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Legend of Kaipalaoa, the Hoopapa Youngster.
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Kaao no Kaipalaoa, ke Keiki Hoopapa.
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Kaipalaoa was born in Waiakea, Hilo. His father was Halepaki and his mother was Wailea
the sister of Kalenaihaleauau, the wife of Kukuipahu, the king of Kohala. After Kaipalaoa
was grown up his father went off to Kauai where he was killed by Kalanialiiloa, a
kapu chief of Kauai. This chief was in the front rank of those who took up the profession
of hoopapa,[1] who by reason of his great skill had his house enclosed in a fence of bones.[2] This fence was almost completed and every bone in it had come from those he had defeated
in the profession.
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O Waiakea i Hilo ka aina, o Halepaki ka makuakane, o Wailea ka makuahine. He kaikaina
hoi ko Wailea, o Kalenaihaleauau, ka wahine a Kukuipahu, ke ’lii o Kohala. Hanau o
Kaipalaoa a nui, hele kona makuakane a Kauai, make ia Kalanialiiloa, he ’lii kapu
no Kauai, he ’lii akamai i ka hoopapa, nana ua pa iwi nei o kanaka, o Halepaiwi, he
wahi iki koe puni loa ua pa nei i ka iwi kanaka. Ua ike no o Halepaki i ka hoopapa,
ua ao ia no, aole nae i ailolo, holo e i Kauai a make ai ia Kalanialiiloa. O Pueonuiokona ke ’lii o Kauai.
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Halepaki, the father of Kaipalaoa, was also educated in the profession but was not
classed as an expert; so when he journeyed to Kauai he was challenged and defeated,
and was killed by Kalanialiiloa. Pueonuiokona[3] was the king of Kauai at this time. Because of this death of Halepaki, Kaipalaoa
took up the profession of wrangling or disputation. Wailea, his mother, was skilled
in the profession and so took the education of her son upon herself until all she
knew had been imparted to the boy. She then said to him: “Go to your aunt who lives
in Kohala, the wife of Kukuipahu, Kalenaihaleauau by name. She will complete your
education.”
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No keia make ana o Halepaki, ke kumu i ao ai o Kaipalaoa i ka hoopapa. He akamai o
Wailea kona makuahine ia mea, ao iho la laua a pau ko Wailea ike. Olelo aku la o Wailea
ia Kaipalaoa: “O hele a ko makuahine i Kohala, aia i ke ’lii ia Kukuipahu, o Kalenaihaleauau
ka inoa, nana e ao ia oe a pau loa.”
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When he arrived in Kohala his aunt began her instructions. She taught him all she
knew relating to the profession: the things above and the things below, in the uplands
and in the lowlands; the things that happen by day and the things that happen by night;
of death and of life; of good and of evil. She taught him all that she knew, whereupon
he was classed as an expert, and soon after arose and went in search of his father.
He took along with him a calabash[4] in which were stored all the things relating to his profession and proceeded to the
sea coast where a canoe was lying. He took the canoe and started on his journey, first
landing at Keoneoio at Honuaula where he spent the night. Early the next morning he
again boarded his canoe and set sail landing at Kaunolu, Lanai. From this place he
again set sail and landed at Kalaau Point, near Kaunakakai, Molokai, where he stayed over night. On the next day he left Molokai and set sail for Oahu, landing at Hanauma
where he left his canoe and proceeded overland; he first stopped at Kaimuki, then
at Niuhelewai, where he took a bath, then continued on his way till he came to Pokai,
in Waianae, where he spent the night. When he woke up the next morning he saw the
canoes of Pueonuiokona, from Kauai, preparing for their return, so he proceeded to
the landing place and asked of the men that he be allowed to accompany them to Kauai.
At this request the men said: “Be off, you shameless youngster, you shall not take passage in the king’s canoes.”
