Legend of Hawaii-loa.
COMPILED AND CONDENSED IN ENGLISH
FROM
KEPELINO AND S. M. KAMAKAU.
According to an old Hawaiian tradition the alii of the genealogy direct from Kane were called “ka hoalii” and “he ’lii poni ia” (anointed chiefs), anointed with the “wai niu a Kane,” and thus became “na ’lii kapu-akua.” The chiefs below them in rank were called “he ’lii noa” (not anointed), but were still chiefs of the “iku-nuu,” they could succeed to the government of the land and were then called “he Moi.”
The chiefs (ka hoalii) had both temporal and spiritual power. Their genealogy (papa alii) was called “iku-pau,” because it alone led up to the end or beginning of all the genealogies; no one reached further back than theirs. The chiefs of the “papa iku-nuu” could only have temporal power and be recipients of the ordinary “kapu-alii” awarded to other chiefs according to rank, whereas “ka hoalii” enjoyed both the “kapu-akua” and the “kapu-alii.”
This often brought on dissensions and enmities between the chiefs of the papa iku-nuu and those of iku-pau. The former would often introduce the ancestors of the iku-pau upon their genealogies in order that they might be considered as springing from the kapu-akua race and become also “ka hoalii” of the “nuu-pau” and “iku-pau.”
The worshipers of Kane were called “he papa laa” or “he papa Kane.” Those who worshiped images were called “he pae kii,” and those who worshiped nobody were called “he laa-luau.” The “laa-luau” were godless people, and in the time of Wakea and Papa, the first chiefs of the iku-nuu in this country, a number of worthless kapus were introduced to support the wickedness of Wakea.
In very olden times no human sacrifices were offered to Kane. “He kapu ke kanaka na Kane” was the settled law of that time, because the kanaka was considered sacred to Kane and like unto him. The idol-worshipers, and the followers of the “lii noa” (not of the Hoalii race) offered human sacrifices.
One of the ancient prayers was recited on the great festival days as follows:[1]
The Priest: O Kane me Ku-ka-Pao, E, oia ’nei?
The Congregation: Hooia, e, oia. [[267]]
The Priest: O Lono-nui-noho-i-ka-wai, E, oia ’nei?
The Congregation: Hooia, e, oia.
The Priest: Ho-eu, kukupu, inana, ku iluna o ka moku, E, oia, ’nei?
The Congregation: Hooia, e, oia. Hooia, e, oia. Hooia, e, oia. Ke Akua oia.
All together: Kane-Po-Lani, o Lani Makua, me Ku-ka-Pao i kikilani, me Lono-nui-maka-oaka, he Akua. Ke Akua i huila malamalama paa ka Lani, ku i ka Honua. I ka Honua a Kane-Kumu Honua, he Akua. Hooia, e oia. Hooia, e oia. Oia ke Akua, oia.
The head of the first kanaka was created from a whitish clay (palolo), which was brought by Lono from the four ends of the world—from “Kai Koolau, Kai Kona, Kahiki-ku, Kahiki-moe”—north, south, east, west. The clay from the north and east forming the right side, and the clay from the south and west forming the left.
It was contrary to the worship of Kane to bury a corpse without previous purification and prayer (Kaiolena a me pule), because the kanaka was derived from the water (unuhi ia no loko mai o ka wai)—muddy water—and the gods sang over him at the creation.
At the creation of man, Kane was the model after which he was made; Ku was the workman who made him, and Lono assisted generally. When the clay-image of Kane was made, they three breathed into its nose, and that breath was called “he maule o Lono.” The gods then called on him to rise and become a living being, with this formula:
Kane: “I hana au i keia lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”
Kane: “I hana au inei lepo la; Hiki au e ola!”
Ku and Lono: (respond) “Ola!”
The image then rose and knelt before the gods and they called his name Honua-ula (Red Earth)—his body was made of red earth (lepo ula) and spittle (wai-nao), and his head was made of the clay (palolo) brought from the four ends of the earth. Another name for him was Ke Lii-Ku-Honua.
After creation this man Honuaula, was given a place to live in, called in olden time Kalana i Hauola, in later times it was called Pali-uli. So runs the legend of Kumu-Honua, and he dwelt alone at first without a wife.
The gods seeing the man without a wife, descended on earth, put him into a sleep, took out one of his ribs (lalo puhaka) and made it into a woman. They then awakened the man who found the woman on his right side, and she was called Ke Ola Ku Honua.
There are many legends about this first man, Kumu Honua. According to some, Kanaloa, who seems to have been an evil spirit (akua ino). “Ke kupu ino” interfered with Kane when creating the first man, and Kanaloa started to make a man of his own. When the earth was ready and shaped, Kanaloa called it to become alive, but [[268]]no life came to it. Then he became very angry and said: “I will take your man and he shall die;” and so it happened; and hence the first man got another name, Kumu-Uli—which means a fallen chief (he ’lii kahuli).
The land of Kalana i Hauola was situated in Kahiki-Honua-Kele; by other traditions it was in Mololani; by others it was in Hawaii-nui-Kuauli-Kaioo, a large and long continent.
Kane, Ku and Lono dwelt in the empty space—(this is another tradition)—“i ka lewa i o ia nei,” and had no special resting place. They then created three heavens and by special command fixed the stars and the lights therein.
One tradition reports that Kanaloa was a generic name for a multitude of evil spirits, created by Kane, who opposed him or revolted from him because they were denied the awa, which means that they were not permitted to be worshiped; awa being a sacrificial offering and sign of worship. These evil spirits did not prevail but were thrust out and driven by Kane “i lalo lilo loa i ka po” (down into the uttermost darkness) and the chief of these evil spirits was called Milu, meaning the king of death; another name for him was Kanaloa, also Kanaloa o ka oa nu-kea nui a Kane.
