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Legend of Kana and Niheu.
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Kaao No Kana a Me Niheu.
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Hakalanileo[1] was the father and Hina[2] was the mother of Kana[3] the first-born, and Niheu[4] was the younger brother of Kana. Uli[5] was the grandmother. Hamakualoa, Maui, was the land in which Kana was born, and Halauoloolo
was the name of the house. At the birth of Kana, he was in the form of a piece of
rope; he had no human form. After the birth of Kana, Uli took and kept it until it
assumed a human form, then she brought the child up. The place where Kana was brought
up was in Piihonua, Hilo, Hawaii, a place lying to the East of Wailuku, where his
house was built, called Halauoloolo.[6]
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O Hakalanileo ka makuakane, o Hina ka makuahine, o Kana ka mua, o Niheu ka muli, o
Uli ke kupunawahine. O Hamakualoa, i Maui ka aina hanau o Kana, o Halauoloolo ka hale.
He pauku kaula o Kana o ka hanau ana, aohe kino maoli. A hanau o Kana, lawe ae la
o Uli ia ia a hanai; o kahi nae o Kana i hanai ia ai, o Piihonua ma Hilo i Hawaii,
e moe la ma ka hikina o Wailuku, ilaila kona hale o Halauoloolo.
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In this legend it is said that the body of Kana grew to be very tall and large and
was terrible to behold. While he was being brought up, he grew so fast[7] that the house had to be lengthened, so that it extended from the mountain until
it was almost to the edge of the sea. Such is the story as told of this house, Halauoloolo.
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Ma keia kaao ana, ua olelo ia ke kino o Kana, he kino loihi loa, a he kino nui a weliweli
ke nana aku. I kona hanai ia ana, ua panee kona kino i ka loihi, a ua panee no hoi
kona hale o Halauoloolo; mai ke kuahiwi a kokoke i ke kai kona kino ka loihi, a pela
iho la no ke ako ana o ka hale, o Halauoloolo.
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RELATING TO THE HAUPU HILL.
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NO KA PUU O HAUPU.
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This hill called Haupu,[8] was a hill situated on Molokai and the chief who lived on this hill was Kapepeekauila
by name and his chief priest was known by the name of Moi.[9] Once upon a time this hill, Haupu, moved or floated to Mokuola[10] in Hilo, Hawaii, carrying along the chief and the people and the things that grew
on the hill. When Hina the mother of Kana and Niheu saw that the land was pleasant
to the eye, she climbed on up the hill with the idea of taking a look at the place.
As soon as Hina was on the hill of Haupu, it immediately moved back to Molokai, thus
leaving Hakalanileo to mourn for her loss. When Hakalanileo saw that his wife was
being carried away he tried to recover her, but found it impossible to do so. After
his failure, he proceeded to Niheu and informed him that Hina had been taken away
by the hill of Haupu. When Niheu heard this report from his father, he said: “I cannot
get her, there is only one person who can do it, and that is Kana. You must go to
him personally; don’t be afraid of him and run away if he should turn and look at
you. Just [[438]]keep your eyes away from him.” After Niheu had given these instructions to Hakalanileo,
Hakalanileo turned and went to meet Kana. When Hakalanileo came to where Kana was
living, Kana turned and looked at him and the sight of Kana was so terrible that he
turned and attempted to run away; but Kana called out to him, saying: “What do you
want?” Hakalanileo replied: “I have come to tell you that the mother of you two has
been taken away by Kapepeekauila, the chief of the hill of Haupu. She is now at Molokai.”
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O keia puu o Haupu, he puu ia aia i Molokai; o ke ’lii o luna o ua puu la, o Kapepeekauila
ka inoa, o ke kahuna o Moi. Mai Molokai aku ka hele ana a ka puu o Haupu, a hiki i
Mokuola i Hilo, Hawaii, me ke ’lii, me na kanaka, me na mea ulu o luna; a ike o Hina,
makuahine o Kana ma, i ka maikai o keia aina, alaila, pii aku la e makaikai i luna.
A makaikai o Hina i luna o ka puu o Haupu, o kona wa ia i lawe ia ai e ka puu i Molokai,
a nele iho la o Hakalanileo i ka wahine ole, imi iho la ia i wahi e loaa ai ka wahine,
aole e hiki. Nolaila, hele aku la o Hakalanileo i o Niheu la, e olelo aku i ka lilo
o Hina i ka puu o Haupu; a lohe o Niheu i keia olelo a ko laua makuakane, olelo aku
la ia: “Aole e hiki ia’u; hookahi wale no keiki e hiki ai, o Kana. E hele oe e hiki
i mua ona, mai makau oe, a mai holo, ina i huli mai kela a nana ia oe, mai nana aku.”
A pau ka olelo aoao a Niheu ia Hakalanileo, hele aku la ia e halawai me Kana. Ia Hakalanileo
i hiki aku ai i kahi o Kana, huli mai la o Kana a nana ia [[439]]Hakalanileo; ma keia nana ana, ua holo o Hakalanileo me ka makau. Pane mai o Kana:
“Heaha kau?” Olelo aku o Hakalanileo: “I hele mai nei au e hai aku ia oe, ua lilo
ka makuahine o olua ia Kapepeekauila, ke ’lii o ka puu o Haupu, aia i Molokai kahi
i noho ai i keia wa.”
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When Kana heard this, he said to Hakalanileo: “Go and issue a call that the people
come together throughout Hawaii, and instruct the men to go and hew out canoes, by
which we will get to Molokai, and get back your wife.” With this, the canoe hewers
all around Hawaii came together and a large double canoe of ten [fathoms] in length
was hewed out and made ready, whereupon Hakalanileo went for Kana to voyage to Molokai.
When Kana came to the double canoe he stretched out his hands and placed them on the
canoe and the canoe sunk out of sight; Kana did not even attempt to board the canoe.
Because of this, Kana said to Hakalanileo: “Go and hew out another double canoe.”
Again the people of Hawaii went up and hewed out another double canoe; but the hands
of Kana alone were too much for the canoe, for it too sunk out of sight, thus leaving
them without a canoe to get to Molokai in. Therefore, Hakalanileo went to the presence
of Niheu and reported the matter to him. When Niheu heard this, he said: “You go to
Uli and ask for a canoe; she has the canoe that will take you to Molokai, and she
will direct you what to do.”
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A lohe o Kana, olelo mai la ia ia Hakalanileo: “O hoi e kukala ia Hawaii a puni, e
kalai i mau waa no kakou e holo ai i Molokai, i loaa ko wahine.” Ma keia olelo o Kana,
ua akoakoa na kalai waa o Hawaii a puni, he mau waa nunui, he umi ka loa; a makaukau
na waa, kii aku la o Hakalanileo ia Kana e holo i Molokai. Ia wa, kikoo na lima o
Kana a luna o na waa, o ke komo iho la no ia o na waa a poho i lalo, aole i ee ke
kino o Kana. Nolaila, olelo hou o Kana ia Hakalanileo, e kalai hou na waa; kalai hou
no o Hawaii a puni, a loaa elua waa, i na lima no o Kana komo, nolaila, aohe waa e
holo ai i Molokai. Nolaila, hele aku la o Hakalanileo i mua o Niheu a olelo aku la
no keia mau mea, a lohe o Niheu, olelo mai la: “O hele a ia Uli, olelo aku i waa;
aia ia ia ka waa e hiki ai i Molokai, nana e kuhikuhi mai ia oe.”
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When Hakalanileo came in the presence of Uli, she asked him: “What is it you want?”
Hakalanileo replied: “I have come for a canoe for Kana by which he may be able to
get to Molokai to fight Kapepeekauila, the chief that lives on the Haupu hill.” Uli
made reply: “Yes, there is a canoe, it is in Paliuli;[11] but you must, however, go and call all the people together to go and drag down the
canoes.” Hakalanileo did so and collected eight times forty men, and they proceeded
to the uplands of Paliuli, where Uli prayed for a double canoe for Kana.
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A hiki o Hakalanileo i mua o Uli, ninau mai la Uli: “Heaha kau?” I aku o Hakalanileo:
“I hele mai nei au i waa no Kana, e holo ai i Molokai, e kaua me Kapepeekauila, ke
’lii o luna o ka puu o Haupu.” I mai o Uli: “Ae, he waa, aia i Paliuli; e hele nae
oe e kukala i na kanaka a pau loa, e kii e kauo mai i na waa.” Hele aku la o Hakalanileo
e kukala i na kanaka a pau loa, a akoakoa, he mau lau kanaka ewalu. Ia wa, pii lakou
a hiki i uka o Paliuli. Hooulu o Uli i kana mele pule no na waa o Kana.
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KAUMAIELIELI, THE DOUBLE CANOE OF KANA.
Go get the canoe!
Go get the canoe!!
At your grandmother’s
To Hoanuiikamapu,
To Hoanuiwaalau,
To Hoanuiwiliwiliwaa,
To Hoanuihoonohowaa,
For the canoe up at Kalanaku.
Heiwale has a fishing canoe,
This canoe is covered with a cloak by old women.
Go get, go get, go get the canoe,
Go get the canoe of Kaimu at Kainalu,
Of Halekou, of Halekanaka,
Of Haleohe, of Haleola,
Of the larger border of Leipe,
Of the burying place of Maiahiki,
Of the place where one runs and lies down.
The canoe that is sprinkled in the calm,
The canoe that jumps playfully in the calm,
The canoe that sleeps in the water in the calm,
The canoe of Maunakea in the calm,
The shaded canoe in the calm,
The isle-shaped canoe spread out in the calm,
The canoe of rushes pointing to the calm,
The canoe that rises and eats the cords that bind it,
[[440]]
The canoe of the priestess of
Laa[12] that is here,
Which now stands down at Hana,
Standing below at Hana; ask, inquire of its name;
It is the double canoe of Kaumaielieli.
The Milo outline is the outrigger,
Halauloa, the body;
It pitched in the sea in its sailing.
Aukuuikalani, the bow,
The stern is carried up,
Kaualupe, is the space between the iakos,
Piliaama is the long stick on the outside,
Leleiamanu is the stick at the bow,
Kupakei the stick at the stern,
The outside sticks are like the rejected ones.
Peheu are the ears of the canoe,
Pukokee the oblique ends,
Makilihaohao in the heaven, the iron,
Kainakahi the bailing cup,
Kiai-i-ka-lani the leak,
Kuanuenue is the front iako,
Hauhiakaa the lashings,
Hoomaukoia occupies the center,
Uaua the lashings.
Hooipoakekolu the iako,
Luukia the lashings.
Hapa mounts up to heaven,
Uli is the woman that is famous,
Popoalaea the woman that is famous,
Mailelaulii the woman that is famous,
Haaneeiakake the proclaiming priest.
That is the way they carry things in Kona,
That is the way they lift things in Kona,
That is the way the sail is set,
The seat over which the cross stick hangs,
The sharp point of the cross sticks above.
Kauhikamakani is the cross stick above,
Kauhikalalea the cross sticks above.
Poa is the lower end of the stick,
Niula is the piece of kapa at the end of the pole,
Kailewaula the piece of kapa below the first.
