku, at Pakini.
The wind, from the lower end of Kailua sweeps up.
It is the wind that carries away the fishermen’s clothes.
|
Keiki:
Na puu e na puu
Na Puulena, i Kahuku, i Pakini,
Lele mai ka okai makani mai lalo mai o Kailua,
He makani lawe i ke kapa lawaia la e.
|
|
“Does not that match your wind? It does.”
|
“Uhe, uhe, aole ia la i pai? Ua pai.”
|
|
The men:
The rat is being carried off by the owl,
That thing of death the owl,
It is indeed lifeless, nothing lives.
|
Kanaka:
Ke amo ia ae la ka iole e ka pueo,
E kela mea make loa he pueo,
Make loa, aohe mea ola.
|
|
The boy:
The shell is carrying the squid,
That thing which is dead,
It is indeed lifeless, neither of them will live.
|
Keiki:
Ke amoa ae la ka hee e ka leho,
E kela mea make loa,
Make loa, aohe o laua mea ola.
|
|
The men:
The land of many hau trees is Kohala,
I have counted [out of] one hau tree,
And have found seven hau.
[[592]]
The hau for the outrigger makes one,
The hau for the iako makes two,
The bark of the hau makes three,
The wood of the hau makes four,
The bush of the hau makes five,
The large hau tree makes six,
The hau on the mountain makes seven.
|
Kanaka:
He aina hau kinikini o Kohala,
Na’u i helu a hookahi hau,
A ehiku hau keu
[[593]]
O ke ama hau la akahi,
O ka iako hau la alua,
O ka ilihau la akolu,
O ka laau hau la aha,
O ke opu hau la alima,
O ka nanana hau la aona,
O ka hau i ka mauna la ahiku.
|
|
“Say, young man, you will have no hau, for we have used it all and none is left. If
you find any more, you will live; but if you fail, you will surely die.”
|
“E ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na hau a pau, aohe
hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe.”
|
|
We will twist your nose,
Making the sun to appear as though in mourning.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
|
Wilia ka pou o ko ihu la
Kaa ka la i Kumakena,
Oo ia ko maka i kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
|
|
The boy then said: “Since you full-grown men have found so many uses, you, whose teeth
are yellow with age, why can’t I, a boy, find other uses? I, the youngster, must find
it for my own good and furthermore so that I may live. I shall search for some more
hau and if I fail you will live; but if I find some more use of the word, I will kill
you all.”
|
Keiki: “A loaa ka hoi kau ka ke kanaka makua, ua hele a pilo ke kui, e o hoi e loaa
ka’u ka ke keiki, e loaa hoi paha ka’u, ka ke keiki, e nana ai, i ola ai hoi au alua,
imi hoi paha au a i loaa ole ka’u hau, ola oukou, aka hoi i loaa, make oukou ia’u.”
|
|
I will twist your noses,
Making the sun to appear as though in mourning.
I will poke your eyes with the top end of the kakili,
And when the water runs out
My small god in the profession of hoopapa will suck it up,
The god Kanepaki.
|
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa
O Kanepaiki.
|
|
The men:
We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
|
Kanaka:
A hua a pane,
He pane ko ona,
He hoolohe ko onei.
|
|
The boy:
Say, ye gods, eat up the eyes,
Of the men who are in this contest,
Eat up all the eyes.
|
Keiki:
E ke ’kua, aina ka maka,
O na kanaka makua hoopapa,
Aina ka maka i pau.
|
|
“The boy then chanted back further uses of the word hau.”
|
“Alaila, olelo aku ua keiki nei i kana mau hau.”
|
|
A land of many hau trees is Kona.
I have counted [out of] one hau tree
And have found seven hau.
Honokohau makes one,
Lanihau makes two,
Puuohau makes three,
Kahauloa makes four,
Auhaukea makes five,
Kahauiki makes six,
The kehau, which drives the Kona canoe, makes seven.
|
Aina hau kinikini o Kona,
Na’u i helu hookahi hau,
A ehiku hau keu,
O Honokohau la akahi
O Lanihau la alua,
O Puuohau la akolu
O Kahauloa la aha,
O Auhaukea la alima,
O Kahauiki la aono
Holo kehau i ka waa Kona la ahiku.
|
|
“There are seven hau, ye men with the yellow teeth.”
|
“Ahiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He hau ia.”
|
|
At this Kalanialiiloa said: “You have indeed found some more hau. I had thought that these people had them all, but I see they did not have them all.
Take the boy as a friend; be friends.” The instructors replied: “No, perhaps that
is all he knows.”
[[594]]
|
Pane mai o Kalanialiiloa: “Hau paha; kai no paha ua pau ka hau ia lakou nei i ka ohi
a pau, aole ka! E ike me ke keiki, e hoaikane.” Hoole mai na kumu hoopapa: “Aole,
malama o ka mea ia i loaa iaia.”
[[595]]
|
|
The men:
It comes, it comes, the sun,
The fruit (hua) of the breadfruit is partly eaten,
The fruit (hua) of the potato is down below,
The fruit (hua) of the taro is down below,
The seed (hua) of the calabash is down below,
The egg (hua) of the bird is down below,
The fruit (hua) of the yam is down below.
|
Kanaka:
Hiki mai, hiki mai e ka la e,
Paina liilii ka hua a ka ulu e!
Ka hua a ka uala aia i lalo,
Ka hua a ke kalo aia i lalo,
Ka hua a ka ipu la aia i lalo,
Ka hua a manu la aia i lalo,
Ka hua a ka uhi la aia i lalo.
|
|
“Young man, you are beaten, for we have taken all the fruits of the earth, all, there
is none left.”
|
“Make e ke keiki; ohi ae nei makou i na hua o ka lepo a pau, pau loa, aohe hua i koe
o ke keiki.”
|
|
The boy:
It comes, it comes, the sun,
The fruit (hua) of the coconut is there above,
The fruit (hua) of the breadfruit is there above,
The fruit (hua) of the kukui nut is there above,
The fruit (hua) of the mountain apple is there above,
The fruit (hua) of the banana is there above,
The egg (hua) of the bird is there above.
|
Keiki:
Hiki mai, hiki mai e ka la e!