When the heavens were made, then the earth was made. And then the Kanaloa spirits were the first created by the gods. They were not made by hand like the first man, but were spit out (i kuha ia) by the gods.
After Kumu Honua was created and placed upon his land, Kane conferred with him and his wife and established laws for them, and the law was called “laau” (the tree). The words of Kane are not fully reported in the legend; but it was afterwards thought that the tree was the breadfruit-tree (ulu) and that it grew at Honokohau, in North Kona, Hawaii; that it sprung from Kane (ua mimi ia e Kane) and that its fruits have been bitter or sour from that day to this. And the wauke was given to Kumu Honua for clothing, and it was sacred to Kane and grew in Keaukaha, North Kona, Hawaii.
Kanaloa seduced Kumu Honua’s wife Polo-Haina (Ke Ola Kumu Honua) and she and her husband broke the laws of Kane. Kumu Honua was called Kane-Laa-uli after he had broken the laws of Kane, which means, according to Hawaiian kahunas (priests), “he akua ulia i ka laau,” (the spirit who fell or was destroyed on account of the tree).
Following are the names of Kumu Honua and his wife after they fell from grace: Pelo-Haena (w),[2] Ulia-Wale (k), Laa-ai (w), Laa-hei (k), Laa-make (w), Laa-uli (k), Kumu-Hana (w), Kumu Uli (k), Kanikau (w), Kani Kuo (k).
An “au-apaapa” comprises twelve generations. All who spring from any branch within these twelve are considered as relations. An “au-apaapa” extended over two to three centuries.
An “au poipu” consisted of twenty-four generations. Any one at this distance from the general ancestor, springing off from any branch, was not considered a relation. The marrying such distant branches was called “hoao-lopa.” An “au-poipu” extended over six or more centuries. [[269]]
Following are the generations from Kumu Honua to Nuu-Pule, i.e. from the creation of man to the flood.
Kumu Honua and Lalo Honua had three sons: 1. Kolo-i-ke-Ao, or Laka; 2. Kulu-ipo or Kolo-i-ka-Po; 3. Kaiki-ku-a-Kane.
| Male | Female | |
| 1 | Kumu Honua. | Lalo Honua. |
| 2 | Laka. | Papaia Laka. |
| 3 | Ka Moolewa. | Olepau Honua. |
| 4 | Maluapo. | Laweao. |
| 5 | Kinilau-a-Mano. | Upolu. |
| 6 | Halo. | Kini Ewalu. |
| 7 | Ka Mano Lani. | Ka Lani anoho. |
| 8 | Ka Maka o ka Lani. | Ka Hua o ka Lani. |
| 9 | Ke Oli o ka Lani. | Ka Moo Lani. |
| 10 | Ka Lei Lani. | Opua Hiki. |
| 11 | Ka La Lii. | Ke Ao Melemele. |
| 12 | Haule. | Loaaio. |
| 13 | Imi Nanea. | Imi Walia. |
| 14 | Nuu or Kahinalii. |
From Kumu Honua to Laka was one “kau apaapa,” and from Kumu Honua to Moolewa were two “kau apaapa,” etc.
Nuu built a large vessel and a house on top of it, and it was called “he Waa-Halau-Alii o ka Moku.”
When the flood subsided Kane, Ku and Lono entered the “Waa Halau” of Nuu and told him to go out. He did so and found himself on top of Mauna Kea on Hawaii, and he called a cave there after the name of his wife, Lili-Noe, and that cave remains there to this day. Another name of his wife was Nuu-mea-lani.
Other legends say that it was not there where Nuu landed and dwelt, but in Kahiki-Honua-Kele, a large and extensive country.
Some legends say that the rainbow was the road by which Kane descended to speak with Nuu.
Another name of Nuu was Nuu-Lolo, i Mehani. Still another name was Nana-Nuu (Nana being the old pronunciation of Lana—floating). Also Nuu-Mea.
When Nuu left his vessel he took with him a pig, coconuts and awa as an offering to his god, Kane. As he got out of the vessel and looked up he saw the moon in the sky, and he thought that was the god, and he said to himself: “You are Kane no doubt, though you have transformed yourself to my sight;” so he worshipped the moon and offered his awa, pig and coconuts. Then Kane descended again and spoke reprovingly to Nuu, but on account of the mistake Nuu escaped punishment, having asked pardon of Kane. Then Kane ascended to heaven and left the rainbow as a token of his forgiveness.
All the previous population having been destroyed by the flood, Nuu became the second progenitor of all present mankind. So runs the Hawaii legends, but the legends of Oahu, Maui and Kauai differ somewhat. [[270]]
After Nuu’s escape from the flood he was called by new names, such as Ku Ka Puna, and his wife Ku Ke Koa. He had three sons: Ka Nalu Akea, Ka Nalu Hoohua and Ka Nalu Manamana.
