Messengers of Umi Obtain Keaau’s Famed Cowries—Keaau Seeks a Smart Thief to Recover Them—Learns of Iwa, a Boy on Oahu, and Secures His Aid—Falling in with Umi Fishing with the Shells, the Boy Dives Down and Cuts Them from the Line—Reaching the Canoe They Set Out for Hilo—Umi, at loss of the Shells, Hears of and Finds Iwa, Who Steals Them Back from Keaau—Is Engaged to Steal Umi’s Lost Axe from the Waipio Temple, Then Wins in a Thieving Contest Against Six Experts 284
Punia at the Lobster Cave Finds the Sharks Asleep—Cunningly he Causes the Death of Ten—Kaialeale the King Shark Alone Left—Punia Traps It to Enter Its Stomach—Propping Its Jaws Open He Fires Its Inwards—The Shark Gets Weak and Punia Bald-headed—Stranded on a Sand Shore, the Shark is cut Open—Punia Meets a Number of Ghosts—He Traps Them to Their Death in the Water, Till One Only is Left 294
Kaulu Seeks His Kind Brother—Encounters Ghosts and Other Obstacles—He Drinks up the Sea—Awakes Makalii for Aid—Kaaona Foiled—Shark Kalakeenuiakane—The Sea Restored—Of Haumea—Lonokaeho of Eight Foreheads Overcome—Mokolii, the Wizard, Killed 364
Palila a Noted Warrior—His Second Battle—Of Olomana and Palila’s Third and Fourth Battles 372
Piimaiwaa a Famous Warrior—Sails for Maui—Kawalakii Image Guard of Kauiki—Piimaiwaa Climbs the Hill, Overthrows the Image and Is Victor Over Maui’s Forces—Of Imaikalani the Blind Warrior—Omaokamao and Koi Engage the Sightless Chief—Omaokamao Learns the Source of Imaikalani’s Strength and Slays Him 376
Kekuhaupio, Expert Spearman—Oulu, Champion Slingthrower—Kalaiopuu-Kahekili Contest on Maui—Kekuhaupio Contends with Maui’s Men—His Stand Against Oulu 452
Peapea, Famed Warrior—His Battle and Victory over Kahahana’s Forces—Kekuapoi of Rare Beauty—Peapea’s Display of Courage 458
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PART II
[[228]]
Legend of Halemano.
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Kaao no Halemano.
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CHAPTER I.
Halemano, Love-sick Through a Dream-infatuation, Dies.—Is Restored to Life by His
Sister Laenihi.—She Visits Puna in Search of Halemano’s Ideal.—Meets Her and Reveals
Her Errand.—With Tokens She Returns Home.—Halemano Instructed, Sets Out to Win Kamalalawalu.—Abducts
Her and Returns to Oahu.—Hookupu in Kamalalawalu’s Honor.
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MOKUNA I.
Make o Halemano Mamuli o ka Aikahaula.—Hoola Hou ia e Kona Kaikuahine e Laenihi.—Makaikai
Oia ia Puna no ka Huli ana i ko Halemano Lua.—Halawai me ia, a Hoike e Pili ana i
Kana Huakai.—Me na Mea Hoomanao, Huli Hoi Oia.—Pau ka A’o ia ana o Halemano, Hele
Oia e Kii ia Kamalalawalu.—Lawe Malu Iaia a Hoi i Oahu.—Hookupu no ko Kamalalawalu
Hanohano.
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Wahiawa[1] and Kukaniloko[1] were the father and mother of Halemano.[1] Kaukaalii was the mother of Kukaniloko,[2] and the land of Halemano,[3] which is next to Lihue in Waianae, is the place where Halemano was born. Through
the married life of Wahiawa and Kukaniloko, his wife, six children were born to them,
four males and two females. The names of the children were as follows: Maeaea, the
first, was a male; Kaiaka, the second, was also a male; Anahulu, the third, was another
male; Halemano, the youngest of the children, was another male; Pulee was a female;
Laenihi was a female with supernatural powers.
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O Wahiawa ka makuakane, o Kukaniloko ka makuahine, o Kaukaalii ka makuahine o Kukaniloko,
o Halemano e pili la me Lihue ka aina, i Waianae. Ma ka noho ana o Wahiawa me kana
wahine o Kukaniloko, ua hanau ka laua mau keiki eono, eha kane, elua wahine. Eia na
inoa o na keiki a laua: Maeaea ka mua, he kane ia; Kaiaka kona muli iho; Anahulu kona
hope iho; Halemano ka pokii loa o lakou; Pulee he wahine ia; Laenihi he wahine akua
ia.
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Laenihi was the eldest, and Halemano, the youngest [of the family], and the hero of
this story. He was nurtured in Kaau until he grew up, and became a very handsome man,
perfect in form, without pimples or deformity, with straight back and open countenance.[4] While Halemano was living with his grandmother, Kaukaalii, at Kaau, in Waianae, he
was subject to dreams.
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O Laenihi ka mua, a o Halemano ka hope, oia ka mea nona keia kaao. I Kaaukahi i hanai
ia ai o Halemano a nui, he kanaka maikai o Halemano ma kona kino, aohe puu, aohe kee,
pali ke kua, mahina ke alo.
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Concerning Kamalalawalu: she was the daughter of Hanakaulua and Haehae of Kapoho,
Puna, Hawaii. The parents of Kamalalawalu were chiefs of the land of Kapoho. She was
a very beautiful woman to behold, far superior to all the women of Puna and Hilo,
a virgin, brought up under very strict kapu; no person was allowed to see her and
she had no companion other than her own brother, Kumukahi. These two had eight hundred
dogs for their companions.[5]
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Ia Halemano e noho ana me kona kupunawahine me Kaukaalii, ma Kaau i Waianae, ua loaa
ia Halemano ka moe uhane ma ia noho ana no Kamalalawalu. Oia ke kaikamahine a Hanakaulua
me Haehae, no Kapoho i Puna, Hawaii. He mau alii na makua, no ia aina, a na laua o
Kamalalawalu. He wahine maikai loa ia ke nana aku, a he wahine i oi mamua o ko Puna
a me ko Hilo, he puupaa, a he kapu loa, aohe kanaka ike ia ia, aohe hoa noho, he kaikunane
wale no kona hoa noho, o Kumukahi ka inoa; he mau ilio elua lau, ko laua mau hoa noho.
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At this time Huaa was the king of Puna, and Kulukulua was the king of Hilo. Both of
these kings were courting Kamalalawalu, giving her large quantities of properties
from Puna and Hilo, with the idea that in time one of them would win her hand and
take her to wife.
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Ia wa e noho ana o Huaa he ’lii no Puna, a o Kulukulua no Hilo, o laua a elua, e hookuli
ana ia Kamalalawalu, i ka waiwai o Puna a me Hilo, me ko laua manao, na laua e wahi
ke kapu o Kamalalawalu.
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In Halemano’s first dream, he dreamed that he met Kamalalawalu in Kaau. After that
he met her in his dreams frequently, and this happened so often that he fell deeply
in love with the object of his dreams. Because of this great love, Halemano refused
to [[230]]take food and meat, and he denied himself everything; his whole mind was centered
on Kamalalawalu, both night and day. And because of this he became very ill and finally
died.
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Ma ka moe mua a Halemano ma ka po akahi ua halawai uhane laua me Kamalalawalu ma Kaau,
pela ko laua launa pinepine ana, a aloha o Halemano ia Kamalalawalu. No ke aloha o
Halemano, ua waiho oia i ka ai a me ka ia, a ua pau kona manao i na mea [[231]]e ae, o Kamalalawalu wale no kona manao nui i na la a pau loa; no keia manao pono
ole ia ia, ua nawaliwali kona kino a make iho la.
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Laenihi, who was the elder of Halemano, in the meantime was traveling from place to
place in search of a wife for Halemano her brother. In her search she went until near
Puna, when she was recalled upon hearing of the death of Halemano which forced her
to return to Kaau in Waianae, Oahu. Because of this she failed to meet Kamalalawalu.
When Laenihi arrived at Kaau, through her power to restore the dead to life, Halemano
was again brought back to life.
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No Laenihi, oia ko Halemano mua ponoi, ua hele oia ma na wahi a pau o keia mau mokupuni
a pau, e imi i wahine na Halemano, kona kaikunane. Ua hele no hoi oia a kokoke i Puna,
lohe e oia i ka make o Halemano, hoi e ia i Kaau, ma Waianae, i Oahu nei; nolaila,
loaa ole o Kamalalawalu ia ia. A hiki o Laenihi i Kaau, ma Waianae ma Oahu nei, he
mana ko Laenihi e hoola i na mea make, nolaila, ola hou o Halemano.
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Shortly after Halemano was restored to life, Laenihi asked him: “What was the cause
of your death?” Halemano replied: “It is because of a woman. This is the manner of
her appearance [in my dreams]: she is very beautiful; her eyes and body are perfect;
she has long, straight, black hair; is tall, dignified, and seems to be of very high
rank like a chiefess.” Laenihi again asked him: “What is the nature of her outward
dress?” “Her dress seems to be scented with pele and mahuna[6] of Kauai, and her pa-u is made of some very light material dyed red. She wears a
hala[7] wreath and a lehua[8] wreath on her head and around her neck.” Laenihi then said: “It is in Puna and Hilo
that the lehua blossoms are found. It is in Puna that the ouholowai[9] of Laa and the pukohukohu[10] are found; therefore, your lover must be a woman of Puna; she is not of the west.
If it is Kamalalawalu, the woman I heard so much of while in Puna, then she must be
very beautiful indeed.” Laenihi then again asked: “How do you meet her?” Halemano
replied: “When I fall asleep we meet very soon after, and you could hear us talk if
you should listen; even now you could hear us if I fall asleep.” Laenihi then said:
“Yes, you may go to sleep now. If you should meet your lover, ask her to give you
her name and the name of the land in which she lives.”
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A ola o Halemano, ninau aku o Laenihi: “Heaha ke kumu o kou make ana?” I mai o Halemano:
“He wahine. Eia ke ano ke hiki mai, he wahine maikai loa o na maka a me ke kino, he
lauoho kalole eleele, he wahine kiekie hanohano, kohu alii, ke nana aku.” Ninau hou
aku o Laenihi: “A pehea kona kahiko o waho?” “He aala ke kapa e like me ke pele o
Kauai a me ka mahuna, a he pa-u nahenahe ulaula ma hope, he lei hala, me ka lehua
ko ke poo, a me ko ka ai.” I aku o Laenihi: “No Puna a me Hilo ka lehua, no Puna ka
ouholowai o Laa, nolaila no ka pukohukohu, no Puna ko wahine, aole no ke komohana
a ka la. Ina o ka wahine i lohe wale ai i Puna, o Kamalalawalu, he wahine maikai io
no,” pela aku o Laenihi ia Halemano.
Ninau aku o Laenihi ia Halemano: “Ahea hiki ko wahine?” I mai o Halemano: “Aia a moe
iho wau, o ka manawa ia e hui ai maua; e hoolohe no auanei oukou i ke kamailio a maua,
ke moe ae au.” “Ae,” wahi a Laenihi. “I moe olua auanei me ko wahine, e ninau aku
oe i ko wahine, i kona aina a me kona inoa.”
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After Halemano had received these instructions he fell asleep and again met Kamalalawalu.
In this dream Halemano asked Kamalalawalu: “What is the name of the land of your birth
and what is your name?” “Kapoho in Puna, Hawaii, is the land of my birth; it is where
the sun rises, and not in the west. My name is Kamalalawalu.” Shortly after this Halemano
awoke from his sleep, and he told Laenihi of his dream. When Laenihi heard this she
said: “You must partake of some food and I will go and bring you your lover from Hawaii.”
Halemano then consented and took some food.
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A lohe o Halemano i na olelo a kona kaikuahine a Laenihi, mahope o laila, moe iho
la laua me Kamalalawalu. Ma keia moe ana, ninau aku o Halemano ia Kamalalawalu: “Owai
kou aina hanau, a owai kou inoa?” “O Kapoho i Puna, Hawaii, ko’u aina hanau, aia ma
ka hikina a ka la ko’u aina, aole ma ke komohana; o ko’u inoa, o Kamalalawalu.” Mahope
o laila, ala ae la o Halemano a olelo aku ia Laenihi, a lohe o Laenihi, olelo aku
la ia ia Halemano: “E ai oe i ka ai, e kii au i ko wahine i Hawaii.” Ae mai o Halemano.
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Before Laenihi set out for Hawaii to bring Kamalalawalu, she told of the signs of
her going so as to make known to those behind of her arrival and coming home, whereby
they could tell whether her mission was a success or not. The signs were as follows:
“If it rains, then I am at Molokai. If the lightning flashes, then I am at Maui. If
it thunders, I am at Kohala. If you feel an earthquake, I am at Hamakua. If the red
water flows, I am at Puna. If the signs show that I am at Puna, then you can be sure
that I will be able to get your lover. You must consider these things I am telling
[[232]]you, else you will forget.” Soon after this Laenihi went off in the form of a fish;
and the fish that is called laenihi[11] is named after her. This is the name of this fish to this day.
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Mamua ae o ka holo ana o Laenihi i Hawaii, e kii ia Kamalalawalu, olelo aku ia i na
ouli o kona hele ana, a hope e hooiaio aku ai i kona kii ana. Malaila ka loaa a me
ka ole o Kamalalawalu. Eia na ouli a Laenihi i olelo aku ai: “I ua ka ua, aia au i
Molokai; olapa ka uwila, aia au i Maui; kui ka hekili, aia au i Kohala; nei ke olai,
aia au i Hamakua; kahe ka wai ula, aia au i Puna. Alaila, loaa ko wahine ia’u, nolaila
e [[233]]noonoo oukou i keia mau mea a’u e olelo nei, o poina auanei.” A pau ka olelo ana a
Laenihi, hele mai la ia ma ke kino ia, o ia kela ia o laenihi a hiki i keia la.
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It was in the evening that Laenihi set out and when she was off the coast of Haleolono
in Palaau, Molokai, it began to rain [in Oahu]. Those with whom she had left the instructions
were surprised at the speed she was traveling. From this place she next passed off
Hanakaieie at Kahikinui in Honuaula, Maui, and the lightning flashed. The people were
again greatly amazed at her great speed. From Maui she next passed off Umiwai in Kohala,
Hawaii, when the people heard the roar of the thunder; then when she was off the coast
of Pololikamanu outside of Mahiki, Hamakua, the people felt an earthquake. Next she
passed Hilo and then off the coast of Panaewa, then off Kukulu, directly outside of
Puna, when the red water flowed. At sight of this the last sign the people knew that
Laenihi had reached Kamalalawalu.
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Holo mai la o Laenihi i ke ahiahi, a hiki i Haleolono ma Palaau i Molokai, ua ka ua.
Kahaha o hope no ka hikiwawe loa. Malaila aku a Hanakaieie, ma Kahikinui i Honuaula,
ma Maui, olapa ka uwila. Kahaha hou o hope no ka emo ole loa. Mai Maui aku a Umiwai,
ma Kohala i Hawaii, kui ka hekili; malaila aku a Pololikamanu, ma waho o Mahiki i
Hamakua, nei ke olai. Malaila aku a hala o Hilo, a komo i loko o Panaewa, a hiki i
Kukulu ma waho o Puna, kahe ka wai ula. Alaila, noonoo o hope nei, ua loaa o Kamalalawalu.
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When Laenihi arrived at Kapoho in Puna, Hawaii, she began to devise a way by which
she would be able to meet Kamalalawalu, as she was then within the confines of her
kapued place. At last Laenihi hit upon a plan. She, through her power, first caused
the wind from the sea to blow, called the unuloa, which caused the sea to be aroused from its calm repose and the surf off Kaimu began
to roll in. It is here that the people at all times go in surf riding. Early that
morning the surf began to roll in. When the people rose from their sleep and saw the
surf, they all began to shout and yell. While the people were shouting, Kumukahi,
the brother of Kamalalawalu heard it and he came out to see the cause, and saw that
it was the surf; so he returned and told Kamalalawalu of the matter. On hearing this
she rose and prepared to go out [surf riding].
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Ma keia hiki ana o Laenihi i Kapoho ma Puna i Hawaii, noonoo iho la ia i ka mea e
ike ai ia Kamalalawalu, i loko o kona kapu e paa ana, a loaa iho la. Eia ke ano: Hoala
mai la oia i ka makani, makai o Puna, he unuloa ka inoa o ia makani, a ala mai la
ke kai mai kona lana malie ana, a hai a nalu iho la ma waho o Kaimu. Oia kahi hee
nalu mau i na wa a pau loa. I ke kakahiaka nui, hai mai la ka nalu mua, ala ae la
na kanaka, a nana aku la me ka uwa nui loa, ma keia uwa ana, lohe aku la o Kumukahi,
ke kaikunane o Kamalalawalu, hele mai la ia e nana i ka hai o ka nalu, a ike hoi aku
la olelo ia Kamalalawalu. A lohe o Kamalalawalu, ala ae la ia a hele.
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A few words in relation to Kumukahi the brother of Kamalalawalu. Kumukahi was a great
favorite with his sister, not a single request would be refused by his sister that
she could comply with, from the greatest to the smallest.
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Olelo hoakaka no Kumukahi; ke kaikunane o Kamalalawalu. He punahele o Kumukahi i kona
kaikuahine, aohe ana olelo hookahi e hoole ia, e hiki i kona kaikuahine ke ae i na
mea a pau a kona kaikunane e olelo ai, aole e hoole, mai ka mea nui a ka mea liilii.
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When Kamalalawalu saw the surf rolling in at Kaimu she started out for the beach.
Upon arriving at the place she stood on the sand and watched for a chance to swim
out. She allowed the first roller, known as the kakala, to come in until it reached the shore; then the second, known as the pakaiea; then the third, the opuu; as soon as this roller reached the shore, she plunged in and swam out to the place
where the rollers began to curve up. When she arrived at this place she took the first
roller that came along and rode in on it. This she repeated three times, when the
surf began to grow smaller till after a short while there was none to be seen. She
then waited with the hope of again seeing the surf grow larger; but after waiting
until she was almost stiff with the cold not a single surf could be seen; so she concluded
to return to the shore.
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Hele aku la o Kamalalawalu e heenalu ma Kaimu; ia ia i hiki aku ai ma ka ae one, nana
aku la ia i ka nalu i ka hai mai. Ku ka nalu mua, he kakala ka nalu mua, a hai ia,
he pakaiea ka nalu alua, a hala ia, he opuu ka nalu akolu, a hala na nalu ekolu, au
aku la o Kamalalawalu, e heenalu. A hiki i kahi o ka nalu e hai ana, hee mai la ia,
ekolu nalu i hala ma kana hee ana, pio loa iho la ka nalu, aohe nalu o ia wa; kakali
iho la ia, me ka manao e ku hou mai ua nalu hou, pela kona lana ana a opili ia, manao
iho la e hoi i uka.
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At about this time, Laenihi caused the surf to rise again and it began to roll in.
When Kamalalawalu saw this she again returned and took the first surf and rode in,
but before she reached the shore it ceased and the surf again disappeared. Just as
she reached the shallow water she saw a fish and Kumukahi at the same time called
out to her: “Kamalalawalu, take up my favorite, the fish.” This fish was Laenihi herself.
Kamalalawalu [[234]]could not refuse the request of her brother; so she took up the fish and returned
home. After arriving at the house the fish was put into a calabash of salt water and
it became a plaything for Kumukahi.
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Ia wa hoala hou o Laenihi i ka nalu, a ike o Kamalalawalu, hee hou iho la ia, a kokoke
e pae i uka, lilo iho la ka nalu ana i hee ai i ia, pau ae la ka nalu. O keia ia,
o Laenihi no ia, ua lilo iho la ia, i ia, ia wa. A ike o Kumukahi ke kaikunane aloha
a Kamalalawalu i ka ia, kahea aku la ia, penei: “E Kamalalawalu e! kuu puni o ka ia.” [[235]]Aole e hiki ia Kamalalawalu ke hoole, no ka mea, he leo no kona kaikunane. Lalau iho
la i ka ia a hoi aku la i ka hale, hoo iho la i loko o ka ipu wai a lilo ae la ia
i milimili na kona kaikunane.
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That night after everybody had fallen asleep, Laenihi transformed herself from a fish
into a rooster; it then flew onto the roosting place outside and began to crow. The
crowing was kept up until the dawn began to break. The rooster then proceeded down
to the seashore where it transformed itself into a woman. Laenihi then returned to
the house where Kamalalawalu was living. When she arrived at the house Kamalalawalu
asked her: “Where are you from?” “I am from near here.” “There is no woman like you
near here, and even if you belonged to any place near, you would not come, because
they all know that people are forbidden from coming here on pain of death.” Laenihi
then said: “I come from shoreward.” “If that is so you are telling me the truth.”
Laenihi then proceeded to speak of her errand: “Have you ever met a man in your dreams?”
“No,” said Kamalalawalu. Laenihi again asked: “Have you no wreath that you have worn
until withered?” “I have a wreath, but I am not going to give it to you, for you may
cause my death[12] with it.” Laenihi replied: “All right, you give it to me and in case you should become
ill, come for me and I will come and cure you. I am living at Kaimu; my name is Nawahinemakaakai.”[13] Laenihi took the wreath and then asked for the pa-u of Kamalalawalu which was also
given up.
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I ka po, i ka moe ana o loko o ka hale, lilo ae la o Laenihi mai ke kino ia, a ke
kino moa, ia wa lele ae la a ma ka haka moa o waho kani, pela kona kani ana, a pau
na moa elima. Wehe mai la ke alaula o ke kakahiaka nui, iho aku la ia me ke kino moa
a hiki i kahakai, lilo ae la i kino wahine. Pii mai la o Laenihi me ke kino wahine
a hiki i ka hale o Kamalalawalu ma e noho ana. Ninau aku o Kamalalawalu: “Mahea mai
oe?” “Maanei mai nei.” “Aohe o onei wahine e like me oe, a ina no hoi no anei aku
nei, aole no e hele mai ianei, he kapu o anei, he make.” Wahi a Laenihi: “Makai mai
nei.” “Ae, ina pela kau olelo, he oiaio, e ae aku wau.” Ninau hoohuahualau aku o Laenihi:
“Aole au kane i moe i ka uhane?” “Aole,” wahi a Kamalalawalu. I hou aku o Laenihi:
“Aole ou lei i lei ai a maloo?” “He lei no, aole nae e loaa aku ia oe, mamuli au make
ia oe.” I mai o Laenihi: “Heaha la hoi e haawi mai oe ia’u, a i mai oe, kii ae no
ia’u e hele mai e lapaau ia oe, aia ko’u wahi i Kaimu, o Nawahinemakaakai ko’u inoa.”
Lilo ka lei ia Laenihi, nonoi hou o Laenihi i ka pa-u, haawi no o Kamalalawalu, alua
mea i lilo ia Laenihi.
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After Laenihi had received these things she returned from Hawaii to Waialua and from
there on to where Halemano was living. Laenihi then showed him the wreath and the
pa-u. Upon seeing these things Halemano hastily prepared himself to go to Hawaii;
but Laenihi rebuked him, saying: “You will not be able to get her in that way. Here
is the way to get her: You must first make some playthings for the favorite brother
of Kamalalawalu, Kumukahi by name; because I have seen that whatever things he desires
his sister would always do; she will deny nothing that her brother requests of her.”
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A loaa keia mau mea ia Laenihi, hoi mai la ia mai Hawaii mai a hiki i Waialua, a kahi
o Halemano e noho ana, hoike aku la o Laenihi i ka lei, a me ka pa-u, ia wa, wikiwiki
iho la o Halemano e holo i Hawaii, hoole mai o Laenihi: “Aole e loaa pela. Eia ka
mea e loaa ai, e hana i milimili na ke kaikunane punahele o Kamalalawalu, o Kumukahi
ka inoa, no ka mea, ua ike aku nei au, o kana mea e olelo ai, oia ka kona kaikuahine
e hana ai, aole ia e hoole i na leo a pau a kona kaikunane e pane ai.”
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Laenihi then instructed the people from Waialua to Waianae that wooden idols be hewed
out and that they be painted red and black. Orders were also issued that wooden chickens
be made to ride on the surf, also koieie[14] floaters, and kites to fly above; also that a red canoe be prepared and red men be
had to paddle the canoe. The men should be provided with red paddles and the canoe
must be rigged with red cords,[15] and that a large and a small canoe be provided. After these different things were
ready they set out for Puna, Hawaii. Upon their arrival off of Makuu and Popoki, two
small pieces of lands next to Puna, the kite was put up. When the people on the shore
saw this flying object they all shouted with joy.
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Nolaila, olelo o Laenihi, e kalai kii, mai Waialua a Waianae, e paele i ka alaea a
me ka nanahu, a e hana i moa laau, hooholoholo i luna o ka nalu, a i koieie i luna
o ka wai, a i lupe hoolele i luna. I waa ula, i kanaka ula, i la ula, he hoe ula,
he kaula ula, a he waa nui, a he waa iki. A makaukau keia mau mea a pau loa, holo
aku la lakou a hiki i Puna ma Hawaii, he mau aina liilii e pili ana i Puna, o Makuu,
o Popoki; i laila hoolele ka lupe, uwa o uka i keia mea lele.
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While the people were shouting Kumukahi, the brother of Kamalalawalu, heard it and
he came out to see the cause of the shouting. When he saw the kite he ran to the beach
and called out to the men in the canoe: “Let me have the thing that flies.” Laenihi
said to Halemano: “Let the boy have the kite,” and it was then given to Kumukahi.
[[236]]The small canoe was then let down and as it floated through the surf the people ashore
again shouted with joy. Kumukahi turned back and called out to those in the canoe,
saying: “Let me have that small canoe.” Laenihi gave her consent. He then requested
all the things exhibited by the people until the idols were the only things left.
Laenihi then ordered that the idols be made to stand up in all the canoes. When Kumukahi
saw the idols he asked that they all be given to him.
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Ia lakou e uwa ana, lohe aku la o Kumukahi, ke kaikunane o Kamalalawalu, hele mai
la ia e nana, a ike ia, holo mai la a ka ae one e pili ana me ke kai, kahea mai la
i na kanaka o luna o ka waa: “Na’u ka mea lele.” I aku o Laenihi ia Halemano: “Haawi
ia aku na ke keiki.” A lilo ka lupe ia Kumukahi. Hookuu ka waa liilii i luna o ka
nalu, [[237]]uwa hou o uka; alaila, kii hou o Kumukahi, a nonoi aku penei: “E! kela waa, keia waa,
e na mea i luna o ka pola, na’u ka waa liilii.” Ae aku o Laenihi. Pela wale no ka
hana ana a hiki i ke kii, hoolale ae ana o Laenihi i na waa a pau, e kukulu kii o
kela waa keia waa, ma keia ku ana o na kii a pau loa, huli hou o Kumukahi a nonoi
hou i na waa, nana na kii.
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At this Laenihi and Halemano said: “Are you a favorite with your sister?” “Yes,” answered
Kumukahi, “she will do anything I ask of her.” “Call for her then.” Kumukahi then
called out: “Kamalalawalu, come here. I cannot get these playthings unless you come.”
Upon the arrival of Kamalalawalu another request was made of Kumukahi: “Are you a
favorite with your sister, and would she mind if you asked her to turn her back this way?” “Yes.” Kamalalawalu
then turned her back toward the canoes. The people then looked at her and saw that
she was neither humped back nor deformed in any way. After inspecting her they said
to the brother: “Are you a favorite with your sister, and would she obey you if you
request of her to turn her face this way?” “Yes.” Kamalalawalu then faced toward the
canoes.
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Olelo aku o Halemano a me Laenihi: “He punahele no oe i ko kaikauhine?” “Ae,” pela
mai o Kumukahi; “ma ka’u e olelo ai, malaila ia.” “Kahea ia hoi ha.” Kahea o Kumukahi:
“E Kamalalawalu e! Hele mai, aia ka a hele mai oe, alaila, loaa kuu milimili.” A hiki
o Kamalalawalu, olelo hou lakou la: “He punahele no auanei oe i ko kaikuahine, ke
olelo aku oe e huli aku ke alo mahope, a o ke kua mamua nei?” “Ae.” A huli kua aku
la o Kamalalawalu, nana aku lakou ma ke kua, aohe puu, aohe kee. A pau ko lakou nana
ana, olelo hou lakou i ke kaikunane. “He punahele no oe i ko kaikuahine ke olelo aku
e huli mai ke alo i mua nei?” “Ae,” a huli mai la ke alo o Kamalalawalu.
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Soon after this Kamalalawalu went aboard one of the canoes; whereupon Halemano gave
orders to the paddlers that they start on their return, and the two were thus carried
off to Oahu. The people of Puna and Hilo pursued them but could not come near them,
as by the power of Halemano and Laenihi they were soon left far to the rear.
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Ia wa, pii o Kamalalawalu i luna o na waa; a hiki ia i luna, kahea o Halemano i ka
poe hoewaa e hoe, ia wa lilo laua elua i Oahu nei. Hahai mai la o Puna a me Hilo,
aohe launa mai, hao mai la ka mana o na waa o Halemano a me Laenihi.
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In this flight to Oahu, one canoe, the one in which was Kumukahi, landed at Hauula,
Koolauloa. There was at this place an image standing, Malaekahana by name; upon seeing
this image, Kumukahi took such a fancy to it that he remained there. Halemano and
the others, together with Kamalalawalu, continued on their way and landed at Ukoa
at Waialua. As soon as the canoe in which Kamalalawalu was a passenger landed, a crier[16] was sent out to make a circuit of Waialua and Waianae with orders to the people to
come and give presents[17] to Kamalalawalu.
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Ma keia holo ana, pae ae la kekahi waa me Kumukahi i Hauula ma Koolauloa. Ilaila kekahi
kii e ku ana, o Malaekahana ka inoa, hoohihi iho la o Kumukahi i ke kii, noho iho
la i laila. O Halemano, holo loa aku la lakou a pae ma Waialua i Ukoa, me Kamalalawalu.
Ma keia pae ana, ua holo koke ka luna kala a puni o Waialua a me Waianae, e hele mai
laua e hookupu ia Kamalalawalu.
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About three days after the hookupu, Kamalalawalu for the first time missed Kumukahi, so she asked of Halemano and Laenihi:
“Where is Kumukahi?” “He is at Hauula where he is enraptured by an image that is there.”
Kamalalawalu then said: “Go and bring him here.” When Kumukahi arrived, Kamalalawalu
said to him: “You had better return to Hawaii with the presents to our parents and
to our people, else some of them will feel troubled over us.” Kumukahi in obedience
to his sister returned to Hawaii.
[[238]]
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A pau ka hookupu ana, ekolu la i hala, haohao o Kamalalawalu ia Kumukahi i ka ike
ole ia aku. Ninau aku la ia ia Halemano a me Laenihi: “Auhea o Kumukahi?” “Aia i Hauula,
ua noho ia puni ana o ke kii.” I aku o Kamalalawalu: “E kii aku a hoi mai.” A hoi
mai la o Kumukahi, olelo aku la o Kamalalawalu: “E hoi oe me ka waiwai i Hawaii, i
na makua o kaua a me na makaainana, o poino mai kekahi o lakou.” Ia wa, hoi aku la
o Kumukahi i Hawaii.
[[239]]
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CHAPTER II.
Aikanaka, King of Oahu, Hearing of Kamalalawalu’s Beauty, Sends for Her.—Refusing
to Comply with the Mandate, Aikanaka Sends an Army Against Halemano.—With Wife and
Grandmother They Flee to Molokai, Thence to Kaupo, Kohala, and Hilo.—Kamalalawalu
Taken by Huaa.—Halemano Returns to Kohala.—His Wife Follows.
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MOKUNA II.
No ka Lohe ana o Aikanaka, ka Moi o Oahu, i ko Kamalalawalu Ui, Kii ia oia.—No kona
Hooko ole ana i ke Kauoha, Hoouna o Aikanaka i ka Puali Koa e Kaua ia Halemano.—Me
ka Wahine a me ka Kupunawahine, Hee Lakou i Molokai.—Alaila, i Kaupo, Kohala a me
Hilo.—Laweia o Kamalalawalu e Huaa.—Hoi o Halemano i Kohala.—Hahai kana Wahine.
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Kamalalawalu lived with Halemano as husband and wife, and the fame of the beauty of
Kamalalawalu was soon spread all over Oahu until it came to the ears of Aikanaka,
the king of Oahu, who was living at Ulukou in Waikiki. Upon hearing this, Aikanaka
sent messengers to go and bring Kamalalawalu to him in order that he may see her for
himself. When the messengers arrived [and presented the king’s request], Kamalalawalu
refused to obey. On the return of the messengers to Aikanaka without Kamalalawalu,
other messengers were sent but she still refused. This was kept up until ten delegations
had been sent and Kamalalawalu as often had refused to come. The premier was then
sent, but he too returned without any better success. Finally Aikanaka got so angry
that he declared war against Halemano and his parents.
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A noho iho la o Kamalalawalu me Halemano, ia wa ua kaulana aku ka maikai o Kamalalawalu
a lohe o Aikanaka, ke ’lii nui o Oahu nei, e noho ana ma Ulukou i Waikiki. Hoouna
aku la o Aikanaka, i na elele e kii ia Kamalalawalu e iho mai e nana aku o Aikanaka
i kona wahine maikai, a hiki na elele, hoole mai o Kamalalawalu. Pela ka hoouna ana
o Aikanaka i na elele a hiki i ka umi elele, aohe hiki mai, hoouna i kona kuhina nui,
aohe hiki mai. Nolaila, huhu o Aikanaka a hoouna i ke kaua e pepehi ia Halemano a
me na makua.
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When the army of Aikanaka arrived at Pooamoho in Halemano, Halemano saw it coming
early in the morning; so he said to his wife: “Here comes the army of Aikanaka. We
are going to be killed. I told you to go in obedience to the king’s command,[18] but you would not listen to me. Now death is sure to come. You two go your way[19] and I will go mine.”
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A hiki ke kaua a Aikanaka i Pooamoho ma Halemano, ike mua aku la o Halemano i ka uluwehiwehi
o na kanaka i laila, e panee aku ana, i ke kakahiaka nui. Olelo aku ia i ka wahine:
“Eia ke kaua a Aikanaka, make kakou. O ka’u no ia e olelo aku ana ia oe, e ka wahine,
e iho oe i ka hoouna a ke ’lii, hoole oe. A laa ka make la. E hele no olua i ka olua
hele, e hele no au i ka’u hele.”
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Soon after this Halemano and his wife together with the grandmother left their home
and traveled to the Kolekole stream; from this place they proceeded to Waialua; then
to Laiewai; then to Hauula and from there on to Kualoa, Kahaluu and Moelana. At this
place there was a large awa field growing; Kaaealii, the grandmother of Halemano,
then broke some of the awa leaves and hid themselves under them.
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Hele aku la o Halemano ma, malaila aku a ke kahawai o Kolekole, malaila aku a Waialua,
a Laiewai, a Hauula, malaila aku a Kualoa, a Kahaluu, a hiki i Moelana, he mala awa
i laila, haihai iho la o Kaaealii ke kupunawahine o Halemano, i ka lau awa, a pee
iho la.
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In the meantime Aikanaka had issued an order over the whole of Oahu, that Halemano
should be killed on sight. The people of all Koolau therefore gathered and made a
search, even to the awa field at Moelana; but they could not be found, though they
looked for them everywhere, for the leaves picked by Kaaealii concealed all three
of them.
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Eia hoi, ua kauoha o Aikanaka i na mea a pau loa a puni Oahu nei, ina e ike ia Halemano,
e pepehi a make, nolaila, akoakoa ae la na kanaka o Koolau a puni, a imi iho la i
loko o ka mala awa ma Moelana, aole nae he loaa, no ka mea, ua nalo lakou nei ekolu
malalo o ka lau awa i haihai ia ai, e Kaaealii.
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After the searchers had gone, they remained in hiding until dark, when they came out
and proceeded to Kukui, on this side of Makapuu, where Halemano had some relatives.
Here they went in and made themselves known; a pig was then killed for them and they
partook of a hearty meal, after which Halemano said to the people of the place: “Will
some of you take us to Molokai?” At midnight they boarded a canoe and set out, landing
at Kaunakakai in Molokai. Here they remained for some time farming, and when their
crops were almost ripe they set out for Lele,[20] Maui, where they sojourned for a time. While living in Lele, they saw the top of
Haleakala as though [[240]]floating above the clouds; Halemano became so enraptured at sight of the top of the
mountain that he wished to move to Haleakala and live in Kaupo, Maui.
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A hoi aku la na kanaka, noho iho la lakou nei a poeleele, hele aku la a hiki ma Kukui
i Makapuu, o ia mai. He makamaka no Halemano i laila, kipa aku la lakou i laila, kalua
ka puaa, a moa, ai a maona. I aku o Halemano i ke kamaaina: “E alo ae oe ia makou
a hiki aku i Molokai.” I ke aumoe, holo aku la lakou a pae i Kaunakahakai ma Molokai,
noho iho la lakou ilaila mahiai, a kokoke e oo ka ai, holo aku la lakou a pae ma Lele
i Maui, noho iho la i laila. Ma keia noho ana a lakou i laila, ike ia aku [[241]]la ka piko o Haleakala e lele mai ana i loko o ke ao, komo mai la ka makemake ia Halemano,
e hele a noho i Haleakala ma Kaupo i Maui.
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After that they returned to Molokai and again set out for Maui, landing at Lele, this
time to make their residence in Kaupo. From Lele they journeyed to Kula, then to Ulupalakua,
and from there on down to Kaupo, where they had decided to live. After tilling the
soil and planting their crops they remained here until the crops were almost ripe,
when they set out and sailed for Hawaii, landing in Umiwai, in Kohala.
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Mahope o laila, holo aku lakou mai Molokai aku a pae ma Lele i Maui. Hele aku la lakou
mai laila aku a hiki i Kula, ma laila aku a Ulupalakua, a iho ma o, a Kaupo, noho
i laila, mahiai iho la, a kokoke e oo ka ai, holo aku la lakou a pae ma Umiwai i Kohala,
Hawaii.
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Upon their arrival at Umiwai in Kohala, they remained here as castaways. Kapuaokeonaona,
the daughter of Kukuipahu the king of Kohala, then found them, and when she saw how
handsome Halemano looked and how beautiful Kamalalawalu was, she invited them to come
and live with her. When they arrived at the house a pig was killed and food was prepared
for them. Here they lived for about six months. At the end of this time Halemano said
to Kamalalawalu: “Let us leave our grandmother here while you and I go on to your
place.” His wife consented to this.
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A ku lakou ma Umiwai, i Kohala, noho a olulo iho la malaila. Hele mai la o Kapuaokeonaona,
kaikamahine a Kukuipahu, ke ’lii o Kohala, a ike ia Halemano a me Kamalalawalu, i
ka maikai a me ka nani ke nana’ku. Nolaila, olelo aku la o Kapuaokeonaona: “E hoi
kakou i ka hale.” A hiki lakou i ka hale, kalua ka puaa, a me ka ai, noho iho la lakou
a hala eono mahina, i aku o Halemano ia Kamalalawalu: “E noho ke kupunawahine o kaua
ianei, e hele kaua i kou wahi.” Ae mai la ka wahine.
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They went from Kohala to Waimea where they spent the night; from this place they continued
to Hamakua and spent the night at Kaumoali; from this place they proceeded on to Uluomalama
in Waiakea, Hilohanakahi, where they stayed. After living in this place for twenty days, Huaa the king of Puna, heard that Kamalalawalu
was in Hilo, so he sent a messenger to Kamalalawalu and she was taken to the king
of Puna.[21] When she was being taken by the messenger of Huaa, she instructed her brother Kumukahi
to take good care of Halemano, which he promised to do.
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Hele aku la laua mai Kohala aku a hiki i Waimea, moe a ao, mai laila aku a Hamakua
i Kaumoali moe; mai laila aku a hiki i Uluomalama, i Waiakea, Hilohanakahi noho. Elua
anahulu i hala i laila o ko laua noho ana, lohe aku la o Huaa ke ’lii o Puna, ua hiki
o Kamalalawalu i Hilo, hoouna mai la o Huaa i ka elele no Kamalalawalu, a loaa, lawe
ia aku la. I ka wa i kii ia mai ai o Kamalalawalu, e na elele a Huaa, kauoha aku la
ia i kona kaikunane ia Kumukahi, e malama ia Halemano. Ae kona kaikunane.
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Halemano and his brother-in-law, Kumukahi, then lived together, after Kamalalawalu
had left them, for over eighty days, during which time Kamalalawalu never once met
them, so the thought of returning to Kohala sprung up in Halemano’s mind. While on
his way back [to Kohala], as he passed through the shrubbery at Keakui he saw the
maile[22] as it grew on the ohia trees, so he sat down to make himself a maile wreath. As he
was thus busily stripping,[23] Kamalalawalu stood behind him and took hold of one corner of Halemano’s mantle while
tears welled up in her eyes.[24] Halemano then turned around and saw it was his wife, at which he wept and said: “You,
my wife, of the parched plains of Kumanomano and of the waterless wastes of Lihue!
How strange of you! I thought that when I came with you [to your home] that you would
be true to me; but I see you are not.”
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Ma keia noho ana a Halemano, ewalu anahulu i hala, o ka noho pu ana o laua me ke kaikoeke
me Kumukahi, aohe launa mai o ka wahine, nolaila, kupu ka manao ia Halemano e hoi
i Kohala nei. Ia wa, ku ae la o Halemano a hoi mai la; ia ia e hoi ana ma ke alanui
a hiki i ka nahele o Keakui, ike aku la ia i ka lau o ka maile i ka luhiehu i luna
o ka ohia, noho iho la ia uu maile. Ia ia e uu maile ana, ku ana o Kamalalawalu mahope
ona, a paa ana i ka lepa o kona kihei, me na kuluwaimaka e haloiloi ana, huli ae la
o Halemano a nana ae la, a ike o ka wahine. Uwe iho la o Halemano a olelo aku la:
“E kuu wahine o ke kula welawela o Kumanomano, a me ka la panoa wai ole o Lihue. Kupanaha
oe! Kai no a’u i hele mai nei mahope ou, e aloha ana la oe ia’u, aole ka!”
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After their weeping, they again took up their journey and continued as far as Uluomalama
at Waiakea, where they stayed for twenty days. Then from this place they continued on to Kukuipahu in Kohala, where
they made their residence and took up farming. The place where Halemano did his farming
is at Ihuanu, the height looking down on Kauhola point and the surf of Maliu.[25] This field where Halemano cultivated is famous to this day, for it is said that the
covering of Ihuanu was palaholo[26] and the watchman of the field was Kekuaualo.
[[242]]
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A pau ko laua uwe ana, hele aku laua a hiki i Uluomalama, ma Waiakea, noho iho la
laua a hala elua anahulu i laila. A hala ia, hoi mai la laua a hiki i Kukuipahu ma
Kohala, noho iho la i laila mahiai. O kahi a Halemano i mahiai ai, aia i Ihuanu, e
nana ala i ka lae o Kauhola a me ka nalu o Maliu. Kaulana loa kela mala a Halemano
a hiki i keia la, oia o Ihuanu, no ka mea, ua olelo ia, ke kapa o Ihuanu, he palaholo.
A o ke kiai o ia mala o Kekuaualo.
[[243]]
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CHAPTER III.
Kamalalawalu Enticed Away.—Death of Halemano.—Is Brought to Life Again by Laenihi,
His Supernatural Sister.
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MOKUNA III.
Puniheiia o Kamalalawalu.—Ko Halemano Make ana.—Hoola hou ia e Laenihi, kona Kaikuahine
Kupua.
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While they were living in Kohala they could hear the surf of Kauhola, the famous surf
of Maliu, for it was at this place that the kings and chiefs went for their surf riding,
even in the time of Kamehameha I. When Kamalalawalu saw the surf she got up and went
down to the beach. At sight of her the people were amazed at her great beauty and
admired her. Shortly after this Kumoho came down to ride the surf, but before he went
in he saw Kamalalawalu; so he sat down and also admired her beauty. After a while
he sent his sister to go and bring Kamalalawalu to him, for he wished her to become
his wife. Upon being requested to come to Kumoho, Kamalalawalu rose and came and she
was then taken by Kumoho as his wife, and they lived below at Halelua.
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Ia laua i noho ai i laila, hai mai la ka nalu o Kauhola, o ia kela inoa kaulana loa,
o Maliu, kahi a na ’lii e heenalu ai, a pela no i na la o Kamehameha akahi. Hele aku
la o Kamalalawalu e nana, a hiki ia i laila, nana mai la na mea a pau ia ia, no ka
wahine maikai, a mahalo mai la. Mahope o laila, iho mai la o Kumoho e heenalu, aole
nae oia i hele e heenalu, ike e aku la ia i ka maikai o Kamalalawalu, noho iho la
nana, a hoouna aku la i kona kaikuahine e kii ia Kamalalawalu i wahine nana. Ma keia
kii ana, hele mai la o Kamalalawalu a lilo ae la i wahine na Kumoho, noho iho la laua
i kai o Halelua, he kane a he wahine.
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When Kamalalawalu became the wife of a new husband, Halemano was at the time sick,
and upon receiving the news that his wife had again proved unfaithful to him he grieved
for love of her, so he sent Kaaealii to go to Halelua and bring Kamalalawalu back
home; but she refused, and declined five appeals to return. Halemano therefore wasted
away, for he refused to take any food and in a few days died.
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Ma keia lilo ana o Kamalalawalu i ke kane hou, e noho ana o Halemano me ka mai, a
e noho ana hoi me ke kaumaha i ke aloha o ka wahine no ka lilo i ke kane hou. Nolaila,
hoouna aku la o Halemano ia Kaaealii e kii ia Kamalalawalu i kai o Halelua. A hiki
o Kaaealii, hoole mai la, pela no a hiki i ka lima o ke kii ana, aohe hoi mai, nolaila,
hookii o Halemano i ka ai, a make iho la.
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After this death of Halemano his grandmother made an oath that: “If you should ever
come to life again, Halemano, you shall never go back to Kamalalawalu, as long as
I live.”
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Ma keia make ana o Halemano, hoohiki iho la ke kupunawahine o Kaaealii: “Ae, i ola
hou oe e Halemano, aole oe e hoi hou ana me Kamalalawalu, a pau ko’u ola.”
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In the early part of this story we saw that it was Laenihi, the supernatural sister
of Halemano that saved him, and so when he died this time she came and again brought
him back to life. [While Aikanaka and his army were marching toward Lihue for the
purpose of destroying Halemano], the parents of Halemano as well as the older brothers
and sisters of Halemano all escaped from Oahu and went to Wailua, Kauai, to live.
Laenihi also went along with the others to Kauai. Laenihi and her older sister Pulee
stayed at Wailua, for they were very fond of surf riding. In their daily life in Wailua
they often went in at Makaiwa to ride the surf; this place was directly on the lee
side of Kewa.
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Ua maopopo maloko o keia kaao ana, o Laenihi ke kaikuahine akua o Halemano, a oia
no ka mea i ola ai o Halemano i ka make mua ana, a pela no ma keia make ana. O na
makua, a me na kaikuaana kaikuahine o Halemano, ua mahuka aku lakou mai Oahu aku nei
a noho i Wailua ma Kauai. O Laenihi kekahi ma keia hele ana i Kauai. O Laenihi, a
me kona mua o Pulee noho iho la laua i Wailua a lealea i ka heenalu, hele aku la laua
i ka heenalu i Makaiwa, e kupono ana i ka lulu o Kewa.
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One day while she was surf riding she had a premonition of some disaster. When she
looked up she saw the spirit of Halemano sitting in the blue sky. Upon seeing this
she wept, for she greatly loved her brother Halemano. She then turned to Pulee and
said: “Halemano is dead.”
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Lele ae la ka hauli o Laenihi, i nana ae ka hana i luna, e noho ana ka uhane o Halemano
i ke aouli; haule iho la kona waimaka i lalo e kahe ana, no ke aloha i kona kaikunane
ia Halemano; i aku o Laenihi ia Pulee: “Ua make o Halemano.”
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When the parents, brothers and sisters heard of the death of Halemano, they all wailed,
but Laenihi stopped them saying: “You must not weep now. Let me first pray to the
gods, and if the gods take compassion on us Halemano will come to life again; but
in case they are unmerciful, Halemano is indeed dead; you must therefore look on calmly
and patiently.”
[[244]]
|
A lohe na makua, me na hoahanau i ka make o Halemano, lele mai la uwe; papa aku o
Laenihi: “Alia oukou e uwe; e aho owau mua e kanaenae ae ai, a i aloha ia mai, ola
o Halemano; aka, i lokoino lakou la, make no o Halemano, nolaila, e nana oukou, a
e noonoo pono; mai pupuahulu oukou.”
[[245]]
|
| |
|
CHAPTER IV.
How Halemano Was Restored to Life.—Halemano Seeks to Win His Wife Back.—Engaging in
a Kilu Contest is Victorious.—Kamalalawalu Is Supplanted by Kikekaala.
|
MOKUNA IV.
No ko Halemano Hoola hou ia ana.—Imi o Halemano i wahi e Hoi mai ai kana Wahine.—Komo
oia i ke Kilu ana Eo iaia.—Kaili ia e Kikekaala mai a Kamalalawalu.
|
|
In this chapter we shall see the power of Laenihi and the coming to life again of
Halemano. When Laenihi stopped the people from weeping over the death of Halemano,
she immediately began her prayer, facing the blue sky, where she saw the spirit of
Halemano. Following is the prayer:
|
Maanei e ike ai kakou i ka mana o Laenihi a me ke ola hou ana o Halemano. I loko o
ia wa ana i hooki ai i ka uwe ana o ka lehulehu ia Halemano, alaila, kau aku la ia
ma ke mele pule i mua o ke aouli kahi o ka uhane o Halemano e noho ana. Penei ua mele
la:
|
|
I am indeed sitting and weeping for my brother,
My brother of the thick groves.
Perchance it is your spirit that is in death’s shade,
Sitting there in the eyes of those pointed clouds.
Hidden by the blue skies is my guide.
Alas, I weep for you my beloved one!
Thou art my guide of the eight seas.[27]
Here am I, your companion. Come back to life,
Eat of the food, gird on your loin cloth, for you are restored.
|
E noho ana no wau e uwe i kuu kaikunane,
Kuu kaikunane o ka wao nahelehele,
Oia paha ka uhane i ka waokele e,
Ke noho mai la i ka maka o ka opua.
Nalowale i ke aouli la e kuu hoike,
Auwe no hoi kuu makamaka!
Kuu hoikeike o na kai ewalu.
Eia au la, o kou hoa, e ola—e,
Aina ka ai, hume ia ka malo, ua ola.
|
|
In this prayer recited by Laenihi, life was restored to the body of Halemano in Kohala,
Hawaii. At the close of the prayer Laenihi plunged into the sea and swam, in her fish
form as it is to this day. It did not take her very long to swim to Kohala, for in
a very short time she went ashore at Kauhola and from there started for the home of
Halemano. When she arrived she fell on her brother and wept; she remained with him
for ten days.
|
Ma keia oli ana a Laenihi, ola hou o Halemano i Kohala, Hawaii, a pau ke oli ana a
Laenihi, lele mai la ia i loko o ke kai a au mai la (oia hoi ma kona kino ia, o ia
kela ia o ka laenihi a hiki keia la). Ma keia au ana, he manawa ole, pae o Laenihi
ma Kauhola i Kohala, pii aku la ia a hiki i ka hale o Halemano, uwe iho la a pau,
noho iho la lakou a hala ke anahulu hookahi.
|
|
One day Halemano said to Kaaealii and Laenihi: “I am going to learn how to be a fisherman
and how to be a farmer, so that my wife will come back to me.” Kaaealii then said
to him: “Your wife will never come back to you if you take up those arts.” Halemano
then spoke of some other arts and still he was advised not to take them up as means
of getting his wife back; finally he chose the art of singing and chanting. At this
Laenihi and Kaaealii said: “That will be the art that will restore your wife to you.”
Kaaealii then chanted the name of Halemano, which is as follows:
|
I mai o Halemano ia Kaaealii a me Laenihi: “E ao ana au i ka lawaia, a me ka mahiai
i hoi kuu wahine.” Hoole aku o Kaaealii: “Aole e hoi ko wahine ia mau hana.” Pela
no ka Halemano olelo a hiki i ka hula, ae mai o Kaaealii a me Laenihi: “O ia ka mea
e hoi ai ko wahine, o ka hula.” Ia wa oli o Kaaealii i ka inoa o Halemano, penei:
|
|
Thou art indeed the women dwellers of the surf line,
Sitting on the sunny shore of Ulalana,
Looking at the good things of the upper lands,
The rain and the cold wind
As they fold tightly the covering of ti-leaf.
The lovers dwell in the calm of Kioi,
For there is no truth in dreams
When it confesses what it has heard.
For we two have been here and there,
For it is your name, Halemano.
Answer the call; yes, answer it.
[[246]]
|
O oe ka ia e na wahine noho kai o ka pueone
E noho ana i ke kaha Ulalana,
E nana ana i ka mea maikai o uka,
O ka ua a me ka makani anu,
Kipu iho la i ke oho o ka lauki,
Noho nani na lehua i ka lai o Kioi e!
Aole ka oiaio i loko o ka moe e!
I ka i mai ua lohe au e.
O kaua no ia, mai o a anei e!
O kou inoa ia e Halemano la e!
O mai hoi e! E o e. E o no.
[[247]]
|
|
Halemano then began the study of the art of singing and chanting, taking Laamaikahiki
as his teacher. After he concluded his education, the usual ceremonies, such as the
killing of the pig, was gone through and he was duly declared passed as an expert.
Shortly after this the fame of Halemano as a singer and a chanter was carried all
around Kohala.
|
Ao iho la o Halemano i ka hula ia wa, o Laamaikahiki ke kumu hula, a pau ke ao ana,
lolo iho la i ka puaa, a pau na hana a ke kumu ia Halemano, mahope o laila, kaulana
aku la ka lea o Halemano i ka hula, a me ke oli, a puni o Kohala.
|
|
While Halemano was chanting one day, he looked up and saw the top of Haleakala in
Maui as it appeared amongst the clouds, like a pointed cloud in the evening, as the
other clouds drifted above it. This made him think of the places where he and his
wife, Kamalalawalu, had traveled. He was then moved to chant the following lines:
|
Ia Halemano e oli ana, nana aku la ia, i ka piko o Haleakala i Maui, i ka oiliili
ae i loko o ke ao, me he opua ala o ke ahiahi, ka lele mai o ke ao maluna, aloha ae
la ia i kahi e hele ai me ka wahine, o Kamalalawalu. Nolaila, kau aku la ia i keia
kau ma ke oli penei:
|
|
Kaupo, the land where one is pulled up,
Pulled up like unto Kahikinui.
I was once thought a good deal of, O my love!
My companion of the shady trees.
For we two once lived on the food from the long speared grass[28] of the wilderness.
Alas, O my love!
My love from the [land of the] Kaumuku wind,
As it comes gliding over the ocean,
As it covers the waves of Papawai,
For it was the canoe that brought us here.
Alas, O my love!
My love of the home where we were friendless,
Our only friend being our love for one another.
It is hooked and it bites to the very inside of the bones.
O my love, speak to me!
|
Kaupo, aina pali huki i luna,
Huki ae la e like me Kahikinui;
He nui no wau nau e ke aloha,
Kuu hoa mai ka malu o ka laau.
Ola kaua i ka ai lauoho loloa o ka nahele.
Auwe! Kuu wahine e!
Kuu wahine mai ka makani he Kaumuku,
Ke haki nuanua mai la i ka moana,
Ke uhi ae la i na ale o Papawai,
Na ka waa kaua i halihali mai,
Auwe kuu wahine e!
Kuu wahine o ka hale makamaka ole,
Hookahi makamaka o ko aloha,
Lou, a nanahu i loko o ka iwi hilo e!
E ke aloha, ho mai he leo.
|
|
While Halemano was chanting, Kamalalawalu arrived and she looked in at Halemano. When
she saw him, she once more longed to return to him, for he looked very handsome and
his chanting was something fine. Halemano too was at this time courting Kikekaala,
the daughter of Nunulu. He was one of the high chiefs of the district of Kohala, under
Wahilani, who was the king of this portion of Kohala.
|
Ia Halemano e oli ana, hiki mai la o Kamalalawalu, a nana mai la ia Halemano, ia wa,
ikaika kona mano e hoi me Halemano, no ka nana aku ia Halemano, ua hele a ai ka manu
i luna, a he lea i ke oli, a he kanaka maikai, no ka mea, e kaukaunu liilii ana o
Halemano me Kikekaala, ke kaikamahine a Nunulu, oia kekahi alii ai okana o Kohala
i loko o ia kau, malalo o Wahilani ke ’lii nui o Kohala.
|
|
A few days after this Kikekaala issued an order which was carried from one end of
Kohala to the other, inviting everybody to come to the game of kilu,[29] at Lolehale, the most famous place at the time for exhibitions of this kind. This
place is situated on a hill looking to the west, close to Puuonale and Hokukekii.
After everybody had come, Halemano was then sent for. Upon his arrival, Kikekaala
said to him: “I will make a wager with you. If I beat you in the kilu throwing then
you shall belong to me. And if you should beat me, I shall belong to you.” Halemano
then said: “The wager is satisfactory.”
As soon as the wager was settled Kikekaala began by throwing the kilu at the mark;
but it missed and Halemano picked it up. As he looked and saw Kamalalawalu [[248]]sitting there in all her beauty and grace, his mind went back to the days when he
and his wife lived in Puna; so he chanted a few lines to Kamalalawalu as follows:
|
Mahope o keia, hoolaha aku la o Kikekaala i kana olelo kuahaua i ko Kohala a puni,
i hele mai na mea a pau loa i ke kilu, oia kela papai kilu kaulana a hiki i keia la
o Kohala, o Lolehale, ka inoa, aia maluna o ka puu e nana ala i ke komohana, e pili
la me Puuonale, a me Hookukekii. A akoakoa na mea a pau loa, alaila, kii ia o Halemano,
e hele mai.
A hiki o Halemano, olelo aku o Kikekaala: “Ea, e Halemano; eia ka’u pili ia oe. Ina
kaua i kilu a i eo oe ia’u, alaila, o kou kino ka uku, a i eo wau ia oe, o ko’u kino
ka uku.” Wahi a Halemano: “Ua holo ia pili a kaua.” A pau ka olelo ana no ka pili
alaila, hoolei mai la o Kikekaala i ke kilu, aole i pa i ka pahu, lalau iho la o Halemano,
a paa i ka lima, nana aku la a o ka noho mai a ka wahine, o Kamalalawalu me kona nani
mae [[249]]ole, hu mai la ke aloha ia Halemano no ka noho ana ia Puna me ka wahine. Nolaila,
kau aku la o Halemano i keia kau olioli, no Kamalalawalu, penei:
|
|
A kapu is placed over the roads of Puna by the fire of Laka,[30]
For I see its reflection in my eyes.
It is like the breadfruit in the lowlands of Kookoolau;
I am almost tempted to pick it;
Being repelled by shame, I touch it not.
Alas, my love!
My love from the big sea of Puna
Whose waves beat on the sea cliffs.
You forget your lover while you went astray in Kaimu,[31]
Your mouth was closed, refusing to call.
My love of the home where we were friendless,
That home to which we had no claim, though I made no complaint,
Where I drew warmth from the sun at Maliu.
Take heed to my supplications
My own, my love!
|
Alahula Puna i ke ahi a Laka,
E halaoa mai ana i kuu maka.
Ka ulu hala i kai o Kookoolau,
He ane lalau ko’u ia oe;
O keia mea o ka hilahila, hoi no ai.
Auwe kuu wahine—a!
Kuu wahine mai ke kai nui o Puna
Ke kapi ae la i na pali kahakai.
Kaha ke aloha hoolalau i Kaimu,
Mu ka waha heahea ole mai.
Kuu wahine o ka hale makamaka ole,
O ia hale kuleana ole a’u i alo ai,
I pukui aku ai au me ka la i Maliu—e!
E maliu i kuu leo uwalo—e!
Kuu wahine hoi—e—a.
|
|
At the close of the chant of Halemano, he threw the kilu and it hit the mark, whereat
the gamekeeper said: “Alas, alas, we count one down!” Halemano again picked up the
kilu and held it in his hand; then looked at his wife, whom he saw was not like the
other women, being far superior in looks, therefore his eyes were filled with tears,
and a great love for his wife came over him as he remembered their walks amidst the
hala trees of Puna, and their surf riding at Kaimu; he therefore chanted the following
lines:
|
A pau ke oli ana a Halemano, pehi aku la ia i ke kilu, a pa i ka pahu, alaila helu
mai la ka helu ai, penei: “Auwe! Auwe! Akahi kaua i lalo la.” Lalau hou o Halemano
i ke kilu a paa i ka lima, nana aku la no i ka wahine a o ka noho mai, aohe like o
ka maikai me ko na wahine e ae, he oioi wale no kela o ka nani a me ke kelakela, nolaila,
nana aku la a kulu haloiloi iho ka waimaka. Hu mai la ke aloha o ka wahine, i ka hele
i ka hala o Puna, a me ka heenalu i Kaimu, alaila, oli aku la:
|
|
The sea is cutting down the hala trees of Puna,[32]
They stand up like people,
Like a multitude in the lowlands of Hilo.
The sea is rising by steps to flood Mokuola.[33]
Life is once more alive within me for love of you,
For anger is a helper to man.
As I roamed over the highways friendless,
That way and this way, what of me my love?
Alas, my own dear love!
My companion of the low hanging breadfruit of Kalapana,
Of the cold sun that rises at Kumukahi.[34]
The love of a wife is indeed above all else,
For my temples are burning,
And my middle is cold because of your love,
And my body is under bonds to her.
Come back to me, for this is a Koolau[35] sphere,
My love, come back.
[[250]]
Come back and let us warm each other with love,
The only friend of a land that is friendless.
|
Ke kua ia mai la e ke kai ka hala o Puna,
E halaoa ana me he kanaka la,
Lulumi iho la i ke kai o Hilo—e,
Hanuu ke kai i luna o Mokuola.
Ua ola ae nei loko i ko aloha—e,
He kokua ka inaina no ke kanaka;
Hele kuewa au i ke alanui e,
Pela, peia, pehea au e ke aloha?
Auwe kuu wahine—a!
Kuu hoa o ka ulu hapapa o Kalapana,
O ka la hiki anuanu ma Kumukahi.
Akahi ka mea aloha o ka wahine,
Ke hele nei a wela kuu manawa,
A huihui kuu piko i ke aloha,
He aie kuu kino na ia la—e.
Hoi mai kaua, he a’u koolau keia.
Kuu wahine hoi e, hoi mai.
[[251]]
Hoi mai kaua e hoopumehana,
Ka makamaka o ia aina makua ole.
|
|
At the close of this chant by Halemano, he again threw the kilu and it hit the mark,
giving him two points. Halemano then took up the kilu and held it in his hand. He
then looked at his wife, and when he saw the tears in her eyes his love for her again
welled up within him as he remembered how they had lived at Uluomalama in Waiakea,
Hilo; so he chanted, while he wiped away the tears with his hand, as follows:
|
A pau ke oli ana a Halemano, pehi aku la i ke kilu, pa aku la ka pahu, helu mai la
ka helu ai, alua. Lalau hou o Halemano i ke kilu a paa no i ka lima, nana aku i ka
wahine a o ka halokoloko mai o na waimaka, hu mai la ke aloha ia Halemano, no ka noho
ana me ka wahine i Uluomalama, i Waiakea, ma Hilo. Oli aku la o Halemano, me ka waimaka
e nuu ana i ka lima, penei:
|
|
We once lived in Hilo, in our own home,
Our home that was in Panaewa.
For we had suffered in the home that was not ours,
For I had but one friend, myself.
The streams of Hilo are innumerable,
The high cliffs was the home where we lived.
Alas, my love of the lehua blossoms of Mokupane!
The lehua blossoms were braided with the hala blossoms,
For our love for one another was all we had.
The rain only fell at Leleiwi,
As it came creeping over the hala trees at Pomaikai,
At the place where I was punished through love.
Alas, O my love!
My love from the leaping cliffs of Piikea;
From the waters of Wailuku where the people are carried under,
Which we had to go through to get to the many cliffs[36] of Hilo,
Those solemn cliffs that are bare of people,
Peopled by you and I alone, my love,
You, my own love!
|
Noho i Hilo i o maua hale—e,
He hale noho i Panaewa e;
Maewaewa i ka hale kuleana ole,
Hookahi no kuleana o kuu kino e.
He kini, he lehu, kahawai o Hilo e,
Pali kui ka hale a ke aloha i alo ai.
Auwe kuu wahine o na lehua o Mokupane!
O ia lehua pauku me ka hala e,
Hala ka ukana a ke aloha o ka leo.
Hele kunihi ka ua ma Leleiwi,
Kokolo hele i na hala o Pomaikai,
Akahi la a ke aloha i pepehi ai.
Auwe! Kuu wahine—a!
Kuu wahine mai ke kawa lele o Piikea;
Mai ka wai lumalumai kanaka o Wailuku,
A kaua i alo aku ai i na pali kinikini o Hilo,
O ia mau pali anoano kanaka ole,
Hoolaukanaka i ka wahine—e!
Kuu wahine hoi e!
|
|
At the close of this chant, Halemano again threw the kilu at the mark and hit it,
counting him three. He then again picked up the kilu and held it in his hand. Halemano
then looked at Kikekaala and noted the difference between her and Kamalalawalu, who
was by far more beautiful than all the other women that had gathered there to witness
the contest, for the old saying was indeed true that “East Maui is prominent.” Halemano
therefore could not help but admire Kamalalawalu, and so he chanted the following
lines in her honor:
|
A pau ke oli ana a Halemano, pehi aku la ia i ke kilu pa i ka pahu, helu ekolu. Lalau
hou i ke kilu a paa i ka lima, nana aku la o Halemano ia Kikekaala, he okoa kona kii
a me kona kulana, he hele ma Ewa ma kahi o ke kikane, a nana aku la hoi ia Kamalalawalu,
he keu ae ia mamua o na wahine a pau i loko o ia anaina kilu, “he oioi no Maui Hikina.”
Nolaila, komo aku la no ka iini ia Kamalalawalu, a kau aku la no o Halemano i keia
mele nona, penei:
|
|
I am cold and chilly,
Let me lie in your bosom, love.
We have roamed over Kalena in the uplands of Haleauau,
In the cold thickets at Wahiawa.
It was during the days of the heavy fog at Kaala,
For the cold was brought forth by the dew
Together with the fragrance of the kupukupu of Lihue.
The false cold is uncovered at Waikoloa
For my love was exposed by the tears,
As we met at Kalena in Haleauau.[37]
[[252]]
O my love, come back to me!
The thick groves at Kumanomano
Are being trampled by the summer sun;
It lingers for the sun of Kaelo and Ikiiki,
And for the bunches of awa of Makalii.
Love is like a chief, it is prized highly,
For it is the screen by night and by day.
O my love, come back,
For love is like food that cannot be taken!
|
He anu au la he koekoe,
Ma ko poli au e ke aloha e.
Holo i Kalena ia uka o Haleauau,
Ka nahele anu i Wahiawa e.
He wa olelo na ka noe i Kaala,
Ke huea mai la e ke kehau,
Ka noenoe aala a ke kupukupu o Lihue.
He hue wahahee na ke anu i Waikoloa,
Hookolo ke aloha me ka waimaka,
Hoao ae la me Kalena i Haleauau,
[[253]]
Kuu wahine e—e hoi mai kaua.
Aia la o ka nahele o Kumanomano
Ke hehia mai la e ka la o Kamakalii,
Ke kakali la ia Kaelo me Ikiiki,
Na huhui awa a Makalii e.
He ’lii ke aloha, he kilohana e paa ai,
He alai no ka po a me ke ao,
Kuu wahine hoi—e, hoi mai,
Eia ke aloha la he ai liliha.
|
|
At the end of this chant Halemano threw the kilu and it hit the mark, counting him
four. He then picked up the kilu and held it in his hand as he chanted the following
lines:
|
A waiho o Halemano i ke oli ana, kilu aku la a pa i ka pahu, helu iho la, aha. Lalau
hou i ke kilu a paa i ka lima, oli hou o Halemano.
|
|
My lover from the Kalihi rain, where the clothes are bundled up,
Where the back is the only sheltered spot;
It is being pressed by the Waahila [rain],
The rain of my land where women are led away secretly.
Search is made to the top of Kaala,
The lower end of Pokai[38] is plainly seen.
Love looks in from Honouliuli,[39]
The dew comes creeping, it is like the wind of Lihue,
Like a false gleaming of the sun at Kaena,
For it is being destroyed by the Unulau wind from below,
Causing coldness within, made so by love of thee,
For I love thee, my companion of that parched plain.
|
Kuu wahine mai ka ua popo kapa o Kalihi
Ke ahai la ma ke kua ka malu;
Ke nounou mai la e ka Waahila,
Ka ua kaili wahine o kuu aina.
Huli ae la Kaala kau i luna,
Waiho wale kai o Pokai,
Nana wale ke aloha i Honouliuli,
Kokolo kehau he makani no Lihue,
He lino wahahee na ka la i Kaena,
Ua hao—a mai la e ka unulau o lalo,
Anuanu loko huihui i ke aloha,
Aloha ka wahine ka hoa noho o ia kula panoa.
|
|
Halemano here ceased chanting and threw the kilu again hitting the mark and thus counting
five. He took the kilu up and held it in his hand as he chanted the following lines:
|
A waiho o Halemano i ke oli ana, nou aku la ia i ke kilu a pa i ka pahu, helu iho
la alima. Lalau hou no i ke kilu a paa i ka lima oli hou no.
|
|
As I reported to Kahewahewa,
I stood and gazed, then
Tears filled my eyes causing me to weep.
How beautiful are the hala, native trees of Kahuku,
As they are being fanned by the Mikioi wind.
I have come from Kuahea.
When am I to be contented, O my love?
My love, O come back!
For love has again entered my heart,
For it pains me in my effort to withhold it,
My love, O my love, come back!
|
A kukui au a Kahewahewa,
Ku au nana i laila,
Haloiloi kuu waimaka e uwe,
Nani na hala ka oiwi o Kahuku,
I ka lawe a ka makani he mikioi.
Mai Kuahea au i hele mai ai,
Ahea hoi au e ke hoa pono iho?
Kuu hoa hoi e! Hoi mai.
Hoi ana ke aloha i kuu kino,
Maeele ia e kaohi nei,
Kuu wahine hoi e, e hoi e.
|
|
At this stage Halemano grasped the kilu more firmly as he looked at his wife. Upon
seeing her tears, the love within him grew stronger as he was reminded of the calm
of Waialua and of the cold dews of Kaala, where they had roamed in days gone by; so
he continued with these lines:
|
Lalau hou o Halemano i ke kilu, a paa i ka lima, nana aku i ka wahine, a o ka lumilumi
mai i ka waimaka, hu ae la ke aloha o Halemano, i ka noho ana i ka lai o Waialua a
me ke kehau anu o Kaala, me ka wahine, a oli ae la, penei:
|
|
When the sea rises at Waialua,
One doubles up in sleep at Kalena in Haleauau.