Kaameaula the piece of kapa below that,
Kapuohuula is the piece of kapa below that,
Anuenueula[13] the piece of kapa below that,
Hoopio is the end of the sail in the middle,
Alualu the bow stays,
Kanaha the last of the pieces of red kapa,
Huki the piece of red kapa in the open.
The canoe sails in the ocean,
Niheu is playing with the pebbles,
Kapapaki his seat,
Kuaieloelo is his seagoing loin cloth,
Oolapaku his paddle.
Lealealai is to occupy the center,
As a substitute does he sit.
Kiheipua is his seagoing loin cloth,
Laolapa his paddle.
Niniole is to occupy the larger space,
Kaauia his seating,
Waialea his loin cloth,
Mapunaiakea his paddle.
Kapunaikila is on the inside,
Kapunanui on the outside.
Pahelehalalei is on the inside,
Pahelekaumoku on the outside.
Niuowaihiki is on the inside,
Ninakapukapu on the outside.
Kooluamahanakea
Hoolaula the sailing master,
Kapapaku his seat.
The dead body of Koolaukani is his paddle.
Hakamaka is the bow of that canoe,
Kama is the outside paddle.
Kanaloa[14] is on the platform,
Playing at cat’s cradle with the dead.
The towering waves of the ocean,
The sleeping waves of the ocean,
The drawing current of the ocean,
The current that bears one away to the ocean,
Sailing the ocean where the battle is to be fought.
The lizard shall be on the surface,
Niheu, the warrior,
Wawakailani his war club.
Kana is the chief warrior,
Puhalakau his war club.
Opuaanalu shall be routed,
Niuli shall stand as a coconut tree,
Moopuu shall be the priest,
Hulahula[15] the name of the prayer,
Kanaloa shall be the god,
Then shall the hill of Haupu be routed.
[[442]]
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KAUMAIELIELI NA WAA O KANA.
E kii i ka waa!
E kii i ka waa!!
I ko kupuuawahine,
Ia Hoanuiikamapu,
Ia Hoanuiwaalau,
Ia Hoanuiwiliwiliwaa,
Ia Hoanuihoonohowaa,
Mauka waa i Kalanaku,
He waa ia ko Heiwale
Hoahu ka luahine i keia waa,
E kii, e kii, e kii ka waa,
E kii ka waa Kaimu a Kainalu,
A Halekou, a Halekanaka,
A Haleohe, a Haleola,
A kuauna nui o Leipe,
A ka he o Maiahiki,
A ka holo moemoe-a!
O ka waa kapipi mai i ka lai,
O ka waa ekepue i ka lai,
O ka waa ka moe wai i ka lai,
O ka waa ka maunakea i ka lai,
O ka waa olopu i ka lai,
O ka waa moku halii i ka lai,
O ka waa nanahu i kuhikuhi i ka lai,
O ka waa ala e ai ke kaa o ka aha,
[[441]]
O ka waa a ke kahuna wahine, a
Laa nei la e!
E ku nei la i lalo o Hana,
Ku i lalo o Hana, ui hooeu i ka inoa,
O keia mau waa o Kaumaielieli,
O ke aka Milo la ke ama.
O Halauloa ka iwikaele.
O luu i ke kai ka holo ana.
O Aukuu i ka lani ka uhi,
E amo ia ka hope i luna,
O Kaualupe ka momoa,
O Piliaama ka moo mawaho,
O Leleiamanu ka laau ihu,
O Kupakei ka laau hope,
O Pookaiwaho, ka hoowahawaha,
O Peheu ka pepeiao,
O Pukokee ka pua,
O Makilihaohao i ka lani ke meke,
O Kainakahi ke ka.
O Kiai-i-ka-lani ka liu,
O Kuanuenue ka iako mua,
O Hauhiakaa ka lanalana,
O Hoomau koi a ko waena,
O Uaua ka aha lanalana,
O Hooipo a ke kolu ka iako,
O Luukia ka aha lanalana,
O Hapa i kukau lani,
O Uli la ka wahine ua lana ia e!
O Popoalaea ka wahine ua lana ia e!
O Mailelaulii ka wahine ua lana ia e!
O Haneeiakake ke kahuna kui la.
O ke amo na o Kona la!
O kaikai ana o Kona la,
Ka hookumu ana o ka la,
Ka noho ka ie i luna ae,
Winiwini ka ie i luna ae,
O Kauhi ka makani ka ie i luna ae,
O Kauhi ka lalea ka ie i luna ae,
O Poa ka ie i ka waha,
O Niula ka welu i ka puaki,
O Kailewaula ka welu i lalo iho,
O Kaa mea ula ka welu i lalo loa iho,
O ka pu o huula ka welu i lalo iho,
O Anuenue ula ka welu i lalo iho,
O Hoopio ka upai a ka la i waena,
O Alualu ke kaula ihu,
O Kanaha ka ula pau,
O Huki kaulawaha,
Holo ka waa i ka moana,
O Niheu kalohe i ka iliili,
Ka papaki i ko noho ana,
O Kuaieloelo kona malokai,
O Oolapaku kana hoe,
O Lealea lai i waena,
O ke pani kona noho ana,
O Kihei pua ka malokai,
O Laolapa kana hoe,
O Niniole i kai ko nui,
O Kaauia kona noho ana,
Waialea kona malo,
O Mapuna ia kea kana hoe,
O ka puna i kila maloko,
O ka puna nui la mawaho,
O Pahele hala lei maloko,
O Palekaumoku mawaho,
O Niu owaihiki maloko,
Ninakapukapu mawaho,
O Koolua mahana kea,
O Hoolaula ka hookele,
Ka papaku kona noho ana,
Ka heana o Koolaukani kana hoe,
O Hakamaka i hu o kela waa,
O Kama i ka hoe mawaho,
O Kanaloa i luna o ka pola,
E hei ana i ka heana,
O kaalei o ka moana,
O ka ale moe o ka moana,
O ke au miki o ka moana,
I ke au ka o ka moana,
Aukai hooukana e!
Ihu a ka moo a kaili,
E Niheu ke koa e!
O Wawakailani ka laau,
O Kana ke koa nui,
O Puhalakau ka laau,
O Opuaanalu kai hee,
O Niuli ka nui e,
O Moopuu ke kahuna,
O Hulahula ka aha,
O Kanaloa ke ’kua,
Hee ka puu o Haupu.
[[443]]
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After the recital of the above prayer by Uli, she gave orders to dig down into the
ground. The men then began to dig without any interest thinking there was no truth
in the words of Uli. While the people were digging they came, first upon the sticks
at the bow and stern of the canoe, the points that first came to their view, and when
the body of the double canoe and all the parts were exposed, Uli gave orders that
the people may return, for they were shivering with the cold, from the rain and thunder
which had continued all through the time occupied in the digging, so that they were
exhausted.
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A pau ka hooulu ana a Uli, ia wa, olelo o Uli, e kohi i lalo o ka lepo; kohi iho la
na kanaka me ka hoomaauea, me ka manao ole he oiaio ka Uli olelo. Ia lakou e kohi
ana ike mua ae lakou i ka manu o na waa e hoea ae ana mai ka lepo ae. A ike na kanaka
i ke ano o na waa, a me na mea a pau loa, olelo aku o Uli i na kanaka e hoi, nokamea,
ua pau i ka opili no ka nui loa o ka ua a me ka hekili, a ua aneane e make i ke anuanu.
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After the people had all returned, the double canoe, Kaumaielieli, was then lifted
by the gods and carried down and placed in the sea; and from this point it was taken
to Kaipalaoa,[16] directly below Wailuku and Piihonua, where Kana was living.
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A hoi na kanaka a pau loa, alaila, hapai ke ’kua i na waa, ia Kaumaielieli a lana
i loko o ke kai, lawe mai la a hiki ma Kaipalaoa, e kupono ana i Wailuku a me Piihonua,
kahi o Kana e noho ana.
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THE DREAM OF MOI[17] THE PRIEST.
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MOE A MOI KE KAHUNA.
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While Kana and Niheu were making their preparations to sail on the double canoe, Kaumaielieli,
to do battle with Kapepeekauila, the chief on the top of Haupu hill, Moi dreamed a
dream. This dream was before the start was made by Kana for Molokai. Moi was the priest
to the chief Kapepeekauila on the top of Haupu hill. He was a very great priest, learned
in his profession and was all powerful; his predictions always coming true, whether
in the interpretation of dreams or in the foretelling of coming events. In the night
of Kane,[18] he dreamed a dream, which was this:
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Ia Kana a me Niheu e makaukau ana e holo mai maluna o na waa o Kaumaielieli, e kaua
me Kapepeekauila ke ’lii o luna o ka puu a Haupu, ua loaa mua ia Moi ka moe uhane
mamua o ka holo ana mai o Kana ma i Molokai. O Moi, he kahuna ia na Kapepeekauila
no luna o ka puu o Haupu; he kahuna ike, a he kahuna mana loa ma na mea a pau ana
e olelo ai, a e moe uhane ai, a me ka wanana. Iloko o na po o Kane, loaa ia ia ka
moe uhane, penei ke ano o kana mea i ike ai:
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THE DREAM.
A long man, a short man;
A stunted youth, a male god.
The eyes touched the heaven,
The earth was overshadowed.
Say Kamauhili, Ku is routed.
Such is my dream, the priest.
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MOEUHANE.
He kanaka loa, he kanaka poko,
He ui-aa-he alaneo,
A na maka pa i ka lani,
Malu ka honua,
Ia Kamauhili e! Hee nei Ku,
I ka moe au a ke kahuna.
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At daylight the next day, Moi said to the chief, Kapepeekauila: “Say, I had a dream
last night.” The chief said: “Tell me what it is.” Moi then told him of the dream
as related above. After telling the dream, Moi gave an interpretation of its meaning,
but the chief would not believe it. Seeing this, Moi prophesied to the chief and people,
saying: “If you are not going to take heed to my warning, the priest, you will surely
be dispossessed. If it is a woman that is unbelieving, she shall make a poor marriage,
a woman is she of Kupukupu[19] she will be hooked up by the bill of the duck and left on the height of Halihuki.
I saw a long man, and it was by him that the borders of Haupu were broken and the
hill fell to pieces into the sea; therefore depart now while death is yet at a distance.”
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A, ao ae, olelo aku o Moi i ke ’lii ia Kapepeekauila: “E, he moe ka’u i ka po nei.”
I mai ke ’lii: “E hai mai.” Hai aku la o Moi i ka moe i olelo ia maluna, a pau ka
hai ana, wehewehe aku la i ke ano o ka moe, aole nae he manao io o ke ’lii i keia
olelo a Moi. Nolaila, olelo aku o Moi i kana olelo wanana ike, i mua o ke ’lii a me
na kanaka: “Ina he hoomoloka i ka moe a’u a ke kahuna, he au hulihia kona hope; ina
he wahine ke hoomaloka i ka moe a’u a ke kahuna, he mai kona e moe ia, he wahine ia
no Kupukupu, o lou ka nuku o Kolea ma, kau ana i luna o Halehuki. He kanaka loihi
ka’u i ike, a oia ka mea nana i hahaki na hui o Haupu nei, a helelei aku nei a ku
i loko o ke kai, nolaila, e hele oi la honua ka make.”