| 1. | Ka Nalu Akea (k) | Ka Ale (Hanau) Akea (w) | Naeheehe Lani (k) |
| 2. | Ka Nalu Hoohua (k) | Ka Nalu Wehe Puka Nui (w) | Hakui Lani (k) |
| 3. | Ka Nalu Manamana (k) | Nalu Manamana ia Kaluea (w) | Ka Io Lani (k) |
| Naeheehe Lani (k) | Hikimoe Kawowoilani (w) | Ka Hakui Moku (k) | |
| Ka Hakui Lani (k) | Lui ke kai (w) | Ninihua (k) | |
| Ka Io Lani (k) | Ka Honua ka Moku (w) | Kahiki moe (k) |
| 1 | Nuu (k) | Lili Noe or Lili Nuu (w) | Ka Nalu Akea (k) |
| Ka Nalu Hoohua (k) | |||
| Ka Nalu Manamana (k) | |||
| 2 | Ka Nalu Akea (k) | Ka Ale Akea (w) | Naeheehe Lani (k) |
| 3 | Naeheehe Lani (k) | Kawowoilani Hikimoe (w) | Ha Hakui Moku (k) |
| 4 | Ka Hakui Moku Lei (k) | Ke Kai Halana (w) | Ke Kai Lei (k) |
| 5 | Ke Kai Lei (k) | Nalu Lei (w) | Ka Haku Lani (k) |
| 6 | Ka Haku Lani (k) | Moeana i Lalo (w) | Hele i Kahiki Ku (k) |
| 7 | Hele i Kahiki Ku (k) | Hooneenee i Kahikina (w) | Ka Noelo Hikina (k) |
| 8 | Ka Noelo Hikina (k) | Hala Po Loa (w) | Hele i ka Moo Loa (k) |
| 9 | Hele i ka Moo Loa (k) | Kawehe’n’ao (w) | Ke Au Apaapaa (k) |
| 10 | Ke Au Apaapaa (k) | Ke Au Laelae (w) | Lua Nuu or Kanehoa-lani (k) |
| 11 | Lua Nuu Kanehoalani (k) |
- Ka Nalu Akea was also called Hekikili Kaakaa.
- Ka Nalu Hoohua was also called Nakolo i Lani.
- Ka Nalu Manamana was also called Ka Uwila Nui Maka Eha.
Lua Nuu was known by the following names, Pua Nawao, Ku Pule, Ku Hooia, Ku Iike, Kane Hoa Lani, Kuma Menehune.
Kane Hoa Lani or Lua Nuu was the ancestor of the race of Nawao (wild people) and of the race of Menehune, a large and powerful people.
Circumcision dates back to the time of Lua Nuu.
Naeheehe Lani was the ancestor of the people who lived in the land of Kapakapaua a Kane and on the islands of the ocean.
Nalu Akea was the ancestor of the Kanakas and of the people on the islands in the great ocean.
Nalu Hoohua was the ancestor of the white or clear-skinned people who inhabit Kahiki Moe.
Nalu Manamana was the ancestor of the breed of negroes, who were also called the breed of Kana, “Ka welo a Kana.”
Lua Nuu was the ancestor, by his eldest son of the Nawao people, and by his youngest son (Kupulupulu) of the Menehune people. [[271]]
The Nawao people were called by the Hawaiians Ka Lahui Mu Ai Maia o Laau Haeleele. They were a people of large size, wild, and did not associate with the kanakas, they were a hunting people (lahui alualu holoholona). They were numerous in former times, but now they have disappeared.
The Menehunes were a numerous and powerful race, the ancestors of the present Hawaiian people.
This is the legend of Kane Hoa Lani Lua Nuu: Kane (the god) ordered Lua Nuu to go up on a mountain and perform a sacrifice there. Lua Nuu looked among the mountains of Kahikiku, but none of them appeared suitable for that purpose. Then Lua Nuu inquired of God where he might find a proper place, and God replied to him: “Go, travel to the eastward and where you find a sharp-peaked hill projecting precipitously into the ocean, that is the hill for the sacrifice.” Then Lua Nuu and his son Kupulupulu-a-Nuu and his servant Pili Lua Nuu started off in their boat to the eastward; and in remembrance of the event the Hawaiians called the mountains back of Kualoa in Koolau, Oahu, after one of Lua Nuu’s names, Kane Hoalani, and the smaller hills in front of it were named after Kupulupulu and Pili Lua Nuu.
The following are the generations of Lua Nuu:
| 1 | Lua Nuu (k) | Ahu (w) | Ku Nawao (k) |
| Ka Mee Haku Lani (w) | Ka Lani Menehune (k) | ||
| 2 | Ku Nawao (k) | ||
| Ka Lani Menehune (k) | Ka Mole Hikina Kuahine (w) | Aholoholo (k) | |
| Ka Imi Puka Ku (k) | |||
| 3 | Ka Imi Puka Ku (k) | Hooluhi Kupaa (w) | Ka Hekili Paapaaina |
| Ke Apaapa Nuu | |||
| Ke Apaapa Lani | |||
| Nakeke i Lani | |||
| Kahiki Apaapa Nuu | |||
| Kahiki Apaapa Lani | |||
| Nakolokolo Lani | |||
| Nakeke Honua | |||
| Ku i ka Ewa lani | |||
| Ka Uwai o ka Moku | |||
| Hoopali Honua | |||
| Newenewe Mauolina i Kahiki-ku | |||
| 4 | Newenewe Mauolina (k) | Nowelo Hikina (w) | Kaokao Kalani (k) |
| 5 | Kaokao Kalani (k) | Heha ka Moku (w) | Aniani Ku (k) |
| 6 | Aniani Ku (k) | Ke Kai Pahola (w) | Aniani Ka Lani (k) |
| 7 | Aniani Ka Lani (k) | Ka Mee Nui Hikina (w) | Hawaii Loa or Ke Kowa i Hawaii (k) |
| 8 | Hawaii Loa (k) |
Hawaii Loa was the ancestor of the Hawaiian family. They were an industrious, agricultural and fishing people. They were also very religious and worshiped Kane, Ku and Lono, either separately, or the joint name and symbol of Ku-Kauakahi. They were therefore called, par excellence, the lahui akua, while all those who worshiped images and such worthless things were called lahui laa luau. [[272]]
Lua Nuu and his descendants lived to the eastward of Kalana i Hauola, on the land called Aina Lauana a Kane and also Aina Au Apaapa a Kane until the time of Hoopale Honua, but after the time of Newenewe Mauolina they spread far to the eastward of the Aina Au Apaapa a Kane. From the time of Newenewe to Aniani Ku they had spread to the eastern-most shores of Kapakapaua a Kane. In the time of Ke Kowa i Hawaii they arrived at these (Hawaiian) islands.