When the king heard his men talking he called out: “Young man, come here to me.” When
the boy stood in the presence of the king, the king asked him: “What [[576]]were you saying to the men?” “I was asking them that I be allowed passage on the canoes to Kauai; but they told
me that the canoes belonged to the king.” Pueonuiokona then said: “You may take passage
in one of them. Have you any baggage to take along?” The boy answered: “No, except
that I have a calabash of clothes.[5]” “Well, get it and come here and we will sail.”
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A hiki keia i Kohala, ao iho la me ka makuahine a pau na mea a pau loa, o ko luna
o ko lalo; o ko uka o ko kai; o ko ke ao o ko ka po; o ka make o ke ola; o ka hewa
o ka pono; lolo iho la a pau, ku keia a hele imi i ka makuakane. Lalau aku la keia
i ka hokeo, aia i loko o laila na mea hoopapa a pau loa. Hele aku la keia a kahakai,
e kau ana he waa, holo keia malaila, a kau i Keoneoio ma Honuaula; moe a ao, holo
keia a pae ma Kaunolu i Lanai; malaila aku a ka lae o Kalaau ma Kaunakahakai i Molokai
moe a ao.
Haalele keia ia Molokai holo mai la a pae ma Hanauma; haalele ka waa ilaila, hele
mai la keia a Kaimuki, oioi, malaila mai la a Niuhelewai, luu wai a mau, hele aku
la a hiki ma Pokai ma Waianae, moe iho la a ao ae. Ua pae mai na waa o Pueonuiokona
mai Kauai mai, e makaukau ana e hoi; hele aku la keia a ke awa, i aku i kanaka: “Owau
kahi e holo me oukou i Kauai.” I mai la kanaka: “Hele oe pela e na keiki mai lewalewa;
aole paha o kou kau mai ma ka waa o ke ’lii.” Lohe aku la ke ’lii i keia leo, kahea
mai la: “E ke keiki, hele mai maanei.” A hiki keia i mua o ke [[577]]’lii, ninau mai la ke ’lii: “Heaha kau mea e olelo ana i kanaka?” “E nonoi aku ana
au, owau kekahi e kau ma ka waa a holo i Kauai, a i mai nei lakou la no ke ’lii ka
waa.” I mai o Pueonuiokona: “O ka waa ia; he ukana kau?” “Aole, he wahi hokeo kapa
wale no no’u.” “Ae, o kii a hele mai holo kakou.” Hoi aku la keia a ka hale, moe iho
la a kani ka moa mua, hopu iho la i ka hokeo, hele aku la a ke awa, he waa e kau ana,
holo aku la keia i Kauai.
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That night the boy retired very early and at the crowing of the first cock he got
up. Taking his calabash he proceeded to the landing and took one of the canoes that
were lying there and set out for Kauai. The king, accompanied by his men, got to the
landing and waited for the boy until noon, but as he did not appear the canoes were
ordered to sail. When Kauai was seen, those with the king saw something floating ahead
of them, and when they drew nearer to the object they saw it was a canoe with the
boy in it. The king then called out to the boy: “I see that you came ahead of us and
we wasted our time waiting for you.” “Yes, I thought that the king’s canoes were already
overloaded with bulky things and with big men and large packages, so I made up my
mind to come ahead in the dark with the idea, however, of being overtaken by you here
in mid-ocean.” A rope was then thrown to the boy which he made fast to his canoe and
he was towed on until they landed in Hanalei, Kauai.
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Ke kali nei ke ’lii o kupono ka la, aohe hele aku o ua keiki nei; nolaila, holo lakou
a ike ia Kauai; nana aku la lakou i keia mea e lana ana i mua o lakou, a kokoke lakou,
nana aku la he wahi waa, o ua keiki nei ko luna. Kahea aku la ke ’lii: “Ua holo e
mai nei no ka hoi oe, kakali makehewa ana makou ia oe.” “Ae, noonoo iho la au, he
waa ukana nui ko ke ’lii, he kikoo la, he mau ohua lemu kaumaha, he mau opeope palale,
nolaila, holo mai nei au i ka po okoa, me kuu manao no a loaa mai ia oukou i ka moana
nei.” Kiola ia mai la ke kaula no kahi waa o ia nei, hekau ia aku la mahope, a hiki
lakou nei i Kauai a pae ma Hanalei.