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Kapepeekauila refused to take heed of this warning, saying: “You are the one I shall
cause to die, you deceiving priest. My hill of Haupu shall never be conquered. However,
let it stand; if my hill is not conquered in the coming fight, I will kill you.” [[444]]Moi then replied: “Yes, well and good. Since you would not accept my warning and you
have made up your mind in the matter, let it be as you will. The paths of the priests
are narrow and can never be reached by crawling.”[20]
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Hoole mai o Kapepeekauila: “O oe no ko’u mea e make ai e na kahuna wahahee; aohe mea
e pio ai ko’u puu o Haupu nei; a heaha la hoi, ina i make ole kuu puu ma [[445]]keia hope aku, alaila, make oe ia’u.” I aku o Moi: “Ae, he nani ia, ua lohe ole ae
la no oe i ka’u olelo, a ua paa iho la no oe i kou manao; heaha la hoi, he ala ike
ko kahuna, aole e loaa i ka hookolo ia.”
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The place where Moi dwelt and traversed is along the cliff ridge east of Waikolu,
Molokai, and can be seen to this day; its pathway is along this steep cliff, below
which are the waters of the Waikolu sea, and the place remains to the present time.
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O ko Moi wahi i noho ai a hele, o ka lapalapa pali hikina o Waikolu, e waiho la ma
Molokai a hiki i keia la; aia no hoi kona alanui ma ka pali nihinihi lele loa kahi
i kau ai, a malalo o laila ke kai hula ana o Waikolu, a ke waiho nei no ia wahi a
hiki i keia la.
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When the chief Kapepeekauila heard the words of Moi, he sent his swiftest messengers,
Kolea and Ulili,[21] to fly and look for Kana and Niheu. When the two came to the harbor of Punahoa, in
Hilo, a place adjoining Kaipalaoa, where Kana was then living, Kolea said to Ulili:
“Say, let us fly away up high so as to be out of the reach of Kana, and from up there,
call out to him.” The two then flew away up high and at a point directly over the
place where Kana was sleeping, they called out to Kana. When Kana heard the call he
reached up with his hands, while still lying down, but did not catch them, though
the effects of the wind caused by the hands of Kana made them swing away in haste,
and in doing this they fell down on the hill of Haupu in Molokai. When the two birds
came in the presence of Kapepeekauila, they told of the man with such long arms that
they reached into the heavens, and that they barely escaped death. When the chief
heard the report of the two birds, he sent Kolea and Ulili to go and tell Keauleinakahi,[22] his warrior who had charge of the ocean.
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A lohe ke ’lii o Kapepeekauila i keia olelo a Moi, hoouna aku la ia i kana mau kukini
mama loa, o Kolea, o Ulili, e lele e nana ia Kana a me Niheu. A hiki laua i ke kai
o Hilo, Punahoa, e pili ana me Kaipalaoa kahi o Kana e noho ana, i aku o Kolea ia
Ulili: “E, e lele kaua i luna loa, o make kaua ia Kana, alaila, kahea iho kaua.” Lele
ae la laua a hala i luna loa, kau pono iho la i luna o kahi o Kana e moe ana, kahea
iho la; ia lohe ana o Kana, lalau ae la o Kana me kona mau lima i luna, me kona moe
i lalo ke kino, aole nae i loaa, aka, ua opeapea ka lele ana a na wahi manu, a Kolea
a me Ulili, a haule laua i Molokai, i luna o Haupu, no ka ikaika loa o ka makani o
na lima o Hana. A hiki na manu i mua o Kapepeekauila hai aku la i ke kanaka lima loihi
i ke kikoo ana i ka lani, a pakele laua i ka make; a lohe ke ’lii i keia olelo a na
manu, hoouna mai la ia Kolea a me Ulili, e olelo aku ia Keauleinakahi, he koa ia i
ka moana.
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Keauleinakahi was one of the warriors under Kapepeekauila and it could thrust through
a canoe with his snout. This fish is to be seen to this day. It has a long sharp snout
and can kill a man or wreck a canoe or other object. When the messengers came to Keauleinakahi,
they said: “You have been ordered to pierce the double canoe, Kaumaielieli, when it
comes from Hawaii and also to kill Kana and Niheu.”
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O Keauleinakahi, he koa ia no Kapepeekauila, ke ’lii o luna o ka puu o Haupu, e hiki
ia ia ke hou i ka waa a puka pu, ma kekahi aoao, oia kela auau hou i ka waa a me na
mea e ae. Ua kauoha ia ia e hou aku i na waa o Kaumaielieli, ke holo mai mai Hawai
mai, a e pepehi ia Kana a me Niheu.
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On the day when Kana and Niheu completed their preparations, they boarded the canoe,
Kaumaielieli, taking along with them their father Hakalanileo, and set sail. Kana
was wrapped up in the form of a large package, and was placed on the platform. The
length of the package extended the full length of the double canoe. While they were
on their way and had reached a point between Hawaii and Maui, they were met by Keauleinakahi,
the warrior of Kapepeekauila, who made an attack on the double canoe, with the intention
of breaking it to pieces with his sharp snout. While it was preparing for the attack,
Niheu stood up with his war club, Wawaikalani by name; and as Keauleinakahi made the
attack, Niheu struck it with his club, killing it.
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A ee o Kana a me Niheu i luna o na waa o Kaumaielieli, a me ko laua makuakane o Hakalanileo,
a holo mai la o Kana, ua opeope ia a kau i luna o ka pola o na waa, e like me ka loihi
o na waa o Kaumaielieli, pela no ko Kana waiho ana. Ia lakou e holo ana ma ka moana,
ma waena o Hawaii a me Maui, loaa lakou ia Keauleinakahi, ke koa o Kapepeekauila,
e lele mai ana me kona nuku oioi loa e hou i na waa. Ia ia e makaukau ana e lele mai
e hou, ku ana o Niheu me kana laau palau, o Wawaikalani ka inoa, a hahau aku la ia
Keauleinakahi, a make iho la ia.
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After this encounter the voyage was resumed until they arrived at Waikolu, Molokai,
near where the Haupu hill was standing, and here the canoe was moored. While they
were mooring the canoe a large rock was rolled down from the hill aimed at the canoe
Kaumaielieli. As Kana was lying on the platform of the canoe, one of the people called
out, saying: “Say, there comes a large rock! A large rock is coming!! We will be killed!
We will be killed!!” At this call Kana heard it, so he reached out his right hand
and held the rock, while with the left hand he reached for a small [[446]]stone from the beach and placed it under the rock, stopping it from rolling any further.
By this action of Kana the rock was stopped right in the middle of the steep cliff;
and it is there to this day, on the cliff of Waikolu. This saved Kana and the canoe
Kaumaielieli from destruction by the rock. After this Niheu started off for the top
of the Haupu hill, to the rescue of his mother, believing that he could do this with
his own strength.
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Holo mai la lakou a hiki i Waikolu ma Molokai, kahi e ku ana ka puu o Haupu, hekau
iho la na waa i waho. Ia lakou e lana pono ana ma waho ae o Waikolu, olokaa ia mai
la kekahi pohaku nui mai luna mai o ka puu o Haupu, maluna pono o na waa o Kaumaielieli.
Ia Kana e moe ana i luna o ka pola o na waa, kahea ae la kekahi o luna o na waa: “E,
ka pohaku nui e kaa mai nei! Ka pohaku nui e kaa mai nei!! Make kakou! Make kakou!!”
Ma keia kahea ana, ua lohe o Kana, lalau ae la kona lima akau a paa i ka pohaku, o
ka lima hema, lalau aku la ma ka poina kai, i iliili kia [[447]]no ka pohaku i paa; ma keia hana a Kana, ua paa loa ia pohaku i waena o ka pali a
hiki i keia la, e waiho la ma ka pali o Waikolu. A ua pakele no hoi o Kana, a me na
waa o Kaumaielieli i ka make i ka pohaku. Mahope olaila, kii o Niheu i ka makuahine
i luna o ka puu o Haupu, mamuli o kona koa a me kona ikaika.
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RELATING TO NIHEU.
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NO NIHEU.
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Niheu was a fearless warrior and had very little respect for the strength of others.
He was so brave that he oftentimes fought against a whole army, without the least
hesitation. When he was ready to start he took up his war club, Wawaikalani, and placing
one end of it on the cliff, the other resting on the canoe, he walked ashore upon
it. After landing he proceeded to the top of the hill of Haupu, where the chief Kapepeekauila
was living, in company with Hina, the mother of Niheu, who was for the time being
his wife.
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He koa makau ole o Niheu a he koa wiwo ole i ko hai ikaika, a he hiki ia ia ke hoouka
kaua me ka lehulehu, me kona kanalua ole. Lalau aku la ia i kana laau palau o Wawaikalani,
a hoomoe aku la mai na waa a hiki i ka pali, hele aku la o Niheu maluna. Ma keia hele
ana a Niheu hiki aku la ia i ka puu o Haupu, aia i luna o laila ke ’lii o Kapepeekauila
me ka makuahine o Niheu ma, o Hina, ua lilo ia Kapepeekauila i wahine nana.
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RELATING TO THE HAUPU HILL.
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NO KA PUU O HAUPU.
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The real name of the hill was Kahonunuimaeleka,[23] a turtle, and had flippers on the sides. Whenever these flippers closed the hill
would extend up to the heaven. Around this hill was a fence called Paehumu composed
of ti-leaf of Koaea and the ulei of Nuuhiwa. These things grew so close together that
they served as a windbreak, and no wind could touch the chief’s house, called Halehuki.
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O Kahonunuimaeleka ka inoa o Haupu, he honu, me na aoao o ka puu o Haupu, ina e upai
na hui, alaila, pii ua puu nei i luna a kiekie i ka lani. He pa ma waho o ka puu o
Haupu, he pae humu ka inoa, oia ke ki o Koaea a me ka ulei o Nuuhiwa, aole e komo
ka makani i loko o ka hale o ke ’lii, o ia o Halehuki. E hili aku ana o Niheu i ka
laau palau ana, pau ke ki o Koaea, a me ka ulei o Nuuhiwa, komo ka makani i loko o
Halehuki.
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When Niheu came up to the fence he beat down the ti-leaf and ulei with his war club,
causing the wind to enter Halehuki. As the wind blew into the house, Kapepeekauila
asked: “What has caused the wind to enter here?” “There is a boy outside with a war
club. He has beaten down the fence.” Hina then spoke up: “It must be Niheu, our brave
son. He is without fear. We shall be killed.” While she was speaking, Niheu came in
and taking hold of Hina started off with her. Before Niheu came into the house, Hina
had told Kolea and Ulili the place wherein the strength of Niheu laid; it being in
the strands of his hair, called Wilikalinoamohalaikaekaeka, and at the same time told
them to take hold of the strands and pull on them which will cause Niheu to let go
of her, for this would cause him to lose his strength.