Several legends refer to this period between Lua Nuu and Hawaii Loa. Those of Kana Loa and his brother Kane Apua, of Makalii, of Maui, of Kana, etc. Makalii was a celebrated king in Kahiki Kapakapaua a Kane. During a season of great fertility he sent his messengers all over the country and collected all the food they could get at and stored it up in Makalii’s storehouses and forts. A famine followed, but Makalii was stingy and had all the food gathered up in nets and hung up out of reach, and great distress came over men and animals. The rats scoured over the earth and found no food; they flared in the air, and there was the food. They then climbed up on the black shining cloud of Kane—ala nui polohiwa a Kane—and on the rainbow and from there they nibbled at Makalii’s nets until they broke and tore them, so that the food fell out on the earth again; and thus was the earth restocked with potatoes, taro, yam, etc. In remembrance of this king some stars have been called Makalii, and the Pleiades have been called “na Huihui,” in memory of Makalii’s nets of food—“na koko a Makalii.”
Kana Loa was the elder and Kane Apua was the younger brother. Their exploits are celebrated, viz: How they overthrew the King Wahanui and how he and his died at sea, how they conducted the Menehune people over the sea and through the wilderness until they came to the land that Kane had given their forefathers, the “Aina i ka Houpo a Kane;” and how they caused water to flow from the rocks, etc. Kana Loa was also called Li Hau Ula and he was a priest (kahuna) of greater renown than any other.
The legend of Maui and how he caught the sun and made him go slower, so that his mother might have more daylight to manufacture her kapa in (akuku i ke kapa), belongs to this period.
In former times there were two modes of worship, or two different creeds here on Hawaii—1. Those who worshiped the God who could not be seen;—2. Those who worshiped the God who could be seen, natural objects, or objects made by hand.—“He Pae a Kane,” “He Pae Kii.”
The one god (Kane) comprised three beings (ouli-wai-akua)—Kane, Ku, Lono. Kane was the root or origin of gods and all created things; Ku or Ku-ka-Pao was the workman who executed everything; Lono was the essence of wisdom, power and incomparable attributes. One god, but viewed under three different aspects. He was called Kane in order that man (“kane”) by being named after him should not forget him.
Before heaven and earth were created these three deities were called Kane-i-ka-Po-Loa, Ku-i-ka-Po-Loa and Lono-i-ka-Po-Loa, and their joint name was Ke Alii Hi-ka-Po-Loa, equivalent to “Almighty God.” [[273]]
Of all the objects, animate or inanimate, natural or artificial, that were worshiped by the pae kii (idol-worshipers) the fish called Paoolekei was the only one that received no worship.
It was supposed that these kii (images or idols) received power from being entered into and possessed by the spirits of the dead.
After Light had been created or brought forth from the Po (the darkness or chaos) the gods looked upon the empty space (ka lewa) and there was no place to dwell in. They then created the heavens for themselves. Three heavens did they create or call into existence by their word of command. The uppermost heaven was called “Lani-Makua,” the one next below was called “he Lani o Ku,” and the lowest was called “he Lani o Lono.”
When the heavens were made the gods found that their feet ached because there was nothing to support them. So they created the earth for a foot-stool. Hence Kane was called Kane Lu Honua and the earth was called “Ka honua nui a Kane” and also “Keehina honua a Kane.”
After heaven and earth were made Kane created the big and small lights—sun, moon and stars,—and placed them in the empty space between heaven and earth.
Kane also created “i kini akua” (spirits) angels or their equivalents—to act as his servants and messengers. They were created from his spittle. They were supposed to have been created at the time that the stars were made.
The earth, sun, moon and stars were set floating in space (hoolewa ia i ka lewa) by Kane and kept in their places by the power (mana) of Kane.
The ocean (ka moana nui a Kane) surrounded the earth. It was made salt by Kane so that its waters should not stink, and to keep it thus in a healthy and uninfected state is the special occupation of Kane. In imitation of Kane the priests prepare waters of purification, prayer and sanctification (holy water) “wai huikala, wai lupalupa, and Ke Kai olena,” wherewith to drive away demons and diseases; it was called “Ka wai kapu a Kane.”
When the earth had been made and all things on it, man was created, as previously stated, and he was placed on the land called Kalana i Hauola; a beautiful, fertile land stocked with fruits and tame animals. It was also called Aina Hemolele a Kane, also Kapakapaua a Kane. (Its situation on earth seems to have been to the east of those who made the legend—“Kahiki-ku.”)
The first man, generally called Kumu Honua, had a number of names—already mentioned; he was a tall, handsome, majestic looking person, and so was his wife. He was alone upon the land for about one century (kipaelui or kihipea) before his wife Lalo Honua was created.
Among the animals enumerated in the legend as dwelling in peace and comfort with Kumu Honua in Kalani i Hauola were:
Ka puaa nui Hihimanu a Kane (the large Hihimanu hog of Kane); ka ilio nui niho oi a Kane (the large sharp-toothed dog of Kane); ka ilio holo i ka uaua a Lono (the dog running at the voice of Lono); ka puaa maoli (the common hog); ka ilio alii a [[274]]Kane (the royal dog of Kane); na moo (lizards); moo niho nui, niho oi, wawaka a Kane (the sharp, large-toothed, iridescent lizard of Kane); ka moo olelo a Kane (the talking lizard of Kane); ka moo kolo (the crawling lizard); ka moo pelo a Kane (the deceitful lizard of Kane); ka moo kaala (the warring lizard); ka moo kaula a Kane (the prophetic lizard of Kane); ka moo make a Kane (the deadly lizard of Kane), etc. The moo-pelo a Kane was said to be very skillful in lying and in the old mele he is called “he ilioha kupu ino ku o ka moku.”
Kumu Honua and his wife Lalo Honua lived in Kalana i Hauola until they were driven out by “Ka Aaia-Nukea-nui-a-Kane”—the large white bird of Kane. In Kalana i Hauola grew the “ulu kapu a Kane” and the “ohia hemolele a Kane”—(the sacred breadfruit and sacred apples.)