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When they arrived at this place they met two of the king’s canoes which had been out
fishing that night, loaded deep down with fish. At seeing this the boy asked the king:
“Oh king, let me have some fish.” The king answered: “Take one of the canoes of fish
for you.” The boy, however, reached down and only took up two fish, one was an oililepa[6] and the other a kikakapu.[7] The king then asked the boy: “Are those the only fish you are going to take?” “These
are all the fish I am going to take as they are the kind that will cook quickly.”
Soon after this the boy left Hanalei and proceeded on his way, going by way of Koolau
until he arrived at Waiakalua where he rested. From this place he continued on to
Anahola; thence on to Kealia and then on to Wailua where Kalanialiiloa resided, where
was his bone fence, almost completed, built from human bones. When he arrived at the
place he looked and saw the bones of Halepaki his father; they were still fresh, the
bones not yet being bleached. At sight of this the boy bowed in sorrow and wept. After
his weeping he approached the flagstaff and pushed it down and put up the oililepa,
one of the fish brought along by him. He then next took the kapu stick and pushed
it down and put up in its place the other fish, the kikakapu. By this action of the
boy, it was meant as a challenge to the people that he was come to meet them in a
wrangling contest. When Kalanialiiloa and his instructors saw the action of the boy,
they knew at once that he was challenging them to a contest of wits, so a messenger
was dispatched to meet the boy showing the challenge was accepted.
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Ilaila, elua waa o ke ’lii i komo i ka ia, nonoi aku la ke keiki: “E ke ’lii, na’u
kekahi ia.” I mai la ke ’lii: “E lawe oe i kekahi waa ia nou.” Lalau iho la keia elua
ia, he oililepa he kikakapu, alua ia. Olelo mai la ke ’lii: “O kau ia iho la no ia?”
“Ae, o ka’u mau ia iho la no ia, he ia hikiwawe o ka moa.” Haalele iho la keia ia
Hanalei, hele aku la ma Koolau a hiki i Waiakalua, hoomaha; hele aku la a Anahola
a Kealia, hiki i Wailua; ilaila o Kalanialiiloa kahi i noho ai. Ilaila ka pa iwi a
Kalanialiiloa, e ku ana, ua kokoke e puni i ka iwi kanaka. Nana aku la keia e ku ana
na iwi o Halepaki, ka makuakane, e koko ana no, aole i maloo; uwe iho la keia me ke
kulu o na waimaka. Hele aku la keia a ka pahu lepa, kulai iho la keia i ka lepa, kukulu
ae la i ka oililepa; lalau aku la keia i ka pahu kapu kulai, kukulu ae la keia i ke
kikakapu. Ma keia mau hana a ke keiki, he hoopapa ke ano. Ike mai la o Kalanialiiloa
a me na kumu hoopapa i nei mau hana a ke keiki, maopopo ia lakou he keiki hoopapa
keia; hoouna mai la i elele e olelo i ke keiki.
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COMMENCEMENT OF THE CONTEST OF WITS.
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HOOMAKA KA HOOPAPA ANA.
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When the messenger arrived in the presence of the boy, he said to the boy: “Young
contestant, the chief invites you to come on up.” The boy replied: “Full-grown contestant,
the king invites you to come on down.” At this answer the man did [[578]]not know what next to say to the boy; so he returned to the chief and reported what
the boy had said. Upon hearing this the chief said: “Go down again and if he asks
you to go down, say yes to it. When you proceed to go down, he will then come up here.”
The man again returned to the boy and called out: “Young contestant, the chief invites
you to come on up.” The boy replied: “Full-grown contestant, the chief invites you
to come on down.” The man then proceeded on down and the boy went on up to the chief’s
place.