[[254]]
There her love comes swimming to me,
When I can no more see Lihue, that land that looks to heaven,
Believing that over yonder is the sea.
O my own love!
Kaala stands up majestic;
It is a cold head covered with dew,
For it is the cold wind that brings fragrance;
It is being wafted here by the Waikoloa wind,
For Pulee[40] is searching for me.
Alas, O my love!
|
A nui mai ke kai o Waialua,
Moe pupuu Kalena i Haleauau,
[[255]]
Au mai ana kona aloha i o’u nei,
I kuu ike ole ia Lihue kela aina nana i ka lani,
Kuhi ae la no ia waena he kai e.
Auwe kuu wahine e!
Kiekie ke ku a Kaala i luna,
He poo anu ia na ke kehau,
He hau ka makani halihali ala;
Ke linoa mai la e ka Waikoloa,
Ke huli nei o Pulee ia’u la.
Auwe kuu wahine e!
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Halemano then threw the kilu and it again hit the mark, counting him six. He then
took up the kilu and held it in his hand as he chanted the following lines:
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Kiola o Halemano i ke kilu, a pa i ka pahu, helu aono. Lalau hou o Halemano i ke kilu
a paa i ka lima, oli hou:
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It is the flowers at Halemano that I long for,
Partly pecked[41] by the birds,
As their fragrance is brought along,
Its beauty is there at Malama.
For within me I am enlightened, as I sit
The secrets within me are seen through love.
I am the lover, be compassionate.
Alas, O my love!
My lover from the cliffs of Koolau,
Where the cliffs are above and below the pathway,
And love is made a pathway for the tears.
O my love, come back!
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Na pua i Halemano ka’u aloha,
Ua nahu a kikepa ia e ka manu,
Hele mai ke ala me ke onaona,
Noho mai la ka maikai ka nani o Malama e!
Malamalama loko o’u e noho nei,
Akaaka loko i ka ike a ke aloha,
O aloha au, o maliu mai oe,
Auwe kuu wahine e!
Kuu wahine mai na pali Koolau,
Pali kui mauka, makai o ke ala,
Ala hele ke aloha na ka waimaka.
Kuu wahine hoi e, hoi mai!
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Halemano then threw the kilu and it again hit the mark, counting him seven. Halemano
again took up the kilu and held it in his hand; then he looked at Kikekaala and from
her to Kamalalawalu. He then bent forward and wiped away the tears from his face,
for his mind went back to the time when they lived in the forests of Moelana in Kakele,
Koolaupoko, Oahu; he therefore chanted the following lines:
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Pehi aku la o Halemano i ke kilu a pa i ka pahu, helu mai la ka helu ai, o ka hiku
ia. Lalau hou no o Halemano i ke kilu a paa i ka lima. Nana aku o Halemano ia Kikekaala
a pau ia, huli ae la ia a nana ia Kamalalawalu, kulou iho la a kaka ae la ka lima,
i ka waimaka, a ano wale mai la no ka noho ana me ka wahine i ka nahele o Moelana,
ma Kekele i Koolaupoko, Oahu. Nolaila, oli aku la ia:
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Koolau is made hot by the children who cry against the cold,
My native land, where the sea beats at the back
Of my companion who now dwells in the calm,
Enjoying the Kanikoo rain of Heeia,
That rain that makes the awa leaves of Moelana glitter
Like a fatherless child in its playfulness,
For it is affecting my body,
By its speechless messenger, love.
My love, O come, come back!
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Wela Koolau i na keiki uwe anu,
Kuu aina kaikua e noho ai,
A kuu hoa e noho la i ka lai,
I walea i ka ua Kanikoo o Heeia,
I ka ua poai lau awa o Moelana
Me he keiki makua ole la ka hone,
Ka hoolaau i kuu kino e,
Ka elele waha ole a ka manao.
Kuu wahine hoi e, hoi mai.
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Halemano continued chanting and throwing the kilu until he had the required number,
fifteen, sufficient to win the contest; so Kikekaala lost to Halemano and she became
his.[42] The contest was then ended and they prepared to retire, according to the [[256]]wager. As they were leaving the kilu house, Kamalalawalu stepped in between Kikekaala
and Halemano,[43] ready to ask to be forgiven, but Kikekaala pulled Halemano away, saying to Kamalalawalu:
“You deserted him and here you are coming after him again. He shall not return to
you.” As Kikekaala and Halemano departed, Kamalalawalu stood there weeping; she placed
her hands at her back and as the tears flowed down her face, she chanted the following
lines:
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Pela no ka hana ana a Halemano, a hiki i na ai eo, he umikumamalima, eo ae la o Kikekaala
ia Halemano, makaukau ka hoi o Halemano ma i ka hale e moe ai, no ka hooko i ka laua
pili. Ia wa, lele o Kamalalawalu e aumeume ia Halemano, aka, ua lele [[257]]mai o Kikekaala me ka huhu inoino loa, me ka olelo mai ia Kamalalawalu: “He kane haalele
hoi nau, eia ka e kii mai oe. Aole e hoi me oe.” No keia lilo o Halemano ia Kikekaala,
uwe iho la o Kamalalawalu, a pea ae la na lima i ke kua, a kau mai la i keia mele,
me ka waimaka e haloiloi ana, mai na maka aku:
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Koolau is burning with fire,
Koolau is burning with the fire of the goddess;
It is raging in the uplands of Hamakua,
It is being cut up by the wind,
Causing anger and hatred,
Ill feeling and bad thoughts.
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Wela Koolau i ke ahi e,
Wela Koolau i ke ahi a ka wahine;
Ke noa la i ka uka o Hamakua,
I ka pokepoke a ka makani,
A wela ka ukiuki me ka huhu,
O ka inaina o ke ino nau na kui.
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In these lines Kamalalawalu was chanting of her rival Kikekaala, for she had an unbecoming
face to look at. The closing lines are in reference to her. Kamalalawalu then continued:
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Ma keia lalani mele a Kamalalawalu, ua hoopili aku ia no kana punalua, oia o Kikekaala,
no ka mea, he helehelena inoino no kona ke nana aku, a ua pili ia ia kela mau lalani
hope o keia mele:
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Alas, thou art my bosom companion, my love!
My companion of the cold watery home of Hilo.
I am from Hilo, from the calabash of Kulukulua,[44]
From the arched sands at Waiolama,
From the rain that pelts the leaves of the breadfruit of Piihonua;
For we live at the breadfruit trees of Malama.
Love is shown by the tears,
Love is the friend of my companion,
My companion of the thick forests of Panaewa,
Where you and I have trod without a third party;
Our only fellow traveler was my love,
The only right we had for living in the uplands of Laa,
For my body is sacred to thee, my love.
Alas, O my companion, my love!
My love of the cold, watery home of Hilo,
That friendless home where you and I lived.
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Auwe kuu hoapili o ke kane e!
Kuu hoa o ka hale wai anu o Hilo.
No Hilo hoi au no ka ipu a Kulukulua,
No ke one holu i Waiolama,
No ka ua hehi lau ulu o Piihonua,
I noho kaua i na ulu o Malama e.
Malama ke aloha i ka waimaka,
He makamaka ke aloha no kuu hoa e,
Kuu hoa o ka nahele uluwehiwehi o Panaewa,
A kaua i hele koolua ai aohe kolu;
Hookahi kinikini o kuu kino,
Ke kuleana i noho ai i ka uka o Laa—e.
Ua laa kuu kino i ke aloha,
Auwe kuu hoa, he kane—e,
Kuu kane o ka hale wai anu o Hilo,
O ia hale makamaka ole i noho ai.
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When Kamalalawalu ceased chanting, she turned and looked at Halemano. When she did,
she saw Kikekaala biting Halemano in the side, so she chanted the following lines:
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A waiho o Kamalalawalu i ke oli ana, huli ae la ia a nana aku i ke kane ia Halemano,
i nana aku ka hana, e nanahu mai ana o Kikekaala i ka aoao o Halemano, kau hou aku
la o Kamalalawalu i keia oli:
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The bite of a native is a sign of treachery;
The stranger laughs, for it is a sign of evil;
For you are then surrounded by fine rain from the goddess.
I must be your wife and you my husband,
My husband of the Kanikani rain of the lehua trees of Makaulele.
It is being broken in large pieces at Kumukahi Point,
For love has come for the first time this day.
Like the mouth of the Ohele stream, it is changeable,
For the clouds are gathering in the uplands of Piihonua,
O my love of the cold, watery home of Hilo!
[[258]]
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Hoolawehala ka nanahu a ke kupa,
Akaaka ka malihini he mea hewa ia,
Puni hoi i ka ua awa a ka wahine,
I wahine au i kane oe,
Kuu kane o ka ua kanikani lehua o Makaulele
Ke haki manua mai la i ka lae o Kumukahi;
Akahi la a ke aloha i hiki ai.
Ke olewa nei ka nuku wai o Ohele,
Ke kaoo ae la ia uka o Piihonua,
Kuu kane hoi o ka hale wai anu o Hilo e!
[[259]]
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At the close of the chant, Kamalalawalu was removed by force by the officers of Kikekaala
to some other place. As she was being led away she chanted these lines:
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A pau keia oli ana a Kamalalawalu, lawe aku la na ilamuku o Kikekaala a ma kahi e
hoonoho, alaila, oli hou o Kamalalawalu, penei:
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The wind is blowing, it is the Koolauwahine.
You will surely see Haili,
Haili the plain of lehua entwined by the birds;
They are carrying away the awa of Puna that grow on trees,
The sweet sounding oo[45] of the forest,
Whose sweet notes can be heard at eventide.
My companion of the cold, watery home of Hilo,
That cold wet home where you and I lived,
O my own beloved husband![46]
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A pa ka makani he Koolauwahine,
E ike aku auanei oe ia Haili,
Haili kula lehua i wilia e ka manu;
Ke lawe la ke awa kau laau o Puna,
Ka oo kani leo lea i ka nahele,
E ano wale mai ana no i ke ahiahi.
Kuu hoa o ka hale wai anu o Hilo,
O ia hale koekoe a kaua i alo ai,
Auwe kuu kane aloha e!
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At the end of this chant by Kamalalawalu, Kikekaala said to her: “You have no husband
because you are a woman who has deserted her husband. I see that you have come back
to him, but he will not go back to you.”
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A pau ke oli ana a Kamalalawalu, olelo aku o Kikekaala: “Aole au kane, no ka mea,
he wahine haalele kane oe, a eia ka e kii hou mai ana; aole e hoi aku ke kane me oe.”
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CHAPTER V.
Halemano Returns to Oahu, Thence to Kauai.—Kamalalawalu Follows Him.—She Leaves and
Settles on Oahu.—Huaa and the King of Hilo Send an Army to Secure Her.—After a Slaughter
of Oahu Forces She Is Taken to Hawaii.
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MOKUNA V
Hoi o Halemano i Oahu, Alaila, i Kauai.—Hahai o Kamalalawalu Iaia.—Noho a Hookahuahale
Oia ma Oahu.—Hoouna o Huaa a me ke Alii o Hilo i Kekahi Puali e Kii Iaia.—Mahope o
ka Luku ia ana o ko Oahu mau Kanaka, Hoihoi ia Oia i Hawaii.
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After this, Halemano lived with Kikekaala as husband and wife. She held him very closely
by day and by night, and followed him wherever he went, therefore he became weary
and greatly vexed at her for keeping him shut up in the house continuously. Because
of this Halemano one day said to Kikekaala: “Say, I hear that aku has become plentiful
at the Makaiula fishing grounds in Kaelehuluhulu. You must therefore allow me to go
and catch us some.” Kikekaala said: “We must go together.” Halemano said: “It will
only delay me. You must stay home. I will go alone and shall return in no time.” The
wife at last consented and Halemano set out.
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Mahope o laila, noho iho la o Halemano me kana wahine hou me Kikekaala; aole wa kaawale,
i ke ao a me ka po, i na la a pau loa; nolaila, uluhua a ikiiki loa o Halemano i ka
paa mau i loko o ka hale. No ia mea, olelo aku o Halemano ia Kikekaala: “E auhea oe,
ke lohe mai nei au ua aku o Mahaiula, i Kaelehuluhulu, nolaila, e ae mai oe ia’u e
holo au e hi aku na kaua.” I mai o Kikekaala: “O kaua pu no ke holo.” I aku o Halemano:
“E lohi auanei, e noho oe, owau no ke holo ae a hoi koke mai.” Ma keia ae ana o ka
wahine, holo aku la o Halemano.
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On this trip Halemano set out from Puaawela in Kohala; but instead of going fishing,
he set out for Mokulau in Maui,[47] where he landed. Kamalalawalu, on the other hand, set out soon after Halemano from
Kohala, and landed at Hamoa, in Hana, Maui, and from that place continued on her way
along the Koolau side of Maui. Halemano continued his journey along the west side
of Maui, next landing at Lahaina.
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Ma keia holo ana a Halemano, holo mai la ia mai Puaawela ma Kohala, a hiki i Mokulau
ma Maui, pae. O Kamalalawalu hoi, holo mai la ia mai Kohala mai a pae ma Hamoa ma
Hana i Maui, hele ae la ia ma Koolau o Maui, a pela no hoi o Halemano, hele ma ke
komohana o Maui a hiki i Lahaina.
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In this journey made by the two, many people followed them from place to place, because
they admired their comeliness. Kamalalawalu followed Halemano[48] because she found that she loved him and wished to be taken back. In this journey,
Halemano next [[260]]stopped at Hawe and Kekaa, Kaanapali, and from this place he set out for Mokuhooneki
on Molokai, then landing at Waikolu, on the Kalaupapa side, where he stayed for some time. When Kamalalawalu set out from Hana she landed at Kapua in Kaanapali,
then boarded a canoe and landed at Kaluaaha, West Molokai, and from that place continued
on to Kaluakoi and Kaunakakai.
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Ma keia haele ana o laua, ua hahai na kanaka, ia laua, no ka makemake i ka wahine
a me ke kane, i ka maikai a me ka nani launa ole. O ke kumu o ko Kamalalawalu hahai
ia Halemano, o ke aloha no. Ma keia hele ana, hiki aku la o Halemano i Hawe a [[261]]me Kekaa i Kaanapali, a malaila holo aku la a pae ma Mokuhooniki i Molokai, holo aku
la a pae ma Waikolu i Kalaupapa mahope mai, noho iho la i laila. O Kamalalawalu hoi,
holo mai la ia mai Hana mai a pae ma Kapua i Kaanapali, ee mai la ma ka waa a pae
i Kaluaaha ma Molokai komohana, hele aku la a hiki i Kaluakoi a me Kaunakahakai.
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From Waikolu Halemano next touched at Kailua, Oahu; and from this place continued
on to Kualoa at the Kaoio point; then on to Hauula; then to Malaekahana; then Laiewai;
then Waialua; and then to the Kaena point at Waianae where he stayed. Kamalalawalu, on the other hand, after leaving Molokai, landed at Waikiki; then
from this place she next landed at Ewa; then at Pokai; and from this place she continued
on to Kauai, landing at Wailua where she stayed.
Halemano in the meantime also set out and he too landed at Wailua, where he met Kamalalawalu
and had a friendly talk, but their living together was not harmonious as before. Kamalalawalu
therefore returned with a sad heart.[49] She then took a canoe and set out from Kauai and landed at Kaena Point; from this
place she continued on her way to Waialua. From there she journeyed to Kahuku; then
to Hauula; and then to Kualoa, where she met Waiahole, a chief of that place who was
a single man. He took Kamalalawalu as his wife and they resided there together.
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Holo mai la o Halemano, a pae ma Kailua i Oahu, malaila aku a hiki i Kualoa i ka lae
o Kaoio. Malaila aku a Hauula, Malaekahana, Laiewai, Waialua, ka lae o Kaena i Waianae,
noho i laila. Holo mai la o Kamalalawalu mai Molokai mai pae ma Waikiki, malaila aku
a Ewa, a Pokai, holo i Kauai, a pae i Wailua, noho iho la i laila, o Halemano hoi,
holo aku la ia a pae i Wailua, launa kamailio, aole nae he pono o ka noho ana, e like
me mamua. Nolaila hoi mai la o Kamalalawalu me ke kaumaha. Holo mai la o Kamalalawalu
mai Kauai mai, ma ka waa a pae ma ka lae o Kaena, malaila aku ka hele ana a hiki i
Waialua, malaila aku a Kahuku, a Hauula, a Kualoa. Loaa o Waiahole, he ’lii no laila
e noho ana, aohe ana wahine; lawe ae la ia ia Kamalalawalu i wahine nana, a noho iho
la laua ma laila.
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After they had been living together in this manner for some time, a certain canoe
set out from Oahu for Puna, touching at Kaimu, Kalapana. By this canoe word was carried
to Kamiloholuiwaiakea that Kamalalawalu was living in Oahu. As soon as he received
this information he immediately set out and informed Huaa the king of Puna of the
fact; and from there word was carried to Kulukulua the king of Hilo. After the two
came together to discuss the matter, they said: “Yes, we have given her our properties
with the idea of getting her to be our wife, but we did not succeed. Let us therefore
go and make war on those with whom she is now living.”
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Ma keia noho ana a laua, he kane a he wahine, holo aku la kekahi waa mai Oahu nei
aku a hiki i Puna, ma Kaimu, i Kalapana, pae i laila. Na ia waa i olelo, lohe o Kamiloholuiwaiakea
ua noho o Kamalalawalu i Oahu nei, hele aku la ia olelo ia Huaa ke ’lii o Puna, a
pela aku no a lohe o Kulukulua ke ’lii o Hilo. Ma ko laua lohe ana i keia olelo no
Kamalalawalu, olelo iho la laua penei: “Ae, ua lilo ka kaua waiwai ia ia no kona kino,
aka, aole i loaa ia kaua kona kino, nolaila, e holo kaua e kaua i kona wahi i noho
ai.”
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As soon as they decided upon doing this they began to prepare about eight thousand
canoes,[50] and also got together a very large body of men who were armed with all kinds of weapons,
both large and small. Because of this vast undertaking, the kings and their men spent
over fifty days in the preparation for the expedition. As soon as everything was ready
they set out, coming along the Koolau side (east) of Maui and touched at Kekaa in
Kaanapali, where they landed and stayed over night. The next day they again set out, coming past Halawa and Waikolu and touching
at Kalaupapa, Molokai, where they landed to spend the night.
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Hoomakaukau iho la laua he mau mano waa, a me na kanaka he nui loa, na mea kaua o
kela ano, keia ano, mai ka mea nui a me ka mea liilii. No keia mau mea a pau loa,
ua lilo nui na ’lii a me na kanaka i ka hana a me ka imi, a hala elima anahulu. A
makaukau lakou, holo mai la ma Koolau o Maui. Malaila mai a pae ma Kekaa i Kaanapali,
moe iho la a ao ae, holo mai la a hala o Halawa, a Waikolu, a Kalaupapa i Molokai,
pae. Moe a ao ae.
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On the next day Huaa, the king of Puna, said to Kulukulua: “Let us consult the priests,
the astrologers and diviners as to our proper course and also as to the outcome of
this expedition.” When the priests, astrologers and diviners came in the presence
of the two kings, they were asked: “Let us hear what you have to say as to our future
course?” The astrologer from Kalapana then spoke out: “Let us again spend this day
and night in this place and tomorrow we may continue on our journey.” The two kings
consented to this and another night was spent at the place. On the next day [[262]]the astrologer said: “If after we set out a thick fog comes from the east, we will
win the day; but if hot, warm weather is encountered all the way until we land, Oahu
will be victorious. The second sign is this: if we encounter a heavy rain and the
rainbow is seen and these things keep up until we reach land, we will rout Oahu.”
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I aku o Huaa ke ’lii o Puna ia Kulukulua: “E, o na kahuna a me ke kilo, ke kuhikuhi
puuone, ke hai mai i ka pono o keia hele ana aku.” A hiki lakou i mua o na ’lii, olelo
mai na ’lii: “O ka oukou ike ke olelo mai.” Olelo aku ke kilo o Kalapana: “E moe hou
kakou i anei, i keia la a me ka po, apopo kakou holo.” Ae mai na ’lii; moe lakou [[263]]a ao ae, hai aku ke kilo, i kana olelo ike, penei: “I holo kakou i ka moana, a i uhi
ka noe ma ka hikina, na kakou ka make, a ina i pamaloo a pae kakou i uka, na Oahu
ka make. Eia ka lua; i halii ka ua koko i ka moana a hiki i ka aina, hee o Oahu ia
kakou.”
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At the end of the astrologer’s predictions, the canoes once more set sail and landed
at Makapuu, where the armies were placed in line of battle. In coming across the channel
they encountered a thick fog and rain, the signs of victory predicted by the astrologer.
After the armies were placed in line they advanced overland, going by way of Kaneohe.
At Kaneohe proper they met the enemy and the fighting began. Early in the battle Oahu
was routed and a great slaughter took place at Waiahole. After the battle Kamalalawalu
was found, still alive, and she was taken by the kings of Hawaii, Huaa and Kulukulua,
to Hawaii.
[[229]]
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A pau ka olelo ana a ke kilo, holo aku la lakou, a pae ma Makapuu, hoonoho ke kaua.
Ma keia holo ana i ka moana, ua uhi ia e ka noe, a me ka ua koko, e like me ka olelo
a ke kahuna, a makaukau lakou, hele mai la lakou mauka a hiki i Kaneohe. Hoomaka ke
kaua, ma ia kaua ana, ua hee honua o Oahu nei, a ua luku ia o Waiahole, a o Kamalalawalu
hoi kai loaa aku e ola ana, a hoi ae la ia me na ’lii o Hawaii, o ia o Huaa a me Kulukulua,
a hoi aku la lakou i Hawaii.
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[1] These persons’ names are those of well-known localities in the Waialua district of
Oahu, eastward of the Leilehua plain, at the base of the Waianae range. ↑ [a] [b] [c]
[2] Kukaniloko was the name of the place set apart from the time of Kapawa as sacred,
having special powers or virtues as the birthplace of the highest kapu chiefs. [↑]
[3] Halemano is famed through tradition as the headquarters of a cannibal chief of ancient
time who, with a robber band, waylaid travelers to feast thereon, and ruled in terror
for a season till he was sought and killed in a struggle by one in revenge for his
wanton deed upon a relative. [↑]
[4] Expressions signifying the Hawaiian ideal of physical perfection. [↑]
[5] A very liberal supply of favorites, as the dog was to a Hawaiian. [↑]
[6] Pele and mahuna were choice scented kapas of Kauai. [↑]
[7] Pandanus blossoms, a creamy white. [↑]
[8] The blossoms of the lehua are feathery, and make a showy, bright red garland; a white species also exists.
The lehua is Hawaii’s floral emblem, as the ilima is that of Oahu. [↑]
[9] The ouholowai was one of the famed scented kapas of Puna, and various legends identify it with
Laa, now Olaa, as the special product of that locality. Its two sides were dyed differently. [↑]
[10] Pukohukohu was a noni dyed red kapa. [↑]
[11] Laenihi, a species of Iniistius. [↑]
[12] Dreading the sorcerer priest’s supposed power on possessing the mauna of a party. [↑]
[13] Nawahinemakaikai; literally, sight seeing women. [↑]
[14] Koieie, a plaything for floating in the rapids. [↑]
[15] Red, to indicate a chief’s distinction. [↑]
[16] A crier, kukala, one who proclaimed the orders of the chief; the ancient method of promulgating royal
decrees. [↑]
[17] The recognized custom of hookupu. [↑]
[18] In accordance with the belief that the king’s demands were to be complied with in
all cases. [↑]
[19] Addressing his wife and grandmother, implying they must care for themselves individually. [↑]
[20] Lele, ancient name of Lahaina, Maui. [↑]
[21] No refusal to the royal command in this case, as at Oahu. [↑]
[22] Maile (Alyxia olivaeformis), a fragrant vine with glossy leaves, in great favor throughout the islands. [↑]
[23] Uu maile, the bruising of the vine to rid it of woodiness and render it pliant for entwining
into strands for wreaths, etc. [↑]
[24] Returning to her first love. [↑]
[25] The favorite surfing place of the whole district. [↑]
[26] Palaholo, an unrecognized plant, probably a running fern. [↑]
[27] A favorite poetic expression referring to the various channels between the islands
of the group. [↑]
[28] Lauoho, not known as a vegetable, or article of food. [↑]
[29] The game of kilu was an evening entertainment in which the players, men and women equally divided,
on two sides, throw an oblong cut gourd toward a goal for a certain number or prize,
striking which gave the winner the right to choose any one of the opposite in the
assembly as his (or her) companion, or other prior defined wager. [↑]
[30] Laka, god of the hula, generally, but here assigned to the volcano. [↑]
[31] Referring to her desertion of him in favor of Hua-a, the king of Puna. [↑]
[32] A section of submerged coast of Puna has a number of its trees growing in the water. [↑]
[33] Mokuola, Coconut Island, fronting the town of Hilo. [↑]
[34] Kumukahi, place of sunrise; literally, first foundation. [↑]
[35] Implying we are in a strange land, etc.; cold and friendless. [↑]
[36] Character of the northern portion of Hilo district. [↑]
[37] Recalling incidents of their first home life. [↑]
[38] A shore section of Waianae. [↑]
[39] That section of Ewa bordering on the western lock of Pearl Harbor. [↑]
[40] Pulee, his eldest sister. [↑]
[41] Nahu a kipepa ia, eaten sideways or on the edges. [↑]
[42] A game of “heads I win, tails you lose.” [↑]
[43] With all Halemano’s pleadings for the return of his lost love he was unable to secure
it when offered. [↑]
[44] Or from the table of the king. [↑]
[45] Oo (Moho nobilis), the much-prized bird for its feathers for cloak work and kahilis of the ancient
high chiefs. [↑]
[46] Kamalalawalu’s reminiscences indicate a warmth of affection hard to reconcile with
her desertion of Halemano, now recalled with self condemnation as she realizes he
is won against his will by a rival claimant. [↑]
[47] Making the most of his freedom by putting a safe distance between him and his captor. [↑]
[48] If this was a concerted step it seems strange they should miss each other in all their
journeyings until reaching Kauai. [↑]
[49] The experiences each had undergone had unfitted them for the mutual love they once
enjoyed, which was now only a memory. [↑]
[50] A formidable fleet to prepare in less than two months. [↑]
| |
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Legend of Pamano.
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Kaao no Pamano.
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| |
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CHAPTER I.
Pamano Becomes a Famed Chanter.—King Kaiuli Adopts Him and Places His Daughter Keaka
in His Care.—Passing Her House He Is Invited to Enter.—Koolau, His Companion, Informs
the King.—Decree of Death by Awa Is Passed on Pamano.—While Surf-Riding Is Bid to
the Awa Feast.—Is Suspicious of Its Portent.—His Spirit-Sisters Remove the Awa’s Intoxicant
for a Time, But Eventually He Is Overcome.
|
MOKUNA I.
Lilo Pamano i Mea Mele Kaulana.—Lawe Hanai ke Alii Kaiuli Iaia a Haawi i Kana Kaikamahine
ia Keaka.—Kaalo ma Kona Hale, Kahea ia Oia e komo.—Hai o Koolau, Kona Hoa, i ke ’Lii.—Kau ka Olelo Make ma ka Awa Maluna o Pamano.—Oiai e Heenalu Ana; Kono Ia i ka Inu
Awa.—Hoohuoi i Kona Ano.—Ia Wa Lawe Kona mau Kaikuahine-uhane i ka Ona o ka Awa, Hoomalule
ia nae Oia Mahope Mai.
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|
Kahikinui, in Maui, is the land in which Pamano was born; in the village of Kaipolohua.
Lono was the father of Pamano and Kanaio was the mother. The brother of Kanaio was
Waipu. Pamano had two sisters who were born before him, but they both died in their
infancy and Pamano was the only one that was successfully brought up by the parents.[1] When Pamano was full grown he began to study the arts of the hula and the oli (or
chanting) of meles.
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O Kahikinui ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka makuakane o
Pamano, o Kanaio ka makuahine, o Waipu ke kaikunane o Kanaio. Hanau na mua o Pamano,
he mau wahine a make. O Pamano aku, oia kai ola, a nui o Pamano, ao i ka hula a me
ke oli.
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|
The reputation of Pamano as a singer and a chanter, after a time, spread over the
land of his birth and at last it reached Koolau,[2] in the uplands of Mokulau, located in the middle of Kaupo. When Pamano arrived at
that place he was seen by Kaiuli, the king of Maui, and Pamano being a handsome fellow,
he was adopted by the king as a son,[3] and in this way he became known as the brother of Keaka, the only daughter of Kaiuli.
By being adopted Pamano was virtually made king of Maui. The first command given Pamano
by Kaiuli was this: After calling for Pamano and his daughter Keaka to come to him,
he said: “Where are you, my two children? I want you to listen to what I have to say.
I want you, Pamano, to be good and not to touch your sister; and I want you, Keaka,
to be good and not to touch your brother. If you two wish to go surf riding, each
of you can go down and have your surf riding and then return straight home. Pamano
must not enter the house of Keaka or you will die; and so with Keaka.”
|
Kui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e waiho la i waena
konu o Kaupo. A hiki o Pamano i laila, ike mai la o Kaiuli, ke ’lii o Maui i ka maikai
o Pamano, lawe ae la i keiki hookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli
kaikamahine ponoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano.
“Auhea olua e a’u keiki, e hoolohe mai olua. E noho malie oe e Pamano, pela oe e Keaka.
Ina i makemake olua e heenalu, e iho pololei no a hiki i ka nalu auau a hoi mai, mai
komo oe e Pamano i ko Keaka hale, o make oe, pela o Keaka.”
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It was Pamano’s custom to go down surf riding at Mokulau every day. Keaka on the other
hand had moved to Mokulau and she was at this time living there with her guardian,
a man by the name of Koolau, a close friend of Pamano’s. In these daily trips down
to enjoy the surf something happened one day which led to difficulties. This day,
after Pamano and Koolau had finished bathing, they started on their return, and while
on their way, in passing by the house of Keaka, she called out to them: “Come and
get some fish for you two.” Upon hearing the call the two stood and looked at her.
Keaka continued calling and beckoning them to come to her. The two therefore approached
the wall surrounding the house and called out to Keaka: “Give us our fish.” She replied:
“The fish have no legs. You two who have legs must come and get the fish yourselves.”
[[304]]The two then entered the yard. Keaka, however, went into the house and held up the
fish, at the same time calling for one of them to come in and get them. The two stood
there hesitating, not knowing what to do. She called again, whereupon Pamano reached
and seized the fish, but Keaka jumped and held Pamano and then closed the door and
fastened it. Koolau stood on the outside at the end of the house.
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He mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A aia hoi i laila
ko Keaka wahi i noho ai me kona kiai, o Koolau, he aikane ia na Pamano. I keia iho
ana a laua i ka heenalu, loaa ka moo hihia, pau ka auau ana, kaha o Pamano ma pii
me Koolau. Kahea mai o Keaka: “Kiina mai ka ia a olua.”
Na iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi. Hele laua nei
a mawaho o ka pa, kahea aku: “Ho mai ka maua ia.” I mai kela: “Aohe wawae o ka ia.
O olua no o na mea wawae ke kii mai,” komo laua nei a maloko o ka pa. Lekei [[305]]aku o Keaka me ka ia a noho i loko o ka hale, hoolewalewa mai i ka ia, me ke kahea
mai e komo aku. Hookunana laua nei me ka manao e hoi. Kahea hou kela. Lalau o Pamano
loaa ka ia. Lele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku o
Koolau mawaho ma ke kala o ka hale.
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Long before this Keaka had a longing desire to make advances on Pamano, for she was
in love with him and, too, she thought that he would make her a good husband; besides,
he was such a handsome fellow. At last her chance came and all her hopes were realized.
At first they argued,[4] but did not lie together, for Pamano said to Keaka: “I have vowed with Koolau that
before I take a wife he must first have her; and this promise also holds good with
him; before he takes a wife, I must first be favored; therefore we must call him in
to fulfill the vow.” “No; [said she] why should we leave the matter to him, for who
is he? Didn’t I bring up the shameless little thing? I will not call him in.”
While the two were talking, Koolau awaited for the opening of the door and for the
call for him to enter, for it was raining at the time. After waiting for some time,
he chanted the following lines:
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Mamua ae, ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a me ka ui,
a i keia hana ana pau loa kona mau iini i ka hooko ia. Ia wa kupapa laua me na kino,
aole nae he moe. I aku o Pamano ia Keaka: “Ua hoohiki maua me Koolau, Ina i loaa mua
ka wahine ia’u, nana e moe mamua. A pela hoi ia. Nolaila e moe e olua a noa ae, alaila,
launa aku kaua.” “Ka-ha-ha! Oia wahi keiki mai lewalewa no ka a’u i malama aku nei
la, o kau no ia e hoomoe mai ai ia’u, aole paha o ko’u moe aku.” I keia wa a laua
ala e kamailio nei, ke kali aku nei o Koolau o ka wehe ia mai o ka puka, alaila, komo
aku. No ka mea, he ua liilii ia wa. Ia wa kau aku la o Koolau:
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How beautiful art thou Hilo, bedecked with lehua,
Standing there on the sands of Waiolama!
How beautiful is the body of that tree, that tree!
For he has indeed forgotten me,
Thus finding a fault for war, for strife,
For you two are quarreling.
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Nani ka oiwi o Hilo i ka lehua
Ke ku la i ke one i Waiolama
Nani ke kino o ia laau e! he laau,
Hoolaau mai ana ka ia ia’u,
I loaa ka hala, kaua, paio,
A paio olua e!
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To this chant Pamano replied: “Yes, that is just what I am saying, but she will not
consent.”
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I mai o Pamano: “Ae, o ka’u ia e olelo ae nei, aohe ae mai.”
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Koolau then again chanted, after hearing the reply of Pamano:
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Kau hou mai o Koolau mahope o ka Pamano olelo ana:
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|
The wind that doubly sweeps by, the moae,
Which leaps from the jumping off cliff of Kaumaea,
For the love of women is indeed pleasant,
For the rope which Kukii hung is broken by the storm
That has passed over Naunau.
Had it been Naue thou wouldst have obeyed.[5]
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Ka makani pipio lua i ka moae,
Lele aku i ke kawa lele o Kaumaea,
Maea ka lalo o ka wahine,
A ua moku ka lelewa o Kukii i ka ino,
Ke hala aku la maluna o Naunau,
O Naue la hoi o maliu mai oe!
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Pamano then made answer the second time: “That is just what I am saying, but she will
not give her consent.” At this reply Koolau faced about and returned to their house
and slept. At the first cock crow, Pamano returned and went to sleep with Koolau.
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Pane mai o Pamano, o ka lua: “O ka’u ia e olelo nei aohe ae ia mai.”
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At daylight that morning Pamano awoke and turned his face downward still lying and
looked down at Koolau. Koolau from his place looked at Pamano and saw that the sides
of Pamano were blackened, just below the arm pits, bitten by Keaka. When Koolau saw
this he chanted these words:
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Ia wa huli aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka moa mua, hoi
aku la o Pamano a me Koolau moe. A ao, papio iho la o Pamano i lalo ke alo a huli
papu aku la. Nana mai la o Koolau i ka uli o ka aoao o Pamano, i ke nahu ia e Keaka.
(I ka poaeae la ma lalo iho.) Oli mai la.
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As the wind gently sweeps over Waiakea, Hilo,
So sweeps the naenae.
[[306]]
My hala grove is becalmed,
My hala grove that hides behind the wall in the lowlands of Waiuli.
Why are your sides blackened, as though bitten?
For you are attempting to conceal it from me.
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A pa malanai Hilo Waiakea,
I pa ia e ka naenae,
[[307]]
Lulu au hala,
Kuu hala pee pa kai o Waiuli,
Nawai ka uli ke nahu o kou ili,
Oe e huna nei ia’u la.
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Pamano then made reply: “You know, it was Keaka. After you came away we passed the
evening together.” At the reply Koolau arose and went up to inform Kaiuli thereof.
While he was on his way up, however, Kaiuli looked at him but was unable to recognize
him; so he turned to his companions and asked: “Who is that coming up here?” Some
one replied: “It is Koolau.” “No, that is some one else,” said another. This was kept
up until Koolau was almost up to them, when their doubts were entirely removed, for
they could plainly see that it was he. As he stood in their presence, Kaiuli asked
him: “What has brought you up here so early?” “Yes, I came early because I have something
to say. The chief and chiefess who live in the lowlands have sinned.[6] Pamano has gone and slept with Keaka. That is the reason why I came up, that you
should hear.” Kaiuli then asked of Waipu: “How about your nephew? Shall he live or
die?” Waipu replied: “He shall die.” “What fault have you to cause his death?” asked
Kaiuli. “There is a fault. When he becomes king of Maui, and the bundles of kapued
kapas and loin cloth are brought out, I will get the covering for my kapa and the
binding will be my loin cloth.[7] Therefore he shall die.” Kaiuli then asked him: “By what means shall he be killed?”
“By the use of the awa,” replied Waipu, “for he is very fond of awa.” The preparations
of the awa were then commenced. The calabashes were filled, the water gourds were
filled, the fish calabashes were filled, and when all the awa was prepared Kaiuli
asked of Waipu: “Who will go and bring Pamano?” “I will,” said Waipu.
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I aku o Pamano: “Ua ike no oe, na Keaka. Ia oe i hala mai ai, moe aku maua.”
Ia wa, pii o Koolau e hai ia Kaiuli. Ia ia nae e pii aku ana i ke alanui, nana mai
o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe: “Owai la keia e pii mai nei?”
“O Koolau, aole ia, he mea e,” pela lakou e olelo nei. A kokoke loa o Koolau i mua
o lakou, pau ko lakou haohao, ike pono mai la. Ninau mai o Kaiuli: “He kakahiaka hoi
kou o ka pii ana mai.” “Ae, he manao ko’u i pii mai la, o na ’lii o kai ua hewa, ua
lalau o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou.”
Pane ae o Kaiuli ia Waipu: “Pehea ko keiki, e ola e make?” I aku o Waipu: “E make.”
“Heaha ka hala e make ai?” Pela aku o Kaiuli. “He hala, lilo ae ia i alii no Maui
nei, lawe ia mai ka opeope kapa kapu, ka malo. O ka wahi o waho, o ko’u wahi kapa
ia, o ka hikii, o ko’u wahi malo ia, nolaila, ua make.” Ninau mai o Kaiuli: “Heaha
ka mea e make ai?” “He awa,” (pela aku o Waipu) “no ka mea o kana puni ia.” Mama ka
awa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau aku o Kaiuli
ia Waipu: “Nawai e kii o Pamano?” “Nau,” Pela o Waipu.
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RELATING TO PAMANO.
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NO PAMANO.
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We will here speak of Pamano and what he did after Koolau came up to inform Kaiuli
of what he had done.
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Maanei e kamailio iki kakou no Pamano, no kana hana mahope o ko Koolau pii ana e hai
ia Kaiuli ma.
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After Koolau left for the uplands, Pamano rose, took up his surf board and started
down to the beach to enjoy the surf. He continued surfing until the sun passed the
meridian, and while he was about to take his last surf and return ashore, Waipu arrived
on the beach and called out: “Say, Pamano, come home and drink your favorite drink,
the awa, while it is yet warm; and eat of the food prepared before it gets cold.”
Pamano was startled by the call, but when he looked about he saw that it was his uncle.
At sight of him he had a premonition of coming disaster and death; he was, however,
at this time riding on the outside edge of a surf and his skin was entirely dry, and
so he chanted these words:
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A hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka heenalu i kai
o Mokulau. I laila ia i heenalu ai a kaha ka la makai, kokoke e hoi i uka. Ku ana
o Waipu mauka, pae ana ka leo: “E Pamano e! e hoi e inu i ko puni o ka awa oi wela.
E ai i ka pupu o ka awa o maalili.” Lele ae la ka hauli o Pamano, i nana ae ka hana
o kahi makuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana nae
keia i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i ka la. Ia ia e
hee ana i ka nalu, oli mai la:
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The awa leaf wind of Hana
As it sweeps unconquered by the line of hala trees,
By the sea of Nanualele
For my heart throbs with strong emotions.
[[308]]
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Ka makani lau awa o Hana,
Ku a lanakila ka pae hala,
I ke kai o Nanualele la,
Kuu oili ke lele wale nei.
[[309]]
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Waipu replied: “Come home and drink your favorite drink, the awa, or else it will
get cold.”
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Pane aku o Waipu: “Hoi mai e inu i ko puni o ka awa, koekoe mai auanei.”
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Pamano ceased riding the body of the surf and skimmed along in the foam and he again
chanted, saying:
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Pau ka holo ana a Pamano i ka lala, hoi i ka hua. Oli hou mai la o Pamano:
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|
My uncle from the surf-riding time of Poloa,
From the twilight of Papio, turn,
Turn to me, for here I am; forget your day of anger,
Your day of passion; let us be friends.
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Kuu makuakane mai ka la hee nalu o Poloa,
Mai ke koena ahiahi o Papio huli e!
E huli mai! eia au la haalele ia ko la huhu,
Me ko la inaina, e ike kaua!
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Waipu replied: “Your journey is perhaps not of death. I have come for you to go and
drink your favorite awa.” Pamano then came ashore, bathed himself in fresh water,
again girded on his wet loin cloth and started on up. When the two arrived on the
heights of Mahinui, a high knoll, overlooking Mokulau, Pamano stood and looked toward
the sea, and when he saw the white sands shining there at Huleia, he chanted the following
words:
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I mai o Waipu: “Aole paha ka’u he huakai make, i kii mai nei paha au ia oe, e hoi
e inu i ko puni o ka awa.” Pae o Pamano, auau i ka wai, hume ae la no i ka malo wai,
kaha aku la no pii. A hiki laua i luna o Mahinui, he oioina ia, e huli la nana ia
Mokulau. Ku o Pamano a nana i kai, i ke aiai mai o ke one o Huleia, oli aku la ia:
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As I stand on the heights of Mahinui,
And my eyes gaze seaward,
Like a white cloth that is spread out,
Is the sand there below at Huleia.
I have taken it up as a song
A gift of words for her.
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A luna au o Mahinui,
Nana kuu maka i kai,
Me he kapa kea la i hola ia la,
Ke one i kai o Huleia,
I lawe hoi au i hula,
I makana olelo hoi na iala.
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The two after this continued on up, when the spirit sisters of Pamano, Nakinowailua
and Hokiolele were heard chanting as follows:
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Kaha aku la laua nei pii, oli ana na kaikuahine unihipili, o Nakinowailua, o Hokiolele:
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The sun always comes up from the back of Mahiki,
At the shores of Kualakaina.
You are being led to the ahupuaa,
For you have stolen, although you pretend to be innocent;
No is fastened to your lips, that is for you.
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Kupono mau ka la i ke kua o Mahiki,
Aia ma ke kaha o Kualakaina,
I alakai ’na oe i ke ahupuaa,
Ua hue oe au e hoole nei,
Paa ka ole i ko waha nau ia.
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At this Pamano turned and said: “Yes, here I am going up and if I return alive, I
will kill both of you.”[8]
From this place the two continued on up until they arrived at the house. Pamano then
looked at the house and saw that it looked as though deserted, no one being around;
it appeared different from what it used to be, so he chanted as follows:
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Huli ae o Pamano a olelo aku: “U! no’u paha ka pii a ola mai au, make olua ia’u.”
Kaha aku la laua nei pii a hiki i ka hale, nana aku o Pamano i ke ano o ka hale a
me kanaka. Aole e like me ke ano mua, nolaila, oli aku la ia:
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The coconut pole is erected, though scarred and cut up,
For there is a gathering here, the voices are heard;
It is the gathering of death; the hands are fastened at the back.[9]
My younger brother, O my younger brother![10]
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Kukulu ka pahu niu a ke alina ka maewaewa.
He pihe aha ko luna nei e wa nei la?
He pihe make, hikii mai na lima paa i ke kua,
Kuu pokii e! Kuu pokii!
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He was then called: “Come in and take your favorite drink, the awa.” He entered the
house and saw that there was not a single dry spot in the house; all was drenched
with water. He entered, however, sat down, then took up the containers and [[310]]drank the awa, while his sisters took away its intoxicating power. When he became
thirsty, he took up the water gourds, but they contained awa. He became hungry and
opened the calabashes for food and fish, but they contained awa. The sisters kept
on taking the intoxicating portions of the awa until they were unable to take any
more; and they became wearied, and so Pamano at last became intoxicated and in time
was completely overcome. Pamano then rolled himself up in a cloak and laid down, and
from the inside of the cloak he looked out watching to see what was to be done to
him.
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“Komo mai, e inu i ko puni o ka awa.” Komo aku la keia, aole wahi maloo o ka hale,
ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu i ka awa, lawe na kaikuahine
i ka ona, ono i ka wai. I inu aku ka hana i ka huawai, he awa, ono ka ia, i ka ai,
i wehe aku ka hana i ka umeke a me ka ipukai, he awa. Oi lawe na kaikuahine i ka ona
o ka awa, a ana laua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la
o Pamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka ahu.
[[311]]
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When Waipu saw that Pamano was under the influence of the awa he reached for the stone
axe and began to bind on the handle with cords.
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A ike o Waipu ua ona o Pamano i ka awa, lalau aku la ia i ke koi a hoa. (Ke ano o
ia, he hikii i ka koi me ka laau i hana au kekee ia me ke kaula i hilo ia e like me
ke aho.)
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CHAPTER II.
Waipu Prepares the Axe for Pamano’s Death.—He Is Buried in a Pile of Cane-Trash.—His
Spirit-Sisters Remove the Body and Restore It to Life.—They Meet a Prophet Who Tests
His Ghost Character by an Ape Leaf.—Keaka and Koolau.—At Kilu Attended by Pamano and
Others, Keaka Recognizes Him by His Chant.—He Declines Relations While Kaiuli, Waipu
and Koolau are Alive.—All Three Are Killed and Put Into the Oven.
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MOKUNA II.
Hoomakaukau Waipu I ke Koi no ko Pamano Make.—Kanu ia Oia iloko o ka Puu Aina-ko.—Lawe
a Hoola Hou na Kaikuahine-uhane i ke Kino.—Hui Lakou me ke Makaula a Hoa’o ia i ke
Ano o Kona Uhane ma ka Lau Ape.—Keaka ame Koolau.—I ke Kilu me Pamano ame na Poe e
Ae, Ike o Keaka Iaia ma kona Mele.—Hoole i ka Pili Ana oiai e Ola Ana o Kaiuli, Waipu
ame Koolau.—Pau Lakou Ekolu i ke Kiola Ia Iloko o ka Imu.
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This axe that Waipu was binding together was for the purpose of cutting Pamano and
killing him. While Waipu was binding the handle to the axe, Pamano chanted these words:
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O keia koi a Waipu e hoa nei, he koi ooki no Pamano. Ia Waipu e hoa ana i ke koi,
kau mai o Pamano i ke oli:
|
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The uplands of Kanehoa are scented with kupukupu.[11]
Bind on, the hands of the waikoloa wind are binding,
The waikoloa wind is the cold wind of Lihue,
Withering the branches in the uplands of Waiopua,
My flower I said I would string into garlands. If you have it,
You would have worn it.
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Aala kupukupu ka uka o Kanehoa la!
Hoa! Hoa na lima o ka makani Waikoloa,
He Waikoloa ka makani anu, o Lihue,
Weli no loha ka uka o Waiopua la,
Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala.
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Waipu then stood up and began to chop Pamano with the axe, but try as he would he
was unable to cut him, for his spirit-sisters Nakinowailua and Hokiolele had dulled
the edge of the axe.[12] Pamano then chanted:
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Ia wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli ia ka oi o
ke koi e ka mana o na kaikuahine unihipili. Oia o Nakinowailua, o Hokiolele. Oli hou
a Pamano:
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|
The pilipili is made red by the sun,
Made red by love.
Give me a kiss ere I go.
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Ka pilipili ula i ka la,
I ula i ke aloha,
Homai ka ihu a hele ae au.
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This chant of Pamano’s was a request to Koolau and Waipu to kiss him before he died,[13] for his sisters were going to take his life with them, for fear that their brother’s
body would get disfigured, for they knew that the axe of Waipu would in time do its
work and Pamano would be cut into pieces.
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O keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e honi. No ka mea,
ua manao na kaikuahine e lawe i ke ola o Pamano, o ino ke kino ke loihi ke ola ana,
o weluwelu i ke koi a Waipu.
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After Pamano was dead he was carried off to be buried in a pile of sugar-cane [[312]]trash, and that night the place was guarded by watchmen. In the meantime the spirit
sisters of Pamano, Nakinowailua and Hokiolele consulted together to go and get the
body of their brother and remove it from the place in which it was buried. That night
they proceeded to carry out their intention, but in coming to the place they found
that it was being guarded, and that the guards were all awake. When they saw this,
Nakinowailua showed herself in a form plainly seen by the people, whereat the watchers,
in fear, all deserted the place and ran to the house. The two sisters then took up
the body and departed from the place. After they had arrived at a secluded spot they
worked upon the dead body of Pamano and in time brought it to life again;[14] completely restoring him to his former self. Shortly after this Pamano proceeded
on a tour of sightseeing. In their travels in other lands, Pamano and his sisters,
met a prophet who said that Pamano possessed the body of a ghost. And because of a
violent dispute between the prophet and some of the people he procured an ape leaf
and spread it out on the roadway and said to the people: “If after I spread the ape
leaf on the road and he should step on it and does not tear it then the body is that
of a ghost; but if it tears, then he has a human body.” In all this Pamano was aware
of the test. After spreading out the ape leaf the prophet said to the people: “Now
watch him.” Pamano upon coming to the ape leaf[15] stepped on it and rubbed it with his feet tearing the leaf. When the people saw that
the ape leaf was torn, they turned to the prophet and told him that he was trying
to deceive them. After this the prophet followed Pamano. When the sisters of Pamano
saw that the prophet was following their brother, they allowed an evil spirit to enter
the prophet and he became a mad man.
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A make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e na kanaka [[313]]i ka po ana iho. O na kaikuahine o Pamano, oia o Nakinowailua, o Hokiolele. Olelo
aku kekahi i kekahi e kii i ke kino o Pamano, ae mai kekahi. Ia po kii laua e lawe
mai i ke kino o Pamano, a no ke ala mai o na kiai, aole i moe. Ia wa kuu o Nakinowailua,
i ke ku aua ikaika loa, makau na kiai holo i ka hale.
Lalau laua nei i ke kino a lawe aku, hana laua nei a ola hou o Pamano, hoi no a like
me mamua, ia wa hele o Pamano i ka makaikai. Hele o Pamano me na kaikuahine a hiki
i ke kau wahi aku. (Loaa he Kaula kilokilo. Olelo ua kaula nei, he kino akua ko Pamano.)
A no ka nui o ka poe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau ape a hoomoe
i ke alanui. Olelo ke Kaula. “I hoomoe au i ka lau ape i ke alanui, a i nahae ole,
he akua. Aka, i nahae he kanaka.” Ma keia mau hana a ke Kaula ua ike o Pamano. I aku
ke Kaula i na kanaka: “E nana oukou.” Hele aku la o Pamano a hiki i ka lau ape, papale
ae la na wawae, a nahae iho la ka lau ape. A ike na kanaka ua nahae ka lau ape, hoole
la i ke Kaula me ka olelo aku, he hoopunipuni. Ia wa hahai ke Kaula ia Pamano, a ike
na kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka uhane ino maluna o ke
Kaula, lilo i pupule.
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RELATING TO KEAKA AND KOOLAU.
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NO KEAKA A ME KOOLAU.
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Some time after this the two were to have a kilu night; so people from all parts began
to come to the royal dancing hall to witness the kilu games of the chiefs.
Upon the approach of the night when the kilu was to take place, Pamano and several
others came to the dancing hall. Pamano on getting into the hall went and sat within
the cloak of a man who had on a very large cloak or wrapper, and there he hid himself.[16]
When the time for the commencement of the game approached Keaka came out and chanted
the very meles composed and sung by Pamano. Then followed a recess. Pamano after awhile
chanted from within his hiding place, the chants recited by him to Koolau while he
and Keaka were in the house. While Pamano was chanting, Keaka began to make a search
for the chanter, weeping at the same time, for she was aware that none knew these
chants save Pamano and herself. After a time she found him. Pamano then said to her:
“I will never be your husband as long as Kaiuli, Waipu and Koolau are alive. After
they are dead I will live with you.” When Keaka heard this she ordered some men to
start an oven; and after it was heated, the three, Kaiuli, Waipu and Koolau were all
killed and put into the oven. After this Pamano took Keaka to be his wife.
[[303]]
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Aia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana i ke kilu ana
a na ’lii. A kokoke mai ka po e kilu ai, hiki aku la o Pamano me na kanaka i kahi
kilu. No Pamano, komo aku la o Pamano i loko o kekahi kanaka me ka aahu kapa nui.
A ma laila ia i huna ai ia ia iho. I ka wa kilu, oli mai la o Keaka i na oli a Pamano,
a pau ia, hoomaha ka aha.
Oli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e noho ana me
Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano, huli o Keaka me ka uwe
ia Pamano. No ka mea, aohe mea i ike ia mele, o laua wale no. Pela no ka imi ana a
loaa o Pamano.
I aku o Pamano ia Keaka: “Aole au e launa me oe ke ola o Kaiuli, o Koolau, o Waipu,
aia a pau lakou i ka make, alaila, launa kaua.” Ia lohe ana o Keaka, hoouna ia na
kanaka e hoa i umu, a-a, alaila kalua ia lakou a pau, o Kaiuli, o Koolau, o Waipu,
a make lakou. Hui o Pamano me ka wahine me Keaka.
[[314]]
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[1] For a change from the usual Hawaiian story, Pamano is not reared by foster parents. [↑]
[2] A village in the district of Kaupo, adjoining Kahikinui; not the windward district
of same name. [↑]
[3] A not uncommon Hawaiian practice. [↑]
[4] Hopapa, usually hoopapa, in its use here is more in the way of contention than arguing. [↑]
[5] These chants are all in hidden figurative language. [↑]
[6] Koolau’s reporting of the transgression of the king’s adopted son was not so much
one of guardian duty as revenge; jealous vengeance. [↑]
[7] Fearing he will fare ill at the hands of Pamano should he obtain power, leads Waipu
to fear a death penalty. [↑]
[8] Pamano is angry at his spirit sisters for their unfavoring chant. [↑]
[9] Premonition of death dealing. [↑]
[10] It is not clear who is referred to as Pokii, younger brother. [↑]
[11] A fragrant flowering shrub. [↑]
[12] The power of the spirit sisters to overcome the cutting power of the axe does not
seem to have been merciful in result. [↑]
[13] An act of reconciliation. [↑]
[14] Restoration to life is a favorite theme in many legends. [↑]
[15] The ape leaf test for a human or spirit form is also used elsewhere, probably for
its susceptibility to indicate injury. [↑]
[16] Not original. The occasion, method, and discovery, has its counterpart in the story
of Hiiaka and Lohiau. [↑]
| |
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Tradition of Kamapuaa.
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Kaao no Kamapuaa.
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| |
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CHAPTER I.
Kamapuaa’s Exploits in Koolau.—Escape from Olopana at Kaliuwaa.—Capture at Waianae.—The
Deposed Priest Lonoaohi Aids in Overthrow of Olopana.
|
MOKUNA I.
Kamapuaa ma Koolau.—Mahuka mai a Olopana i Kaliuwaa.—Pio i Waianae.—Kokua ke Kahuna
Lonoaohi i ke Kipi Ana ia Olopana.
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Kamapuaa had two forms, that of a human being and that of a hog.[1] His home was at Kaliuwaa,[2] in Kaluanui, Koolauloa. Olopana[3] was the king of Oahu at this time. It was Kamapuaa’s custom to go and steal the chickens
from Olopana’s lands at Kapaka, at Punaluu, and at Kahana. In one night all the chickens
in these different places would be taken. On one of these expeditions, just before
daylight while on his way home he met Kawauhelemoa,[4] a supernatural being who had the form of a chicken, who enticed him on until he was
discovered by the guards of Olopana. When Olopana heard that it was Kamapuaa that
was robbing the hen roosts he sent word to all the people from Kahana to Kaluanui
to go after Kamapuaa and bring him on their backs to his presence. The people who
were sent on this mission numbered about eight hundred. When they came to Kamapuaa,
they took him and bound him with ropes, then placed him on a pole[5] and carried him to Punaluu. When his grandmother, Kamaunuaniho, saw this, she called
out in a chant composed in honor of Kamapuaa,[6] as follows:
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Elua ona ano, he kanaka, he puaa. O Kaliuwaa kona wahi noho i Kaluanui, ma Koolauloa.
O Olopana ke ’lii o ia wa, e noho ana ma Oahu nei. Kii o Kamapuaa i ka moa o na aina
o Olopana, o Kapaka, o Punaluu, o Kahana, hookahi po ua pau loa ko laila mau moa.
Kokoke e ao, loaa o Kawauhelemoa ia Kamapuaa. He moa kupua ia. Nana i hoowalewale,
loaa o Kamapuaa i na kiai a Olopana. Lohe o Olopana o Kamapuaa ka mea i pau ai o ka
moa, kuahaua ia na kanaka mai Kahana a Kaluanui, e kii ia Kamapuaa, e auamo mai i
mua o Olopana. (Elua lau kanaka paha.) A hiki lakou i mua o Kamapuaa, lalau aku la
ia ia hikiikii iho la a paa, kau i luna o ka manele, a auamo aku la, a hiki i Punaluu.
Kahea mai o Kamaunuaniho ke kupunawahine, ma ka inoa o Kamapuaa:
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Be on the watch, be on the watch
When you give birth, O Hina,
The eyes of the hog,
They glance to the heaven,
And glance to the mountain.
The son of Hina is a hog with eight[7] eyes.
By Hina art thou,
[[316]]
By Kahikiula,[8]
By Kahikilei.[8]
Thou art Lonoiki,
Thou art Lononui.[9]
My eyes,[10] my love, O Lono.
Follow until thou liest on the altar of Olopana,[11]
The altar of our king.
This is your name, make answer.
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He miki, he miki,
A i hanau mai oe e Hina,
Ka maka o ka puaa,
E lele ana i ke lani,
E lele ana i ke kuahiwi,
Ewalu maka o ke keiki puaa a Hina,
Na Hina oe,
[[317]]
Na Kahikiula,
Na Kahikilei,
O Lonoiki oe,
O Lono nui oe,
O kuu maka, o kuu aloha, e Lono e,
Haina a moe i kuahu a Olopana;
A ko kakou alii,
Kou inoa, e o mai.
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At the close of the chant Kamapuaa grunted [like a hog] although he was still on the
back of the men. When the company arrived at Kahana, the tusks of Kamapuaa went down
on either side and the whole company of men were killed, with the exception of Makalii,[12] who was spared to carry the tidings to Olopana. This fellow ran to the presence of
Olopana and told him how all the men had been destroyed excepting himself. Olopana
then ordered the men from Kahana to the point of Kaoio, numbering about twelve hundred,
to get ready to go and make war on Kamapuaa. When these men came to Kamapuaa he was
again bound and placed on sticks and carried [to Olopana]. When Kamaunuaniho saw this
she again chanted the name of Kamapuaa, saying:
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Ia wa nu o Kamapuaa i luna o ka auamo, hiki aku la lakou i Kahana, iho iho la na niho
o Kamapuaa ma o a maanei, pau loa na kanaka. A koe o Makalii, i ahai lono e lohe ai
o Olopana. Holo aku la ia a mua o Olopana, hai aku la i ka make o na kanaka ia Kamapuaa,
a koe ia. Kena mai la o Olopana i na kanaka mai Kahana a ka lae o Kaoio, aneane ekolu
lau kanaka ka nui, me ka makaukau no ke kaua me Kamapuaa. A hiki lakou, auamo ia Kamapuaa
e like me mamua. Kahea hou o Kamaunuaniho, i ka inoa o Kamapuaa:
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Thou art Hiwahiwa,[13]
And that is Hamohamo,[14]
The eye of the god
That glances to heaven,
Of Haki, One,
Of Ane, the sun,
The season of fruits, the heavenly season,
When the heavens are covered with black clouds,
Thou art the man
That was born in the uplands of Kaliuwaa,
Having eight feet,
Having forty toes.
The leaf of the Hiwa,[15]
The ki,[16] the white ki;
The white weakling,
The white that is plump.[17]
Kakalanuhea, Kakalauela,
The red, the blue,
The black, the white face.
The kukui,[18] Kamaumau, Kahalauhaloa,
[[318]]
The matured shoot, the hard rock,
The large foreigner[19] with the bright eyes,
Thou Kama of hog excrement;
The cloud-shaped hog in the heaven.
The hog bodies of Kama in the bush.
Thou art Haunuu, Haulani,
Kaalokuloku,
The shark, the large fish.
Make a move, it is your name, respond.
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O Hiwahiwa oe.
O Hamohamo na,
Ka maka o ke akua
Lele oili i ka lani,
O Haki—one,
O Ane—ka la,
Kau hua, kau lani,
Hookokohi ka lani,
O ke kanaka oe,
I hanau i uka o Kaliuwaa,
Ewalu ka wawae,
He kanaha ka manea,
O ka lau o ka hiwa,
O ke ki o ki kea,
O ka nana kea,
O ka ha hei kea,
Kakalanuhea, Kakalauela,
E ka ehu, e ka uli,
E ka hiwa, e ka mahakea,
Ke kukui, Kamaumau, Kahalauhaloa,
[[319]]
Ke ao oo, kea piwai,
Ka haole nui maka alohilohi,
E Kama lepo puaa,
Ke ao puaa i ka lani,
Na kino puaa o Kama i ka nahelehele,
O Haunuu oe, o Haulani,
O Kaalokuloku,
Ka mano o ka ia nui,
E ui, o ko inoa ia, e o mai.
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At this chant the hog gave a grunt up there on the packing sticks, whereupon the ropes
became loosened. He then started and ate up all the men, with the exception of Makalii.
Makalii then ran until he met Olopana and told him what the hog had done. When Olopana
heard this he ordered all the people from Kaluanui to Kahuku to go and bring Kamapuaa
to his presence. When the people came to Kamapuaa, they took him and bound him with
ropes, put him on the packing sticks and proceeded on their way to Punaluu.
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Ia wa, hu ua puaa nei i luna o ka manele, a pau iho la kaula i ka hemohemo. Ka ai
aku la no ia i na kanaka a pau loa, a koe no o Makalii. Holo hou no o Makalii a loaa
o Olopana, hai aku la i ka hana a ka puaa ia lakou. A lohe o Olopana kena ae la ia,
o na kanaka a pau loa mai Kaluanui a Kahuku, e kii ia Kamapuaa e amo mai a hiki i
mua o Olopana. A hiki na kanaka i mua o Kamapuaa, hikii iho la a paa, kau i luna o
ka manele auamo aku la a Punaluu.
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When the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as follows:
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Mele hou o Kamaunuaniho ke kupunawahine o Kamapuaa:
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Thou art Kanaiahuea,
The god with the piercing eyes,[20]
The eyes that look to heaven,
Watching over the island here,
For the appearance of the rain from heaven,
The place of hearing, way up above.
Thou art Hiiaka at Puuokapolei.[21]
Thou art the god of Haia,[22]
Thou art Haia, your name, respond.
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O Kanaiahuea oe,
O ke ’kua maka oioi,
Nana ka maka i ka lani,
E kilo ana i ka moku nei,
I ka hiki ua lani,
Ka puu e lono i ka haiuiu,
O Hiiaka oe i Puuokapolei,
Ke ’kua oe o Haia,
O Haia oe, kou inoa ia e o mai.
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At this Kamapuaa again arose and began eating the men, all with the exception of Makalii,
who ran to Olopana and told him all the things that had transpired. Upon hearing this
Olopana again ordered all the men from Kahuku to Keahuopuaa, to go for Kamapuaa. When
the men came up to Kamapuaa, they did the same as the others had done, tied him up
and carried him this time as far as Kapaka, when Kamaunuaniho again chanted forth:
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Ala hou o Kamapuaa, a ai i na kanaka, a koe no o Makalii. Holo aku la ia a hiki i
mua o Olopana, hai aku la i keia mau mea a pau loa. Kena hou o Olopana i na kanaka
mai Kahuku a Keahuopuaa. A hiki lakou i mua o Kamapuaa, hana no e like me kela poe
mamua. Auamo aku la a hiki i Kapaka, kau hou o Kamaunuaniho i ke mele:
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The heaven belongs to Mumu,
To Muahaaha,
The maggot that crawls.
To Niniole,
The great seed.
The tidings came by day,
By the powers of the hog,
By its tusks were they chewed,
Made soft and fine
[[320]]
By Haapekupeku.
The hog that roots up the land,
Standing on the island of Kauai,
On Oahu, making him appear as two.
That is your name, make answer.
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Na Mumu ka lani,
Na Muahaaha,
Na ilo eu,
Na Niniole,
Na ka hua nui,
O ke lono i ke ao,
Na ka mana o ka puaa,
Na kui, na nau,
Na wali, na oka,
[[321]]
Na Haapekupeku.
Na ka puaa eku aina,
E ku nei i ka moku o Kauai,
Oahu alua ia nei la,
Kou inoa ia e o mai.
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At the close of this chanting by Kamaunuaniho, Kamapuaa again destroyed all the men,
with the exception of Makalii, who again ran to Olopana and reported to him all the
things which Kamapuaa had done to them. At this, Olopana ordered all the men of the
whole island of Oahu, the chiefs under him, the warriors, the common people, no one
to remain behind, all were ordered to be armed for the battle, with their long spears,
short spears, darts, clubs, shark’s teeth and wooden daggers; all to be dressed in
their feather cloaks and feather helmets and go and make war on Kamapuaa.
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A pau keia mele ana o Kamaunuaniho, ai hou o Kamapuaa e like me mamua i na kanaka
a pau loa, a koe no o Makalii. Hele aku la ia a lohe o Olopana i keia mau mea a Kamapuaa.
Alaila, kuahaua ae la ia i na kanaka a pau loa o Oahu nei. Na ’lii malalo ona, na
koa, na makaainana, aohe kanaka e noho. Hele me ka makaukau, no ke kaua. Ka pololu,
ka elau, ka ihe, ka newa, ka nihomano, ka pahoa, ka ahuula, ka mahiole, na mea make
a pau loa.
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While Olopana was making his preparations, word was carried ahead to Kamapuaa at Kaluanui.
Upon hearing this Kamapuaa also made his preparations, and before the arrival of Olopana
he was ready.
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Ia Olopana e hoomakaukau ana i keia mau mea, hiki mua aku la ka lohe ia Kamapuaa ma
Kaluanui. Nolaila, makaukau e iho la ia mamua o ko Olopana hiki ana.
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RELATING TO KALIUWAA.
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NO KALIUWAA.
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Kaliuwaa is a very high cliff to look at. It is a cliff impossible to climb up, or
to come down; there is no way up or down this cliff and it is very high, being about
two-thirds of a mile in height from its base to the highest point; but it was against
this cliff that Kamapuaa leaned to provide a way of escape for his parents, as also
his older brothers, his grandmother and their servants with all their things.
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He pali kiekie loa o Kaliuwaa ke nana aku, he pali hiki ole ke pii aku i luna, a ke
iho mai i lalo, aohe alanui e hiki ai, a he pali loihi no hoi ke nana aku, elua hapakolu
o ka mile paha kona kiekie mai ka honua o lalo a hiki i ka welau o luna. A ma ia pali
nihinihi o Kamapuaa i moe ai mai lalo ae a luna, i alanui e pakele ai na makua, na
kaikuaana, ke kupunawahine, na ohua a me na ukana o lakou.
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After everybody had reached the top of the cliff of Kaliuwaa, there was left behind
Kamaunuaniho, the grandmother, for she disliked to climb up the back of her grandson,
Kamapuaa; therefore he turned his back to the cliff and the grandmother climbed up
along the teats of Kamapuaa until she reached the top of Kaliuwaa. In this way Kamaunuaniho
got to the top of the cliff and was saved from the wrath of Olopana.
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A pau loa na mea a pau i ka hiki i luna o ka pali o Kaliuwaa. Koe iho la o Kamaunuaniho,
ke kupunawahine i lalo, no ka mea, ua hookae ia i ka pii maluna o ka moopuna o Kamapuaa.
Nolaila, huli ae la ke alo o Kamapuaa i luna, a ma ka waiu kona pii ana a hiki i luna
o Kaliuwaa. Pela i hiki ai o Kamaunuaniho i luna a pakele i ka make a Olopana.
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RELATING TO OLOPANA.
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NO OLOPANA.
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When Olopana and his men arrived at Kaluanui, Kamapuaa was not to be found. Olopana
then came searching for him along the cliffs of Koolau until he arrived at Kailua;
and from this place to Maunalua, Wailupe, Waikiki, Ewa, and Waianae, where Olopana
stayed, for Kamapuaa was living at this place. After getting to the top of the cliff, Kamapuaa
had come to Wahiawa and at this place he started farming.
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A hiki o Olopana me kona poe kanaka ma Kaluanui, aohe o Kamapuaa. Nolaila, huli mai
la o Olopana ma na pali Koolau a hiki i Kailua. A malaila ae a Maunalua, a Wailupe,
a Waikiki, a Ewa, a Waianae, noho iho la o Olopana i laila, no ka mea, aia i laila
o Kamapuaa. Hele mai la o Kamapuaa a Wahiawa noho i laila, mahiai.
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Olopana and his men settled at Waianae. In this stay of Olopana[23] he could not proceed to the capture of Kamapuaa, because he had no advisory priest
with him to direct him, to insure a victory over Kamapuaa, for Lonoaohi, who had been
his priest since he became king of Oahu, was fastened with ropes and imprisoned until
his death for some transgression before him, therefore he had been removed from his
position as high priest.
[[322]]
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O Olopana hoi a me na kanaka ma Waianae kahi i noho ai. Ma keia noho ana a Olopana,
aole hiki ia ia ke kii ia Kamapuaa no ke kahuna ole nana e hoakaka mai iaia i ka pono
o ke kii ana a me ka lanakila maluna o Kamapuaa. No ka mea, ua paa o Lonoaohi i ke
kaula a hiki i kona make ana, oia ka Olopana kahuna i kona wa e noho alii ana no Oahu
nei. A no kekahi hewa i loaa ia Lonoaohi i mua o Olopana, nolaila, ua pau kona noho
kahuna ana.
[[323]]
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RELATING TO MALAE.
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NO MALAE.