It was thought by the priests of old that these tabued fruits were the cause of the trouble and death of Kumu Honua and Lalo Honua. Hence in the ancient meles the former was called Kane Laa-Uli, Kumu-Uli, Kulu-Ipo—(the fallen chief—he who fell from, by, or on account of the tree, the mourner, etc.) or names of similar import.
The legends further relate that if strangers ate of the ripe apples of this land, Kalana i Hauola, they died forthwith, and that the native inhabitants, knowing this, never ate them. Here also, and here alone, [grew the] “wauke kapu a Kane,” the cloth which was forbidden to be worn by any but the Alii-kapu who had been properly anointed by the “aila niu a Kane.”
Among many other names for this land was Ulu-Paupau—the fruit which caused defilement and degradation. Another name was Pali-uli. The legend says:
“He aina kapu o Pali-uli. He aina hemolele. He hoopololei ka loaa o ua aina la. He hoiu kapu loa ka hoomakaukau ana, i mea e loaa ’i ua aina la. Ina hewa, aole no e loaa ana. Ina e nana i hope, aole no e loaa. Ina e aloha i ka ohana, aole no e komo i Pali-uli” (A sacred land is Pali-uli, a holy land. One must be righteous to attain it; he must prepare himself exceedingly holy who wishes to reach that land. If sinful he will not get there; if he looks behind he will not get there; if he prefers his family he will not enter in Pali-uli). Says the chant:
O Pali-uli, aina huna a Kane
O ka aina i Kalana i Hauola.
I Kahiki-ku, i Kapakapaua a Kane.
O ka aina i kumu, i lali.
O ka aina ai nui a ke Akua.
O Pali-uli, hidden land of Kane,
Land in Kalana i Hauola,
In Kahiki-ku, in Kapakapaua of Kane,
The Land whose foundation shines with fatness,
Land greatly enjoyed by the god.
Ulu Kaa was another name for Kalana i Hauola. Aina Huna a Kane, another name. Also Aina a Kane Huna Moku; Aina Kapu a Kane; Aina Elieli a Kane, and Aina i ka Houpo o Kane. This land or Paradise was the central part of the world—“ke [[275]]kiko waena”—and situated in Kahiki-ku which was a large and extensive continent. It was also called Aina Eepa a Kane; Aina wai-Akua a Kane; also Kahiki-ku.
Kahiki-ku was also called Aina apaapaa a Kane on account of its size and vast dimensions. It was situated to the eastward, and it was there where the gods commenced their creations, hence in olden times the sun (ka la) was called “he Alanui hele a Kane,” and the west was called “he Alanui o ka make.”
In olden times the front of the dwelling houses was turned to the east, as a sign of the Kane worship; and one door or opening was turned to the west in remembrance of Hawaii-Loa or, as he is called Ke Kowa i Hawaii, who came from the westward and discovered or settled on Hawaii, and afterwards returned to the westward, going to Kahiki-ku.
Kalana i Hauola was also called Aina Luana or Aina Lauana a Kane; also the Aina wai ola a Kane. This “wai ola” or living water was a running stream, or overflowing spring (wai kahe), attached to or enclosed in a pond (loko). It was a beautiful transparent clear water. The banks of the pond were splendid. It had three outlets, one for Ku, one for Kane and one for Lono, and through these outlets the fish entered in the pond. If the fish of the pond were thrown on the ground or on the fire, they did not die. If a man had been killed and was sprinkled over with this water he would soon come to life again. According to the ancient worship of Hawaii water and salt were objects of special solicitude. The priests mixed water and salt and prayed over it and it then became a sort of Holy water, a water of purification etc. in remembrance of the pond of living water in the Aina wai ola a Kane.
That land was also called the Aina wauke kapu a Kane, because that wauke was planted by Kane for clothing for the first people, Lepo Ahulu (k) and Lalo Ahulu (w)—Kumu Honua and Lalo Honua.
This land was also called “Aina wai lepolepo o kumu honua a Kane,” because man was formed out of moistened earth. When man was formed, Ku and Kane spat in his nostrils, and Lono spat in his mouth, and the earth model became a living being. This name was also applied to the entire earth as well as to the particular “Kalana i Hauola.” When people died they were said to have gone to the muddy waters of Kane (“ua hoi i ka wai lepolepo a Kane.”) In its wider sense, as the residence of Kumu Honua, after he was turned out of Kalani i Hauola, it applied to the land adjoining the latter. In this sense it was also called “Aina kahiko a Kane.” It was situated to the eastward of Kalana i Hauola, because the chants, prayers, and legends attest that the emigrants from there found land in going to the eastward and that new land they called “na Aina i kulana kai maokioki a Kane” and that great ocean “Ka Moana kai maokioki a Kane,” and also “Ka Moana kai Popolo.” And it is equally certain that when they returned to the Aina Kahiko or to Kahikiku they shaped their course to the westward.
When Kumu Honua was turned out of Kalana i Hauola, he went to live on an island or in a district, which was called after him Kumu Honua Mokupuni. He afterwards returned to the mainland of Kapakapaua a Kane and there he died and was buried on top of a high hill called Kumu Honua Puu, where multitudes of his descendants were also buried. And when in after ages room became scarce in that cemetery only the bones of the head and of the back-bone (“na auhau”) were buried there, and hence it was [[276]]called Ka Puu Poo Kanaka. It was also called after the various names of Kumu Honua.
[Original notes break at this point, one or more pages probably lost.]
2. Laka. The eldest son of Kumu Honua and Lalo-Honua (w), was also called Kuewa (the vagabond). He killed his younger brother Ahu, and from that time he was called Kolo-i-ke-Ao. He was a bad man and progenitor of the irreligious and godless.