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A hiki ka elele i mua o ke keiki, olelo aku la i ke keiki: “Keiki hoopapa, i olelo
mai nei ke ’lii ia oe e pii oe i uka.” I aku ke keiki: “Kanaka makua hoopapa, i olelo
mai nei ke ’lii ia oe e iho oe i kai.” Aohe hiki i ke kanaka makua ke olelo hou aku
i [[579]]ke keiki. Hoi aku la ia a hiki i ke ’lii, hai aku la i na olelo a ke keiki; i mai
la ke ’lii: “O iho a i olelo hou mai ia oe e iho i kai, ae aku oe, nau ia e iho i
kai, alaila, pii mai kela i uka nei.” Hoi hou aku la ua kanaka nei a hiki, kahea aku
la: “Keiki hoopapa i i mai nei ke ’lii ia oe e pii oe i uka.” Pane aku ke keiki: “Kanaka
makua hoopapa, i i mai nei ke ’lii ia oe e iho oe i kai.” Iho aku la ua kanaka nei
i kai, pii ua keiki nei i kahi o ke ’lii.
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When the boy arrived outside of the house, the chief’s instructors in the profession
of wrangling called out: “You have to remain outside, for there you will sleep then
get up and eat, where the wind and rain will beat down on you. You shall remain there
and die there. For die you must, young man, for you cannot come in here.”
The boy saw at once that no time would be wasted by the Kauai people nor would they
allow him time to prepare himself although he knew that that was a part of the profession;
but they did not, however, find him unprepared, the boy immediately replied: “You
must then remain in there, you full-grown men until you die. Eat up what food you
have, obey the calls of nature, and eat, you must die within for you cannot come out.”
At this Kalanialiiloa spoke up: “The boy is indeed right. He is on the outside where
he can sleep and get up and can go where he pleases; whereas we are huddled up in
here, and after we have eaten up our food and fish and have drunk up our water we
will not be able to get any more as we cannot go out. We will, therefore, remain in
here until we die. It is, therefore, best that we befriend the boy and allow him to
enter.” The instructors, however, refused to allow this. In this both sides came out
even. The men had intended to best the boy in their battle of witty remarks when the
boy would have been killed.
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A hiki keia mawaho o ka hale, kahea mai na kumu hoopapa: “Mawaho iho no o ka hale
e noho ai, a moe iho no, ala no ai, nee ka ua ka makani, malaila no oe a make iho,
make e ke keiki, aohe loko o komo mai. Pane aku ke keiki: “I loko iho no e na kanaka
makua a make, ai i kahi ai a pau ae, mimi, kikio, a ai iho no, pela no e noho ai iloko
a make iho, aohe waho o puka mai.” I mai o Kalanialiiloa: “Pono wale ke keiki. Aia
kela i waho, moe no kela a ala ae hele he akea o waho, o loko nei he haiki, pau ka
ai, ka ia, ka wai, aohe waho o puka aku, pela e noho ai a make iho; e aho e hookipa
i ke keiki, e komo iloko nei.” Hoole aku na kumu hoopapa: “Aole.” Ma keia mau olelo
kike a lakou ua like loa. O ka manao o na kanaka makua, o ka paa o ke keiki ma ka
olelo ana, alaila make.
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The men then proceeded to take up all the mats and grass spread on the floor to serve
as a covering and left the bare dirt. They then poured water on the dirt and made
mud, making it unfit for any person to sit down on. They then called for the boy,
saying: “You will surely die now for we have taken up all the covering from the floor
leaving it bare.” The boy then entered the house and looked down at the lowest battens,
which were next to the ground and then addressed his calabash: “Say, you must sit
down here on this part of the floor where it has a covering.” At this the men said:
“You are a deceiving young man, there is no covering left on the floor, for we have
taken it all up.” The boy replied: “When the framework of this house was put up the
battens were put on, beginning with the lowest one called the bottom covering. If
so, then why can not I call it a covering.” “And why not? It is a covering because
it is laid at the bottom, and furthermore the rest of the battens are fastened above
that one,” said the chief. The men said: “The boy may have beaten us in that, but
he will never find this our next move.” The men then spread out makaloa[8] grass on the floor, then their Niihau[9] mats over the grass, then took out their kapas made on Kauai and laid them down,
saying: “Die you must, young man, for we have taken everything and left you nothing.”