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Ia wa ninau ke ’lii o Kapepeekauila: “Ea, heaha keia mea e komo nei ka makani i loko
nei?” “He keiki me ka laau palau, nana e hili mai nei ke ki o Koaea, a me ka ulei
o Nuuhiwa.” Olelo mai o Hina: “O Niheu, o ke keiki koa a maua; he keiki makau ole
keia, make kakou.” I Hina e kamailio ana, hiki ana o Niheu a lalau ia Hina, a lawe
aku la. Mamua ae o ka lawe ana o Niheu ia Hina, ua hai aku o Hina ia Kolea laua o
Ulili i ko Niheu wahi e ikaika ai, o ia ka wili lauoho o ke poo o Niheu, o Wilikalinoamohalaikaekaeka
ka inoa; e lalau a paa ka wili lauoho, alaila, haalele ia’u, pela e nawaliwali ai
o Niheu.
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When Kolea and Ulili saw that Hina was being taken away, they flew and held Niheu
by the hair. When Niheu saw that his hair was being held, he let go of Hina, took
up his war club and struck at Kolea and Ulili. While he was doing this, Hina ran back
to the house, to her new husband Kapepeekauila; Niheu, therefore, walked back to the
canoe, and he was questioned by Kana as follows: “How about our mother?” Niheu replied:
“I had her and we were on our way here when I was attacked; my hair was pulled by
the two birds, Kolea and Ulili. While I was beating them off, Hina ran back again.”
Kana then said to Niheu: “You stay here on our canoe while I go after our mother.”
With this Kana stood up in the canoe and peeped over the hill of Haupu. At this the
hill extended on up and Kana also extended on upward too. In doing this [[448]]Kana had to go up to the highest heaven, in the deep blue sky and his body was in
the form of a spider’s webb, for he was in great need of food and meat.
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A ike o Kolea a me Ulili, ua lilo o Hina, lele iho la laua a paa i ka wili lauoho
o Niheu; a ike o Niheu ua paa kona lauoho, haalele iho la ia ia Hina, a hopu iho la
i kana laau palau, a hahau ia Kolea ma laua o Ulili; ia ia i lilo ai i laila, holo
aku la o Hina a hiki i ka hale, me ke kane o Kapepeekauila. Nolaila, hoi aku la o
Niheu a hiki i na waa, ninau mai o Kana: “Pehea aku la ka makuahine o kaua?” Olelo
mai o Niheu: “Ua loaa no ia’u, a hoi mai nei maua, ia wa, apo ia kuu lauoho e na wahi
[[449]]manu, e Kolea ma; lilo au ilaila, holo aku nei o Hina.” I aku o Kana ia Niheu: “E
noho oe i luna nei o na waa, owau ke kii aku i ka makuahine a kaua.” Ia wa ku ae la
o Kana i luna o na waa, o Kaumaielieli ma, a kiei iho la maluna o Haupu, oni ae la
o Haupu a kiekie, pela no hoi o Kana o ke oni ana. Ma keia oni ana o Kana, ua hiki
i ka lanikuakea, ka lani lipolipo, ua punawelewele nae ke kino o Kana, no ka pololei
i ka make a ka ai, a me ka ia.
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When Niheu saw that the legs of Kana were thin and in the form of a spider’s webb,
he felt that it was because he was starving; so he called out in a loud voice to Kana:
“Lie toward Kona, to Uli our grandmother, where you will be able to get food and meat.”
Niheu had to repeat this call for three days before Kana heard him. When Kana heard
the call of Niheu, he bent himself over across Molokai, over the top of Haleakala,
over the mountain whereby a groove was formed across Haleakala which can be seen to
this day.
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Nolaila, nana ae la o Niheu ma na wawae o Kana, i ka punawelewele a me ka wiwi loa,
a noonoo iho la ia, he make pololi. Kahea ae la o Niheu me ka leo nui ia Kana: “Moe
ia i Kona i o Uli, i ke kupunawahiue o kaua, i kahi o ka ai a me ka ia.” Ekolu la
ke kahea ana a Niheu, lohe o Kana. A lohe o Kana i ka leo o Niheu, moe aku la ia maluna
o Molokai, a kau pono i luna o Haleakala, i luna pono o ke kuahiwi, a ma keia moe
ana a Kana ua puali o luna o ke kuahiwi o Haleakala, a hiki i keia wa.
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When Kana reached Kona and the home of Uli his grandmother, he laid down by the doorway
until Uli awoke in the morning, and when she came out she saw Kana, her grandson.
She then woke him up and began feeding him. When Kana was satisfied, the increase
of his body began to come down until it reached his feet which were in the canoe,
where Niheu was still waiting. When Niheu looked and saw that the legs were increasing
he arose and cut off one, for he was angry with Kana for eating till satisfied. The
numbness from this cut went up until it reached the head of Kana, and upon informing
his grandmother of this fact, Uli said: “Your younger brother Niheu got angry with
you because you partook of food [without remembering him], so he has cut off one of
your legs.” After this Uli said to Kana: “You have conquered over your opponent. When
you rise up you must extend upward until you tower above the Haupu hill, then make
eyes at the hill and when it extends up to meet you, you reach down and break off
the flippers on the right side; then break off the flippers on the left side; then
it will have no more strength.” After these instructions had been imparted, Kana arose
and stood upright until he towered over Haupu, when he made eyes at the hill. At seeing
this Haupu extended upward to meet Kana; Kana then reached down and broke off the
flippers. As soon as the flippers were broken, the power of Haupu ceased. Kana then
stepped down on the hill and it fell to pieces, and as the pieces fell into the sea,
they were left there in the form of small hills,[24] which can be seen to this day, at the mouth of the Waikolu Valley, overgrown with
loulou palms.
By the death of Haupu,[25] the chief Kapepeekauila was conquered and Hina was recovered; and she was brought
back to live with her first husband Hakalanileo. This ended the war between Kana and
the Haupu hill.
[[437]]
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Ia Kana i hiki ai i Kona i o Uli la, moe iho la ia ma waho o ka hale. Ala ae la o
Uli i ke kakahiaka nui a hele i waho, nana iho la ia o Kana, o kana moopuna. Lalau
iho la ia a hoala ae la, hanai iho la i ka ai, a maona, iho mai la kona nui a hiki
i na wawae i luna o na waa, kahi a Niheu e noho ana. Nana ae la o Niheu a ike, ooki
ae la ia i kekahi wawae o Kana, no ka ukiuki o Niheu i ka ai ana o Kana a maona, nolaila,
holo ae la ka maeele a hiki i ke poo o Kana. Olelo mai o Uli ia Kana: “Ua huhu ko
kaikaina ia oe o Niheu, i ko ai ana a maona, nolaila, ooki kela i ko waewae. Ua make
ko hoapaio, ina oe i ala, e ala oe a maluna iho o ka puu o Haupu, hoaa iho oe i ko
maka, nana ia e oni ae, lalau iho oe i ka hui akau a hahai ae, a pela ka hui hema,
alaila, pau kona ikaika.”
A pau ka olelo ana a Uli ia Kana, ala mai la o Kana a kupono, a kiei maluna o Haupu,
hoaa iho la i na maka, ala ae la o Haupu a oni, i luna, lalau iho la o Kana i na hui
a hahai. Ma keia hai ana o na hui, ua pau ka mana o Haupu, ua keehi iho la o Kana
i ka puu a helelei, a ku kekahi mau puu liilii i loko o ke kai, o ia kela mau puu
loulu e ku la ma ka waha o Waikolu, a hiki i keia la. Ma keia make ana o Haupu, ua
pio ke ’lii o Kapepeekauila, a ua loaa o Hina, a lawe ia mai la a noho me kana kane
o Hakalanileo, a pela i pau ai ke kaua ana o Kana me ka puu o Haupu.
[[450]]
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[1] An easy-going king, undeserving of the untiring efforts of his sons to rescue their
mother and avenge her abduction. [↑]
[2] Hina in this story has been said to be Hawaii’s Helen of Troy. She has been a prolific
inspiration of freaks and foibles in the folk-lore not only of these islands, but
throughout Polynesia. [↑]
[3] This is a popular myth of great antiquity (judged by the references thereto in one
way and another in Hawaiian legendary lore), of which there are several versions of
various titles. [↑]
[4] Niheu, said to have special power or qualifications—Sampson like—through his long hair. [↑]
[5] Kana could thank his stars for grandmother Uli, not only for her supernatural powers in seeing his possibilities in a piece of rope,
but directing his efforts to avenge the loss of his mother. This name, Uli, figures as the famed and powerful goddess of the anaana or sorcerer priests. [↑]
[6] The name Halauoloolo indicates a long shed kind of structure rather than a house. [↑]
[7] Kana apparently developed on the Jack and the Beanstalk principle. [↑]
[8] Haupu, also known in tradition as the “Rocks of Kana”, is a bold bluff on the north coast
in the Pelekunu district of Molokai. [↑]
[9] Moi was one of the renowned priests of a period preceding the arrival of Paao in the twelfth century, from Samoa. [↑]
[10] Mokuola, or Coconut Island, forming the eastern portion of Hilo Bay. [↑]
[11] Paliuli, famed as the Hawaiian Paradise, appears by this and other legends to have been a
favored spot in Puna, Hawaii. [↑]
[12] Laa, now known as Olaa, in Puna, Hawaii, identifies the location of Uli’s work. [↑]
[13] It will be noticed with all these kapas that ula (red) terminates the several names. There may have been designed significance in
these as signals in distinction from other named kapas which are described such. [↑]
[14] Kanaloa (referred to again later), one of the major gods of ancient Hawaiian belief. [↑]
[15] Hulahula was a prayer of great solemnity in a dedicatory service, and is not to be confused
with the Hawaiian dance of same name. [↑]
[16] On the Hilo side of the Wailuku stream. [↑]
[17] The temple of this priest was that of Maniniaiake, at Honokaupu, Pekunu. Moi is said to have preserved the ancient form of temple structure
of Wakea’s time, which held until Paao’s system prevailed. [↑]
[18] The night of Kane was the twenty-seventh of the lunar month. [↑]
[19] Kupukupu, a vegetable plant of small moment. [↑]
[20] Prophetic utterances; one of Moi’s famed qualities. [↑]
[21] Kolea (golden plover) and Ulili (wandering tattler) were not a formidable pair of winged messengers. [↑]
[22] Name given to his swordfish. [↑]
[23] Ka-honu-nunui-ma-eleka, literally, the very large turtle at Eleka. [↑]
[24] Known as the “Rocks of Kana”. [↑]
[25] Meaning the overthrow of Haupu. [↑]
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Story of Pikoiakaalala.
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Kaao No Pikoiakaalala.
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CHAPTER I.
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MOKUNA I.
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Alala was the father and Koukou was the mother of Pikoiakaalala; Iole and Opeapea
were the sisters of Pikoiakaalala, born before him. The parents as well as the children
were rats who sometimes changed into human beings, as this story will clearly show.