2. Ahu, second son of Kumu Honua, a pious man, built altars and worshiped God. His brother Laka envied him and killed him. He died without leaving any offspring. His other names were Kulu-ipo, and Kolo-i-ka-Po.
2. Kapili, also called Kaiki-ku-a-Kane, was the third son of Kumu Honua. He was a pious man, a kahuna and progenitor of the true worshipers.
4. Ka Wa Kupua. He first organized the order of prophets, soothsayers and magicians.
6. Ake Nui. He was born to the eastward of Kapakapaua-a-Kane and his parents moved to a far off place on account of a famine in their own land.
7. Ka Mauli Newenewe Loa. He attained the greatest age of all mankind: four “Kipaelui” (four hundred years.)
7. Ke Ola i Mauolina a Kane. The most upright and pious man of his time. Hence he was taken away alive from earth and did not die.
8. Ka Lei Lani. He also was remarkable for his piety, and he also was taken away from earth alive by God.
9. Haule i Honua. He was a warrior of renown, and his generation was signalized for skill in war and politics. He moved to or invaded a country south of Kapakapaua-a-Kane called Ku Lalo, or Ka Honua i Lalo, where a warlike people dwelt, who are described in the legend as “he poe poa a me ka pakaha wale” (terms of opprobrium).
11. Lalo o Kona. He was born in that southern land, Ka Honua i Lalo, and hence his name.
12. Hoo Nanea. He was also born in Honua i Lalo, but afterwards he returned to the land of his ancestors (Kapakapaua-a-Kane) and died there.
13. Nuu. He was born to the eastward of Kapakapaua-a-Kane. He was a pious and God-fearing man. In his time came the flood, Kai a Kahinalii. By command of God he built a vessel called, “He waa Halau Alii o ka Moku,” in which he and his escaped.
14. Nalu Akea. He is called the progenitor of the people living on the main land of Kane, “aina kumu paa a Kane.”
14. Nalu Hoohua. He is called the progenitor of “ka poe kekea” (clear skinned). That race of people were called a warlike, proud and quarrelsome people. They did not travel or propagate themselves among the lands of the ocean (aina moana), but dwelt to the westward of Kapakapaua-a-Kane. Therefore the firstborn of Nalu-Hoohua was called Hakui Lani and also Kui ka Ewa Honua.
14. Nalu Manamana. The third and favorite son of Nuu. He is the progenitor of the pure white people (Ka poe keokeo maoli). [[277]]
A variation in the legend of Nalu-Akea gives him the following descendants:
| Naeheehe Lani (k) | Hikimoe Kawowoilani (w) |
| Ka Hakui Lani (k) | Lui ke Kai (w) |
| Ninihua (k) | |
| Ka Io Lani (k) | Ka Honua ka Moku (w) |
| Kahiki Moe (k). |
15. Ka Io Lani. In his time the worship of Kane was yet pure and unmixed with idolatry.
17. Ka Neenee Lani. Celebrated for his knowledge of astronomy and soothsaying. He was a pious man.
18. Honua o ka Moku. Renowned for agriculture and industry.
20. Hele i kua Hikina. In his time this race began to move to the eastward of Kapakapaua-a-Kane.
21. Hele Moo Loa. In his time the race moved to the eastern border of the main land and dwelt there as strangers.
22. Ke Ao Apaapaa. The race was now settled on the eastern border of Kapakapaua-a-Kane and were pursuing agriculture, fishing and other industrial pursuits.
23. Lua Nuu. He was first called Kane Hoa Lani, but, becoming renowned, he was called Lua Nuu, i.e., the second Nuu. He was also called Kini, and Kinikini. He by command of God first introduced circumcision to be practiced among all his descendants. He left his native home and moved a long way off until he reached a land called Honua i Lalo (the southern country); hence he got the name Lalo-Kona, and his wife was called Honua-Po-i-Lalo. He was the father of Ku Nawao by his slave-woman Ahu, and of Ka lani Menehune by his wife Mee Hiwa.
24. Ku Nawao. He was the progenitor of the people called “Ka Poe Mu-ai Maia” and also “Laau-Haeleele.” He was the oldest son of Lua Nuu and became a wanderer in the Desert.
24. Ka Lani Menehune. He was the father of Aholoholo and Ka Imi Puka Ku, who were twins. Through his cunning and adroitness (maalea) the younger brother, Ka Imi Puka Ku, obtained the affection of his father and was aggrandized by him. His wife came from the east of Kapakapaua-a-Kane and was related to him.
25. Aholoholo, was renowned for his swiftness.
25. Ka Imi Puka Ku, or Kini-Lau-a-Mano. He had twelve children, from the youngest of whom sprang the Hawaiian people.
26. Ka Hekili Paapaaina, Newenewe i Maolina. The oldest and the youngest of Kinilau’s children. The former is said to be the progenitor of the “alii kapu,” and the latter of the “alii wohi.” But the two dignities were united through their children in this wise:
| Husband | Wife | Child |
| Kahekili Paapaaina | Ka Honua i ke Kapu | Heha-ka-Moku (w) |
| Newenewe i Maolina | Nowelo Hikina | Kaokao ka Lani (k) |
| Kaokao ka Lani | Heha-ka-Moku | Aniani-Ku (k) etc. |
[[278]]
29. Aniani ka Lani. In his time this race had got far from the original homesteads. He is quoted by both Tahitian and Hawaiian legends as a progenitor (ku-puna) of their nations.
30. Hawaii Loa, or Ke Kowa i Hawaii. He was one of the four children of Aniani ka Lani. The other three were Ki, who settled in Tahiti, Kana Loa and Laa-Kapu. In his time this ocean was called Kai Holo-o-ka-Ia. It was so called by Hawaii Loa, and at that time there existed only the two islands of Hawaii and of Maui, discovered by him, the first of which was called after himself, and the second was named after his oldest son. The other islands of this group are said to have been hove up from the sea by volcanoes during and subsequent to the time of Hawaii Loa. These two large islands were then uninhabited. Hawaii Loa and his followers were the first inhabitants.