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Malae was [the name of] the high priest who was summoned by Olopana; he belonged to
Kauai. When he arrived at Waianae and met Olopana in his capacity as priest he said
to Olopana: “My lord and king, your opponent Kamapuaa has the character of a god;
you will never be able to overcome him; and you will not live if you fight him in
a regular battle. There is but one way for you to deal with your opponent whereby
you will overcome him, and it is this: Get a pig, a piece of awa, a chicken, a fish,
a man and a banana all having the word or letters lau,[24] l-a-u; then take these things and lay them before Kamapuaa. These things if offered
him as a sacrifice will remove his strength and he will become as one very weak.”
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Oia ke kahuna i kii ia ai ma ke kauoha a Olopana i Kauai. I kona hiki ana i Waianae
a launa me Olopana, olelo aku ia ia Olopana ma kona ano kahuna: “E kuu haku, e ke
’lii e! O ko hoa paio o Kamapuaa, he ’kua ke ano, aole e make ia oe, aole hoi oe e
ola ke hele aku e kaua maoli. Eia ka pono ia oe e hana aku ai i ko hoa paio, a pela
oe e lanakila ai. I puaa lau, i awa lau, i moa lau, i ia lau, i kanaka lau, i maia
lau. O keia mau mea a pau loa e hana oe peia, alaila, lawe aku a mua ona hahau aku.
O kona nawaliwali no ia, alaila, pau ka ikaika.”
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Olopana then followed out the instructions of Malae and prepared all the different
things ordered by the priest. After the things were ready Olopana and his men proceeded
to the place where Kamapuaa was living. When Olopana found Kamapuaa the things were
laid at the feet of Kamapuaa as directed by the priest. Upon doing this it was seen
that the strength of Kamapuaa left him and he became weak and feeble. The men then
took hold of Kamapuaa and dragged him to Pahoa, a place in Waianae, and it is known
by this name to this day. When they arrived at this place Olopana became very tired
from the excitement and hard work and returned to his house, leaving his men to bring
Kamapuaa along.
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Ma keia olelo a Malae ke kahuna, i hooko iho ai o Olopana. A makaukau keia mau mea,
pii aku la ia me na kanaka a loaa o Kamapuaa, hahau aku la o Olopana i na mea a ke
kahuna i olelo ai.
Mahope o ka hahau ana a Olopana, nawaliwali loa o Kamapuaa a palupalu loa iho la.
Ia wa, alako ia o Kamapuaa e na kanaka a hiki i Pahoa (he aina iai ma Waianae a hiki
i keia la). Ilaila, maluhiluhi o Olopana a haalele ia Kamapuaa, a hoi aku la i ka
hale. Koe iho la o na kanaka e kauo ana ia Kamapuaa.
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CHAPTER II.
Relating to Lonoaohi the Priest.
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MOKUNA II.
No Lonoaohi ke Kahuna.
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Lonoaohi was bound and fastened to a post in the center of a certain house. Before
this Olopana had expressed his intention to sacrifice him with Kamapuaa on the altar
of the temple.
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Ua paa o Lonoaohi i ka pou a manu. (He pou no i waena o ka hale.) Ua paa hoi ko Olopana
manao e kau pu me Kamapuaa i luna o ka heiau.
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Being gifted with all the power to tell the future and so on, the high priest Lonoaohi
was able to know the intention of the men who had Kamapuaa in charge, which was this:
When the men and Kamapuaa arrived at Pahoa [and Olopana had departed for home], the
men sought instruments with which to cut the pig [Kamapuaa] open, and let the insides
be taken out so as to make the carrying much easier. Lonoaohi knew that if Kamapuaa
was killed he would be killed also. He therefore directed his sons, Kapuaaolomea and
Kapuaahiwa,[25] to go to the assistance of Kamapuaa, saying: “You two go to the men and tell them
that the king has sent word by you not to cut the hog open. Let it be as it is till
reaching the altar, or the king’s victim will be spoiled. There will be all the rest
of this day and night until tomorrow; by that time the sacrifice of the king will
surely get spoiled. Furthermore, the king has said, that the hog must not be dragged,
for his skin will get cut and injured. It must be carried on the sticks and [[324]]when the men get tired put the hog on the ground that the men may rest. Tell them
that this is the wish of the king. This will be the only way of saving your master.
If he lives we will all live; but if he dies we will all die.”
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Ua ike o Lonoaohi ma kona aoao kahuna, i ko na kanaka manao e hana aku ai ia Kamapuaa,
oia keia. I ka hiki ana o na kanaka a me Kamapuaa i Pahoa, hele aku la na kanaka e
imi i pahoa, i mea kaha i ka opu o ka puaa, i pau ka naau a me ka loko, alaila mama
ke amo ia Kamapuaa. Manao o Lonoaohi, o make o Kamapuaa, a o make no hoi lakou. Nolaila,
hoouna i na keiki ana, ia Kapuaaolomea, a me Kapuaahiwa, e hele e olelo aku i na kanaka.
Wahi a Lonoaohi i na keiki: “E hele olua a na kanaka, olelo aku olua penei: E! i mai
nei ke ’lii aole make kaha ka opu o ka puaa. Pela no a hiki i ka lele, e ino auanei
ka heana a ke ’lii. He mau keia la, a po, o ka po auanei a ao, inoino loa ka heana
a ke ’lii. Eia hoi kekahi, ua olelo mai nei ke ’lii, aohe make alako i [[325]]lalo, o poholehole a inoino ka ili i ke alako ia. E auamo i luna o ka manele, a kaumaha,
alaila, kuu i lalo, hoomaha, pela mai nei ke ’lii. No ka mea, pela e ola ai ko olua
haku. Ina ola ia, ola kakou, ina make ia, make kakou.”
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When the two came up to the men at Pahoa,[26] they found them sharpening their wooden daggers and getting ready to cut Kamapuaa
open. The sons of Lonoaohi then spoke to the men using the words told them by their
father. When the men heard this they gave up their daggers. It was because of this
fact that this place was called Pahoa and it is so known to this day. The men therefore
carefully carried Kamapuaa and placed him in the temple.
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A hiki laua i mua o na kanaka ma Pahoa, e hookala ana na pahoa, e makaukau ana e kaha
i ka opu o Kamapuaa. Hai aku la laua i na olelo a Lonoaohi i na kanaka a pau loa,
a lohe lakou, haalele i na pahoa. (Nolaila, ka inoa o ia aina a hiki i keia la o Pahoa.)
Lawe maikai ia aku la o Kamapuaa a hiki i ka heiau e kau ai.
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That night Lonoaohi slept at the post to which he was tied, his sons with him, while
the guards kept watch around the house; and Kamapuaa slept in the temple, with his
guards. Late that night when the Milky Way could be plainly seen, Lonoaohi was awakened
by his god. Lonoaohi then on bended knees invoked his divine help and at the close
of his prayer the ropes which held him fell from his body and he rose and walked out
of the house, where he found the guards all asleep. When he arrived at the place where
Kamapuaa was held bound, he found that his guards had also fallen asleep and no one
was watching. Lonoaohi then placed his hand along the nostrils of Kamapuaa and found
that he was still breathing; he was not dead. Lonoaohi then said: “Saved. I thought
that you were dead, but I see that you are not. These bones will now be cared for.”
After a while he again said to Kamapuaa: “Say, I want the wai lands of Oahu.” Kamapuaa
answered: “Hu.” The meaning of the request was this: that Lonoaohi was to get the
lands containing the word or letters w-a-i, such as, Waianae, Waialua and so on. Lonoaohi
was aware, through his great powers, that Olopana was to be killed in the contest
that was yet to come, and that Kamapuaa would come in possession of Oahu. This was
the reason he made this request. After this meeting between Lonoaohi and Kamapuaa,
the priest returned to his place and sat down and for the rest of the night confined
himself to praying to his god, for at daylight the next morning he was to be placed
on the altar with Kamapuaa.
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Ia po ana iho, moe iho la o Lonoaohi ma kona wahi me na keiki, me ka paa o waho i
ke kiai ia. O Kamapuaa hoi me kona kiai ia. I ke kau o ke aumoe, i ka huli ana o ka
ia, puoho o Lonoaohi ma ka hoala o kona akua. Kukuli aku la me ka hoomana i ke ’kua,
a pau ka hoomana ana, hemo aku la ke kaula mai kona kino aku, ala ae la ia a hele
aku la, ua moe na kiai. A hiki aku la ia ma ko Kamapuaa wahi e paa nei, ua moe no
hoi na kiai, aohe ala. Halalo iho la o Lonoaohi ma ka ihu o Kamapuaa, e hanu ana no,
aole i make. I iho la o Lonoaohi, “Ola! Ua kuhi au ua make loa oe, aole ka! Akahi
a ola keia mau iwi.” Olelo iho o Lonoaohi ia Kamapuaa: “E! ona wai ko’u o Oahu nei.”
Hu ae o Kamapuaa: “Hu.” Eia ke ano o ia huaolelo. O na aina i pili ka inoa ika wai,
e like me neia. Waianae, Waialua, a pela aku. Ua maopopo ia Lonoaohi ma kona ike e
make ana o Olopana, a e lilo ana o Oahu nei no Kamapuaa, oia ke kumu o Lonoaohi i
noi ai. A pau ka launa ana o Lonoaohi me Kamapuaa, hoi aku la o Lonoaohi a kona wahi
noho iho la. Hookahi ana hana o ka pule i kona akua. No ka mea, a ao ae kau laua i
ka lele me Kamapuaa.
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When the crowing of the cocks became general, that early morning, Olopana and the
priest Malae came to begin the ceremonies generally performed before human sacrifices
were to be offered; this was, to prepare for the offering of the two prisoners. While
the two were approaching the steps leading to the altar, Kamapuaa was unwound and
placed on the anuu.[27] Behold he was above Olopana and the priest. At this particular time, as the two were
facing each other, both naked, reciting the prayer, and while in the midst of it,
Kamapuaa opened his eyes wide, when he was seen by Malae and Olopana, standing above
them. At sight of him they became possessed of a great fear, so much so that they
could not run. Kamapuaa then, while on the platform, prayed, invoking his several
supernatural bodies and all his gods to come to his aid. At the close of the prayer
the outside of the temple was filled with the gods and hogs. Kamapuaa then called
out to the priest, Lonoaohi, saying:
[[326]]
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A olowalu ka moa o ke kakahiaka nui, hele mai la o Olopana me ka kahuna o Malae, e
kai ka aha a maikai, no ke kau ana o ke kanaka i ka lele ke ao ae. Ia laua e hele
mai ana e hiki i ka anuu o ka lele, oili aku la o Kamapuaa a kau i luna o ka anuu.
Nana iho la, maluna iho ia Olopana ma me ke kahuna. Ia Olopana me ke kahuna e huli
alo ana, me ke olohelohe o ke kino, e kai ana, a e pule ana, aole i amama, ia wa hoaa
o Kamapuaa i na maka. Ike o Malae a me Olopana ia Kamapuaa e ku ana i luna, puni laua
i ka makau a me ke eehia nui, aole hiki ke holo. Alaila, pule o Kamapuaa i luna o
ka anuu, e kahea ana i na kino a pau loa ona, a me na akua a pau. Alaila puni o waho
i na ’kua me na puaa. Kahea aku o Kamapuaa i ke kahuna ia Lonoaohi:
[[327]]
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Say, Lonoaohi,
Place the rocks on the side of the umu,
Place them here and there.
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E Lonoaohi e!
Kaupale ka imu,
Ohi aku ohi mai.
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At this call Lonoaohi came out of the house where he was held, and stood up a flag;
a sign that those who came under its protection would be saved from death. Shortly
after this the slaughter began and everybody was killed by Kamapuaa, excepting Makalii,
who ran and got in between the legs of Kamaunuaniho. This was how Olopana was killed
by Kamapuaa, and how Oahu came into his possession.
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Ia wa, oili ae la o Lonoaohi a waho kukulu i ka lepa. O ka poe i komo maloko o ka
lepa, pakele i ka make. Mahope o laila, aohe ahailono hookahi i pakele aku ia Kamapuaa,
o Makalii. No kona komo ana maloko o na uha o Kamaunuaniho. Pela ka make ana o Olopana
ia Kamapuaa, a pela no hoi i lilo ai o Oahu nei ia Kamapuaa.
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CHAPTER III.
Relating to the Battle Between Kamapuaa and Lonokaeho.—The Second Battle.—Battle Between
Kamapuaa and Kuilioloa.
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MOKUNA III.
No ka Hoouka Kaua ana o Kamapuaa me Lonokaeho, o ka Lua keia.—Kaua o Kamapuaa me Kuilioloa.
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Kahiki[28] was the land in which Lonokaeho lived, and he was king of one side of the island
while Kowea was the king on the other. These two kings were at war with each other
all the time and battles were fought every day. Kowea was the father-in-law of Kamapuaa,
for Kamapuaa, upon his arrival in Kahiki, took the daughters of Kowea to be his wives.
One day Kamapuaa said to Kowea: “I am going to meet Lonokaeho in battle and I want
you to watch the fire when it is lit. If the smoke rises and leans toward the sea,[29] I have killed Lonokaeho; but if the smoke should lean toward the upland, then I have
been killed by him.” That night Kamapuaa slept till daylight the next morning, when
he arose and proceeded to the place where Lonokaeho was living. He arrived before
Lonokaeho was up, so he called out:
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O Kahiki ka aina o Lonokaeho, ke ’lii ma kekahi aoao, a o Kowea ma kekahi aoao. He
mau alii paonioni laua o ka noho ana, he kaua ma waena o laua i na la a pau loa. O
Kowea hoi ko Kamapuaa makuahunowai, nana ka Kamapuaa wahine i kona hiki ana i laila.
I aku o Kamapuaa ia Kowea: “Ke hele nei au e kaua me Lonokaeho. E nana oe i ke ahi
ke a. I pii ka uwahi i luna a moe i kai, ua make o Lonokaeho ia’u. Aka i pii ka uwahi
a moe i uka ua make au ia Lonokaeho.” Ia po, moe iho la o Kamapuaa a ao, hele aku
la ia a hiki i kahi o Lonokaeho e noho ana. Aole i ala ka hiamoe, kahea iho o Kamapuaa:
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Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, awake,[30]
Ye Kahiki, awake,
Gird on the loin cloth,
Partake of the food,
Let the hand seize the club,
Strike the head[31] shedding many tears,
Give the land,
The isle shall be possessed by Kowea,[32]
The whole of Kahiki, yes, the whole.
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E moe e Kahiki e!
E moe e Kahiki e!
E moe e Kahiki e!
E ala e Kahiki e,
E ala e Kahiki e,
E hume ka malo,
E ai ka ai,
E hopu ka lima i ka laau
Haua a pa i ke poo waimaka nui
Haawi ka aina,
Lilo ka moku ia Kowea
Puni o Kahiki e! puni.
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When Lonokaeho heard the call of Kamapuaa, he made reply: “Is the giving away of my
land any of your rights? Where are you from? Why don’t you come and meet me face to
face and then let us fight? If I am killed then my land shall be taken away [[328]]from me.” Kamapuaa consented to this, saying: “Yes.” Kamapuaa then approached nearer
to Lonokaeho and when he was up to him, Lonokaeho showed Kamapuaa his method of attack.
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A lohe o Lonokaeho i keia leo o Kamapuaa, olelo mai la ia: “Ia oe ka haawi o ko’u
aina e na kanaka? Nohea oe? Kai no o ka hele mai a kokoke, he alo he alo, hakaka ana
[[329]]a make au, alaila lilo ka aina.” Ae aku o Kamapuaa: “Ae.” Hele aku la o Kamapuaa a
kokoke i o Lonokaeho la. Ia wa, hoike mai o Lonokaeho i kana make ia Kamapuaa.
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THE FOREHEADS OF LONOKAEHO.
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NA LAE O LONOKAEHO.
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Lonokaeho had eight foreheads which were very sharp and could come down like so many
axes. These foreheads were up in the heaven called Kuanuenue and Leleianaha. Lonokaeho
had entertained the idea that at sight of his foreheads Kamapuaa would be frightened
away, but instead of showing fear Kamapuaa called out to his gods by their names,
as follows:
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Ewalu lae o Lonokaeho, he mau lae oi ke ooki iho, aia i luna i ka lani. O Kuanuenue,
o Leleianaha. Oia ka inoa o na lae, e manao ana e makau o Kamapuaa. Mahope iho o ka
hoike ana o Lonokaeho i na lae ona ia Kamapuaa, helu aku o Kamapuaa i na inoa o na
akua ona. Penei:
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The small god is mine,
The large god is mine,
The long god is mine,
The short god is mine,
The god that smacks the lips is mine,
The god that whispers is mine,
Kookoona is ahead,
The awa drinker of Kanaloa is ahead,
Here is Opuaanuenue,[33]
Whose sound reaches heaven,
It is carried here and there,
Along the lehua grove.
Dig it up, fence it up.
O that sky, O this sky,
The sky up above,
The sky in the heaven.
The folding of it is his,
The wide leaf is sacred,
Roll it up,
Dry it out.
The small night,
The large night,
The long night,
The short night,
The night with the sun that has passed.
The small cloud is here,
The large cloud is here,
The long cloud is here,
The short cloud is here.
The cloud stands close to heaven.
The assembly of gods,[34]
Make offerings to the god,
Of Kahaka, of Keluea,
Of Kulia who is at war,
Lonomakaihe,
Kanaiahuea,
Kepolohaina.
The god with the piercing eyes,
[[330]]
Ohumuhumu,
Hawanawana,
Kanikawi,
Kanikawa[35]
The gods with the body,
Of the head,
Hoeu, Hoomalana,[36]
The piece of the head, the head scalped.[37]
Of the ear,
The ear wax, [affects] the hearing,
Lonoikiaweawealoha.[38]
Of the grinders,
The yellow grinders,
The unclean grinders.
Of the buttocks.
Of palala,[39]
Pipikauanana.
Of the knee.
Out of joint, misstep.
The back, the feet,
For fleetness.
There were the forty thousand gods,
The abode of the gods,
The creaking,
The cracking,
Kumahumahukole,[40]
Of kole the laughter.
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No’u ke akua iki.
No’u ke akua nui.
No’u ke akua loa.
No’u ke akua poko.
No’u ke akua muki.
No’u ke ’kua hawanawana.
Oi Kookoona,
Oi ha inu awa a Kanaloa.
Eia o Opua anuenue.
Koha i ka lani.
Maewa keia.
Ma ka lehua.
Eliua—e paia.
E kela lewa, e keia lewa.
E ka lewa nuu,
E ka lewa lani.
Ka opi kana.
Ihiihi lauakea,
Omilomilo.
O nau paka,
Ka poiki.
Ka ponui.
Ka po loa,
Ka po poko,
Ka po i au wale ka la,
Ku ke ao iki,
Ku ke ao nui,
Ku ke ao loa.
Ku ke ao poko.
Ku ke ao a mihamiha i ka lani.
Ka pukui o kea ’kua.
Kaumaha ai na ke ’kua.
O Kahaka, o Keluea.
O Kulia i ke kaua,
O Lonomakaihe,
O Kanaiahuea,
O Kepolohaina.
O ke ’kua maka oioi.
[[331]]
O Ohumuhumu,
O Hawanawana.
O Kanikawi,
O Kanikawa,
Na akua i ke kino
Ko ke poo—
O Hoeu, e Hoomalana,
O apana poo, o poo i lolea.
Ko ka pepeiao.
O kokuli, o ke lono,
O Lonoikiaweawealoha.
Ko ke kui.
O Kui lena.
O Kui pilo.
Ko ka lemu.
O Palala,
O Pipikauanana.
No ke kuli.
O Poloke, o Kapeke.
Ke kua—ka wawae,
O Mama.
Ilaila kini akua,
Ka lua o ke ’kua,
Ka uuina,
O paapaaina,
O Kumahumahukole,
O kole ka aka.
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When Kamapuaa ceased calling for his gods, he and Lonokaeho began a hand to hand fight.
Lonokaeho then let his eight foreheads[41] fall on Kamapuaa, thinking they would chop him to death. When Kamapuaa saw the foreheads
coming down to strike him, he called out to his gods, Kuliaikekaua and others, to
turn the foreheads of Lonokaeho [from him] and let them strike on the lava rocks,
which call was obeyed and the foreheads came down on the lava rocks where they kept
striking until they were made dull; furthermore, after a time the foreheads were unable
to get up again to resume their former place, because they were held down by the power
of Kuliaikekaua and the others. At this time Kamapuaa requested of his supernatural
bodies to grow over the foreheads of Lonokaeho, and at once the puaakukui, puaauhaloa and puaamaumau,[42] began to grow all over the eight foreheads, thus removing all the power and strength
from Lonokaeho. After this the two fought with their human forms, until Kamapuaa requested
of his hog forms to eat up Lonokaeho and all his men. In this way was Lonokaeho killed
by Kamapuaa.
[[332]]
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A hooki o Kamapuaa i kana kahea ana i na akua, ia wa laua i kaua ai me Lonokaeho.
Hookuu iho o Lonokaeho i na lae ewalu i luna o Kamapuaa, i mea e make ai o Kamapuaa.
A ike o Kamapuaa i na lae e iho iho ana. Kahea aku o Kamapuaa i na akua ona, ia Kuliaikekaua
ma: “E Kuliaikekaua ma, hoohuli ia ae na lae o Lonokaeho i ka pahoehoe.” Ilaila kahi
o na lae i noke ia ai a kumumu, eia hoi kekahi. Mahope o laila, aole hiki i na lae
ke ala hou a pii i luna e like me mamua. No ka mea, ua paa loa ma ka mana o Kuliaikekaua
ma. Ia wa, nonoi o Kamapuaa i na kino ona e ulu maluna o na lae ewalu o Lonokaeho.
Oia ka puaa kukui, ka puaa uha loa, ka puaa maumau. Ulu ae la keia mau mea a hiki
i luna o na lae ewalu, pau ae la ko Lonokaeho mana a me ka ikaika. Hakaka iho la laua
me na kino maoli. Kena aku ana o Kamapuaa i na kino puaa, e ai ia Lonokaeho a me na
kanaka a pau loa, pela i make ai o Lonokaeho ia Kamapuaa.
[[333]]
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THE THIRD BATTLE, BETWEEN KAMAPUAA AND KUILIOLOA.
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KAUA AKOLU A KAMAPUAA ME KUILIOLOA.
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After the conquest of Kahiki by Kamapuaa, he left his father-in-law, Kowea, in charge
of the country, while he went on his way to meet Kuilioloa.
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Haalele o Kamapuaa i ka aina me kona makuahunowai me Kowea, hele aku la ia a loaa
o Kuilioloa.
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Kuilioloa was a dog[43] which had a human body and had also supernatural powers. He was a great soldier and
a famous warrior. He was the strongest man in his country and no one was found who
would face him.
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No Kuilioloa. He ilio ia, he ano kanaka a he ano akua. He kupu a he koa no hoi no
kona aina, aohe mea pakele ia ia i ka make.
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Before Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it was by these
women that Kamapuaa was informed of their husband being a dog, and how they feared
Kuilioloa. Because of their fear they requested of Kamapuaa to kill their husband
and in that way free them from him; and for this service the two were willing to become
the wives of Kamapuaa should he succeed in killing Kuilioloa.
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Mamua ae o ko Kamapuaa launa ana me Kuilioloa, ua hiki o Kamapuaa a launa me na wahine
elua a Kuilioloa, a na laua i olelo mai ia Kamapuaa he ilio ka laua kane, a he makau ko laua no Kuilioloa, a nolaila laua i olelo mai
ai ia Kamapuaa e pepehi a make, i pakele laua, a e lilo laua i mau wahine na Kamapuaa
ke make o Kuilioloa.
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After this conversation between them, Kuilioloa came home, and upon seeing Kamapuaa
his countenance became changed, his hair stood up, his upper jaw went up and his lower
jaw came down and his teeth were exposed. When Kamapuaa saw the features of Kuilioloa,
he chanted the following mele:
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Mahope o keia kamailio ana o lakou, hoi mai la o Kuilioloa, a hiki, he ano okoa ka
helehelena ke ike aku, okala ka hulu, wehe ke a luna, me ke a lalo, keke na niho kiei
i waho. A ike o Kamapuaa i keia mau helehelena o Kuilioloa, oli aku la ia ma ke mele:
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Bristling up, yes,
Bristling up.
He seems mad, yes,
He seems mad.
The toes are scratching,
The tail is twisting,
The eyes are threatening,
The teeth are exposed,
Ready to bite.
I am bitten,
I am bitten.
That is from you the dog,
Death is from me the hog.
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Kunahihi e—
Kunahihi.
Ano huhu e,
Ano huhu.
Helu ka manea,
Wili ka huelo,
Aa ka maka,
Keke hoi ka niho,
Aneane nanahu mai,
Moku au la,
Moku au la.
Nau hoi na ka ilio,
Na’u hoi na ka puaa make.
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After this Kamapuaa called for his supernatural hog bodies, the weeds,[44] kukui, the amaumau, the uhaloa, to hold open the mouth of Kuilioloa, that it could not bite. The hogs then entered
the mouth of Kuilioloa and ate his inwards until he was killed.
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Ia wa kahea o Kamapuaa i na kino puaa ona, i ka nahelehele, i ke kukui, ke amaumau,
ka uhaloa. Koo ia ka waha o Kuilioloa, aole hiki ke nahu iho. Komo ke kino puaa o
ia nei i loko e ai, a make iho la o Kuilioloa.
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CHAPTER IV.
The Fourth Battle, Between Kamapuaa and Pele.
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MOKUNA IV.
Kaua Eha a Kamapuaa me Pele.
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Kamapuaa sailed for Hawaii and in due course of time landed in Puna; then he proceeded
to Kilauea, where Pele[45] and her sisters and brothers were living. When Kamapuaa arrived at Kilauea he went
and stood on a point of land called Akanikolea, looking down into the pit, a place
kapued by Pele for her own use. It was on this point [[334]]that Kamapuaa made his stand and looked down into the pit, where he saw the Hiiakas.
They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele, the sisters of Pele,
sitting there below on the floor of the pit of Kilauea stringing leis. When Kamapuaa
saw them, he chanted these words:
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Holo mai la o Kamapuaa i Hawaii nei a pae ma Puna, pii aku la ia a hiki i Kilauea.
Malaila, o Pele me kona mau kaikaina, a me na kaikunane. O kahi a Kamapuaa i ku ai
i luna o Kilauea, o Akanikolea, he wahi kapu loa ia no Pele. Ma laila oia i ku ai
a nana i ka lua, e noho ana na Hiiaka. Oia o Hiiaka, Hiiakaikapuaaneane, Hiiakaikapoliopele
[[335]]o ko Pele mau kaikaina ia. E kui lei ana lakou i lalo o Kilauea. Oli aku la o Kamapuaa
penei:
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On the heights of Puuonioni
The company of women sat,
On the heights of Wahinekapu
On the peak of Kilauea.
Where sat Papalauahi,
For Pele throws her flames in Puna.
For the lowlands at Malama are covered with sands,
Keeping watch over them. Aloha.
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A ka luna i Puuonioni,
Noho ke anaina a ka wahine,
I ka luna o Wahinekapu,
He oioina Kilauea,
He noho ana o Papalauahi,
Ke lauahi wale la no o Pele ia Puna.
Ua one a kai o Malama,
E malama ana e, aloha.
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When Kamapuaa was thus chanting Pele heard it all, but she pretended otherwise. She
then rolled herself in a cloak made of mats and laid down by the edge of the fire.
She knew all the time that it was Kamapuaa that was chanting up there on Akanikolea.
Kamapuaa after a pause chanted again:
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Ma keia oli ana o Kamapuaa, ua lohe no o Pele, a he hookuli okoa iho no. Owili ae
la i ka ahu moena a moe iho la ma ke kae o ke kapuahi, me ka ike no, o Kamapuaa keia
e ku nei i luna o Akanikolea. Oli aku la o Kamapuaa:
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It is from Puna that I have come
And I have seen the women gathering[46] noni,
Scratching noni,
Pounding noni,
Marking with noni,[47]
Kapunaiki the long man,
It was a long way for him to travel,
He was lame,
He was stiff.
Arise. My greetings to you.
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Mai Puna hoi au i hele mai nei,
Ua ike mai nei hoi au i na wahine kohi noni,
Wauwau noni,
Pakuikui noni,
Kakau noni,
O Kapunaiki kanaka loa,
Ka loa o kanaka, i ka hele ana,
Make i ka oopa,
I ka maloeloe,
E ala, aloha e!
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Pele then made answer from the bottom of Halemaumau: “I would get up if you were a
man; but being a hog I will not get up.” The reason why Pele made this reply was because
Kamapuaa had teased her as the woman who was pounding noni. The real meaning being
that Pele had red eyes. This was the real meaning of the chant of Kamapuaa.
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Olelo mai o Pele i lalo o Halemaumau: “He ala aku ka hoi ke kanaka, o ka puaa ka la,
oia ka mea e ala aku ai.” O ke kumu o keia olelo a Pele, o kela olelo henehene kuamuamu
a Kamapuaa i na wahine kui noni. O ke ano o ia, no ka makole o Pele, nolaila kela
olelo a Kamapuaa.
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After this chant Kamapuaa asked of his gods: “Say, didn’t she recognize me, for she
said that I was a hog?” The gods replied: “Chant again.” Kamapuaa then chanted:
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I aku o Kamapuaa i na ’kua: “Ea! ua ike ia mai la paha wau, ke olelo mai la, he puaa
ka wau.” Olelo mai na akua: “Oli ia aku.”
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By Makalii[48] the leaves of Puna were made bitter,
The waters went by above Kapapala.
The heavy rains fell at Hilo,
In Hilo and Puna the rains fell.
O Pele, let us make our abode there,
And string the lehua at Hopoe.[49]
[[336]]
You shall string them, I shall wear them.
Arise. My greetings to you.
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Ia Makalii lau awaawa o Puna,
Hala ka wai mauka o Kapapala,
Lani pili o Hilo—e,
I Hilo, i Puna kaua e!
E Pele e! ilaila kaua e noho ai,
Kui ana i ka lehua i Hopoe nei la,
[[337]]
E kui oe, e lei au,
E ala, aloha—e!
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The sisters of Pele, Hiiaka and the others, said to her: “Wake up, why keep on lying
down, and look at that handsome man standing there on the heights of Akanikolea. Take
a look at him, for you can tell on sight whether it is a big man, a small man, a long
man, a short man, a good man or a sinful man.” Pele made reply: “That hog that you
are mistaking for a man is not a man; that is Kamapuaa the hog grandson of Kamaunuaniho,
the son of Kahikiula and Hina.” The sisters again said: “That handsome man standing
there on Akanikolea, that you say is a hog? You are an adept in lying. We have seen
hogs in the lowlands of Puna, having the body of a hog, feet of a hog, head of a hog,
eyes of a hog, ears of a hog, snout of a hog and everything else that belongs to a
hog; but nothing like that fellow with a human form standing there.” Pele replied:
“That is a hog; that is not a human being which you see standing there on Akanikolea.”
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Olelo aku na kaikaina Hiiaka o Pele: “E ala mai oe e moe loa nei, e nana aku i keia
kanaka maikai e ku mai nei i luna o Akanikolea. O oe hoi o ka mea ike i ka nana ana,
o ke kanaka nui, o ke kanaka iki, o ke kanaka loa, o ke kanaka poko, o ke kanaka pono,
o ke kanaka hewa.”
I mai o Pele: “O kela puaa ka oukou e kuhi nei he kanaka, aole kela he kanaka, he
puaa kela o Kamapuaa, ka moopuna puaa a Kamaunuaniho, ke keiki a Kahikiula a me Hina.”
I aku na kaikaina: “O kela kanaka maikai e ku mai la i luna o Akanikolea, o kau ia
e olelo nei he puaa, he oi oe o ka wahahee. Ua ike no makou i ka puaa makai o Puna,
he kino puaa, he wawae puaa, he poo puaa, he maka puaa, he pepeiao puaa, he ihu puaa,
o na ano a pau o ka puaa he okoa loa, aole e like me kela kino kanaka e ku mai la.”
Olelo aku o Pele: “He puaa kela; aole kela he kanaka maoli e ku mai la i luna o Akanikolea.”
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Kamapuaa said to his gods: “Say, I believe I am recognized by those people.” The gods
replied, trying to deceive him: “No, they have not recognized you.” Kamapuaa then
again chanted:
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Olelo aku o Kamapuaa i na ’kua ona: “E! ike ia mai la paha wau.” Hoole mai na akua
ma ke ano hoopunipuni, “Aole oe i ike ia e lakou.” Oli hou o Kamapuaa:
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You do not know that I am Kama.
Perchance it is Kama of the mountains that you know,
On the top of the mountain,
In the forest,
In the kindling wood,
At the trunk of the tree.
Perchance that is the Kama you know.[50]
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Aole oe i ike ia’u o Kama,
O Kama paha i kuahiwi kau i ike,
I ke kualono,
Ka nahelehele,
I ka pulupulu ahi,
I ke kumu nei o ka laau,
Kau Kama paha ia i ike.
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Pele then replied: “I know you, for you have just come from Kahiki. You have fought
Lonokaeho and have killed him, and Kowea became your father-in-law. You have lived
with his daughter; you two have a child. When my fire reached out and pinched your
eyes you left and came here. That is the reason you have come; to put my fire out
and to fight me.” Pele then chanted:
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Pane mai o Pele: “Ua ike au ia oe mai Kahiki oe i hele mai nei. Kaua mai nei oe me
Lonokaeho a make ia oe. Lilo o Kowea he makuahunowai nou. Moe oe me ke kaikamahine
ana a loaa ka olua keiki. Kii aku nei kuu ahi a ko maka ohiki. Nolaila oe i hele mai
nei e kinai i kuu ahi, a e kaua me a’u.” Oli mai la o Pele:
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Thou art indeed Kama
The man of the high cliffs,
Of the low lying cliffs,
Of the steep cliffs,
Of the cliffs of the rolling stones,
Where the kalokalo[51] birds roam,
Making it cold in the uplands of Kaliuwaa,
For Hiwa is thine
And thou art Kama
The hog-son of Hina and her husband,
The hog-grandson of Kamaunuaniho.
Of your pen, Lelepa,
Of your belly, a passenger belly,[52]
[[338]]
Of the cord on your nose, Haleaha.[53]
Thou art Kamapuaa,
The buttocks that drop without effort,
The nose that is pierced by a cord,
The private that joins the belly,
The tail that wags behind.
Answer, Kama, to your name.
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O Kama hoi paha oe,
O kanaka o ka pali ku,
O ka pali moe
O ka pali ku-hoho
O ka pali kaa o ka pohaku,
I hehi ia e ka manu kalokalo,
Anu ai ka uka o Kaliuwaa,
Nou no o Hiwa,
O Kama hoi oe,
O ke keiki puaa a Hina ma,
Moopuna puaa a Kamaunuaniho,
O ko pa la, o Lelepa,
O ko opu la, o opu ohua,
[[339]]
O ka aha o ko ihu, o Haleaha,
O Kamapuaa oe,
O ka lemu helelei wale,
O ka ihu i hou ia i ka aha,
O ka mai pili i ka opu,
O ka huelo kahili mahope,
E o—e—Kama i ko inoa.
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When Pele ended her chanting, Kamapuaa began to chant back a reply. It was by these
chants back and forth that the two were led on to do battle.
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A hooki o Pele i kana oli, oli mai o Kamapuaa i kana oli. Ma keia mau oli kike a laua
i hoomaka ai laua e kaua me ka ikaika loa.
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Sore eyed, sore eyed number one,[54]
Who go to the lowlands at Piheka.
What food does she eat?
That which has been left by the ghosts,
The ghosts, the ghosts.
Ghosts, are the chiefs of Kona,
At Paieie, at Mokuhia,
Who goes as far as Panaewa.
It is warm, it is warm,
It is the warmth that wakes one from sleep.
You must wake up, why sleep so long?
For the sun is at Ouli.
The lowlands are black, are black,
With the small fine rain of Hopoe.
Strike her, let the woman fly
To the lowlands of Makuakeke.
Some of the gods are displeased,
Some of the gods are deceiving.
The swine-eating god has its nose corded.
Pele is the goddess that eats swine.
Pele grunts and groans.
Say, Pele, keep on chiding!
Say, Pele, keep on chiding!
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Makole, makole akahi,
Hele i kai o Piheka,
Heaha ka ai e ai ai,
He lihilihi pau i ke ’kua.
He ’kua, he ’kua,
He ’kua na ’lii o Kona,
A Paieie i Mokuhia.
Hele aku o Panaewa,
Ikiiki e! Ikiiki e!
Ikiiki hoala hiamoe,
E ala ae oe e moe loa nei,
Aia ka la i Ouli,
Uliuli kai e uli,
Ka ua lele huna o Hopoe,
E kui e lele ka wahine
I kai o Makuakeke.
Hookeekee kahi akua,
Hoopunipuni kahi akua,
Kuahu ia ke ’kua ai puaa,
O Pele ke ’kua ai puaa,
Uhi—uha—mai ana o Pele,
E Pele e! kaukau li,
E Pele e! kaukau li.
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THE BATTLE BEGINS.
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HOOMAKA KE KAUA ANA.
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With this chant of Kamapuaa Pele became furious and she ordered her sisters and brothers
to start the fire. Pele next ordered her brothers that one of them climb above Kamapuaa,
the one called Hiiakaluna and the other, Hiiakalalo,[55] to get under Kamapuaa. When the two were getting near Kamapuaa, in obedience to the
command of Pele, Kamapuaa asked of his gods: “Who are these, coming?” “They are the
brothers of Pele, Hiiakaluna and Hiiakalalo. If they ever come together we will be
killed.” Upon hearing this reply from the gods, Kamapuaa sent his love making god,
Lonoikiaweawealoha, to go and make love with the brothers of Pele.[56] When this god met the brothers of Pele he cunningly made love to them and they immediately
forgot the [[340]]orders of Pele. The two proceeded to the lowlands of Puna, in Malamanui, and lived
there. When the brothers decided to do this Pele was aware of their action, so she
ordered Lonomakua to start the fire. When Kamapuaa saw the fire burning, he chanted
these words:
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Ma keia oli a Kamapuaa, Ua huhu loa o Pele. Kena aku la ia i na kaikaina a me na kaikunane
e hoa ke ahi. Olelo aku o Pele i na kaikunane, e pii i luna kekahi a maluna iho o
Kamapuaa, oia o Hiiakaluna, a o kekahi malalo ae, oia o Hiiakalalo. Ia laua i hookokoke
mai ai ia Kamapuaa, e like me ka Pele olelo. Ninau ae la o Kamapuaa i na akua ona:
“Owai keia mau mea?” “O na kaikunane o Pele, o Hiiakaluna, o Hiiakalalo. Ina e hui
laua mamake kakou.” Mahope o keia lohe ana o Kamapuaa i na akua, hoouna aku la ia
i kona akua hoalohaloha, o Lonoikiaweawealoha, e hele aku e hoalohaloha i na kaikunane
o Pele. A launa ia me na kaikunane o Pele. Hana aku la ia e like me kona maalea, a
pau iho la ko laua manao i ka Pele kauoha. Hele aku la laua a noho [[341]]i kai o Puna, i Malamanui. Ma keia mau hana a na kaikunane, ua ike no o Pele. Nolaila,
olelo aku la o Pele ia Lonomakua, e hoa ke ahi. A ike o Kamapuaa i ke ahi a Pele e
a mai ana, oli aku la ia penei:
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The fire by Lonomakua[57]
Of the woman, Pele.
It is burning in the uplands of Puna,
By the white snow of Maunakea,
The smoke darkens the heaven,
Caused by the loud voiced woman[58] at Pohakea.[59]
It meets there in the heaven,
It is a goddess of many forms,
Of changeable forms.
The eyes are of Lono,
Like unto me the body.
Hawaii is coming for me,
The prophet with many tears.
The forehead of stones is falling,
The sound of the round stones is heard.[60]
The axe with the red binding is striking,[61]
The cry of the birds is heard,
The voice of many tears[62] of Hilo.
Kilauea is consumed by fire,
The sand takes on heat,
It ignites and flies upward,
By the devastation of the goddess.
Puna is darkened by the bitter rain,[63]
Stifling is the smoke from the pit,
The strong offensive smoke of Pele.
My greetings, woman of the pit.
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O ke ahi a Lonomakua la,
A ka wahine a Pele,
Ke a ala i uka o Puna,
I ka hau aiai o Maunakea,
I ka uwahi po i ka lani,
A ka wahine leo nui i Pohakea,
Ke halawai la me ka lani,
He akua kino lau,
Kino pahaohao,
O Lono ka maka,
Owau la ke kino,
Ke kii mai nei Hawaii ia’u,
I ke kaula waimaka nui,
Hiolo ka lae o ka pohaku,
Io io ka leo o ka ala,
Kui ke koi aweaweula,
Uwe ka leo o ka manu,
Ka leo waimaka nui o Hilo e!
Pau Kilauea i ke ahi e!
Kunia aku la wela ke one,
Ho’a ke ahi lele i luna,
I ka ai inoino a ke ’kua wahine,
Po Puna i ka ua a ka awaawa,
Pakui i ka uwahi a ka lua,
Hauna i ka uahi a Pele la e,
Aloha ka wahine o ka lua.
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Pele made reply: “Yes, that would have been all right, had you come in peace, then
I would have treated you peaceably; but since you have come otherwise, it is only
by strength that you can get Pele.” Pele then ordered Lonomakua to keep up with the
fire; she also ordered the Hiiakas, the Kahoaliis, her uncles and all the gods to
keep the fire going. Molten rocks then flew up to heaven; the heaven was as though
in flames; the sun looked red and the sky was cloudless. The heat from the fire reached
the breast of Kamapuaa and his whole body was encompassed by the fire of Pele; but
Kamapuaa was surrounded by his gods, Kuliaikekaua and others, so he was protected and was not consumed by the fire of Pele. The sun
was, however, darkened by the smoke of the woman, and Kilauea was entirely lost from
view through the great heat; and this heat extended to the other islands of the group.
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Olelo mai o Pele: “Ae he oiaio ia, ina oe i hele mai nei me ka maikai, alaila he maikai
ko onei, nolaila, ma ka ikaika e loaa ai o Pele.” Kena ae la o Pele ia Lonomakua i
ke ahi, na Hiiaka, na Kahoalii, na makuakane, na ’kua a pau loa. Lele ka pohaku i
ka lani, paihi luna, owela ka la, kau ao ole ka lewa. Hele ka wela a ke alo o Kamapuaa,
puni mai la kona kino i ke ahi a Pele. Aka, o Kamapuaa, ua puni oia i kona mau akua
ia Kuliaikekaua. Nolaila, aohe he wela o Kamapuaa i ke ahi a Pele. Aka, ua pouli ka
la i ka uwahi a ka wahine, ua nalo wale Kilauea i loko o ke ahi enaena, ua holo ka
wela me ka hahana i na moku.
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Therefore Pele thought that Kamapuaa must be dead, so she caused the fire to be put
out, and the fire in Kilauea ceased burning; nothing remained but a few burning spots
in the bottom of Halemaumau.
[[342]]
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Nolaila, manao o Pele ua make o Kamapuaa, hoopau i ka a ana o ke ahi, a pio iho la
ke ahi o Kilauea, koe iho la na momoku i lalo o Halemaumau.
[[343]]
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When at last Pele looked, there stood Kamapuaa on Akanikolea, still alive. Again Pele
ordered that the fire be rekindled. As soon as Kamapuaa saw the fire was again burning,
he called out for his sister, Keliiomakahanaloa, who came up in the form of a small
cloud from the south, and when it was directly over the pit of Kilauea, a heavy rain
fell which filled the pit until it overflowed, putting out the fire of Pele; and the
only things that were saved were the fire making sticks. The hog forms of Kama[64] then descended into the pit of Kilauea until the whole place was overrun with hogs.
Kamapuaa then changed himself into the form of a hog, opened wide its mouth, showing
its tusks, and swallowed Halemaumau, taking in Pele, her sisters and brothers, and
they were kept within his stomach until Pele and the others were almost dead. But
when Lonoikiawewaealoha, the fickle god, the love making and unstable god, saw this
he put compassion in the heart of Kamapuaa and his gods and Pele and the others were
saved, otherwise Pele would have been killed. Shortly after this, Kamapuaa left Halemaumau,
whereupon Pele ordered Lonomakua to again start the fire. Lonomakua then took up the
two pieces of wood and began rubbing them together[65] and in time the fire was started and the kindling wood was put on, and after a while
the pit of Kilauea was again filled. The fire came up until it reached Kamapuaa, who
was standing on Akanikolea. He then called for his different supernatural bodies,
such as the trees, olomea, hala, the uhaloa and amaumau, and these different things began to grow, shutting off the fire. This battle was
maintained for some time, no one gaining a single advantage. After the battle had
been maintained for some days Pele and Kamapuaa lived as husband and wife. During
this union the two made a compact, dividing Hawaii into two parts; Pele taking three
districts, Puna, Kau and Kona, the districts having the most lava rocks; while Kohala,
Hamakua and Hilo went to Kamapuaa; these districts being the ones free of rocks. This
ended the war between the two.
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I nana mai ko Pele hana, e ku aku ana no o Kamapuaa i luna o Akanikolea, aole i make.
Kena hou o Pele e hoa ke ahi. Ia wa, kahea o Kamapuaa i ke kaikuahine ona ia Keliiomakahanaloa,
he wahi ao uuku, e pii mai ana ma Kona mai. O ka hele ia a kupono i luna o Kilauea,
o ka iliki iho la no ia o ka ua, piha o Kilauea a hanini, pio ke ahi a Pele. A koe
i ka aunaki me ka aulima. Iho na kino puaa o Kama, piha o Kilauea. O ko Kamapuaa kino
maoli. Hamana ka waha, keke na niho, komo o Halemaumau i loko o ka waha, komo o Pele
me na kaikaina, na kaikunane i loko, kokoke e make o Pele ma. O ke ’kua malimali,
o Lonoikiaweawealoha, holo lua kona manao, hookomo i ke aloha ia Kamapuaa a me na
’kua ona. Pakele ai o Pele mai make ia Kamapuaa ia kaua ana. Nolaila, haalele o Kamapuaa
ia Halemaumau. Kena ae la o Pele ia Lonomakua, ke ahi. Hi’a iho la ke ahi a a no loko
o ka aunaki, pulupulu iho la a a, hoa ia iho la a piha hou o Kilauea; pii mai la ke
ahi a loaa o Kamapuaa i luna o Akanikolea. Kuu iho la o Kamapuaa i na kino lau ona,
oia ka laau, ke olomea, ka hala, uhaloa, ke amaumau, pela laua i kaua ai a loihi ka
manawa. Aole i pio, aole i pio. Mahope o keia kaua ana, noho a kane, a wahine iho
la laua. Iloko o ia noho ana, ua mahele ia o Hawaii no laua, penei ke ano: Ekolu ia
Pele, o Puna, o Kau, o Kona, he mau aina a loa lakou. O Kohala, o Hamakua, o Hilo,
no Kamapuaa ia, aohe aa o keia mau aina ekolu. Pela i pau ai ke kaua ana.
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CHAPTER V.
The Fifth Battle, Between Kamapuaa and Makalii.
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MOKUNA V.
Kaua Alima a Kamapuaa me Makalii.
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After the battle between Pele and Kamapuaa had been fought he sailed from Hawaii for
Maui; then to Molokai and from there to Oahu. After a short stay in Oahu he continued
his journey to Kauai and landed at Kipu. On his way inland he met Limaloa who was
proceeding to the home of Kaneiki, a chief and ruler of one of the districts of Kauai,
he having in charge several of the ahupuaas of that island. The reason of Limaloa’s
visit to the home of Kaneiki was to court his two daughters. In this journey Kamapuaa
had changed himself back to his human form, handsome and pleasant to look upon. Therefore
Limaloa adopted him in reciprocal friendship. While on their way Limaloa said to Kamapuaa:
“With your efforts I shall win the two girls as my wives, for I have given them all
my possessions, but still I have not been able to win them.”
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Mahope o ke kaua ana o Kamapuaa me Pele, holo mai la ia mai Hawaii mai a Maui, a Molokai,
a Oahu nei. Mai Oahu aku a pae ma Kipu, i Kauai. Halawai mai la me ia o Limaloa, e
hele ana i kahi o Kaneiki, he ’lii, a he aimoku, ia ia kekahi mau ahupuaa o Kauai.
O ke kumu o ko Limaloa hele ana i laila, o na kaikuahine o Kaneiki. Ma keia hele ana
he kino kanaka ko Kamapuaa, he ui, a he maikai ke nana aku. Nolaila, hoaikane o Limaloa
ia ia. Ia laua e hele ana ma ke ala loa, i aku o Limaloa ia Kamapuaa: “O oe ka mea
e loaa ai a’u wahine, nokamea, ua pau loa kuu waiwai ia laua, aohe nae he loaa iki.”
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On this journey the two reached Kemano, a spring of good drinking water, and [[344]]there found a woman sitting over the spring covering it up. Kamapuaa asked for a chance
to get a drink, but the woman refused, saying there was no water. At this Kamapuaa
took up the woman and threw her over the cliff[66] and the two then quenched their thirst. From this place they continued on until they
arrived at Kilohana. Just below this place was a valley overgrown with kukui trees
and in this valley two girls were gathering kukui nuts; these were the Limaloa girls.
Kamapuaa said to his companion: “Say, Limaloa, are not those girls your sweethearts?”
“Yes,” answered Limaloa. Kamapuaa then chanted this mele:
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Ma keia hele ana, hiki aku la laua i luna o Kemamo he punawai e inu ia, ua paa [[345]]nae i ka wahine ka waha i ke pani. Ninau aku o Kamapuaa i ka wai e inu, hoole mai
ka wahine, aohe wai. Lalau o Kamapuaa i ka wahine, kiola i ka pali, inu iho la laua
a hele aku la a hiki i Kilohana. Malalo o laila, he awawa kukui, a he mau wahine e
ohi hua kukui ana, oia na wahine a Limaloa.
I aku o Kamapuaa: “E Limaloa! O au wahine paha keia?” “Ae,” pela mai o Limaloa. Kau aku la o Kamapuaa i ke oli,
penei:
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Kipu is quite a little cliff, that is being traveled,
The distance to Makuaiki has not been spanned,
And I have not yet trodden its length,
Nor have I walked its width.
It is a double cliff, high and lofty,
To Mauea that is at the top.
The voice of man is at the top,
The voice of Kaiwikui is at the bottom.
Where it is pleading to the cliff of Mahukona,
For such is Kona.
Kona the small, Kona the large.
For such is man when in love,
He is overcome with love, he is ill at ease,
Ill at ease, as the women by the cliff,
Kukuiahinahina together with Kukuiahalua.
The red bosom and the white bosom,
The daughters of Kaneiki,
What are the two doing here?
Whiling away time in the uplands,
Making love. Our greetings to you two.
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He wahi pali iki hoi o Kipu e hele ia nei,
Aole i anana ia ka loa o Makuaiki,
Aole hoi au i hele i ka loa,
Aole hoi i hele i ka laula,
He pali kui, e hono, e waha,
I Mauea la e! aia i luna,
Aia i luna ka leo o ke kanaka,
Aia i lalo ka leo o Kaiwikui,
Ke ualo la i ka pali o Mahukona.
E laa o Kona e!
O Kona iki, o Kona nui,
E laa ke kanaka i ke aloha e!
Ua loaa i ke aloha, ke haa mai la,
Haa la, haa na wahine i ka pali,
O Kukuiahinahina laua o Kukuiahalua,
O Aloula laua o Alokea.
Na Kaikuahine o Kaneiki e!
E aha ana la laua nei e!
E walea nei, o ka uka nei la,
Hoalohaloha wale, aloha.
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The two girls replied: “How can there be any love when we have not lived together?”
The two, however, invited Kamapuaa and Limaloa to come and sit with them. Shortly
after this the two girls sent a man to tell Kaneiki of their wish to make this man
[Kamapuaa] their husband.
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I mai na wahine: “Aia hoi ke aloha a ua noho pu.” Kahea mai la na wahine ia laua nei.
Iho aku la laua a hiki, noho pu iho la me na wahine. Hoouna aku la na wahine i ke
kanaka, e hai aku ia Kaneiki i ko laua makemake i keia kanaka i kane na laua.
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When Kaneiki heard the wish of his daughters, he said to the man: “You go back and
tell the young chiefesses that their brother has made an oath that they shall marry
no other husband except Kamapuaa. If, however, this man is Kamapuaa himself then they
can marry him.” Continuing, Kaneiki said to the man: “You go back to where they are
and bring them all here that they may partake of food.” After the man had gone on
his way, Kaneiki prepared food and meat for the strangers. When Kamapuaa and Limaloa
arrived, they were invited to sit down and partake of some food. Limaloa ate as any
other human being, but Kamapuaa ate like a hog. After these events they lived together
for several days.
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A lohe o Kaneiki, olelo mai la i ke kanaka, e hoi oe a olelo aku i na ’lii wahine:
“Ua hoohiki ke kaikunane o olua o Kamapuaa ka olua kane, aka, ina nae o Kamapuaa ia,
moe ia.” Kauoha aku la o Kaneiki i ke kanaka: “E hoi oe a hiki, e alakai mai i ka
hale nei e ai ai.” A hala ke kanaka, hoomakaukau iho la o Kaneiki i ka ai a me ka
ia na Kamapuaa. A hiki o Kamapuaa me Limaloa, kena aku la e ai, ai iho la laua. O
Limaloa, he ai a kanaka kana, o Kamapuaa hoi, he ai a puaa kana. Mahope o laila, noho
iho la lakou he mau la.
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Kaneiki at this time was at war with Makalii[67] and on setting out to battle one day, he was defeated. Kaneiki went forth the second
time to war but he was again [[346]]beaten by the forces of Makalii. At these repeated defeats of their father, the two
girls of Kamapuaa wept at the prospect of their coming death by Makalii. Kamapuaa,
however, did nothing but sleep in the house; he never went about anywhere, nor did
any work; all he did was sleep.
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Hele o Kaneiki e kaua me Makalii, hee mai la o Kaneiki ia Makalii. Elua kaua [[347]]ana me Kaneiki, hee ia Makalii. Nolaila, uwe na wahine a Kamapuaa i ka make ia Makalii.
O Kamapuaa hoi, e moe ana no i ka hale, aole hele, aohe hana, o ka moe ka hana.
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RELATING TO MAKALII.
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NO MAKALII.
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This Makalii was none other than the Makalii who escaped from Oahu and ran to Kauai,
during the battle between Olopana and Kamapuaa, that took place at Waianae, as already
spoken of. Upon the arrival of Makalii on Kauai, he became the king of that island
and all the people of Kauai served under him.
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Oia no kela Makalii i holo ai mai Oahu aku nei, iloko o ke kaua a Olopana me Kamapuaa,
i olelo ia ma ke kaua ana a Olopana a me Kamapuaa ma Waianae. Eia nae, ua lilo ia
i alii no Kauai ia wa, a malalo mai ona na kanaka o Kauai, pela i alii ai o Makalii.
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When Kamapuaa awoke from his sleep, the girls said to him: “How strangely you behave!
Here you do nothing but sleep while our father and ourselves were almost slain today,
and you would not have known of it.” Kamapuaa replied: “Let me go out and fight this
Makalii, while you people remain at home. You must not follow me.” Kaneiki answered:
“Yes, you can go.” Kamapuaa then asked of Kaneiki: “Have you seen a large stick of
wood anywhere, or heard of the whereabouts of one?” Kaneiki replied: “There is a large
stick, it is in the uplands of Kahikikolo.” Several men were then sent to cut and
bring the log home. As soon as it was brought home, Kamapuaa took it up and went off
to do battle with Makalii, while Kaneiki and Limaloa followed behind. When Kamapuaa
arrived on the heights of Kahoaea, he met Ahuli, one of Makalii’s warriors. Upon meeting
this man, Kamapuaa challenged him to strike. Ahuli then lifted his war club and aimed
a blow at Kamapuaa, but Kamapuaa warded off the blow with the point of his log, Kahikikolo,
sending the club of Ahuli flying from his hands. When Ahuli saw that he was without
his club, he turned and started to run off; but Kamapuaa struck at him with his club
and killed him.
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A ala o Kamapuaa, olelo aku na wahine: “Kupanaha oe, o ka moe no kau, a o ka makuakane
o kakou mai make, o maua no hoi mai make, ina la aole oe e ike.” I aku o Kamapuaa:
“Owau ke hele e kaua me Makalii, a o oukou hoi e noho, mai hele oukou.” Ae mai o Kaneiki:
“Ae, o oe ke hele.” Ninau aku o Kamapuaa ia Kaneiki: “Aohe au laau nui i ike ai, a
i ole, i lohe ai?” “He laau no aia ia i uka o Kahikikolo.” Kii aku la na kanaka he
lehulehu, a ooki a moku, lawe mai la me ke kauo a hiki i kai. Lalau iho la o Kamapuaa,
a hele aku la, hahai aku la o Kaneiki me Limaloa, mahope o Kamapuaa. A hiki o Kamapuaa
i luna o Kahoaea halawai laua me Ahuli, he koa no Makalii. Olelo aku o Kamapuaa haua
hoi. Hahau o Ahuli i luna o Kamapuaa i ka laau palau. E hue ae ana o Kamapuaa i ka
welau o Kahikikolo, lele ka laau a Ahuli i kahi e. Ike o Ahuli aohe ana laau, holo
aku, e hahau aku ana o Kamapuaa i ka laau make o Ahuli.
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After the death of Ahuli, Kanakea stood up, also a great warrior. He came on up and
struck at Kamapuaa with his war club; but before the club struck Kamapuaa, Kamapuaa
warded it off with the butt end of the log, sending the club of his opponent flying
from his hands. At this Kanakea ran to hide under the aalii.[68] Kamapuaa then took up his club and struck at Kanakea, killing him on the spot.
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A make o Ahuli, ku ana o Kanakea, he koa no, hele mai la a hahau i kana laau i luna
o Kamapuaa, e peku ae ana o Kamapuaa i ke kumu o Kahikikolo, lele ka laau i kahi e.
Holo o Kanakea e pee malalo o ke aalii. E uhau aku ana o Kamapuaa i ka laau, make
loa o Kanakea.
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After his death, Omaumaukioe and Owalawalaheekio came up. Both of these men were skillful
in the art of throwing the spear. Kamapuaa challenged them saying: “Throw your spears
at me.” The two then threw their spears at Kamapuaa, who dodged, both spears missing
their mark. The two then started to run off and before Kamapuaa could get at them
they were out of sight.
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Mahope ona o Omaumaukioe, a me Owalawalaheekio, he mau koa akamai i ka oo ihe. I aku
o Kamapuaa: “Pahua hoi ka ihe.” E pahu mai ana laua ala elua i na ihe, e alo ae ana
o Kamapuaa, hala, e holo aku ana laua ala, nalowale loa.
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After these two, Makalii came. When Kamapuaa saw him coming, he said to Kaneiki and
Limaloa: “This fellow Makalii will simply run away.” Kaneiki and Limaloa replied:
“Makalii is a brave soldier and will not run away.” Kamapuaa repeated: “He will run
away. Just by my chant alone he will run.” Kamapuaa then chanted:
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Mahope o laua ku ana o Makalii. I aku o Kamapuaa ia Kaneiki laua o Limaloa, he kanaka
holo wale keia o Makalii. I aku o Kaneiki me Limaloa: “He koa o Makalii, aole holo
ana.” Olelo aku o Kamapuaa: “Holo no, i kuu mele no auanei la holo o Makalii.” Oli
aku la o Kamapuaa.
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How beautiful is the face of the cliff!
Looking as though hewed into ridges,
The cliff of Kualele
Flies,[69] perchance it will fly.
[[348]]
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Nani kua ka pali,
Me he mea ala i kalai ia a nihoniho,
Ka pali o Kualele la e!
Lele, lele paha e!
[[349]]
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Makalii then chanted back, stating that he was a warrior of Kauai and that he did
not know Kamapuaa, saying:
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Oli mai o Makalii ma ke mele, me kona hai mai ia ia he koa no Kauai, a me kona ike
ole ia Kamapuaa:
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I am Makaliikuakawaiea,[70]
The possessor of this land.
I have the uplands, I have the lowlands.
I have the lands within, I have the lands below.
As I strut as a warrior,
The small men follow
When I journey, the great soldier
Of Kauai.
What is your name?
Does it compare with mine?
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O Makaliikuakawaiea au
He kaha ku wau no keia aina,
Ia’u o uka, ia’u o kai,
Ia’u o nae, ia’u o lalo,
No’u ka hele no ke koa,
Hele ka oha mahope,
Ka hele au a ke koa nui,
O Kauai nei la e!
Owai kou inoa?
E like me a’u nei la?
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Kamapuaa chanted back his reply to Makalii:
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Oli aku o Kamapuaa i kana oli ia Makalii:
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The turtle jumps to the sea below,
And holds onto the face of the rock,
In the sea it listens.
The native son of Kaena,
Perchance he will run. My greetings to you.
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Lele ae la ka honu a kai,
Kipu iho la i ke alo o ka ala e!
A ke kai hoolono e!
Ke kupa o Kaena la!
Holo paha, aloha e.
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Makalii replied to Kamapuaa: “How handsomely you do chant my name! If I kill Kaneiki
this day, I will save you.” At these words Kamapuaa was made very angry, so he chanted
of the several opponents met by him in battle, at the same time giving their names.
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I aku o Makalii ia Kamapuaa: “Akahi ka lea o kuu inoa ia oe, ina hoi e make o Kaneiki
ia’u i keia la, o oe ka’u e hoola ai.” Ma keia olelo a Makalii ua puni o Kamapuaa
i ka huhu ia wa. Nolaila oli aku la ia ma ke mele i na hoa kaua ona, me ka hai i na
inoa o lakou:
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Thou at Naipuni in the calm
Of Owela the isle.
The land was willed to the parents,
To the father,
To the mother,
To the older brother,
To the grandmother,
To the priest Lonoaohi.
He went all alone in the going,
Who followed after Kapomailele,
He traveled along the border of Kahiki.
The battle at Ahuku was won,
The battle at Ahumoe was routed.
The battle in which Olopana was defeated,
The battle in which Pohuehue was routed.
The battle in which Mahiki was defeated,
The battle in which Popoki was routed.
The battle in which Ohiki was defeated,
The battle in which Aleale was routed.
The battle in which Pipipi was defeated,
The battle in which Aoa was routed.
The battle in which Lepokolea was defeated,
The battle in which Palahalaha was routed.
The battle in which Akiaki was defeated,
The battle in which Loloa was routed.
The battle in which Paoolakei was defeated,
The battle in which Paookauwila was routed.
The battle in which Alamihi was defeated,
The battle in which Aama was routed.
The battle in which Kuapaa was defeated,
The battle in which Naka was routed.
The battle in which Opihi was defeated,
The battle in which Heepali was routed.
The battle in which Lipoa was defeated,
The battle in which Limukohu was routed.
The battle in which Ina was defeated,
The battle in which Haukeuke was routed.
The battle in which Olali was defeated,
The battle in which Oopukai was routed.
The battle in which Hinalea was defeated,
The battle in which Weke was routed.
The battle in which Opule was defeated,
[[350]]
The battle in which Uhu was routed.
The battle in which Mano was defeated,
The battle in which Malolo was routed.
The battle in which Piopio was defeated,
The battle in which Lelepo was routed.
The battle in which Auau was defeated,
The battle in which Kauleinaha was routed.
The battle in which Honunui was defeated,
The battle in which Honuiki was routed.
The battle in which Kumunuiaiake was defeated,
The battle in which Niuloaihiki was routed.
The battle in which Moanonuikalehua was defeated,
The battle in which Kaeohoku was routed.
The battle in which Kaeholalo was defeated,
The battle in which Nalukua was routed.
The battle in which Nalualo was defeated,
The battle in which Alei was routed.
The battle in which Alemoe was defeated,
The battle in which Keaumiki was routed.
The battle in which Keauka was defeated,
The battle in which Ahuikukanaloa was routed.
The battle in which Laumaiakewili was defeated,
The battle in which Laumaiakenahae was routed.
The battle in which Kupalii was defeated,
The battle in which Kanaunaumamaawa was routed.
The battle in which Mokumokupoo was defeated,
The battle in which Namakaokahai was routed.
The battle in which Kuilioloa was defeated,
The battle in which Koea was routed.
The battle in which Lonokaeho was defeated,
Kahikiku became mine.
I married the daughter of Kowea,
Kekaihaakuloulani,
Within Puokooko.
Koo of Wainanauli.
There was the sleeping house.
My father-in-law constrained me
To stay and enjoy the result of our labor.
You cannot restrain the hog
For I am going to put out
The fire from the time unknown (darkness);
You cannot quench the fire,
It is the fire of the goddess,
Pele the great creator of isles.[71]
Traveling to Kauanahunahu is quite a distance.
By the fire, the hair of the hog was consumed.
The fetor of which reaches the group,
Smoke and heat covered the land,
Vanquished were the Oahu chiefs by me.
Olopana was hit by the rays of the small sun;
Olopana was killed by the great sun.
He was food for the pebbles,
He was food for the moi (fish),
He was food for the nananuu,[72]
The sacred images in front were partakers;
Possession of Oahu was mine.
The younger brother died from self-destruction;
He was placed on the shelf of Keluea.
The land was taken away
By Iouli, by Iomea,
By the family of Paikaua,
Of Pueonuiokona,
Of Kahonunuimaeaea,
Of Kahonuikipooiki,
Of Kapaemahu from Wakea.
The parents were sent away, they fled to Kauai,
A province belonging to Kama,
A leap[73] from Oahu.
Such art thou, Makaliinuikuakawaiea,
Be careful, my lehua flower, Makalii.[74]
I am ascending, going up.
I am picking it, picking it.
I am passing them round, dividing them,
Take of my white lehua, O Makalii.
I am descending, going down.
I am selecting [the choice ones], selecting.
I am plucking them [from the stem], plucking them.
I am biting them [with the teeth], biting them.
I am braiding [them], braiding them.
I am stringing [them], stringing [them].
I am completing it, completing it.
I have finished it, finished it.
I am wearing it, wearing it.
I am off with it, off with it.
I have snatched it, snatched it.
The sea is despoiling the sands of Akelekele.
The sea of Hanalei has become tempestuous, tempestuous,
The sea of Haena is shallow,
The sea of Kalalau breaks over,
The sea of Milolii is very quiet.
[[352]]
The spray of the sea flies up,
Revealing the side of the blue rock,
The wave which places the stone.
Then will my wind-form appear,
Kukeaoiki, Kukeaonui,
Kukeaoloa, Kukeaopoko,
Kukeaonuimihamihaikalani.[75]
The heaven is raging, the heaven is furious,
The heaven is furious because of thee,
Makaliinuikuakawaiea.
Your land is routed in the morning,
Makaliinuikuakawaiea,
The whole of Kauai has become mine, the whole.
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O Naipuni oe a ka maia,
Ia Owela ka moku,
Kauoha ka aina i na makua,
I ka makuakane,
I ka makuahine,
I ke kaikuaana,
I ke kupunawahine,
I ke kahuna ia Lonoaohi,
Oia wale no ia i ka hele ana,
I hahai i ka mai o Kapomailele,
Hele ae nei oia ma kukulu o Kahiki,
Make ke kaua i ke Ahuku,
Hee ke kaua i ke Ahumoe,
Make ke kaua ia Olopana,
Hee ke kaua ia Pohuehue,
Make ke kaua ia Mahiki,
Hee ke kaua ia Popoki,
Make ke kaua ia Ohiki,
Hee ke kaua ia Alealea,
Make ke kaua ia Pipipi,
Hee ke kaua ia Aoa,
Make ke kaua ia Lepokolea,
Hee ke kaua ia Palahalaha,
Make ke kaua ia Akiaki,
Hee ke kaua ia Loloa,
Make ke kaua ia Paoolakei,
Hee ke kaua ia Paookauwila,
Make ke kaua ia Alamihi,
Hee ke kaua ia Aama,
Make ke kaua ia Kuapaa,
Hee ke kaua ia Naka,
Make ke kaua ia Opihi,
Hee ke kaua ia Heepali,
Make ke kaua ia Lipoa,
Hee ke kaua ia Limukohu,
Make ke kaua ia Ina,
Hee ke kaua ia Haukeuke,
Make ke kaua ia Olali,
Hee ke kaua ia Oopukai,
Make ke kaua ia Hinalea,
Hee ke kaua ia Weke,
Make ke kaua ia Opule,
[[351]]
Hee ke kaua ia Uhu,
Make ke kaua ia Mano,
Hee ke kaua ia Malolo,
Make ke kaua ia Piopio,
Hee ke kaua ia Lelepo,
Make ke kaua ia Auau,
Hee ke kaua ia Kauleinaha,
Make ke kaua ia Honunui,
Hee ke kaua ia Honuiki,
Make ke kaua ia Kumunuiaiake,
Hee ke kaua ia Niuloaihiki,
Make ke kaua ia Moanonuikalehua,
Hee ke kaua ia Kaeohoku,
Make ke kaua i Kaeholalo,
Hee ke kaua ia Nalukua,
Make ke kaua ia Nalualo,
Hee ke kaua ia Alei,
Make ke kaua ia Alemoe,
Hee ke kaua ia Keaumiki,
Make ke kaua ia Keauka,
Hee ke kaua ia Ahuikukanaloa,
Make ke kaua ia Laumaiakewili,
Hee ke kaua ia Laumaiakenahae,
Make ke kaua ia Kupalii,
Hee ke kaua ia Kanaunaumamaawa,
Make ke kaua ia Mokumokupoo,
Hee ke kaua ia Namakaokahai,
Make ke kaua ia Kuilioloa,
Hee ke kaua ia Koea,
Make ke kaua ia Lonokaeho la e!
Puni o Kahiki ku,
Moe maua me ke kaikamahine a Kowea,
Me Kekaihaakuloulani,
Iloko o Puokooko,
O Koo o Wainanauli,
Ilaila ka hale moe,
Kaohi mai ka makuahunowai,
E noho e ai i ka luhi o kaua,
Aole e paa ka puaa ia oe,
Ke kii nei au e kinai,
I ke ahi a ka po,
Aole e pio ke ahi ia oe,
He ahi na ke ’kua wahine,
Na Pele nui aimoku,
Hele aku he loa Kauanahunahu,
Na hua e ke ahi pau ka hulu puaa,
Ku ka hohono i na moku,
Ua wahi a wela ka aina,
Wela ka ulu Oahu, ia’u,
Pa Olopana i ka la iki,
Make Olopana i ka la nui,
Ai na ka iliili,
Ai na ka moi,
Ai na ka nananuu,
Ai na kii kapu o mua nei la,
Puni Oahu nei ia’u.