Ka hua a ka niu la kau i luna,
Ka hua a ka ulu la kau i luna,
Ka hua a ke kukui la kau iluna,
Ka hua a ka ohia la kau iluna,
Ka hua a ka maia la kau iluna,
Ka hua a ka manu la kau iluna.
|
|
“Are these not fruits? They are.”
|
“Aole ia la he hua, ea? He hua.”
|
|
The men:
There is my island, my island,
The island to which my canoe sails, Kaula,
The island to which my canoe sails, Nihoa,
The island to which my canoe sails, Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
|
Kanaka:
Kuu moku la e kuu moku,
Moku kele i ka waa o Kaula,
Moku kele i ka waa Nihoa,
Moku kele i ka waa Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
|
|
“You are beaten, young man, there are no islands left. We have taken up all the islands
that are to be found, there are none left.”
|
“Make e ke keiki, aohe moku i koe, lawe ae nei makou i na moku a pau loa, aohe moku
i koe.”
|
|
The boy:
There is my island, my island,
Mokuola,[27] where the food doth grow,
Where the coconut doth grow, where the trees grow,
Where the houses stand and the animals run.
|
Keiki:
Kuu moku e, kuu moku,
O Mokuola, ulu ka ai,
Ulu ka niu, ulu ka laau,
Ku ka hale, holo na holoholona.
|
|
“There is an island for you. It is an island, it is in the sea.”
|
“Aole ia la he moku? He moku ia, aia i loko o ke kai.”
|
|
The men:
Break a tooth and live.
|
Kanaka:
Hai ka niho la ola.
|
|
The boy:
Cut a joint and die.
|
Keiki:
Moku ke ki la make.
|
|
The men:
Knock out all his teeth and he will not die.
Cut off the joint of the head, cut it, cut off the head.
Cut off the shoulder joint, cut it, cut off the shoulder joint,
Cut off the hip joint, cut it off.
|
Kanaka:
Kui ia ka niho oia nei a pau, aohe make.
Moku ke ki poolua e, moku, moku ke poo,
Moku ke ki poohiwi e, moku, moku ka poohiwi,
Moku ke kikala e, moku.
|
|
The contest was continued until the boy won out at the word joint (ki). The men were then all killed and cooked in the umu and the bones were stripped of all their flesh. Thus did he punish those who had
caused the death of his father.
[[575]]
|
Pela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau i ka umu i
ke kalua ia e ia nei; o na iwi, holehole ia, pela keia i hoopai ai i ko lakou hewa
no ka make ana o ka makuakane ia lakou.
[[596]]
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|
[1] Hoopapa, disputing, wrangling, wordy contentions, debate; a profession evidently wherein
the interpretation of and play on words afford occasions of witticisms in contests
for entertainment, or on wager; sometimes of serious moment. [↑]
[2] Pa iwi, fence of bones here referred to, was not a testimony of Kauai chiefs’ supremacy
only, in utilizing the bones of his victims, for the vicinity of Fort Shafter, near
Honolulu, had its pa iwi, a fence of human bones, enclosing the house of a robber chief who waylaid travelers
passing his province. It is coincident in these two bone enclosures that they both
lacked one victim for completion. [↑]
[3] Pueo-nui-o-kona, great owl of Kona. [↑]
[4] It is not clear what the articles of a professional wrangler would be beyond his mental
powers, though doubtless he was equipped for sleight of hand and such like contests. [↑]
[5] The hokeo calabash was usually a long shaped gourd with an end opening for convenience of carrying
the “kit”, or articles of utility; one’s handbag. [↑]
[6] Oililepa, file-fish (Osbeckia scripta). [↑]
[7] Kikakapu, butterfly-fish (Chætodon ornatissimus). [↑]
[8] Makaloa grass (Cyperus lævigatus), known also as mokoloa, wherewith the fine Niihau mats were made. [↑]
[9] Niihau mats were regarded as the choicest quality of Hawaiian mat making. [↑]
[10] Kuolohia grass (Rhynchospora laxa). [↑]
[11] Ahu hinano aala o Puna, the hala-fragrant spread, or kapa, of Puna. [↑]
[12] The ouhuluwai kapa was made from mamaki bark, and was dyed differently on its two sides. [↑]
[13] The reference to this ouhuluwai o Laa, a kapa of Laa, shows this to have been the name of that portion of Puna known now as Olaa, from
taking the o as being part of the name of the place as the early voyagers introduced Hawaii to
the world as Owyhee, from persons saying they were of Hawaii, o Hawaii. [↑]
[14] Puaa kukui is here described as a piece of kukui wood cut to resemble a pig. In other accounts
this puaa kukui is produced by markings of alaea stain or coloring, and being in connection with temple ceremonies it suggests that
in this way certain demands of the priests for pigs in quantity for sacrificial offerings
were met. [↑]
[15] Kahuli, turned over. The contest here changes to a play on words. [↑]
[16] The iakos of a canoe are the sticks connecting the outrigger to it. [↑]
[17] Poking or gouging out the eyes of a victim was one of the cruelties practiced in olden
times. [↑]
[18] Kumakena, mourning, the application being that one would be blinded for the time by an act
so severe. [↑]
[19] Kiwaawaa, a coarse kind of kapa for various uses. [↑]
[20] Iako of kapa refers to a term in counting kapas, equaling forty. In general practice the
word kaau is used for this number. [↑]
[21] Ama, or aama, mullet (Mugil cephalus). [↑]
[22] The contest now centers upon a play upon words of similar sound but different meaning,
the point of which cannot well be conveyed in its translation. [↑]
[23] Akimona, same as inamona, kukui nut jelly, a table delicacy. [↑]
[24] Omao, a small bird of the thrush family (Phæornis obscura). [↑]
[25] Alala, the Hawaiian crow (Corvus tropicus). [↑]
[26] Kaunooa, a species of vine without roots. [↑]
[27] Mokuola, Coconut Island, Hilo, said to have been a place of refuge in ancient time, whereby
its name “life island” obtains. [↑]
| |
|
Legend of Laukiamanuikahiki.