Wailua in Kauai was the birthplace of Pikoiakaalala.[1] The first child of Koukou was Iole, a daughter; then followed Opeapea, another daughter.
These two were brought up by their parents until they were of age, when they moved
to Oahu and married husbands who were connected to certain high chiefs and who were
large land owners, during the reign of Kaulamawaho[2] and Kekakapuomaluihi. As Iole and Opeapea had left Kauai for Oahu before the birth
of Pikoiakaalala, therefore, they were not present[3] at the birth of their young brother. After they had left, Koukou, their mother, conceived
and gave birth to Pikoiakaalala, a son, to whom great care was exercised in his bringing
up. In the course of time the child grew to be fine looking but with hair that resembled
rat’s hair.
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O Alala ka makuakane, o Koukou ka makuahine, o Iole, o Opeapea na kaikuahine o Pikoiakaalala,
he mau mua laua ma ka hanau ana no Pikoiakaalala. Olelo hoakaka. He mau makua iole
keia a me na keiki, a he kanaka kekahi ano o lakou, maloko o keia kaao e maopopo ai.
O Wailua i Kauai ka aina hanau o Pikoiakaalala, hapai o Koukou a hanau, oia o Iole
he kaikamahine, hapai hou a hanau o Opeapea, he kaikamahine, hanai ia laua a nui,
holo i Oahu nei. Hoao laua me na kane kaukau alii koikoi ai ahupuaa o Oahu nei. Ia
wa e alii ana o Kaulamawaho me kana wahine o Kekakapuomaluihi no Oahu nei. No ko laua
haalele ana ia Kauai a holo i Oahu nei, ike ole laua i ka hanau ana o Pikoiakaalala,
ko laua pokii kane. A hala mai laua, hapai o Koukou ko lakou makuahine ia Pikoiakaalala,
a hanau he keiki kane, hanai ia a nui, ua pii kona kino me ka makai o ka helehelena,
o ka lauoho nae he ano hulu iole.
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At about this time it was customary for the people to gather at Wailua to join in
and to witness the different athletic sports. One day while the different games were
going on, the shouts and yells to encourage the different contestants were heard by
Pikoiakaalala. He therefore asked his father Alala: “Say, Alala, what is the cause
of that shouting down at Wailua?” “They are playing olohu,”[4] answered Alala. “What is that?” asked Pikoiakaalala. “It is played in this way: there
are two contestants playing; when one has rolled his stone disk farther than the other’s,
the multitude would shout. That is the noise you hear.” Pikoiakaalala then asked:
“Let me go and witness the games?” “You cannot go and see them until after today,”
said Alala. After this the multitude shouted again. When Pikoiakaalala heard the commotion,
he again asked Alala, this being the second time: “What is that renewed shouting down
there?” “They are playing at a game called pahee.[5] When the stick thrown by one contestant slides farther than the one thrown by the
other the people would yell.” “I must go down,” said Pikoiakaalala. Alala refused,
saying: “You cannot go.”
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I loko o ia wa he mea mau i na kanaka a me na keiki ka akoakoa ma kahi hookahi o Wailua
e lealea, e makaikai no na mea e hana ia ana. Ia lakou e uwa ana me ka hookanikani
pihe no ka olioli, komo aku la keia leo ma na pepeiao o Pikoiakaalala, alaila, ninau
oia i ko lakou makuakaue ia Alala: “E, Alala, heaha keia leo e uwa nei o kai o Wailua
nei?” “He olohu,” wahi a Alala. “Pehea ia mea?” wahi a Pikoiakaalala. “Penei: olohu
iho la na mea elua a oi ka olohu a kekahi, uwa aela, kani ka pihe, oia kela leo au
e lohe la.” I aku o Pikoiakaalala: “E iho au e nana ia mea?” “Aole oe e iho e nana,”
wahi a Alala, a hala keia la. Uwa hou ka pihe, kokolo hou ka leo a lohe o Pikoiakaalala.
Ninau hou ia ia Alala, o ka lua ia: “Heaha keia uwa hou o kai?” “He pahee; pahee iho
la a holo loa aku la ka pahee a kekahi uwa ae la.” “E iho au,” pela aku o Pikoiakaalala.
Hoole mai o Alala: “Aole oe e iho.”
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Again there was yelling at the place, this being the third time. Pikoiakaalala again
asked: “What is that fresh shouting that is going on?” Alala replied: “They are playing
koieie,[6] at a place in the river near the rapids. The game is played in this [[452]]way: it is a short piece of smoothed board which is thrown in the river at a place
just near the rapids in such a way that it would float steadily in one place without
being carried down the rapids. The one whose piece of board floats the steadiest and
is not carried down the rapids wins. The shouting which you have just heard is for
the winner.” “May I go down?” asked Pikoiakaalala. “You may,” said Alala.
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Uwa hou ka pihe o kai, o ke kolu ia, ninau hou ia Alala: “Heaha keia leo hou e uwa
nei?” Hai mai o Alala: “He koieie i ka haki wai ana, penei ke ano: he wahi papa pokole
i hana ia a maikai, lawe a kahi o ka wai-kahe e ili ana mehe ale la o ka [[453]]moana ke opu ae a haki aku, ilaila e lana malie ai me ke kauaheahe. A o ka mea e lana
ana peia me ka lilo ole i ka wai, oia kela pihe e uwa maila.” “E iho au?” pela aku
o Pikoiakaalala ia Alala. “Ae.”
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Alala then proceeded to make a koieie for Pikoiakaalala, and after it was finished,
the boy started down for Wailua where the people were gathered at the games. On the
arrival of Pikoiakaalala with his koieie the people all looked at him in surprise.
Not very long afterwards the people began throwing their koieie boards into the Wailua
River; so Pikoiakaalala threw his into the river also. When the people saw how his
koieie floated the steadiest, some of the boys got jealous of him and one of them
reached down for Pikoiakaalala’s koieie and threw it into the rapids which carried
it into the sea. As soon as his koieie was thrown into the rapids, Pikoiakaalala jumped
in after it and he too was carried into the sea by the force of the current for two
days and two nights when he landed on Oahu at the harbor of Kou (Honolulu), where
he sat on the sand like a castaway, weak from want of food.
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Hana iho la o Alala i koieie na Pikoiakaalala a hookuu aku la e iho i kai o Wailua,
i kahi o na kanaka e piha ana. A hiki o Pikoiakaalala me kana koieie, nana mai la
na mea a pau ia ia nei me ka haohao. Mahope olaila, kiola na mea a pau i ka lakou
koieie i ka wai (oia ka muliwai o Wailua), o Pikoiakaalala kekahi i kiola i kana koieie,
oi loa aku la ka maikai o ke kau aheahe o kana koieie mamua o ka na keiki a pau. Nolaila,
huahua lakou ia ia nei me ka opu kekeue. Lalau kekahi keiki i ka Pikoiakaalala koieie
a kiola i kahi kahe ikaika o ka wai, a kahe aku la ka wai me ka ikaika loa, lilo aku
la ke koieie a hui me ke kai.
Mahope o ke kiola ana i ke koieie, lele aku la o Pikoiakaalala ma kahi a ke koieie
i haule ai, a lilo aku la keia i ka moana ma ka ikaika o ka wai; po a ao, ao a po
i ka moana pae i Oahu nei. Me ke awa o Kou nei kona pae ana a noho iho la ma ka ae
one, he olulo ke ano, no ka mea ua pololi i ka make a ka ai a me ka ia.
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RELATING TO HIS SISTERS.
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NO NA KAIKUAHINE.
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The two [sisters] were at this time living with their husbands who were men of note,
being large land owners, and who had under them a man by the name of Kauakahi as their
chief steward. When Kauakahi saw Pikoiakaalala lying there he came up to him and asked:
“Where are you from?” “From the sea,” answered Pikoiakaalala. “Come to the house with
me,” said Kauakahi.
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E noho ana laua me ka laua mau kane koikoi ai ahupuaa, aia malalo o laua, he kanaka
malama waiwai, o Kauakahi ka inoa. Hele aku la o Kauakahi ma kahi a Pikoiakaalala
e moe ana, ninau iho la: “Mahea mai oe?” “Ma ke kai mai nei,” pela aku o Pikoiakaalala.
“E hoi kaua i ka hale,” pela aku o Kauakahi.
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Upon their arrival at the house, Kauakahi spoke to Iole and Opeapea, the sisters of
Pikoiakaalala: “I have a boy, here he is. I found him asleep[7] on the sand and brought him to the house to live with me.” Iole and Opeapea then
asked Pikoiakaalala: “Where are you from? Where were you born and who are your parents?”
Pikoiakaalala answered: “Wailua in Kauai is my birthplace. Alala is my father and
Koukou is my mother.” When Iole and Opeapea heard these answers given by Pikoiakaalala
they knew that he must be their brother, as the names of their parents were correctly
given; they therefore sprang on him crying, and at the same time informed Pikoiakaalala
of their relationship.
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A hiki laua i ka hale, olelo aku la o Kauakahi ia Iole a me Opeapea, na kaikuahine
o Pikoiakaalala: “He keiki ka’u eia la, loaa aku nei ia’u e moe ana ma ka ae one;
nolaila lawe mai nei au i ka hale nei e noho ai me a’u.” Ninau aku la o Iole me Opeapea
ia Pikoiakaalala: “Mahea mai oe? Owai kou aina hanau a me na makua?” I aku o Pikoiakaalala:
“O Wailua i Kauai ko’u aina hanau, o Alala ko’u makuakane, o Koukou ko’u makuahine.”
A lohe o Iole a me Opeapea i keia olelo a Pikoiakaalala, maopopo ia laua he kaikunane
pokii keia no laua, ma ka loaa ana o ka inoa o na makua. Lele aku la laua uwe, a hai
aku la i ka pili ana ia Pikoiakaalala.
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The husbands of the sisters of Pikoiakaalala were out in the fields working with the
men, so Kauakahi was sent to bring them home and to tell them that their brother-in-law
had arrived. When Kauakahi came up to them he said: “You have been sent for by your
two wives to return home because your brother-in-law has arrived from Kauai, and to
kill a pig and prepare some food.” The food and pig were gotten ready and as soon
as they arrived at home they were cooked in the ground.
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O ka laua mau kane aia i ka mahiai me na kanaka, hoouna aku la laua ia Kauakahi e
kii, me ka olelo aku ua hiki mai ko laua kaikoeke. A hiki o Kauakahi, olelo aku la:
“I kauoha mai nei na ’lii wahine ia olua e hoi olua i ka hale, ua puka mai ko olua
kaikoeke mai Kauai mai, e kalua puaa a me ka ai.” Ia wa, makaukau na mea a pau a hiki
i ka hale, kalua ka puaa me ka ai. Kaha hele aku la o Pikoiakaalala, a puka aku la
i kahi o na ’lii o Oahu nei e noho ana, a hiki ia, e pili ana na ’lii i ka pana iole.