Kaawe ke kaikaina la make,
Kau i ka haka a Keluea,
Lawe ae ka aina la lilo,
E Iouli, e Iomea,
E ka ohana a Paikaua,
A Pueonuiokona,
A Kahonunuimaeaea,
A Kahonuikipooiki,
A Kapaemahu o Wakea.
Kipaku ia na makua lele i Kauai,
O ka mamala hoi a Kama,
I Mahiki mai Oahu mai,
Oia oe e Makaliinuikuakawaiea,
E o oe, ka’u lehua la e Makalii,
Ke pii la la, ke pii la,
Ke ako la la, ke ako la,
Ke puunaue la la, ke puunaue la,
O aku ka’u lehua kea la e Makalii,
Ke iho la la, ke iho la,
Ke wae la la, ke wae la,
Ke ako la la, ke ako la,
Ke aki la la, ke aki la,
Ke uo la la, ke uo la,
Ke kui la la, ke kui la,
Ke lawa ala la, ke lawa ala,
Ke paa ala la, ke paa ala,
Ke lei la la, ke lei la,
Ke lawe la la, ke lawe la,
Ke hao la la, ke hao la,
Ke hao la ke hai i ke one o Akelekele,
Kaikoo Hanalei e! Kaikoo,
Kai kuaau o Haena,
Kai poi o Kalalau e,
Kai ne halaole ko Milolii,
Lele ae la ka huna a ke kai i luna,
A ke kai kuike i ke alo o ka ala,
[[353]]
A ke kai hoomoe i ke alo o ka pohaku,
E hiki mai auanei kuu kino makani,
O Kukeaoiki, o Kukeaonui,
O Kukeaoloa, o Kukeaopoko,
O Kukeaonuimihamihaikalani,
Kaiehu ka lani, ehuehu ka lani,
Ehuehu ka lani ia oe la e!
E Makaliinuikuakawaiea,
Hee ko aina i ke kakahiaka,
E Makaliinuikuakawaiea la,
Puni Kauai nei ia’u la e, puni.
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When Makalii heard this chant by Kamapuaa, he repented within him, because of his
coming fate. He was made certain now that this person was none other than Kamapuaa;
so he humbly questioned Kamapuaa in a chant, saying:
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A lohe o Makalii i keia oli a Kamapuaa, mihi iho la ia i kona make. Maopopo iho la
ia ia o Kamapuaa keia, nolaila, ninau mai la ia ia Kamapuaa ma ke oli penei:
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Are you then, Haunuu,
Haulani, the great shark,
Kaalokuloku, a question?
Is this your name? Make answer.
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O oe no ka na e Haunuu,
E Haulani, ka mano nui,
E Kaalokuloku, e ui e?
O kou inoa ia? E o mai.
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Kamapuaa then replied: “Yes, it is I, Kama.”
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Ae mai o Kamapuaa: “Ae owau no, o Kama.”
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Makalii said to Kamapuaa: “Defeated, there is no way of escape; no place in the uplands,
no place in the lowlands, no place toward the east, no place underneath, not even
a bunch of grass for me to hide in. I am your captive, Kama.” Kama made answer: “You will not be killed if you are able to chant one of the meles in my honor.” The
reason why Kama requested a mele was because he was angry at Makalii on account of
the haughty expression used: “How handsomely you chant my name! If I kill Kaneiki
this day, I will save you.”
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I aku o Makalii i mua o Kamapuaa: “Make, aohe wahi e ola ai, aohe uka, aohe kai, aohe
nae, aohe lalo, aohe opu weuweu e pee iho ai, ua make ia oe e Kama.” I aku o Kama:
“Aole oe e make, ke loaa kekahi mele o’u ia oe.” No ka huhu o Kama ke kumu o keia
olelo ana i mele, no kela huaolelo a Makalii, i pane kikoi mai ai, penei: “Lea maoli
kuu inoa ia oe, ina i make o Kaneiki ia’u i keia la, o oe ka’u e hoola.”
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Makalii replied: “It is when a person is still in his mother’s womb that he should
know how to chant a mele.” Kamapuaa said with some heat: “Can’t you think of one?”
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Pane aku o Makalii: “Iloko paha o ka opu o ka makuahine loaa ke mele.” Olelo aku o
Kamapuaa me ka huhu: “Aole no ka e noonoo iho kou opu?”
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Because of this persistency, Lonoikiaweawealoha (one of Kamapuaa’s deities) took compassion
on Makalii and taught him one of the chants in honor of Kamapuaa. After learning the
mele, Makalii chanted it to Kamapuaa, and at the conclusion Makalii asked: “What of
me?” Kamapuaa replied: “You shall not be saved because of this one mele; you must
chant another one.” Makalii again chanted, giving all the meles of Kamapuaa, at the
conclusion of which Makalii was spared by Kamapuaa. By this release of Makalii he
requested of Kamapuaa that he be given a piece of land for himself and his people.
Kamapuaa then said to him: “You must go to Kahiki and live with Koea.” Makalii replied,
saying: “No, I will never live there, for I will have to cross so many seas.” “Go
to Hawaii then and live with Pele.” “I will not be able to live with her.” “Go to
Oahu and live with Kekeleiaiku and Kamaunuaniho.” “I will never be able to live there.”
“Go up to the mountains then and live where the ti, the pala, the mau, and hapuu are plentiful.” Makalii then replied: “Yes.” He then proceeded to the mountains and
there he made his home and lived with all his people.
[[354]]
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Ia wa, aloha iho la o Lonoikiaweawealoha ia Makalii (oia kekahi akua o Kamapuaa),
a’o iho ia i na mele inoa o Kamapuaa. Oli aku la o Makalii i ke mele o Kamapuaa, a
kuu iho la. Ninau aku la o Makalii: “Pehea au?” Olelo mai o Kamapuaa: “Aole oe e ola
i ke mele hookahi, aia elua mele.” Oli aku la o Makalii i na mele a pau loa o Kamapuaa,
a pau ia, alaila ola o Makalii ia Kamapuaa, aole i make. Ma keia ola ana o Makalii,
nonoi aku la ia ia Kamapuaa i wahi nona e noho ai me kona mau kanaka. Olelo mai o
Kamapuaa: “Kahiki oe me Koea e noho ai.” Hoole aku o Makalii: “Aole au e ola i laila,
he nui na kai a’u e holo ai.” “I Hawaii hoi ha me Pele, e noho ai.” “Aole au e ola i laila.” “I Oahu hoi ha me Kekeleiaiku
a me Kamaunuaniho.” “Aole no wau e ola i laila.” “I uka hoi ha oe o ke kuahiwi e noho
ai i kahi nui o ke ki, o ka pala, o ke mau, o ka hapuu.” “Ae,” aku o Makalii. Hoi
aku la ia me kona mau kanaka i ke kauhiwi e noho ai.
[[355]]
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CHAPTER VI.
Relating to Kahikiula and Kahikihonuakele.
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MOKUNA VI.
No Kahikiula a me Kahikihonuakele.
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After Makalii had departed from the presence of Kamapuaa, up came Kahikiula,[76] the father of Kamapuaa, a great warrior. When Kamapuaa saw his father his love for
him began to well up within him and so he said to Kaneiki: “There is your man.” Kaneiki
replied: “He is a powerful man and a great warrior.” Kamapuaa said: “If he is such
a great warrior he would have retained possession of his own land, Oahu, and some
one else would not have acquired it.”
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A hala o Makalii mai ke alo aku o Kamapuaa, ku ana o Kahikiula, ka makuakane o Kamapuaa.
He koa ia, hu mai ke aloha o Kamapuaa nona. Kena aku la o Kamapuaa ia Kaneiki: “Kau
kanaka hoi.” I mai o Kaneiki: “He ikaika kela, he koa.” I aku o Kamapuaa: “Ina hoi
ha ke koa, paa kona aina o Oahu, aole e lilo ia hai.”
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Kahikiula then faced Kaneiki and without so much as a warning Kaneiki fell on Kahikiula
with his war club and struck him to the ground. As he fell Kaneiki jumped on him to
make sure of his death, but Kamapuaa spoke up: “Let me finish him, you go on forward.”
Kamapuaa then said to Kahikiula:[77] “Say, you are almost dead.” “Yes, I am almost dead; the young man struck me but once
and I am laid low.” Kamapuaa again said: “You look as though you were my father and
that I was your son.” Kahikiula replied: “I have no other child,[78] but one, that is Kahikihonuakele.”[79] Kamapuaa said to him: “Crawl from here until you meet Makalii and the others in the
mountains and there make your home.”
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Ku iho la laua me Kaneiki, hoomoe iho ana o Kaneiki i ka laau i luna o Kahikiula haule
o Kahikiula, i lalo. Lele iho o Kaneiki e hoomake loa, pane aku o Kamapuaa: “E! na’u
e hoomake, hele aku i mua.” Olelo iho o Kamapuaa ia Kahikiula. “E! make e!” “Ae, make,
hookahi no ka laau a ka ui o ka make no ia.” “Me he makuakane la oe no’u, a me he
keiki la wau nau.” I mai o Kahikiula: “Aohe a’u keiki e ae, hookahi wale no o Kahikihonuakele.”
I aku o Kamapuaa: “Maanei e kolo aku ai a loaa o Makalii ma i ke kuahiwi, i laila
e noho ai.”
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After the departure of Kahikiula, up came Kahikihonuakele, the oldest brother of Kamapuaa.
At sight of the new arrival, Kamapuaa said to Limaloa: “There is your man.” Limaloa
replied: “I shall be killed for he is a young man.” Kamapuaa replied: “It is because
I know he is not strong is the reason why I ask that you take him.” Limaloa then stood
up facing Kahikihonuakele and struck him with his club, felling him to the ground.
Limaloa then jumped on his opponent to make sure that he was dead, but Kamapuaa spoke
up: “Go on forward, I will finish him.” After Limaloa had departed, Kamapuaa took
hold of Kahikihonuakele and worked over him[80] until he was restored to consciousness, when Kamapuaa said to him: “You are helpless;
one stroke of the young man’s club laid you low. You look as though you were my older
brother, and I your younger brother.” Kahikihonuakele replied: “I have no other younger
brother. My two younger brothers[81] are dead. One was killed by Pele and the other hung himself.” Kamapuaa said to Kahikihonuakele:
“Crawl from here until you find Makalii and the others.”
After this Kaneiki and Limaloa returned, when Kamapuaa said to them: “There is one
great conflict yet to be had; it will be against a woman, so we must therefore run
away and save ourselves.” The woman spoken of by Kamapuaa was Hina, their own [[356]]mother.[82] Kaneiki and Limaloa then started to run off. The reason why Kamapuaa ordered these
two to run was because he took pity on his mother, Hina.
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A hala o Kahikiula, ku ana o Kahikihonuakele, ka mua loa o Kamapuaa ma. Kena aku la
o Kamapuaa ia Limaloa: “Kau kanaka hoi.” I mai o Limaloa: “E make auanei au he kanaka
ui kela.” I aku o Kamapuaa: “No kuu ike i ka ikaika ole, nolaila au i olelo aku la ia oe.” Ku iho la o Limaloa me
Kahikihonuakele a hahau laau, hina iho la o Kahikihonuakele i lalo. Lele iho o Limaloa
e hoomake loa, pane aku o Kamapuaa: “E hele aku i mua, na’u e hoomake aku.” A hala
o Limaloa i mua, lalau iho la o Kamapuaa ia Kahikihonuakele, a lomilomi iho la, a
pohala ae la. Olelo iho o Kamapuaa: “Make ea. Hookahi no ka laau a ka ui waiho i lalo.”
I iho o Kamapuaa: “Me he kaikuaana ala oe no’u, a me he kaikaina ala au nou.” I mai
o Kahikihonuakele: “Aole o’u kaikaina e ae, ua make ko’u mau kaikaina. O kekahi make
ia Pele, o kekahi ua kaawe.” I aku o Kamapuaa ia Kahikihonuakele: “Maanei aku e kolo
ai a loaa aku o Makalii ma.” Mahope o laila, hoi mai la o Kaneiki laua o Limaloa.
I aku o Kamapuaa: “E, hookahi kaua ikaika i koe, he kaua wahine ia, no laila, e holo
kakou i pakele.” O keia wahine a Kamapuaa e olelo nei, o Hina no, o ka makuahine ponoi
no o lakou. A holo o Kaneiki laua [[357]]o Limaloa. O ke kumu o keia hana ana a Kamapuaa pela, no ke aloha i ka makuahine ia
Hina.
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Because Kamapuaa made use of the stick of wood called Kahikikolo as his war club,
he was named “Kaneiki’s-son-in-law-with-the-great-club.”
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No ka lawe ana o Kamapuaa ia Kahikikolo i laau kaua nana, kapa ia ai kona inoa. “O
ke kaikoeke laau nui a Kaneiki.”
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Some time after this Kamapuaa left his wives and his father-in-law, Kaneiki, and set
out to Kalalau to pay his parents a visit, for at this time Kahikiula and Hina were
the recognized rulers of the whole island of Kauai. Fish had been caught at Kalalau;
Wailinuu was their head fisherman. When Kamapuaa was nearing his parents’ place of
abode, he tarried at a woman’s home. While living there, news of plentiful fish reached
him.
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A haalele o Kamapuaa i na wahine a me kona makuahunowai o Kaneiki, hele aku la ia
e ike i na makua ona e noho ana ma Kalalau, nokamea, e noho alii ana o Kahikiula me
Hina no Kauai a puni, a e kuu ana ka ia o Kalalau, a e noho lawaia ana o Wailinuu
na laua. A kokoke o Kamapuaa e hiki i kahi o na makua noho ihola he hale wahine, ia
ia i noho ai ilaila, lohe ia mai la ka i’a.
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CHAPTER VII.
How the Parents Failed to Recognize Kamapuaa, Which Action Almost Cost Them Their
Lives.
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MOKUNA VII.
Ka Hoohewahewa Ana o na Makua, mai Make.
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When Kamapuaa arrived where Wailinuu, his parents’ fisherman was with the canoe of
fish, he leaned on the edge of the canoe and asked: “Give me some fish? If you withhold
it you will be killed. Death shall be your portion today and maggots tomorrow.” Wailinuu
made reply: “You are asking for two things: the request for some fish and my death.” Kamapuaa again
asked: “Give me some fish.” Wailinuu replied: “Why don’t you dive down into the sea
for some.” Kamapuaa then ordered one of his companions to proceed to Hina and say:
“Here comes your son. He has come for some fish for himself.” When Hina heard this
from the messenger, she refused, saying: “I have no other son. One was killed by Pele,
one hung himself and Kahikihonuakele is the only one that is left. I don’t know where
that fellow comes from. Perhaps it is some one who has heard that we have caught a
large quantity of fish and has come[83] with deception to get him some fish.” The messenger was sent back to Hina by Kamapuaa
five different times and the messenger returned empty handed to Kamapuaa as many times.
Kamapuaa then came to Hina, and when she saw him she turned away her face. Kamapuaa,
upon seeing this, said to Hina: “Is your back then to be the one to converse with
me?” Kamapuaa then chanted to Hina as follows:
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A hiki o Kamapuaa ia Wailinuu, ka lawaia a na makua. Kalele iho la keia i ka moo o
ka waa ia, a olelo aku la: “Na’u kekahi ia, aua no make. He make ko keia la, he ilo
ko ka la apopo.” I mai o Wailinuu: “Alua ia oe, o ke noi i i’a, a o ka make mai no.”
I aku o Kamapuaa: “Na’u kahi i’a.” Olelo mai Wailinuu: “Aole no ka hoi e luu iho no
hoi ka ihu i lalo o ke kai.” Kena aku la keia i ka hoahele, o hele i o Hina ala, e
olelo aku eia ae ko keiki, i hele mai nei i i’a nana. A lohe o Hina i keia mau olelo
a ka elele, hoole mai la: “Aole a’u keiki e ae, ua make ia Pele, ua kaawe. Ua koe
hookahi o Kahikihonuakele. Nohea la na keiki, he lohe aku la paha i ka pihe i’a a
maua hele mai la e wahahee i loaa ona ia.” Elima hele ana a ka elele mai a Kamapuaa
a ia Hina. Elima hoi ana. Alaila, hiki o Kamapuaa i mua o Hina, ike mai la o Hina,
huli ke alo i kahi e. Pane aku o Kamapuaa ia Hina: “O ke kua ka ko’u hoa olelo?” Oli
aku la o Kamapuaa ia Hina:
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How contented was I while living in the uplands of Waiahulu,
Where the rumor reached me of the great catch of fish here in the lowlands;
I then questioned,
To whom does the fish belong, there in the lowlands?
To Hina, to Kahikiula.
All that fish shall be mine, were I to get there.
Say, Hina, let me have some fish?
Say, Hina, don’t be hard hearted.
Kahikimauolina dwells in happiness,
The sands that face the Isles.
[[358]]
He faced about to come in search,
In search of the parents.
The mother was without feeling,
The father was mean,
The older brother was unkind.
They pointed to the sea for fish.
In the long feeding grounds, in the short feeding grounds.
In the feeding grounds where the fish dwell,
In the feeding grounds known to Hina.
Say, Hina, I have come for some fish for myself.
Say, Hina, don’t be unkind, for I greet you.
The top of the ridge was seen to appear on Waiawaawa.
It was my hog form.
I thought that when I came
The parents would remember.
Say, Hina, don’t be hard hearted.
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Nani kuu noho ana i uka o Waiahulu,
Hiki ana ka pihe ia o kai nei,
O ui au o ninau aku,
Nawai la ka i’a o kai nei?
Na Hina, na Kahikiula,
Na’u wale no ia i’a ke hiki au,
E Hina e, na’u kahi i’a,
E Hina e, he ole manawa ino,
Lealea ka noho a Kahikimauolina,
Ke one huli o ka moku,
[[359]]
I huli mai e imi mai,
Imi mai hoi i na makua,
He ua hoa ka makuahine,
He konia ka makuakane
He manonia ke kaikuaana,
Kuhi a ka i’a i ka moana,
I ko’a loa, i ke ko’a poko,
I ke ko’a i noho ia e i’a,
I ke ko’a i mea ia Hina,
E Hina e, i hele mai nei au i ia na’u,
E Hina e, he ole manawa ino, aloha,
Kupu ka ioio i luna o Waiawaawa
O kuu kino puaa ia,
Kai no au i hele mai nei,
E noonoo ana ka makua,
E Hina e, he ole manawa ino!
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The wives of Kahikihonuakele upon hearing this chant said to Hina: “Say, Hina, perchance
this is your son?” Hina made reply: “I have no other son on Kauai. If you two wish
to give him some fish you may do so.” When the two girls heard this from Hina, they
gave Kamapuaa some of the fish. Kamapuaa then ordered his companions to take and carry
away the fish.
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I mai na wahine a Kahikihonuakele: “E Hina e, malama he keiki no keia nau.” I aku
o Hina: “Aohe a’u keiki e ae o Kauai nei. Ina no he manao ko olua e haawi i ka i’a,
e haawi no olua.” Ma keia olelo a Hina ia laua, haawi mai la laua la ia Kamapuaa i
ka i’a. Kena ae la o Kamapuaa i na hoahele i ka i’a, e amo.
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Shortly after this Kamapuaa again chanted to Hina; and in the chant he informed her
of his connection from the very first.
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Mahope o laila, oli o Kamapuaa ia Hina me ka hai pololei i kona pili ana mai ke kumu
mai:
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It was by way of Kona that I came.
I saw the bunch of bananas
That was eaten and pecked by the birds;
The first hand of the bunch
Was directly under the leaf.
In the path that leads up, Hina,
In the path where one searches for the water of Kekelani;
The water of Waialamihi
On the heights of Kaula,
That water for which I long.
Say, Hina, give me some fish.
Say, Hina, don’t be unkind,
For it was by way of Kona that I came.
I have seen the light
At the bottom of a valley.
Waawaaiki is foolish.
The inside is rolling like a raging sea.
Where is thy sympathy?
I am from Kohala,
For the cold wind, the Apaa is of Kohala.
The mouth is covered, it is the sign of refusal.
Say, Hina, give me some fish.
Say, my older brother,
My older brother of the cliff that is held to the bosom,
The double cliff of Kaliuwaa,
[[360]]
The cliff that fed us, the cliff where we roamed,
The cliff that is carried at the back,
That appears as though carried on the back when one’s back is turned toward it.
O, let us weep. Here is my greeting.
Say, Hina, give me some of the fish,
Say, Hina, don’t be unkind.
Thou art from Kalihi. I am from Kalihi.
The woman that fished for crabs was from Kalihi.
The rope was pulled and broken,
The covering floated away with the calabash.
The woman went in pursuit of the calabash.
The sea of Kalihi that breaks the strings of the calabash.
Kalihi is immovable.
Say, Hina, give me some fish.
Say, Hina, make answer. Give me some of the fish.
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Ma Kona hoi au i hele mai nei,
Ua ike mai nei au i ka ahui maia,
I aina a kiko ia e ka manu,
Ke kea mua o ka maia,
I kupono i ka lau o ka maia.
I ke ala pii la e Hina,
I ke ala imi i ka wai o Kekelani,
I ka wai o Waialamihi,
O ka luna i Kaula e,
Hoalohaloha wale la,
E Hina e, nau kahi i’a,
E Hina e, he ole manawa ino,
Ma Kona hoi au i hele mai nei,
Ua ike mai nei au i ke kukui,
Ka ihona i lalo he awaawa,
Waawaaiki naaupo,
Popoi o loko me he kaikoo la,
Auhea ka manawa,
No Kohala au,
No Kohala ka makani anu he apaa,
A paa i ka waha he ole,
E Hina e, na’u kahi i’a.
E kuu kaikuaana e!
Kuu kaikuaana o ka pali hii,
Pali kui o Kaliuwaa,
[[361]]
Pali hanai, pali hele a maua,
Pali waha ma ke kua,
E haawe ai ke kua i ka huli,
E uwe kaua e, aloha,
E Hina e, na’u kahi i’a,
E Hina e, he ole manawa ino,
No Kalihi oe, no Kalihi au,
No Kalihi ka wahine haha pai,
Moku a uu ke kaula,
Lilo aku ke po’i me ka ipu,
Hahai aku ka wahine i ka ipu,
O ke kai mokumoku ipu o Kalihi,
He paa o Kalihi e,
E Hina e, na’u kekahi i’a,
E Hina e, o na’u kekahi i’a.
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By this chant recited by Kamapuaa, Hina began to think that this must be Kamapuaa
himself, and so she became afraid, because it was she who went to Kalihi and there
lost her calabash of crabs.
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Ma keia oli ana a Kamapuaa, noonoo o Hina, o Kamapuaa keia. Makau iho la, nokamea
o Hina no ka wahine i hele i Kalihi, a lilo ai ka ipu papai.
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When she realized this she broke through the back end of the house with the idea of
escaping, for Kamapuaa was standing in the doorway preventing her from going out that
way. After Hina had made her escape from the house, she ran and told Kahikiula and
Kahikihonuakele,[84] who were preparing awa in another house, and said to them: “Say, Kamapuaa is coming;
he has arrived.” At this they all went out to greet and to humble themselves before
him. Hina then chanted a mele that was composed in his honor, in order to please him:
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Nolaila, wahi aku ana o Hina i ke kua o ka hale, i wahi e puka ai i waho, no ka mea,
ua paa ka puka ia Kamapuaa. A hemo o Hina i waho o ka hale, holokiki aku la ia e olelo
ia Kahikiula a me Kahikihonuakele. E mama awa ana nae laua. I aku o Hina: “E! O Kamapuaa
ei ae, ua hiki mai nei.” Nolaila, hele aku la lakou e aloha me ka hoohaahaa i mua
o Kamapuaa, a oli aku la o Hina i ka inoa o Kamapuaa, i mea e oluolu mai ai.
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In the top of the kukui on Hanunanuna,
On the shores of Waimalu,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
For there is but the insufficient heavens,
For the tears are coming down as rain.
It is raining; I am wet;
My body is wet with the rain,
My son of the cliffs carried on the bosom.
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I luna kukui o Hanunanuna,
I ke kaha o Waimalu,
Kuu kane ua—e!
Aohe makana i ko inaina e!
Eia ka lani poko la,
He waimaka ke ua iho nei,
Ke ua iho nei a pulu la,
Pulu kuu kino i ka manao la,
Kuu keiki o ka pali hii e!
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Hina then approached Kamapuaa and laid down at his feet, and Kamapuaa sat on her.
Kahikiula then chanted a mele in honor of Kamapuaa, saying:
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Hele aku la o Hina a moe malalo o Kamapuaa, noho iho la o Kamapuaa i luna o Hina.
Oli mai la o Kahikiula i ka inoa o Kamapuaa:
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In the top of the kukui on Hanunanuna,
On the shores of Waimea,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
The only gift is my tears.
It is raining; I am wet.
[[362]]
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I luna kukui o Hanunanuna,
I ke kaha o Waimea,
Kuu kane ua—e!
Aohe a’u makana i ko huhu,
Hookahi makana o ka waimaka,
Ke ua iho nei e, a pulu la.
[[363]]
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Kahikiula then approached Kamapuaa and laid down at his feet like Hina. Kahikihonuakele
then chanted his mele in honor of Kamapuaa, saying:
|
Hele aku la o Kahikiula a moe iho la malalo o Kamapuaa, e like me Hina. O Kahikihonuakele,
kau mai la i kana mele ia Kamapuaa:
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Your son was born a bundle.
This is indeed your name,
The fragrant skin[85] of the cold dew of Kaala,
Your skin that is become scaly[86] from awa
Which grew in the uplands of Kaliupeapea,
The fine rain[87] of Keke,
The hala and the lehua were in the uplands,
Which sprouted in the uplands of Kaliuwaa.
This is your name; make answer.
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Hanau ae no apopo ka olua keiki,
O kou inoa no ka hoi keia,
O iliala i ka hau anu o Kaala,
Ko ili mahuna i ka awa,
I noho i uka o Kaliupeapea,
O ka ua kilinoe hau o Keke,
I uka hoi ka hala me ka lehua,
I kupu i uka o Kaliuwaa,
O kou inoa ia e o mai.
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At the conclusion of the chant by Kahikihonuakele, he approached Kamapuaa and laid
in his presence.[88] Kamapuaa then stood up and stepped on them all and proceeded on his way, for he was
very angry with them all. At this Hina began to chant all the meles composed in honor
of Kamapuaa, trying to please him and in that way save themselves; but all her meles
and pleadings were in vain, for Kamapuaa would not listen. When Hina saw that all
her efforts to appease the anger of Kamapuaa were in vain, she disrobed and went naked,[89] following him. When Kamapuaa saw Hina following after him, entirely nude, he turned
and abandoned his angry feelings, and said: “Your fisherman shall die, however, because
of the words he spoke to me, that I must dive down into the sea to get my fish.” To
this request Hina gave her consent. The hog then started in and in a very short time
the fisherman was completely consumed.[90] Kamapuaa then said to his parents: “Why did you two not recognize me?” The parents
replied: “Because we knew that you had the form of a hog and did not have the form
of a human being.” At this Kamapuaa showed them all his different forms; and after
this he returned to Kahiki with Koea.
[[315]]
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A pau ke oli ana o Kahikihonuakele, hele aku la ia a moe i mua o Kamapuaa. Ku ae la
o Kamapuaa a hehi ia lakou a hele aku la, nokamea, ua huhu loa o Kamapuaa ia lakou.
Nolaila, noke aku la o Hina i ke oli ia Kamapuaa i na mele a pau i mea e lealea mai
ai o Kamapuaa, ola lakou, aka, aohe maliu mai o Kamapuaa. A ike o Hina aohe maliu
mai o Kamapuaa, alaila, wehe ae la ia i kona kapa a hele wale, me ke kuu i ka ma’i.
A hahai aku la mahope o Kamapuaa, a ike o Kamapuaa ia Hina e hele kohana aku ana,
huli mai la ia, a hoopau i kona huhu ana. Olelo mai la o Kamapuaa: “E make ka lawaia
a olua, no ka olelo ana mai ia’u, e luu i lalo ko ihu, i loaa ka i’a.” Ae mai o Hina,
e ai aku ana ka puaa, pau na lawaia la i ka make. I aku o Kamapuaa i na makua: “No
ke aha la olua i hoohewahewa ai ia’u?” I mai na makua: “No ko maua ike no he puaa
kou kino, aohe kino kanaka.” Ia wa hoike o Kamapuaa i na kino a pau ona, a hoi aku
la i Kahiki me Koea.
[[364]]
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[1] The Kumulipo creation myth states that a god, half hog, was born in the fifth era.
This may have been the foundation for the story of this fabulous creature, Kamapuaa,
whose exploits led him to nearly all parts of the group, thereby becoming interwoven
in many legends and local traditions of the islands. Fornander traces the tradition
of this celebrity to the migratory period of the race, at about the eleventh century.
Among those who arrived from “Kahiki” were the brothers Kahikiula and Olopana, who
settled at Koolau, Oahu, where Olopana took Hina, the daughter of Aumu, to wife. Kamapuaa
was the son of Hina by Kahikiula, and shows windward Oahu to have been his birthplace.
At the end of a long life of marvelous exploits he is said to have departed for Kahiki. [↑]
[2] Kaliuwaa (the canoe leak) falls, at the head of a ravine of precipitous cliffs near Punaluu,
Koolauloa, Oahu, is indelibly interwoven in tradition with this demigod. [↑]
[3] This is not the Olopana connected with the history of Moikeha. Nor is it clear that
Kamapuaa’s uncle came from the Society Islands with which Moikeha and his relative
are clearly identified. [↑]
[4] Kawau-hele-moa, chicken house dampness. [↑]
[5] The usual method of carrying burdens, especially in long distances, was to sling it
on a pole to be borne between two or more stalwarts, the ends of the pole on the shoulders
of each, forward and rear. Kamapuaa in his hog form, according to practice, would
have had his feet tied together and the pole passed between his legs and carried suspended. [↑]
[6] Evidently a name song before his birth addressed to Hina, the mother. [↑]
[7] This eight-eyed monster is further credited with eight feet. The epithet makawalu (eight-eyed) is frequently applied in Hawaiian mythology to gods and chiefs, but
is used also to indicate numerous, as on occasions of a person attacked by spearsmen
letting their weapons fly thick and fast. Makawalu in the sense used here is all-seeing,
wise. [↑]
[8] Father of Kamapuaa. By its connection here it may be inferred that Kahikilei was the
father of Kahikiula. ↑ [a] [b]
[9] Connecting him with the major god Lono, as (Lonoiki) small, and (Lononui) great Lono. [↑]
[10] Kuu maka, my eye, is used here in the sense of onohi, apple of the eye. [↑]
[11] This is advisory to look to Kamaunuaniho for aid until he is placed on the altar;
prophetic of his treatment. [↑]
[12] “And I only am left alone to tell the tale” is familiar in Hawaiian story as it was
in the tribulations of Job. Makalii was the sole survivor in all his engagements. [↑]
[13] Hiwahiwa, a term of endearment; one greatly beloved. [↑]
[14] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the eye of the god himself;
to penetrate. [↑]
[15] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a term given to an unblemished black pig for sacrifice. [↑]
[16] Ki (Cordyline terminalis), a plant of varied use in all households. [↑]
[17] These three lines might be rendered as “The Ki of Kikea, the young sprout of the white
stem.” Either rendering is figurative. [↑]
[18] Kukui, candle-nut tree (Aleurites moluccana). [↑]
[19] The expressions here are difficult to understand and must have a different meaning
from what they purport. [↑]
[20] Maka oioi is likely intended for ooi, a sharp, piercing eye. [↑]
[21] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on her return from Kauai
with Lohiau. Kamapuaa resembles her attitude on that occasion. [↑]
[22] The god of Haia and being Haia himself is difficult of interpretation. [↑]
[23] Olopana began to feel out of his depth without an advisory priest to interpret to
him the will of the gods. His lack of success since imprisoning Lonoaohi, the one
who had held that position, caused him to halt on locating his wily opponent, for
authoritative counsel on the coming conflict. [↑]
[24] It is difficult to arrive at a clear meaning of the word lau to these several offerings to propitiate the demigod Kamapuaa. The adjective lau
following the noun gives it a qualifying character readily understood in some things
but not in all, as for instance: referring to the pig the term kumu lau, a sow, would
apply, and the fish, ia, might be the lauhau. Had the adjective preceded the noun
the word would then indicate quantity, 400, which would be natural in connection with
idolatrous offerings, though even in such a case it is untenable that Olopana should
augment his opponent’s forces with men to this extent, if at all. [↑]
[25] The names of these two sons of the priest signify, the striped hog Kapuaaolomea, and
the sacred black pig, Kapuaahiwa. [↑]
[26] Pahoa is at the head of the Waianae valley wherein is situated the sugar mill of the
Waianae Co., the shore section of which is Pokai, pronounced Po-ka-i. [↑]
[27] Anuu. This was the second or middle floor of the kapa covered structure of three platforms
of a heiau, whereon the priest usually stood while conducting temple services. The
higher space, termed mamao, was reserved for the king and high priest only. [↑]
[28] This may or may not refer to Tahiti. [↑]
[29] Smoke was the almost universal telltale, by its direction, of the result of conflicts
in Hawaiian tradition. [↑]
[30] In this chant Kamapuaa arouses his opponent to prepare for the conflict, confident
of his own ultimate victory. [↑]
[31] Strike at the head, the ruler, whose overthrow will cause many tears to flow through
the loss of land. [↑]
[32] Kowea and Koea, referred to later, is probably the same chief. [↑]
[33] Opuaanuenue, literally “a rainbow cloud,” probably refers to Lonokaeho the chief,
his opponent. [↑]
[34] The pukui or assembly of lesser deities make offerings to the supreme god. [↑]
[35] These are gods affecting one’s physical and mental powers in the sense of Keaumiki
and Keauka being referred to at times as gods of the tides, ebb and flow. Ohumuhumu,
conspiracy; Hawanawana, whispering; Kanikawi, sharp sound; Kanikawa, loud sound. [↑]
[36] Hoeu, to excite or encourage. Hoomalana, to throw away. [↑]
[37] Poo i lolea, a head that is scalped, is something unusual in Hawaiian story, an unknown
custom. [↑]
[38] Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making god, hence the controlling spirit over his physical powers enumerated. [↑]
[39] Palala, indicating gifts, a feast, tax, etc. [↑]
[40] Kumahumahukole, an epithet of sarcasm applied to his opponent; creaking and crackling,
referring to his boastings. [↑]
[41] Kamapuaa here meets a foe with eight foreheads. [↑]
[42] Even weeds with name showing Kamapuaa relationship are called to his aid, as having
supernatural power. [↑]
[43] A case of dog-man against hog-man power. While Kamapuaa is the lone representative
of the swine tribe in the list of Hawaiian demigods there are several legends which
seek to immortalize the dog with supernatural powers. [↑]
[44] Mostly grass, shrubs and weeds with which to clog the dog’s mouth. [↑]
[45] Pele, goddess of the volcano, and her Hiiaka sisters, of which there were eight, and
five brothers, who presided over the destiny of Kilauea. [↑]
[46] While digging would be a correct rendition for kohi, it does not apply to a fruit
that is gathered from the branches of the tree, not dug from the ground. [↑]
[47] Noni (Morinda citrifolia), an insipid fruit that was used only in times of great scarcity of food; cultivated
as a dye-plant, and possessing also certain medicinal properties. [↑]
[48] Makalii, in this case the winter season, causing rank growth of all plants. [↑]
[49] Hopoe was said to be a woman that was turned into stone by Pele in a fit of jealous
anger. [↑]
[50] This mele of Kamapuaa’s seeks to imply that Pele knew him only in spirit. [↑]
[51] This likely has reference to some bird traits or habits, there being no known birds
of this name whose home at high elevations, like the koae, or bos’n bird, is in a
region of cold temperature. [↑]
[52] Referring to the Kaliuwaa episode where his forces climbed up his body and escaped. [↑]
[53] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the main road. [↑]
[54] Sore or inflamed eyes to which Pele is likened from her fires. The chant throughout
is a series of irritating slurs. [↑]
[55] This is the first instance where the Hiiaka family name of Pele’s eight sisters is
given to any of the brothers, and is a grave error. [↑]
[56] A case of love soothing the way. [↑]
[57] Lonomakua as Pele’s agent. [↑]
[58] Pele. [↑]
[59] Pohakea, a section of Kilauea. [↑]
[60] Thunder is frequently referred to as rolling stones in the heavens. [↑]
[61] This, then, would be the accompanying lightning. [↑]
[62] Referring to the Hilo rains. [↑]
[63] Volcanic eruption. [↑]
[64] Abbreviation of Kamapuaa, a not infrequent habit of the race with their names, not
restricted to their stories. [↑]
[65] Hia was the term used for rubbing the two sticks aulima and aunaki together, producing a powder which became ignited by friction. [↑]
[66] Summary treatment for a discourteous act. [↑]
[67] The same Makalii that had escaped alone on several occasions to tell Olopana of his
defeat. [↑]
[68] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of hard-grained, dark wood. [↑]
[69] This is a play on the latter part of Kualele, a practice common to chants and meles;
a poetic license. [↑]
[70] First use of this name in full, probably through his higher rank and claiming possession
of Kauai. As an epithet it embodies nothing complimentary. [↑]
[71] Aimoku is rendered creator of the isles rather than devourer, as connected with volcanic
origin. [↑]
[72] Nananuu, the place of offering in the temple, as was experienced at the heiau of Kawaewae,
where the tables were turned on Olopana. [↑]
[73] Mahiki in the sense used here is thought to mean a leap, to indicate the proximity
of the two islands, rather than Kauai being pried from Oahu. [↑]
[74] Kamapuaa here warns Makalii that he is an easy mark. [↑]
[75] Names indicative of various cloud formations, the latter “a large cloud standing close
to the heavens.” [↑]
[76] The early part of this story locates this person with Olopana in Koolau, Oahu. [↑]
[77] Kahikiula, father of Kamapuaa, a reason for shielding him from certain death at the
hand of his antagonist, as also to test him for recognition. [↑]
[78] This denial was probably based on the supposed death of Kamapuaa in the encounter
with Pele. [↑]
[79] This is the first mention of the demigod having a brother. Kahikihonuakele, lit.,
muddy foundation foreign land. [↑]
[80] Reviving his brother by the lomilomi process, a rubbing, pressing method to relieve
pain and bruises. [↑]
[81] Further insight in Kamapuaa’s family history. The failure of father and brother and
subsequently the mother to recognize him shows he had assumed a form which they were
unfamiliar with. [↑]
[82] “Their own mother,” a customary complimentary term, rendered more applicable in this
case owing to the bond of relationship existing between the men. [↑]
[83] This throws light perhaps on a tendency in ancient times of falsely claiming or asserting
kinship for the sake of personal gain. [↑]
[84] These two had been assigned to the uplands with Makalii, but are prepared to “eat
humble pie” and own Kamapuaa. [↑]
[85] A complimentary, figurative name to sooth Kamapuaa’s anger; a play on Iliahi, the
fragrant sandalwood. [↑]
[86] A condition that arises from the excessive use of awa, sacred to the gods. [↑]
[87] Ka ua kilinoe hau might be better defined as “the fine dewy rain,” or probably “the
cold misty rain.” [↑]
[88] Prostrating at one’s feet is indicative of contrition for past wrongs, but the sitting
on Hina and then trampling on them all shows Kamapuaa was not to be placated. [↑]
[89] An act of abandon; abject submission, appealing for forgiveness. [↑]
[90] Resuming his hog form he revenges his insults at the fisherman’s hands. [↑]
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Legend of Kepakailiula.
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Kaao no Kepakailiula.
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CHAPTER I.
Search for a Suitable Wife.
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MOKUNA I.
Huli no ka Wahine Kupono.
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Kepakailiula was one of the strongest of the sons of Hawaii, who traveled and conquered
all those who opposed him on Hawaii, Maui, Oahu and Kauai. He was so fearless and
strong that he fought against multitudes who opposed him and won out in all his battles.
Kepakailiula[1] was from a hen’s egg. The land of his birth was Keaau, Puna, Hawaii. The father was
Ku and the mother Hina. Kiinoho and Kiihele[2] were the adopted parents of Kepakailiula and he was brought up in the land of Paliuli.[3]
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Oia kekahi o na keiki ikaika o Hawaii nei, nana i hele mai Hawaii, Maui, Oahu, Kauai.
E hiki ia ia ke ku i mua o ka lehulehu a hakaka, a pepehi, a lanakila maluna o kona
poe enemi. He huamoa o Kepakailiula, o Keaau i Puna, Hawaii, ka aina hanau. O Ku,
ka makuakane, o Hina, ka makuahine, o Kiinoho a me Kiihele na kahu hanai o Kepakailiula.
O Paliuli ka aina i hanai ia ai o Kepakailiula, a nui.
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When Kepakailiula reached the age of twenty years, it was seen that he was very handsome
and pleasant to look upon. He was without blemish; he was perfect from the soles of
his feet to the crown of his head. Because of this great beauty, Kiinoho sent Kiihele
to travel around Hawaii in search of a wife for Kepakailiula.
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A hiki kona mau makahiki i ka iwakalua, he kanaka maikai loa o Kepakailiula ma kona
kino. Aohe ona kina mai ka manea o kona wawae a kona piko poo. A no kona kanaka maikai
loa, kena aku o Kiinoho ia Kiihele, e hele ma Hawaii a puni, e imi i wahine na Kepakailiula.
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Kiihele was a very fast runner and could make three complete circuits of the island
of Hawaii in one day. Starting from Paliuli he went first through the district of
Hilo, where he found Kukuilauania, a very beautiful woman, but her eyes bulged out,
so he left her and continued on his way to Hamakua; then on to Waimea and then to
Kohala. From this point he retraced his steps and returned to Paliuli in Puna. When
he arrived home his older brother, Kiinoho, asked him: “How was your journey? Have
you not found a wife in all your journey?” “No, not one,” said Kiihele. Kiinoho then
said to him: “You go toward the rising of the sun, toward Puna.” Kiihele assented
to this and started out. All this was on the same day.
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He kanaka mama loa o Kiihele, ekolu puni o Hawaii i ka la hookahi ia ia, holo mai
la ia mai Paliuli mai a Hilo, loaa o Kukuilauania he wahine maikai, hookahi kina o
ka puu o na maka, haalele o Kiihele. Haalele aku la o Kiihele ia Hilo, hele mai la
ia a hiki i Hamakua. Malaila mai a Waimea, a Kohala, hoi hou a hiki i Paliuli, ma
Puna. Ninau mai kona kaikuaana o Kiinoho: “Pehea aku la kau huakai?” “Aohe loaa o
kau wahine i imi aku nei?” “Aole,” wahi a Kiihele. I mai o Kiinoho: “E hele oe e imi
i wahine ma ka hikina a ka la, ma Puna aku nei.” Ae mai la o Kiihele. O keia hele
ana, eia no i ka la hookahi.
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On his journey through Puna, he met a very beautiful woman, Kahala by name. She was
indeed beautiful; her eyes were beautiful and her form was beautiful to look upon;
but she had one fault, her posterior was covered with large lumps, like the kind of
hala seeds seen today. Kiihele left Puna and entered into the district of Kau where
he found Manienie, another beautiful woman; but her one defect was that her hips were
deformed so that she crawled about on her hands and feet, like the manienie [grass]
that is now growing. Kiihele then left Kau and entered into Kona, where he found Makolea,
a very beautiful woman and very pleasant to look upon. She was without blemish and
was so beautiful that she was like the full moon.[4]
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Hiki aku la o Kiihele i Puna e noho ana i laila, he wahine maikai o Kahala ka inoa.
He nani no, he onaona na maka, a he maikai ka oiwi, hookahi hewa, o ka puupuu o ka
lemu, e like me ke ano o ka hala a hiki i keia la. Haalele ia ia Puna, hiki aku la
i Kau, e noho ana o Manienie, he wahine maikai, a hookahi hewa o ka panainai o ke
kikala, he nee i lalo e like me ke ano o ka manienie e ulu nei i keia wa. Haalele
ia ia Kau, hele mai la a hiki i Kona. Loaa o Makolea, he wahine maikai loa ke nana
aku, aohe puu, aohe kee, pali ke kua, mahina ke alo.
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Makolea was living with her parents, who were the ruling chiefs of the whole district
of Kona. The father’s name was Keauhou and the mother was Kahaluu.[5] Makolea [[386]]was engaged to marry Kakaalaneo, the king of Maui, because Kakaalaneo was greatly
feared by all the chiefs in those days, he being a very powerful man and was very
skilful in the use of the spear.
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He mau makua ko Makolea. O Keauhou, ka makuakane, o Kahaluu ka makuahine, [[387]]he mau alii laua no Kona a puni. Ua palama ia o Makolea, na Kakaalaneo ke ’lii o Maui,
no ka mea, ua makau ia o Kakaalaneo, no kona ikaika loa ma ka oo ihe, a no kona akamai
loa.
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CHAPTER II.
RELATING TO KAKAALANEO.
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MOKUNA II.
No Kakaalaneo.
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Kakaalaneo[6] was the king of Maui and was acknowledged as the most skilful man in the use of the
spear. He was never known to miss the large things or the small things.
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Oia ke ’lii oi o Maui, i ke akamai loa ma ka oo ihe ana, aole e hala kana ihe i ka
mea nui a me ka mea liilii.
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He could hit a blade of grass with his spear,
He could hit a flea with a spear,
He could hit an ant with his spear.
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Ku kana ihe i ka puamauu,
Ku kana ihe i ka uku-lele,
Ku kana ihe i ka naonao.
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That was the reason Makolea was engaged to become the wife of Kakaalaneo, through
her parents’[7] fear of his spear thrusts. It was because of Makolea that Kepakailiula and Kakaalaneo
shortly after this fought each other. Kepakailiula,[8] also because of her, had to fight Kaikipaananea, the king of Kauai.
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A oia ke kumu i palama ia ai o Makolea na Kakaalaneo, no ka makau o na makua i ke
kuku o kana ihe. A o ke kumu no hoi ia i kaua ai mahope, o Kepakailiula me Kakaalaneo,
a me Kaikipaananea, ko Kauai alii.
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When Kiihele arrived at the home of Makolea, Makolea asked him: “Where are you from?”
Kiihele replied: “I came along this way.” “What is the object of the journey that
has brought you here?” “It is a journey in search of a wife.” “For whom is the wife
to be?” “For our adopted son.” Makolea again asked: “How good looking is your son,
is he like yourself?” Kiihele said “No, I am but as the skin under his feet.[9] He is not to be compared with me.” When Makolea heard this, she said to Kiihele:
“You go home and bring the husband.”[10] Kiihele assented to this. Makolea again asked: “What day are you to arrive?” Kiihele
answered: “I am going home and shall be gone about two days, on the third day I will
arrive with your husband.” Makolea agreed to this.
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A hiki o Kiihele i kahi o Makolea e noho ana, ninau mai la o Makolea: “Mahea mai oe?”
I aku o Kiihele: “Maanei mai nei no.” “Heaha kau huakai, o ka hiki ana mai ia nei?”
“He huakai imi wahine.” “Nawai ia wahine?” “Na ka maua keiki no.” I mai o Makolea:
“Pehea ka maikai o ka olua keiki, me oe no?” Hoole aku o Kiihele: “Aole, he paepae
wawae ko’u ili no kona kapuai wawae. He keu ae ia mamua o’u.” A lohe o Makolea i keia
olelo a Kiihele, i aku la ia: “E hoi oe a lawe mai i kau kane.” Ae aku o Kiihele.
Ninau hou mai o Makolea i ka la e hiki mai ai. Olelo aku o Kiihele: “E hoi au a hala
elua la, a i ke kolu hiki mai au me ko kane.” Ae aku o Makolea.
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Kiihele then returned to Paliuli and on his arrival he was asked by Kiinoho: “What
success have you had on your journey?” Kiihele answered: “I have found a wife.” “Who
is she?” “Makolea.” “Yes,” said Kiinoho, “she is a good woman; she is, however, engaged
to marry Kakaalaneo, the king of Maui, because of the great fear entertained of him,
as he is very skilful in the use of the spear. It is said that he is so skilful that
he never misses a grass blade, a flea or an ant.” They remained at home until the
next morning when they wept[11] and wailed because of their great love for Paliuli. They wept for the trees, the
plants they raised and everything they labored for. After the weeping they dedicated
the land to their god and the land has been in his keeping to this day.
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Hoi aku la o Kiihele a hiki ma Paliuli. Ninau mai la o Kiinoho: “Pehea kau huakai?”
I aku o Kiihele: “Ua loaa ka wahine.” “Owai ia wahine?” “O Makolea.” “Ae,” pela mai
o Kiinoho, “he wahine maikai ia. Ua palama ia nae a na Kakaalaneo ke ’lii o Maui,
no ka makau ia, i ke kuku o ka ihe, i ka puamauu, i ka ukulele, i ka naonao.” Moe
laua a ao ae, uwe laua ia Paliuli, i na laau, i na mea kanu, a pau ke kanikau ana,
hoihoi i ka aina o Paliuli i ke ’kua, a hiki i keia la.
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They then left their home and journeyed to Kona. When Makolea saw how handsome [[388]]Kepakailiula was she was made very happy and took him into her home. As Kepakailiula
was entering the house he said to his two foster fathers, Kiinoho and Kiihele: “Here,
take her maid for your[12] wife; for you two, one wife. You may go wherever you wish. If you should hear that
I am dead, then arise and continue on your way.” After his two foster parents had
departed, Kepakailiula and Makolea lived on together as husband and wife.
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Hele mai la lakou a hiki i Kona, ike mai la o Makolea i ke kanaka maikai o [[389]]Kepakailiula, lele mai la, huki aku la iloko o ka hale. A komo o Kepakailiula i loko
o ka hale, olelo aku ia i na makuakane ia Kiinoho a me Kiihele: “Eia ka olua wahine
o ke kahu o ia nei, i elua olua, i hookahi wahine. Hele aku a kahi e noho ai, i hoolohe
mai olua ia’u a i make au, o ke ala no ia hele aku.”
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After they had been living together for about six days and while they were fast asleep,
late on the morning of the last of the six days, Keauhou and Kahaluu, the parents
of Makolea came to the house where Makolea was living and found her sleeping with
a husband. This angered the parents so much that they took up Makolea and placed her
in a canoe and took her to Kakaalaneo, the king of Maui.
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A hala na makua, noho iho la o Kepakailiula me Makolea, eono la i moe ai laua. Ia
laua i pauhia ai i ka moe hiki mai la o Keauhou a me Kahaluu. I nana iho ka hana e
moe ana o Makolea me ke kane, nolaila, huhu iho la na makua o Makolea. Lalau iho la
laua ia Makolea, a lawe ae la, a hoouka i na waa, a lawe i Maui i o Kakaalaneo la
ke ’lii.
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After Makolea had departed on the canoe for Maui, Kepakailiula woke up and went in
search of his foster fathers,[13] Kiinoho and Kiihele. After he had found them they started on their way by land to
Kohala, and after a time they arrived at Kamilo, a land adjoining Puakea, where they
resided. The canoe [containing Makolea], however, continued on to Maui.
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A hala o Makolea i Maui, ma na waa, ala ae la o Kepakailiula, a hele aku la a kahi
o na makuakane, o Kiinoho a me Kiihele. Hele mai la lakou mauka a hiki i Kohala ma
Kamilo e pili la me Puakea, noho iho la. Lele loa ka waa ma ka moana a hiki i Maui.
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When Kukuipahu, the king of Kohala at that time, saw the handsome appearance[14] of Kepakailiula, he took him into his home and asked him that he become his adopted
son, and at the same time engaged his daughter, Kapuaokeonaona,[15] to become his wife.
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Ike mai la o Kukuipahu, ke ’lii o Kohala ia wa, i ke kanaka maikai o Kepakailiula.
Hookipa mai la, a olelo mai la i keiki hookama nana, a hoowahine mai la i kana kaikamahine,
ia Kapuaokeonaona.
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After living with the people of the house for about three days, he made them all retire
the next evening very early, and after they were fast asleep he arose and went out.
When he came to the beach he found a small canoe lying on the dry sand; he took and
dragged it to the sea and set out for Maui[16] making a landing at Kapueokahi, in Hana. When he stepped ashore he went in search
of the king’s house. As he came up to it behold there he saw Kakaalaneo under the
influence of awa, and he also heard him calling for his wife: “Say, Makolea. Say,
Makolea, take our mats and spread them outside of the out house, and after you have
done that come and help me to the place.” After he had given this order, Makolea and
her maids came to the outside of the out house with the mats and spread them out.
After this was done the women went in to get Kakaalaneo. After they were gone on their
errand Kepakailiula went up to the place where the mats were spread and excremented
and urinated on the mats and then went and hid himself. When Kakaalaneo was brought
to the mats he stepped on the filth and fell, making him very angry with Makolea and
the women. He then called out to move the mats over to the stern of the canoes. Makolea
did as she was told and had the mats moved to the stern of the canoes, where they
went and slept for the night. After a time Kakaalaneo became so overcome with the
influence of awa that he fell asleep. Kepakailiula then came and took Makolea into
some bushes and spent the night there together. After sleeping for some time, Makolea
awoke and began to weep, believing that Kepakailiula would be killed by Kakaalaneo.
Kepakailiula upon hearing Makolea [[390]]weeping asked her: “Why are you weeping?” Makolea replied: “I am weeping for you,
for I am afraid my husband will kill you. His spear is never known to miss. He can
hit a blade of grass, an ant or a flea. How can he miss you, your shadow being much
larger?” Kepakailiula then said boastingly:
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Noho iho la lakou a hala ekolu la, hoomoe o Kepakailiula i ka hale a pau i ka hiamoe.
Ala ae la ia a hele i waho, a hiki i ke one maloo e kau ana he wahi waa i laila. Lawe
aku la ia a loko o ke kai, holo aku la i Maui, a pae aku la ma Kapueokahi i Hana.
Pae aku la ia a uka, hele aku la a hiki i kahi o Kakaalaneo ke ’lii. I nana aku ka
hana, ua ona i ka awa, e kahea ana i ka wahine: “E Makolea e, e Makolea e, e lawe
aku oe i na hua moena o kaua a mawaho o ka aleo, haliilii iho, a pau ko haliilii ana,
kii mai oe ia’u a kaualupe aku i waho.” A pau ka olelo ana, hele mai la o Makolea
me na wahine a ka aleo, haliilii iho la. A pau ka haliilii ana, kii aku la e kaualupe
mai ia Kakaalaneo. Ia lakou i kii ai e kaualupe mai, hele aku la o Kepakailiula a
ka moena a lakou i haliilii ai, kikio iho la, a mimi iho la, a holo ae la e pee ma
kahi e ae. A hiki aku la o Kakaalaneo i luna o ka hua moena, pakika aku la i ke kukae
a me ka mimi. Huhu mai la ia Makolea a me na wahine, a mahope, kahea hou e lawe i
ka moena a mahope o na waa. A hana aku la o Makolea peia, a moe iho la laua mahope
o na waa. Ia wa pauhia loa o Kakaalaneo i ka ona o ka awa, a hiamoe loa iho la. Lalau
iho la o Kepakailiula ia Makolea a lawe ae la a ka nahelehele moe laua ilaila. Uwe
mai o Makolea ia Kepakailiula, i ka make ia Kakaalaneo. Ninau aku o Kepakailiula:
“Heaha keia au e uwe mai nei?” [[391]]Wahi a Makolea: “E uwe aku ana au ia oe no kuu minamina i ka make i kuu kane, ia Kakaalaneo,
aole e hala kana ihe, i ka pua mauu, i ka naonao, i ka uku lele, aole hoi ou he aka
nui kou.” I aku o Kepakailiula i kana olelo kaena, a hooio, penei:
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He has fruit, I have fruit,
He has testes, I have testes,
He is a male person, I am a male person.
No one can tell of the outcome,
Whether he will win or I will win.
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He hua kona, he hua ko’u,
He laho kona, he laho ko’u,
He kane ia, he kane au,
Aole i ike ia na ai a maua,
Nana paha na’u paha.
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After this they again fell asleep. At the first crow of the cock, Kepakailiula said
to Makolea: “I am returning to Hawaii and at the end of three days I will come again.
I want you, therefore, to stand a flag wherever you are and within its sacred precincts
gather all whom you love and wish to be saved.”
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Momoe iho la laua, a kani ka moa mua. Olelo aku o Kepakailiula i ka wahine. “Ke hoi
nei au a Hawaii, noho a hala ekolu la, alaila, hiki hou mai au. Nolaila, e kukulu
oe i lepa nou, a o kau poe e aloha ai e lawe mai oe maloko o ka lepa.”
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Early that morning Kepakailiula boarded his canoe and set out on his journey back
to Kohala, where he arrived in good time and went to sleep.
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Hoi aku la o Kepakailiula a pae i Kohala. Komo aku la i loko o ka hale a moe iho la,
a ao ae la lakou paina a pau loa.
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At daylight the next day they came together and had their morning meal. At the end
of the meal he said to his young wife, Kapuaokeonaona: “Say, I have a word for you
and it must be between ourselves only. Are you a favorite with your father?” “Yes,”
said she. “I am a favorite. Everything I will ask he will do.” “Yes? Then tell your
father to bring all the canoes of Kohala together, gather all the people, leaving
no one behind, from the largest to the smallest, and then let the people accompany
me to Maui on a journey of sightseeing, after which we will return.” When Kukuipahu
heard the wish of his daughter, the officers and runners were sent out all over Kohala,
from one end to the other carrying the orders of the king. On the third day everything
was ready. On the fourth day, the whole army set out for Maui.
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A pau ka paina ana, olelo aku la ia i kahi wahine uuku ana, ia Kapuaokeonaona. “Ea!
he wahi olelo ka’u ia oe, o kaua wale no. He punahele no anei oe i ko makuakane?”
“Ae, he punahele au. O ka’u mea e olelo aku ai, o kana ia e hana ai.” “Ae, e olelo
aku oe i ko makuakane, e hoakoakoa i na waa a pau loa o Kohala nei, a me na kanaka
a pau loa, aohe mea a noho aku. Mai ka mea liilii a ka mea nui, e holo me a’u i kuu
huakai makaikai i Maui, a hoi mai.” Ia wa lohe aku la o Kukuipahu. Holo aku la na
luna, ma o, maanei o Kohala a puni, mai ke kahi a hiki i ke kolu o ka la, ua makaukau
na mea a pau loa. I ka ha o ka la, holo mai la lakou i Maui. Ma keia holo ana, ua
pani ia ka moana o Alenuihaha e na waa. Ua olelo ia, mai ka lae o Upolu a ka lae o
Kauwiki, ka paa i na waa. Ma keia holo ana, komo aku la na waa mua i Hana ma Maui,
i laila o Kakaalaneo kahi i noho ai me na ’lii, a me na kanaka.
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On this voyage the whole channel of Alanuihaha was covered with canoes, there being
so many. It was said that they covered the whole distance from the Upolu point to
the point of Kauiki. On the trip across the canoes headed for the harbor of Hana where
the king, Kakaalaneo, was then living with the chiefs and people.
When the canoes came close to land, Kepakailiula said to his followers: “Say, I want
you all to float here out at sea and I will go ashore alone. If you look and see that
I am killed, you can turn around where you are and return to Hawaii. But if I should
live, then come ashore.” Kepakailiula then went ashore taking his war club along with
him. When he landed he stepped first over the wet sand, then the dry sand, then over
the pohuehue vines and then over the alaalapuloa.[17] Kakaalaneo came out to meet him, carrying two small spears, one in his right hand
and one in his left. From the time Kepakailiula came ashore until he was met by Kakaalaneo,
the people kept on shouting in admiration of the good looks of Kepakailiula. Some
of the people pitied him so much, for fear that he would be killed by Kakaalaneo that
they wept.
[[392]]
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A kokoke e lele i uka, olelo mai o Kepakailiula i na mea a pau loa: “E, i kai no oukou
e lana ai. Owau ke lele ae iuka, i nana ae oukou ia’u a i make au, o ke ala no nei
hoi ia Hawaii. Aka, i ola au, lele ae i uka.” Lele aku la o Kepakailiula me kana laau
palau, a hele aku la i ke one maka, a ke one maloo, a hala ia a ka pohuehue, ka alaalapuloa.
Ku ana o Kakaalaneo me na ihe elua. Hookahi o ka lima hema, hookahi o ka lima akau.
Mai ka lele ana aku a Kepakailiula, a kona ku ana me Kakaalaneo, uwa na kanaka o uka,
i ke kanaka maikai o Kepakailiula. A o kekahi poe hoi, uwe lakou no ka make ia Kakaalaneo.
[[393]]
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CHAPTER III.
THE BATTLE.
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MOKUNA III.
KE KAUA ANA.
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When Kakaalaneo was almost up to Kepakailiula, he said in a haughty and insulting
manner: “My spear shall eat of your flesh this day, for my spear never misses a grass
blade, an ant or a flea.” After this Kakaalaneo asked: “Who shall have the first chance?
Shall it be the son of the soil or the stranger?” Kepakailiula replied: “Let the son
of the soil take the first chance and the stranger the last.” Kakaalaneo then threw
the spear that was in his right hand at Kepakailiula. When the spear came near Kepakailiula,
he opened out his elbow and allowed the spear to enter in between the arm and the
body, and when it was half way through he brought his arm to his body and held the
spear. The spear came at such speed that when it was held it quivered for some time.
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Olelo mai o Kakaalaneo me ka hookano ia Kepakailiula: “I keia la, ai kuu ihe i ko
io, no ka mea, aole e hala ana kau ihe. I ka pua mauu, i ka naonao, i ka uku lele.”
Pane mai o Kakaalaneo: “Ia wai mua, i ke kamaaina paha, i ka malihini paha?” I aku
o Kepakailiula: “I ke kamaaina mua, he hope ka ka malihini. Pahu mai la o Kakaalaneo
i ka ihe ma ka lima akau ia Kepakailiula. A kokoke wehe ae la o Kepakailiula i ka
poaeae, a komo aku la ka ihe mawaena, a puliki ae la ka lima, paa ka ihe ma waena
konu o ke kino. He oi ka ikaika o ka makani o ka ihe, a me ke kolili o ka maka i ka
lele ana mai.
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After the spear had left his hand, Kakaalaneo, thinking that Kepakailiula had been
struck, chanted these words:
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Ma keia lele ana o ka ihe, paha mai o Kakaalaneo me ka manao ua ku o Kepakailiula, penei:
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You will not escape my spear, because
My spear can pierce a blade of grass, an ant, a flea.
How can you escape, you having a large shadow?
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Aole no paha oe e pakele i kuu ihe, no ka mea
Ua ku ka’u ihe i ka pua mauu, i ka naonao, i ka uku lele,
A pehea hoi oe e pakele ai he aka nui.
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After Kepakailiula had held the spear until its quivering had ceased, he took it and
threw it to the dung heap.
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Ma keia paa ana o Kepakailiula i ka ihe, a maalili, kuu aku la ia i kiona, kahi hooleina
moka.
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When Kakaalaneo saw this, he said: “What is it that has caused the point of my spear
to depart from the spot aimed at? Was it because of the south wind, the wind that
blows down houses? Or was it the awa leaf wind of Hana? for my spear has indeed missed
its mark. That spear from my right hand has missed; there yet remains the spear in
my left; it will pierce you and will yet eat your flesh.” Kakaalaneo then threw the
spear that was in his left hand, and as it came flying toward Kepakailiula, he opened
out the left elbow a little bit causing the spear to enter between the arm and body,
and when it was half way through, he closed in his arm and held the spear there quivering,
after which he took and threw it on the dung heap like the other one. Kakaalaneo then
said: “Yes, here I have lived on the land and am now well on in years and my spear
has never missed before this: but here you have caused them to miss the mark.”
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A ike o Kakaalaneo, olelo mai la: “Heaha la ka mea i loli ai ka maka o kuu ihe, he
pa paha na ke Kona, ka makani kulai hale, he loaa paha i ka makani lau awa o Hana,
nolaila oni ka maka o kuu ihe. Hala ae la oe i ka ihe a kuu lima akau, o ka ihe koe
a kuu lima hema, loaa aku oe ai kuu ihe i ko io.” Pahu mai la o Kakaalaneo i ka ihe
ma ka lima hema, a hiki ia Kepakailiula. Wehe ae la ia i ka poaeae hema, a komo mai
la ka ihe malaila, a maalili iho la ka ikaika o ka ihe, kuu aku la o Kepakailiula
i kiona e like me ka ihe mua. Olelo mai o Kakaalaneo: “U! ua noho ae nei au a he make
koe i ka aina, aohe hala o ka’u ihe, a ia oe ae nei hala kuu ihe kuku.”
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At the close of these remarks, Kakaalaneo attempted to run away. Kepakailiula then
called out to him: “Why is the great soldier running away?” Before he could get very
far, however, Kepakailiula caught up with him and swung his war club up from the ground,[18] catching Kakaalaneo between the legs, splitting him clear to the head. Kakaalaneo
made but one appeal before he died, saying: “Say, chiefs of Maui, are you then to
look on unconcernedly at my death?” At this appeal the chiefs and the people jumped
on Kepakailiula with the intention of killing him in payment for the death of their
king, believing that they would be able to conquer Kepakailiula, but in this they
were mistaken, for Kepakailiula took those who came within his reach and broke them
up like [[394]]small twigs before the people. This breaking of the bodies was heard at considerable
distance away. He took up his opponents in his hands[19] as though they were nothing to him. Those who faced him were killed outright and
those who ran away were the only ones spared.
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A pau ka olelo ana, eu aku o Kakaalaneo e holo. Kahea aku o Kepakailiula mahope. “E
holo ana ka hoi ua koa i ke aha?” Ia wa, hualepo o Kepakailiula i kana laau palau.
Mai ka lepo ka pii ana ae a loaa o Kakaalaneo, mai ka miona lemu, a ke poo ka nahae.
Hookahi a Kakaalaneo huaolelo i pane ae a make loa, penei. “E na ’lii o Maui. O ka
nana make no ka ka oukou ia’u, make au!” Ia wa, lele na ’lii, me na kanaka e pepehi
ia Kepakailiula, me ko lakou manao e lanakila maluna ona, a e make o Kepakailiula.
Ia manawa, lalau o Kepakailiula i na kanaka, a haihai, e like me ka lala laau liilii
imua o ke [[395]]kanaka. E uuina ana, a e paapaaina ana ke loaa aku i ka lima. Hookahi kanaka, hookahi
lima, a pela kahi lima, o ka mea holo aku ka mea pakele. O ka mea ku mai e hakaka,
pau loa i ka make.
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When Kiinoho and Kiihele saw that Kepakailiula was fighting the vast multitude they
came ashore and joined in the slaughter of the enemy, helping their foster son Kepakailiula,
thus making three on their side.
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A ike o Kiinoho a me Kiihele ia Kepakailiula, e kaua ana me ka lehulehu. Lele aku la laua, a haihai pu i na kanaka me Kepakailiula,
hui akolu lakou.
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When Kukuipahu, the father-in-law, saw the great destruction of the people,[20] which meant the depopulation of the land, he took up Kapuaokeonaona, the girl wife
of Kepakailiula and went ashore, then ran with all his might and stood her up in front
of Kepakailiula. When Kepakailiula came up to the place where Kapuaokeonaona was standing,[21] he took her up and carried her on his shoulders and returned to the canoes. This
ended the slaughter. Kepakailiula gave the island of Maui[22] to Kukuipahu, and made him king in place of Kakaalaneo.
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A ike o Kukuipahu ka makuahunowai, i ka pau loa o na kanaka o ka aina i ka make. Lalau
oia ia Kapuaokeonaona, kahi wahine uuku a Kepakailiula, a holo-kiki aku la a mamua
o Kepakailiula, kukulu.
A hiki o Kepakailiula i kahi a Kapuaokeonaona e ku ana, lalau aku la ia i ka wahine
a amo ae la, a hoi mai la i na waa, pela i pau ai ka luku ana. Haawi aku la o Kepakailiula
i ka aina no Kukuipahu, oia ke ’lii nui o Maui, ma ko Kakaalaneo wahi.
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The news of the death of Kakaalaneo by Kepakailiula was in time carried to the hearing
of Kakuhihewa, the king of Oahu, and he began to entertain fears of Kepakailiula,
and in order to avoid any conflict he thought he would send his own canoes in charge
of his own personal servants to Maui, to invite Kepakailiula to come to Oahu, and
also to adopt him as his son and to offer to him the possession of the island of Oahu.[23] In time the canoes set out from Oahu on their way to Maui. On account of contrary
winds and a storm that came up soon after they set out, they landed at Kaunolu.[24] That same evening, however, the wind subsided and the canoes were once more launched
and they got as far as Keanapou in Kahoolawe, where they landed and spent the night.
From this last place they again set sail, landing at Kapueokahi in Hana, Maui, where
Kepakailiula was staying. As soon as the canoes effected a landing the voyagers went
in search and inquired as to the whereabouts of Kepakailiula; they were told that
his house was on the east side of the Kauiki hill. When the people from Oahu arrived
at the house, they met Kepakailiula, who greeted them and they in turn extended theirs.
After resting awhile they told Kepakailiula the object of their mission, saying: “We
have come for you to sail for Oahu. Your father, Kakuhihewa, requests you go to Oahu
and take possession of that island. The canoes are here; all you have to do is to
board them and we will set sail.” Kepakailiula assented[25] to this; whereupon he and his company, consisting of his foster fathers, Kiihele
and Kiinoho, with their wife, and Makolea and Kapuaokeonaona, the wives of Kepakailiula,
boarded the canoes and set sail for Oahu.
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Ma keia make ana o Kakaalaneo ia Kepakailiula, ua kaulana aku la ia mea a lohe o Kakuhihewa
ke ’lii o Oahu. Nolaila, makau iho la o Kakuhihewa, ia Kepakailiula. Hoouna aku la
o Kakuhihewa i kona mau waa ponoi, a me na kahu i Maui, e kii ia Kepakailiula i keiki nana, a lawe mai e komo i ka aina o Oahu nei. Holo aku la na waa, mai Oahu
aku a pae i Kaunolu, no ka ikaika o ka makani welau aa. A ahiahi ae la, akakuu iho
la ka makani, holo aku la a pae ma Keanapou i Kahoolawe. Mai laila aku a pae ma Kapueokahi
i Hana, Maui, i laila o Kepakailiula i noho ai. Pae aku la na waa a uka, hele aku
la lakou a kauhale kamaaina. Ninau aku la, auhea ko Kepakailiula hale? Aia i ka puu
o Kauiki, ma ka hikina e ku la ka hale. A hiki lakou i laila, aloha mai la o Kepakailiula,
aloha aku la lakou. A kuu iho la ko lakou nae, olelo aku la ia Kepakailiula: “I kii
mai nei makou ia oe, e holo i Oahu, i kauoha mai ko makuakane o Kakuhihewa ia oe,
e holo oe e komo i ka aina, eia na waa, o oe a kau iho, holo ae kakou.” Ae mai la
o Kepakailiula, ia wa, holo mai la meia, o Kiinoho me Kiihele, me ka laua wahine,
o Makolea a me Kapuaokeonaona. A kau lakou i luna o na waa, holo mai la.