|
Kaao no Laukiamanuikahiki.
|
|
Makiioeoe was the father and Hina was the mother of Laukiamanuikahiki. Kuaihelani
was the home of Makiioeoe where he ruled as king and where his queen lived from whom
he had one child, Kahikiula by name. Hina belonged to Kauai, where Laukiamanuikahiki[1] was born. Makiioeoe in his travels came to Kauai where he met Hina and took her to
wife, and after living with her for some time, Hina conceived a child. Shortly after
this Makiioeoe prepared to return to Kuaihelani; so he said to Hina: “I am going home.
If you should give birth to a boy give him my name; but in case it should be a girl
call her Laukiamanuikahiki. If after you bring the child up she should express a desire
to come in search of me, these shall be the tokens by which I shall recognize the
child: this necklace of whale’s teeth, this bracelet, this feather cloak.[2] She must be accompanied by a large canoe, a small canoe, large men, small men, a
red canoe, red sails,[3] red bailing cup, red cords and a red man.” Makiioeoe then took his leave and returned
to Kuaihelani. When he arrived home he instructed his guards as to the sign by which
to recognize his daughter[4] and he also instructed his servants to proceed and plant all kinds of fruit and other
things for his daughter Laukiamanuikahiki. He also caused a pool of water to be made
as well as other things and placed a kapu on them all to be free only after the same
shall have been used by Laukiamanuikahiki.
|
O Makiioeoe ka makuakane, o Hina ka makuahine (o Kuaihelani ko Makiioeoe aina, oia
ke ’lii olaila, he wahine no kana e noho ana i Kuaihelani, hookahi keiki me ia wahine,
o Kahikiula ka inoa). No Kauai o Hina, ilaila kahi i loaa ai o Laukiamanuikahiki.
Mai Kuaihelani ka Makiioeoe hele ana mai, a loaa o Hina i Kauai, moe laua; a liuliu,
hapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo aku ia Hina: “E, ke hoi nei
au; e noho oe a i hanau he keiki kane, kapa oe i kuu inoa; a i hanau he kaikamahine,
kapa oe i ka inoa o Laukiamanuikahiki. I hanai oe a i nui, a manao e hele ae e imi
ia’u, eia na hoailona, he lei palaoa, he kupee, he ahuula, he waa nui, he waa iki,
he kanaka nui, he kanaka iki, he waa ula, he pea ula, he ka ulaula, he aha ula, he
kanaka ula.” Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i na kiai i ke ano o
ke kaikamahine, a me ke kanu i na mea a pau loa no Laukiamanuikahiki, na kiowai a
me na mea e ae, kapu a noa ia Laukiamanuikahiki.
|
|
After the birth of Laukiamanuikahiki, Hina and her husband brought her up all by themselves.
It was Laukiamanuikahiki’s custom to bring in other children to their home and give
them all the food; which action caused her father to get angry and very often punished
her. This punishment was kept up by the father for some time.[5] Because of this, the child suspected that this man could not be her own father; so
she began questioning her mother who her own father was until the mother could bear
it no longer. Hina then said to Laukiamanuikahiki: “You go to that cliff; that is
your father.” Upon coming to the cliff, she asked: “Are you my father?” The cliff
denied this saying: “I am not your father.” The child returned to Hina and begged:
“Tell me of my father.” “Yes, you go to that bambu bush, that is your father.” When
she arrived at the place, she asked the bambu bush: “Are you my father?” “I am not
your father, Makiioeoe is your father, he has gone back to Kuaihelani.” When Laukiamanuikahiki
again arrived in the presence of her mother she said: “You have deceived me. Makiioeoe
I understand is my father and he has gone back to Kuaihelani. You have hidden this
from me.” “Yes, he is your father, and he has left word that you must not come to
him without a sign or you will have a terrible suffering. You have to go to him in
a red canoe having red sails, red cords, red men and must be accompanied by a large
canoe, a small canoe, large men and small men.” Laukiamanuikahiki [[598]]replied: “I am not going to remain, I am going in search of my father.” “Yes, you
may go, but you will have to suffer untold agony. Go until you come to two old women
roasting bananas by the wayside. They are your grandmothers, for they are my own mother
and aunt. Reach down and take away the bananas and let them search for them until
they ask whose offspring you are, then tell them, ‘Your own.’ ‘Ours from whom?’ ‘From
Hina.’ Then when they ask you, ‘What brings you our lord[6] here to us?’ Tell them, ‘I want a roadway.’ ”
|
Hanau o Laukiamanuikahiki, hanai iho la o Hina me kana kane, a nui. He mea mau ia
Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka ai a pau, huhu ka makuakane,
pepehi iho la ia Laukiamanuikahiki. Pela ka hana mau ana a ka makuakane, a uluhua
ka makuahine o Hina i ka ninau o ke kaikamahine i kona makuakane. I aku o Hina ia Laukiamanuikahiki: “O hele a kela pali la o ko makuakane ia.” Hiki
aku la keia a ka pali, ninau ana: “O oe paha ko’u makuakane?” Hoole mai ka pali: “Aole
au o kou makuakane.”