At this the boy reached for his calabash, uncovered it, reached in [[580]]and took out some kuolohia[10] grass and spread it out, then took out a mat, then a covering[11] made from fragrant hala blossoms of Puna and spread it out, then an ouholowai[12] kapa robe, of Olaa,[13] all strongly scented with the olapa.
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Ohi ae la na kanaka makua i ka moena, ka mauu haliilii a pau loa, koe o ka lepo, hookele
iho la i ka wai a ukele o loko, a pono ole ke noho iho. Kahea mai la na kanaka makua
i ke keiki: “E, make e ke keiki, ua ohi ae nei makou a pau ka haliilii, aohe haliilii
i koe.” Komo aku la ke keiki a loko o ka hale, nana iho la i ka aho halii o ka hale,
malalo loa, e pili ana i ka lepo, a olelo iho la i ka hokeo: “E, maanei e noho ai
i kou haliilii.” Hoole mai na kanaka makua. “Keiki wahahee oe, aohe haliilii i koe,
ua pau ia makou.” I aku ke keiki: “Kukulu ia ka hale a ku, hoaho ia ka aho, o ka aho
halii nae ka mua o lalo e hoaho ai, aole ia he halii la?” “I ke aha hoi. He halii
ia, aia malalo loa, maluna iho na aho e ae,” pela mai ke ’lii. Wahi a na kanaka makua:
“O ka mea paha ia i loaa iaia, koe hoi keia.”
Haliilii na kanaka makua i ka makaloa o ia ka mauu; hohola ka moena pawehe o Niihau;
hue ia mai la na aahu kapa pele o Kauai, a waiho ana. “Make e ke keiki; ua ohi ae
nei makou i na mea a pau a nele oe, aohe au.” Lalau aku la ke keiki i ka [[581]]hokeo a wehe ae la i ke poi, lawe mai la i ka mauu, he kuolohia, a haliilii, i ka
moena, he ahu hinano aala no Puna, a uhola; he aahu kapa ouholowai no Olaa, ua hele
a po i ke ala o ka olapa. Ma keia mau mea a lakou, ua pai wale, olelo na kanaka makua:
“O ka mea paha ia i loaa iaia, koe hoi keia, ianei ia la make.”
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In this both sides were again even. The men then said: “He may have all these things,
but he will not have anything to show in our next move, when he will surely be killed.”
The men then ordered that they prepare wood for the umu, start the fire and strangle
the pig; and when the pig was cooked to drink awa. Both sides then started to carry
this out and to see which side would drink awa first.
The boy then reached for the calabash, took out some wood already split up into small
pieces and tied up into a bundle, took off the string and let the wood fall out; he
next reached for a small bundle of pebbles, to serve as stones for his umu, placed
them on the wood and started the fire; he next reached for a piece of kukui wood,[14] called puaa, which was made into the shape of a pig; he next reached for the cord
and proceeded to wind it around one end of the piece of wood. At the process of winding
the string, a squeaking noise was heard, to which the boy said: “What a squeaking
pig this is.” He then placed it on the umu and peeled off the bark leaving the white
wood exposed; the next thing was to cut it open which he did and took out a piece
of pork and portions of the offal of a pig, which had already been wrapped up in this
piece of wood, and he then went through the act of cooking it in the umu. After the
supposed pig was put in the umu, he reached for a few pieces of umu covering from
his calabash and covered up the umu.