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While the pig and food were being cooked, Pikoiakaalala left the house and walked
over to where the king and queen of Oahu were residing. When he arrived he found them
betting on rat shooting.[8] Kaulamawaho the king and Kekakapuomaluihi [[454]]the queen were betting their possessions. Mainele was the king’s rat shooter, but
the queen had no one to do the shooting for her; so when Pikoiakaalala saw this he
boasted in the presence of Mainele in the following manner: “That is simple enough,
anybody can do that.” When the queen heard this she called for Pikoiakaalala to come
near to her. As he stood in the presence of the queen she asked him: “Do you know
how?” Pikoiakaalala answered: “Yes.” “If you know how to shoot rats,” said the queen,
“then I will stake my property on your skill and you can compete with Mainele.” As
soon as they agreed on the conditions the bet was made.
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Na ’lii. O Kaulamawaho ke kane, o Kekakapuomaluihi ka wahine, e pili ana laua i na
waiwai. O Mainele ka ke kane pana iole, a o ka wahine alii aole ana pana [[455]]iole; nolaila, olelo hooioi o Pikoiakaalala imua o Mainele, penei: “He mea liilii
wale no ia mea, aole ia he mea nalowale.” Lohe ke ’lii wahine i keia olelo a Pikoiakaalala,
kahea mai e hele aku a kokoke, a hiki ia, ninau mai ke ’lii wahine: “He ike no oe?”
“Ae,” pela aku o Pikoiakaalala. Wahi a ke ’lii wahine: “Ina he ike oe i ka pana iole,
alaila, o oe ka’u pana iole, a e pili ko’u waiwai mahope ou, a e pana olua o Mainele,
a holo ko laua olelo ana, pili na waiwai.”
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Mainele was a high chief[9] and was an expert in the art of rat shooting; he was known to win all the contests
in which he took part. He could hit ten rats with one arrow at one shot. In regard
to the wager: the king staked his property on Mainele, while the queen staked her
property on Pikoiakaalala. The condition was that whoever could shoot and hit ten
rats with one arrow would win, the one failing to do this would lose.
Mainele took the first shot, and when the people looked they saw that the arrow had
entered into ten rats, so they shouted, “Mainele has won! Mainele has won!” Pikoiakaalala
then sarcastically remarked to Mainele: “How awkward! It is easy enough to hit the
rat in the body because the object is large. I thought you were going to shoot at
the whiskers in order to prove your great skill, but I see I am mistaken.” Mainele
answered: “You are a deceitful boy. From the day I first began shooting rats until
this day, I have never seen a man who could shoot at the rats’ whiskers.” Because
the two were arguing over the matter so long, bets were again made about hitting the
rats’ whiskers. After the new bets were made, Pikoiakaalala took his shot. At this
time there were no rats to be seen, the brush in the near neighborhood was without
rats; so Pikoiakaalala prayed his Kalokalo[10] prayer. By this we can see that his parents and sisters must have had the forms of
rats.
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No Mainele. He kanaka kaukau alii o Mainele, a he kanaka akamai loa ma ka pana iole,
nana wale no ke eo ke pili, he umi iole e ku i ka pua hookahi, i ka pana hookahi ana.
No ka pili ana. Pili ke ’lii kane i kona waiwai mahope o Mainele, pili hoi ke ’lii
wahine i kona waiwai mahope o Pikoiakaalala, a mau na pili. Na Iole. Ina e ku na iole
he umi i ka pua i ka pana hookahi ana, alaila, eo ka waiwai, ina emi i ka eiwa iole
o ka pana hookahi ana, aole eo, pela na aoao elua. Ia wa pana o Mainele, ku he umi
iole i ka pana hookahi ana, kanikani pihe ka aha e nana ana, “Eo ia Mainele! Eo ia
Mainele!” Olelo aku o Pikoiakaalala, me ka hoonaukiuki ia Mainele: “Hawawa! A e pono
no paha ke ku ma ke kino o ka iole he aka nui; kai no paha i ka umiumi o ka iole e
pana ai, akaka la hoi ke akamai, aole ka!” Olelo mai o Mainele: “Keiki hoopunipuni
oe. Mai ko’u la i pana iole a hiki i keia la, aole au i ike i kekahi kanaka e pana
ana ma ka umiumi o ka iole.” No ko laua hoopaapaa loihi, pili hou no ke ku i ka umiumi
o ka iole. Mahope o keia pili hou ana, pana o Pikoiakaalala. Aole iole, mehameha ka
nahele; pule o Pikoiakaalala, oia ka Kalokalo. Ma keia wahi e ike ia ai, he ano kino
iole na makua a me na kaikuahine.
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Here is Pikoiakaalala,
I am the offspring of Alala,
Brought forth by Koukou.
Alala [was] the father,
Koukou [was] the mother,
The bent bow of the night.
I am about to shoot at you,
At Uluku; at Ululono.
Kaulamawaho the king,
Kekakapuomaluihi [the queen],
It is you to drive them along
There they are! There they are!!
There are the rats at the outskirts of the aweoweo,[11]
At the trunk of the aweoweo,
At the leaf of the aweoweo,
Aweoweo [that is] made red by the sun
[The rats are] lying in the pili grass, let them be driven this way
They sleep, the rats are asleep
They have returned.
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Aia la o Pikoiakaalala,
O Kama a’u a Alala,
I hanau ia e Koukou,
O Alala ka makuakane
O Koukou ka makuahine,
O Kikoo o ka po,
E kikoo aku ana au ia oe,
Ia uluku, ia ululono,
O Kaulamawaho he alii,
O Kekakapuomaluihi
O Kau la hooholo ia mai
Aia la! Aia la!
Aia ka iole i ka hua o ka aweoweo,
I ke kumu o ka aweoweo
I ka lau o ka aweoweo
Aweoweo ula i ka la,
I moe i ke pili o kuahuia nei la,
Moe, moe maila ka iole,
A hoi maila i ka iki.
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Pikoiakaalala then let fly his arrow, which hit ten rats, and at the point of the
arrow was held a bat, making eleven; all the rats were made fast by their whiskers.
Mainele, Pikoiakaalala’s opponent, then said, together with the people who were present:
“It is a draw! It is a draw, because you have hit ten rats and one bat with your [[456]]arrow, and Mainele has hit ten rats with his arrow. The bat should not be counted
as it is not a rat.” Pikoiakaalala replied: “That bat should be counted as a rat,
as I have hit it with my arrow, and according to the old saying, which is as follows:
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Pana aku la o Pikoiakaalala, ku na iole he umi, a ma ka pau loa ana o ka pua he opeapea,
hui ia umikumakahi, ma ka umiumi o ka iole ka paa ana. Olelo o Mainele, kona hoa pana
iole, a me na kanaka a pau: “Ua pai! Ua pai, no ka mea, he umi [[457]]iole o kau pana hookahi ana e Mainele, a he a Pikoiakaalala, a o ke opeapea aole heia
iole.” I aku o Pikoiakaalala: “He iole ia, ua ku i ka pua; penei ka olelo ana:
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The bat in the stormless season
Is your younger brother, O rat,
Make a squeak.
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Opeapea i ke kau malie,
Kou pokii e iole
E wi mai.
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There you are, it is a rat,” said Pikoiakaalala to Mainele, the chiefs and all the
people. So Mainele and the king, Kaulamawaho, were beaten. Therefore we can see plainly
that the sisters of Pikoiakaalala, Iole and Opeapea, were rats.
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Aia la he iole,” pela aku o Pikoiakaalala ia Mainele a me na kanaka a pau loa, na
’lii. Nolaila, eo o Mainele a me kona alii o Kaulamawaho. Nolaila, ua maopopo he mau
iole na kaikuahine o Pikoiakaalala, oia o Iole a me Opeapea i olelo i ma ka hoomaka
ana o ke ia kaao.
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As Pikoiakaalala was very hungry he disappeared from the people who had gathered at
this place and returned to his sisters, where he found the pig and food cooked. Before
he sat down to eat Pikoiakaalala addressed the people, saying: “I want you all to
understand that I have certain rules in connection with my meals. There must be no
talking, no whispering, no nodding, no pinching and no noise of any kind should be
heard until I finish my meal.” He then reached for a piece of pork and a dish of potato,
taking one bite of each which he swallowed; he then reached for another piece of pork,
almost finishing the pig, and all the food of the oven. At this one of the men remarked:
“He eats like a god.” On hearing this Pikoiakaalala stopped eating. His brothers-in-law
then said: “Why don’t you go on eating?” “No, I have had enough.” “Yes, we already
heard your rule,” said his brother-in-law. In this one meal partaken by Pikoiakaalala,
he grew into a large and fine looking man, but his hair was [like] rat’s hair.
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No ka pololi loa o Pikoiakaalala nalo aku la ia mai ke anaina kanaka aku, hoi aku
la ia a hiki i kona mau kaikuahine, ua moa ka puaa a me ka ai. Mamua o ka paina ana,
pane aku o Pikoiakaalala: “E hoolohe mai oukou a pau loa, he wahi kanawai ko’u no
ka ai ana, penei: “Aohe walaau, aohe hawanawana, aohe kunou, aohe iniki, aohe hamumu,
a pau kuu paina ana.” Lalau aku la ia i ka puaa, hookahi kaka, o ke poi uala, hookahi
nau ana, a moni, lalau hou, kokoke e pau ka puaa okoa, a me ka ai a pau o ka umu.
Pane mai kekahi kanaka: “He ai na ke Akua.” Oki iho la keia. Pane mai na kaikoeke:
“E oki ana ka hoi i ke aha ka ai ana?” “Aole, ua maona ae la no.” “Ae, ua lohe la
hoi makou i kou kanawai,” pela na kaikoeke. Ma keia ai ana a Pikoiakaalala, ua pii
kona kino a lilo i kanaka nui a me ka maikai, o ka lauoho nae he lauoho iole.
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When Pikoiakaalala disappeared from the queen and the people after the contest, the
queen was greatly worried; so a proclamation was issued calling the chiefs and common
people together, the aged, those whose eyes had become dim; those who were bent with
age, excepting those whose skin had become yellow [with age], those who were sick
and those who staggered and fell. This call for a universal gathering was made in
order to find Pikoiakaalala. When the people were gathered Pikoiakaalala was not recognized
as he stood among them as he had grown larger after partaking of that one meal; for
at the time he had his contest with Mainele he was but a mere boy. He was, however,
later on recognized by means of his great skill at shooting rats.
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A nalowale mai o Pikoiakaalala mai ke ’lii wahine mai, a me ke anaina kanaka a pau
loa o kahi ana i pana iole ai, he mea pilikia loa ia i ka manao o ke ’lii wahine o
Kekakapuomaluihi. Nolaila, kuahaua ia mai na mea a pau e hui i kahi hookahi, mai na
’lii a na makaainanana, ke kanikoo, ka haumakaiole, ke kolopupu, koe ka palalauhala,
ka mai iluna ke alo, ka mea ku a hina iho. O keia huliamahi ana o na mea a pau loa,
i loaa o Pikoiakaalala, eia nae, aole i loaa i loko o keia akoakoa ana, no ka mea,
ua pii ae ke kino o Pikoiakaalala i ka nui no kela ai hookahi ana. I ka wa i pana
iole ai me Mainele, he kino keiki no ko Pikoiakaalala. Iloko o keia akoakoa ana i
ike ia ai o Pikoiakaalala, maloko o kana hana he pana iole.