Hawaii Loa and his brothers were born on the east coast of a country called Ka Aina kai Melemele a Kane (the land of the yellow or handsome sea). Hawaii Loa was a distinguished man and noted for his fishing excursions which would occupy sometimes months, sometimes the whole year, during which time he would roam about the ocean in his big vessel (waa), called also a ship (he moku), with his people, his crew and his officers and navigators (“Poe hookele” and “Kilo-hoku.”)
One time when they had thus been long out on the ocean, Makalii, the principal navigator, said to Hawaii Loa: “Let us steer the vessel in the direction of Iao, the Eastern Star, the discoverer of land (Hoku hikina kiu o na aina.) There is land to the eastward, and here is a red star ‘hoku ula’ (Aldebaran) to guide us, and the land is there in the direction of those big stars which resemble a bird (e kapa mai nei me he manu la.)” And the red star, situated in the lap of the goats (i ka poli o na kao) was called Makalii after the navigator’s name. And some other red stars in the circle of the Pleiades (ma ka ponaha o na huhui) were called the Huhui-a-Makalii.
So they steered straight onward and arrived at the easternmost island (ka moku hikina loa.) They went ashore and found the country fertile and pleasant, filled with awa, coconut trees, etc., and Hawaii Loa, the chief, called that land after his own name. Here they dwelt a long time and when their vessel was filled with food and with fish, they returned to their native country with the firm intention to come back to Hawaii-nei which they preferred to their own country. They had left their wives and children at home; therefore they returned to fetch them.
And when they arrived at their own country and among their relations, they were detained a long time before they set out again for Hawaii.
At last Hawaii Loa started again, accompanied by his wife and his children and dwelt in Hawaii and gave up all thought of ever returning to his native land. He was accompanied also in this voyage by a great multitude of people (ka lehulehu), steersmen, navigators, shipbuilders and this and that sort of people. Hawaii Loa was chief of all this people, and he alone brought his wife and children. All the others came singly without women. Hence Hawaii Loa is called the special progenitor of this nation.
On their voyage hither the Morning Star (ka Hoku Loa) was the special star that they steered by. And Hawaii Loa called the islands after the names of his children and the stars after his navigators and steersmen. [[279]]
After Hawaii Loa had been some time in this country (Hawaii nei), he made another voyage to find his brothers, and to see if they had any children who might become husbands or wives for his own. On this voyage he fell in with his younger brother Ki, on the island of Tahiti, where Ki had settled and called it after one of his own names. Then Hawaii Loa and Ki sailed together to the southward (i ka mole o ka honua), there they found an uninhabited island which Hawaii Loa called after his own name, and another smaller island which he called after his daughter, “Oahu.”
When they had finished their business here they returned to Hawaii and the Hoku-Iwa stars and the Hoku Poho ka Aina, were those that they steered by. On his outward voyage from Hawaii the star called Ke Alii o Kona-i-ka-Lewa and the stars of the Hoku-kea o ka Mole Honua (Southern Cross) were those by which he shaped his course for Tahiti and those other islands. They left from Lae o Kalae in Kau (south cape of Hawaii), and thither they returned.
When Hawaii Loa thus returned he brought with him Tu-nui-ai-a-te-Atua the first-born son of his brother Ki, and he became the husband of his favorite daughter Oahu. These two had afterwards a child called Ku Nui Akea who was born at Keauhou, in Puna, Hawaii. Puna was then a fertile and fine country and it was called Puna by Ku nui ai a ke Akua after his own birthplace, Puna-Auia, in Tahiti.
32. Kunuiakea, on both father’s and mother’s side became a chief of the very highest rank (kapu loa). From him sprang the race of chiefs here in Hawaii (welo alii), and from Makalii sprang the race of the common people (welo kanaka). The first has been kept separate from the most ancient times, and the second has been kept separate from the time of chaos (mai ka Po mai). But the priestly race (welo kahuna) was one and the same with the race of chiefs from the beginning.
When Hawaii Loa arrived here, as before observed, there were only the two islands of Hawaii-Loa and of Maui-ai-Alii; but during his time and close afterwards the volcanoes on Hawaii and on Maui began their eruptions; and earthquakes and convulsions produced or brought to light the other islands.
Kunuiakea’s son Ke Lii Alia, and his grandson Kemilia, were born at Tahiti along with the Aoa, the royal tree; but his great grandson, Ke Lii Ku (Eleeleualani), was born on Hawaii.
35. Eleeleualani was the grandfather of Papa-Nui-Hanau-Moku (w). His wife was called Ka Oupe Alii and was a daughter of Kupukupunuu from Ololoimehani (supposed to be either a name for the island of Nuuhiwa, or of a place on that island). They had a son called Kukalani-ehu, whose wife was Ka Haka-ua-Koko, the sixth descendant from Makalii, and they two were the parents of Papa-Nui (w).
37. Papa-Nui-Hanau-Moku (w). She first married Wakea, who was the son of Kahiko (k) and Tupu-rana-i-te-hau (w) who was a Tahitian woman. Papa’s first child with Wakea was a daughter called Hoohokukalani.
Papa, having quarreled with Wakea on account of their daughter, went to Tahiti and there she took to Te Rii Fanau for husband and had a son called Te Rii i te Haupoipoi. She afterwards returned to Hawaii under the name of Huhune and had a son with Waia and called his name Hinanalo. Domestic troubles now made her crazy and she returned to Tahiti where she had another son with Te Arii Aumai, who was said to [[280]]be the fourth generation of the Tahiti chiefs, and she called his name Te Arii Taria, and he became chief over that part of Tahiti called Taharuu.