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On this voyage to Oahu they were overtaken by a terrible storm and their canoes were
forced to the east of Molokai, off the land known as Mokuhooniki. After a while [[396]]they managed to make Kalaupapa, where they rested until dawn of the next morning,
when they continued on their way and in due time landed at Waikiki, Oahu.
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Ma keia holo ana, punia lakou e ka ino, a haule malalo hikina o Mokuhooniki, i [[397]]Molokai. Malaila aku a Kalaupapa, moe iho la a owakawaka ke kakahiaka nui. Holo mai
la a pae i Waikiki ma Oahu, i laila o Kakuhihewa kahi i noho ai.
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Upon meeting Kakuhihewa gave Kepakailiula the whole of the island of Oahu to be disposed
of as he saw fit. Kepakailiula then in turn gave the island over to his foster parents,
Kiinoho and Kiihele; and the two became the joint rulers of Oahu, Kakuhihewa serving
under them.[26]
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Haawi mai la o Kakuhihewa ia Oahu a puni, no Kepakailiula. Haawi ae la o Kepakailiula
i na makuakane, ia Kiinoho a me Kiihele ia Oahu nei. A lilo iho la laua he mau alii
no Oahu a puni, noho mai la o Kakuhihewa malalo o laua.
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After they had been in Waikiki for about three days, they joined in with the people
of the place, it being their customary pastime to go out every day surf riding. During
these days Makolea also joined in the sport and went out to enjoy the surf. On the
fourth day Makolea went in again, but went beyond the usual place and took the surf
at Kalehuawehe. The surf at this place was the most noted in those days and it is
so to this day. While she was surfing, a couple of messengers from the king of Kauai
arrived; they were Keaumiki and Keauka.[27] These two were the body or personal servants of Kaikipaananea, the king of Kauai,
who were on a search for a wife for their foster son, Kaikipaananea. While they were
coming past Leahi, just adjoining the Mamala channel, they saw Makolea surf riding.
When they first saw her they were so attracted by her good looks that they could not
keep their eyes from her; on coming nearer they saw that she was indeed beautiful,
having no equal. Therefore they came and took her off to Kauai to be the wife of Kaikipaananea.
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Ekolu la i hala ia lakou i ka noho ana ma Waikiki, he mea mau no laila, ka heenalu
ana i na la a pau loa. O Makolea kekahi ma keia heenalu ana. I ka ha o ka la, hele
aku la o Makolea e heenalu ma waho aku o Kalehuawehe. Oia kekahi nalu kaulana o Waikiki
a hiki i keia la. Ia ia e heenalu ana, hiki mai la he mau elele na ke ’lii o Kauai,
o Keaumiki a me Keauka. He mau kahu laua no Kaikipaananea ko Kauai alii e hele ana
laua e imi wahine na ka laua hanai, na Kaikipaananea. Ia laua i holo mai ai ma waho
o Leahi, a pili ana i ka nuku o Mamala. Ike mai la laua ia Makolea e heenalu ana,
hoomau mai la laua i ka nana ia Makolea. A kokoke ike pono aku la laua, he wahine
maikai loa ia, aohe ona lua. Nolaila, lalau aku la laua ia ia, a lawe aku la i Kauai,
i wahine na Kaikipaananea.
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After Makolea was taken to Kauai, Kepakailiula desired to go to Kauai in search of
his wife. He therefore requested[28] of Kakuhihewa that he be given a canoe to make the voyage. Upon hearing the wish
of Kepakailiula, Kakuhihewa gave him a double canoe and some men; but Kepakailiula
refused to take the men, saying: “I do not want to travel in state, for my wife has
been taken away from me secretly, so I want to travel in secret. All I want from you
is a small canoe.” Kakuhihewa therefore gave him a small canoe, as requested. Kepakailiula
then set sail for Kauai, and on the morning of the next day he reached Waimea. As
soon as he landed he took his canoe and broke it into pieces, then after this was
done he went to the first house he saw, where lived one of the chiefs of Kauai, Kaunalewa
by name, a very rich and honored man. When Kaunalewa saw the goodly appearance of
Kepakailiula he called him, and when he arrived before him he urged that they become
friends, saying: “I want you to become my friend and whatever you request of me I
will grant it.”
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Ma keia lilo ana o Makolea i Kauai, kupu ae la ko Kepakailiula manao, e holo e imi
i kana wahine i Kauai. Nolaila, nonoi aku la ia ia Kakuhihewa i waa nona e holo ai.
Haawi mai la o Kakuhihewa i ka waa me ke kanaka. Hoole aku o Kepakailiula: “Aole o’u
manao e hele ma ke ano alii, no ka mea, ua kii aihue ia mai ka’u wahine, a pela wau
e hele aihue aku ai, nolaila, e haawi mai oe i wahi waa uuku no’u.” Haawi mai la o
Kakuhihewa i kahi waa. Holo aku la o Kepakailiula, a po a ao ae ku ma Waimea i Kauai.
Pae aku la ia a uka, wawahi iho la i ka waa a okaoka, hele aku la a hiki i kekahi
hale, e noho ana kekahi alii o Kauai, o Kaunalewa ka inoa, he ’lii waiwai a hanohano
loa. Ike mai la i ke kanaka maikai o Kepakailiula, kahea maila, a hiki aku la o Kepakailiula
i mua ona, olelo mai la: “He makemake au e lilo oe i aikane na’u, o kau mau mea e
olelo mai ai ia’u, o ka’u ia e hoolohe aku ai.”
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After they had been living together for about three days, the voices of the people
and the king were heard shouting and yelling. Kepakailiula therefore asked his friend
Kaunalewa: “What is this shouting up above here?” Kaunalewa replied: “It is our King
Kaikipaananea playing honuhonu,[29] also wrestling, boxing and such other games. Some one must have been thrown, hence
the shouting.” Kepakailiula then said: “Can’t the place be visited?” The friend answered:
“And why not?” They then went up to the place and to the very presence of Kaikipaananea
surrounded by a vast multitude. When [[398]]the people saw Kepakailiula they all shouted their admiration, for he was such a handsome
looking fellow. After the shouting the people began to take pity on him for they were
sure he would be killed by Kaikipaananea.
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Noho iho la laua a hala ekolu la, lohe ia aku la ka hauwawa o ka leo o na kanaka a
me ke ’lii, nolaila, ninau aku la o Kepakailiula i ke aikane ana ia Kaunalewa: “Heaha
keia hauwawa o uka?” I mai o Kaunalewa: “O ko makou alii o Kaikipaananea, e honuhonu
ana, e mokomoko ana, e kui ana, a hina iho la kekahi, uwa ae la.” I aku o Kepakailiula:
“Aole e pii ia aku ia wahi?” I mai ke aikane: “I ke aha hoi.” Pii aku la laua [[399]]a hiki i mua o Kaikipaananea, e paapu ana na kanaka, a me na mea a pau loa. Ike mai
la na mea a pau ia Kepakailiula, uwa mai la i ke kanaka maikai, a minamina iho la
no ka make ia Kaikipaananea.
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CHAPTER IV.
Relating to Kaikipaananea.
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MOKUNA IV.
No Kaikipaananea.
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He was the king of the whole island of Kauai, and was considered the strongest[30] man in his day, and he was especially noted for his great skill in boxing. No one
on the whole Island of Kauai was found who could knock him down; no chief or common
warrior was found who could beat him, and in all the contests that were held he always
won. Because of this fact Kaikipaananea was known as the champion of Kauai and was
classed with Kakaalaneo, the king of Maui. These two kings were the most feared by
the people from Hawaii to Niihau in those days, and because of this fact, chiefs and
kings submissively gave their daughters[31] to these two kings, for they feared death.
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Oia ko Kauai alii a puni, he ’lii ikaika loa ia i ka hakaka, a me ke kui. Aole ona
mea e hina ai, oia ka oi o Kauai a puni, aohe alii, aohe koa oi ae mamua ona, nana
wale no ka hina a me ke eo. Nolaila, alua alii makau ia, e na ’lii mai Hawaii a Niihau.
O Kakaalaneo ko Maui, o Kaikipaananea ko Kauai. Nolaila, haawi wale na kaikamahine
alii a me ka aina no keia mau alii, no ka makau o make.
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When Kaikipaananea saw Kepakailiula, he called out to him: “Say, stranger, come this
way and join in the games with the sons of the soil; the honuhonu, the mokomoko, wrestling
and boxing.” Kepakailiula replied: “I don’t know anything about the game of honuhonu.”
Kaikipaananea said: “Not knowing that game, let it be the game of wrestling then.”
“I don’t know that game even.” “Let it be boxing then.” “Yes, I believe that I can
do a little of that, for I have acquired a little learning in that game, but I never
was declared an expert at it. I am willing to try conclusions with the son of the
soil in that game, however.”
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Ike mai la o Kaikipaananea ia Kepakailiula, kahea mai la: “E! maanei ka malihini e
papa wahi lealea ai me kamaaina, eia no hoi na lealea o anei. He honuhonu, he mokomoko,
he kui no hoi.” I aku o Kepakailiula: “Aole au i ike i ka honuhonu,” wahi a Kaikipaananea,
“ole ae la oe ia, i ka mokomoko hoi.” “Aole no wau i ike ia.” “I ke kui hoi.” “Ae,
e aho au ia, ua ao iki, aole nae i ai lolo, aka, e hoao no me ke kamaaina.”
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The game of honuhonu is played by the different contestants sitting down, each facing
the other, the feet are then locked and they try to throw each other over. That is
called honuhonu.
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No ka honuhonu: Eia ke ano o ia, he noho i lalo, a hookomo ka wawae maloko o kekahi
wawae, a hoopili i ka uha. Pela na wawae a elua, ua kapa ia ia, he honuhonu.
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At the acceptance of the challenge to box, they both stood up facing each other. Kaikipaananea
then asked of his opponent: “Who shall have the first chance? Shall it be the son
of the soil or the stranger?” Kepakailiula answered: “Let the son of the soil have
the first chance and the stranger the last.” As soon as this point was settled, Kaikipaananea
struck at Kepakailiula, hitting him and causing him to stagger from dizziness and
he almost fell to the ground. With the exception of the staggering Kepakailiula was
otherwise unaffected. He then with one great effort braced himself up and in a moment
he was himself again. He then struck at Kaikipaananea, hitting him and knocking him
down, causing him to make water, to twist his feet and to become unconscious for a
period of time sufficient for the cooking of two umus.[32] After lying down for this length of time, Kaikipaananea came to and said boastingly:
“Say, but it was fine fun! Here you have made it worth while at last.”
[[400]]
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Ku ae la laua i luna. Olelo mai o Kaikipaananea: “Ia wai mua, i kamaaina i ka malihini.”
I aku o Kepakailiula: “I kamaaina mua, he hope ka ka malihini.” Mahope o keia olelo
ana, kui mai la o Kaikipaananea ia Kepakailiula, a kunewa, ona iho la, me ka aneane
e haule ilalo. Aole nae i hina, aka, ua poniuniu ma keia kui ana o Kepakailiula. Nolaila
kupono ae la ia i luna a pololei, pohala ae la kona poniuniu. Waiho aku la o Kepakailiula
i kana puupuu, ku o Kaikipaananea, waiho i lalo. Helelei ka mimi, hu ka lepo, lele
kukae ma kuu, kolili na wawae, moa ka umu, moa ka umu. Mahope o laila, ala mai o Kaikipaananea
a olelo kaena: “Ka akahi ka ka walea, lealea, eia ka o oe ka mea e mikomiko iho ai
keia kino!”
[[401]]
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When Kaikipaananea was knocked down, however, the people shouted and yelled of the
great strength exhibited by Kepakailiula, and all said: “No man was ever found strong
enough to knock Kaikipaananea down and here you have gone and done it.”
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Eia nae, i ka wa i hina ai o Kaikipaananea ia Kepakailiula, uwa ka aha, a mahalo mai
ia Kepakailiula i ka ikaika. Wahi a lakou: “Aohe kanaka ikaika e hina ai o Kaikipaananea,
a ia oe ae nei hina.”
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After this Kepakailiula and his friend, Kaunalewa, proceeded home. On the next day
the two again went up to the grounds where the games were being held, and this time
they had a wrestling match in which both arms of Kaikipaananea[33] were broken. Three days after this encounter, Kaikipaananea sent out his servant
Kukaea, to go and notify everybody to come together at the king’s palace to find the
king’s riddle.
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Mahope o laila, hoi aku la o Kepakailiula me ke aikane, me Kaunalewa, a hiki hou i
kekahi la. Pii aku la laua, hakoko no, haina lima o Kaikipaananea. Pela no ka hana
ana a hala ekolu la, hoouna o Kaikipaananea i kona kanaka ia Kukaea, e hele e kukala
i na mea a pau loa, e hui ma kahi hookahi e koho i ka nane a ke ’lii.
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CHAPTER V.
Relating to Kukaea.
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MOKUNA V.
No Kukaea.
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Kukaea was the personal servant of Kaikipaananea; his food was the excrement of Kaikipaananea
and the water he drank was the king’s urine. Because of his living on these things
he was called Kukaea. This was the only food he ever tasted from his birth until the
day when he was sent out to make a circuit of Kauai, to make known the king’s decree.
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Oia ko Kaikipaananea kanaka ponoi, o kana ai, o ka hana lepo o Kaikipaananea, a me
kona hana wai, ka Kukaea ai. A nolaila, mai kona inoa o Kukaea, o kana ai no ia, a
hiki i ka la i hele ai e kukala ma Kauai a puni.
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The proclamation was called out in the following manner: “All the people are commanded
to come to the king’s palace and solve the king’s riddle. If it is found he will be
saved from the oven of hot stones; if it is not found he will be thrown to his death
into the oven. No man, woman, child or those weak from old age shall remain at home;
only those who do not wink when you poke your finger at their eyes.[34] If any one remains at home on that day, his house shall be burned down and the king’s
punishment shall be meted out to him, from the parents to the children, relations,
and to the last connection and even to a friend.[35] This will be the punishment meted out to any person who remains at home this day.”
In the course of the journey taken by Kukaea, to issue the king’s decree, he came
to the house where Kepakailiula was living, still calling out the king’s proclamation
at the top of his voice.
When Kepakailiula heard the call he asked his friend: “Who is this man that is making
that call?” The friend replied: “It is Kukaea, the personal servant of Kaikipaananea.
He is on his way calling everybody to come to the king’s palace to solve the king’s
riddle. If a person gives the right answer he will be saved, but if he makes a mistake
he will be thrown to his death into the oven of hot stones.”
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Penei kana olelo kukala: “E hele na mea a pau ma kahi o ke ’lii e koho i ka nane.
Ina loaa, pakele i ka umu, ina loaa ole, make i ka umu. Aohe kane e noho, aohe wahine,
aohe keiki, aohe palupalu. O ka mea o aku a amo ole na maka, oia ke noho. Ina e noho
kekahi ia la, pau kona hale i ke ahi, kau ka hoopai, mai ka makua a ke keiki, a ka
ohana, a ka pili mai, a ke aikane. A pela ka hoopai o ka mea noho ia la.”
Ma keia hele ana a Kukaea, a hiki i kahi a Kepakailiula e noho ana, me ke kahea i
ka leo a nui. I aku o Kepakailiula i ke aikane: “Owai keia kanaka e kahea nei?” Olelo
mai ke aikane: “O Kukaea, ke kanaka ponoi o Kaikipaananea. E hele ana e kukala i na
mea a pau, e hele ma kahi o ke ’lii e koho ai i ka nane. Ina loaa, pakele ia i ka
enaena o ka umu, ina loaa ole make ia i ka umu.”
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When Kepakailiula heard this, he said to his friend: “Then call him to come this way.”
“But he is unfit to be seen; he smells bad, for he eats nothing but the king’s excrement.”
Kepakailiula, however, insisted, telling his friend: “You call him to come here, for
I wish to see him.” Because of this wish Kaunalewa called out to Kukaea to come. Kukaea
then turned toward them and when at some distance away, he said: “It [[402]]is not proper for me to come any nearer, for I am not fit for your company;[36] I smell bad, for I have had nothing else for food except the king’s excrement, to
this day.” Kepakailiula, however, called out to him: “Come here, don’t be afraid or
have any fear.” When Kukaea came up Kepakailiula asked him: “Open your mouth?” Kukaea
then opened his mouth and Kepakailiula poured water into his mouth and on his body
and told him to wash himself and be rid of the foul odor of his body. Kepakailiula
then gave him some kapas and a loin cloth, and set food and meat before him. Kukaea
then sat down and ate until he was satisfied. When he finished his meal, he turned
and said to Kepakailiula: “What shall I give you as payment for this great kindness?
Here I have lived from my birth to this day with my king and have just completed the
circuit of Kauai, but no one has ever given me food to eat. I have at last found that
food and meat are indeed pleasant to the taste. Therefore here is what I shall give
you in return for your kindness. I will give you the answer to the king’s riddle,
for I am the only person that knows the answer. The riddle is this: it is divided
into two parts and therefore has two answers:
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A lohe o Kepakailiula i keia olelo, i aku ia i ke aikane: “Hea ia aku hoi ha, e hele
mai maanei?” “Ka he kanaka ino, he pilo, no ka mea, he kukae kana ai.” Wahi a Kepakailiula:
“E kahea aku oe, he makemake au e ike ia ia.” No keia olelo a Kepakailiula, kahea
aku la o Kaunalewa ia ia. “Hele mai maanei.” Hele mai la o Kukaea a kokoke, [[403]]i mai la: “Aole au e pono ke hele aku i laila, he ino au e ku aku la, he pilo, no
ka mea, he kukae ka’u ai a hiki i keia la.” Kahea mai o Kepakailiula: “Hele mai, mai
makau oe, a hopohopo.” A hiki o Kukaea, i aku o Kepakailiula: “E hamama ko waha.”
A hamama ka waha o Kukaea a ninini iho la o Kepakailiula i ka wai, maloko a ma waho
o ke kino, a pau iho la ke pilo o kona kino. Hoaahu iho la o Kepakailiula i ke kapa,
a hoohume i ka malo, hanai iho la i ka ai a me ka ia, a maona. I aku o Kukaea ia Kepakailiula:
“I aha la auanei ka’u uku ia oe? No ka mea, ua noho ae nei au a hiki i keia la, me
ko’u alii, a ua hele ae nei no hoi a puni o Kauai, aole o’u mea nana i hanai i ka
ai. Eia ka he mea ono ka ai a me ka ia. Nolaila, eia ka’u uku ia oe. E hai aku au
ia oe i ka nane a ke ’lii. No ka mea, owau wale no ka mea i loaa ai o ka nane. Eia
ua nane la, elua nane, elua haina.”
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Plaited all around,
Plaited to the bottom,
Leaving an opening.
The men that stand,
The men that lie down,
The men that are folded.
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Kai a puni,
Kai a lalo,
Koe koena.
O kanaka i ku,
O kanaka i moe,
O kanaka i pelupelu ia.
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“The answer to the first part is ‘house.’ The house is plaited all around and from
top to bottom and an opening is left, the door. The answer to the second half is also
‘house.’ The sticks are made to stand, the battens are laid down and the grass and
cords are folded. This is the answer to the king’s riddle. On the approach of that
day, however, you come and stand in the presence of the people and when you see that
the oven is sufficiently heated, for I shall be the one who shall attend to it, when
you see that it is well heated, you give the answer to the first half. And when you
see that the stones are being flattened out and some are taken out and placed on the
edge, you give the answer to the second half, and then you take hold of Kaikipaananea
and throw him into the oven.” Kepakailiula then said to the man: “You go home now,
and when you get hungry come down here and have something to eat.”
On the fourth day after the incidents related above, the people all gathered together
at the king’s palace, when Kepakailiula also came.
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Eia ka haina o ka nane mua.
“He hale. Ako ia a puni o luna me lalo, a koe ka puka. Eia ka lua o ka haina o ka
nane. He hale no. He laau ka mea ku, he aho ka mea moe, he mauu a me ke kaula ka mea
i pelupelu ia. Oia ka loaa o na nane a ke ’lii. Eia nae, a hiki ia la, hele ae oe,
a mua o ke anaina. Nana ae oe i ka enaena o ka umu, no ka mea na’u no e kahu ka umu.
A ike oe ua enaena, hai ae oe i ka loaa o ka nane mua. A ulu ka umu, a pau ke a i
luna, hai ae oe i ka lua o ka nane. A pau ka hai ana, alaila, lalau aku au ia Kaikipaananea
a kiola i loko o ka umu.” I aku o Kepakailiula: “E hoi oe a i pololi, iho mai ianei
e ai ai.” A hiki i ka ha o ka la, akoakoa na mea a pau loa ma kahi o ke ’lii, ia manawa,
hiki o Kepakailiula ma kahi o Kaikipaananea.
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When Kaikipaananea saw Kepakailiula, he called out to him, saying: “Say, stranger,
come here and join the contest. The sport today consists in the giving and answering
of riddles. Whoever shall find my riddle shall be spared from the oven of heated stones;
but if the answer shall be wrong, he shall be thrown to his death into the oven.”
Kepakailiula then said: “Let the king give his riddle so that the people will know
what [[404]]it is. If it is not answered correctly the punishment is already known, that is, it
will be death in the oven.” The king then answered: “Here is the first half of my
riddle:
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Ike mai la o Kaikipaananea, kahea mai la: “E ka malihini, maanei e walea ai. Eia ka
lealea o keia la, he nanenane. Ina e loaa a’u nane i ka mea e loaa ai, pakele ia i
ka umu e a ana, aka, ina loaa ole, pau ia i ka umu, kalua ia.”
[[405]]
I aku o Kepakailiula: “E hai mai no ke ’lii i lohe ia kana mau nane. Ina i loaa, a
ina i loaa ole. Ua maopopo no ka hoopai, he kalua i ka umu. Eia a’u nane. Nane akahi:
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Plaited all around,
Plaited to the bottom,
Leaving an opening.
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Kai a puni,
Kai a lalo,
A koe koena.
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“The second half is this:
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“Eia ka lua o kuu nane.
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The men that stand,
The men that He down,
The men that are folded.
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Kanaka i ku,
Kanaka i moe,
Kanaka i pelupelu ia.
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All this time Kepakailiula had his eye on the oven and when he saw that it was sufficiently
heated, he gave the answer to the first half, saying: “It is a ‘house.’ The house
is plaited all around from top to bottom and an opening is left for the door.” Kepakailiula
again looked at the oven, and when he saw that the stones were being placed on the
edge, he gave the answer to the second half, saying: “The answer to the second half
is also ‘house.’ The posts of a house are first made to stand up, then the battens
are laid down and then the grass and cords are folded and fastened down.” At this
Kaikipaananea asked him: “Who has informed you of the answer to my riddle?” While
he was asking the question, he was caught and thrown into the oven and Kukaea held
him down. While he was being held in the umu, he called out to the chiefs and warriors
of Kauai, saying: “Say, are you then to look on unconcernedly while I am being put
to death?” The chiefs and warriors of Kauai then jumped on Kepakailiula and attempted
to kill him, Kepakailiula then took them as they came and broke them like twigs. Kukaea
and Kaunalewa also jumped in and helped Kepakailiula, thus making three on their side.
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Nana aku la o Kepakailiula i ka enaena o ka umu. A enaena. Hai aku la ia i ka nane
mua. “He hale. Ako ia ka hale a puni, a koe koena, he puka.” Nana hou o Kepakailiula,
o ka ulu o ka umu. A makaukau ka ulu o ka umu, olelo aku o Kepakailiula. “He hale
no. Kukulu ia ka hale a ku, hoaho ia ka aho, ako ia ka mauu a pelupelu me ke kaula
pu.” I mai o Kaikipaananea: “I loaa la ia oe ia wai?” Iaia e olelo ana, o kona manawa
ia i noho ai i loko o ka umu, ia Kukaea. Ia noho ana o Kaikipaananea i loko o ka umu.
Kahea ae la ia i na ’lii a me na koa o Kauai. “Ea! o ka nana maka no ka ka oukou ia’u.
Make au.” Lele iho la na ’lii o Kauai a me na koa i luna o Kepakailiula e pepehi.
Ia manawa o Kepakailiula i haihai ai i na kanaka, me he laau liilii la ka papaaina,
i na lima. Lele o Kukaea haihai pu i na kanaka, pela no hoi o Kaunalewa ke aikane
a Kepakailiula, akolu lakou.
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In this slaughter not a single chief or warrior who opposed the three was spared;
all were killed. Those who ran away were the only ones who escaped.
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Ma keia pepehi ana, aohe alii koe, aohe kanaka pakele i ka make. O ka poe wale no
i holo ke pakele.
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After the fight Makolea was found and Kepakailiula took her to the home of his friend.
Kepakailiula then said to his friend, Kaunalewa: “You shall be the king of the whole
of Kauai. You shall be the king of the things above it and the things below it, the
things in the uplands and the lowlands, the things that are cooked and uncooked. You
shall be the ruler of the land and Kukaea shall rule under you.”
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Loaa aku la o Makolea, lawe mai la o Kepakailiula a noho iho la i kahi o ke aikane
o Kaunalewa. Olelo aku la o Kepakailiula ia Kaunalewa: “O oe ke ’lii o Kauai a puni,
o oe maluna a ma lalo, mauka, a makai, ka moa a me ka maka. O ka noho alii wale no
kau maluna o ka aina. A o Kukaea, malalo mai ia ou, o oe maluna.”
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After giving these orders, Kepakailiula and Makolea returned to Oahu.
[[385]]
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A pau ae la ke kauoha a Kepakailiula, hoi mai laua i Oahu nei me Makolea.
[[406]]
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[1] This celebrity begins with peculiar birth, whose parents, Ku and Hina, figure prominently
in Hawaiian story. [↑]
[2] These two names indicate opposite characters or dispositions, quiet and restless,
or stay-at-home and wandering, reared by foster parents as per custom. [↑]
[3] Paliuli, the Hawaiian paradise. [↑]
[4] Circuiting districts, or even islands, for a wife without blemish forms the plot of
many popular traditions, hence the well-known proverb, “Aohe puu, aohe kee, pali ke kua, mahina ke alo,” indicative of perfect form and open countenance. [↑]
[5] These names of the parents of Makolea, the discovered beauty of all Hawaii, are those
of two lands and villages on the Kona coast of that island. [↑]
[6] Kakaalaneo, evidently a favorite subject of tradition. See the longer version in Vol.
I, pp. 482–508. [↑]
[7] The pledging of a daughter was customary, but induced by various causes, fear, fame,
political influence or personal benefit. [↑]
[8] Hawaiian chiefs fought for love of their chosen one as did the knights of old. [↑]
[9] The expression used here is to indicate the excellence and superiority of his ward. [↑]
[10] The girl makes her own choice, despite her parents’ plans. [↑]
[11] Weeping at the separation of home ties may be unusual when the object is to secure
the most beautiful woman in the realm, but it is to be borne in mind they were leaving
paradise. [↑]
[12] This pairing off of the guardian and foster parents is the apparent next step, as
they were relieved of the care of their wards. [↑]
[13] When troubles come even the uncivilized seeks parental aid. [↑]
[14] Good looks gain him royal favor and offer of his daughter. [↑]
[15] Name indicating a beautiful fragrant flower. [↑]
[16] He was not to be thwarted in his plans to find his first love. [↑]
[17] Alaalapuloa, a low shrub. [↑]
[18] This appears to have been a favorite and successful stroke in attacks with the war
club, a number of noted warriors having been slain in the same way. [↑]
[19] Kepakailiula was doubtless trained in all the arts of war, his successful spear-catching
and bone-breaking by the lua method indicate this. [↑]
[20] This sympathy is for the innocent sufferers, the principal offenders having been disposed
of, the introduction of the Kohala fiance was to change the mind of Kepakailiula from slaughter to peaceful consideration. [↑]
[21] It is said to have been a custom for the wife, daughter, or even granddaughter of
the alii, or near female relative to step between contending forces to stay the conflict.
Natural feminine sympathy and influence is thus shown to rule the savage breast. [↑]
[22] As conqueror he puts it under the rule of the king of Kohala. [↑]
[23] This move through fear of the growing power and fame of Kukuipahu may be likened to
the treaties of nations today. [↑]
[24] The Kaunolu, Lanai, stay was on the up trip, next touching at Kahoolawe on the way. [↑]
[25] Realizes his star is in the ascendant, and accepts the situation. [↑]
[26] The king of Oahu takes a very subordinate place, as a penalty for his abject fear. [↑]
[27] The two tides, ebb and flow, are here likened to messengers of the king of Kauai,
the current evidently running that way. [↑]
[28] This request reveals the status of Kakuhihewa under his abdication. He was still recognized
with authority that would naturally be supposed belonged now to Kiinoho and Kiihele. [↑]
[29] Honuhonu was a wrestling game on all fours, not now understood. [↑]
[30] It is remarkable the fame accorded Kauai for its champions of strength, athletes,
diviners, etc. [↑]
[31] This custom prevailed also in other than court circles. Famed as a warrior, husbandman,
fisherman, this Beau Brummel was recognized as a desirable son-in-law. [↑]
[32] Implying a long spell of unconsciousness, which in the original gave indications of
near death. [↑]
[33] Repeating an earlier contest between Aukele and his brethren. [↑]
[34] Exempting practically only those who are stone blind. [↑]
[35] Illustrating the abject power of ruler over subjects in ancient times. [↑]
[36] This story robs itself of the likelihood of any basis. To have been so offensive as
to be an outcast from all the people would have been none the less so to the king
in laying plans for his riddle contests, or other orders. [↑]
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Stories from the Legend of Laieikawai.
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Na Moolelo mai ka Kaao no Laieikawai.
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CHAPTER I.
Relating to Aiohikupua.—To Haunaka.
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MOKUNA I.
No Aiohikupua.—No Haunaka.
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Aiohikupua[1] was a very strong man, both in boxing and wrestling. When he set sail from Maui and
landed at Kauhola, in Kohala, he found the people gathered at Hinakahua, where they
were holding their customary games of boxing, wrestling and other manly exhibitions
of strength. At this place he met Ihuanu, a very expert and strong boxer who belonged
to that district, Kohala.
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He kanaka ikaika o Aiohikupua i ke kui a me ka mokomoko. Ia ia i holo ai mai Maui
aku a pae ma Kauhola i Kohala, e mokomoko ana o Hinakahua. Kahi o na kanaka a pau
e piha ana. Ilaila o Ihuanu, he kanaka ikaika no Kohala i ke kui.
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When Aiohikupua and his companions came ashore in Kohala they proceeded up to see
the wrestling. When they arrived at the grounds, Ihuanu came out and challenged: “Who
is to come from that side and meet me, wrestling?” No one was seen to come and accept
the challenge because they were all afraid of him. After this Ihuanu turned to Aiohikupua
and said: “Say, stranger, you had better join in the fun.” When Aiohikupua heard the
invitation he went up to Ihuanu and said: “Say, son of the soil, you have asked me
to join you in the fun, and this is what I wish to say to you: Get two others beside
yourself on your side, making three of you. With that number the stranger will feel
it worth while to join you.” When Ihuanu heard this from Aiohikupua, he made reply:
“You are a very conceited man. I am the best man among all the people of Kohala, and
here you have asked that there must be three of us on one side to meet you alone on
your side. You are the most conceited[2] man that I have ever seen. What are you to me?”
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A pae o Aiohikupua ma Kohala, pii aku la lakou e ike i ka mokomoko. A hiki lakou,
oili mai la o Ihuanu, a kahea mai la: “Owai mai ma kela aoao e mokomoko mai me a’u,”
aohe kanaka aa mai, ua makau ia o Ihuanu e na mea a pau loa. A pau ka olelo ana a
Ihuanu, huli ae la ia a olelo mai ia Aiohikupua: “E ka malihini, e pono paha ke lealea.”
A lohe o Aiohikupua i keia leo o Ihuanu, hele aku la ia a kokoke, a olelo aku la:
“E ke kamaaina! ua noi mai oe ia’u, e lealea kaua. A eia hoi ka’u ia oe. I elua ma
kou aoao, hui pu me oe, akolu. Alaila, akolu oukou, e aho ia mikomiko iho ka malihini.”
A lohe o Ihuanu i keia olelo a Aiohikupua, olelo mai la ia: “He oi oe o ke kanaka
olelo hookano. Owau no ka oi mamua o na mea a pau o Kohala nei, a ke olelo mai nei
oe i ekolu aku makou ma kekahi aoao, a i hookahi oe. He keu oe o ke kanaka wahahee,
heaha la oe i kuu manao.”
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Aiohikupua then boasted, saying to Ihuanu: “I am not going to stand up and box with
you unless you have three on your side. And what do I care for you and the people
that have gathered here? I can turn this crowd into nothing with my left hand.” Because
of these words of Aiohikupua, one of the strong men in Kohala who had come to witness
the games came up behind Aiohikupua and said to him: “Say, don’t get Ihuanu angry,
for he is the strongest man in Kohala; there is nothing kept away from him when he
asks.” At this Aiohikupua pushed him to one side[3] whereby the man was killed. Upon seeing this, one of the warriors came up behind
Ihuanu and said to him: “Say, Ihuanu, we see that our side will not be victorious
this day. I am sure the stranger will win out, because one of our companions is killed
by just receiving a mere push. Therefore I beg of you that the crowd be dispersed
and the games brought to an end and you withdraw your challenge and meet the stranger
in a kindly way and shake hands, and in that way save yourself.”[4] By these words the hot anger in Ihuanu was [[408]]rekindled, and so he replied: “Say, my men, don’t be afraid because of the death of
that man from the push he received. Did I not do the very same thing some few days
ago? Then why should you all be afraid? But if you are afraid, then go and hide your
faces in the sky; and if you should hear that Ihuanu is victorious, remember it was
by the blow known as Kanikapihe,[5] the blow the teacher has not instructed you of, for I see he will not be able to
overcome me, for I hear the end of my loin cloth snap[6] behind me.” His companions then said to him: “We have nothing more to say to you,
we have done our part. Stand up then and face your opponent; perhaps you will be saved
by means of the blow your teacher has not instructed us of, and perhaps the end of
your loin cloth did tell you the truth.”[7] With this the companions of Ihuanu retired to the outer edge of the crowd.
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I aku o Aiohikupua i kana olelo kaena i mua o Ihuanu: “Aole au e ku aku ana e kui
me oe, ke ku ole mai oukou ekolu i mua o’u. A heaha la oe a me ka lehulehu ia’u? e
hiki ia’u ke hoolilo i keia aha i mea ole, i loko o kuu lima hema.” A no keia olelo
a Aiohikupua, hele mai la kekahi koa ikaika a ma ke kua o Aiohikupua. Olelo mai la:
“E! mai olelo aku oe ia Ihuanu, o ko Kohala oi no kela, aohe puko momona ia ia.” Ia
wa, huli ae la o Aiohikupua a papale ae la. Ia wa no make loa ua kanaka ala. Hele
mai la kekahi mau koa a ma ke kua o Ihuanu, a olelo mai la: “E Ihuanu, ke ike nei
makou, aole e lanakila ana ko kakou aoao i keia la. Ma kuu manao paa, o ka malihini
ke lanakila ana. No ka mea, ua make ko kakou kanaka, i pale wale ia mai nei no, o
ka make ia. Nolaila, ke noi aku nei au e hui ka aha, e pau ka mokomoko ana, a me kou
aa ana i ka malihini, a e aloha olua me ka lulu lima ana, alaila oe ola.” Ma keia
olelo, ua hoaa ia ko [[409]]Ihuanu huhu wela loa. Nolaila, olelo aku o Ihuanu: “E ko’u poe kanaka, mai hopohopo,
ma ka make ana o kela kanaka o kakou, ma ke pale ana o ka lima. Aole anei au i hana
pela, mamua aku nei, a heaha la ko oukou mea i makau ai? Nolaila, ina hopo oukou,
alaila, e huna aku i ko oukou mau maka i ke aouli. A i lohe aku oukou, ua lanakila
o Ihuanu, e hoomanao oukou i kuu puupuu o Kanikapihe, ka ai a ke kumu i koe ia oukou,
aole i ao ia. No ka mea, ke ike nei au aole e lanakila mai oia maluna o’u, no ka mea,
ua kani ka pola o kuu malo i ka hope.” I aku na hoa mokomoko ia Ihuanu: “Ua pau ka
makou olelo ia oe, aohe olelo i koe, ku ia i mua o ko hoa. Malama o pakele oe i ka
ai a ko kumu i koe ia makou, a pela no hoi ka pola o ko malo.” Alaila, nee aku la
na hoa ma waho o ka aha mokomoko.
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While Ihuanu was boasting before the people, Aiohikupua came out of the crowd and
stood in the presence of Ihuanu, then clapped his arms around his body and said to
Ihuanu: “Say, Ihuanu, strike sixteen blows at my middle.” When Ihuanu heard this from
Aiohikupua he turned and surveyed the crowd that was around them and when he saw a
small boy, who was being held in the arms of a certain person, he called out: “Let
that small boy come and strike Aiohikupua.” Continuing, Ihuanu said boastingly: “Let
this small boy strike you.”[8] When Aiohikupua heard this from Ihuanu, his anger welled up within him until his
very hair stood on end; he then turned to the people and said: “What man is willing
to face the boy from Kauai? I will therefore at this time say, that my god is able
to give me the victory over your strong man this day and to make his head a plaything
for my canoe men.” After making the above remarks, he prayed to his god as follows:
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Ia Ihuanu e olelo kaena ana i mua o ka aha, oili mai la o Aiohikupua a ma ke alo o
Ihuanu ku iho la, a upoipoi na lima, me ka olelo aku ia Ihuanu: “E Ihuanu, kui ia
i kuu piko a pololei, i eha kauna kui.” (Ua like me umikumamaono puupuu.) A lohe o
Ihuanu i keia olelo a Aiohikupua, huli ae la o Ihuanu a puni ka aha mokomoko. A ike
aku la i kekahi keiki opiopio e hii ia mai ana, kahea aku la ia, e hele mai e kui
ia Aiohikupua. Wahi a na olelo kaena a Ihuanu: “Na keia keiki opiopio oe e kui.” A
lohe o Aiohikupua i keia olelo a Ihuanu. Pii ae la kona huhu a ke poo o kalakala.
Huli aku la o Aiohikupua a olelo i ka aha kanaka. “Owai ke kanaka i aa mai i ko Kauai
keiki nei, nolaila, ke olelo nei au. He hiki i kuu akua ke haawi mai ia’u e lanakila
maluna o ko oukou kanaka ikaika i keia la. A e hoolilo hoi i ke poo i milimili na
kuu poe hoewaa.” A mahope o keia mau olelo a Aiohikupua, pule iho la ia i kona mau
akua, penei:
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Lanipipili, Lanioaka,
Lanikahuliomealani.
Say, Hekilikaakaa,
Say, Nakolowailani,
Recognize your offspring,
Look at your child
And present me with the head of Ihuanu,
That the multitude might see
That I am the conqueror.
It is ended, the kapu is released.[9]
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Lanipipili, Lanioaka,
Lanikahuliomealani,
E Hekilikaakaa,
E Nakolowailani,
E ike i ka oukou pulapula,
E nana i ka oukou Kama,
E haawi mai ke poo o Ihuanu
I ike keia aha apau loa,
Owau ka lanakila maluna,
Amama, ua noa.
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At the close of the prayer, Aiohikupua asked his opponent: “Are you ready, Ihuanu,
to strike at me?” Ihuanu replied: “I will not strike you. I want you to strike at
me.” When the boxing teacher of Ihuanu heard what his pupil had answered he came up
to his side and said to him: “If he should again ask you to strike him do it,[10] because this is the proper time.” Shortly after this Aiohikupua again requested of
Ihuanu to strike him. At this request, Ihuanu let drive at his opponent but did not
hit him, for [[410]]Aiohikupua was on his guard and dodged. After dodging this blow from Ihuanu, Aiohikupua
struck at his opponent, hitting him just below the chest so strong that the fist of
Aiohikupua went clear through and came out at the back. Aiohikupua then raised up
his arm, with the body of Ihuanu on it, twirled the body around over his head and
then threw it outside of the rows of people that were standing around. At sight of
this great strength a mighty shout came from the people and after this they began
to disperse. After this Aiohikupua went over to the place where the body of Ihuanu
was lying and cut off his head and took it to his canoe men[11], and they all returned to their double canoe, which they boarded and set sail for
Hamakua, landing at Paauhau.
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A pau ka pule, olelo aku o Aiohikupua, ua makaukau anei oe e Ihuanu e kui mai ia’u?
Olelo mai o Ihuanu: “Aole au e kui ia oe, nau e kui mai ia’u.” A lohe ke kumu kui
a Ihuanu, hele mai la a ma ka aoao. I mai la: “E! i olelo hou mai e kui oe, kui ia,
no ka mea, o ka manawa iho la no ia.” Mahope o laila, ninau hou o Aiohikupua ia Ihuanu,
e waiho mai ana o Ihuanu i ka puupuu, hu ka makani, aole nae i ku o Aiohikupua, [[411]]no ka mea, ua alo ia, a hala ae la ka Ihuanu puupuu. A hala ka Ihuanu puupuu, e poho
lalo ae ana o Aiohikupua i kana puupuu, komo i ka houpo, a hula ma ke kua. Ia wa kaikai
o Aiohikupua ia Ihuanu me ke koali i ka lima, a kiola aku la ma waho o ka aha. Uwa
ae la ka pihe, hui ka aha. Lalau iho la o Aiohikupua i ke poo o Ihuanu a lawe ae la
na na hoewaa, a hoi aku la i na waa, a holo aku la a pae ma Paauhau i Hamakua.
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RELATING TO HAUNAKA.
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NO HAUNAKA.
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Haunaka was the strongest man, in boxing and wrestling, in the whole of Paauhau and
he was at this time very famous. In fact his fame had traversed over the whole district
of Hamakua.
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O ko Paauhau kanaka oi ia i ke kui a me ka mokomoko, he kanaka ikaika loa ma ia hana.
A ua laha ae kona kaulana a puni o Hamakua.
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When the canoe of Aiohikupua touched at the landing at Paauhau, he jumped ashore and
asked of the people of the place, saying: “What is that shouting in the uplands?”
One of the men said: “The people are gathered there to witness the champion wrestler,
Haunaka, the strongest man in the district.” When Aiohikupua heard this he proceeded
to the place where the games were being held. As soon as he arrived, Haunaka called
out to him: “Come here.” When Aiohikupua came in the presence of Haunaka, he said:
“You will never be able to hurt the boy from Kauai for he is like the branch of a
tree that stands on the side of a cliff.” While Aiohikupua was saying this one of
the men who had seen him in Kohala came up and said to Haunaka: “Say, Haunaka and
the company gathered here, this is the very man who struck Ihuanu, in Kohala, and
killed him. This man’s blow is sharp like the point of a spear; you people will therefore
have no chance against him.” When Haunaka heard this he came up to Aiohikupua and
extended his greetings.[12] At the conclusion of the games Aiohikupua returned to his canoe and set sail for
Hilo, on his way in search of his lover, Laieikawai.
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Ia lakou e piha ana ma Paauhau, lele aku la o Aiohikupua a pae i uka. Ninau aku la i ke kamaaina: “Heaha keia uwa o uka?” I mai la ke kamaaina:
“He mokomoko na Haunaka, koonei mokomoko nui.” Pii aku la o Aiohikupua a hiki. Kahea
mai la o Haunaka: “Hele mai.” A hiki o Aiohikupua i mua o Haunaka, olelo aku la o
Aiohikupua. “Aole e eha ke keiki o Kauai ia oe. He lala kamahele no ka laau ku pali.”
Ia Aiohikupua e kamailio ana, hele mai la kekahi kanaka i ike ia ia i Kohala nei,
a kahea ae la ia Haunaka. “E Haunaka a me ka aha. O ke kanaka no nei nana i kui mai
nei o Ihuanu, i Kohala, a make loa. O kai nei puupuu, ua like me ka pololu ka oi,
nolaila, aole oukou e ola.” A lohe o Haunaka, hele mai la ia a aloha ia Aiohikupua,
a pau ae la ka mokomoko, hoi mai la o Aiohikupua a holo i Hilo, e imi i ka wahine
ia Laieikawai.
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CHAPTER II.
Relating to Kihanuilulumoku.—Ulili and Aikeehiale.
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MOKUNA II.
No Kihanuilulumoku.—Ulili a me Aikeehiale.
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Kihanuilulumoku[13] was the god of Kahalaomapuana and her sisters, who were living in Paliuli. This god
had a very large and wide mouth. When opened the upper lip would touch the heaven
while the lower lip touched the ground. This god was very powerful and nothing could
overcome him. He was also very brave and he was placed as the watchman at Paliuli,
where Laieikawai was residing.
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O Kihanuilulumoku, he ’kua ia no Kahalaomapuana ma, i Paliuli kahi i noho ai. He oi
kona waha i ka nui a me ke akea, e pa ka lehelehe luna i ka lani, a o ka lehelehe
lalo i ka honua. A he ikaika loa ia mamua o na mea a pau loa, a he koa, a he kiai
no Paliuli kahi o Laieikawai e noho ana. I ka wa e noho ana na kaikuahine o Aiohikupua
i Paliuli, oia o Kahalaomapuana ma, e kiai ia. Hiki aku la o Aiohikupua a pae i kai
o Keaau i Puna.
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While the sisters of Aiohikupua, Kahalaomapuana and her sisters, were acting as the
guards of Laieikawai in Paliuli, Aiohikupua arrived in Puna and landed at Keaau.
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O ka nui o na waa o Aiohikupua ma keia holo ana, he iwakalua kaulua, elua kanaha [[413]]kaukahi, he kanaha waa peleleu nui, a he mau waa ohua ka nui. A he nui hoi na kanaka
koa ma keia holo ana a Aiohikupua, a me na lii. Na mea kaua a pau loa, a me ka ilio
aikanaka a Aiohikupua, o Kalahumoku ka inoa.
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The number of canoes on this expedition under the command of Aiohikupua, was [[412]]twenty double canoes, eighty single canoes and forty large war canoes, besides several
single ones carrying the servants.[14] Aiohikupua had a large army with him on this expedition and with him were several
chiefs. These warriors were all well armed and Aiohikupua had with him his man-eating
dog, called Kalahumoku.
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A mahope o ka pae ana o na waa o Aiohikupua ma Keaau, pii aku la ia me kona kuhina
i Paliuli e nana ia Laieikawai. A hiki o Aiohikupua me kona kuhina i Paliuli, e noho
ana na kaikuahine o Aiohikupua, he mau kiai no Laieikawai.
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After the army had disembarked from the canoes at Keaau, Aiohikupua with his chief
adviser went up to Paliuli to see Laieikawai. When they arrived at Paliuli, they saw
the sisters of Aiohikupua guarding Laieikawai. When the sisters saw their brother,
they said to him: “Say, Aiohikupua, you must go back at once for a kapu has been placed
over this place.” Aiohikupua would not listen to this order, but insisted on staying.
Kahalaomapuana[15] then said to him: “If you insist on remaining here you will be killed.” When Aiohikupua
heard this he turned and went back, filled with bitter anger. When he reached Keaau
he ordered ten men to go up and put his sisters to death.[16]
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Olelo mai la lakou: “E Aiohikupua, e hoi oe ano, he kapu o uka nei.” Hoopaa aku o
Aiohikupua. I mai o Kahalaomapuana: “Ina oe e paa loa mai, make oe ano.” A lohe o
Aiohikupua, a hoi mai la me ka huhu wela loa. A hiki i Keaau, kena aku la he umi kanaka,
e pii e pepehi i na kaikuahine a make.
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While Aiohikupua was giving his orders to the men, Waka, the grandmother of Laieikawai,
by her supernatural powers, was aware of what Aiohikupua was up to, so she told the
facts to Kahalaomapuana, the chief adviser of Laieikawai. When she heard this she
prayed to Kihanuilulumoku as follows:
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Ia Aiohikupua e olelo ana i na kanaka e pii, ike mai la o Waka, ke kupunawahine o
Laieikawai i keia hana a Aiohikupua. Hai aku la o Waka ia Kahalaomapuana, ko Laieikawai
kuhina nui, a lohe ia, pule aku la ia ia Kihanuilulumoku, penei:
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|
Say, Kihanuilulumoku,
Our all powerful god;
Watch for the enemy,
The mischievous people of the land,
And put them to death
Sparing none.
Be watchful however of Kalahumoku,
The man-eating dog of Aiohikupua.
If you are careless we are lost;
Let all your strength be at your command.
It is ended, the kapu is removed.
|
E Kihanuilulumoku,
Ko makou akua mana,
Nana ia ke kupu,
Ka eu o ka aina nei la,
Pepehi ia a make,
A holo ke olohelohe,
E ao nae oe ia Kalahumoku,
I ka ilio aikanaka a Aiohikupua,
Hemahema oe pau kakou,
Kulia ko ikaika a pau i luna,
Amama, ua noa, lele wale.
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By early dawn of the next morning, the ten warriors, with the chief adviser of Aiohikupua,
arrived at Paliuli. After their arrival the trees were heard to be rustling and the
wind began to moan, caused by the tongue of Kihanuilulumoku. After they had advanced
along the way they got further and further into the middle of the mouth of the lizard
[god, Kihanuilulumoku], the upper jaw then came down and the men were shut up in the
mouth and were swallowed; no one escaped to carry the tidings to Aiohikupua.
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Ia po a wanaao, hiki na koa he umi i uka, me ke kuhina o Aiohikupua. Mahope o ko lakou
hiki ana i Paliuli, nehe ana ka laau a me ka makani i ke alelo o Kihanuilulumoku.
Ia lakou e hoomau ana i ka hele, kaa loa lakou i waena o ka waha o ua moo nei. Ia
wa, maluna ke a luna, he poi ana iho na luna, pau loa lakou nei i loko, aohe ahailono
i koe aku, e lohe ai o Aiohikupua.
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After waiting for two days for the return of his men, Aiohikupua again sent up more
men, twenty of the best of his warriors, and orders were given them to go and put
his sisters to death. When the men reached Paliuli the lizard caught and ate them
all.[17]
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Elua la i hala o ke kali ana o Aiohikupua, aohe hoi mai o kela poe, nolaila, hoouna
aku la ia he iwakalua poe koa loa ona, e pii e pepehi i na kaikuahine. Pii aku la,
lakou a hiki, hamo mai la no ka moo pau i ka ai ia.
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The chief waited until the expiration of one day, when he again sent up more men,
forty warriors, and on their arrival at Paliuli, the lizard killed these also. Because
[[414]]of the continued absence of his men the thought entered Aiohikupua to dispatch his
fleetest messengers to find out the cause of the non-return of his men.
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Kakali hou ke ’lii, a hala hou he la, hoouna hou i na koa he kanaha ka nui, a hiki
no i uka, pau no i ka make i ka moo. Ma keia hoi ole mai o na koa, kupu ae la ko Aiohikupua
[[415]]manao e hoouna i kana mau elele mama loa, i maopopo ke kumu o ka hoi ole ana mai i
kai nei.
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ULILI AND AIKEEHIALE.
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ULILI A ME AIKEEHIALE.
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Ulili and Aikeehiale were the fleetest of Aiohikupua’s messengers.[18] While they were going along the road they met a man who inquired: “Where are you
two going?” They replied: “We are going up to see about our people, for they have
not returned.” The man said: “They have been killed by the man-eating lizard who lives up here,
called Kihanuilulumoku.” At the conclusion of this conversation, the two messengers
continued on their way up. Not very long after this they heard the rustling of the
leaves and the low murmuring of the wind, which reminded them of the conversation
they just had with the man. The two messengers then changed themselves into the form
of birds and flew up. When they reached a good ways up they looked about them and
saw that the rays of the sun were hidden, and in looking to see the cause of this
they saw it was the upper jaw of the mouth of the lizard. At sight of this they continued
flying until they reached a point above the jaw. From this position they looked down
and saw the trees and earth uprooted as though a large oo[19] was tearing up the ground, causing them to tremble because of its terribleness. By
what they saw they made sure that all their men had been killed by the lizard. The
two then returned to Aiohikupua and related what they had seen. When Aiohikupua heard
this he sent for Kalahumoku, his man-eating dog.
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O laua na elele mama a Aiohikupua. Ia laua e pii ana ma ke alanui, halawai mai la
he kanaka, a ninau mai la: “E pii ana olua i hea?” “E pii ana maua e nana i ko makou
poe, aohe hoi ae nei.” Olelo mai la kela: “Ua make aku la i ka moo aikanaka o uka
nei, oia o Kihanuilulumoku.” A pau ke kamailio ana, pii aku la laua, nehe mai ana
ka lau o ka laau, e hele ana ma o a ma o, e hu ana ka makani noonoo iho la laua i
ka olelo a ke kanaka. Ia wa, lele laua i luna me ko laua kino manu. I nana ae ka hana,
malu ana maluna. A ike laua o ke a luna, e oni ae ana laua i luna loa a pakele aku
la i ka moo. A hala laua maluna o ke a luna, o ka moo, i nana iho ka hana, hele ana
ka laau o lalo, me he oo palau la ka owe o ka honua, a he mea weliweli loa ia laua
ke nana iho. Nolaila, mapopo ia laua ua pau na kanaka o lakou i ka make i ka moo,
nolaila, hoi aku la laua a olelo ia Aiohikupua i ka laua mea i ike ai. Ia wa, kii
o Kalahumoku, ka ilio ai kanaka a Aiohikupua.
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CHAPTER III.
Relating to Kalahumoku.—Battle Between the Dog and Lizard.
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MOKUNA III.
No Kalahumoku.—Ke Kaua Ana o ka Ilio me ka Moo.
|
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Kalahumoku[20] was a man-eating dog from Kahiki. He had two natures, that of a god and that of a
human being. As a dog he had supernatural powers and was possessed of very great strength
in fighting.
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He ilio ai kanaka o Kalahumoku no Kahiki mai. Elua ano, he ’kua, he kanaka. He ilio
mana, he ilio ikaika loa ma ka hakaka ana.
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When the dog came into his presence Aiohikupua said: “You go up and kill the lizard,
and after that go and kill all my sisters.” After Aiohikupua had issued these orders
the dog then turned and addressed the chiefs and all the men as follows:
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I aku o Aiohikupua, e pii oe e pepehi i ka moo a make, alaila, luku oe i o’u mau kaikuahine
a pau i ka make. A pau ka Aiohikupua olelo, hai aku ka ilio i kona manao, i na ’lii
a me na kanaka a pau loa, penei:
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You must all keep looking to the uplands,
And if you should see the fog go straight up
And then lean over toward the lee side,
Know that I have met Kihanuilulumoku,
And you can be assured that we have become friends.
But if the fog should lean toward the windward
Know that we are being engaged in battle;
Then you must pray to the god Lanipipili.[21]
After that look again and if you should see the fog lean toward the sea, here,
[[416]]
Know that the lizard has won out.
But if, however, the fog should lean toward the mountain
Know that I have defeated the lizard,
And I have conquered over it.
Therefore, you must continue praying for me.
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E nana oukou i uka,
I pii ka ohu a pololei i luna,
A hina ka ohu ma ka lulu,
Ua halawai au me Kihanuilulumoku,
Manao ae oukou ua hoaikane maua,
A i hina ka ohu i ka makani,
Ua hakaka maua,
Alaila, pule oukou i ke ’kua ia Lanipipili.
Nana ae oukou a i hina ka ohu i kai nei,
[[417]]
Ua lanakila ka moo,
Aka hoi i pii ka ohu a moe i ke kuahiwi,
Ua hee ka moo ia’u,
A ua lanakila au maluna,
Nolaila, e hoomau oukou i ka pule no’u.
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THE BATTLE BETWEEN THE DOG AND LIZARD.
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KE KAUA ANA O KA ILIO ME KA MOO.
|
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When Kalahumoku arrived at Paliuli, he found the lizard sleeping, so he continued
on up leaving the lizard behind him and after some time he came to the place where
the guards were stationed.
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A hiki o Kalahumoku i uka o Paliuli, e moe ana ka moo, nolaila, hala ka moo mahope
nei, kaa loa ka ilio i kahi o na kiai e noho ana.
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Shortly after this the lizard, Kihanuilulumoku, smelt the dog and so it awoke from
its sleep and followed on after Kalahumoku until they met. Kihanuilulumoku then opened
wide its mouth to bite, when Kalahumoku showed its sharp teeth. The two then jumped
at each other and a terrible battle was fought, biting one another. Not very long
after this the lizard conquered over Kalahumoku; his ears were cut off and his tail
was bitten off short.
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A no ka hohono o ka ilio puoho ae la o Kihanuilulumoku, a ala ae la, hanu aku la a
loaa o Kalahumoku. Wehe ae la o Kihanuilulumoku i kona waha e nahu, ia wa, hoike o
Kalahumoku i kona mau niho oi loa. Ia wa laua i lele ai me ka weliweli loa, e nahu
ana kekahi i kekahi, aole i liuliu iho, lanakila ka moo maluna o Kalahumoku. Pau na
pepeiao a mumuku, moku ka huelo.
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While the two were engaged in this conflict, Aiohikupua and his men watched the fog.
They saw it rise up straight, and after it had reached some distance in the sky, it
leaned toward the sea, which caused Aiohikupua to think that Kalahumoku was defeated.
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Ia laua ala e kaua ana, he mea mau ia Aiohikupua ma, ka nana i ka ohu. Pii ae la ka
ohu a pololei i luna, moe i kai, manao iho la no o Aiohikupua, ua pio o Kalahumoku.
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Sometime after this the dog arrived and when they looked at it they saw that its ears
were cut off and the tail was cut off short. This ended the desire of Aiohikupua to
stay in Puna and he and his men boarded their canoes and returned to Kauai, without
obtaining Laieikawai. Thus was the plan of Aiohikupua to kill his sisters defeated.[22]
[[407]]
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Mahope o laila, hoi mai la ka ilio a hiki, i nana aku ka hana, ua mumuku na pepeiao,
ua poomoku ka huelo. Pau ae la ka manao i ka noho, nolaila, hoi mai la lakou ma na
waa i Kauai, me ka loaa ole o Laieikawai. Pela iho la ka make hewa o ko Aiohikupua
manao pepehi i kona mau kaikuahine.
[[418]]
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[1] This was the champion athlete of Kauai, known to some as Aiwohikupua, a high chief,
who was on his way to Puna to win the affections of Laieikawai, at Paliuli. [↑]
[2] Kanaka wahahee, rendered literally would be “deceitful” man, but “conceited” is the truer term in
its use here, i.e., representing himself other than his true self. [↑]
[3] A summary act for, possibly, an intended friendly caution. [↑]
[4] This is very Hawaiian-like, and at its repetition with his next antagonist the advice
is followed. [↑]
[5] Kani-ka-pihe, ringing the voice of sorrow. Used also as an exultant term. [↑]
[6] This expression, made use of in several stories, would seem to indicate it as an accepted
premonition of sure victory. [↑]
[7] Leaving the boaster, sarcastically, to his own conceit. [↑]
[8] Belittling each other in taunting fashion. [↑]
[9] Petitioning his gods for the double purpose of strengthening his own side and intimidating
his opponent. [↑]
[10] His teacher discerns signs of fear, or waning confidence, and bids him to seize his
opportunity. [↑]
[11] In accordance with his prayer. [↑]
[12] Aiohikupua’s skill has quicker recognition than at Kohala, seeing his fame had preceded
him. [↑]
[13] Kihanuilulumoku, the dragon-god defender of Paliuli and protector of Laieikawai. [↑]
[14] Quite a fleet for the enforcement of a lover’s suit. [↑]
[15] Kahalaomapuana was the youngest of the Aiohikupua sisters who had been appointed guards of Laieikawai,
of which she was the chief superintendent, hence the authoritative one to deal with
all intruders. [↑]
[16] Chagrined at being thus thwarted in his plans he seeks to be avenged upon his sisters. [↑]
[17] This moo, or lizard-god, must have been of dragon character to have swallowed warriors
by the score. The question naturally arises where the idea of mammoth lizard of Hawaiian
tradition originates, seeing the only varieties of lizard known to the islands are
of the skink and gecko species, neither of which exceed six inches to the tip of the tail. [↑]
[18] These messengers had the supernatural power of changing to the form of birds. Ulili
is the Wandering Tattler; the other is not identified. [↑]
[19] Oo, the Hawaiian gardening implement of spade character. [↑]
[20] Kalahumoku, Aiohikupua’s supernatural dog-man defender. [↑]
[21] Lanipipili, one of the gods appealed to in the Kohala contest. [↑]
[22] Make hewa, rendered “defeated,” has in its use here the sense of uselessness of the attempt. [↑]
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Brief Stories of Ghosts and Cunning.
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Moolelo Pokole no na Uhane Lapu ame na Hana Maalea.
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Relating to Wakaina.
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No Wakaina.
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Wakaina was noted for his great cunning and deceitfulness, and for his ability to
fly. Wakaina was a ghost; he did not possess a real human body, but he could be very
cunning and use words of deception in whispers. The sound of his voice was like that
of a person whose tongue was twisted. It was in Waiapuka, in North Kohala, a place
adjoining Niulii, where Wakaina sang and deceived the people.
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Ua kaulana loa ia no kona maalea i ka hoopunipuni, a me kona lele ana. He ’kua o Wakaina,
aohe kino maoli, a he olelo nahenahe loa kana mau olelo. Me he kanaka alelo pelu la,
ke kamailio ana. O Waiapuka i Kohala Akau e pili la me Niulii, kahi a Wakaina i hula
ai, a i hoopunipuni ai i ko laila poe.
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Early one morning just as the sun was coming up, Wakaina flew up and began singing,
using these words: “One can sing beautifully when one has a feather cloak.”
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I ke kakahiaka nui, i ka wa a ka la i puka mai ai, lele ae la o Wakaina i luna me
ka hulahula me kana mau olelo mele ma ka waha, penei: “I lea no ka hula i ka ahuula,”
hookupu keia poe i ka ahuula.
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The people who heard this brought out their feather cloaks and gave them to the ghost.
The ghost then sang, saying: “One can sing beautifully when one has a feather helmet.”
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“I lea no ka hula i ka mahiole,” hookupu keia poe i ka mahiole.
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The people again brought out their feather helmets and gave them to the ghost. Again
the ghost sang: “One can sing beautifully when one has a bambu flute.”
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“I lea no ka hula i ka hulili,” hookupu keia poe i ka hulili.
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The people also gave their bambu flutes. The ghost then said: “One can sing beautifully
when one has a pa-u (skirt).” The women gave the ghost their skirts.
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“I lea no ka hula i ka pa-u,” hookupu keia poe i ka pa-u.
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This was continued until everything had been given to Wakaina, who then hopped up
and down dancing with delight. When the people saw this they were amused and laughed.
When Wakaina saw the people laughing he flew away saying: “I will now fly away and
you people will be ashamed[1] of yourselves.”
|
Pela no ka hookupu ana, a pau na mea a pau loa ia Wakaina; alaila, hoolelele ae la
ia me ka hula. Nana ae la na mea a pau loa a akaaka iho la. Ia wa, lele loa o Wakaina
a pane iho i nei huaolelo. “A lele au la, hokahoka wale iho.”
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RELATING TO KAPUNOHU.
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NO KAPUNOHU.
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Kapunohu was a very smart man in the giving and solving of riddles.[2] It was said that he made several trips around Hawaii competing with others and many
were the victories he gained.
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He kanaka akamai loa o Kapunohu i ka pu a me ka nanenane. Ua kaapuni hele ia ia Hawaii
a puni, a ua nui ka poe i eo ia ia.
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Because he was so taken up with this profession he traveled until he came to Kau,
in Hawaii, where he met two young men whom he had beaten in former contests and from
whom he had won several wagers. Therefore, against the time Kapunohu should meet them,
they prepared an oven of hot stones and had baked some potatoes over the fire. After
the potatoes were cooked the oven was covered. Some time after this was done, they
saw Kapunohu on his way to call on them. Upon seeing Kapunohu the older brother said
to his younger brother: “Here comes Kapunohu,” and they began to remove the covering
from the oven and again recovered it, making believe that it was just being covered
up for the first time. While they were doing this, Kapunohu entered the house. When
they saw that Kapunohu had entered the house, they took up the potatoes that had been
baked over the fire and began eating. While they were eating, the older brother [[420]]addressed the younger brother, saying: “I believe the food in our oven is cooked.”
The younger brother replied: “Yes.” The two then made preparations to uncover the
oven. When Kapunohu saw them doing this, he remarked: “How can that be possible?”
The two replied: “It is cooked, let us uncover the oven.” Kapunohu grew very stubborn
and said: “The food is not cooked, because you had just completed covering it when
I entered. How can it be cooked? You two are indeed deceitful.” Because Kapunohu was
so stubborn, a wager was proposed and accepted, and the oven was uncovered. As soon
as this was done, it was found that the food was indeed cooked, and Kapunohu was for
the first time beaten by the two young men.
Some time after this, the two young men prepared something else. This time they procured
a chicken and cooked it in an oven. They next took some eggs and used the shells for
a plaiting on the outside of a [fish or] meat calabash. After the egg-shell calabash
was completed, they took the cooked chicken and placed it in it, and then put the
thing away to await the coming of Kapunohu. Not very long after this Kapunohu was
seen coming to make another call on them. When they saw him coming they took the egg-shell
calabash and made as though they were going to prepare a meal. When Kapunohu came
in and saw that they were about to begin a meal, he asked them: “Here you two are
ready for your meal, but where is your meat?” The two made reply: “We have chicken
for meat and chicken for a calabash.” Kapunohu denied this, saying: “You two are deceiving
yourselves. Who has ever said that you can have chicken for meat and at the same time
have chicken for a calabash. You two are indeed deceitful.” This debate was kept up
until finally wagers were made and after this was settled, the two brothers proceeded
to uncover the egg-shell calabash, in which the cooked chicken was kept. After these
different things had been shown to Kapunohu, he admitted that he was beaten, so the
two brothers took the wagers. This was the second time that Kapunohu was beaten by
the brothers.
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A no kona walea i keia hana, ua hele ia a hiki i Kau, ma Hawaii. E noho ana elua keiki,
ua maa laua i ka Kapunohu mau hana, a ua nui ko laua eo ana ia Kapunohu. Nolaila,
mamua ae o ko Kapunohu hiki ana i ko laua wahi. Kahumu iho la laua i ka umu, a kau
iho la i ka pulehu, a moa ka pulehu. Waiho ae la laua i ka pulehu ma kapa, kalua iho
la laua i ka umu. A ike aku la laua ia Kapunohu e hele mai ana i o laua ala, i aku
ke kaikuaana i ke kaikaina: “Ei ae o Kapunohu.” Alaila, ohi ae la laua i ke kauwawe
o ka umu a pau loa mai ka umu ae, a kauwawe hou iho la laua me he umu hou la. Ia wa
komo ana o Kapunohu. A ike laua ua komo o Kapunohu i loko o ka hale, lalau aku la
laua i ka pulehu a ai iho la. I loko o ia wa e ai ana, i aku ke kaikuaana i ke [[421]]kaikaina: “Ua moa ka umu a kaua.” Ae mai ke kaikaina, “Ae.” Lalau aku la laua i ke
kauwawe, ohi mai ka umu aku, a ike o Kapunohu ia laua, olelo aku la ia. “Emoole ka
moa o ka umu.” I mai laua ala: “Ua moa, e huai ae.” Hoole paakiki aku o Kapunohu:
“Aole i moa, no ka mea, o ka’u komo ana mai nei no ia e kauwawe ana no olua, pehea
e moa ai? He oi olua o na keiki wahahee.” A no keia hoole paakiki o Kapunohu, pili
iho la lakou, a pau ka pili ana, huai ae la ka umu. I huai ae ka hana ua moa ka ai.
Eo ae la o Kapunohu i keia hana a ua mau keiki nei. A mahope o laila, hoomakaukau
hou iho la ua mau keiki nei i kekahi mea hou. He moa, ua kalua ia a moa, a he hua
moa, ua hana ia a me he kilu ipukai la. He hua moa iwi o waho o ka ipukai, a pela
no hoi ke poi o luna, ua hana ia a hulilau, penei ke ano. A ua hooia he io moa i loko
o ka ipukai iwi hua moa. A malama iho la laua no ka hiki mai o Kapunohu. A mahope,
hiki mai la o Kapunohu, a olelo mai la, eia nae, a ike laua nei e hele mai ana o Kapunohu,
wehe ae la laua i ka ai a me ua ipukai hua moa nei, a ai iho la. “Ai olua, heaha ka
olua ia o ka ai ana?” I aku laua nei: “He moa ka ia, he moa ka ipukai e waiho ai.”
Hoole mai o Kapunohu: “Wahahee olua, nawai i olelo he moa ka ia, a he moa ka ipukai,
he oi olua o na keiki wahahee.” Pela ka hoopaapaa ana, a pili okoa, ia pili ana a
pau. Kii laua nei i ka ipukai iwi hua moa a me ka io moa i loko. A ike iho la o Kapunohu,
ae aku la i kona eo, alua eo o Kapunohu i na keiki.
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After Kapunohu had departed, the two brothers made plans for another contest, whereby
Kapunohu would be again beaten. After studying for a time the older brother said to
the younger brother: “Say, if Kapunohu makes us another visit, we will then dip our
fingers into the gravy of the fish-bowl, reach out for the food and eat.” The younger
brother assented to this.
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Hoi aku la o Kapunohu, noonoo hou iho la laua, a hana hou iho la i kekahi mea. I aku
ke kaikuaana i ke kaikaina: “E! I noho kaua a pii hou mai o Kapunohu, alaila, penu
kaua i na lima o kaua i loko o ke kai o ka ipukai, a lalau ka ai, a ai kaua.” Ae mai
ke kaikaina. “Ae.”
|
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Some time after this Kapunohu again visited the two brothers. When they saw him coming,
they took up their calabashes and uncovered them and then began their meal, dipping
their fingers into the gravy, licking their fingers and taking some poi. When Kapunohu
saw this he said: “Here you are eating your food, but where is your fish?” The two
replied: “We are eating the food and the fish is human flesh.” Kapunohu replied: “You
two are deceiving yourselves. How can you make out that you are eating human flesh?”
The two, however, insisted that what they said was indeed the truth. After much discussion
wagers were made, and when this was settled one of the brothers said: “The food is
of course plain enough; but the fish is our fingers, for we are dipping our fingers
into the gravy without fish, therefore, the fish is human flesh.” Kapunohu admitted
that he was indeed beaten, saying: “You two have won.”
[[422]]
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A hele hou mai la o Kapunohu i kahi o laua nei. Ike laua nei, lalau i ka ipukai me
ka ai, a ai iho la, me ka penu o na lima i loko o ke kai o ka ipukai. I mai la o Kapunohu:
“A, ai ka ai, auhea ka ia.” I aku laua nei: “O ka ai no ka ai, he io kanaka ka ia.”