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Among the people gathered was an aged woman whose eyes were dim and had grown small
till they looked like those of a rat. When Pikoiakaalala saw her, he shouted out:
“See that big rat! What a large rat!! It is not afraid of the people. My arrow will
hit you! My arrow will hit you!”
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Iloko o ke anaina kanaka e noho ana he luahine haumakaiole ua hele a liilii na maka
a like me ko ka iole. Kahea o Pikoiakaalala: “Ka iole nui e! Ka iole nui e! Makau
ole i ke kanaka keia iole. Ku oe i ka’u pua! Ku oe i ka’u pua.”
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CHAPTER II.
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MOKUNA II.
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As Pikoiakaalala was shouting, Mainele and the chiefs heard it, so Mainele spoke up:
“You are a deceiving man. Where is the rat that will come into this great assembly
of people? You are the greatest of liars.”
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I keia kahea ana a Pikoiakaalala, lohe o Mainele a me na ’lii; i aku o Mainele: “Kanaka
hoopunipuni oe; aia i hea ia iole holo mai i loko o keia anaina kanaka nui? He keu
oe o ke kanaka wahahee.”
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“A rat! A rat!” continued Pikoiakaalala. Mainele replied: “Let us make a wager.” In
this new wager the king and queen again took part; the king backed up Mainele while
the queen supported Pikoiakaalala. As soon as the wager was decided on, Pikoiakaalala
made ready to shoot. Before his arrow left the bow, however, Mainele remarked: “If
the actual rat is hit then the wager is won and Pikoiakaalala can [[458]]have the stakes.” He said this because they all felt sure that no rat would be seen
in the crowd of people.
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“He iole! He iole!” pela o Pikoiakaalala. Olelo mai o Mainele: “E pili kaua.” Ma keia
pili hou ana komo hou na ’lii, o ke ’lii kane mahope o Mainele, o ke ’lii wahine mahope
o Pikoiakaalala; a pau ka pili ana o na waiwai, pana o Pikoiakaalala. Wahi a [[459]]Mainele: “Aia a ku i ka iole ponoi, eo, lilo ka waiwai ia Pikoiakaalala, no ka mea,
ua ike na mea a pau aohe iole holo mai i kawa paapu o na kanaka.”
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When Pikoiakaalala let fly his arrow, it hit the old woman whose eyes were dim and
had grown small because of her great age.[12] At seeing this Mainele and the people refused to give up the stakes as the old woman
was not a rat, but a human being. Pikoiakaalala answered that the object hit by his
arrow was a rat, saying: “When a baby is born it is called a child; when it grows
bigger it is called a youth; when it stops growing it is called a full-grown man;
when he walks with a cane he is called an old man; and when his eyes grow small he
is likened to a rat ‘haumaka-iole,’[13] a rat. Is not that a rat? It is a rat.” Mainele was therefore beaten.
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Pana o Pikoiakaalala i ka pua, ku ka luahine haumakaiole. Hoole o Mainele a me na
kanaka a pau aohe ia he iole, he kanaka ia. I aku o Pikoiakaalala, he iole ia, penei:
“Hanau ke keiki; he kino uuku ia; a nui ae, he kino kamalii; a pau ka pii ana o ke
kino, he kanaka makua; a lalau i ke kookoo, he elemakule; a liilii na maka, he ‘haumaka-iole,’
iole. Aole ia he iole? He iole ia.” Eo o Mainele.
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After the bet was settled they went into the house and sat down; Pikoiakaalala then
looked up at the rafters and said: “Look at that big rat sitting there! Look at that
big rat sitting there!!” At this Mainele remarked: “You are a deceiving man. Where
is the rat to come from that you could see there? You are the greatest liar I have
ever seen. You have no equal.” Pikoiakaalala said: “There is a rat. If I should shoot
and hit a rat, what would you do?” “All right, we will make a bet, if you shoot and
hit a rat I lose and if you don’t hit one you lose,” said Mainele. The bets were then
made, the king and queen doing the betting, consisting of articles of value and land.
After the bets were made, Pikoiakaalala let fly his arrow which flew and hit the top-most
batten Kuaiole.[14] At this Mainele looked on and said: “That is not a rat, that is a batten, you have
not beaten me.” Pikoiakaalala replied: “That is a rat, for the common expression is
this: ‘Put on and bind down the rat-backed batten.’ Is not that expression connection
with the word rat? I say it is; therefore, I have won.” At this everybody present
decided that Mainele was beaten. When Mainele was beaten this time, his skill and
fame began to wane, while the skill and fame of Pikoiakaalala as a shooter of rats
was established.
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A pau keia pili ana, hoi lakou a loko o ka hale, noho. O Pikoiakaalala nana ae la
ia i kaupoku o ka hale a olelo ae la: “Ka iole nui e kau mai la! Ka iole nui e kau
mai la!!” I aku o Mainele: “Wahahee oe e na kanaka; na wai ia iole holo mai o laila?
He oi oe o ke kanaka wahahee, aohe ou lua.” Olelo aku o Pikoiakaalala: “He iole; ina
i pana au i kuu pua a i ku, pehea oe e Mainele?” “Ae, i pana oe a i ku ka iole, eo
au ia oe, a i ku ole, eo oe ia’u,” pela aku o Mainele. Nolaila, pili hou laua, na
na haku alii o laua i pili na waiwai, ka aina. A pau ka pili ana, pana o Pikoiakaalala.
Lele aku la ka pua a ku i ka “aho kuaiole” i ke kaupoku maluna iho, ku ka pua. Nana
ae la o Mainele a hoole: “Aole ia he iole, he aho ia, aole i eo.” Olelo aku o Pikoiakaalala:
“He iole ia, penei ka olelo ana: ‘Kau hilo ia iho ka aho kuaiole.’ Aole ia i pili
i ka olelo na ka iole, ua pili, nolaila, ua eo oe ia’u.” Ia wa, hooholo na mea a pau
loa, ua eo o Mainele. Ma keia eo ana o Mainele, ua haule loa kona akamai i lalo a
me kona kaulana. Ua lilo ke akamai a me ke kaulana no Pikoiakaalala, i ka pana iole.
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We will now introduce our readers to Keawenuiaumi the king of Hawaii. While Keawenuiaumi
was on his way with his canoe makers to the forest of Hilo one day, for the purpose
of cutting down a large koa tree for a canoe, two birds flew on to the very top of
the tree and called out in a loud voice: “Say, Keawenuiaumi, you cannot make a canoe
[out of this tree], it is hollow. It is a worthless canoe; a hollow canoe. A canoe
that will never reach the ocean.”
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Maanei, e nana kakou no ke ’lii nui o Hawaii no Keawenuiaumi. I kona pii ana me kona
mau kalaiwaa ma ke kuahiwi o Hilo, a oki i ke koa i mea waa, kau ana elua manu iluna
o ka wekiu, kahea iho la me ka leo nui: “E, Keawenuiaumi, aohe waa, he puha, he waa
ino, he waa puha, he waa hiki ole i ka moana.”
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When Keawenuiaumi heard this call from the birds the tree-felling was abandoned. As
the birds kept up this calling continually Keawenuiaumi became vexed and thereupon
made up his mind to go in search of a skillful archer to come and kill the birds.
About this time the fame of Mainele as an archer reached Hawaii, so Keawenuiaumi made
a vow, “That if Mainele would kill the birds he should receive the king’s daughter
in marriage[15] together with a portion of the island of Hawaii.” Upon the arrival of Keawenuiaumi’s
messengers in Oahu, Mainele was informed of the wish of the king. As soon as Mainele
heard that he was wanted on Hawaii, he immediately prepared his double canoe and got
together his men who were to accompany him.
[[460]]
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A lohe o Keawenuiaumi i keia leo o na manu, haalele i ke oki ana i ke koa, no ke kahea
mau o na manu pea i na la a pau loa; nolaila, uluhua o Keawenuiaumi, a manao iho la
oia e imi i kanaka akamai i ka pana pua i make na manu. Ua hiki aku ke kaulana o Mainele
ma Hawaii a puni i ka pana iole, nolaila olelo o Keawenuiaumi me ka hoohiki: “Ina
e make na manu ia Mainele, alaila, lilo kana kaihamahine i wahine na Mainele, a me
kekahi aoao o Hawaii.”
A hiki na elele a Keawenuiaumi i Oahu nei, hai ia Mainele i na olelo a Keawenuiaumi.
Ia lohe ana o Mainele i keia holo ona i Hawaii, hoomakaukau iho la ia i na waa a me
na kanaka holo pu me ia.
[[461]]
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When Kauakahi, the man who found Pikoiakaalala sleeping on the sand, heard of the
contemplated trip to be made by Mainele to Hawaii, he went to Pikoiakaalala and told
him of what he had heard, saying: “Mainele is going to Hawaii to shoot birds for Keawenuiaumi;
the messengers have just arrived from Hawaii.” Pikoiakaalala answered: “If you wish
me to go along you had better go up and get some ie vines and make a basket in the
shape of a calabash for me to hide in, so that I may not be seen by Mainele, and you
can say that it is a basket for the safe keeping of your god. This will be the means
of getting me to Hawaii.” Kauakahi then followed out the instructions given by Pikoiakaalala and had the basket made, and the trip with Mainele arranged.
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O Kauakahi, ke kanaka nana i lawe o Pikoiakaalala, ia ia e moe ana ma ka ae one mahope
o kona pae ana mai Kauai mai, olelo aku la ia ia Pikoiakaalala: “E holo ana o Mainele
i Hawaii e pana ai i na manu, ua hiki mai nei na elele a Keawenuiaumi.” “Ae, ina oe
e manao e holo au, e pii oe i ie, a ulana hokeo, i wahi no’u e noho ai, i ole au e
ike ia e Mainele, a e olelo no hoi oe, he hokeo akua nou. Pela au e hiki ai.” Hana
iho la o Kauakahi e like me na olelo a Pikoiakaalala, a makaukau ka hinai ie, a me
ka holo o Mainele.
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When Mainele’s preparations were finally completed, he approached Kauakahi and said:
“Let us sail to Hawaii.” Kauakahi replied: “All right, I am willing to go to Hawaii
with you providing you give me your consent to do what I want.” “What is it you want?”
asked Mainele. “I have a basket where my god is kept. The canoe in which this god
is to be taken, as I want to take it along, must be tabued and no one must be allowed
to take passage in it outside of myself.” This was satisfactory to Mainele. On the
day agreed on for the voyage to start for Hawaii, Mainele, his followers and paddlers
boarded their double canoe, while Kuakahi and Pikoiakaalala, who was in the basket,
boarded their canoe, the basket in the after part and Kuakahi in the fore part of
the canoe.