Hoi aku la keia a mua o Hina koi aku la: “E hai mai oe i ko’u makuakane.” “Ae; o hele
a kela opu ohe la o ko makuakane ka hoi ia.” Hiki aku la keia ilaila, olelo aku la
i ke opu ohe: “O kuu makuakane paha oe?” “Aole au o kou makuakane; o Makiioeoe kou
makuakane, ua hoi i Kuaihelani.” A hiki keia i mua o Hina, olelo aku la: “Hoopunipuni
oe ia’u; o Makiioeoe ka hoi ko’u makuakane la ua hoi i Kuaihelani, huna oe i’au.”
“Ae, o ko makuakane ia; ua olelo mai ia’u, aole oe e hele malu aku o mainoino oe,
aia he waa ula, he pea ula, he kaula ula, he kanaka ula, he waa nui, he waa iki, he
kanaka nui, he kanaka iki.”
I aku o Laukiamanuikahiki: “Aole au e noho, e imi ana au i ko’u makuakane.” [[599]]“Ae, e hele ana nae oe, e mainoino ana oe; e hele oe a loaa na luahine elua e pulehu
maia ana i ke alanui, he mau kupunawahine ia nou, o ko’u mau makuahine no ia. Lalau
iho oe i ka maia a lawe ae, na laua ia e huli a loaa ole, ninau iho: ‘Nawai ke kupu
o oe?’ Hai aku oe: ‘Na olua no.’ ‘Na maua nawai?’ ‘Na Hina,’ na laua e olelo mai,
‘heaha ka huakai a ko maua haku i hiki ia ianei?’ ‘He alanui,’ pela aku oe.”
|
|
When she arrived in the presence of the old women she followed according to the instruction
of Hina. At the conclusion the old women said: “There is a roadway; here it is, a
bambu stalk. You climb to the top of it and when it leans over it will reach Kuaihelani.”
Laukiamanuikahiki then climbed to the top of the bambu stalk and sat there. The bambu
then began to shoot up and when it had reached a great distance it leaned over until
the end reached Kuaihelani. Laukiamanuikahiki stepped off the bambu and proceeded
along the road until she met a girl whom she took as a friend. They then went along
until they came to a flower garden. The flowers of this garden were all kapu; none
were to string them into wreaths until they shall have been picked by the daughter
of Makiioeoe; the flowers of the ilima,[7] the marigold and other flowers and also the maile vine. There were guards in the
garden who were watching the flowers. Laukiamanuikahiki, however, reached out and
picked the flowers, took the maile vines and broke them off. When they came to the
pool of water, which had been kapued until it was first used by the daughter of Makiioeoe,
Laukiamanuikahiki uncovered herself and plunged into the pool of water, when a turtle
came up to her and began rubbing her back. After she finished bathing she went up on the bank. When the guards saw what she
had done, they said: “You are indeed a strange girl bathing in the pool of water which
is kapued and reserved only for the king’s daughter. You will indeed die.”
When the guards arrived in the presence of Makiioeoe, they told him of all the girl’s
doings. Makiioeoe then ordered that wood be prepared for the girl and to pack it to
the seashore where the umu was to be started the next day, for on that day the girl
was to be killed. The guards then returned, took the girl by the hands, bound them
at her back and led her to the pig house where she was tied, the guards standing watch
over her that night.
That night her friend came and asked that she too be bound; but Laukiamanuikahiki
said: “No, you must be at liberty so as to bring me food, meat and clothing.” Her
friend consented to this.
|
A hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina olelo i olelo
mai ai; a pau ia, i mai na luahine: “He alanui, eia la o ka ohe; e pii oe a luna,
nana ia e moe aku a hiki i Kuaihelani.” Pii ae la o Laukiamanuikahiki a luna o ka
ohe noho; kupu ae la ka ohe a kiekie i luna, moe aku la ka welau a hiki i Kuaihelani.
Hele aku la o Laukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae la
keia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na pua a pau loa,
a lei o Laukiamanuikahiki; ka ilima, ka maile, ka melekule, a me na pua e ae. E noho
ana na kiai i ka pua. Lalau aku la o Laukiamanuikahiki, ako ana, a pau, uu ana i ka
maile; a hiki keia i ke kiowai kapu, ua hoohiki ia a auau o Laukiamanuikahiki; wehe
ae la keia i kahi kapa a lele aku la i loko o ka wai, lele mai la ka honu, anaanai
i ka lepo o ke kua o ia nei, a pau ka auau ana hoi ae la i luna. I mai na kiai: “Kupanaha
oe e na kaikamahine i auau iho nei i ke kiowai kapu o ke kaikamahine a ke ’lii, o
Laukiamanuikahiki; e make ana oe.”
A hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine a pau. Kena
ae la o Makiioeoe, i na kanaka i wahie, no ke kaikamahine, amo aku a kai, apopo, ho-a
ka umu, ia la e make ai ke kaikamahine. Hoi aku la na kiai a hiki, lalau aku la i
na lima o Laukiamanuikahiki lilo i ke kua paa iho la i ke kaula; lawe ia aku la a
ka puoa hale puaa, hikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele
aku kahi aikane e paa pu i ke kaula, hoole mai ke aikane: “Aole, e malama mai oe i
wahi ai na’u, i wahi ia na’u, i wahi kapa no’u.” Ae mai ke aikane, “Ae.”
|
|
At midnight a bird perched on the house where she was being held; it was an owl. This
owl was the supernatural aunt of Hina, who had come all the way from Kauai because
she knew of the coming peril of her grandchild, and who had in its keeping the tokens
that had been given by Makiioeoe to Hina by the means of which she was to be known
or recognized upon her arrival at Kuaihelani.
[[600]]
|
I ke aumoe, i ka huli ana o ke kau, kau ana keia manu, he pueo i luna o ka puoa o
ia nei e paa nei. O keia pueo, he makuahine no no Hina, mai Kauai ka lele ana aku
a hiki i Kuaihelani, no ka ike e make ana ka moopuna. Aia iaia na makana a Makiioeoe
i haawi ai ia Hina, i hoike no Laukiamanuikahiki e hele ai i Kuaihelani.