I mai o Kapunohu, “Wahahee olua, nawai i olelo o ka io o ke kanaka ka ia.” Pela ko
lakou hoopaapaa ana, a pili okoa, a pau ka pili ana. Olelo aku ua mau keiki nei ia
Kapunohu: “He ai no ka ai, he lima ka ia. O ka lima ka maua e penu nei i ke kai, aole
ka ia. Nolaila he io kanaka ia.” Ae mai la o Kapunohu: “Ae, ua eo ia olua.”
[[423]]
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WAAWAAIKINAAUPO AND WAAWAAIKINAAUAO.
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WAAWAAIKINAAUPO A ME WAAWAAIKINAAUAO.
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Waawaaikinaauao was the elder and Waawaaikinaaupo was the younger. They were born
of the same father and mother. Their occupation was the snaring of birds.
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O ka mua o Waawaaikinaauao, o ka muli o Waawaaikinaaupo. Hookahi o laua makuakane,
hookahi makuahine. O ka laua hana o ke kawili manu.
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Once upon a time, just prior to their going up to the woods to snare birds, the older
brother addressed the younger brother, saying: “When we get up into the woods today
to snare birds and you should catch any of them having holes in their beaks, those
are my birds; do not take them. You must give me those birds and the birds without
holes in the beak are yours to keep for yourself.”[3] The younger brother assented to this.
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Mamua ae o ko laua pii ana e kawili manu, olelo aku ke kaikuaana i ke kaikaina, penei:
“Ina kaua e pii i ke kawili manu, a i loaa ka manu ia oe, ua puka ka ihu, o ka’u manu
ia, mai lawe oe. Hoihoi mai oe na’u ia, o ka manu i puka ole ka ihu, o kau ia.” Ae
aku ke kaikaina.
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Soon after this the two set out, going up into the woods. Every time the younger brother
caught birds he would examine their beak and finding the holes he would turn them
over to his brother. This was kept up for the whole day, and not being able to catch
any birds without holes in the beak, the younger brother, Waawaaikinaaupo, had to
come home without any birds, while the unkind brother had them all. Therefore these
names were given these boys as a result of their practices. Waawaaikinaauao meaning
Waawaaiki-the-smart-one, and Waawaaiki-naaupo meaning the foolish one.
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Ia manawa, pii laua i ke kawili manu, a loaa ka manu, ua puka ka ihu, haawi no i ke
kaikuaana. Pela no ko laua hana mau ana, a nele loa o Waawaaikinaaupo i ka manu, pau
loa i kona kaikuaana lokoino, aloha ole. A nolaila, ua kapa ia ko laua inoa mamuli
o ka laua hana ana.
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RELATING TO LEPE.
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NO LEPE.
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Lepe was a very deceiving fellow who once successfully deceived the ghosts. He was
very quick-witted and cunning. Lepe belonged to Waiakea, Hilo.
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He kanaka akamai o Lepe i ka hoopunipuni i ke ’kua, a he maalea loa ma ka olelo ana.
No Hilo, Waiakea, o Lepe.
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One day he walked down to a stream of water and while he was drinking a ghost came
to the cliff above the place where he was taking his drink and looked down at Lepe.
This ghost happened to be baldheaded. When Lepe looked up and saw the baldheaded ghost,
he called out: “As the drum was beating, up came a baldhead; had there only been two,
what a beautiful sight it would be.” The ghost replied: “If that is what you want,
Lepe, you can have two.” At this up came another baldheaded ghost. Lepe then repeated
what he had said, adding another ghost, until ten baldheaded ghosts stood on the cliff.
With this number, Lepe addressed them saying: “Say, you must be hungry?” “Yes, we
are hungry.” Lepe again said: “Then wait here while I go home and bring the remnants
of my last meal.” Lepe then returned to the house, took up the calabash and excreted
into it, then he urinated into the calabash and stirred up the mixture with a stick.
He then took up the coconut shell dish containing some salt and went back to the place
where the ghosts were waiting for him, carrying the calabash and the salt dish. When
Lepe came up to the ghosts, they took the calabash and stuck their fingers into it
and ate the food, and said: “Oh, my, how bad this food does smell and how awfully
bitter it is!” Lepe replied: “You see I am all alone by myself, and being alone, I
eat my food from the time it is fresh and sweet until it turns sour on me, before
I finish it. If I had such a large company as you are with me, why the food would
be finished while it is still fresh, and it would not turn sour in the calabash.”
With this the ghosts continued on eating until the whole mixture in the calabash was
finished. After the mixture had been consumed, Lepe called out: “Serve you right,
you have all eaten the dung of Lepe.” When the ghosts heard this, they all became
angry with Lepe, and said: “We are going [[424]]to kill you for this.” Lepe replied: “If you should kill me you will not have anybody
to play with.”
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Iho aku la o Lepe a lalo o ke kahawai, he punawai. Lalau iho la i ka wai a inu iho
la.
Ku ana ke ’kua i luna o ka pali, he ’kua ohule o ke poo.
Ea ae la o Lepe i luna a kahea aku la me ka leo nui. “Kani ana ua pahu, ku ana ua
ohule, e alua ohule ia mai la hoi paha, ike i ka mea maikai nui wale.” I mai ke ’kua:
“Ina no o kou makemake ia e Lepe, elua no.” Ku ana alua akua ohule. E like me na olelo
mua a Lepe, pela no ma keia wahi. A hiki na akua ohule i ka umi, i aku o Lepe: “Ea!
pololi paha oukou.” “Ae, he pololi ko makou.” I aku o Lepe: “A pela nui iho e kali
ai ia’u, e kii ae au i kuu wahi kahina ai.” Hoi aku la o Lepe a ka hale, lalau aku
la i kahi umeke, a kikio iho la i ka lepo ona. Mimi iho la, a koali ae la i ka laau.
Lalau aku i kahi kilu paakai, a holo aku la i kahi a ke ’kua e kali ana ia ia. A hiki
o Lepe, lalau mai la ke ’kua, a miki ae la i ka ai, olelo iho la penei: “Uhuhu! pilopilo
awaawa hoi neia wahi ai au e Lepe.” I aku o Lepe: “No ko’u hookahi no hoi paha, oi
ai aku i ka wa huihui o kahi ai, a aki awaawa i loko o ka umeke. Ina e like me oukou
ka nui, pau no ka ai i ka wa huihui o ka ai. Aole e awaawa i loko o ka umeke.” Nolaila,
ai iho la ke ’kua a pau ka ai, i aku o Lepe: “Akola oukou o ai i ka lepo o Lepe.”
A lohe ke [[425]]’kua, huhu iho la ia Lepe: “I aku, e make ana oe ia makou.” I mai o Lepe. “Ina wau
e make ia oukou, aole oukou hoa paani.”
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[Some time after this] Lepe again conspired against the ghosts and upon meeting them
said: “You fellows cover up your eyes while I go and hide something.” The ghosts assented
to this, and Lepe proceeded to the sand, and after excreting on the sand he covered
it up making a small hill of sand; then he led ten arms from the hill, after which
he called to the ghosts, saying: “It is hidden.” The ghosts then all came and Lepe
said to them: “The game is this: here are ten different arms leading to that hill;
each of you take an arm and dig with all your might towards that hill; whoever gets
there first, wins.” The ghosts began digging and when they reached the hill their
hands were all besmeared with the filth. This made the ghosts more angry with Lepe
and they all spoke of killing him. Again Lepe told them that if they were to put him
to death they would be without a playmate.
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I aku o Lepe: “E pee oukou, e huna wau.” Ae mai la ke ’kua. Nolaila, hele aku la o
Lepe a ke one, kikio iho la, a hoopuupuu ae la i ke one, a hana aku la he mau awe
he umi, a pau i ka hanaia. Alaila, kahea aku la ia: “Ua nalo.” Hoi mai la ke ’kua
a pau loa. I aku o Lepe: “E! Eia ka olelo, o ka mea ikaika i ke kohi ana, i kana awe
a hiki i ka puu one, eo ia ia. Nolaila, kohi iho la lakou, a hiki i ka puu one, pilopilo
iho la na lima. Nolaila, huhu ke ’kua ia Lepe, a olelo e pepehi a make. Hoole aku
o Lepe, ina wau e make ia oukou, aole oukou hoa paani.
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After this the ghosts conspired amongst themselves as to how to kill Lepe. After some
time they decided that they would kill a pig and give a feast, as a means of tempting
Lepe to come to their house, where they would kill him. As soon as this was decided
on, they immediately proceeded to carry out their plans.
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Nolaila, ohumu iho la ke ’kua, me ka manao e imi i mea e make ai o Lepe. A noonoo
iho la lakou, e kalua puaa a hoahaaina, i mea no Lepe e hiki ai i ko lakou hale, a
make ia lakou, a hana iho la lakou peia.
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While they were preparing the pig for the umu, Lepe saw them in their preparations
and knew that a feast was about to be given; he therefore began to evolve a plan whereby
he would be able to eat some of the pork. After hitting on a plan he went to work
to carry it out and so procured some charcoal and began to blacken one side of his
body from top to bottom, leaving one side. When this was completed he went up to the
house where the ghosts made their home. As he was drawing near the house, one of the
ghosts said: “Say, that fellow looks like Lepe, only this fellow is black on one side.”
Another ghost said: “That fellow is not Lepe for he is black on one side, Lepe is
different.” When Lepe arrived, the ghosts asked him: “Are you the only one who has
come?” Lepe replied: “No, there are ten of us black fellows. I am the tenth, and the
other nine fellows have not come yet, but they are coming later on, however; they
will be here directly.”
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Ia lakou e kalua puaa ana, a kalua ka puaa i ka umu, noonoo iho la o Lepe i mea nona
e ai ai i ka puaa a ke ’kua, a maopopo, ia ia. Paele iho la ia i kekahi aoao ona i
ka nanahu, a koe kekahi aoao ona. Hele aku la ia i ka hale o ke ’kua, a kokoke. Olelo
aku la kekahi akua i kekahi akua: “E! like no hoi keia me Lepe, a o ko ia nei paele
hoi o kekahi aoao, like ole.” I mai kekahi: “Aole ia o Lepe, he paele keia o kekahi
aoao, aole pela o Lepe.” A hiki mai la o Lepe, ninau aku la lakou. “O oe wale mai
la no.” I aku o Lepe: “Aole, he umi makou poe paele, owau mai nei ka umi, koe aku
nei eiwa. Ei ae no nae mahope mai lakou, he hiki mai koe.”
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After the pig was cooked, they all sat down to eat, Lepe included. After the meal,
Lepe got up and went away, and when he was at some distance from the house, he called
out: “I have fooled you. Lepe has eaten of your pig. I am Lepe.” One of the ghosts
then said to the others: “We have been deceived by Lepe. Here it turns out that this
black man is Lepe after all.” The ghosts then began chasing Lepe with the idea of
killing him because they were very angry. While they were chasing, Lepe ran to his
house and began calling out in a loud voice: “Say, you people who are sleeping, you
must wake up for here are some people coming who wish to kill us.” With this he reached
and took hold of the end of a cord and pulled on it. To this cord several rattlers
were fastened and when he gave a pull the rattlers made quite an uproar. When the
ghosts heard this queer noise they all ran away calling out to themselves: “Say, we
will be killed. Here, Lepe’s house is full of people all the time and we did not know
it. What a narrow escape we have had. Let us get away from him.” And they kept on
running.
[[426]]
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A moa ka puaa, ai iho la lakou me Lepe, a pau ka ai ana, hele aku la o Lepe a mamao
mai kahi mai o ke ’kua. Kahea aku la o Lepe: “Akola! pau ka puaa a oukou ia Lepe.
O Lepe no wau.” I aku kekahi akua, i kekahi akua. “Puni kakou ia Lepe. Eia ka o Lepe
no keia paele i hele mai nei.” Ia wa, alualu lakou ia Lepe e pepehi no ka ukiuki.
Ia lakou e alualu ana, holo aku la o Lepe a hiki i ka hale. Kahea aku la me ka leo
nui penei: “E lakou nei e moe nei, ala ae oukou, eia ka make o kakou.” Ia wa, lalau
aku la ia i ka pikoi o ke kaula a huki mai la, ua houhou ia ke ulili ipu liilii, a
paa i ke kaula. Ia huki ana, nakeke ae la ke ulili a walaau me he leo kanaka ala,
a lohe ke ’kua, holo aku la. I aku kekahi akua i kekahi akua. “E! make kakou. Eia
ka ua piha kahi o Lepe i kanaka, pakele kakou. E holo kakou,” a holo aku la lakou.
[[427]]
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RELATING TO MAIAUHAALENALENAUPENA.
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NO MAIAUHAALENALENAUPENA.
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Maiauhaalenalenaupena was a very great deceiver and often deceived the peddlers[4] and appropriated their goods without giving anything in return. The way he did this
was as follows: In the winter, when the sea was very rough and the wind and rain lasted
for months at a time, upon seeing the people from the uplands coming down to the beach
with food, sugar-cane, bananas, gourds and other things, he would take up his fish
nets and paddle and place them in his canoe, then push out the canoe, into the sea,
and would then return and proceed to dry out the nets, making believe that he had
just returned from fishing. This was how he came by the name of Maiauhaalenalenaupena.[5]
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O keia kanaka, he kanaka hoopunipuni loa i ka poe maauauwa. O kana hana he hana wahahee
loa me ka lawe wale i ka hai. O kana hana penei no ia, i ka wa hooilo, e kaikoo ana
ke kai, e loku ana ka ua me ka makani. Ike aku la ia i ka poe maauauwa o uka e iho
mai ana me ka ai, ke ko, ka maia, ka ipu, na mea a pau loa. Alaila, lalau oia i ka
waa, a me ka upena, a me ka hoe. Panee aku la a komo kekahi aoao o ka waa i loko o
ke kai. Hoi hou mai la i uka, a kaulai ae la i ka upena. A nolaila mai keia inoa o
Maiauhaalenalenaupena.
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When the peddlers arrived they would see that he was to all appearances a fisherman
and they would then give him the food and all the other things on credit, fully believing
that they would get some fish in return some day in the future, but they never received
anything in return, for he was not a fisherman. In this way the peddlers lost all
their goods.
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A ike ka maauauwa he ano lawaia, alaila, haawi aku la i ka ai a me ka ia, na mea a
pau loa, a hoaie aku la, me ka manao e loaa mai ka ia mahope. Aole nae he loaa, no
ka mea, aole i ike i ka lawaia, a poho iho la ka maauauwa.
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RELATING TO KUAUAMOA.
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NO KUAUAMOA.
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Kuauamoa too was a very great deceiver, in fact he was the greatest of them all. Kuauamoa
belonged to Kawaihae, in Kohala, Hawaii. While he was living on the beach at Kawaihae,
he came in contact with some white men such as Isaac Davis and John Young, and in
this way learned how to use certain English words.
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Oia kekahi o na kanaka hoopunipuni i oi aku mamua o na hoopunipuni a pau loa. No Kawaihae
i Kohala, Hawaii, o Kuauamoa. Ia ia i noho ai i Kawaihae kai, ua maa ia i ka olelo
a na haole, a Aikake me Olohana.
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One day Kuauamoa went up into the uplands of Kawaihae and when he arrived on the plains
of Alawawai, he met a couple of men from the interior of Kohala, who were carrying
some rope to the beach, to be disposed of to the white men, Isaac Davis and John Young.
Upon meeting the men Kuauamoa asked them: “What are you going to do with the rope?”
“We are going to sell it to the white men.” Kuauamoa then asked them: “Do you know
how to speak English so that you will be able to make good bargains?” “No.” “Well,
I will teach you a few words of their language so that you will be able to effect
a satisfactory sale.[6] When you come to the place of the white men,[7] Isaac and All Hands,[8] and they should ask you what the rope is for, you tell them, ‘Ko kame alaki, ko kahele ia paka.’[9] If they should ask you another question, say to them, ‘Kaukau ikeke i keke mea ai!’[10] These are the words to effect a ready sale of the rope of you two if offered; keep
them fast in mind lest you forget and suffer loss.”
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A pii mai la o Kuauamoa i uka o Kawaihae, a hiki i ke kula o Alawawai. Loaa ia ia
elua kanaka no Kohala loko, e hele aku ana me na aumaka kaula elua. E iho ana i kai
o Kawaihae, e kuai me na haole, me Aikake laua o Olohana. A hiki laua i Alawawai,
halawai laua me Kuauamoa. I mai o Kuauamoa: “He kaula aha keia a olua?” “He kaula
kuai me na haole.” I aku o Kuauamoa: “Ua loaa no ia olua ka olelo haole, e make pono
ai ka olua kuai ana?” “Aole.” “Ae, e ao aku au ia olua i ka olelo haole, e make pono
ai ke kaula a olua. Penei: Ina olua i hiki i kahi o na haole, o Aikake a me Olohana,
a i ninau i ke kaula. He kaula aha keia? Olelo aku olua: ‘Ko kami alaiki, ko kahele
ia paka.’ A i ninau hou, olelo aku olua, ‘Kaukau i heke i keke mea ai.’ Oia na olelo e makepono ai ke kaula a olua ke kuai aku, e hoopaa nae olua a paa loa,
i ole e poina, o poho olua.”
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When the two men came to the white men, Isaac Davis asked them: “Kanaka, what do you
want for the rope?” The men replied: “Ko kami alaki, ko kahele ia paka.” The white men not understanding the language used, again asked: “What are you selling
the rope for?” The men replied: “Kaukau ikeke i keke mea ai.” When the white [[428]]men heard this each took up a stick and chased the men with the intention of giving
them a beating. Upon seeing this, the men dropped the rope and ran away for they were
sore afraid, until they reached Kohala, leaving their rope behind which was appropriated
by the white men.
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A hiki laua i mua o na haole. Ninau mai la o Aikake. “Kanaka, pehea kuai ke kaula?”
I aku laua nei. “Ko kami alaiki, ko kahele ia paka.” Ninau hou ka haole. “Pehea kuai
ke kaula.” I hou aku laua nei. “Kaukau i heke i keke mea ai.”
[[429]]
A lohe na haole, lalau laua i ka pauku laau, a alualu mai la e hahau. Ia wa, haalele
na kanaka i ke kaula, a holo aku la no ka makau, a hiki i Kohala, me ka haalele loa
i ke kaula. A lilo aku la i ka haole.
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RELATING TO HANAAUMOE.
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NO HANAAUMOE.
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Hanaaumoe belonged to Oahu. Hanaaumoe was a very cunning ghost. His duties consisted
in the watching all the sea coast for the coming of canoes to Oahu.
While he was on duty one day, Kahaookamoku, a chief of Kauai, was seen off shore with
several canoes and men. When they arrived off Mamala, where Hanaaumoe was on the watch,
he called out: “Where are your canoes sailing to?” Holoholopinaau, the prophet or
seer, answered: “We are sailing to Hawaii on a trip of sightseeing.” Hanaaumoe said:
“You must not go to Hawaii for that island is inhabited by ghosts.
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No Oahu nei o Hanaaumoe, he wahi akua malimali o Hanaaumoe. O kana hana ke kiai i
na lae kahakai a pau loa, no na waa holo mai i Oahu nei. Ia ia e kiai ana, holo mai
la o Kahaookamoku he ’lii no Kauai mai, me kona mau waa he lehulehu loa, a me na kanaka
he nui loa. A hiki lakou ma waho o Mamala. I laila o Hanaaumoe e kiai ana. Kahea aku
la ia: “E holo ana i hea ko oukou mau waa.” Olelo mai o Holoholopinaau, he kilo ia,
a he kuhikuhi puu one. “E holo ana makou i Hawaii i ka makaikai.” I aku o Hanaaumoe:
“Mai holo i Hawaii, he moku akua ia.
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Hawaii has ghosts, it is inhabited by Kanikaa.
Maui has ghosts, it is inhabited by Kaahualii.
Lanai has ghosts, it is inhabited by Pahulu.
Molokai has ghosts, it is inhabited by Kahiole.
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Akua Hawaii. Akua ia Kanikaa.
Akua Maui. Akua ia Kaahualii.
Akua Lanai. Akua ia Pahulu.
Akua Molokai. Akua ia Kahiole.
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“This is the only island that is without ghosts, the island of Halalii. Come ashore,
we have food ashore, we have houses, we have fresh water to bathe in and we also have
women. The canoe men can have as many as two or three, while your chief, Kahaookamoku
shall have five, therefore you must come ashore.” The chief Kahaookamoku gave his
consent, and he and his men came ashore.
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“Eia no ka moku akua ole la o Oahu nei. O ka moku o Halalii. E pae he ai no o uka,
he hale no, he wai auau no, he mau wahine no. Elua, ekolu a oukou a na hoewaa, elima
wahine a ke ’lii o oukou a Kahaookamoku. Nolaila, e pae i uka. Ae mai la ke ’lii o
Kahaookamoku, a pae iho la lakou.”
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RELATING TO HALALII.
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NO HALALII.
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Halalii was at this time the king of Oahu, but he was a ghost and all the inhabitants
of the island at that time were ghosts. Hanaaumoe was also a ghost and because of
this fact no human beings lived on the island because of the fear of Halalii and his
followers. Those who knew of the conditions existing on this island could never be
induced to come to it for they knew that no living person could live after landing,
for the reason that Halalii and those under him would kill and eat them up. As the
conditions relating to this island became better known less people came to it, and
because of this fact Hanaaumoe was stationed on the coast, and with his cunning words
he was to entice travelers ashore and in that way procure the ghosts their favorite
food.
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He alii o Halalii no Oahu nei i loko o ia wa, he ’kua nae, a he ’kua wale no kanaka
e noho ana ia wa. A he ’kua hoi o Hanaaumoe, nolaila, aohe kanaka ola ke pae mai ianei,
pau i ka ai ia e Halalii ma. Nolaila, i noho ai o Hanaaumoe ma na Lae kahakai a pau
o Oahu nei, e nana i kanaka ai na lakou.
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After the Kauai people made a landing, the canoes were hauled up on the beach and
the men all entered a long shed built by the ghosts, and all being tired out on account
of the long sea voyage, laid down to rest, fully believing what Hanaaumoe had told
them and they all waited for his return. Very late that evening when darkness was upon the land, Hanaaumoe came up to the
house and called out:
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Ma keia pae ana, kau na waa. Komo aku la lakou i loko o ka halau o ke ’kua, a waiho
a olulo iho la no ka luhi i ka holo ana mai. Me ko lakou manao no nae i na mea a Hanaaumoe
i olelo aku ai.
A ahiahi poeleele, hiki ana o Hanaaumoe a kahea mai la. E!
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Say, Halahalakau;
Say, Halahalakau,
Are you people asleep?
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Halahalakau e!
Halahalakau e!
Ua moe oukou?
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Kaneopa, a lame fellow, answered: “We are not yet asleep; we are still waiting [[430]]for the food, the fish and for the women you promised us; the canoe men for their
share of one, two and three, and for the five you promised our chief, Kahaookamoku.”
To this Hanaaumoe replied: “They are coming on up; Ewa is a long ways off, Nuuanu
is quite a steep climb, and Kulaokahua is a long dry plain, but they will be arriving
soon.”
After Hanaaumoe had departed, Kaneopa began to entertain a belief that there was something
wrong and that there were chances of their being killed, for he was almost sure that
Hanaaumoe was deceiving them.
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I aku o Kaneopa. (He wahi oopa a.) Aole makou i moe, ke kali aku nei makou [[431]]i ka ai i ka ia, i na wahine, pakahi, palua, pakolu a na hoewaa, palima hoi ka ke
’lii o makou ka Kahaookamoku. I mai o Hanaaumoe, ke pii mai nei no, he loihi o Ewa,
he pali o Nuuanu, he kula o Kulaokahua, nolaila, he hiki koe.
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Just after midnight, Hanaaumoe again arrived and called out as at first, and again
Kaneopa gave the same answer and the same reply was repeated by Hanaaumoe. With this
last call Kaneopa made sure that they would be killed, so he thought of a way to save
himself. After spending some time in study he hit upon the plan of concealing himself
under the threshold, so he proceeded to dig a hole right under the door and after
it was deep enough he got down into it and hid himself.
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A hoi o Hanaaumoe, noonoo iho la o Kaneopa, e make ana lakou. He hoopunipuni o Hanaaumoe.
A aumoe, a huli ke kau o ka po, hiki hou mai la o Hanaaumoe, a olelo hou e like me
mamua. Alaila, maopopo loa ia Kaneopa, e pau ana lakou i ka make. Nolaila, imi iho
la i wahi nona e pakele ai, a loaa malalo o ka paepae o ka puka. Kohi iho la ia, a
loaa kona lua ma laila, pee iho la ia.
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When it was almost time for the crowing of the first cock, Hanaaumoe again came up
to the house and called out:
|
A kokoke e kani ka moa mua, ku ana o Hanaaumoe, a kahea mai la penei:
|
|
Say, Halahalakau;
Say, Halahalakau,
Are you people asleep?
|
Halahala kau e!
Halahala kau e!
Ua moe oukou?
|
|
There was no reply, not a sound was heard. Hanaaumoe then said to himself:
|
Aohe walaau aku, aohe pane leo. Ia wa olelo iho o Hanaaumoe:
|
|
So we have you at last.
Here you have come to Oahu to do your sleeping.
Why didn’t you sleep in Kauai?
You have brought yourselves here and are sleeping on the island of the ghosts.
You shall all be killed by Halalii; none shall escape.
The flesh will be consumed, the bones will be consumed, nothing will be left.
|
A haha!
Lawe ia mai ka moe a Oahu nei,
I hea la ka moe, moe aku i Kauai,
Lawe ia mai ka ka moe a ka moku akua,
Make a o e ola ia Halalii.
Pau ka io, pau ka iwi, a o e koe.
|
|
After making these remarks, Hanaaumoe returned to the king, Halalii, and the rest
of the ghosts. When Hanaaumoe arrived, Halalii asked him: “What about the people,
are they asleep?” Hanaaumoe answered that they were. With this all the ghosts came
to the beach house where Kahaookamoku and his followers were all sound asleep. The
ghosts then entered the house while Halalii sat down on the threshold, under which
Kaneopa was hiding. Kaneopa had guessed that the king would sit on this very spot
which was the reason why he had decided to make his hiding place there and was the
means of his escape from the ghosts, later.
|
A pau ka olelo ana a Hanaaumoe, hoi aku la ia, e kii ana ia Halalii a me na akua a
pau loa. A hiki o Hanaaumoe, ninau mai la o Halalii, pehea ua moe? Ae mai la o Hanaaumoe.
Ia wa, hele mai la lakou a hiki i ka hale o Kahaookamoku ma e moe ana. Ua pauhia loa
lakou i ka hiamoe. Noho iho la o Halalii i luna o ka paepae o ka puka, kahi a Kaneopa
e pee ana. No ka mea, ua noonoo o Kaneopa, oia kahi a ke ’lii e noho ai, a nolaila,
manao iho la ia ma laila e pee ai, i loaa ole i ka poe akua e huli ana.
|
|
As soon as the ghosts entered the house, they began killing and eating the sleeping
men. After eating all that had been killed, a search was made of the house to see
that none had been overlooked. Every corner was searched and the house was almost
turned up side down, but as the king was sitting on the threshold that place was not searched.
|
Ia wa, pau loa o Kahaookamoku ma i ka ai ia e ke ’kua. A huli ia o loko o ka hale,
a koe ka paepae o ka puka, kahi a Kaneopa e pee ana.
|
|
At daylight the next day, the ghosts all returned to the uplands and Kaneopa crawled
out of the house to the canoes, pushed one out into the sea, got into it and set [[432]]out for Kauai. When Hanaaumoe saw him, he called out: “Say, Kaneopa, come ashore.”
Kaneopa refused to do this.
|
A ao ae la, hoi aku la ke ’kua i ko lakou wahi, nolaila, nee aku la o Kaneopa a ka
[[433]]waa, panee aku la a lana i loko o ke kai, holo aku la. A ike o Hanaaumoe, kahea aku
la: “E Kaneopa, e pae.” Hoole mai o Kaneopa.
|
|
When Kaneopa arrived at Hanalei, Kauai, he found the king of Kauai at this place,
who was the friend of Kahaookamoku, and he proceeded to tell him of how they had gotten
into trouble. When the king heard this he expressed much regret at the death of Kahaookamoku,
his friend. After a time he turned to his chief priest, Namalokama by name, and asked
him: “How are we to go about and accomplish the destruction of these ghosts?” Namalokama
replied: “We surely have a way. You give your order to the people of the whole of
Kauai, to hew out images, a large number of them, so many that they could not be counted,
and also to hew out canoes. After these things are ready, we will set sail for Oahu
and we will then be able to kill them all.”
|
A hiki o Kaneopa i Kauai, a pae ma Hanalei, e noho ana ke ’lii o Kauai, ke aikane
a Kahaookamoku. Hai aku la o Kaneopa i ko lakou poino a pau loa, a lohe ke ’lii, minamina
iho la ia no ke aikane. Nolaila, ninau aku la ia i ke kahuna, ia Namalokama: “Pehea
la e make ai ke ’kua.” Olelo mai o Namalokama: “Ua make. E olelo oe i na kanaka o
Kauai nei a puni, e kalai i kii, a nui, a lau, a mano, a kini, a lehu, a e kalai i
na waa, alaila, holo i Oahu, a pela e make ai ke ’kua.”
|
|
At the command of the king, the people of Kauai to a man proceeded to carry out the
orders and in time the images and canoes were completed and the start for Oahu was
made.
|
A hana iho la pela na kanaka o Kauai, a makaukau loa i na mea a pau loa. Holo mai
la lakou.
|
| |
|
RELATING TO THE DEATH OF HALALII AND ALL THE GHOSTS.
|
NO KA MAKE ANA O HALALII A ME NA AKUA A PAU LOA.
|
|
When the king of Kauai was nearing Oahu, Hanaaumoe greeted them as he did on all such
occasions and invited them to come and share the hospitality of the island of Oahu.
The canoes made for the shore and the people landed; by the time the people got into
the shed it became quite dark.
|
A pae mai la ke ’lii o Kauai i Oahu nei. Kahea ana o Hanaaumoe e like me kana mau
hana mua. A komo lakou i ka halau, ahiahi poeleele. I aku ke kahuna o Namalokama i
ke ’lii, e kohi ka hale a puni, e waiho i kekahi kii i lalo, a i luna kekahi kii e
ahu ai. Ae mai la ke ’lii.
|
|
While the Kauai people were in the shed, Namalokama, the priest, said to the king:
“Let us dig up the inside of the house then place the images, some on the ground and
some under.” The king assented to this and the people proceeded to dig up the inside
of the house and to deposit the images as ordered. After this was done, they all returned
to their canoes and waited for the coming of the ghosts. While they were waiting they
heard Hanaaumoe calling at the door of the shed, saying:
|
A pau ia mau mea i ka hana ia, hoi aku la lakou a na waa hiamoe iho la. Ia lakou e
moe ana. Kahea ana o Hanaaumoe i ka puka o ka halau, penei:
|
|
Say, Halahalakau; Say, Halahalakau!
Are you people asleep?
|
Halahala kau e!
Ua moe oukou, ea?
|
|
There being no reply from within, he again called out, and not receiving any response,
Hanaaumoe said to himself:
|
Aohe walaau mai o loko, pane hou aku o Hanaaumoe, o ka lua ia. Aohe no he walaau hou
mai, alaila, pane iho o Hanaaumoe, penei:
|
|
So here you are. Why didn’t you sleep at Kauai?
Here you have come to sleep on the island of Halalii.
You shall all die, nothing will save you.
|
Ahaha I hea la ka moe i Kauai,
Lawe ia mai ka ka moe a ka moku o Halalii,
Make, aohe wahi e ola ai.
|
|
Hanaaumoe then returned to their home and reported to Halalii and the ghosts: “They
are all asleep, let us go down and eat them up.” When Halalii heard this, he and all
the ghosts proceeded to the shed and all entered it while Halalii as was his custom
sat down on the threshold. The ghosts then took up the images and began chewing on
them, but found them very hard. One of the ghosts said to the others: “What a tough
fellow this is that I have picked up.” Another said: “So is mine, it is awfully hard.”
|
Hoi aku la o Hanaaumoe a ka hale, olelo aku la ia Halalii a me na akua a pau loa:
“Ua pau i ka hiamoe, e hele kakou e ai.” A lohe o Halalii, hele mai la lakou a pau
loa. Komo aku la na akua, a o ke ’lii hoi o Halalii, noho iho la i ka paepae o ka
puka. Lalau aku la kela akua keia akua i ke kii, a nau iho la. “Oolea ana.” I aku
kekahi akua i kekahi akua: “E! akahi ka hoi ke oolea o ka’u wahi kanaka.” I mai kekahi:
“Pela no hoi ka’u, he oolea no hoi.”
|
|
It was customary at feasts of this kind for the common ghosts to reserve the choice
portions of the different people they killed and present them to their king, and [[434]]this was the rule at this feast. When the king was presented with a choice portion,
he too made a remark relative to the toughness of the meat, saying: “These fellows
are awfully tough and hard.”
While the ghosts were busy eating the images, the people from Kauai rose and set the
building on fire. They first surrounded the shed and then applied fire to it. In this
way all the ghosts were killed, not one escaped.
|
He mea mau i ke ’lii, o ke ka o na kanaka ka ke ’lii e ai, a pela ua poe kii nei.
I [[435]]ka lawe ana aku i mua o Halalii, olelo mai o Halalii, oolea hoi keia mau kanaka. Ia
lakou e ai ana, ala mai la na mea a pau e puhi i ka hale i ke ahi. Hoopuni ae la lakou
a puni, a pupuhi ae la i ke ahi. A ma ia puhi ana, pau loa iho la ke ’kua i ka make
ia wa hookahi, aohe mea i koe.
|
| |
|
RELATING TO ELEIO.
|
NO ELEIO.
|
|
Eleio was universally noted for his great speed. He was the messenger of the great
king of Maui, called Kakaalaneo. It was said that when Kakaalaneo was ready for his
morning meal he would order Eleio to go to Hana, in East Maui, and bring him some
awa. The king at this time lived in Lahaina. As soon as the order was given, Eleio
would run off with great speed, all the way from Lahaina to Hana. The distance between
these two places is about forty miles. It is said in the legend that Eleio could beat
the wind in speed.
|
Ua kaulana loa ia no kona mama loa i ka hele, a he kukini ia na ke ’lii nui o Maui,
na Kakaalaneo. I ka wa e makaukau ai o Kakaalaneo e ai, ka aina kakahiaka. Olelo aku
la o Kakaalaneo ia Eleio e holo i awa i Hana, ma Maui hikina, mai Lahaina aku e holo
ai. A hoi mai ai ke ’lii. Alaila holo aku la o Eleio me ka mama loa, mai Lahaina aku
a hiki i Hana. Ma ka nana aku, ua kanaha mile a oi aku, ke kowa ma waena o Lahaina
a me Hana, ka loihi. Ua olelo ia maloko o kona kaao. He eo ke kikio makani ia Eleio.
|
|
In one of his trips to Hana, he met Kaahualii, a ghost, who lived in the wilderness
of Oopuola. When the ghost met him, he asked that he be given some of the awa, but
Eleio insulted him by telling him to take the hairs of his body and use it for his
awa.
|
Ma keia holo ana, ua loaa ia ia o Kaahualii, he ’kua ia, i loko o ka nahele o Oopuola.
Nonoi mai la ia i ka awa ia Eleio. Olelo aku o Eleio, eia iho no ko huluhulu pili
mai, o ka awa ia.
|
|
When Kaahualii heard this, he gave chase, believing that he could catch Eleio; but
he was unable to catch him who ran much faster.
|
A lohe o Kaahualii i keia mau olelo inoino a Eleio, hahai mai la me ka mama loa, aole
nae he loaa o Eleio no kona mama loa.
|
|
When Eleio came to Kakaalaneo, he saw that the meal, the awa for which he was sent,
was being served. On his return from Hana Eleio while running was preparing the awa
at the same time, so when he entered the house, he placed the awa in the cup, strained
it and placed the cup to the mouth of Kakaalaneo. Kakaalaneo was thus enabled to drink
his awa before he began on his meal.
|
A hiki mai la ia i mua o Kakaalaneo, e makaukau ana ka ai. Ma keia wa holo o Eleio
i ke alanui, ua wali na mana awa i ka mama ia. A komo i ka hale, hoka iho la, a pau
ka hoka ana, inu iho la o Kakaalaneo, a pau ai iho la.
|
|
Because of this Eleio was noted for his great speed and the people of the present
generation think the story to be true.
|
Nolaila, ua kaulana loa o Eleio no kona mama loa a hiki i keia la, a pela no hoi ma
kahi i laha kona kaao ana.
|
| |
|
RELATING TO KANAIAHUEA.
|
KANAIAHUEA.
|
|
Kanaiahuea was noted for being a very strong man and also for being a very thoughtless
fellow, and his acts were known to the people in all the islands. Kanaiahuea made
his home in Kona, Hawaii, was married and lived with his wife’s parents.
|
Ua kaulana loa ia kanaka ma ka ikaika, a ma ka hana noonoo ole a hiki i keia la. A
ua laha kona moolelo ma na wahi a pau loa o keia mau mokupuni. Ma Kona i Hawaii kahi
i noho ai o Kanaiahuea, he wahine kana, a he mau makuahunowai.
|
|
One evening, he prepared a couple of large baskets of potatoes, and placed them in
his canoe, which made quite a load. That same evening Kanaiahuea boarded his canoe
and set out, all by himself. When the parents of his wife saw the great strength displayed
by their son-in-law they were made quite happy.
|
I ke ahiahi, hoomakaukau iho la o Kanaiahuea, i na kiki uala. Oia hoi he mau kihene
nunui, ua hana ia a paa. A komo ka waa, ahiahi ae la. Holo aku la o Kanaiahuea maluna
o ka waa, oia wale no. Ua komo i ka ukana, nolaila, akena iho la na makuahunowai i
ka ikaika o ka hunona. O Kanaiahuea hoi, holo aku la ia, me ka hoe i ka waa, penei
kana olelo: “Hoe! Kaupo, Kanaiahuea!!”
|
|
After pushing away in his canoe, he said: “Paddle for Kaupo, Kanaiahuea.” With this
he headed for the point of land directly opposite the house and bumped into the rocks.
He then turned about and after a time he again bumped into the rocks on that side.
In this way the bow as well as the stern of his canoe were smashed. At daylight the
next day, when the people woke up they saw that the canoe of Kanaiahuea was floating
not very far from the landing, and the people made up their mind that it could not
have reached its destination. Therefore Kanaiahuea’s fame has descended to the present
time for not knowing how to paddle a canoe.
[[419]]
|
Holo aku la a kuia ma kela aoao o ka lae, a hoi no ma keia aoao o ka lae, kuia no.
Haihai o mua a me hope o ka waa, aohe ihu, aohe hope. A ao ae la, i nana aku ka hana
e lana mai ana no o Kanaiahuea ma waho koke iho no, aole i hiki i ke kaha, nolaila,
kaulana o Kanaiahuea a hiki keia la, no ka hoe hewa.
[[436]]
|
|
[1] Hokahoka, rendered here as ashamed, carries with it the sense of chagrin and meanness at having
been fooled. [↑]
[2] Riddle and guessing contests of olden time were pastimes of much popularity and competition,
and occasion of much betting on the outcome at the meeting of champions. [↑]
[3] A case of “heads I win, tails you lose.” [↑]
[4] Maauauwa, while peddler, in a sense as here given, is more a barterer of his own products. [↑]
[5] Mai-a-uhaa-lenalena-upena, literally, “Come, barter, the net is spread to-day.” [↑]
[6] Kuai make pono, literally, is to effect cheap or bargain sales, whereas the object in mind was for
a ready, satisfactory sale. [↑]
[7] Isaac Davis, the companion of John Young, was known as Aikake, their nearest pronunciation of Isaac. [↑]
[8] John Young was universally known among Hawaiians as Olohana, the nearest they could get to “All Hands,” a nickname they applied to him from his
boatswain’s call of “all hands,” for duties required of them, as on shipboard. [↑]
[9] “Cuss” phrases, the last meaning “Go to hell, you bugger.” [↑]
[10] Not near enough to the pretended English for recognition. [↑]
| |
|
Legend of Pupukea.
|
Kaao no Pupukea.
|
| |
|
CHAPTER I.
Of Pupukea and Makakuikalani.—Kamalalawalu and Lonoikamakahiki Surf-Riding.—Pupukea’s
Promptness.—Dialogue Between Makakuikalani and Pupukea.
|
MOKUNA I.
No Pupukea-Makakuikalani.—Kamalalawalu-Lonoikamakahiki Heenalu ana.—Ko Pupukea Hikiwawe.—Olelo
Kike ana a Makakuikalani me Pupukea.
|
|
Pupukea was the younger brother of Lonoikamakahiki,[1] the renowned king of Hawaii, who was of royal ancestry, consequently Pupukea was
indeed a high chief of Hawaii. His body was stout, yet wiry and muscular. Notwithstanding,
however, he was a very celebrated warrior. Because of his bravery and strength in
battles, therefore he was famous from Hawaii to Niihau.
|
He Kaikaina o Pupukea no Lonoikamakahiki, ke ’lii nui o Hawaii, a he ’lii nohoi mai
na makua mai. A pela nohoi o Pupukea, he ’lii no, no Hawaii. He kino poupou ko Pupukea,
he puipui nae, aka, he koa kaulana loa ia. No kona koa ame kona ikaika ma ka hoouka
kaua ana, nolaila, ua kaulana loa ia mai Hawaii a Niihau.
|
|
On account of Pupukea’s boldness, Lonoikamakahiki entrusted the whole of Hawaii into
Pupukea’s hand.[2] It was his to dispossess or to reinstate the chiefs, and to do with as he pleased;
and as to Lonoikamakahiki, his was only to exercise royal authority.
|
No ke koa o Pupukea, haawi aku la o Lonoikamakahiki ia Hawaii a puni i loko o ko Pupukea
lima. Iaia ka lilo, ka haawi i na ’lii, ka hana e like me kona makemake, a o Lonoikamakahiki,
he noho alii wale iho no kana.
|
|
When Lonoikamakahiki and Pupukea sailed and arrived at Lele, which is Lahaina, on
Maui, Kamalalawalu,[3] the great king of Maui, was living at Keawaiki, in Lele, with his younger brother
Makakuikalani.
|
Ia Lonoikamakahiki i holo mai ai me Pupukea a hiki i Lele ma Maui, oia o Lahaina,
e noho ana o Kamalalawalu, ke ’lii nui o Maui ma Keawaiki ma Lele me kona kaikaina
o Makakuikalani.
|
|
OF MAKAKUIKALANI.
|
NO MAKAKUIKALANI.
|
|
Makakuikalani[4] was the younger brother of Kamalalawalu, the famous king of Maui, and Makakuikalani
was, moreover, a chief throughout Maui. He was a very courageous soldier and a most
distinguished warrior of all Maui. Owing to his dauntless spirit and his strength,
Kamalalawalu assigned all of Maui to his control. It was his to disfavor and to award
according to his desire; and concerning Kamalalawalu, he simply held kingly sway over
Maui.
|
He kaikaina o Makakuikalani no Kamalalawalu, ke ’lii nui o Maui, a he ’lii nohoi o
Makakuikalani no Maui a puni. He kanaka koa loa o Makakuikalani, a he koa kaulana
loa no Maui a puni. A no kona koa ame kona ikaika, haawi aku la o Kamalalawalu ia
Maui a puni i loko o kona lima. Iaia ka lilo ame ka haawi e like me kona makemake;
a o ka Kamalalawalu, o ka noho alii wale no maluna o Maui.
|
|
KAMALALAWALU WITH LONOIKAMAKAHIKI SURF-RIDING.
|
KA HEENALU ANA O KAMALALAWALU ME LONOIKAMAKAHIKI.
|
|
They slept until the night was passed, when Kamalalawalu said to Lonoikamakahiki:
“Let us swim out for surf-riding.” Lonoikamakahiki consented. They swam out and, reaching
outside of Keawaiki, they commenced to surf; and when the sun was directly overhead
(which is the middle of the day) they returned to land, bathed in [fresh] water, then
spread out the wet loin cloth to dry, and repaired to the house, and there remained.
[[438]]
|
Moe iho la lakou a ao ia po, olelo aku o Kamalalawalu ia Lonoikamahiki: “E au kakou
i ka heenalu.” Ae mai la o Lonoikamakahiki. Au aku la lakou a ma waho o Keawaiki,
heenalu iho la, a kupono ka la i ka lolo (oia ka ainaawakea), hoi aku la lakou i uka,
auau ka wai a pau, kaulai ka malo pulu, hoi aku la a ka hale, noho iho la.
[[439]]
|
|
During this retirement, Kamalalawalu’s stewards prepared food, meat, awa, and a water
basin.[5] Wherefore, Lonoikamakahiki[6] asked Pupukea: “Where is our food and fish; and where is our awa?” Pupukea answered:
“They are near by. The meat is chicken, but it is not yet cooked. And as to the awa,
it has not been masticated.”
|
Ma keia noho ana, ua makaukau ka Kamalalawalu mau aipuupuu i ka ai, i ka i’a, i ka
awa, ame ke po’i wai holoi. Nolaila, ninau aku o Lonoikamakahiki ia Pupukea: “Auhea
ka kaua ai a me ka i’a; a auhea ko kaua awa?” I aku o Pupukea: “Ei ae no. He moa ka ia, aohe nae i moa. A o ka awa nohoi, aole i mama ia a wali.”
|
|
Whereat, Lonoikamakahiki, infuriated by Pupukea, sprang forward and slapped his cheek.
Pupukea then took the awa and chewed it. Again Lonoikamakahiki sprang forward and
struck Pupukea’s cheek. Pupukea said to Lonoikamakahiki: “What! is the striking first?
Why not first speak, and when the narrow openings of the ear hear the charge, then
it will be just to slap?”
|
Nolaila, huhu o Lonoikamakahiki ia Pupukea, lele aku la papai i ka papalina o Pupukea.
Lalau iho la o Pupukea i ka awa a mama iho la. Lele hou aku o Lonoikamakahiki papai
i ka papalina o Pupukea. Olelo mai o Pupukea ia Lonoikamakahiki: “Ka! o ka papai ka
mamua? Kai no o ka olelo mai, a lohe na puka haiki o ka pepeiao, alaila, pono hoi
ke pai ana.”
|
|
PUPUKEA’S PROMPTNESS IN THE PREPARATION OF LONOIKAMAKAHIKI’S FOOD.
|
KA HIKIWAWAE LOA O PUPUKEA MA KA LAWELAWE ANA I KA MEA AI A LONOIKAMAKAHIKI.
|
|
While Pupukea was chewing the awa in his mouth, he reached forth one of his hands
and seized the chicken (one that belonged to Lonoikamakahiki from Oahu[7] here). He tore the leg apart, salted it, and placed it over a charcoal fire, as also
the other leg of the chicken and the entire body. Pupukea baked the chicken with the
feathers which had not been pulled off,[8] but, when turned over the feathers were consumed by the fire. With the mastication
of four mouthfuls of awa, the chicken was cooked. Pupukea squeezed out the awa juice
into the awa cup and placed it before Lonoikamakahiki who drank it. Having finished
drinking, he ate the chicken;[9] and having completed the meal, Lonoikamakahiki was intoxicated and slept.
|
Ia Pupukea e mama ana i ka awa i kona waha, lalau aku la kekahi lima ona i ka moa.
(Oia moa, na Lonoikamakahiki no, no Oahu aku nei no.) A uhae ae la i ka uha, a kopi
iho la i ka paakai, a kau aku la i luna o ke ahi nanahu, pela nohoi kekahi uha o ka
moa a me ke kino a pau loa. Ma keia hana ana a Pupukea i ka moa, me ka hulu no aole
i hukihuki ia, aka, huli ae la no ua pau ka hulu i ke ahi. A wali na mana awa eha,
moa nohoi ka moa. Hoka iho la o Pupukea i ka awa a loko o ka apu awa. Waiho aku la
i mua o Lonoikamakahiki, inu iho la ia. A pau ka inu ana, ai iho la i ka moa, a pau
ka ai ana, ona aku la o Lonoikamakahiki a moe iho la.
|
|
At these wonderful performances of Pupukea, an appreciation and strong desire entered
Kamalalawalu’s mind, because of the skill and promptness of Pupukea in the preparation
of the food, and because of the very short time required by the meal; therefore, Kamalalawalu
entreated of the king of Hawaii as follows: “O Kalani! King of Hawaii, it is better
that I have our[10] steward, for I highly value his efficiency and promptness.” Lonoikamakahiki replied:
“You can not be favored, inasmuch as he is my property-holder of Hawaii. It is his
to dispossess, to retain, and to favor the chiefs and the men; to withhold; to fight
or not to fight. My part is simply to reign on Hawaii. He is the one that governs
the land.”
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Ma keia mau hana eleu a Pupukea, ua komo ka makemake a me ka iini i ko Kamalalawalu
naau. No ka eleu ame ka hikiwawe loa o Pupukea ma ka hana ana i ka mea ai, no ka wa
pokole loa o ka ai ana. Nolaila, nonoi aku o Kamalalawalu i ke ’lii o Hawaii penei:
“E Kalani! e ke ’lii o Hawaii, e aho na’u ka kaua aipuupuu, akahi kuu makemake i ka
eleu ame ka hikiwawe.” I aku o Lonoikamakahiki: “Aole e loaa ia oe, o ko’u hooilina
aina no ia o Hawaii. Iaia ka lilo, ke koe, ka haawi i na ’lii ame ke kanaka, ka aua,
ke kaua ame ke kaua ole, o ka noho alii wale iho no ka’u no Hawaii, o ka mea ia nona
ka aina.”
|
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THE BANTER BETWEEN MAKAKUIKALANI AND PUPUKEA.
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NA OLELO KIKE A MAKAKUIKALANI ME PUPUKEA.
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Following Lonoikamakahiki’s answer to Kamalalawalu, Makakuikalani remarked regarding
Pupukea, as follows: “A low shelf is reached by the rat.”[11] Pupukea answered Makakuikalani, saying:[12]
[[440]]
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Mahope iho o ka Lonoikamakahiki olelo ana ia Kamalalawalu, olelo mai o Makakuikalani
no Pupukea, penei: “Haahaa, haka pau i ka iole.”
I aku o Pupukea ia Makakuikalani, penei:
[[441]]
|
|
The short mature [one] is the sphere
Who shall sweep the plain entirely;
The resistant white sugar-cane of Kohala,
That injures your mouth when eaten.
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O ka iki makua ia o ka ulu,
Nana e kaa ke kahua e pau ai;
He paa kokea no Kohala,
E kole ai ko waha ke ai.
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After these words, Lonoikamakahiki inquired of Kamalalawalu: “Where is your land administrator?”
Kamalalawalu responded: “There he is, Makakuikalani, the tall man standing yonder.”
And when Kamalalawalu had finished speaking to Lonoikamakahiki, relative to his young
brother, Makakuikalani, Pupukea answered his taunting words, as follows:[13]
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Mahope o keia mau olelo, ninau aku o Lonoikamakahiki ia Kamalalawalu: “Auhea hoi kou
kaulana aina?” I mai o Kamalalawalu: “Ei aku no hoi; ke kanaka loihi e ku mai la,
o Makakuikalani.” A pau ka olelo ana a Kamalalawalu ia Lonoikamakahiki, no kona kaikaina,
no Makakuikalani. I mai o Pupukea i kana olelo kaena, penei:
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|
A spider, struck by the kona wind, overturns;
A banana bunch, attacked by a wind gust, falls.
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Lanalana, paia e ke kona, huli pu;
He pumaia, loaa i ke kikio, hina.
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By this speech of Pupukea’s, Makakuikalani retorted with his boasting words, as follows:
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Ma keia olelo a Pupukea, pane mai o Makakuikalani i kana olelo kaena, penei:
|
|
A shrivelled banana of Kaea,
Which ripens not in ten days.
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He lila maia no Kaea,
Aole e pala i ke anahulu.
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In this dialogue of theirs, one was claiming that he was the more powerful; as also
the other. Furthermore, in this banter between them, the words were planted in their
minds until the period wherein Kamalalawalu fought against Lonoikamakahiki at Waimea,
on Hawaii. There the words of Makakuikalani and Pupukea were carried into effect.
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Ma keia mau olelo kike a laua, e paha ana kekahi oia ka ikaika, a pela no hoi kekahi.
Aka, maloko o keia mau olelo a laua, ua waiho ia ma ko laua naau, a hiki i ka wa i
kaua ai o Kamalalawalu me Lonoikamakahiki ma Waimea, i Hawaii. Ilaila i hooko ia ai
na olelo a Makakuikalani me Pupukea.
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At this point, let us discontinue their narrative and touch upon Kauhiakama, Kamalalawalu’s
son, the one that was dispatched to Hawaii to spy.
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Ma keia wahi, e waiho i ka olelo no lakou, a e kamailio no Kauhiakama, ke keiki a
Kamalalawalu, ka mea i hoouna ia i Hawaii e kiu ai.
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| |
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CHAPTER II.
Of Kauhiakama.—Kamalalawalu-Lonoikamakahiki War.—Kumaikeau and Kumakaia.—Hill of Hokuula.—Numbers
of Men.—Pupukea-Makakuikalani Combat.
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MOKUNA II.
No Kauhiakama.—Kamalalawalu-Lonoikamakahiki Kaua ana.—Kumaikeau me Kumakaia.—Puu o
Hokuula.—Ka nui o na Kanaka.—Ko Pupukea-Makakuikalani Kaua ana.
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After Lonoikamakahiki and Pupukea had departed for Hawaii, Kamalalawalu and his son,
Kauhiakama, remained for some time. Said Kamalalawalu to Kauhiakama: “You sail to
Hawaii and make observations of the land, of the people, and the government thereof.”
Upon finishing speaking, Kauhiakama set sail with his canoes and disembarked at Kawaihae.
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A hala aku o Lonoikamakahiki me Pupukea i Hawaii, noho iho la o Kamalalawalu me kana
keiki o Kauhiakama, a liuliu. Olelo aku o Kamalalawalu ia Kauhiakama: “E holo oe i
Hawaii e nana ai i ka aina, i ke kanaka, a me ko laila noho ana.” A pau ka olelo ana,
holo aku la o Kauhiakama me kona mau waa a pae i Kawaihae.
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Prior to the landing, Kauhiakama voyaged and had touched at Puako, at Kapalaoa, Kaniku,
Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou and Kaawaloa. At Kaawaloa, the
route of travel was lost,[14] because the slanting cliff and the crags barred them in the front. Wherefore, Kauhiakama
had retraced his course and arrived at Kawaihae.
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Mamua ae o ka pae ana, hele aku la o Kauhiakama a hiki i Puako, a Kapalaoa, Kaniku,
Kiholo, Mahaiula, Kailua, Holualoa, Kahaluu, Keauhou, Kaawaloa. A Kaawaloa, nalowale
ke alanui, nokamea, ua pani ia mai i ka hulaana, a me ke ana mamua. Nolaila, huli
hoi mai la o Kauhiakama a hiki i Kawaihae.
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In this voyaging of Kauhiakama, it had occupied but a short period; and on account
[[442]]of his quick traveling, he sailed and returned that self-same day without a night
intervening. Tarrying two days at Kawaihae, they departed for Maui, and landed at
Keawaiki, which was Lele, and which, at present, is Lahaina. There were Kamalalawalu
and Makakuikalani.
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Ma keia hele ana a Kauhiakama, ua mama loa, a no kona mama, ua hele no ia [[443]]hookahi la, a hoi no ia la hookahi me ka po ole. Elua la ka noho ana ma Kawaihae,
hoi mai la lakou i Maui, a pae ma Keawaiki, oia no o Lele, a i keia wa o Lahaina.
Malaila no o Kamalalawalu me Makakuikalani.
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After Kauhiakama had disembarked at Lele, Kamalalawalu questioned him: “How is Hawaii?”
Kauhiakama gave his reply, boasting and misleading:
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Mahope o ka pae ana o Kauhiakama i Lele, ninau aku o Kamalalawalu: “Pehea o Hawaii?”
I aku o Kauhiakama, i kana olelo hooio, a hoole.
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Beautiful[15] Kohala! The people’s height is to the nose.
There are no men on the whole of Hawaii.[16]
I have voyaged from Kawaihae,
To Kaawaloa, in Kona.
There are no men; the houses stand empty.
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Lei Kohala; eia i ka nuku na kanaka.
Aohe kanaka o Hawaii a puni,
Ua hele au mai Kawaihae,
A hiki i Kaawaloa ma Kona,
Aohe kanaka, o ke ku hale wale no.
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On account of these words of Kauhiakama, Kamalalawalu was deceived; and therefore,
he made preparations to sail away and fight with Lonoikamakahiki.
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Ma keia mau olelo a Kauhiakama, ua puni o Kamalalawalu, a nolaila, hoomakaukau iho
la ia e holo e kaua me Lonoikamakahiki.
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Let us briefly comment on Kauhiakama. He was an exceedingly careless man regarding
his proceedings, and was very ignorant. It seemed as if his stomach[17] and head belonged to others that he could not be more thoughtless. While he had been
cruising from Kawaihae to Kaawaloa, the seashore borders were completely covered with
standing houses. Since he had approached in the early morning, the dwellers had ascended
to the uplands to till the soil, while others had gone fishing, therefore, they were
not found in the houses. It was at Kohala, the place he had seen that there were many
men and numerous houses, and which was the only place, he thought, that was populated.
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E kamailio iki no Kauhiakama. He keu o Kauhiakama a ke kanaka manao ole ma ka nana
i kana mau hana, a he kanaka hupo loa. Me he mea ala no hai kona opu ame ke poo i
noonoo ole iho ai.
Iaia e holo ana mai Kawaihae aku a Kaawaloa, ua paapu loa na kapa kahakai i na hale
e ku ana, a no kona holo ana i ke kakahiaka nui, ua pau loa kanaka i ka pii i uka
e mahiai ai, a ua holo kekahi i ka lawaia, nolaila, loaa ole i na hale. A ma Kohala,
oia kahi ana i ike he nui na kanaka a he nui na hale, a oia wale no kahi kanaka i
kona manao.
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KAMALALAWALU AND MAKAKUIKALANI’S VOYAGE TO HAWAII TO BATTLE WITH LONOIKAMAKAHIKI AND
PUPUKEA.
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KA HOLO ANA O KAMALALAWALU I HAWAII ME MAKAKUIKALANI E KAUA ME LONOIKAMAKAHIKI AME
PUPUKEA.
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On this journey of Kamalalawalu’s with his Maui men to Hawaii to fight, there were
very many canoes.[18] (It is said that the Alenuihaha channel was so covered from Maui to Kohala and Kawaihae
that the waves and the sea were invisible.)
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Ma keia holo ana a Kamalalawalu me na kanaka o Maui i Hawaii e kaua ai, ua nui loa
na waa. Ua olelo ia, ua paa ke kai o Alenuihaha, mai Maui aku a Kohala a Kawaihae,
aole ike ia ka ale ame ke kai.
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When they landed at Kawaihae, the seashores were blockaded by the canoes from the
promontory of Kanamee, Upolu, to Kohala, and thence to Kaelehuluhulu, in Kona, and
whose extent approximated thirty miles. The chief of Waimea and Kawaihae at that time
was Kanaloauo. He gave battle to Kamalalawalu, and Kanaloauo was defeated by him.
Kamalalawalu then went forth to slay him.
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A pae lakou i Kawaihae, papani ia na kahakai e na waa mai ka lae o Kanamee, ma Upolu,
i Kohala, a hiki ma Kaelehuluhulu i Kona. Kona loihi, ua like ia me na mile he kanakolu.
O ke ’lii o Waimea ame Kawaihae ia wa, o Kanaloauo. Kaua mai la ia ia Kamalalawalu,
a hee aku la o Kanaloauo ia Kamalalawalu. Kii aku o Kamalalawalu e pepehi.
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At that time, two men, Kumaikeau and Kumakaia, were abiding there. They were men related
to Lonoikamakahiki and Kanaloauo. Both cunningly addressed Kamalalawalu, saying: “He
is conquered;[19] it is not wise to kill, but let a veil conceal his [[444]]face.” At this behest, Kanaloauo was covered with the veil until completely hidden,
whereupon he was released.
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Ia wa, e noho ana malaila elua kanaka, o Kumaikeau, o Kumakaia. He mau kanaka laua
ua pili ia Lonoikamakahiki ame Kanaloauo. Olelo pahele aku laua ia Kamalalawalu, [[445]]penei. “Ua make. Aole make pepehi, e kakau ka papalina i ka uhi.” No keia olelo, kakau
ia iho la o Kanaloauo i ka uhi, a paele, kuu ia aku la.
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RELATING TO KUMAIKEAU AND KUMAKAIA.
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NO KUMAIKEAU AME KUMAKAIA.
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These were unsurpassed and very crafty men[20] of that period, and both were active in devising a plan that would lead to the defeat
of Kamalalawalu and the entire Maui forces. At this capture of Kanaloauo by Kamalalawalu,
Kumaikeau and Kumakaia went into the presence of Kamalalawalu and lamented as follows:
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He keu keia o na kanaka maalea loa i loko oia kau, a he keu nohoi laua o ka noonoo
i mea e make ai o Kamalalawalu ame na koa o Maui a puni.
Ma keia pio ana o Kanaloauo ia Kamalalawalu, hele aku la o Kumaikeau ame Kumakaia
a ke alo o Kamalalawalu, uwe aku la, penei:
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O![21] At last the eyes may close.
Just now the food is desired,
For the oppressor[22] is captured.
The food, the fish, remained not,
Nor pig, nor raiment, nor skirt,
Nor land, nor house wherein to dwell.
Lo! The house is discovered[23] to be fit to live in.
By your coming,[24] O Kamalalawalu,
Sleep we in the house with the wife;
Welcome is the food and the fish.
The kapas are worn with warmth.
You indeed are the one to deliver us;
You indeed shall secrete these bones.[25]
O Kalani! We are defeated![26]
We cannot be saved by you; we are defeated!
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Auwe! Akahi no a pili ka maka.
Akahi no a ono ka ai,
Ua pio ke kolohe,
A oe koe ka ai, ka i’a,
Ka puaa, ke kapa, ka pa-u,
Ka aina, ka hale e noho ai,
He mea noho ia iho no ka ka hale la!
Ia oe ae nei e Kamalalawalu,
Moe ia ka hale me ka wahine,
Ono ka ai me ka ia,
Aahu ia ke kapa me ka mahana,
O oe ka ko maua mea e ola ai,
Nau ka e huna keia mau iwi,
E Kalani e! Ua make!
Aole e ola ia oe, ua make!
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When they had finished their lament, both said to Kamalalawalu:
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A pau ka laua uwe ana, olelo aku la laua ia Kamalalawalu:
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O Kalani! Destroy[27] all the canoes,
Sever the cord and the canoe rope,
Chop the cross-piece and the out-rigger;
Cut the canoe’s stern and bow till shortened;
Lest when we give battle
And shall defeat Lonoikamakahiki and men
They will flee hither to the sea,
Beholding the canoes afloat, will board them;
Will flee to the ocean
And land on Kahoolawe and Maui,
Where the vanquished will be safe!
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E Kalani! E wawahi na waa a pau loa,
E okioki ka aha me ka lanalana,
E poke ka iako me ke ama,
E oki o mua me hope o ka waa a pahupu,
O kaua auanei kakou,
A hee o Lonoikamakahiki ma,
Holo mai auanei a kai nei,
O ke kau a na waa,
Ee maluna, a holo i ka moana,
A pae aku i Kahoolawe me Maui—
Ola ke pio.
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Because of these words of Kumaikeau and Kumakaia, the proposition was [[446]]warmly welcomed by Kamalalawalu’s mind. (He thought it was the truth, but it was not
so.) The men again said to Kamalalawalu: “Lonoikamakahiki is your sure prey. There
is the place he may be killed by you; that hill upland of Waimea, Hokuula by name.[28] Once you stand thereon with your warriors, your duty will be simply to roll the rocks
from above.”
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Ma keia mau olelo a Kumaikeau a me Kumakaia, he mea oluolu loa ia i ko Kamalalawalu
manao. (E kuhi ana ia he oiaio, aole ka uanei.) I hou aku ua mau kanaka [[447]]nei ia Kamalalawalu: “Ua make ia oe o Lonoikamakahiki. Aia kona wahi e make ai ia
oe, o kela puu i uka o Waimea, o Hokuula ka inoa. I luna oe o laila me kou mau koa,
hookahi au hana he olokaa i ka pohaku maluna iho.”
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RELATING TO THE HILL OF HOKUULA.
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NO KA PUU O HOKUULA.
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That hill is located in Waimea until this day, being on the south of North Kohala.
It is a very famous eminence because of the battle fought by Kamalalawalu and his
distinguished warrior Makakuikalani thereon. On that hill, there are no stones, nor
trees, but grass and soil are thereon. Notwithstanding, however, according to the
statement by Kumaikeau and Kumakaia, there were stones on the top.
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Aia no ia puu ma Waimea a hiki i keia la, ma ka hema o Kohala Akau. He puu kaulana
loa ia, no ka hoouka kaua ana a Kamalalawalu maluna o laila, me kona koa kaulana o
Makakuikalani. Maluna oia puu, aohe pohaku, aohe laau, he mauu ame ka lepo ko luna,
aka, ma ka olelo a Kumaikeau ame Kumakaia he pohaku ko luna.
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In their report to Kamalalawalu, it was a refuge where he might be unmolested, and that his was the conquest. The
stones, the javelins, and the men from below could not reach thereon; because, it
was a very high bluff, about a half of a mile in height from the ground below to the
very summit.
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Ma ko laua olelo ana ia Kamalalawalu, oia kona puuhonua e ola ai, nana ka make. Aole
e hiki i ka pohaku, ame ka ihe o lalo ke pii ae i luna, ame ke kanaka, nokamea, he
puu kiekie loa, he hapalua mile paha kona kiekie mai ka ili o lalo a ka piko o luna
loa.
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Kamalalawalu, upon arrival thereon, found on reconnoitering that there were neither
stones nor trees, but only dirt. While they were engaged in a conversation with Kumaikeau
together with Kumakaia, at that time the messengers were sent to summon[29] Lonoikamakahiki and Pupukea. At Kealakekua, in Kona, was the place where Lonoikamakahiki
lived. When the messenger appeared before him, he said to Lonoikamakahiki: “Kamalalawalu
and Makakuikalani have come to give battle to you both; and have contended with Kanaloauo,
who is a captive of Kamalalawalu.”
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A hiki o Kamalalawalu i luna o laila, i nana iho ka hana, aohe pohaku, aohe laau,
he lepo wale no. Ia lakou e noho ana, me Kumaikeau laua o Kumakaia, kamailio, ia wa
i hoouna ia ai na elele e kii ia Lonoikamakahiki ame Pupukea. O Lonoikamakahiki, ma
Kealakekua, i Kona, kona wahi i noho ai. A hiki ka elele i mua ona, hai aku la ia
ia Lonoikamakahiki: “Ua hiki mai o Kamalalawalu me Makakuikalani, e kaua ia olua;
a ua kaua mai nei me Kanaloauo, a ua pio ia Kamalalawalu.”
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When Lonoikamakahiki heard these things, he questioned the messenger: “Where is the
battle to take place?” The messenger replied: “There, at Waimea, on top of that hill,
Hokuula, where Kamalalawalu and all Maui are stationed.” Upon Lonoikamakahiki hearing
this, instantly the overseers went forth to muster all the men of Kona. It is said
that there were 32,000 men[30] of Kona at that time. From thence the messenger traveled till he arrived at Kapapala,
in Kau, where Pupukea was residing. When he heard [the tidings], he gathered together
Kau, and marched forth between Maunakea and Hualalai. The herald journeyed on and
touched at Puna, at Hilo, and Hamakua, to gather the people together at Kohala, and
hearing, they came. At this sallying forth, there were very many men, the paths being
overcrowded and the dust rising on account of the tread of the soldiers.
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A lohe o Lonoikamakahiki, ninau mai la ia i ka elele: “Aia i hea e kaua ai?” I aku
ka elele: “Aia i Waimea, i luna o kela puu o Hokuula, aia malaila o Kamalalawalu e
noho la, me Maui a puni.”
Ma keia lohe ana o Lonoikamakahiki, ia wa na luna i hele ai e houluulu i na kanaka
o Kona a pau loa. Ua olelo ia, elua lau mano kanaka o Kona ia wa. Mai laila aku ka
elele, a hiki i Kapapala ma Kau, i laila o Pupukea kahi i noho ai. A lohe ia, houluulu
ae la ia ia Kau, a hele mai la ma waena o Maunakea ame Hualalai. Holo aku la ka elele,
a hiki i Puna, me Hilo, Hamakua, hele mai la lakou ma Kohala, a lohe hele mai la lakou.
Ma keia hele ana, ua nui loa na kanaka, ua piha na alanui, ku ka ea o ka lepo i ka
wawae o na kanaka.
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THE NUMBERS[31] OF MEN AND ROUTES.
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KA NUI O NA KANAKA AME NA ALANUI.
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First route: From Kaniku. (Kona’s.) Two lau mano men. (Equivalent to 32,000 men.)
[[448]]
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Alanui Akahi. Ma Kaniku mai. (Oia ko Kona.) Elua lau mano kanaka. (Ua like me 32,000
tausani kanaka.)
[[449]]
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Second route: From Ohaikea, between Maunakea and Hualalai. Totaled 112,000 men. That
was of Kau alone.
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Alanui Alua. Ma Ohaikea mai, mawaena o Maunakea ame Hualalai. Ehiku lau mano kanaka
ka nui. O Kau wale no ia.
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Third route: From Mahiki, aggregated 160,000 men. There were three districts: Puna,
Hilo and Hamakua.
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Alanui Akolu. Ma Mahiki. He umi lau mano kanaka ka nui. Ekolu Moku, o Puna, o Hilo,
o Hamakua.
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Fourth route: From Kaholeiwai and extending to Momoualoa; totaled 96,000 men. Of Kohala
only.
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Alanui Aha. Ma Kaholeiwai a hiki i Momoualoa. Eono lau mano kanaka ka nui. O Kohala
wale no ia.
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While Kamalalawalu was on the hill of Hokuula, in Waimea, he beheld the dust rising
above the stones of Kaniku, the stones being gradually reddened by the dirt. On account
of the many men the darkness of the stones was covered by the dust. And when Kamalalawalu
saw the men of Kaniku advancing, he inquired of Kauhiakama:[32] “Where have you traveled on Hawaii that you failed to observe the people?” Kauhiakama
answered: “From Kawaihae to Kaawaloa, in Kona, were the places I visited, but I encountered
no person.” Kamalalawalu said to Kauhiakama: “Did you not see houses standing?” “There
were houses indeed, but there were no occupants. There were pigs running about, and
there were chickens crowing.” Whereupon, Kumaikeau and Kumakaia remarked: “You could
not find the occupants at home, for they had gone upland to till the ground because
it was morning, and they had gone out fishing. If it were in the afternoon you went
there, you would have met the men at home.”