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I aku o Mainele ia Kauakahi: “E holo kaua i Hawaii.” Ae mai o Kauakahi: “Ae, he ae
no ko’u i ka holo me oe i Hawaii, aia nae a ae oe i ka’u olelo.” “Heaha ia ia olelo?”
wahi a Mainele. “He hokeo akua no’u, he kapu kona waa e kau ai, aohe kanaka e kau
ma kona waa, owau wale no.” Ua pono ia olelo ia Mainele. I ka la o lakou i holo ai
i Hawaii, kau aku la o Mainele ma kona mau kaulua, me na ohua a me na hoewaa; o Kauakahi
me Pikoiakaalala i loko o ka hokeo ie ma ko laua waa, mahope ka hokeo, mamua o Kauakahi.
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A few words of explanation relating to the basket. This was made with several openings
which allowed a free current of air and enabled Pikoiakaalala to sit therein. After
leaving Oahu to their rear, the canoes after a quick passage, were laid to off the
cliffs of Kaholo, at Lanai, on the afternoon of that same day. In the evening the
breeze from Kahalepalaoa which came directly from behind them sent their canoes flying
along at such a rate of speed that by dawn of the next morning they were able to make
out the waterfall of Kawaikapu on the steep cliffs of Makaukiu, Kohala, Hawaii. At
this place is a sort of a bay surrounded by high cliffs which opens directly to the
sea and which was right ahead of the canoes as they were approaching land; the name
of the place is Kuukuunaakaiole. Pikoiakaalala upon seeing where they were said to
Kauakahi: “Tell Mainele to shoot at the mouth of the rat which is dimly seen ahead
of us.” When Mainele heard this he replied to Kauakahi: “That is not a rat, that is
a cliff, you are mistaken.”
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Olelo hoakaka no ka hokeo ie. No ka hakahaka o ka ulana ana, komo ka makani i loko,
aole e pau ke aho, nolaila i komo ai o Pikoiakaalala i loko e noho ai. A hala o Oahu
nei mahope o lakou, hoalulu na waa o lakou mawaho o ka pali o Kaholo, i Lanai, a ahiahi,
hina ke kehau o Kahalapalaoa mahope o na waa, holo aku la lakou mai ia ahiahi a owakawaka
kai ao o ke kakahiaka nui, nana aku la lakou i ka wailele o Kawaikapu i na pali hulaana,
e kupono ana i Makaukiu ma Kohala i Hawaii. Aia hoi, he hulaana, o Kuukuunaakaiole
ka inoa e hamama mai ana kona waha i kahi a na waa e holo aku nei. I aku o Pikoiakaalala
ia Kauakahi: “E olelo aku oe ia Mainele e pana aku i ka waha o ka iole e pouliuli
mai nei.” A lohe o Mainele i ka olelo a Kauakahi, hoole maila: “Aohe iole, he pali
ia; he kanaka lalau oe.”
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Upon passing the cliffs they continued on their way to Hilo, at which place they arrived
the next day and landed at Kaipalaoa. Everybody upon landing proceeded to the place
where Keawenuiaumi was at that time residing with the exception of Kauakahi and his
basket. When Mainele saw that Kauakahi was left behind he asked him: “Let us go on
up?” Kauakahi replied: “I will not go on up unless the basket which my god is in goes
with me.” When Mainele heard this, he requested of Keawenuiaumi that men be furnished
to carry the basket along up to the house, whereupon Keawenuiaumi ordered four men
to pack the basket to the house. Upon their arrival at the house, Kauakahi spoke to
Mainele: “I don’t think it right for us to live in the same house with our god; it
is best that you ask Keawenuiaumi that a small house be given me where I can live
with the god.” Mainele therefore requested of Keawenuiaumi for [[462]]a house for the god and Kauakahi. As soon as the king heard this, orders were given
that a small house be built, which was finished in no time, where Kauakahi moved in
with his basket. This request was really made at the wish of Pikoiakaalala, in order
that he might not be seen by Mainele and the people.
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A haalele lakou i na pali hulaana, po a ao hiki lakou ma Hilo a pae ma ke awa o Kaipalao;
pii na mea a pau a hiki i kahi o Keawenuiaumi, koe o Kauakahi me ka hokeo ie ana.
I aku o Mainele: “E pii kaua.” Olelo mai o Kauakahi: “Aole au e pii a hiki kuu hokeo
akua. Ia lohe ana o Mainele, kauoha aku la o Mainele ia Keawenuiaumi i kanaka no ka
hokeo akua e hiki ai i uka. Kena mai la o Keawenuiaumi eha kanaka, amo aku la i ka
hokeo ie a hiki i ka hale, olelo aku o Kauakahi ia Mainele: “Aole kakou e pono ke
noho ma ka hale hookahi me ke ’kua o kaua, e aho e olelo oe ia Keawenuiaumi i wahi
hale no maua.” Olelo aku la o Mainele ia Keawenuiaumi, i [[463]]hale no ke akua o laua me Kauakahi; mahope oia lohe ana, aohe i upuupu iho paa ka
hale, haawale o Kauakahi me ka hokeo ie. O keia mau hana a pau loa, na Pikoiakaalala
wale no, i ole oia e ike ia e Mainele a me na kanaka.
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On the second day of their arrival at Hilo, Keawenuiaumi, Mainele and the people proceeded
up into the koa forest where the tree that had been already picked out was situated.
On this trip the basket was carried along, and when they arrived at the tree, Kauakahi
and his basket remained at a little distance from the others. The king’s canoe makers
then proceeded to cut down the tree. Just as soon as this was done the birds lit on
the tree and called out: “Say, Keawenuiaumi! You cannot make a canoe [out of this
tree], it is hollow. It is a worthless canoe, a hollow canoe. A canoe that will never
reach the ocean.”
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I ka lua o ka la o lakou ma Hilo, pii o Keawenuiaumi me Mainele i kahi o ke koa waa,
a na manu e hea ai, me ka auamo ia o ka hokeo ie. A hiki pono lakou malalo o ke kumu
o ua koa nei, noho kaawale aku la o Kauakahi me ka hokeo ie. Ia wa, ooki na kalai
waa a Keawenuiaumi i ke kumu o ke koa, kau ana na manu, kahea ana: “E, Keawenuiaumi
e! Aohe waa, he puha. He waa ino, he waa puha. He waa hiki ole i ka moana.”
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As soon as the people heard the call, Mainele shot at the birds, but his arrow did
not come anywhere near them on account of the height of the tree. A staging was then
built up which reached about half way up the tree, but even then Mainele’s arrow did
not reach the birds. Pikoiakaalala then whispered to Kauakahi: “Ask Mainele and Keawenuiaumi
why the birds are not hit. Perhaps Mainele was not shooting at them, if he did he
would hit them.” When Mainele heard the remarks of Kauakahi, he replied: “Why don’t
you shoot at them yourself? There are the birds, here is the bow and here are the
arrows, go ahead and shoot, may be you will hit them.” At this Kauakahi replied: “All
right, I will ask my god to shoot the birds.” Pikoiakaalala then came out of the basket
with his rat shooting arrows to the surprise of Mainele and the Oahu people that accompanied
him, for they had not known that a man had been in this basket all this time. Upon
coming up to Keawenuiaumi, Pikoiakaalala requested that a basin of water be brought
and made to stand under the tree. As soon as this was done Pikoiakaalala came and
stood over the basin; while he looked into the basin at the reflection of the birds
in the water, he held his arms above his head with his bow bent and his arrow aimed
at the birds; as soon as he saw that the birds were in line he let fly his arrow which
flew true to the mark hitting both birds and they came tumbling down to the ground.
The people upon seeing this great skill shown by Pikoiakaalala gave a mighty shout.
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Lohe na mea a pau loa, pana o Mainele i ka pua, aohe launa ae i na manu. Hana ke olokea
he alanui e pii ae ai a waena o ke koa pana ae, aohe no he launa ae i na manu. Hawanawana
aku o Pikoiakaalala ia Kauakahi: “E ninau alu oe ia Mainele a me Keawenuiaumi heaha
keia ku ole o na manu? He pana ole ia paha i ka pua, ina paha e pana ia ku na manu.”
A lohe o Mainele i keia olelo a Kauakahi, i mai la: “Aole no la hoi e pana ae; aia
no hoi ka manu ke kau mai la, eia ka pua, pana ae no hoi paha, malama o ku ia oe.”
I aku o Kauakahi: “Ae, e olelo ae au i kuu akua a nana e pana na manu.” Ia wa ku ana
o Pikoiakaalala mai loko ae o ka hokeo ie me kana pua pana iole. Alaila, ike o Mainele
a me na kanaka o Oahu aku nei he kanaka ko loko o ka hokeo ie. Olelo aku o Pikoiakaalala
ia Keawenuiaumi: “I poi wai, e lawe mai a malalo o ke kumu o ke koa nei kukulu.” I loko oia wa pana
o Pikoiakaalala i na manu; kulou iho la kona poo i loko o ke poi wai, e nana ana i
ke aka o na manu i kupono ka pua ke pana, o ka lima me ka pua iluna kahi i pana ai,
o na maka i loko o ke poi kahi i hooponopono ai i ke kupono. Ia pana ana, ku na manu
a elua, pahu ana i lalo, uwa ka aha kanaka i ke akamai o Pikoiakaalala.
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Keawenuiaumi, true to his word gave his daughter to Pikoiakaalala to wife and also
gave him a portion of Hawaii, which made Kauakahi a very rich man. Mainele was so
ashamed that he immediately returned to Oahu.
[[451]]
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Lilo ke kaikamahine a Keawenuiaumi ia Pikoiakaalala a me kekahi aoao o Hawaii waiwai
o Kauakahi, hilahila o Mainele a hoi mai i Oahu nei.
[[464]]
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[1] This name, showing Pikoi’s descent, is a departure from the customary form, being not only of, or from, Alala, but is more definite as from ka (the) Alala. [↑]
[2] Kaulamawaho, outside rope; Kekakapuomaluihi, “the arrow shooting of Maluihi”. [↑]
[3] Ike ole laua, as translated here, may also mean “they did not know”, or “were unaware”, etc. [↑]
[4] Olohu, name of a stone disk for a rolling game, which takes the same name. [↑]
[5] Pahee, a favorite betting game of sliding a stick along a grass or gravel course. [↑]
[6] Koieie, probably the same as koieiei, a play at a flowing stream where the incoming tide or current will return the object
thrown. The sport of sliding down the rapids, as in Samoa or other islands of Polynesia,
takes the same name. [↑]
[7] E moe ana might mean simply “lying down”, from his exhausted condition. [↑]
[8] Rat shooting was a pastime of the aliis. [↑]
[9] Kaukau alii, probably a prince, since the term applied to a class of chiefs below the king. [↑]
[10] The kalolo prayer was a petition supplicating favors. [↑]
[11] Aweoweo, a shrubby plant at various altitudes (Chenopodium sandwicheum). [↑]
[12] Haumakaiole, an epithet applied to one who is blear-eyed, from old age. [↑]
[13] Hau, frost or misty; maka, eye; iole, rat. [↑]
[14] Kuaiole, the upper ridge-pole of a house. [↑]
[15] A stereotyped form of royal recompense. [↑]
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