[[601]]
|
|
The owl then called out to Laukiamanuikahiki:
|
Kahea ana ua pueo nei ia Laukiamanuikahiki:
|
|
Say! Laukiamanuikahiki,
The daughter of Makiioeoe,
The daughter of Hina,
Die you will, die you will.
|
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina
Make oe, make oe.
|
|
Laukiamanuikahiki replied:
|
Pane ae o Laukiamanuikahiki i ka pueo:
|
|
Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
|
Pueo ino, pueo ino,
Hahai wale ana no oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahehee oe e na pueo.
|
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This call and reply was repeated twice before the guards heard it, when they sat up
and listened to the call and they understood the meaning conveyed by the owl in its
call. At this one of the guards said to his companion: “Say, this must be Laukiamanuikahiki,
the king’s own daughter.” The other replied: “No, this cannot be the one, for she
was to come in a red canoe having red sails, red paddles, red men, a large canoe,
a small canoe, large men and small men; these I understand are the things that should
accompany her; this girl on the other hand is a poor girl for she has come without
any of these things.” The two again listened to the conversation between the owl and
girl. After a while they agreed to go up and tell the king of the possibility of this
girl being his daughter. They arrived at the home of Makiioeoe after midnight and
roused him up saying: “Say, you wake up.” “What is it?” said Makiioeoe. “There is
an owl right over the pig house where the girl is held who called out to the girl
in the following way:
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Elua hana ana peia, lohe na kiai, ala ae la hoolohe, a maopopo ia laua ka olelo a
ka pueo. I aku kekahi i kekahi: “E, o ke kaikamahine no paha keia a ke ’lii, o Laukiamanuikahiki.”
I mai kekahi: “Aole ia; he waa ula kona, he pea ula, he hoe ula, he kanaka ula, he
waa nui, he waa iki, he waa loa, he kanaka nui, he kanaka iki, oia kona ano ke hele
mai, aole keia kaikamahine ilihune.” Hoolohe hou laua nei, i ka olelo a ka pueo a
me Laukiamanuikahiki. “E pii kaua e olelo i ke ’lii, malama o ke kaikamahine no keia.”
Ae aku kekahi. “Ae.” Hiki laua i mua o Makiioeoe ke ’lii, i ke aumoe, hoala aku la:
“E ia nei, e ala ae oe.” “Heaha?” wahi a Makiioeoe. “He pueo, aia maluna pono o ka
puoa i paa ai ke kaikamahine. Penei ka olelo a ka pueo, a maua i lohe aku i ke kahea
iho i ke kaikamahine.
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Say! Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
Die you will, die you will.
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E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Make oe, make oe.
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The girl then answered:
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Kahea ae ke kaikamahine i ka pueo:
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Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
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Pueo ino, pueo ino
Hahai wale ana oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahahee oe e na pueo.
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This was the conversation carried on between the two. “Yes, she is my daughter, Laukiamanuikahiki.”
The king then accompanied by the guards proceeded to the place where they were stationed
when they heard the conversation, and Makiioeoe sat down and listened for the call
of the owl and for the girl’s reply.
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Oia na olelo a ka pueo i ke kaikamahine la. “Ae, o kuu kaikamahine na o Laukiamanuikahiki.”
Iho lakou nei a hiki, a kahi o na kiai e noho ai. Noho iho la o Makiioeoe, hoolohe
i ke kahea a ka pueo.
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At the conclusion of the conversation between the owl and the girl, the king knew
this was his own daughter, Laukiamanuikahiki. He then broke into the house, took up his daughter and wept over her.
After the guards had departed to inform the king, the owl flew down and clapped its
wings on the girl, placed the necklace of whale’s teeth around the girl’s neck, girded
[[602]]a pa-u around her waist and placed the feather cloak over her. These being the tokens
left by Makiioeoe in the keeping of Hina.
After it had become broad daylight, Makiioeoe ordered that the umu be started; when
it was sufficiently heated the people who had ill-used the girl were then thrown into
the umu and they all perished. The girl who befriended Laukiamanuikahiki was made
a high chiefess and she lived with Laukiamanuikahiki. Soon after this a kapu was placed
over Laukiamanuikahiki and she was forbidden from going out of her living house and
no one was allowed to pass by her house or to speak to her. Laukiamanuikahiki was
a very beautiful woman to behold and she had no equal in all the land of Kuaihelani,
for her beauty could be seen on the outside of the house, like a bright light.
|
A pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o ke kaikamahine
no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau aku la i ke kaikamahine, [[603]]a uwe iho la. I loko nae o ka wa i pii ai na kiai e olelo i ke ’lii, lele iho la ua
pueo nei, a pai iho la i na eheu i luna o ke kaikamahine, a lei iho la i ka palaoa,
kakua i ka pau, aahu i ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao
loa ae la, kena ae la o Makiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na kanaka nana i niania wale, ka poe olelo
kikoola i ke kaikamahine, pau loa i loko o ka umu, a make iho la. O ke aikane a ianei,
lilo ae la i alii, a noho pu iho la me Laukiamanuikahiki.
Kapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i kona hale
noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke nana aku, aohe ona lua e
like ai ma ka aina o Kuaihelani, ua puka kona ula ma waho o ka hale e a ai, me he
ahi la.
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About this time Kahikiula the son of Makiioeoe by his first wife arrived from Kahikiku.
This young man was married to Kahalaokolepuupuu of Kahikiku and had come to Kuaihelani
without his wife on a visit to his parents. When Kahikiula arrived he was accompanied
by his followers in a red canoe, with red sails, red cords, red paddles, red men,
large canoes, small canoes, large men and small men.