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Ia Kamalalawalu maluna o ka puu o Hokuula, ma Waimea, ike aku la ia i ka ea o ka lepo
i ke a o Kaniku, e hele mai ana a ula ke a i ka lepo. No ka nui loa o na kanaka, ua
nalowale ka uliuli o ke a i ka lepo. A ike o Kamalalawalu i na kanaka o Kaniku e hele
mai ana, ninau aku la ia ia Kauhiakama: “Mahea kau wahi i hele ai o Hawaii, i ike
ole ai oe i ke kanaka?” I aku o Kauhiakama: “Mai Kawaihae, a Kaawaloa i Kona, ka’u
wahi i hele ai, aole nae he kanaka i loaa ia’u.” I aku o Kamalalawalu ia Kauhiakama:
“Aohe au hale i ike ai e ku ana?” “He hale no, aole nae he kanaka, he puaa e holo
ana, he moa e kani ana.” Ia wa, olelo mai o Kumaikeau me Kumakaia: “Aole e loaa ia
oe kanaka i ka hale, ua pii i uka i ka mahiai, he wa kakahiaka, ua holo i ka lawaia.
Ina he aui la kau manawa i hele ai, loaa ia oe na kanaka i ka hale.”
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Kamalalawalu, on hearing this, said to Kauhiakama: “We shall perish; we can not be
saved. I thought your report was true, but it is not so.[33] By whom have you been taught that the house is a thing that stands without dwellers.
Why! The house is erected, the men live therein. Woe betide us that we perish by your
report. Alas! How great is the love of the wife and the children who will fail to
see this corpse, or that [I] see them not.”
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Ma keia lohe ana o Kamalalawalu, olelo mai la ia Kauhiakama: “Make kaua, aole e ola.
E kuhi ana au i kau olelo he oiaio, aole ka! I ike no la oe ia wai, he mea ku wale
ka hale aohe kanaka. Kai no o ka hale ku o ke kanaka noho. Aloha kaua i ka make mamuli
o kau olelo, ehia ka mea aloha o ka wahine me na keiki, i ka ike ole mai i keia puu
make, a i ka ike ole aku ia lakou.”
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While Kamalalawalu was speaking, Lonoikamakahiki and all of Kona arrived. From the
south of Puako to above Waimea, the men were so compact that the dirt, stones, the
trees could not be detected because they were obscured by the men. Simultaneously,
Pupukea appeared with the Kau, Mahiki, and Kohala contingents, and so completely blocked
up Waimea as to allow no space. When Kamalalawalu met with Lonoikamakahiki,[34] they resolved that Makakuikalani and Pupukea stand first to fight. Should Pupukea
be vanquished by Makakuikalani, then Hawaii was conquered; but should Makakuikalani
be defeated by Pupukea, then Maui was subdued. These words of theirs were agreed to
by Makakuikalani and Pupukea.[35]
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Ia Kamalalawalu e kamailio ana, hiki mai la o Lonoikamakahiki me Kona a pau loa. Makai
o Puako a uka o Waimea ka paa i na kanaka, aole i ike ia ka lepo, ka pohaku, a me
ka laau, no ka paa i na kanaka. I loko no oia wa, hiki mai la o Pupukea me ko Kau
poe kanaka, ko Mahiki, ko Kohala; Pania iho no o Waimea paa, aole wahi kaawale. A
hui o Kamalalawalu me Lonoikamakahiki, olelo iho la laua o Makakuikalani me Pupukea
ke ku mamua e kaua. Ina i make o Pupukea ia Makakuikalani, alaila, pio o Hawaii; a
ina hoi o Makakuikalani ke make ia Pupukea, alaila, pio o Maui. Ua hooholo ia keia
mau olelo a laua e Makakuikalani ame Pupukea.
|
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THE COMBAT BETWEEN PUPUKEA AND MAKAKUIKALANI.
|
KE KAUA ANA O PUPUKEA ME MAKAKUIKALANI.
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Immediately Makakuikalani and Pupukea went forward with their long spears. While they
were standing, Pupukea’s instructor[36] called out: “O Kalani! [[450]]Strike low the stick.” Pupukea replied: “Whilst in the house, the tutor’s instruction
is finished.”[37] Thereafter, Pupukea struck with his long spear, falling on and knocking the teacher
down. After a while, the instructor arose and said to Pupukea: “You are safe! Had
I been killed, you would have perished. It is not so; I have been spared so you are
saved. Wherefore, let the stick stir the dust.”
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Ia wa ku o Makakuikalani me Pupukea me ka laua mau laau palau. Ia laua e ku ana, pane
mai ke kumu a Pupukea, penei: “E Kalani! Haahaa ka laau.” I mai o [[451]]Pupukea: “Io i ka hale, pau ke a’o ana a ke kumu.” Mahope o laila, hahau o Pupukea
i kana laau palau, pa i ke kumu, waiho i lalo. A liuliu, ala mai la ke kumu a olelo
mai ia Pupukea: “Pakele oe! E make au, make oe. Aole, ola ae nei au, ola oe. Nolaila
e hue lepo ka laau.”
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While Pupukea was conversing with the tutor, Makakuikalani delivered a blow with his
long spear on the neck (which is the vital spot), and Pupukea fell down on the ground
and remained inert.[38] Said one to Makakuikalani: “Your opponent is not dead. Strike once more.” Makakuikalani
answered: “He is dead, for it is a blow of the powerful.” Makakuikalani implored of
Kamalalawalu: “My ration of food, you give me for my breast is pierced.”[39] Makakuikalani ate until satisfied, and the taro food in the calabash was exhausted.
Then he reached for the container and covered it on his head.[40]
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Ia Pupukea e olelo ana me ke kumu, hahau o Makakuikalani i kana laau palau i luna
o ka ai o Pupukea (oia ka aa) a haule iho la o Pupukea i lalo o ka honua, a waiho
iho la. Olelo mai kekahi ia Makakuikalani: “A oi make ko hoapaio, hahau hou ia iho.” I aku o Makakuikalani: “Ua make, he laau
na’u na ka ui.” Nonoi aku o Makakuikalani ia Kamalalawalu: “O kuu wahi ai e haawi
mai oe he umauma naha ko’u.” Ai iho la o Makakuikalani a maona, pau ae la ka ai o
ka umeke. Lalau iho la ia i ke po’i a papale i ke poo.
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It is proper to speak here about Makakuikalani. Concerning this container Makakuikalani
had donned on his head, it was a wooden calabash, and here is his boastful remark:
“I am wearing a wooden receptacle; a long spear may be his; but let the two clash
together as wood.”
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E pono e olelo maanei no Makakuikalani. O keia po’i a Makakuikalani i papale ai i
kona poo, he po’i ipu laau. E ia kana olelo kaena: “He po’i laau ka’u e papale nei,
he laau palau auanei kana na laua ia e kike laau.”
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When Makakuikalani appeared before Pupukea, Pupukea arose. While both were standing,
Pupukea grabbed his long spear and vehemently struck[41] at Makakuikalani. At the delivery of this blow, Makakuikalani sank down. Said the
instructor to Pupukea: “Lay again your spear on the antagonist so as to kill.” Answered
Pupukea:[42] “He is dead, for it was a blow of the stalwart. The dark spot[43] of Pupukea is confirmed.”
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A hiki o Makakuikalani i mua o Pupukea, ala ae la o Pupukea i luna. Ia laua e ku ana,
lalau iho la o Pupukea i kana laau palau a hahau hualepo ae la ia Makakuikalani. Ma
keia hahau ana, waiho o Makakuikalani i lalo. I aku ke kumu ia Pupukea: “E hoomoe hou ko laau palau i luna o ka hoapaio i make.”
I aku o Pupukea: “Ua make, he laau na ka ui. Ke hele nei a kukai ka ila o Pupukea.”
|
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Upon the death of Makakuikalani by Pupukea, instantly, Hawaii slaughtered Maui,[44] whereupon, the Mauiites retreated towards the landing, but there were no canoes wherein
to return to Maui. Therefore they boarded on Kepoiamalau[45] and were all swamped and captured. In that predicament, they were slaughtered until
all the Maui men were killed.
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A make o Makakuikalani ia Pupukea, ia wa, luku o Hawaii ia Maui. Nolaila, hee mai
la o Maui a ke awa, aohe waa e hoi ai i Maui. Nolaila kau aku la lakou maluna o Kepoiamalau
a pau iho la i ke piho, a make iho la. Nolaila, luku iho la lakou a pau loa na kane
o Maui i ka make.
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In this battle, Kamalalawalu and Makakuikalani were slain by Lonoikamakahiki and Pupukea,
and Hawaii was victorious in this strife.
[[437]]
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Ma keia kaua ana, ua make o Kamalalawalu ame Makakuikalani ia Lonoikamakahiki ame
Pupukea, a ua lanakila o Hawaii ma keia kaua ana.
[[452]]
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[1] This is the famous Lono of Hawaiian tradition, originator of the Makahiki or New Year’s
sports and processional tax-gathering festivities. [↑]
[2] The King’s deputy, to act for him in all governmental administration; not as a premier
(Kuhina-nui) to confirm royal acts, or edicts, a position originating with Kamehameha
I. He is given in the legend of Lonoikamakahiki, vol. I, of Fornander Collection, p. 322, as Pupuakea. [↑]
[3] Referred to frequently as Kama, “Maui a Kama,” an apt phrase; contemporary also with
Kakuhihewa of Oahu. [↑]
[4] It is coincident that two younger brothers of ruling kings should be alike famous
as warriors, and qualified to administer their governments, contemporaneously. [↑]
[5] The natural preparations by regular servants of a royal household. [↑]
[6] Lono was evidently supposed to have provided himself with customary qualified attendants
to administer to his needs. His anger at Pupukea, according to another version, was
for not having the awa ready and food cooked as ordered, a duty in which he had had
no experience; hence the unpreparedness. [↑]
[7] The narrator is relating an incident on Lono’s return trip from Oahu. [↑]
[8] This illustrates Pupukea’s inexperience as a cook. Nevertheless, his prompt actions
in serving the king won him the admiration of Kama. [↑]
[9] The chicken accompaniment to awa was as a relish, counteracting the bitterness of
the drink. [↑]
[10] Our, instead of your, is the complimentary Hawaiian form indicating mutual or joint interest. [↑]
[11] A proverb implying insignificance. [↑]
[12] This mele of return sarcasm likens stubby, mature Pupukea to the spherical breadfruit
(ulu), first used in the game of maika (now stone) rolling, whence its name, that was
capable of covering or clearing the length of the course, a prepared way on gently
sloping land. Hence a dangerous opponent. Also, as the prickly leaved sugar-cane of
Kohala that would hurt the mouth if eaten, so would Pupukea prove to be. [↑]
[13] More sarcastic banter between the deputies, which seems more likely than between the
principals, as given in preceding volume, page 334. [↑]
[14] Lost his bearing; the Kona coast line was unfamiliar; the cliff caves of Kaawaloa
disconcerted him, therefore he retraced his course northward to Kawaihae. [↑]
[15] Lei, wreathed or bedecked; synonymous with nani, beautiful Kohala; hence unprepared for warfare, and designating the men as but dwarfs
(i-ka nuku), was further evidence of weakness in a contest. [↑]
[16] Judgment on the whole is given from a wrong impression of the two misjudged districts
hastily crossed, as shown in the narrative. [↑]
[17] Opu ame ke poo; head and stomach; no hai, belonged to others. The seat of thought with Hawaiians was the stomach; and to be
so misled indicated that some one else possessed his mind. [↑]
[18] This large canoe fleet resembles that of Umi in his invasion of Maui, and allowing
for exaggeration in both cases, it indicates the largeness of war fleets in those
days. [↑]
[19] Ua make, in the sense used here is more likely stunned, or injured, or feigning death rather
than dead, as shown in the context. The word make has many definitions, and the anxiety of his relatives to have him covered instead
of killed shows hope of possible rescue or release. [↑]
[20] Keu, exceeding; over and above; to excel, maalea loa, very cunning, sly, crafty, artful; gives the character of these relatives as having
espoused the cause of Maui’s king to thwart his designs. [↑]
[21] Auwe, commonly an expression of grief or sadness, is here used as an exclamation of surprise,
as at a sudden discovery; akahi no, etc., as though relieved from anxiety, the eyelids close, and the appetite returns. [↑]
[22] Ua pio, extinguished is the kolohe; mischief or trouble maker, under whose oppression destitution
prevailed. [↑]
[23] The house is discovered, no ka, expression of surprise, as a fit dwelling place. [↑]
[24] Ia oe ae nei; flattering Kamalalawalu that the beneficent change is through his presence, hence
the comforts of life and assurance of care for the future, as set forth. [↑]
[25] Secretion of one’s bones at death was the subject of greatest solicitude with Hawaiians,
especially the aliis, lest an enemy secure them and disgrace his memory by using them
for spear-points or fish-hooks. [↑]
[26] This sudden reversal of conditions is as though the speakers had a vision of a disastrous
conflict, unless certain precautions were taken. [↑]
[27] Here, under pretext of preventing a means of escape of Lono’s army, pictured as fleeing
wildly, they plot for Kamalalawalu’s utter defeat. [↑]
[28] Another trap for unsuspecting Kama, whose overconfidence rendered him an “easy mark”
by designing men, directing him to a place the conditions of which were just the opposite
to what was represented. [↑]
[29] Hawaiian custom in warfare was a prearranged affair, not a surprise attack; even the
place of battle was usually mutually agreed upon. The summoning of Lono, was the declaration
of war, probably his first rude awakening of the Maui king having broken the peace
pact entered into on Oahu in his recent tour; otherwise he would not have been so
far distant at the landing of Maui’s forces. [↑]
[30] Elua (two) lau (four hundred) mano (4,000), if this is to be taken literally is, twice four hundred four thousands,
equal to 3,200,000, which is not at all likely, but may be two wings or bodies of
400 each, the mano having reference to that number in multitude. The writer mentions
32,000, but as shown above, the figures don’t agree. [↑]
[31] The aggregate of these four divisions makes an army of 400,000. No wonder the marching
of such a body of men should raise dust clouds, and that the sight of them should
make Kama’s heart sink with fear for the result to him of the conflict. [↑]
[32] In his surprise he turns to Kauhiakama to account for this wide variance from his
report. [↑]
[33] Realizing the situation he has been led into by incorrect reports through misjudgment,
he lays the responsibility of defeat, which he foresees, upon his brother. [↑]
[34] The kings meet in conference for mutual arrangement of the battle. [↑]
[35] The two generals, as champions of the contending armies, in assuming to settle the
war question between themselves, had the compact been kept, would avoid slaughter
through the wide difference in their numbers. [↑]
[36] In other stories, as here, the instructor accompanies his pupil in contests, as director
or prompter in the engagement. [↑]
[37] Pupukea resents his tutor’s dictation in a forceful manner. [↑]
[38] A waiho iho la; he simply lay there, apparently lifeless. Some did not think him dead (a oi make; a oi, for aole or aohe), but boastful Makakuikalani considered him done for. [↑]
[39] Umauma naha ko’u; means extreme hunger is mine, therefore he calls for his portion of food. [↑]
[40] An act of self-laudation; his remarks imply it also as protective in case of attack,
as if he had a premonition of such a possibility, though he considered his opponent
dead. [↑]
[41] The possible happens, and the wooden calabash on the head as a helmet proves his death-trap,
for, according to another version, Pupukea’s blow drove the bowl down over his opponent’s
eyes, after which he was easy prey. [↑]
[42] Again Pupukea resents his tutor’s instruction in the boastful reply. [↑]
[43] Ila, a dark skin spot, may in this case refer to Pupukea’s brown spear whose repeated
(kukai) success is giving him (ke hele nei) fame. [↑]
[44] The contest between the generals then was but preliminary to the battle which was
entered upon savagely, so that the Maui forces fled to the shore for a means of escape.
But the dismantling of their canoes forced them to board them “as is,” only to be
sunk and drowned or killed. [↑]
[45] Kepoiamalau, literally, the-leaf-covered-outrigger, signifying the dismantled canoes
under cover of coconut leaves, or mats; “broken reeds.” [↑]
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Brief Sketch of Kamehameha I.
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Moolelo Pokole no Kamehameha I.
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His Wars and Celebrities of His Time.
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Kana Mau Kaua, a Poe Kaulana Oia Wa.
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Kamehameha was a most famous king for bravery and for his great strength; he was the
foremost of the great chiefs of Hawaii, from the earliest days, therefore his record[1] must be briefly looked over from the time of his lowliness until he was prosperous.
Keoua (First), the father of Kamehameha, was the younger brother of Kalaiopuu.[2] Another name of Keoua was Kalaninuikupuapaikalaninui. The place where Kamehameha
was raised from his childhood up, was at Halawa, in Kohala. Here he became a planter.
He planted the trees which are still growing to this day, which are the noni, and other kinds. He also built the temple (heiau) of Hapuu, in Halawa. Thus were
spent his days when he was poor and destitute of land. Of Kamehameha’s person, he
had a large body, which looked to be solidly built, and was very broad on the shoulders.
He was full formed without defects, and there was an abundance of muscles on his neck.
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He ’lii kaulana loa o Kamehameha I no ke koa a me ka ikaika loa, a oia ka oi o na
’lii nui o Hawaii nei mai kahiko loa mai, nolaila, he pono e nana pokole i kona moolelo
o ka noho ilihune ana, a me ka noho waiwai ana. O Keoua mua ka makuakane o Kamehameha,
o Kalaiopuu kaikaina no o Keoua (o kekahi inoa o Keoua, o Kalaninuikupuapaikalaninui).
O kahi i hanai ia ai o Kamehameha, o Halawa, i Kohala, mai kona wa uuku a nui, alaila,
mahiai o Kamehameha. Nana na laau e ulu la ma Halawa a hiki i keia la, oia ka noni,
a me na mea e ae, a me kela heiau o Hapuu, makai o Halawa. Pela kona noho ana i kona
wa ilihume, aina ole.
O ke kino o Kamehameha, he kino nui, paa ke nana aku, he kihikihi o luna kipoohiwi,
he lawa ke kino, aohe hakahaka, he nui kona aa o luna o ka a-i.
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The great king of Hawaii at that time was Kalaiopuu, and Kiwalao was born to him.
Before his death at Waioahukini, in Kau, Kalaiopuu left the kingdom to his own son,
Kiwalao.
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O ke ’lii nui o Hawaii ia wa e noho ana o Kalaiopuu, a ua hanau nana o Kiwalao. A
make o Kalaiopuu ma Waioahukini ma Kau, hooili ihola ia i ke aupuni maluna o kana
keiki ponoi, o Kiwalao.
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OF KALAIOPUU’S WORDS TO KIWALAO AND KAMEHAMEHA.
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NO KA OLELO A KALAIOPUU IA KIWALAO A ME KAMEHAMEHA.
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Before the death of Kalaiopuu he gave an injunction to the boys, Kiwalao and Kamehameha,[3] and to all the chiefs, thus: “Boys, listen, both of you. The heir to the kingdom
of Hawaii nei, comprising the three divisions of land, Kau, Kona and Kohala, shall
be the chief Kiwalao. He is the heir to the lands. As regarding you, Kamehameha, there
is no land or property for you; but your land and your endowment shall be the god
Kaili. If, during life, your lord[4] should molest you, take possession of the kingdom; but if the molestation be on your
part, you will be deprived of the god.” These words of Kalaiopuu were fulfilled in
the days of their youth, and his injunction was realized.
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Mamua ae o ka make ana o Kalaiopuu, waiho aku ia i kana olelo kauoha i na keiki, ia
Kiwalao a me Kamehameha, a me na ’lii a pau loa: “E na keiki, e hoolohe mai olua,
o ka hooilina o ke aupuni o Hawaii nei, oia na moku ekolu, o Kau, o Kona, o Kohala,
o Kiwalao ke ’lii, oia ka hooilina o na aina. O oe hoi e Kamehameha, aole ou aina,
aole ou hooilina waiwai, aka, o kou aina a me kou hooilina, o ke ’kua o Kaili. Ina
oe i noho a lalau ko haku ia oe, lawe ia ae ke aupuni, a ina hoi nau ka lalau i ko
haku, e nele oe i ke ’kua ole.” Ma keia mau olelo a Kalaiopuu, ua hooko ia i na la
o kana mau keiki, a ua ko no elike me kana mau olelo kauoha, aole i hala.
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After the death of Kalaiopuu, Kamehameha came away with his inheritance, the god Kaili.
He took care and preserved it, building for it stone enclosures at Kona and Kohala.
The meaning of stone enclosures is temples (heiau).
Kamehameha built temples at Hikiau in Kaawaloa; at Keeku, in Kahaluu; at Keikipuipui,
in Kailua, all in Kona; and at Mailekini, in Kawaihae; Puukohola, in Kawaihae; Hapuu,
in Halawa; Kupalaha, in Makapala; and Mookini, in Puuepa, all in [[466]]Kohala. In these temples (heiau’s) Kamehameha was wont to worship his god, Kaili,
thus maintaining his endowment given to him by his uncle, Kalaiopuu.
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Mahope o ka make ana o Kalaiopuu, hoi maila o Kamehameha me kona hooilina o ke ’kua
o Kaili, a malama ihola, a hana i mau papohaku no kona akua no Kaili, ma Kona, ma
Kohala. O ke ano o ka huaolelo papohaku, he heiau. Kukulu ihola o Kamehameha i na
heiau:
O Hikiau, ma Kaawaloa, o Keeku, ma Kahaluu, a me Keikipuipui, ma Kailua, i Kona. O
Mailekini, ma Kawaihae, o Puukohola, ma Kawaihae, o Hapuu, ma Halawa, o Kupalaha,
ma Makapala, a me Mookini, ma Puuepa, i Kohala.
[[467]]
Ma keia mau heiau o Kamehameha i hoomana ai i kona akua o Kaili, a pela no hoi oia
i malama ai i kona hooilina, mai ko laua makuakane mai o Kalaiopuu.
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OF MOKUOHAI.[5]—FIRST BATTLE.
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NO MOKUOHAI.—KAUA MUA.
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This was the battle that made Kamehameha king of Kona, Kohala and Hamakua. There remained
the three divisions, Kau, Puna and Hilo, in Hawaii. The cause of this war was the
desire of the chiefs of Hilo to possess Kona, which has a calm and pleasant climate.
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Oia ke kaua i ku ai o Kamehameha i ka moku o Kona, o Kohala, o Hamakua, koe ekolu
moku o Hawaii, o Kau, o Puna, o Hilo. O ke kumu o keia kaua ana o ka makemake o ua
’lii o Hilo ia Kona i ka pohu, a me ka maikai, nolaila ke kaua.
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When Kalaiopuu died at Waioahukini in Kau, the chiefs of Hilo and Kau[6] brought his dead body to Kona, in canoes. That was not, however, the real object
of their coming, but they came to Kona, the land that they had been longing for, to
divide it up, and also to make war. On the way from Kau to Kona, they and the corpse
of Kalaiopuu were caught in the rains on the ocean; therefore, they turned in and
landed at Honaunau, in South Kona, without reaching Kailua, in North Kona, where they
had intended to land. When they landed at Honaunau, Keeaumoku[7] came to pay his respects to the remains of Kalaiopuu. On this occasion Keeaumoku
well knew by the looks of the chiefs and the men that there was war brewing.
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A make o Kalaiopuu ma Waioahukini ma Kau, lawe maila na ’lii o Hilo a me Kau i ke
kino kupapau o Kalaiopuu, maluna o na waa i Kona nei. Aka, aole ia o ko lakou manao
maoli, aka, i hiki lakou i Kona, ka aina a lakou i makemake nui ai, alaila okioki,
a kaua no hoi. Ma keia holo ana mai Kau mai a Kona, ua loaa lakou i ka ua ma ka moana
me ke kino kupapau o Kalaiopuu, nolaila, pae lakou i Honaunau, ma Kona hema, aole
i hiki i Kailua ma Kona akau nei, kahi a lakou i manao ai e pae. A pae lakou ma Honaunau,
hele maila o Keeaumoku e ike i ke kupapau o Kalaiopuu. Ma keia ike ana o Keeaumoku,
ua maopopo ia ia he kaua ke ano o na ’lii a me na kanaka.
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Soon after their landing at Honaunau with the corpse of Kalaiopuu, the chiefs and
Kiwalao started to divide up Hawaii among themselves, and when Keeaumoku became cognizant
of their warlike designs, he came to Kamehameha, who was at Halawa, in Kohala, to
go and fight. When Keeaumoku left Kona, he arrived at Kekaha, where he met Kamehameha,
who had already been brought by Kekuhaupio[8] from Kohala. At this meeting they consulted among themselves their plan of war, and
their own proper proceedings; and their plans being settled upon they set sail, arriving
at Kaawaloa and Keei.
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Ma keia pae ana o na ’lii me ke kino kupapau o Kalaiopuu ma Honaunau, ia wa, okioki
ihola na ’lii a me Kiwalao i ka aina o Hawaii, no lakou a pau. A ma ko Keeaumoku ike
ana i ko lakou ano kaua, kii maila ia ia Kamehameha ma Halawa i Kohala, e hele e kaua.
Ia Keeaumoku i holo ai mai Kona aku a Kekaha, halawai maila o Kamehameha meia, no
ka mea, ua kii mua aku o Kekuhaupio ia Kamehameha ma Kohala. Ma keia halawai ana o
lakou, kuka ihola lakou i ke ano o ke kaua, a me ka hana e pono ai, a akaka ihola,
holo aku la lakou a hiki ma Kaawaloa, a ma Keei.
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When Kamehameha arrived there Kiwalao came to greet him with lying, deceitful words,
thus: “Listen; we are going to lose our lives. Here is our uncle (Keawemauhili) insisting
on war. It seems we two are the only ones to die. Oh! Pity us.” After the meeting
between Kiwalao and Kamehameha, the former returned to Honaunau,[9] dividing up the lands with the chiefs, thereby depriving Keoua of a share in the
lands. This so enraged Keoua that he went with his followers to Keomo and cut down
the coconut trees, killing a man.[10] That man was Kamehameha’s. This was the commencement of the battle which continued
for three days. In this battle there were four chiefs in defense of Kamehameha; they
were Keeaumoku, Keaweaheulu, Kameeiamoku and Kekuhaupio.[11]
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A hiki o Kamehameha malaila, hele maila o Kiwalao e aloha ia Kamehameha me na olelo
pahele hoopunipuni, penei: “Auhea oe, e make ana kaua, eia no ka makuakane o kaua
ke pue mai nei e kaua (oia o Keawemauhili), elua wale no paha auanei kaua e make,
aloha wale kaua.” A pau ka ike ana o Kiwalao me Kamehameha hoi akula o Kiwalao a Honaunau,
okioki i na aina me na ’lii, a nele o Keoua i ka aina ole, huhu ihola ia. Hele aku
la o Keoua me kona mau kanaka a hiki ma Keomo, kua ihola i ka niu, pepehi i ke kanaka, make ihola ko Kamehameha kanaka. Alaila,
hoomaka ke kaua, ekolu la i kaua ai. Ma keia kaua ana, eha alii mahope o Kamehameha,
Keeaumoku, Keaweheulu, Kameeiamoku, Kekuhaupio.
|
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In the days of this battle Keeaumoku was the chief on Kamehameha’s side who contended
with Kiwalao’s warriors. In the fray he got entangled with a long [[468]]spear which threw him down. Kiwalao’s men then stabbed him on the back, with wooden
daggers. When Keeaumoku fell a man pierced him with a long spear, whereby he became
very weak and near unto death, while the man said with a taunting brag: “My spear
has struck a yellow-backed crab.”
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Iloko o na la i kaua ai, o Keeaumoku ke ’lii ma ko Kamehameha aoao i kaua aku, me
ko Kiwalao poe kaua. Ma keia hoouka ana o Keeaumoku, ua hihia oia i ka [[469]]pololu, a hina ihola ilalo, o o ihola na koa o Kiwalao i ka pahoa ia Keeaumoku ma
kona kua. I keia hina ana, hou ihola kekahi koa ia Keeaumoku i ka pololu, a ua nawaliwali
oia, aneane e make, me ka hua olelo kaena penei: “Ku aku la kau laau i ka aama kua
lenalena.”
|
|
Then Kiwalao called to the warrior who was piercing Keeaumoku with the long spear:
“Save the ivory necklace,” by which Keeaumoku understood that his own death was sealed.
And while he was thus lying prostrate on the ground, Kamanawa was leading the fighting
against Kiwalao’s warriors. Mahoe also stood up with his sling, sending a stone which
struck Kiwalao, knocking him down. When Keeaumoku saw Kiwalao fall, he crawled over
with a great effort, and when he found him he throttled him with the leiomanu,[12] which he held in his hand; and thus Kiwalao died.
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Alaila, pane mai o Kiwalao i ke koa nana e hou nei o Keeaumoku i ka pololu: “E malama
i ka niho palaoa.” Alaila, maopopo ia Keeaumoku e make ana ia i loko o ka Kiwalao
olelo ana. Ia Keeaumoku e waiho ana ilalo, alaila, hoouka aku la o Kamanawa me ko
Kiwalao poe koa, a ku aela hoi o Mahoe me kana maa, a pa aku la o Kiwalao i ka pohaku,
hina ilalo. A ike o Keeaumoku ua hina o Kiwalao ilalo, hooikaika aela ia, a loaa o
Kiwalao, uumi ihola ia me ka leiomanu ma kona lima, a make ihola o Kiwalao.
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On the death of Kiwalao, Kamehameha continued the fighting, and became victorious
over the opposing chiefs. Keoua fled by sea to Kau, and reigned there. Keawemauhili
fled over the mountains and became ruler over Hilo and Puna, while Kamehameha became
ruler over Kona, Kohala and Hamakua. Therefore there were three different rulers on
Hawaii at that time.
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A make o Kiwalao, hoouka ihola o Kamehameha me na ’lii, a lanakila aela o Kamehameha
mahuka aku la o Keoua ma ke kai a hiki i Kau noho alii. A o Keawemauhili, mahuka aku
la ia ma ka mauna a noho alii maluna o Hilo a me Puna. A o Kamehameha hoi, noho alii
ihola ia maluna o Kona, o Kohala, o Hamakua. A nolaila, akolu alii noho aupuni o Hawaii
ia wa.
|
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|
OF KAUAAWA.—SECOND BATTLE.
|
NO KAUAAWA.—KAUA ALUA.
|
|
This was Kamehameha’s second battle against his enemies, who were Keoua and Keawemauhili.
This battle took place on the mountains in Kau,[13] which are called Kauaawa,[14] on account of the rains in the mountains. In this battle, Kamehameha’s supporters,
who were also his chief advisors in the work necessary for the battle, were Keeaumoku,
Keaweaheulu, Kameeiamoku and Kamanawa. In this battle Keoua and Keawemauhili were
not defeated by Kamehameha, so he retired to Laupahoehoe. After spending some time
there, he again embarked in a canoe to fight for the conquest of Hilo and Puna.
|
O ka lua keia o ko Kamehameha kaua ana i kona mau enemi, oia o Keoua a me Keawemauhili.
O keia kaua ana, ma ka mauna o Kau, nolaila kela inoa, o Kauaawa, no ka ua ma ka mauna.
O na kokua o Kamehameha ma keia kaua ana, a o kona mau kuhina noia ma ka noonoo ana
i na mea e pono ai ka hana ana, o Keeaumoku, o Keaweheulu, o Kameeiamoku, o Kamanawa.
Ma keia kaua ana, aole i hee o Keoua me Keawemauhili ia Kamehameha, nolaila, hoi aela
ia a noho ma Laupahoehoe. Mahope o keia noho ana o Kamehameha i Laupahoehoe, hele
aku la ia maluna o ka waa, e kaua hou ai i Hilo a me Puna.
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When he arrived at Keaau, in Puna, he made a landing at Papai, where fishermen gathered
for their daily vocation.
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A hiki o Kamehameha ma Keaau i Puna, o Papai kahi o na lawaia e noho ana, oia ke awa
a Kamehameha i pae ai.
|
| |
|
OF KAMEHAMEHA’S GREAT STRENGTH IN FIGHTING.
|
KA IKAIKA O KAMEHAMEHA MA KA HAKAKA ANA.
|
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On landing at this place, where a number of fishermen dwelt, he chased after them
intending to kill them, and while thus pursuing the fishermen, he fell in a crevice
in the rocks where his foot caught and held him fast. Therefore he tried with all
his might to extricate himself.
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Ma keia pae ana o Kamehameha, he mau lawaia e noho ana ma laila, alualu aku la o Kamehameha
e pepehi i na lawaia. Ma keia alualu ana, ua haule o Kamehameha i loko o ka mawae
a paa loa kona wawae, nolaila, oni aela ia me kona ikaika loa.
|
|
When he fell in the crevice, he was struck on the forehead with a paddle by the fishermen,
and on account of this fact the title of that famous law, the “mamalahoa,”[15] was derived, which prevailed until the days of Kamehameha III, the interpretation
[[470]]of which being that old men and old women might lie down in the road without being
ruthlessly killed,[16] or robbed of their belongings.
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Ia ia nae i haule ai i loko o ka mawae, oia ka wa i hahau ai na lawaia i ka lae o
Kamehameha i ka hoe, a pa ihola ia i ka hoe. A no loko o keia pa ana o ka lae o Kamehameha
i ka hoe, kela kanawai kaulana loa i kauia a hiki i na la o Kamehameha III oia [[471]]ka Mamalahoa. Eia ke ano: “E hele ka elemakule a me ka luahine a moe i ke ala,” aole
e pepehi wale ia, aole hao wale ia ko lakou waiwai.
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By a tremendous effort Kamehameha extricated his foot and chased after the men. There
was a large clump of ohia trees in his way which could not be encircled by less than
three men. This obstructed Kamehameha from chasing after the men, but he reached around
one side of the clump of ohias till he caught one of the men, whose body he bent over
towards the clump of ohias, and thus killed him. When the other men saw this they
were fearfully alarmed and ran away.
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A no ka ikaika loa o ko Kamehameha oni ana, hemo aela kona wawae, alaila, alualu aku
la ia i ke kanaka. Aia hoi, he opu ohia nui e ku ana mamua o ko Kamehameha alo, ekolu
kanaka nana e apo puni ae, oia ka mea nana i keakea i ko Kamehameha hahai ana, aka,
apo aku la o Kamehameha me kona mau lima ma na aoao o ke opu ohia, a loaa aku la ke
kanaka ia ia, hoopio maila ia i ke kino o ke kanaka i ke opu ohia, a make ihola. A
ike kekahi mau kanaka makau ihola, a holo aku la.
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On another occasion, Kamehameha displayed his great strength when he and his own personal
attendant, Hema, alone went into a fight with Keoua at Koapapaa, in Kekualele, and
at Kealakaha, in Hamakua. There was a deep ravine, and very narrow at the bottom.
Kamehameha and Hema went down till they reached this limited space, when they met
Keoua’s warriors. Forty of them with their spears and javelins jumped on Kamehameha,
but they were as nothing to him. He stretched out his hands, caught the warriors,
and broke them in two, one after another, all of the time moving onward. Thus Kamehameha
slaughtered the soldiers until there remained only ten, when he became exhausted.
He then told his servant, “Say, help me out.” Hema[17] immediately jumped into the fray, killing the remaining ten; and on that day he became
a chief of Kamehameha, being released from his position of attendant.
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O kekahi hoike ana o Kamehameha i kona ikaika. Ia ia i hele ai me kona kahu ponoi
me Hema, i loko o ke kaua a Keoua ma Koapapaa i Kekualele, ma Kealakaha, ma Hamakua,
he kahawai hohonu manao loa ia, a he haiki loa o lalo o ka honua, o ke kahawai, iho
aku la o Kamehameha me Hema, a hiki ia wahi haiki, halawai maila na koa o Keoua me
Kamehameha. Ia wa, lele mai na koa o Keoua he kanaha, iluna o Kamehameha, me ka pololu,
ka elau, ka ihe, aka he mea ole ia mau mea ia Kamehameha. Lalau aku o Kamehameha me
kona mau lima, hakihaki i na koa, hele aku ana imua, pela o Kamehameha i noke ai i
na koa, a koe he umi koa, pau ke aho o Kamehameha. Olelo ia i kona kahu ia Hema: “E,
e kokua ae oe ia’u,” ia wa, lele o Hema, pau na koa he umi i koe i ka make, nolaila,
lilo o Hema ia la, he ’lii no Kamehameha, pau kona kahu ana.
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OF THE THIRD WAR, KEPANIWAI.
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KAUA AKOLU.—KEPANIWAI.
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This is the third of Kamehameha’s battles during his reign, and was fought out at
Maui, in the Valley of Iao, at Wailuku.[18] It was one of the most renowned of Kamehameha’s battles, on account of the great
number of canoes, of the people, and of the damming of the waters of Iao. This trip
of the canoes from Hawaii was called the Great Fleet, which was the first trip of
Kamehameha’s large peleleu (canoes) to Maui. It is said that the canoes which came in this single trip were
so numerous that they covered the whole landing place from Keoneoio to Olowalu without
a space intervening.
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O keia ke kolu o na kaua a Kamehameha i kona aupuni; ma Maui keia kaua ana, ma ke
kahawai o Iao, ma Wailuku. O keia kekahi o na kaua kaulana loa a Kamehameha no ka
nui o na waa, no ka nui o na kanaka, no ka paa ana o ka wai o Iao. Ma keia holo ana
mai a na waa mai Hawaii mai, ua kapaia o ka waa nui, oia ko Kamehameha peleleu mua
o ka holo ana i ke kaua ma Maui. Ua olelo ia ka nui o na waa ia holo hookahi ana mai,
ua pani ia ke awa mai Keoneoio a Olowalu e na waa, aole wahi kaawale.
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In the battle at Iao, Kalaikupule[19] was defeated by Kamehameha, the former fleeing in a canoe and going to Oahu. In this
battle the slaughter of the people of Maui was so great that the stream and valley
of Iao was dammed that the water receded upward and did not flow downward as it does
now. On account of the great number of people slain and the great number of deaths
of people rolling down the precipice, that battle was known under three famous appellations.
They are: Kepaniwai,[20] Kauwaupali,[21] and Iao. In this war Maui became a possession of Kamehameha to this day of writing,
and no one has ever denounced the powerful arm of Kamehameha to this day.
[[472]]
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Ma ke kaua ana ma Iao, ua hee o Kalaikupule ia Kamehameha, a mahuka aku la ma ka waa
a noho i Oahu. A ma keia kaua ana, ua luku ia na kanaka o Maui, a ua paa ka hohonu
o ka wai o Iao a me ke kahawai, a ua hoi ka wai i uka, aole kahe i kai elike me keia
wa. No ka nui loa o na kanaka, ke kumu paa o ka wai, a no ka nui loa o ka poe make
mailuna mai o ka pali. Nolaila, ua kapa ia ia kaua ana ma na inoa kaulana ekolu, o
Kepaniwai, o Kauwaupali, o Iao. Ma keia kaua ana i lilo ai o Maui ia Kamehameha, a
hiki i keia kakau ana, aole nohoi he mea nana i hoole i na lima kakauha o Kamehameha
a hiki loa i keia kau.
[[473]]
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THE FOURTH BATTLE, AT KOAPAPAA.
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KAUA AHA A KAMEHAMEHA, KOAPAPAA.
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This battle was a secret invasion by Keoua. When Kamehameha had gone to Maui and then
to Molokai, at Kaunakahakai, a messenger arrived from Hawaii, apprising him of Keoua’s
cruelty to his (Kamehameha’s) subjects, by robbing them of their property, by the
wantonly killing of men, women and children, the cutting of taro from the fields with
overbearing arrogance, and all other malicious acts. Women who were with child were
trampled under foot, pierced with small bambus and with sticks and stones.
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O keia kaua ana, he kaua poa na Keoua, a hala o Kamehameha i Maui, a Molokai, a Kaunakahakai
hiki maila ka elele mai Hawaii mai, e hai mai ana i ko Keoua paia i ko Kamehameha
mau makaainana, hao wale i ka waiwai, pepehi wale i ke kane me ka wahine, ke keiki,
kokohi ku i ke kalo i waena, a me na hana ino a pau loa. Na wahine hapai keiki, hehihehi
ia me ka wawae, pahu ia me ke ulili liilii, a me ka laau, ka pohaku.
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When Kamehameha heard of these acts of Keoua, his love for the people of his three
possessions, Kona, Kohala and Hamakua, was manifested, as they were cruelly slaughtered
by Keoua. Kamehameha then abandoned his idea of going to Oahu.
He went back to Hawaii and fought Keoua in Hamakua, where Keoua was defeated[22] and escaped to Kau, and afterwards died at Kawaihae, in Kohala. That battle was called
Koapapaa.[23] Here is the explanation of the name: the warriors of Keoua were reduced by death,
and were as nothing before Kamehameha and his warriors, and were left on the ground
as a lot of logs piled up in an umu (underground oven), and very much scorched by the heat of the fire.
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A lohe o Kamehameha i keia mau hana a Keoua, hu mai kona aloha i na makaainana o kona
mau moku ekolu, o Kona, o Kohala, o Hamakua, i ka luku wale ia e Keoua me ka hoomainoino,
a me ka pono ole, alaila, pau ko Kamehameha manao ana e holo i Oahu. Hoi aku la o
Kamehameha a hiki i Hawaii, kaua laua me Keoua ma Hamakua, a hee aku la o Keoua ia
Kamehameha, a noho ma Kau, a mahope make ma Kawaihae i Kohala. A ua kapaia ia kaua
ana o Koapapaa; eia ke ano oia inoa: O na koa o Keoua ua lilo i make, a i mea ole
imua o Kamehameha, a me kona mau koa, a ua waiho lakou ilalo ma ka honua me he mau
pauku laau la, elike me na mea kalua i loko o ka umu e ahu ana, me ka papaa loa i
ka wela o ke ahi.
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The death of Keoua by which Kau became a possession of Kamehameha, happened in this
way: When the temple (heiau) at Puukohola,[24] in Kawaihae was built, Keoua was sent for in Kau,[25] with deceitful words thus: “O Keoua, your cousin, Kamehameha, has requested that
you come and make friends, and live together in harmony, and to cast aside all strife.”
On these cunning and deceitful words, Keoua came with his double canoes and landed
at Kawaihae.[26] Before his arrival the umu had been prepared and was red hot. Keoua was then roasted.[27] And thus Keoua was killed by Kamehameha, who came into possession of Kau, making
four divisions of land in Hawaii, in his possession, namely, Kau, Kona, Kohala and
Hamakua.
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O ko Keoua make ana a lilo ai o Kau ia Kamehameha, penei no ia: A paa ka heiau o Puukohola
i Kawaihae, kii ia akula o Keoua ma Kau, mamuli o na olelo maalea, penei: “E Keoua,
i olelo mai nei ko kaikaina ia oe o Kamehameha, e holo oe, e ike olua, a e noho pu,
a e noho me ka oluolu, e pau ke kue ana.” Ma keia mau olelo pahele maalea, holo maila
o Keoua me kona mau kaulua a pae ma Kawaihae. Ma keia pae ana ua makaukau ka umu,
ua enaena, a kalua ia ihola o Keoua. A pela i make ai o Keoua ia Kamehameha, a lilo
aela o Kau ia ia, loaa aha moku o Hawaii ia Kamehameha, o Kau, o Kona, o Kohala, o
Hamakua.
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THE FIFTH BATTLE, CALLED KE-PU-WAHA-ULAULA.[28]
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KAUA ALIMA, OIA O KE-PU-WAHAULAULA.
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This was Kamehameha’s fifth battle which he fought against the rebel chiefs[29] Kahekili and Kaeo. The latter came from Kauai to Oahu and met Kahekili, both going
to Hawaii, and at Kohala fought Kamehameha. They were defeated. In this [[474]]vanquishment, the people of Kauai, and of Oahu and of Maui were slaughtered by Kamehameha
and his warriors, so that the corpses of the people floated on the sea outside of
Kohala, and looked red; hence the appellation Kepuwahaulaula. The head and the skin
of the corpses were as red as the gun.
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O ka lima keia o ko Kamehameha kaua ana me na ’lii kipi, oia o Kahekili a me Kaeo.
Hala maila o Kaeo mai Kauai mai a Oahu, loaa o Kahekili. Holo aku la laua a Hawaii
ma Kohala, kaua me Kamehameha, a hee laua, ma keia hee ana, ua luku ia ko Kauai, a
me ko Oahu, ko Maui, a ua pau i ka make ia Kamehameha a me kona mau koa.
[[475]]
A ma keia make ana, ua lana ke kino kupapau o na kanaka ma waho o ke kai o Kohala,
a ua ulaula ke nana aku. A nolaila kela inoa, o Ke-pu-wahaulaula. Ua like ke poo,
ka ili o na kanaka me ke pu ka ulaula.
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THE SIXTH BATTLE, CALLED KAIEIEWAHO.[30]
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KAUA AONO, O KAIEIEWAHO KA INOA.
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When Kamehameha heard that Kahekili had died in Oahu, and that the government of Oahu
was under the control of Kalaikupule, his son, he set sail and arrived at Oahu, where
he fought Kalaikupule at the famous pali of Nuuanu. Kalaikupule was defeated by Kamehameha. In this battle the people of Oahu
were massacred at the cliffs of Nuuanu. The people stepped upon each other, and the
people that day were in heaps at the bottom of the cliffs of Nuuanu. And by this battle
the whole group of islands, including Maui, Molokai, Lanai, Kahoolawe and Kauai,[31] was conquered by Kamehameha.
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A lohe o Kamehameha ua make o Kahekili ma Oahu, a ua lilo ka noho alii o Oahu ia Kalaikupule,
kana keiki, alaila, holo maila o Kamehameha a hiki ma Oahu, kaua ihola me Kalaikupule
ma ka pali kaulana o Nuuanu, a hee aela o Kalaikupule ia Kamehameha. Ma keia kaua
ana, ua luku ia na kanaka Oahu nei ma ka pali o Nuuanu, ua hehi kekahi maluna o kekahi,
a ua lilo ke kanaka ma ia la i ahu no lalo o ka pali o Nuuanu.
A ma keia kaua ana, ua puni na mokupuni a pau loa ia Kamehameha, Maui, Molokai, Lanai,
Kahoolawe, Kauai.
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PIHANA.
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NO PIHANA.
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Pihana was a very celebrated warrior chief of Oahu, in the days of Kalaikupule, the
great chief of Oahu. He (Pihana) was noted for his bravery and skill; the use of the
spear, the lance, the javelin, were as a bath to him; his joys and pleasures; he could
fight other people and many of them with the help of but a few soldiers.
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Oia kekahi alii koa kaulana loa Oahu nei, i na la o Kalaikupule ko Oahu nei alii nui.
Ua kaulana loa ia no ke koa a me ke akamai, o ka ihe, ka pololu, ka elau, he wai auau
ia nona. Ua hiki ia ia ke hoouka me ka poe, a me ka lehulehu, me na koa uuku loa.
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THE SIXTH BATTLE.[32]
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KE KAUA AONO.
|
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This was the battle between Kamehameha and Kalaikupule at Nuuanu. Kalaimoku was Kamehameha’s
chief warrior, from Hawaii, and Pihana was Kalaikupule’s chief warrior.
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Oia ke kaua ana o Kamehameha me Kalaikupule ma Nuuanu. O Kalaimoku ko Kamehameha pukaua
nui, mai Hawaii mai, a o Pihana ko Kalaikupule pukaua nui.
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When Kamehameha with his many soldiers came over from Hawaii in his canoes, the first
of the canoe fleet in charge of Kalaimoku, Kamehameha’s chief warrior, landed at Kapua.[33] Just as Kalaimoku was about to disembark, Pihana, with his nine soldiers, came and
stood at the landing place of Kapua. The fight then commenced. The men from Hawaii
under Kalaimoku, at that time, were eight times forty in number.[34] All of them threw their spears and lances at Pihana and his nine soldiers, but none
were hit nor were any killed. After they had fought for some time, they moved to Waikiki
where the fighting was renewed. Here the Hawaii men tried to mob Pihana, but were
unsuccessful. The fighting kept moving thence to Kulaokahua, then to Puowaina,[35] behind which a man of the Oahu warriors was secretly shot by a foreigner’s gun. From
that place they moved on to Pauoa, and passing this place came to Kaheiki, a place
adjacent to Maemae.[36] Here the Hawaii forces came to a stand.
[[476]]
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I ka holo ana mai a Kamehameha mai Hawaii mai me kona mau waa, a me na koa he lehulehu
loa, a pae ma Kapua, ka makamua o na waa, oia o Kalaimoku ka pukaua nui o Kamehameha.
Ia Kalaimoku i hoomaka mai ai e lele mai na waa mai a ka aina, ia wa i hele aku ai
o Pihana me kona mau koa eiwa a ku ma ke awa o Kapua. Hoomaka ko lakou hoouka kaua
ana, o na kanaka a pau loa o Hawaii me Kalaimoku ia wa, ewalu kanaka ka nui o lakou.
Oia poe a pau loa kai hou mai i ka ihe a me ka pololu ia Pihana, a me kona mau koa
eiwa, aole nae lakou i ku, aole hoi i make kekahi o lakou. Pela lakou i kaua ai a
pau ia, nee mai la lakou a Waikiki, kaua hou. Ilaila i alu ai na koa o Hawaii ia Pihana,
aole i ku. Malaila ka hele kaua ana a hiki i Kulaokahua, malaila a Puowaina ma kona
kua iho, ku kekahi koa Oahu nei i ka pu a ka haole, i ki malu ia. Malaila ae ko lakou
pii ana a hiki i Pauoa, a hala ia, pii mao o Kaheiki e pili la me Maemae, alaila,
ku ka poe o Hawaii.
[[477]]
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Kalaikupule and his warriors were encamped above at Waolani[37], and it was only his chief warrior, Pihana, that was battling with Kalaimoku. Kalaimoku
and the Hawaii soldiers were distinguished by being surrounded by a fine-meshed net,
which was the outside enclosure for the men; if a man was on the outside, then he
was an Oahuan; if within the net enclosure, he was a Hawaii man. On account of this
action, Pihana and his nine men stood up and fought Kalaimoku, in which engagement
Pihana and his men were not defeated.
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O Kalaikupule a me ka poe kaua, mauka lakou o Waolani kahi i hoomoana ai, a o kona
pukaua o Pihana, oia ka mea nana e hoouka ana me Kalaimoku. O Kalaimoku a me ka poe
koa o Hawaii, he poe okoa ia, ua paa o waho i ka upena nae, oia ka pa o waho o na
kanaka, ina mawaho ke kanaka, alaila, he Oahu ia, ina maloko o ka upena he Hawaii
ia. Ma keia hana ana ku mai o Pihana me kona mau koa eiwa, a hoouka me Kalaimoku,
ma ia hoouka ana, aole i hee o Pihana me kona mau koa.
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Therefore Kalaimoku asked Pihana to cease his resisting and to cede Oahu to Kamehameha.
Pihana replied: “I will not give you the land until I have bathed[38] myself in Hawaii’s medicine (weapons). In three days I shall leave the land in your
hands.” Then Pihana stood alone before the soldiers from Hawaii. They cast their spears
and lances and javelins, and threw stones at him, but Pihana simply dodged them.
Thus he stood until tired when he laid down, face downward, and then on his back.
He then stooped and exhibited his posterior in vulgar defiance, and in all that time
the men from Hawaii were casting their spears and javelins at him without hitting
him. The men from Hawaii, looking at him found no one among many equal to him in agility
and daring.
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Nolaila, nonoi aku o Kalaimoku ia Pihana, e hooki i kona kaua ana mai a e haawi mai
ia Oahu nei no Kamehameha. Olelo mai o Pihana: “Alia au e haawi aku ia oe i ka aina,
aia a pau kuu auau ana i ka laau a Hawaii, ekolu la i koe, alaila, waiho aku au i
ka aina i kou lima.” Alaila, ku mai o Pihana hookahi imua o na koa o Hawaii, hou na
kanaka i ka ihe a me ka pololu, a me ka elau, nou ka pohoku, alaila, he alo wale no
ka Pihana hana. Pela kona ku ana a maloeloe, moe ilalo, a pau ia, huli iluna ke alo,
a pau ia, hoopohopoho ka lemu iluna, hou no o Hawaii i ka ihe a me ka pololu, aka,
aohe ku o Pihana.
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After two days had passed Pihana joined his forces, which was the time of the great
battle. He tore the surrounding net and stood at the opening. No spear nor lance was hurled, the dread of Pihana being so great. On the third day Pihana again came forward
to fight with the warriors from Hawaii. He went up to Kalaimoku and ceded the land
to him. Therefore Kalaikupule was vanquished.
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Ma ka nana ana a na koa o Hawaii, aole e loaa kona lua, i ke akamai a me ke koa luaole
i loko o ka lehulehu. A hala elua la, nee aku la o Pihana a hiki i ka poe, oia ke
kaua nui loa, hahae aku la o Pihana i ka upena o waho, a ku aku la ma ka waha, aole
nae he ihe hou mai a me ka pololu, no ka makau ia Pihana. I ke kolu o ka la, ku hou
o Pihana e kaua me na koa o Hawaii, a hele aku la o Pihana a loaa o Kalaimoku haawi
aku la i ka aina ia Kalaimoku, nolaila, pio ai o Kalaikupule.
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SEVENTH BATTLE BY KAMEHAMEHA.
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KAUA AHIKU A KAMEHAMEHA.
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After Kamehameha had fought Kalaikupule on Oahu, Namakaeha, a chief who was residing
at Hilo, raised a rebellion there, and made preparations to war upon Kamehameha. At
that time Kamehameha was on Oahu, and he immediately returned to Hawaii[39], to fight Namakaeha. In the battle which ensued Namakaeha was slain by Kamehameha
at Kaipalaoa, in Hilo. This was the last battle by Kamehameha when he assumed the
administration of his whole kingdom from Hawaii to Niihau, in which he reigned peacefully
to the day of his death. On the consolidation of these Islands from Hawaii to Niihau
under one great ruler, Kamehameha, with all the chiefs under him, he established his
policy and wisdom over all his kingdom with uprightness.
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Mahope o ko Kamehameha kaua ana ma Oahu me Kalaikupule, kipi o Namakaeha ma Hilo,
he ’lii no e noho ana malaila, a hoomakaukau ihola oia e kaua me Kamehameha. Ia wa,
e noho ana o Kamehameha ma Oahu, alaila, hoi aku la ia i Hawaii no ke kaua me Namakaeha.
Ma keia kaua ana, ua make o Namakaeha ia Kamehameha ma Kaipalaoa ma Hilo. O keia kaua,
ka hope loa o ko Kamehameha hooponopono ana i kona aupuni holo okoa, mai Hawaii a
Niihau, a mahope o laila, noho ihola ia me ka maluhia a hiki i kona la make. Ma keia
kuikahi ana o keia pae aina mai Hawaii a Niihau, hookahi alii nui o Kamehameha, a
malalo na ’lii aimoku a pau loa. A ua kukulu oia i kona noonoo a me kona naauao maluna
o kona mau aina a pau me ka pololei.
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THE ADMINISTRATION OF KAMEHAMEHA.
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KO KAMEHAMEHA HOOPONOPONO ANA I KONA AUPUNI.
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Kamehameha was a very wise king, and was honest, kind, charitable and humane. This
is how he arranged the work of his kingdom: Kamehameha was the great ruler over all.
There were four chief executives under him: these were Keeaumoku, [[478]]Keaweaheulu, Kameeiamoku and Kamanawa.[40] There were also advisors and counselors in the affairs of the kingdom. There were
four of them: Kai, Kapalaoa, Kaaloa and Kauakahiakaola. With these people Kamehameha
carried out all of his works, and through them important laws were made, which carried
great influence upon the people, such as the Mamalahoa[41] and the Maumae,[42] “that the old and the infirm might lie down in the road and not be molested.”
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He ’lii naauao loa o Kamehameha, he ’lii hana pololei, he ’lii oluolu, he ’lii lokomaikai,
he ’lii malama kanaka. Penei kona hoonohonoho ana i kana mau hana i loko o kona aupuni.
Hookahi alii nui maluna, o Kamehameha. Eha kuhina malalo ona, o Keeaumoku, [[479]]o Keaweaheulu, o Kameeiamoku, o Kamanawa. Eia hoi kona poe imi manao, a hoa kukakuka
i na mea pono ai ke aupuni, eha lakou, o Kai, o Kapalaoa, o Kaaloa, o Kauakahiakaola.
Mai loko mai o keia poe, ka mea e holo ai ka Kamehameha mau hana a pau loa, a mai
loko mai o lakou na kanawai ano nui, a kau ka makau o ka lehulehu, oia ka mamalahoa,
ka maumae: “E hele ka elemakule a me ka luahine a moe i ke ala.”
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Here are also the names of certain men whom Kamehameha brought together to be with
him; men who were skillful in all things, and who were considerate and intelligent.
Here are their names and their offices:
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Eia hoi na kanaka akamai i laweia mai e Kamehameha e noho pu meia, he poe akamai i
kela mea keia mea, a he poe noonoo me ka naauao. Eia ko lakou mau inoa a me ka lakou
mau hana:
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Kalaimoku, a favorite, a chief warrior; Hewahewa, a priest; Kaumiumi, a fortune-teller;
Kapoukahi, a statesman; Kaaloakauila, an advocate; Kekakau, a surf rider; Kekuhaupio,
a celebrated warrior; Kepaalani, a canoeist; Waipa, a shipwright; Palake, a canoe
builder; Kapueuhi, a dancer; Kamakau, a chanter; Keaweaheulu, a lua-apana (jester); Hoomakaukau, a steward; Wahahee, a masseur; Kalaimamahu, the law-giver
or judge; Kamaalo, god impersonator; Kanihonui, observer of the kapu restrictions; Kaikioewa, an extortioner (thief). The word lua-apana means doing nothing,
spending time in laziness. The word kikoola means robbing others of their property,
and perjuring.
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Kalaimoku, he punahele, he pukaua; Hewahewa, he kahuna; Kaumiumi, he kilokilo; Kapoukahi,
he kuhikuhipuuone; Kaaloakauila, he kakaolelo; Kekakau, he heenalu; Kekuhaupio, he
koa kaulana; Kepaalani, he hoewaa; Waipa, he kapilimoku; Palake, he kalaiwaa; Kapueuhi,
he hula; Kamakau, he olioli; Keaweaheulu, he luaapana; Hoomakaukau, he aipuupuu; Wahahee,
he lomilomi; Kalaimamahu, he kanawai; Kamaalo, he akua; Kanihonui, he aikapu; Kaikioewa,
he kikoola. No ka hua olelo luaapana eia ke ano: he nohowale, he hoopau i ka molowa.
No ka huaolelo kikoola, eia ke ano, he haowale i ka hai waiwai, a me na olelo lalau.
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He took care of the people as though they were children, and his wives he placed as
guardians. He, with his chiefs and the men of his court, cultivated the land and the
result of which was that most noted field of Kuahewa, in upper Kailua, North Kona,
Hawaii. It was most noted for its great size and length. It comprised eight divisions
of land, about seven miles.
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Ua malama oia i na makaainana mehe keiki la, a me kana mau wahine, ua hoonoho i mau
kiaiai. A ua mahiai oia i ka ai me kona mau alii, a me na kanaka aialo, oia kela mala
kaulana loa o Kuahewa, mauka o Kailua ma Kona akau, Hawaii. Ua kaulana loa ia no kona
nui loa a me kona loihi ke nana aku. Ua komo ewalu ahupuaa i loko ona, ua like me
ahiku mile.
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The most valuable commodity during Kamehameha’s reign was the iliahi,[43] a very fragrant wood and very valuable, which flourished in the mountains, and in
places thickly covered with vegetation. The feathers of the birds, of the oo and other
birds, were made into feather cloaks for the chiefs and the warriors.
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O ka waiwai nui i loko o ko Kamehameha noho aupuni ana, o ka iliahi, he laau aala
loa ia, a he laau waiwai loa, ua ulu ia laau ma na mauna, a ma na aina nahelehele
loa. O ka hulu o na manu, o ka oo a me ka manu e ae, oia ka ahuula o na ’lii a me
na koa.
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The extent of Kamehameha’s reign was seven[44] years, and he died at the commencement of the eighth, in the year of the Lord, 1819.[45] He died at Kailua, in Kona, Hawaii, and it was there that Liholiho[46] was set apart as heir to his (Kamehameha’s) kingdom.
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O ka nui o ko Kamehameha mau makahiki o ka noho aupuni ana, ehiku ia, a make ihola
ia i ka walu o na makahiki, oia ka makahiki o ka Haku 1819. Ma Kailua, i Kona Hawaii
kahi i make ai o Kamehameha, a malaila i hoolilo ia ai o Liholiho i hooilina no kona
aupuni.
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OF THE CHIEF KEKUAOKALANI, AND HIS INSURGENCY.
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NO KE ’LII O KEKUAOKALANI; KONA KIPI ANA.
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The cause for this insurgency of Kekuaokalani[47] was on account of the raising of the restrictions, and Liholiho allowing the same
to be done; this angered Kekuaokalani, who threatened to make war and destroy the
reformers. Here is the meaning [[480]]of Aikapu:[48] The husband ate by himself, had a separate house, a separate oven, and so forth;
so did the wife. They were separated in their social life. Ainoa[49] means: The husband and his wife eat together, dwelt in the same house, and so forth.
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O ke kumu o keia kipi ana o Kekuaokalani, o ka noa ana o ka ai kapu, o ko Liholiho
ae ana i ka ainoa, oia ke kumu i huhu ai o Kekuaokalani a manao ai e kaua, e luku
[[481]]i ka poe ainoa. Eia ke ano o ka ai kapu; ai okoa ke kane, hale okoa, imu okoa, a pela
aku; ka wahine, pela no, he kaawale laua ma na pono o ke kino. Ainoa, eia ke ano;
he ai pu ke kane me kana wahine, he nohopu i ka hale hookahi, a pela aku.
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When Kamehameha died the kingdom fell to Liholiho. Kekuaokalani did not want Liholiho
to remove the restrictions of the kingdom; he was in favor of aikapu, therefore he opposed Liholiho, but Kaahumanu[50] and the chiefs refused to continue the restrictions. The cause of this reformation
was the death of Kamehameha. All the people went into mourning, and it was during
that time that the husband and wife ate together, eating all foods that were restricted,
and thus ainoa spread down to the battle at Kuamoo with Kekuaokalani.
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A make o Kamehameha, ili ke aupuni ia Liholiho. A o Kekuaokalani hoi, aole ona makemake
ia Liholiho e ainoa ke aupuni, makemake oia e aikapu, nolaila, aua oia ia Liholiho,
aka, hoole o Kaahumanu a me na ’lii, aohe makemake e aikapu. O ke kumu o ka ainoa
ana, o ka make ana o Kamehameha, nolaila, kumakena na mea a pau loa, a i loko oia
wa, ai pu ke kane me ka wahine, ai i na mea kapu a pau loa, a nolaila, ua laha mai
ia noa ana a hiki i ke kaua ma Kuamoo, me Kekuaokalani.
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When Kekuaokalani heard that Liholiho and all the chiefs had acceded to the ainoa,
he went and resided at Kaawaloa with his wife, Manono. He then prepared to rebel and
to fight against the ainoa people. Then two chiefs, Naihe and Hoapili, set sail from
Kailua to Kaawaloa. They said to Kekuaokalani: “We have come to bring you back to
your nephew and reside at Kailua, and it shall be as you desire whether the restrictions
be continued or raised. But that shall be as you desire.” Kekuaokalani then said:
“You two tarry here until Manono hears about it. Tomorrow I will tell you.”
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A lohe o Kekuaokalani ua ainoa o Liholiho a me na ’lii a pau loa, holo aku la ia a
noho ma Kawaaloa, me kana wahine o Manono. A hoomakaukau ihola ia e kipi, a kaua me
ka poe e ainoa ana, alaila, holo aku la kekahi mau alii mai Kailua aku a Kaawaloa,
oia o Naihe a me Hoapili. I aku laua ia Kekuaokalani: “I kii mai nei maua ia oe, e
hoi me ko keiki i Kailua e noho ai, a aia no hoi i kou manao, e ainoa paha, e aikapu
paha, aka, aia no i kou manao.” I aku o Kekuaokalani: “Pela iho olua, a lohe o Manono,
apopo hai aku au ia olua.”
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They rested there, and in the morning Kekuaokalani came to the presence of Hoapili
and Naihe. They then asked, “Are we going?” Kekuaokalani said “Yes,” but his assent
was not real. He was bent on war. Wherefore Naihe and Hoapili said: “The navel is
cut then, companion.”
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Moe ihola lakou a ao aela, hele maila o Kekuaokalani a ma ke alo o Hoapili a me Naihe,
olelo aku laua: “O ka holo keia o kakou?” ae aku o Kekuaokalani, “Ae.” Aka, aole ona
ae io, he manao kaua kona. Noia mea, olelo aku o Naihe me Hoapili: “Wehe i ka piko
la e na hoahanau.”
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After this Naihe and Hoapili returned and arrived at Kailua, and told Kalaimoku to
prepare for war. Nine war canoes were made ready. Kalaimoku marched overland, and
when he came to Lekeleke, the battle commenced with Kekuaokalani’s scouts. In this
battle Kalaimoku was defeated and a number of his men were killed. They again met
at Kuamoo, where they fought from morning till evening when Kekuaokalani was killed.
He was hit in the leg by a bullet, the effects of which rendering him very weak. His
wife Manono remained safe.
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Mahope olaila, hoi maila o Hoapili me Naihe, a hiki ma Kailua olelo akula ia Kalaimoku:
“E hoomakaukau no ke kaua, a makaukau na waa eiwa, hele maila mauka.” A hiki o Kalaimoku
ma Lekeleke, hoomaka ke kaua na kiu o Kekuaokalani, ma keia kaua ana, hee o Kalaimoku
a make kekahi mau kanaka ona. A mahope, halawai me Kekuaokalani ma Kuamoo. Malaila
lakou i kaua ai, mai ke kakahiaka a ahiahi, make o Kekuaokalani, ku kona wawae i ka
poka a nawaliwali loa; koe kana wahine o Manono.
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Manono was a very beautiful woman and her face very fair to look upon. She called
to Kalaimoku and the men thus: “O spare us two! There is no safety before the mouth
of a gun.” Kalaimoku then said: “You shall not live, because the chief has been killed.”
Therefore she was shot and died soon after.
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He wahine maikai loa o Manono, a he nani kona helehelena ke nana aku, oia kai hea
mai ia Kalaimoku a me na koa, penei: Kahea mai o Manono, “E ola maua e! Aole e ola
i ka waha o ka pu.” I aku o Kalaimoku: “Aole oe e ola, no ka mea, ua make ke ’lii,”
nolaila, ki ia aku la i ka pu, a make ihola.
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After the death of Kekuaokalani and his wife Manono at Kuamoo, Kalaimoku returned
with the warriors to Kailua. They held a consultation and decided to make war upon
that other insurgent, Kainapau, a commoner, residing at Waipio, in Hamakua. Kalaimoku
and his men then set sail and arrived at Kawaihae. From here they marched up to Waimea,
arriving at a place called Pahupahua, near Mahiki, where the fighting occurred. In
the melee the rebels were annihilated and Kainapau overthrown. He fled to the uttermost
backwoods of Waipio, hiding there, and [[482]]while so doing, was found by the searchers. Kainapau was killed on the spot, and his
intestines strung out to dry in the sun. That is the dreadful end of the evil-minded,
the rebellious and the wrong-doer, a horrible death.
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A make o Kekuaokalani ma Kuamoo, me kana wahine o Manono, hoi maila o Kalaimoku me
na koa a hiki ma Kailua, ahaolelo ihola lakou a holo, e kii e kaua i kela kipi ma
Waipio, i Hamakua, oia o Kainapau makaainana. A holo aku la o Kalaimoku me na koa,
a pae ma Kawaihae, pii aku la lakou a hiki i Waimea, ma Pahupahua e kokoke ana ma
Mahiki, loaa ke kaua. Ma keia kaua ana, ua luku ia ka poe kipi a ua hee o Kainapau
[[483]]a holo aku la ia mai Mahiki aku a uka loa o Waipio, pee. Ma keia pee ana, ua loaa
i ka poe huli, a malaila ua pepehi ia o Kainapau, a o kona naau, ua uu ia a kaulai
i ka la. Oia ka hope weliweli o ka poe lokoino, kipi a hana pono ole. He make hoomainomaino
ia.
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OF HEMA.
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NO HEMA.
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Hema was one of the most famous warriors in the days of Kamehameha, and a man who
was not afraid of the bravery and strength of others. Hema was not trained to be a
warrior, or in the art of war. He was not accustomed to the waging of wars, and was
never a warrior. He was a steward of Kamehameha, and his duties were to take and keep
in charge rations for the king every day. While going abroad in war times he was the
bearer of food, and when a battle was in progress and Kamehameha became hungry, then
Hema would bring him provisions.
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Oia kekahi koa kaulana loa i loko o ko Kamehameha mau la, a he kanaka makau ole i
ko hai koa a me ka ikaika. O Hema, aole oia i ao ia i ke koa a me ke kaua, aole i
maa ma na hoouka kaua, aole no hoi oia he koa. Aka, he aipuupuu o Hema na Kamehameha,
o kana hana o ka lawe a me ka malama i wahi ai na ke ’lii i na la a pau loa. I ka
wa hele mao a mao, i ka wa kaua, oia ka mea lawe ai, i ka wa e kaua ai o Kamehameha
a pololi, alaila lawe aku o Hema i ka ai a me kahi ia.
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In all these works pertaining to a steward Hema was an expert, and was satisfactory
to Kamehameha, but he had not received a chiefly term, nor fame, nor was he a favorite,
but on the day that he chose to be a warrior and destroyed the enemies of Kamehameha,
that day he became a chief and a favorite of Kamehameha, and abandoned his stewardship.
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Ma keia mau hana a pau loa i pili i ka aipuupuu, ua makaukau loa o Hema, a ua kupono
i ko Kamehameha makemake, aka, aole i loaa kona inoa alii, a me ke kaulana a me ka
punahele. A i kona la i lalau ai i ke koa a luku aku i na enemi o Kamehameha, ia la
oia i lilo ai i alii, a punahele na Kamehameha, a pau kona lawe ana i ka oihana aipuupuu.
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When Kamehameha was fighting against Keoua at Koapapaa, in Hamakua, at a place called
Kealakaha, near to Kaula, and in a deep valley called Kekualele, there a fight occurred
between the strongest warriors of Keoua against Kamehameha. At that particular place
the standing room was only a fathom in width, and it was there Kamehameha fought against
forty[51] or more of Keoua’s warriors.
After considerable fighting Kamehameha was very much out of breath, and the men of
Keoua were being reinforced. Just then Kamehameha expectantly turned to the rear;
but there were no chiefs, nor warriors behind him, only Hema the steward.