It is thus on account of her being the mother of chiefs, both here and in Tahiti that she is called Papa Nui Hanau Moku. She is said to have been a comely, handsome woman, very fair and almost white.
Papa is said to have traveled eight times between Tahiti and Hawaii, and died in a place called Waieri, in Tahiti, during the time of Nanakehili, the fifth descendant from her and Wakea.
37. Wakea was a wicked and bad man. He instituted the bad and oppressive kapus, such as that men and women could not eat together; that women could not eat red fish, hogs, fowl or other birds, and some kinds of bananas. These kapus were put on to spite and worry Papa, on account of her growling at and reproaching him for his wickedness. Wakea also departed from the ancient worship and introduced idol worship, and many people followed him, because they were afraid of him.
Hawaii Loa was born on the eastern shore of the land of Kapakapaua-a-Kane. One of Hawaii Loa’s grandchildren was called Keaka-i-Lalo (w) whom he married to Te Arii Aria, one of his brother Ki’s grandchildren, and he placed them at Sawaii, where they became the ancestors of that people, Sawaii being then called Hawaii-ku-lalo.
Afterwards Hawaii Loa revisited Tahiti and found that his brother Ki had forsaken the religion in which they were brought up, that of Kane, Ku and Lono, and adopted Ku-waha-ilo, the man-eating God, (ke Akua ai kanaka) as his God. After quarreling with his brother on this account, Hawaii Loa left Tahiti and brought with him Te Arii Apa as a husband for Eleeleualani, his moopuna (grandchild). From these two was born Kohala (w), a girl, from whom the Kohala people sprang.
Afterwards Hawaii Loa went again to Tahiti and Hawaii-ku-lalo (Sawaii) and held a meeting with those peoples at Tarawao, but finding that they persisted in following after the God Ku-waha-ilo and that they had become addicted to man-eating, he reproved and repudiated them, and passed a law called he Papa Enaena, forbidding anyone from Hawaii-Luna (this present Hawaii) from ever going to the southern islands, lest they should go astray in their religion and become man-eaters.
When Hawaii Loa returned from this trip he brought with him Te Arii Tino Rua (w) to be a wife to Ku-Nui-Akea, and they begat Ke Alii Maewa Lani, a son, who was born at Holio in North Kona, Hawaii, and became the Kona progenitor.
After this Hawaii Loa made a voyage to the westward, and Mulehu (Hoku Loa) was his guiding star. He landed on the eastern shore of the land of the Lahui-maka-lilio (the people with the turned up eyes oblique). He traveled over it to the northward and to the westward to the land of Kuahewahewa-a-Kane, one of the continents that God created, and thence he returned, by the way he had come, to Hawaii nei, bringing with him some white men (poe keokeo kane) and married them to native women (a hoo-moe i koonei poe wahine). On this return voyage the star Iao was his guiding star to Hawaii.
After this Hawaii Loa made another voyage to the southern and eastern shore [[281]]of Kapakapaua-a-Kane, and took with him his grandchild Ku-Nui-Akea in order to teach him navigation, etc. When they had stayed there long enough they returned and Ku-Nui-Akea brought with him “he mau haa elua” (two stewards) one called Lehua and the other Nihoa, and they were settled on the two islands which bear their names, as konohiki (land stewards) and put under the charge of Kauai, the youngest son of Hawaii Loa.
When Hawaii Loa returned from the conference with his brother Ki and his descendants, his wife Hualalai bore him a son who was called Hamakua, and who probably was a bad boy (keiki inoino), for so his name would indicate. Ten years after this (ke Au puni) Hualalai died and was buried on the mountain of Hawaii that has been called after her name ever since.
After Hawaii Loa was dead and gone, in the time of Ku Nui Akea, came Tahiti-nui from Tahiti and landed at Ka-lae-i-Kahiki (the southwest point of Kahoolawe, a cape often made by people coming from or going to Tahiti.) Tahiti-nui was a moopuna of Ki, Hawaii Loa’s brother, and he settled on East Maui and died there.
The descendants of Hawaii Loa and also of Ki (which are one, for they were brothers) peopled nearly all the Polynesian islands. From Ki came the Tahiti, Bora-bora, Huahine, Tahaa, Raiatea and Moorea [people].
From Kanaloa were peopled Nukuhiwa, Uapou, Tahuata, Hiwaoa and those other islands. Kanaloa married a woman from the man-eating people, Taeohae, from whom spring those cannibals who live on Nuuhiwa, Fiji, Tarapara, Paumotu, and the islands in western Polynesia—so is it reported in the Hawaiian legends and prayers—but the Hawaiian islands and the Tahiti islands (properly speaking) did never addict themselves to cannibalism.
The island of Maui was called after Hawaii Loa’s first born son.
The island of Oahu was called after Hawaii Loa’s daughter, and her foster parent was Lua, and hence the name Oahu-a-Lua.
Kauai was called after Hawaii Loa’s younger son; his wife’s name was Waialeale, and they lived on Kauai, and the mountain was called after her, because there she was buried.
And thus other islands and districts were called after the first settlers.
In this first age, from Hawaii Loa to Wakea, the royal authority and prerogatives were not very well defined. The chiefs were regarded more in the light of parents and patrons (haku), than as moi and alii-kapu, although they enjoyed all the honor and precedence due to their rank.
This state of things was considerably altered by Wakea, his priest and successors, yet even so late as the time of Kanipahu, who refused the government, it is evident that the royal authority was not well settled in the olden times (aole he ano nui o na ’lii i ka wa kahiko loa ’ku). [[282]]
[1] For a translation of this prayer see Fornander, Polynesian Race, Vol. 1, p. 61. [↑]
[2] The letters w and k adjoining names throughout this paper are abbreviations for the Hawaiian wahine (female) and kane (male). [↑]