Upon the arrival of Kahikiula at Kuaihelani he was met by his mother and father and
all the people. Soon after this Makiioeoe requested Kahikiula to go and meet his sister,
Laukiamanuikahiki, which invitation was accepted. When they were near the house, Kahikiula
looked and saw a bright light on the outside of the house; so he said to Makiioeoe:
“Say, your house is on fire!” Makiioeoe replied: “That is not a fire, it is some person
sleeping within, it is your sister.” They then entered the house and Makiioeoe approached
the bed and roused his daughter saying: “Wake up, here is your brother Kahikiula.”
Laukiamanuikahiki awoke from her sleep and turned down on her breast. She then looked
up at Kahikiula and greeted him.[8] What a sight it was to behold these two; one was as handsome as the other was beautiful;
both were equal in good looks, Kahikiula and Laukiamanuikahiki.
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Holo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa ula, pea ula,
kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke kanaka nui, kanaka iki.
O keia keiki, na Makiioeoe me kana hanaukama, ua hoao hoi me Kahalaokolepuupuu, oia
ka Kahikiula wahine, ua noho no nae i Kahikiku, aole i holo pu mai. A hiki o Kahikiula
i Kuaihelani, halawai me kona makuahine, makuakane, na mea a pau loa. I aku o Makiioeoe
ia Kahikiula, e hele e ike i ke kaikuahine ia Laukiamanuikahiki; ae mai o Kahikiula.
Hele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula ma waho o ka
hale, a olelo aku ia Makiioeoe: “E! Pau ko hale i ke ahi.” I mai o Makiioeoe: “Aohe
ahi, he kanaka, aia i loko kahi i moe ai, o ko kaikuahine.” Wehe aku la laua i ka
puka a nana aku la; kii aku la o Makiioeoe, hoala: “E, ia nei e, e ala, eia ko kaikunane,
o Kahikiula.” Ala ae la o Laukiamanuikahiki, a huli papio iho la ka umauma i lalo.
Nana mai la ia Kahikiula, a aloha mai la: “Aloha oe.” Nani no a nani, ui no a ui,
aala no a aala, onaona no a onaona, he keu o ka maikai, e nana ia Laukiamanuikahiki,
e nana ia Kahikiula, ua like a like.
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At sight of this, Makiioeoe said to Kahikiula: “Now I request of you that you take
her as your wife.” That night they were covered by the same kapa. They lived as husband
and wife for fifty days when Kahikiula begged that he be allowed to return to Kahikiku.
Laukiamanuikahiki then said: “You cannot go unless you take me along with you.” “It
cannot be, for you will surely experience terrible suffering through the anger of
your sister-in-law. You must remain, and I will return.” As Kahikiula kept begging
so often to return to Kahikiku, Laukiamanuikahiki finally consented and allowed him
to go, saying: “Yes, you may return, but don’t blame me if I should decide to follow
you later on, or I will kill you and also your wife, Kahalaokolepuupuu.” Kahikiula
then took his departure and returned to Kahikiku to live with Kahalaokolepuupuu. Laukiamanuikahiki
remained, but was so overcome with love for Kahikiula, that she wept; and when she
saw the clouds drifting in the sky towards Kahikiku, she chanted the following lines:
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Nolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko kaikuahine, hui
ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a hala he mau anahulu elima,
koi aku ke kaikunane e hoi; hoole mai ke kaikuahine: “Aole oe e hoi, aia o kaua pu
ke holo, alaila, hoi oe.” “A oe pona e mainoino auanei oe i ko kaikoeke; e noho no
oe, owau ke hoi.” No keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: “Ae,
e hoi oe, mai hoohewahewa nae ia’u ke hele aku mahope aku nei, o make oe, make ko
wahine o Kahalaokolepuupuu ia’u.” Hoi aku la o Kahikiula i Kahikiku, a noho me Kahalaokolepuupuu.
Noho iho la o Laukiamanuikahiki, a aloha ia Kahikiula, uwe iho la, a nana aku la i
ka lele a ke ao o Kahikiku, oli aku la:
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The sun is up, it is up,
My love is ever up before me.
It is causing me great anxiety,
It is pricking me at my side
For love is a burden, when one is in love,
And falling tears are its due.
[[604]]
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Kau ana ka la e kau ana,
Kau ana ke aloha i kuu maka,
Ke hooluhi nei la i kuu kino,
Ke lalawe nei la i kuu aoao,
Aloha ka ukana a ke aloha la,
He waimaka e.
[[605]]
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When the desire became more than she could bear and the love for Kahikiula could not
be put aside from her by day and by night, she decided to go to the seashore one day
and weep there; and as her weeping came to an end she called out: “Ye turtle with
your shiny back, my grandmother of the sea, come to me; here I am your grandchild,
Laukiamanuikahiki, daughter of Makiioeoe and Hina.”
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No ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke oloha iaia nei
i ke ao a me ka po, nolaila, hele aku la keia a ma ke kapa kahakai, noho iho uwe,
a pau ka uwe ana, kahea aku la keia: “E hono kua wawaka e. Kuu kupunawahine o kai
nei la; hele mai, eia au o Laukiamanuikahiki ko moopuna, kaikamahine a Makiioeoe ame
Hina.”
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At the close of the call a turtle with a shiny back approached her and opened up its
back. Laukiamanuikahiki then entered into the turtle, the top was closed and the turtle
dove under water and swam until it arrived at Kahikiku. Upon its arrival at Kahikiku
the turtle uncovered its back and Laukiamanuikahiki walked out on the seashore, while
the turtle disappeared. Laukiamanuikahiki then went on her way until she came to a
fish pond which belonged to Kahalaokolepuupuu, the wife of Kahikiula. At this place
Laukiamanuikahiki changed herself into the form of an old woman and concealed her
identity by calling out:
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Hiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo iho la keia i loko
o ke kua, popoi ae la a paa, luu aku la ka honu a hiki i Kahikiku. Wehe ae la ke kua
o ka honu, oili ae la keia a hele aku la i kapa kahakai, nalo aku la ka honu i loko
o ke kai, hele aku la keia he lokoia na Kahalaokolepuupuu wahine a Kahikiula. Ia wa,
lawe o Laukiamanuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae la:
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Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye older brothers of the gods,
Ye four-fold gods,
Ye five-fold gods,
Take away my good looks and keep it concealed.