While Kamehameha was talking to Hema, the enemies were preparing to take Kamehameha’s
life, but Hema fearlessly leapt forward and slew the warriors of Keoua. By this work
of Hema in leaping forward to repulse the enemies, Kamehameha was victorious that
day, and his life was saved, and Keoua defeated. Hence the name Koapapaa until this
day, which means that the warriors became a storehouse of death and the lance and
the spear the pathway, here and there. The warriors were left there in that valley,
a pile of earth.
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Ia Kamehameha e kaua ana me Keoua, ma Koapapaa, i Hamakua, aia kela wahi ma Kealakaha
e pili la me Kaula, ma kela kahawai nui hohonu, o Kekualele kona inoa, ilalo o laila
i hoouka ai na koa ikaika o Keoua me Kamehameha. No ka mea, o ka honua olalo e ku
ai, hookahi anana wale no ke akea, a maia wahi i noke ai o Kamehameha me na koa o
Keoua, he kanaha a oi aku. Mahope o keia noke ana, ua pau loa ke aho o Kamehameha,
a ua nui mai na koa o Keoua, ia wa huli o Kamehameha i hope, aohe alii, aohe koa mahope
ona, hookahi wale no o Hema, o ka aipuupuu. Ia Kamehameha e olelo ana me Hema, ia
wa i makaukau ai na koa o ka enemi e lawe i ko Kamehameha ola, alaila, lele o Hema
me kona makau ole a pepehi i na koa o Keoua. Ma keia lele ana o Hema e pale i na enemi, ua lanakila o Kamehameha ia la, a ua pakele
kona ola a ua hee o Keoua. Nolaila, oia kela inoa o Koapapaa a hiki i keia la; ke
ano oia, ua lilo na koa i papaa na ka make, o ka pololu a me ka ihe, i alanui hele
mao a maanei, ua waiho ia lakou he ahua lepo ma ia kahawai ia la.
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When Kamehameha witnessed the matchless bravery of Hema, he said: “Today you become
a chief as I am, and today you refrain from carrying and shouldering baggage, and
you shall be a courtier in my presence, and in the presence of the chiefs and the
people also. He who disobeys your word shall die. If the delinquent be a chief he
shall lose his lands.”[52] Therefore Hema was exalted until his death, and was very famous in the days of Kamehameha.
On reflection, therefore, perhaps there never was a man on the continents, or on the
Isles of the Sea, who had never studied the requirements of a warrior, and who did
go to war as Hema was, the unlearned.
[[484]]
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A ike o Kamehameha i ke koa lua ole o Hema, olelo aku la ia: “I keia la oe e lilo
ai i alii elike me a’u, a i keia la e waiho oe i ka lawe, a me ke amo i ka ukana,
a e lilo oe i punahele ma ko’u alo a me kona ’lii, a pela na makaainana. O ka mea
hoole i kau olelo, e make ia, ina he ’lii ka mea hoole, e hemo kona aina.” Nolaila,
ua kiekie o Hema a hala ia i ka make, a ua kaulana loa no hoi iloko o ko Kamehameha
mau la. Nolaila, ma ka noonoo ana, aole paha he kanaka e noho ana ma na aina puniole,
a me na moku o ke kai i ao ole i ke akamai o ke koa, a hele e kaua e like me Hema,
ka mea ao ole ia.
[[485]]
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OF NALU.
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NO NALU.
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Nalu was a very celebrated warrior during Kamehameha’s reign, and was an accomplished
soldier. It is said that in his fighting days he could stand and fight fearlessly
against an overwhelming number of his enemies and beat them, because he gloried[53] in the use of the lance, the spear, the javelin, the cudgel, the stone ax and the
encircling pikoi rope. Nalu was therefore greatly feared in his warrior days and fighting
in battles. No land division chief would dare and fight him; no warrior, no land,
or island[54] would dare and fight Nalu, his great strength being the source of fear among all.
Kamehameha was also apprehensive of Nalu on account of the latter’s accomplishments
in bravery and skill.
[[465]]
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Oia kekahi koa kaulana loa i ko Kamehameha mau la, a he koa akamai loa no hoi. Ua
olelo ia, i loko o kona mau la kaua, he hiki no ia ia ke ku imua o ka lehulehu e kaua
ai me ka makau ole, ina he nui, a he lehulehu kona mau enemi ma kekahi aoao, he hiki
no ia ke pale aku. No ka mea, o ka pololu a me ka ihe, ka elau, ka newa, ka pahoa,
a me ka pikoi lua, he wai auau ia no Nalu. Nolaila, ua makau loa ia o Nalu i loko
o kona mau la e noho ana i koa, a e hele ana i ke kaua; aohe alii aimoku e aa ia ia,
a e kaua mai; aohe koa, aohe aina, a moku e aa mai ia Nalu, no ka mea ua makau loa
ia kona ikaika e na mea a pau loa. A ua makau no hoi o Kamehameha ia Nalu, no keia
mea i ke koa a me ke akamai o Nalu.
[[486]]
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[1] This somewhat historic series unfortunately presents several incidents in the life
of Kamehameha not borne out by facts in the case, notably the account of his early
arrival at and conquest of Oahu, and the length of his reign. Pihana and possibly
other celebrities are also tinged with like inaccuracies. The collection, as gathered,
is therefore presented as illustrative of Hawaiian narrative literature pure and simple,
irrespective of wide variance from known facts, without attempt to alter or amend
such to agree with the historical record. [↑]
[2] Kalaiopuu, known also as Kalaniopuu, was the ruler of Hawaii at the time of Cook’s discovery of the islands, in 1778. [↑]
[3] Kiwalao and Kamehameha were first cousins. [↑]
[4] “Your lord” refers to Kiwalao. [↑]
[5] Kamehameha’s first battle for the throne. [↑]
[6] This refers to Keoua of Kau and Keawemauhili of Hilo, who accompanied Kiwalao with the remains of Kalaiopuu to Kona for burial. [↑]
[7] Keeaumoku was one of the four principal chiefs of Kona at that time. [↑]
[8] Kekuhaupio belonged to Keei, Kona, and was reputed to be the greatest warrior of his
time. [↑]
[9] At this place, Honaunau, is the most famous “city of refuge,” which is still in a good state of preservation,
its temple and enclosure having been put in repair some ten years ago. [↑]
[10] This first victim of an authorized skirmish was placed in sacrifice upon the altar
at Honaunau by Kiwalao, thereby assuming the responsibility of the war. [↑]
[11] These four named, as also Kamanawa, mentioned later, were the most powerful chiefs
of Kona, all of whom espoused Kamehameha’s cause. [↑]
[12] Leiomano, not leiomanu, was a small shark-toothed weapon, termed by some a dagger, though its use seems
to have been with more of a saw purpose than a thrust. [↑]
[13] Kamehameha’s second battle, pitted against the forces of Keoua of Kau and Keawemauhili
of Hilo, resulting indecisively, was in the windward section of Hawaii, not in the
southern district of Kau, for on his defeat Kamehameha fell back upon Laupahoehoe. [↑]
[14] Kaua awa is virtually “bitter war,” and may or may not have been caused by excessive rains,
suggested by a division of the word into the phrase ka ua awa, though in fact this would be misty rain. [↑]
[15] Kamehameha’s famous mamalahoa law was given by him after recovery from his serious situation and the capture of
his assailants, when he uttered this decree to protect them and their people against
the penalty, of the then law, of stoning to death. [↑]
[16] This refers to the famous saying, “The old men and women and children shall lie in safety on the highway,” which antedates the mamalahoa decree several generations. [↑]
[17] The incident here referred to is given in the sketch of Hema, a few pages further along. [↑]
[18] There had been raids on Maui by Kamehameha’s forces on two or three occasions previous
to this battle of Iao valley. [↑]
[19] Kalaikupule, known also as Kalanikupule, a son of Kahekili. [↑]
[20] Kepaniwai, the water dam. [↑]
[21] Kauwaupali, the precipice climbers. [↑]
[22] Alexander’s Brief History says of this war with Keoua that “two bloody but indecisive
battles were fought near Paauhau, Keoua falling back to Hilo, while Kamehameha recruited
his losses at Waipio.” On Keoua’s return to Kau from this engagement, by way of Kilauea,
a large portion of his army was destroyed by a volcanic eruption of cinders and sand.
This took place in November, 1790. [↑]
[23] Koapapaa, parched warriors. [↑]
[24] This famous heiau, which takes the name of its location, was finished in 1791. [↑]
[25] The two emissaries sent on this mission were Keaweheulu and Kamanawa. [↑]
[26] The native historian Kamakau says Keoua was killed by Keeaumoku with a spear as he
was leaping ashore to greet Kamehameha. [↑]
[27] Keoua and others were said to have been offered up as sacrifices at the Puukohola heiau, in celebration of Kamehameha’s victory. [↑]
[28] This was a sea fight from a fleet of canoes and one or two small vessels off the Hamakua
coast in which Kamehameha’s men, aided by some foreigners, with firearms and a mounted
gun, won the day over the combined Maui and Kauai invaders. The flame from the mouth
of the cannon in this action gave the name of “the red-mouthed gun” to the battle. [↑]
[29] Kahekili, king of Maui and Oahu, and Kaeo, king of Kauai, had joined forces for the
invasion of Hawaii to overcome Kamehameha’s rising power. Not being under the sway
of Hawaii’s king they could not be termed “rebels.” [↑]
[30] This is an error. Kaieiewaho is the name of the channel between the islands of Oahu and Kauai. The battle that
was fought on Oahu that ended at the pali, is known as the Battle of Nuuanu. This
occurred in 1795. [↑]
[31] Kauai was not a conquered island and did not come under the sway of Kamehameha by
this Oahu victory, for the following year he was twice thwarted in his intended invasion
of Kauai, first by the refusal of Captain Broughton in the Providence to assist him with arms and ammunition; and again, two months later, in attempting
to cross the channel a storm arose which wrecked many canoes and drove the rest back
to Waianae. Kauai was ceded to Kamehameha by Kaumualii in 1810. [↑]
[32] This account precedes the Battle of Nuuanu. [↑]
[33] Kapua, at Diamond Head point, Waikiki. [↑]
[34] Ten warriors to oppose an army of three hundred and twenty men, shows this to be very
much of a partisan story. [↑]
[35] Puowaina, Punchbowl hill. [↑]
[36] Maemae, above Judd hill, Nuuanu valley. [↑]
[37] Waolani is that section of Nuuanu valley on the north side, above the Country Club. [↑]
[38] “A pau kuu auau ana i ka laau a Hawaii” is the figurative expression again of “bathing” enjoyment in exercising with weapons. [↑]
[39] Four months after the Kauai failure Kamehameha was called to Hawaii by the Namakaeha
rebellion, which he quickly subdued, capturing the rebel chief whom he sacrificed
on the altar of the heiau at Piihonua, Hilo. [↑]
[40] These were the four principal chiefs of Kona that espoused Kamehameha’s cause at the
outset. See note 11. [↑]
[41] Mamalahoa, known as Kamehameha’s beneficent law. See note 15. [↑]
[42] Maumae was also the name of a heiau that stood on the right hand, or southern, side of Palolo
hill at entrance of the valley. [↑]
[43] Iliahi, sandalwood (Santolum freycinetianum). [↑]
[44] This is a grave error. Kamehameha’s reign, from his victory over Kiwalao in the battle
of Mokuohai, in 1782, till his death in 1819, was thirty-seven years. [↑]
[45] Kamehameha I died May 8th, 1819. [↑]
[46] Liholiho came to the throne on the death of his father as Kamehameha II, at the age
of twenty-two years. [↑]
[47] The Kekuaokalani rebellion was in defense of the ancient kapu system which the new king had thrown down with the abolition of idolatry. [↑]
[48] Aikapu was not only the eating apart by husband and wife, but it included restrictions upon
women on many articles of food which the men were free to indulge in. [↑]
[49] Ainoa was to eat free from all restraint; a release from kapu. [↑]
[50] Kaahumanu, the favorite queen of Kamehameha I, and appointed premier of the kingdom
shortly before his death. [↑]
[51] Narrow quarters this for an encounter of forty or more men against two. [↑]
[52] In this as in other incidents the decree of a death penalty seems to have been applicable
only to the common people, for in many cases, as here, it states that if a chief be
the culprit he shall lose his lands as the penalty, thus making one law for the rich
and another for the poor. [↑]
[53] Gloried is given here as a definition for the phrase he wai auau ia, literally, “it was bath water,” i.e., something he fully enjoyed, or delighted in. [↑]
[54] “No land, or island,” refers to a collective body of men of a land division, or of
an island. [↑]
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Famous Men of Early Days.
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Poe Kaulana o ka Wa i Hala.
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Of Kekuawahine.
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No Kekuawahine.
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Kekuawahine was a master hand at deceiving and falsifying; he could turn an untruth
into a reality; from correct to incorrect, and so forth. When Kamehameha was residing
at Pakaka,[1] Kona, Oahu (that is the place where “White man Jim” lives), at the time that the
islands from Hawaii to Niihau were subjugated by him, he was living with his wife,
Kaahumanu. Kanaihalau was an uncle of Kaahumanu, whom she placed in power over Hamakua,
Kawaihae and Waimea. These lands are on Hawaii, and of course, Kanaihalau became very
much favored by his niece, Kaahumanu. On this account Kekuawahine and all the chiefs
were very envious of him, and could not get along together at Waimea and Kawaihae.
Therefore Kekuawahine meditated on a plan of action.
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He kanaka maalea loa o Kekuawahine i ka pahele, a me ka hoopunipuni. He hiki ia ia
ke hoolilo i ka oiaio ole i oiaio, i ka pololei i pololei ole, a pela aku no. I ka
wa e noho ana o Kamehameha ma Pakaka, Kona, Oahu (oia kahi a Kimo haole e noho nei),
i ka wa i puni ai na aina ia Kamehameha mai Hawaii a Niihau, e noho ana ia me kana
wahina o Kaahumanu. O Kanaihalau, he makuakane ia no Kaahumanu, hoonoho aku la o Kaahumanu
ia Kanaihalau maluna o Hamakua, Kawaihae, Waimea. O keia mau aina, aia ma Hawaii,
lilo aela o Kanaihalau i punahele imua o kana kaikamahine o Kaahumanu. Ma keia lilo
ana o Kanaihalau i punahele, ua huahua loa o Kekuawahine a me na ’lii a pau loa, a
ua pono ole ko lakou noho ana ma Waimea a me Kawaihae, nolaila, noonoo ihola o Kekuawahine
i kana mea e hana ai.
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Kanaihalau was then with his deputy, superintending the lands. There were two of them,
however, Kanaihalau and Malaihi, who were chiefs over Hamakua, Waimea and Kawaihae.
Malaihi was at Oahu, residing with Kekuawahine, and while thus living together, Kekuawahine
said to Malaihi: “Let us go until we come near to the presence of Kamehameha; you
will then stay behind, and I will go forward and have conversation with Kamehameha,
while you will watch me talk.” After this conference they set forth, and when they
were near enough, Malaihi remained behind.
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O Kanaihalau, aia no oia e hooponopono ana i ka aina me kona hope. Elua nae laua,
o Kanaihalau, o Malaihi, oia na ’lii maluna o Hamakua, Waimea, Kawaihae. O Malaihi,
ma Oahu nei no ia kahi i noho ai me Kekuawahine. Ia laua e noho pu ana, olelo aku
la o Kekuawahine ia Malaihi: “E hele kaua a kokoke aku i ke alo o Kamehameha, noho
iho oe, owau ke hele aku e kamailio pu me Kamehameha, alaila, nana ae oe i ku’u kamailio.”
Mahope o keia kamailio ana, hele aku la laua a kokoke, noho ihola o Malaihi.
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As Malaihi did so, Kekuawahine spoke as follows: “I am now going to have a talk with
Kamehameha. Keep your eyes on me, and do not wander, because on this day we will seal
Kanaihalau’s death. If I stretch out my hand, that is the signal for Kanaihalau’s
death. If I bow down and nod back toward here, then that is a sign for you to go and
kill Kanaihalau. So you remain and watch while I go and talk with Kamehameha.”
Kekuawahine then proceeded to the outside of Kamehameha’s fence and stood there watching
Kamehameha chatting with the chiefs. And while they were talking Kekuawahine stretched
his arm toward the sea, and afterwards looked to the rear and nodded. After performing
these movements, he returned to Malaihi.
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Ma keia noho ana a Malaihi, olelo aku o Kekuawahine, penei: “Eia au ke hele nei a
kamailio me Kamehameha, e nana pono ko maka ia’u, mai lalau oe, no ka mea, o ka la
keia make o Kanaihalau ia kaua. Ina i kuhi ku’u lima o ko Kanaihalau make ia, ina
i kulou ku’u poo a kunou i hope nei, alaila o ko kii ia a pepehi ia Kanaihalau. Nolaila,
e noho oe e nana, e hele au e kamailio me Kamehameha.” Hele aku la o Kekuawahine a
hiki ma waho o ka pa o Kamehameha, ku aku la nana i ke kamailio a Kamehameha me na
’lii. Ia lakou e kamailio ana, kuhi aku la ko Kekuawahine lima i kai, a pau ia, nana
maila ihope nei a kunou maila, a pau keia mau mea ia ia i ka hana, hoi maila ia a
hiki imua o Malaihi.
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When he had come before Malaihi, he said: “Well, you saw me perhaps stretch my hand
toward the sea?” Malaihi answered: “Yes.” “And you saw me nodding my head to the rear
here?” Malaihi answered: “Yes.” Then Kekuawahine said to Malaihi: “You go back to
Hawaii today, and when you arrive kill Kanaihalau.”
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A hiki o Kekuawahine imua o Malaihi, i aku la ia ia Malaihi: “Ea, ua ike ae nei no
paha oe ia’u i ke kuhi o ku’u lima i kai?” “Ae” aku o Malaihi, “ae.” “A ua ike ae
nei no oe ia’u i ke kunou o ku’u poo i hope nei?” “Ae” mai o Malaihi, “ae.” Alaila,
olelo aku o Kekuawahine ia Malaihi: “E hoi oe i Hawaii i keia la, a hiki oe, pepehi
oe ia Kanaihalau a make.”
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After these instructions Malaihi went back to Hawaii, and landed at Kawaihae. He then
went up and passed Waimea, arriving at Hamakua. He found Kanaihalau residing at Eleio,
in Waikoekoe. Kanaihalau was then murdered, the bones were stripped of the flesh and
bundled up in mats, hence the expression “Kanaihalau Paahu” [[488]]to this day. The death of Kanaihalau was reported to Kaahumanu in Oahu, who thereupon
began to wail until she came into the presence of Kamehameha, and when Kamehameha
heard of the occurrence, he commanded that Malaihi be killed. Thus died those chiefs.
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Mahope o keia mau olelo, hoi la o Malaihi a hiki i Hawaii, a pae ma Kawaihae, pii
aku la ia a hala o Waimea, hiki i Hamakua, loaa o Kanaihalau e noho ana ma Eleio i
Waikoekoe. Pepehi ia ihola o Kanaihalau a make, holehole ia na iwi a wahi ia i ka
ahu moena, nolaila kela inoa, “Kanaihalau Paahu,” a hiki i keia la. Ma keia make ana
[[489]]o Kanaihalau, ua lohe o Kaahumanu i Oahu nei, nolaila, makena oia a hiki i ke alo
o Kamehameha, a lohe o Kamehameha kena aku la ia e kii e pepehi ia Malaihi, pela i
make ai ia mau alii.
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OF MAKAIOULU.
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NO MAKAIOULU.
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Makaioulu was one of Kamehameha’s celebrated warriors in the war between Oahu and
Kamehameha, at Nuuanu. Kaalamakaoikuwa was the warrior of Oahu, and resided at Luahenewai,
Waikiki-kai. Makaioulu with a companion warrior, Naaimokuokama by name, came and met
Kaalamakaoikuwa. Instantly Makaioulu was seized and held prisoner, while Naaimokuokama
ran away. And while he was running, Makaioulu called after him: “Do you run away and
leave me?” When Naaimokuokama heard this he stopped. Makaioulu then said: “Hurl that
spear that you hold in your hand straight to my navel.” Naaimokuokama did so, and
at the same time that he did, Makaioulu dodged to one side, the spear striking Kaalamakaoikuwa
and killing him. Makaioulu escaped, and they went thence to Puowaina.
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Oia kekahi koa kaulana o Kamehameha, i ke kaua ana Oahu nei me Kamehameha ma Nuuanu.
O Kaalamakaoikuwa ko Oahu nei koa, e noho ana ia ma Luahenewai, ma Waikiki kai. Hele
maila o Makaioulu me kona hoahele, he koa no, o Naaimokuokama, a halawai laua me Kaalamakaoikuwa,
ia wa, hopu ia maila o Makaioulu a paa, holo o Naaimokuokama. Ia Naaimokuokama e holo
ana, kahea mai o Makaioulu: “O ka holo ka kau, haalele oe ia’u?” ia kahea ana, ku
o Naaimokuokama. Olelo aku o Makaioulu, “O ko ihe e paa ala i ko lima, pahu oe a pololei
i ku’u piko.” Ia wa, pahu o Naaimokuokama i kana ihe. Ma keia pahu ana, e alo ae ana
o Makaioulu loaa o Kaalamakaoikuwa i ka ihe, a ku ihola, a make loa, pakele aku la
o Makaioulu, a hele aku la laua mai laila aku, a hiki ma Puowaina.
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Here were ten soldiers, who when they saw the two, pointed their ten spears at them
at the same time. And while they were doing this, Makaioulu turned rearward and said
to his companion: “Say, if they hurl their spears to my front, you stand sideways;
and if they hurl at my side you stand at my right. Do not wink or you will be hit.”
Makaioulu then faced about and went forward. And when he came near to the ten men
they hurled spears at him. He dodged and the spears missed him. As their spears missed
him, Makaioulu made a sweep with his war club which caught six men, four escaping.
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Ilaila e noho ana he umi koa, ike maila lakou ia laua, hou like maila lakou i na ihe
he umi. Ia lakou e hou ana, huli ae la o Makaioulu i hope, a olelo aku i kona kokoolua:
“E! hou lakou la i ku’u alo, kunihi oe; i hou lakou i ku’u aoao, ma ka akau oe o’u
e ku ai, mai imo oe o ku oe.” Alaila, huli aku la o Makaioulu hele imua, a hiki ia
io lakou la he umi, ia lakou e hou ana, alo ae la o Makaioulu hala, a hala ka lakou
ihe, e huelepo iho ana o Makaioulu i kana laau palau, loaa eono kanaka, pakele aku
eha.
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They went thence to Niuhelewai where Kupaka was stopping. He was a celebrated warrior
of Kahahana, the great chief of Oahu, before the reign of Kalaikupule. When the two
arrived at the place, Kupaka made a lunge with his spear at Makaioulu without result;
Makaioulu, however, had a narrow escape from death, because he had his club in his
left hand. Kupaka was, however, killed by Makaioulu.
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Malaila aku laua o ka hele ana a hiki i Niuhelewai, e noho ana o Kupaka ilaila, he
koa kaulana no Kahahana, ke ’lii nui Oahu nei mamua aku o Kalaikupule. A hiki laua
ilaila, hou maila ia ia Makaioulu i kana ihe, aole i ku, aka, pakele nae o Makaioulu
mai make, no ka mea, ma ka lima hema kana laau. A make ihola o Kupaka ia Makaioulu.
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The two continued on to Kalauao, at Ewa, where they met with a large number of warriors
who surrounded Makaioulu. He considered a way for his escape from the hands of these
people, and at last found it. He said to them: “If you all were to fight me, it will
be to your shame. The best way is that one of you engage me, that is right; but if
you mob me you will be ashamed, because I am only one.” They consented and stood up
one by one. By so doing they were all killed by Makaioulu.
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Hele aku la laua a hiki ma Kalauao i Ewa, ilaila i halawai ai laua me ka poe koa he
nui loa, a puni o Makaioulu, alaila, noonoo ihola ia i mea nona e pakele ai i loko
o ka lima o ka lehulehu, a loaa ihola. I aku o Makaioulu ia lakou: “Ina oukou e kaua
me a’u, alaila, he mea hilahila ia no oukou, eia wale no ka pono, i hookahi o oukou
i hookahi a’u, alaila, pono, aka, ina e alu oukou ia’u, alaila, hilahila oukou, no
ka mea, he hookahi a’u.” Ae lakou, ia wa ku pakahi, ma ia hana ana, ua pau loa lakou
i ka make ia Makaioulu.
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When Makaioulu left Ewa, he went toward Waianae. At the hill of Kapolei, on its western
side, he met a robber who was sitting on the edge of the road, with a kuia[2] stick in his hands, a war weapon of Hawaii nei. When he came up to the man Makaioulu
uttered his greetings, but the other would not respond. Makaioulu turned and proceeded
on his way. The man then hurled his kuia which Makaioulu noticed by the shadow which
passed over his head. He parried the kuia with his club and then turned and said:
“Here, I am going to kill you; for I greeted you with love and you did not respond,
and I see that murder was on your mind.” Just then the man [[490]]started to run with all speed. Makaioulu chased after until he caught him, grabbed
him by the neck, turned the face upward and killed him. Then Makaioulu went from that
place till he came to Makua,[3] where he met two women who understood the art of breaking bones, and where he came
near being killed; but because of his own skill and knowledge of the art himself he
escaped death, and the women were killed by him.
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A haalele o Makaioulu ia Ewa, hele aku la ia ma Waianae a ka puu o Kapolei, ma kona
aoao komohana, halawai oia me kekahi kanaka poa, e noho ana ma kapa alanui, he kanaka
me ka laau kuia, kekahi mea make o Hawaii nei. A hiki o Makaioulu i mua o ua kanaka
ala, aloha aku la keia, aole oiala aloha mai, huli aku la o Makaioulu hele. E pahu
aku ana ua kanaka ala i ke kuia, ike o Makaioulu ma ke aka, i ka malu ana iho o ke
aka maluna o ke poo. Ia wa o Makaioulu i pale ai i kana laau, a hala ae la, alaila,
huli ae la o Makaioulu a olelo aku la penei: “E! make oe ia’u, no ka mea, ua olelo
aku au ia oe ma ke aloha, aole oe i aloha mai, eia ka he make kou manao.” Ia wa, [[491]]holo ua kanaka nei me kona mama loa, alaila, hahai o Makaioulu a loaa, hopu ihola
ma ka ai, a lole aela i ke poo iluna, a pepehi ihola a make loa. Alaila, hele aku
la o Makaioulu malaila aku a hiki i Makua, ilaila he mau wahine akamai i ka lua, mai
make o Makaioulu ilaila, aka, no kona ike a me ka akamai, ua pakele ia i ka make,
a ua make na wahine ia ia.
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OF MAKOA.
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NO MAKOA.
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Makoa was a very fast runner in the days of Kamehameha I, and was far-famed, having
no equal. Kamehameha was once sojourning at the sea beach at Kawaihae. From there
to Hilo, at Waiakea, is a very great distance, interspersed with rough road, gulches
and deep ravines. The distance is about eighty miles, going and coming.
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He kukini mama loa ia i loko o ko Kamehameha I mau la, ua kaulana loa ia, aohe ona
lua. Ia Kamehameha e noho ana ma kahakai o Kawaihae, malaila aku a hiki i Hilo ma
Waiakea, he loihi loa, he ino, he kahawai, he alu poopoo. Ua like ka loihi me na mile
he kanawalu, mai ka hele ana a ka hoi ana.
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When Kamehameha was about to eat his breakfast and the awa was being chewed it was
found that there was no accompanying dish for the drinking of the awa; that was the
time for Makoa to run to Hilo to get mullet from the pond of Waiakea, on the boundary
adjoining Puna. As soon as he received the mullet Makoa returned to Kamehameha, arriving
with the fish still quivering, not dead. Then Kamehameha drank his awa down followed
by eating the mullet to remove the bitter taste of the awa. The return of Makoa was
yet in the morning time, not at noon. The distance to be traveled at the present time
would take four days, going quickly and back, without baggage, but with some difficulties,
stiffness and soreness.
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I ka wa e ai ai ka aina kakahiaka o Kamehameha, a mama ka awa, aohe pupu e inu pu
ai me ka awa, alaila, o ka nanawa ia o Makoa e holo ai i Hilo i ka anae o ka loko
o Waiakea, aia ma ka palena e pili la me Puna. A loaa ka anae, hoi maila o Makoa a
hiki imua o Kamehameha, me ka kapalili no o ka ia; aole i make. Ia wa inu o Kamehameha
i ka awa a pupu i ka anae, no ka muemue o ka awa. O keia hoi ana mai o Makoa, eia
no i ka manawa kakahiaka, aole i ke awakea. O ka lohi oia wahi ke hele ia i keia wa,
ua like me na la eha, ke hele mama loa me ka ukana ole, a hoi mai, aka pilikia no
nae, mauluulu loa, me ka eha.
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OF KANEAKAEHU.
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KANEAKAEHU.
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Kaneakaehu was one of the fastest runners in the days of Kamehameha. He could run
from Kailua, in North Kona, to Waiakea, in Hilo, in a very short time. The distance
from Kailua to Hilo is about one hundred miles, going and coming, as there were three
divisions of land to be traversed, namely, Kohala, Hamakua and Hilo, and the same
on the return. Only three divisions, but they abounded in rocks, and very rough. The
road was very crooked and the precipices very steep and craggy.
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Oia kekahi kukini mama loa i ko Kamehameha mau la. Ua hiki ia ia ke holo mai Kailua, ma Kona akau a hiki i Waiakea ma Hilo, no ka manawa
pokole loa. O ka loihi mai Kona a Hilo ua like me haneli mile, mai ka hele ana a ka
hoi ana, no ka mea, ekolu moku e hele ai, o Kohala, o Hamakua, o Hilo, a pela no ka
hoi ana mai ekolu no moku, he nui no ke a, a me ke ino, he kekee loa ke alanui e hele
ai, a he mau pali hohonu awaawaa loa.
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It was habitual with Kamehameha that when it was time to have his meal, the fish,
pond-mullet, was to be sent for in Waiakea, Hilo, either in the morning or in the
evening; and when the meal was ready and the awa chewed, then Kaneakaehu started to
get the fish. And when he got them, he returned and placed the fish, still alive and
quivering, on Kamehameha’s plate, which fish Kamehameha ate. That was the speed of
Kaneakaehu mentioned in this writing as witnessed by people of old and known to the
young people of today.
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He mea mau ia Kamehameha aia a hiki i kona wa e ai ai, alaila, kii i ia i Waiakea
ma Hilo, oia ka anae loko. Ina i ke kakahiaka, ina i ke ahiahi, a makaukau ka ai,
a me ka awa i ka mama, alaila, holo o Kaneakaehu i ka ia, a loaa ka ia, hoi maila
meia kapalili ola no a luna o ke pa, a Kamehameha ai ihola. Oia ke ano a me ko Kaneakaehu
mama i olelo ia ma keia kakau ana, elike me ka ike o ka poe mua a me ka lohe o ka
poe hou a hiki i keia la.
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OF KELIIMALOLO.
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KELIIMALOLO.
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Keliimalolo was one of the fastest runners of Maui, when Kahekili was king. Hana,
in Maui, was the birthplace of Keliimalolo. One day he and his companions left Hana,
sailing for and arriving at Kapakai, in Kohala, Hawaii. On arriving at Kapakai, Keliimalolo
left without helping to draw the canoes up. He went along the beach and arrived at
Kawaihae, Puako and Kaniku, successively. Thence[4] on to Kiholo, [[492]]Mahaiula, Kaelehuluhulu, Kailua, Holualoa, Kahaluu, Keauhou, and Kaawaloa. At this
place he lost the road (because it was covered by the sea, a fording place until this
day). Keliimalolo left two joints of sugar-cane there, and returned.[5]
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Oia kehaki kukini mama loa o Maui, i ka wa o Kahekili ke ’lii. O Hana, i Maui, ka
aina hanau o Keliimalolo, a haalele ia ia Hana, holo aku la ia me kona mau hoa holo,
a pae ma Kapakai, i Kohala, Hawaii. Ia lakou i pae ai ma Kapakai, haalele ihola o
Keliimalolo i ka waa aole i hapai, hele aku la ia ma kahakai a hiki i Kawaihae, a
Puako, a Kaniku. Malaila aku a Kiholo, a Mahaiula, Kaelehuluhulu, Kailua, Holualoa,
Kahaluu, Keauhou, [[493]]Kaawaloa. A Kaawaloa, nalowale ke alanui, no ka mea, ua komo ke alanui maloko o ke
kai, he wahi hulaana ia a hiki i keia la, waiho aku la o Keliimalolo i na punako ana
elua ilaila, a hoi maila.
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On arriving at Kapakai, in Kohala, where their canoes were beached, their baggage
was not yet taken to their friends’ house, and the canoes were not covered; his companions
had not even washed the sea-salt of the voyage.
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Ma keia hoi ana a Keliimalolo a hiki Kapakai, ma Kohala, kahi o na waa o lakou e kau
ana, aole i pau na ukana i ka hoihoi i ka hale kamaaina, aole hoi i paa na waa i ka
uhi, aole hoi i auau ke kai o ka holo ana mai.
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His companions then inquired: “Where have you been, Keliimalolo?” Keliimalolo replied:
“I went along that direction to a sandy landing away inland, with water near by; there
was a temple (heiau) on a hill. From thence to a coconut grove at an open place, where
a salt works’ implements were piled up.”
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Ninau mai la kona poe hoa holo: “Mahea aku nei oe e Keliimalolo?” I aku o Keliimalolo:
“Maanei aku nei au, a ke awa one i loko loa, e lana ala ka wai, he heiau ko ka puu,
malaila aku a ka ulu niu i waho e ku ana, a e ahu ana ka hoohaha paakai ana.”
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While Keliimalolo was relating his tale, the folks declared: “You are a lying man.
The sandy landing is Kawaihae, to which belongs the temple on the hill of Puukohola.
Mailekini was the name of the heiau. How could you get there? You have just gone and
returned this early morning; how could you get there and return? It takes two days
to go over, and on the fourth day arrive here again.”
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Ia Keliimalolo e olelo ana, i mai kamaaina: “Kanaka wahahee oe, o Kawaihae ke awa
one, nona ka heiau iluna o ka puu o Puukohola, o Mailekini ka inoa. Pehea la oe e
hiki ai ilaila, o kau hele ana aku la noia a hoi maila no oe i kakahiaka nui, pehea
oe e hiki ai ilaila a hoi no, elua la e hele ai, a i ka ha o ka la hoi a hiki i anei.”
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“When I passed the coconut grove, I continued past several alkali plains, and then
came to the black volcanic rocks; from there to a sandy stretch with a pond on the
upper side. When I passed this I continued on on the volcanic rocks until I came to
where kou trees were growing, and a patch of dry sand; from there to a sharp-pointed
cape; and I went till I came to where the kou and the coconut were growing. Further
on I came to a very large coconut grove, and when I passed this I came upon a bay
running far inland. Then the road was lost. There I left my two joints of sugar-cane,
and returned and have just arrived.”
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“A hala ka uluniu ia’u, hele aku la au he mau alialia a hiki i ke a uliuli, malaila
aku a ke one loa e waiho ana, he loko mauka. A hala ia, hele aku wau he a no ia wahi,
a hiki aku i ke kou e ulu ana, a me ke one maloo, malaila aku a ka lae oioi i waho,
pela no ku’u hele ana a hiki i ka niu a me ke kou e ulu ana. Ma ia hele ana aku a’u
hiki au he ulu niu nui loa, e ponaha ana, a hala ia, hele aku wau a ke kaikuono i
loko loa, alaila, nalowale ke alanui, alaila, waiho au ia’u punako elua, a hoi maila
au a hiki ihola.”
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By this narration the folks of Kapakai acknowledged its truth, as the places named
were correct, the alkali plains being Kalahuipuaa; the rocky land, Kaniku; the sandy
stretch and pond were Kiholo; the kou was Mahaiula; the dry sandy patch was Kaelehuluhulu;
the long cape, Keahole; Kailua, the kou and coconut; Kahaluu, the coconut grove, and
Kaawaloa the bay.
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Ma keia mau olelo a pau loa, he oiaio wahi a na kamaaina o Kapakai, he mau aina wale
no ia. O ka aina aliali, o Kalahuipuaa, o ka aina a a, o Kaniku, o ka one a me ka
loko o Kiholo, o ke kou, o Mahaiula, o ke one o Kaelehuluhulu, ka lae loa, o Keahole,
o Kailua ke kou me ka niu, o Kahaluu ka ulu niu, o Kaawaloa ke kaikuono.
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The course of Keliimalolo the folks acknowledged to be true, but his reaching these
places was a wonder to them, and they doubted that he did so on account of the shortness
of time taken to travel it. Therefore they disputed, and the dispute being at intense
heat, they made a wager. And when the stakes were up, inquirers went to the places
that Keliimalolo had gone over, and when they came to Kawaihae, the people of the
place acknowledged that they had seen the runner going along the beach in the early
morning. Thus they went questioning along all the sea beaches until they came to Kaawaloa.
There they found the two joints of sugar-cane that Keliimalolo had left. Then they
found that all the words of Keliimalolo were true, and that they all had lost their
wagers to him.
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Ma keia mau olelo a Keliimalolo ua ae na kamaaina he oiaio, a o ka hiki ole o Keliimalolo
ua haohao lakou me ka hoole, aole i hiki, no ka pokole o ka manawa hele, nolaila,
hoopaapaa lakou a hoole, a no ka ikaika loa o ka hoopaapaa ana, pili ihola lakou,
a mau na pili. Alaila, holo aku la ka poe ninau ma kahi a Keliimalolo i hele ai a
hiki i Kawaihae, ae maila ko laila poe, ua ike i ke kanaka mama e hele ana ma kahakai
i ke kakahiaka nui. Pela no lakou i hele ninau ai ma na kahakai a pau loa, a hiki
i Kaawaloa, alaila, loaa na puna ko elua a Keliimalolo i waiho ai. Alaila, maopopo
ia lakou, he oiaio na olelo a pau loa a Keliimalolo, a ua pau loa lakou i ke eo ia
Keliimalolo.
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The distance traveled in going and coming, was about ninety miles. It is a very bad
place to this day; full of rocks; tortuous up and down; zigzagging in and out, up
and down; a very long cape in some places, a hot burning sun in another place. And
if people were traveling in their natural speed without baggage, it would take [[494]]about one week to go and return. But to Keliimalolo, it was only the time of a breakfast,
not a whole day, nor days. After this Keliimalolo, with his wife and his sisters dwelt
up in Keolewa, a place in Kohala adjoining the hill of Puuhue.
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O ka loihi ma keia hele ana a me ka hoi ana mai, ua hiki na mile i ke kanaiwa mai
ka hele ana a me ka hoi ana. A he wahi ino loa no hoi a hiki i keia la, he a a loa,
he kekee iluna ilalo, he aanapuu, iloko i waho, iluna ilalo, he lae oi loa ma ke kau
wahi, a he one hohonu loa ma kau wahi, he la enaena haoa loa ma kau wahi. A ina e
hele na kanaka me ka mama maoli nei me ka ukana ole, me kona mama loa a pau, hookahi
hepekoma e [[495]]hele ai a hoi. Aka, ia Keliimalolo, he aina kakahiaka wale no ia, aohe la okoa, aohe
mau la. Mahope o keia mau hana, noho ihola o Keliimalolo me kana wahine a me kona
mau kaikuahine i uka o Keolewa, aia no ia wahi ma Kohala e pili la me ka puu o Puuhue.
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While Keliimalolo was residing there, he afterwards, together with his wife and a
sister went down to Koaie to fish for hinalea. They were about ready to go home in
the evening, but a shower was coming windward which frightened his wife and sister.
He therefore grabbed hold of his sister in one hand and his wife in the other, and
ran with great speed and entered their dwelling house at Keolewa. Then the rain fell.
The distance from the beach at Koaie to Keolewa was five miles.
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Ia Keliimalolo e noho ana ilaila, a mahope, iho me ka wahine a me kona kaikuahine
i kai o Koaie i ka lawaia, hooluuluu hinalea, a ahiahi napoo ka la, alaila, hoi i
uka. Aka, he ua e hele mai ana ma nae mai, a he mea makau ia na kana wahine a me kona
kaikuahine, nolaila, lalau aku la o Keliimalolo i ka wahine ma kekahi lima, a i ke
kaikuahine ma kekahi lima, ia wa holo o Keliimalolo me ka mama loa a komo o ka hale
noho ma Keolewa, alaila, nee ke kua ua. O ka loihi mai kahakai o Koaie a hiki i Keolewa,
elima mile.
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OF KAMOEAU.
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NO KAMOEAU.
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Kamoeau was an adept at guessing and at repartee; he knew the character of a man by
his voice; a rooster by his crowing in the day or night; a woman by the ringing sound
of her kapa block; and the birds by their singing.
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He kanaka akamai loa o Kamoeau i ke kilokilo, a me ka olelo ana, a he kanaka ike i
ke ano o ka leo o ke kanaka, o ka moa kani o ka po a me ke ao, o ka ie kuku a ka wahine,
a me ka leo o na manu.
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If Kamoeau happened to be going on the road and heard the kapa block ringing, if the
ringing be sharp it denoted her to be an unsightly woman; if the ringing be hollow,
she had some personal defects; if a prolonged ringing, she was comely. Kamoeau never
failed to characterize this or that woman by hearing alone, and not by sight. If a
rooster crowed he could tell its color and shape according to its voice. If a black
rooster, the voice was hollow and of sudden termination; if light-colored, the crowing
was strong at the beginning and ended in broken accents; if dark red, the crowing
at first was sharp and then became deep-toned; and if the rooster be mottled (auha), the voice would be harsh at the start and ended weakly.
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Ina e hele o Kamoeau ma ke alaloa, a lohe oia i ka ie kuku e kani ana, ina e kani
winiwini ka ie, he wahine inoino, ina i kani papa, he wahine kina ma ke kino, ina
i kani kolea mai ka ie, he wahine maikai. Aole e nalo na ouli kela wahine keia wahine,
ma ko Kamoeau hoolohe ana, me kona ike maka ole. Ina e kani ka moa, e hiki no ia ia
ke koho i ke ano a me ke kino o ka moa, mamuli o ka leo. Ina he moa alae, he pa ka
leo a poha wale aku, ina he uakea, he oili ka leo ahelelei ka pau ana, ina he ulahiwa
ka moa, he winiwini ka leo a halulu aku, ina he auha ka moa, he palale ka leo a haule
iho nawaliwali.
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Kamoeau could lie under water from morning until noon, and then emerge therefrom.
It is therefore a most extraordinary thing to think of, and the power and knowledge,
the accuracy of the guessing, if it were true, was something supernatural, and was
only transmitted by the deity to Kamoeau.
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Ua hiki ia Kamoeau ke moe iloko o ka wai, mai ke kakahiaka a awakea, alaila, ala mai,
nolaila, he mea kupanaha loa ia ma ka noonoo ana iho, a he ano akua wale no ka mana
a me ka ike, ka pololei o ke koho ana, ina he oiaio keia alaila, mai ke ’kua mai no
ia mea ia Kamoeau.
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OF PAHIA.
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NO PAHIA.
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Pahia was a resident of Hilo, and was a righteous and very honest man; was not fraudulent
and fickle; was not pompous nor recreant as other people. While residing in Hilo,
or journeying to Kohala, if Pahia was entertained by a resident, or a friend, or a
pretended wife, or brothers or parents, if the repast consisted of roasted pig, or
a chicken, or turkey, or fish; or perhaps salt, or taro leaves, or roasted kukui,[6] or perhaps limu[7] and so forth, then Pahia would return the same. If a pig was roasted for his use,
Pahia would make a remark thus: “Aia no io wahi a Pahia,” which meant, a pig was roasted for his use. Pahia would return the compliment to
his entertainer when the latter came to his place; and if young taro leaves[8] were given to Pahia to eat, Pahia would give his entertainer the same thing when
the latter visited him. And if roasted kukui was given to Pahia, he would likewise
compliment with the same ingredient, and in the same way in all other things.
[[496]]
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No Hilo o Pahia, he kanaka hoopono me ka pololei loa oia, aole kekee a me ka lauwili,
aole hooi a hoemi ihope elike me kekahi poe e ae. Ia ia e noho ana i Hilo a hele ma
Kohala nei, ina i hookipa ia o Pahia e ke kamaaina, he aikane paha, he wahine hoowahine
paha, he mau hoahanau paha, he mau makua paha. Ina he puaa ka mea kalua, a i ole he
moa paha, he palahu paha, he ia paha, he paakai paha, he luau paha, he kukui inamona
paha, he limu paha, a pela aku, alaila, pela no o Pahia e hana ai, ina he puaa kai
kalua ia nana, alaila, e olelo o Pahia penei: “Aia no io wahi a Pahia.” Eia ke ano
oia olelo: he puaa kai kalua ia nana, a he puaa no hoi ka Pahia e kalua ai nana ke
hiki i ko Pahia wahi, a ina he luau kai hanai ia ia Pahia, alaila, he luau no ka Pahia
e haawi mai ai nana ke hiki i ko Pahia wahi. A ina he kukui inamona ke haawi ia Pahia,
a he kukui no hoi ka Pahia e haawi mai ai, pela ma na mea a pau loa.
[[497]]
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OF KAWAAIKI.
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NO KAWAAIKI.
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Kawaaiki was noted for his dexterity in cliff climbing. He could climb the most abrupt
precipice. Kawaaiki was a resident of Molokai, and the cliffs that he climbed in Molokai
were those at Pelekunu. These cliffs are very precipitous and very high, measuring
about two hundred fathoms from the base to their crest. The top of the cliffs careened
outwards, making a curve inwards at the base. Just a little below the summit of the
cliffs, there stood a palm tree, and this was the object that allured Kawaaiki to
climb that precipice.
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Ua kaulana loa ia kanaka no ka mama i ka pii pali. Ua hiki ia ia ke pii ma ka pali
nihinihi loa. No Molokai o Kawaaiki, o kana pali i pii ai o Molokai, o Pelekunu. Oia
pali, he nihinihi loa, he pali kiekie loa, o kona loihi ua hiki paha elua haneli anana
kona kiekie mai lalo a luna. A o luna o ka welau o kai pali, ua lou mai i waho me
ka halehale o loko. Aia hoi i ka welau o ka pali malalo iki iho, he kumu loulu ke
ku ana ilaila, a oia ke kumu i pii ai o Kawaaiki i luna o ua pali la.
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During his ascent the sea below was covered with canoes, because the cliffs rose abruptly
from the sea. Kawaaiki’s hold against the cliffs was made with his chin, his toe-nails
and his finger-nails. In this way he ascended till he came to the trunk of the palm
tree. Near by where the palm tree was growing was a cave, and in it was the home of
a demi-god of olden days, which was Koloea by name. When Kawaaiki reached the mouth
of the cave, he held on to it with his chin, his body and limbs hanging down. He then
seized hold of the trunk of the palm tree and climbed up. As he landed, in the mau[9] sphere perhaps, he observed that Koloea had the body of a bird with a human head.
He took hold of the palm tree, cut it and threw it down. After cutting the palm tree
he descended.
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Ma keia pii ana a Kawaaiki, ua paapu o lalo o ke kai i na waa, no ka mea, ua pii pololei
ka pali mai ke kai a luna loa. O kahi e paa ai o Kawaaiki i ka pali, o ka auwae, o
na maiuu wawae me na maiuu lima, pela kona pii ana a hiki i ke kumu o ka loulu. Aia
ma kahi o ka loulu e ulu ana, he ana, a e noho ana ilaila kekahi kupua o ka wa kahiko,
oia o Koloea. I ka hiki ana o Kawaaiki i ka waha o ke ana, paa aku la kona auwae i
ka waha o ke ana, o ke kino a me na lima lewalewa ilalo, ia wa lalau aela ia i ke
kumu o ka loulu a pii aela iluna. A hiki ia iluna, nana aku la ia ia Koloea, he kino
manu, he poo kanaka, he mau paha, lalau aku la ia i ka loulu a ooki ihola, a kiola
ilalo. A pau ka loulu i ke oki, hoi maila ia i lalo nei.
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OF KAOHELE.
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NO KAOHELE.
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Kaohele was most renowned for bravery and his great speed at running; he was without
an equal. He belonged to Molokai. During the reign of Kahekili as king of Maui, he
(Kahekili) came to make war upon Molokai. In this war the king and people of Molokai
were defeated, therefore certain warriors pursued Kaohele, and if caught were to kill
him. While they were pursuing him, he showed wonderful speed, running and jumping,
running and jumping. Therefore the pursuers were stationed in relays. As for instance:
one at Honolulu, one at Kulaokahua, and one at Waikiki. If the first pursuer chasing
after Kaohele did not catch him, then the next would continue the pursuit, and so
on; hence the utterance: “Combine the speed in order to catch Kaohele.”
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Ua kaulana loa o Kaohele i ke koa a me ka mama loa i ka holo ana, aohe ona lua elike
ai. No Molokai o Kaohele, i ka wa e noho ana o Kahekili he ’lii no Maui, holo maila
ia e kaua ia Molokai. Ma ia kaua ana, ua pio ko Molokai alii a me na kanaka, nolaila,
alualu na koa ia Kaohele a loaa, alaila pepehi. Ia lakou e alualu ana ia Kaohele,
he mea e kona mama loa, o ka holo o ka lele, o ka holo o ka lele, nolaila, kukulu
lalani ia na kukini. Penei ke ano: hookahi i Honolulu nei, hookahi i Kulaokahua, hookahi
i Waikiki i holo keia kukini e alualu ia Kaohele, a i loaa ole, alaila, alualu aku
ana ia kukini, a pela aku no, nolaila, keia olelo: “E kui ka mama i loaa o Kaohele.”
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While thus running before his pursuers, he came to a certain Niheu cliff called Kawa,
which is in Molokai to this day. There was at this place a bathing pool for the people.
The ground below was very wide, and the cliffs quite lofty by casual observation.
Below were crowded the warriors and chiefs from Maui, armed with lances and spears,
ready to kill Kaohele.
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Ma keia holo ana a Kaohele imua o ka poe kukini e hahai ana, hiki aku la ia ma kekahi
wahi pali o Niheu, Kawa kona inoa, aia no ma Molokai a hiki i keia la. Aia malaila
he kawa auau no ka lehulehu, a he akea loa ka honua olalo, a he kiekie no hoi ke nana
aku. Ua piha olalo i na koa o Maui a me na ’lii e noho ana me ka pololu a me ka ihe
e makaukau ana e pepehi ia Kaohele.
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When Kaohele arrived at this place he made a great leap from one bank to the other,
and escaped, without the pursuers ever coming near to him. Many of the older people
saw the place where Kaohele made the leap, and they asserted that the distance from
bank to bank was thirty-six feet. Therefore Kaohele was quite famous in this and that
place throughout these Islands from Hawaii to Niihau, on account of his speed in running
and his bravery.
[[498]]
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A hiki o Kaohele malaila, ua lele oia me ka mama loa maluna o kela kapa a kau ma keia
kapa, a holo aku la me ka launa ole aku o ka poe e hahai aku ana mahope. Ua nui ka
poe kahiko i ike i kahi a Kaohele i lele ai, ua olelo mai lakou ua loaa kanakolukumamaono
kapuai ke akea mai kela kapa keia kapa. Nolaila, ua kaulana loa o Kaohele ma kela
wahi, keia wahi o neia mau mokupuni mai Hawaii a Niihau i ka mama a me ke koa.
[[499]]
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OF KAHAHAWAI.
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NO KAHAHAWAI.
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When Kahekili was reigning as king of Maui, and Kahahana was king of Oahu, it was
during this period that Kahahawai with a number of warriors came to make war on Oahu.
In this battle the people of Oahu were defeated and slaughtered at Niuhelewai,[10] and the waters of the stream were turned back, the stream being dammed by the corpses
of the men.
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I ka wa e noho ana o Kahekili he ’lii no Maui, a o Kahahana he ’lii no Oahu nei iloko
oia kau i holo mai ai o Kahahawai me na koa e kaua ia Oahu. Ma keia kaua ana ua hee
a ua luku ia na kanaka Oahu, ma Niuhelewai, a ua hoi ka wai i uka o ka muliwai, no
ka piha i na kanaka.
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After the battle of Niuhelewai, the chiefs and the men retreated and encamped on the
mountains of Kaala. They were well supplied with war implements and other things necessary
for the destruction of their enemies. So Kahahawai contrived a means of destroying
them, thus: They were a little more than forty men, and Kahahawai told them to prepare
torches. When these were ready they went one evening to the top of a hill which was
near to the rendezvous of the enemies where they lighted their torches.
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A pau ke kaua ana ma Niuhelewai, hee aku nei na ’lii a me na koa a noho iluna o ke
kuahiwi o Kaala. Ua makaukau loa lakou i na mea kaua, a me na mea e make ai ko lakou
enemi, nolaila, noonoo ihola o Kahahawai i ko lakou mea e make ai, penei: He kanaha
a oi ae ko lakou nui. Olelo aku o Kahahawai ia lakou, e hoomakaukau i mau kukui ihoiho.
A makaukau keia mau mea, pii aku la lakou i ke ahiahi a luna o kekahi puu e kokoke
ana i kahi a na enemi e noho ana, hoa aela lakou i na lamalama a lakou.
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After the torches were lit they moved away to a cliff called Kolekole[11] and hid themselves there, leaving their torches burning at the former place until
they (the torches) died out. The enemies thought that Kahahawai and his men had gone
off to sleep. They therefore made a raid on the men of Kahahawai. But Kahahawai and
his men arose and destroyed all the people who were asleep on the hills and the mountains
of Kaala. Thus the enemies were annihilated, none escaping. Those who raided the torch
encampment were captured, there being no avenue for escape from death and destruction
by Kahahawai and his men.
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Ma keia a ana, holo aku la lakou a kekahi pali i kapa ia o Kolekole, pee ihola, a
o ke ahi a no peia a hiki i ka pio ana, manao ihola na enemi ua pau i ka hiamoe o
Kahahawai ma. Kii aku la lakou e poipu maluna o na kanaka. Ia lakou i lele ai peia,
ala maila o Kahahawai ma a luku i na kanaka e moe ana maluna o na puu a me na kuahiwi
o Kaala, a pau loa ihola i ka make na enemi, aohe mea i pakele i ka make. A o ka poe
hoi i hahai i ke kukui, ua pio lakou aole wahi e pakele ai i ka make a me ka luku
ia e Kahahawai ma.
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Therefore, the conquest of Oahu by Kahekili was complete through the bravery and great
ingeniousness of his warrior, Kahahawai, in devising means for the destruction of
the enemy. Thus Oahu remained in subjugation until the reign of Kalaikupule, Kahekili’s
son, when it was conquered by Kamehameha.
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Nolaila, ua puni Oahu nei ia Kahekili, make o kona kanaka o Kahahawai, a me ka maalea
loa i ka mea e make ai na enemi. Pela no ka lilo ana Oahu nei a hiki ia Kalaikupule
ka Kahekili keiki, ia wa lilo ia Kamehameha.
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OF UMA.
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NO UMA.
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Uma was a daring and very small midget, looking at his person (about two cubits and
a half in height).[12] He was very skillful in the art of bone-breaking, one of the principal things taught
in Hawaii. During the time of Kamehameha I, the king of Hawaii, there was much robbery
amongst the people, in lonely places, in ravines and in forests of tall timbers.
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He wahi kanaka aa uuku loa o Uma, ma kona kino ke nana aku, (elua kupika a me ka hapa
kona kiekie). He akamai loa ia i ka lua, oia kekahi mea nui loa i ao ia ma Hawaii
nei. I ka wa o Kamehameha akahi ke ’lii o Hawaii, he nui loa ka powa ana o na kanaka
oia wa, ma na wahi mehameha, ma na awawa, a ma na ululaau loloa.
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Uma belonged to Kohala, and Puehuehu was his place of abode. From there he went to
Puuhue, a hill which stands at the southern part of Kohala, a place thickly covered
with woods and shrubbery.[13] When Uma came to this place (he was carrying a piece of salt meat) and on entering
the forest he found four men resting.[14] Two were on the edge of the road, one toward the center, and one standing.
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No Kohala o Uma, o Puehuehu kona aina i noho ai. Malaila aku kona hele ana a hiki
i Puuhue, he puu noia e ku la ma ka hema o Kohala, he wahi paapu i na laau a me ka
nahelehele. A hiki o Uma malaila, he wahi io paakai kana wahi ukana e lawe ana, ia
ia i hoomaka ai e komo i ka nahelehele, loaa aku la ia ia eha kanaka e noho ana, oioi,
oia hoi he hoomaha. Elua kanaka ma ke kapa o ke alanui, hookahi mawaena, hookahi e
ku ana iluna.
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Uma greeted them but they did not respond, and as Uma turned to go, a man [[500]]grasped him on the back. Uma faced about and threw the end of a rope[15] (about three feet long), which encircled and held fast one of the men. Another man
with an iron spade[16] leaped forward to stab him. But Uma got hold of the first man he had caught, by the
hair, and held him as a shield. This man was hit by the spade of the other man and
killed. Another man leaped up to stab Uma with the iron spade but Uma dodged and caught
him on the throat; that was his last moment. Three were killed and one ran away, thus
escaping from Uma.
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Aloha aku la o Uma ia lakou, aole o lakou aloha mai, kaha aku la o Uma hele, lalau
[[501]]kekahi kanaka ia ia ma kona kua. Huli maila o Uma a hoolei i ka piko kaula, he iwilei
ka loa (ekolu kapuai ka loa), a paa ihola hookahi kanaka, lele maila kekahi me ka
oo hao a hou. Lalau aku la o Uma ma ka lauoho o ke kaua mua i paa ia ia, a ku ihola
i ka oo a kela kanaka, a make loa ihola, lele maila kekahi e hou ia Uma i ka oo hao,
e alo ae ana o Uma hala, loaa ka puu, oia kona manawa, a make ihola ekolu, koe hookahi,
holo aku la ia, a pela i pakele ai ia Uma.
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Thence he went on the way down to Kapia, at Waimea, looking toward Maunakea mountains,
and continued on to Manauea stream to have a drink of water. While he was drinking,
ten men appeared from down stream. When they came up to Uma, he saluted them, but
they did not respond. He then arose and turned to go when one of the men sprang forward
to seize him, but he slipped from under the man and caught the man by the throat,
which made the man’s tongue hang out. Another man also sprang forward, but he got
a kick from Uma that sent him into the water. Thus Uma dealt with the men, save two,
who escaped by running away.
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Malaila aku o Uma a hiki i ka iho ana o Kapia ma Waimea e nana ala ia Mauna Kea kuahiwi,
hele aku la o Uma i ke kahawai o Manauea e inu wai. Ia ia e inu ana, hoea maila he
umi kanaka ma ke kahawai mai, a loaa maila o Uma, aloha aku la keia, aole o lakou
aloha mai, ia wa, ea aela keia a hoi mai, lele maila kekahi kanaka e hopu, e poho
lalo iho ana keia, hemo, loaa ka puu ia ia nei, lewalewa ke lelo i waho. Lele hou
o ka lua, e peku aku ana o Uma haule i loko o ka wai, pela ka noke ana, a pakele aku
elua kanaka, no ka holo ana.
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Uma went on to Mahiki,[17] a place between Waimea and Hamakua, where he met an old man sitting in the road,
at a resting place in the Hill of Moeawa (Puu o Moeawa). He saluted Uma, and Uma did the same to him. He then took a smoke from his pipe,
handing it to Uma after an interval. And while Uma was smoking the old man pushed
the back of the pipe, but it did not go down because Uma was on the look-out, and
therefore did not receive the misfortune intended for him. Uma, however, had in a
loop of his girdle some salt which he threw in the eyes of the old man. And while
he was rubbing his eyes which were burning Uma threw the pikoi at end of a three-foot
cord, which encircled and held the man fast, and his limbs were broken in pieces.
Uma then went on his way.
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Hele aku la o Uma a hiki ma Mahiki, mawaena o Waimea a me Hamakua, loaa he elemakule
e noho ana i ke alanui, i ke oioina o Puuomoeawa. Aloha maila ia ia Uma, aloha aku
la o Uma, pupuhi ihola ua elemakule la i ka paka, a haawi maila ia Uma. Ia Uma e puhi
ana, e pahu mai ana kela mahope o ka ipupaka, aole i komo, no ka mea, ua makaala loa
o Uma maia wahi, nolaila, aole ia i pilikia i kela poino i hanaia mai ia ia. Aka,
ua makaukau o Uma i ka paakai i ka pola o kona malo, ia wa oia i kopi i na maka o
ua kanaka ala, lilo oia ilaila e anaanai ai no ka wewela, e waiho aku ana o Uma i
ka pikoi paa ua kanaka ala, pau na lala i ka haihai ia, alaila, hele aku la o Uma.
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While on his way, having passed Hamakua and upper Hilo, he came to Kaupakuea where
a little further on, was a ravine full of neneleau[18] shrubbery. When Uma arrived at that place, he found a great big man sitting in the
stream. Uma saluted him, but the other did not make any answer. In this meeting Uma
came near losing his life by that man, because of the man’s great size and his proficiency
in the art of bone-breaking. It was when Uma was about to turn and go on his way that
the man jumped on his back and grabbed his neck, swinging Uma up. Therefore Uma slipped
down and behind the man’s leg. He got hold of the man’s testicles and tore them from
the body, and the man was killed. Thus Uma escaped.
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Ma keia hele ana o Uma a hala o Hamakua, a luna o Hilo, a hiki oia ma Kaupakuea, mahope
mai olaila, he awawa neneleau. Ia Uma i hiki ai ilaila, loaa he kanaka nui e noho
ana i ke kahawai, aloha aku la o Uma, aole kela i aloha mai. Ma keia loaa ana o Uma,
mai make oia i kela kanaka, no kona nui a me kona akamai i ka lua. Ia Uma i kaha aku
ai e hele, lele aku la kela ma ke kua, a apo ihola i ka ai o Uma, a koali aela iluna,
nolaila, poho lalo ihola o Uma malalo, a hemo aku la mahope o na uha, a loaa ihola
na hua o ke kanaka nui, paa loa ihola ia Uma, a hemo aela na hua, a make loa ihola,
pela i pakele ai o Uma.
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OF NAPUELUA.
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NO NAPUELUA.
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Napuelua was a celebrated warrior of Kauai, when he was living at his birthplace in
Waiakalua, Koolau, Kauai. That was the time that Kaumualii was reigning as king of
Kauai. Napuelua was taught to be a warrior and also all the acts in olden [[502]]times relating to battle, such as spear-dodging, slinging, bone-breaking and all other
things.
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Oia kekahi koa kaulana o Kauai, ia ia e noho ana ma kona aina hanau, o Waiakalua ma
Koolau o Kauai. Oia ka wa e noho alii ana o Kaumualii no Kauai a i loko oia [[503]]kau, ua ao oia i ke koa a me na hana a pau o ka wa kahiko oia ka alo ihe a me ka maa,
ka lua, a me na hana a pau loa.
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When Kaumualii died, Humehume reigned over the kingdom of Kauai. At that time a battle
was fought between Humehume and Kahalaia. In this battle Kauai was defeated, and many
people were taken prisoners by the Hawaii people. And Kahalaia made a decree over
the whole of Kauai, thus: If a man was black-skinned from the feet to the thighs,
he was considered completely black, and should be killed. Not one of them was to escape.
Thus was the decree on any and every one found with the mark.
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A hala o Kaumualii i ka make, noho iho o Humehume ma ka noho aupuni o Kauai. Ia wa
kaua o Humehume me Kahalaia. Ma keia kaua ana ua hee o Kauai, a ua pio na kanaka he
nui loa i ka Hawaii, a ua kau o Kahalaia i kana olelo paa loa maluna o ko Kauai a
puni penei: “Ina e loaa kekahi kanaka o Kauai he paele mai ka wawae a ka uha, he puni
pu ia kanaka, he pono no e pepehi a make loa, aole e hookuu i kekahi o lakou, pela
i kela mea i keia mea e loaa ai ke kanaka peia ke ano.”
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When the fort at Waimea was subdued by the Hawaii warriors, they hunted the defeated
of Kauai to destroy and kill them. And when they arrived at Waiakalua, Napuelua was
hiding in a woman’s sacred house. The searchers entered the house and found Napuelua,
and looking on him saw that he was black.
Then the soldiers were mustered up in five rows with muskets, to shoot Napuelua. Just
then Napuelua stood up watching his chance. The guns were pointed and fired at him.
He, however, fearlessly ran forward and seized the guns which were being fired at
him. He got four guns, and after that the soldiers’ ranks were broken; and in the
confusion Napuelua escaped, thereby deriving his name, the two guns.
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I ka wa i lilo ai ka papu o Waimea ia Hawaii, ia wa, hele na Hawaii a pau loa e imi
i na pio o Kauai, e luku a e pepehi. A hiki ka poe huli o Hawaii ma Waiakalua, e pee
ana o Napuelua i loko o kekahi pupupu hale kua o ka wahine, a komo aku la ka poe huli
i loko, a hopu ihola i kona kino, i nana iho ka hana he paele. Alaila, hoonoho ihola
na papa koa elima papa, me na pu kaupoohiwi, e ki ia Napuelua. Ia wa ku aela o Napuelua
iluna, a hoomakaukau ia ia iho. Alaila, kau maila na pu iluna ona me ke ki mai ia
ia, holo aku la o Napuelua me kona makau ole e apo i na pu e ki mai ana ia ia, a loaa
aku la ia ia eha pu, alaila, hui aela ka poe koa, a nalo aku la o Napuelua. Holo aku
la ia me ka mama loa, a pakele akula, a nolaila mai kona inoa o Napuelua.
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OF HAWAE.
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NO HAWAE.
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Hawae was famous all over Hawaii for his great strength and power. That was the origin
of the lines, “Only one Hawae but Kona is desolated.” Here is the meaning: An expert
in the art of killing by prayer, which is the death prayer of the Hawaiian to this
day.
When he was residing in Kona, not one man on his land escaped death, and he never
let one pass before his face. He was so very sacred. The lauhue was the only thing that grew about his place, and the chickens and the pigs and the
dogs were his regular companions.
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Ua kaulana loa ia ma Hawaii a puni, no kona ikaika loa a me ka mana. Nolaila, kela
hua olelo, “hookahi no Hawae lauhue o Kona.” Eia ke ano; he kanaka akamai loa i ka
anaana, oia ka pule make a Hawaii nei e waiho nei a hiki i keia la. Ia ia i noho ai
ma Kona aole he kanaka ola o kona aina, aole he mea maalo ma kona alo, he kapu loa.
A o ka lauhue, oia ka mea ulu ma kona wahi; o ka moa, o ka puaa, o ka ilio kona mau
hoanoho.
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OF KAHAUOLOPUA.
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NO KAHAUOLOPUA.
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Kahauolopua was noted for his strength at lifting lauhala bundles for his house up
the Kupehau precipice, which is between Honokane and Pololu, in Kohala, Hawaii. With
one load of lauhala two large houses were enclosed, one a dwelling, the other a canoe
shed.
On this load that he was carrying were his wife and child. The reason for this method
was because the precipice, Kohewaawaa by name, projected into the sea, the waves coming
up and breaking against it then subsiding. As Kahauolopua was going along with his
load the waves dashed over him, then he would brace himself against them by thrusting
his staff against the precipice, then went on when the waves receded.
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Ua kaulana ia no kona ikaika i ke amo ana i ka lauhala no kona hale iluna o ka pali
o Kupehau mawaena o Honokane a me Pololu, ma Kohala i Hawaii, hookahi ana haawe lauhala,
ua paa elua hale nui loa, hookahi hale moe hookahi halau kau waa. Ia ia e haawe ana,
aia iluna o kana haawe ka wahine, a me ke keiki. O ke kumu o keia haawe ana, he pali
hulaana, o Kohewaawaa ka inoa, he poi ke kai a pa i ka pali emi aku.
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While walking thus the load was made heavier by being wet through his wading in the
sea, but it was nothing compared to his great strength. And the distance that he carried
his load of lauhala was nearly three miles in length, and very bad and precipitous,
not mentioning the dancing waves; and for this feat he became noted throughout Kohala
until this day.
[[487]]
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Ia Kahauolopua e haawe ana, a popoi ka nalu maluna ona, alaila, koo aku la ia i ka
laau i ka pali, a emi aku la ka nalu hele aku la. Ma keia hele ana no hoi, ua kaumaha
loa kana haawe lauhala no ka pulu i ka nalu a me ke komo i loko o ke kai, aka, he
mea ole ia i kona ikaika nui loa. A o kahi ana i amo ai i ka lauhala, ua aneane ekolu
mile ka loa, aka, he inoino loa a he pali, a me ka hulaana kai. Nolaila, ua kaulana
ia kanaka a hiki i keia la ma Kohala a puni.
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[1] Pakaka was that portion of Honolulu below Queen street now known as Allen & Robinson’s,
formerly James Robinson’s, the “White man Jim” referred to. [↑]
[2] A kuia stick was a war weapon, said to be a cross between a long dagger and a short spear. [↑]
[3] Makua is one of the most western valleys of Waianae, a section which was the traditional
home of the olohe, or professional robbers, whose skill as bone-breakers was the secret of their success. [↑]
[4] Thence, for maila aku; maila an abbreviation of mai laila, from thence. [↑]
[5] Hoi maila, returned. [↑]
[6] Inamona, kernels of roasted kukui nuts, a table delicacy. [↑]
[7] Limu, a variety of seaweed (Algae). [↑]
[8] Young taro leaves called luau when cooked, hence the name given to Hawaiian feasts, which would not be complete
without a supply of that commodity. [↑]
[9] Mau, name of a region on the sides of the mountain next below the waoakua (dwelling place of the gods); also called waokanaka, place where men may live. [↑]
[10] Niuhelewai is the name of the locality of the Palama cane field between the Fire and Pumping
stations. [↑]
[11] Kolekole is the name of a pass in the Waianae range of mountains. [↑]
[12] A little short of four feet, English measure. [↑]
[13] Not so like a forest section in these days. [↑]
[14] Bands of professional robbers infested the lonely places of travel throughout the
islands in the olden time, some of them as lawless bands on their own account, others
again in the interest of a chief who would thus enrich himself by impoverishing his
neighbors. [↑]
[15] This was likely a pikoi, an elongated ovoid weapon of stone, or hard wood, at the end of a cord, to entangle
an opponent on being thrown. [↑]
[16] Iron spades, oo hao, were unknown in the robber days of Hawaii. This iron implement is an introduction
of civilization to take the place of their wooden spade of kauila, uhiuhi, koaie and such like hard, close-grained woods. [↑]
[17] Mahiki, the traditional mud lane of the Waipio-Waimea road. [↑]
[18] Neneleau, sumach (Rhus semialata). [↑]
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Honolulu, H. I.
Bishop Museum Press
1919