Give me the form of an old woman, bowed down in age and blear-eyed.
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E kini o ke ’kua,
E ka lehu o ke ’kua,
E ka lalani o ke ’kua,
E ka pukui o ke ’kua,
E ke kaikuaana o ke ’kua,
E ke kokoo-ha o ke ’kua
E ke koo-lima o ke ’kua,
E lawe ae oukou i kuu kino maikai, huna oukou a nalo,
Haawi mai oukou i kino luahine no’u, kolopupu, haumakaiole.
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At that very moment she was transformed into an old woman wandering along the seashore
with a stick in her hand picking out sea-eggs.
Within this fish pond owned by Kahalaokolepuupuu, were kept the aholehole,[9] nehu,[10] iao,[11] and all fish of this species and moss. Through the supernatural powers of Laukiamanuikahiki all the fish in the pond disappeared, which left the
pond without a single fish. While she was crawling along the seashore two messengers
from Kahalaokolepuupuu arrived and called out: “Say, you old woman, you have taken
all the queen’s fish. You are a thieving old woman.” She replied: “I did not take
them. The fish from this pond disappeared long before this; but since you have seen
me here you are attributing their disappearance to me.” At this time she was given
a new name, Lipewale, by the messengers. They then said to the old woman: “Let us
go to the house, your name, Lipewale, is that of the queen’s sickness.” When they
arrived at the house, one of the messengers said: “There is not a single fish in the
pond, all have been taken by this old woman. When we found her she was taking the
sea-eggs.” Kahalaokolepuupuu then addressed the old woman saying: “I am going to call
you Lipewale, the name of my ailment. You will take this name, will you not? I will
supply you with food, clothing, house to live in and you will live with me.”
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Ia wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai, me kahi laau
ohiuhiu ina, wana. I loko o ka loko ia a Kahalaokolepuupuu, he aholehole ka ia, he
nehu, he iao, na ia a pau loa, me ka limu, hao ae la ka mana o Laukiamanuikahiki,
pau a panoonoo ka loko.
Iaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a Kahalaokolepuupuu,
a kahea ana: “E kahi luahine, pau loa ka ia a ke ’lii wahine ia oe, aihue maoli oe
e na wahi luahine.” I aku keia: “Aole na’u, he pau kahiko no ko ka ia o keia loko,
o ko’u hele ana mai nei, kapili oukou i pau ia’u.” I loko o keia wa, loaa hou kekahi
inoa o ia nei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu. Olelo mai
na elele: “E pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o ke ’lii wahine,
o Lipewale.”
A hiki lakou i ka hale, olelo aku la na elele: “Aohe ia i koe o ka loko, ua pau i
nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i ka wana.” I mai o Kahalaokolepuupuu:
“E kahi luahine, o ka inoa o kuu mai o Lipewale, o kou inoa ia, ea, he ai ia’u, he
kapa, he hale, noho no kaua.”
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That night when they retired, Kahikiula approached the place where Lipewale was sleeping
and kissed her. She then cried out: “Who is kissing me?” Upon hearing this Kahalaokolepuupuu
called out: “What is it, Lipewale?” But she would not answer. In doing this Kahikiula
showed that he had recognized his sister, Laukiamanuikahiki.
[[606]]
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Moe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e moe nei, lele
iho la honi i ka ihu, kahea ae keia: “Owai keia e honi nei ia’u?” Kahea mai o Kahalaokolepuupuu:
“E Lipewale, heaha ia?” Paa loa ko ia nei waha, aohe ekemu aku. Ma keia ano kino luahine
o ia nei, ua ike mai no o Kahikiula ma na hiohiona maka, a ua maopopo no iaia o ke
kaikuahine o Laukiamanuikahiki.
[[607]]
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This was carried on for several nights. Whenever she knew that her brother and sister-in-law
were about to retire together, she would get up and rattle the calabashes forcing
her sister-in-law to come and ask her reason for thus creating a disturbance; when
she would say, that it was a rat; she did this because she did not want them to sleep
together.
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Pela ka ia nei mau hana i na po a pau loa; ina e ike keia e moe pu ana ke kaikunane
me ka wahine i kahi hookahi, ala ae la keia hoonakeke i na paipu, holo mai la ke kaikoeke
ninau, hai aku la keia he iole; no ka mea, he huhu keia i ka moe pu o laua la.
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One day Kahalaokolepuupuu said to Laukiamanuikahiki: “Say, Lipewale, let us go up
and get some kukui nuts to print my pa-u with.” Lipewale consented to this. When they
arrived at the place, they collected the kukui nuts and put them into a bundle. After
this was done Kahalaokolepuupuu said to Lipewale: “You will have to carry our bundle
of kukui nuts.” “Yes, I will take it.” The others then went on ahead leaving Lipewale
behind with the bundle of nuts tied to her back. After she started on her way, she
put her hands behind her back, opened the bundle and allowed the kukui nuts to drop
on the road. When they arrived at the house all the nuts were gone. Upon being questioned:
“Say, Lipewale, what has become of your kukui nuts?” She answered: “You fixed the
bundle and I put it on my back and followed behind you. I have no eyes at my back
to see whether the nuts were falling out of the bundle or not.”
After this Kahalaokolepuupuu said to Lipewale: “You will have to stay home and print
my pa-u while the rest of us go down and have a sea bath.” Lipewale was therefore
left behind to print the pa-u. She first went out and got some filth and came back
and proceeded to carry out the order by smearing the bambu sticks lengthwise and crosswise
and began the printing of the pa-u. This did not take very long, so she followed along
behind the others and went in sea bathing. On the way down to the sea, she caused
herself to be transformed back to her usual self and she again possessed all her beauty.
She continued on down and when she was near the others she passed on by and bathed
at some distance from them. When she was finished she went right along up home. When
the others saw her returning home they chased on behind, but they could not catch
up and she arrived at home some time before the others, when she was once more transformed
into the form of an old woman. When the others arrived at home, they asked her: “Say,
did you see a beautiful woman who came up this way from below?” “No, I have not seen
her. I have been sitting out here all this time until you returned.” After the others
had gone to the dancing house she remained with her brother Kahikiula. She went outside
of the house and called out:
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I mai la ke kaikoeke: “E Lipewale e pii kakou i kukui kapala no kuu pau, i uka.” Ae
aku la keia: “Ae.” A hiki lakou i uka, hoiliili iho la a loaa ke kukui, hana iho la
a haawe, olelo mai lao Kahalaokolepuupuu: “E Lipewale, ia oe ke kukui a kakou e haawe
ai.” “Ae, ia’u.” Kaha aku la lakou la iho, kaa iho la o Lipewale mahope me ka haawe
kukui. Wehe ae la keia a hamama malalo o ka haawe ka waha, hookomo aku la na lima
i ka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau loa.
“Ea! Auhea kau kukui e Lipewale?” I aku keia: “Ka, o ka oukou hana ana no a paa i
ka aweawe, kau no ma ke kua iho mai nei au. Aole o’u maka ma ke kua e ike ai au i
ka helelei o ke kukui.” I aku o Kahalaokepuupuu ia Lipewale: “E noho oe e kapala i
kuu pau, e iho makou e auau kai.” Noho iho la keia kapala i ka pau, kii aku la keia
i ka lepo puaa a me ka lepo palahu, hoi mai la kapala, ma ka loa kekahi ohe, ma ka
laula kekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia mahope e auau
kai; lawe ia ae la ke kino inoino luahine o ia nei, kuu ia iho la ke kino maikai;
iho aku la keia a hiki, a kokoke ia lakou la, pipa ae la keia he wahi e ae, auau iho
la keia a pau, hoi mai la no.
Alualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la keia a ka
hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino luahine. A hiki lakou la,
ninau mai la: “Ea! Aohe oe i ike i keia wahine maikai i pii mai nei, makai mai nei?”
“Aole au i ike, i ka noho iho la no wau ma waho nei la a puka mai la oukou.”
I mai la o Kahalaokolepuupuu: “E hele makou e hula, e noho oe i ka hale o kakou, mai
haalele oe,” ae aku la keia, “ae.” A hala lakou la i ka hale hula, noho iho la keia
me ke kaikunane me Kahikiula, puka ae la keia a waho o ka hale, kahea.
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Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye four thousand gods,
Ye older brothers of the gods,
Ye gods that smack your lips,
Ye gods that whisper,
Ye gods that watch by night,
Ye gods that show your gleaming eyes by night,
Come down, awake, make a move, stir yourselves,
Here is your food, a house.
[[608]]
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E kini o ke ’kua,
E ka lehu o ke ’kua
E ka lalani o ke ’kua,
E ka pukui akua
E ka mano o ke ’kua,
E kaikuaana o ke ’kua
E ke ’kua muki
E ke ’kua hawanawana,
E ke ’kua kiai o ka po,
E ke ’kua alaalawa o ke aumoe
E iho, e ala, e oni, e eu,
Eia ka mea ai a oukou la, he hale.
[[609]]
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At that very moment her beauty was restored to her, while the gods set fire to the
dancing house, consuming the house, her sister-in-law and all the people who had insulted
her; they all perished.
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Ia wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke ’kua, pau ka hale
i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i olelo ino iaia nei, pau
loa i ka make.
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After this Kahikiula called out to his sister: “Come in, Laukiamanuikahiki.” She refused,
saying: “I will not come to you, for you have caused me to suffer in your own home.
Here I am returning to Kuaihelani.”
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Kahea mai ke kaikunane o Kahikiula iaia nei, “hoi mai kaua e Laukiamanuikahiki,” hoole
aku keia, “aole au e hoi aku me oe, i mainoino ka hoi au i kou hale. Eia au ke hoi
nei i Kuaihelani.”
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In this legend, it is seen that it was not considered wrong for a brother to take
his sister to wife. It is also seen that they also suffered in those days just as
we do in these days. They also hated one another and in fact lived as we now live.[12] Therefore these customs of days gone by are guidings for after generations.
[[597]]
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E like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia wa e noho nei,
ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha ole, a me na hana he nui
loa. Nolaila, ua lilo keia i kumu alakai no ka poe hou o hope loa nei.
[[i]]
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[1] Laukiamanuikahiki, literally, bird-trapping leaf of Kahiki. [↑]
[2] Another story of an absenting father leaving tokens of identification for his unborn
child. [↑]
[3] Red, the unmistakable evidence of royal rank. [↑]
[4] A foreknowledge, evidently, of the sex of his child. [↑]
[5] A duplicate of the Umi-a-Liloa story, except in sex of the child. [↑]
[6] Haku, rendered “lord,” is applicable to either sex; it signifies ruler, overseer, or other
authoritative superior. [↑]
[7] Ilima, a Sida of which there are several species; a favorite flower for wreaths, and Oahu’s chosen
emblem. The introduction of the marigold reveals the modern authorship of this story. [↑]
[8] Expressions of admiration. [↑]
[9] Aholehole, a small white fish (Kuhlia malo). [↑]
[10] Nehu, silversides (Atherina). [↑]
[11] Iao, very small fish. [↑]
[12] This legend closes with a mis-statement of modern life resembling in all respects
that of ancient times in the effort to show that human nature is the same. Civilization,
law and order and education overcame pagan customs many years before the foregoing
was written. [↑]
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