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Olelo na kanaka makua: “E kaka ka wahie, e hoa ka umu, e umi ka puaa, a moa, inu ka
awa”, hana lakou la i ka lakou la. Lalau aku la keia iloko o ka hokeo, he pauku wahie,
ua wawahi ia a liilii, pu-a ia a paa i ke kaula; huki ae la keia i ke kaula helelei,
lalau aku la keia he laulau iliili, loaa ke a o ka umu, a a ka umu. Lalau aku la keia
he puaa kukui, ua hana ia a like me ke kino o ka puaa, lalau aku la i ka aha a uumi
iho la ma ka ihu; o ka uwi a ka aha, olelo iho keia: “U, akahi ka i ka puaa uwe loihi.”
Kau aku la i ka umu, a pau ae la ka ili o waho i ka paholehole, koe iho la ke kino
aiai o ke kukui; kua-i iho la ia loko, lalau iho la keia ma ka opu (ua waiho ia he
naau ame ka io o ka puaa ma ia wahi), a huki ae la i ka naau, a pau, kalua; kii aku
la i na pea kauwawe i loko o ka hokeo, kalua iho la a nalo ka umu.
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Both umus were covered at the same time and they all proceeded to prepare the awa.
The men took up real awa, while the boy took a couple of small pieces of awa already
prepared and of the kind that grows on trees. After the pigs were cooked the others
proceeded to cut up a real pig, while the boy took out his piece of pork from within
the kukui wood and began his meal, first drinking his awa. When the boy finished his
meal his head bowed down being overcome by the effects of the awa.
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Kalua like na umu, mama na awa, mama ko lakou la he awa maoli, he mau mana no koi
nei ua wali, elua, he awa no luna o ka laau. Moa ka puaa, okioki ka lakou la he puaa
maoli, pololei iho la no keia a ka io o ka puaa i hoopili ia me ke kukui, lawe ae
la ai. A pau ka ai ana, ooki mai la ka ona o ka awa i ke keiki, noho iho la me ke
kulou.
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The men next invited the boy to join them in reciting and composing chants. The men
began reciting their verses with certain of their number sitting in the rear of the
reciters going through certain motions. When it came to the boy’s turn, he placed
a wooden image behind him and began his recital. At this the men said: “It is indeed
strange that you should have a wooden image to make the motions for you, while we
had those who could talk and recite with those who chanted.” The boy replied: “You
are all wrong. All great and noted chanters while reciting verses are always accompanied
by those who make the motions in silence; the only voice to be heard is from the one
doing the reciting. I believe I have the true process, while in your case you were
all reciters.”
[[582]]
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Olelo mai la na kanaka makua: “E ke keiki, e lealea kakou.” “Eia ka lealea la he hula,
mamua ka hula, mahope ka hoopapa.” Hula na kanaka makua, he kanaka ko mua, he kanaka
ko hope. Hula ke keiki mamua, he kii mahope e hoopaa ai. I aku na kanaka makua: “Kupanaha,
o kau hoopaa ka ke kii, he kanaka ka makou hoopaa, he leo, he walaau, hookahi na hana
like ana.” I aku ke keiki: “Wahahee; i kaulana nei mea o ka hoopaa i ka paa o hope
o ka hula, aohe leo pane, aohe walaau, hookahi waha olelo o ka hula. O ka’u ka hoopaa,
he poe hula wale no oukou a pau loa.”
[[583]]
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At this Kalanialiiloa admitted that the boy was right, saying: “You are indeed right.
You have the true meaning of the duties required of a chanter.” The men said: “He
has probably proved himself our superiors in that, but he will never beat us in a
contest in the use of words.” The men then chanted the following lines, making use
of the word turn (kahuli):[15]
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Ae aku o Kalanialiiloa: “He oiaio ia; o kau io ka hoopaa, he paa ka waha, hookahi
waha walaau o ko ka hula.” I mai na kanaka makua: “O ka mea paha ia i loaa iaia, aole
paha i loaa na mea e ae.” Pane mai ke kanaka makua:
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The fisherman’s canoe is turned over,
The fisherman’s outrigger is turned over,
The fisherman’s iako[16] is turned over,
The fisherman’s bailing cup is turned over,
The fisherman’s pearl hook is turned over.
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Kanaka lawaia ua kahuli ka waa,
Kanaka lawaia ua kahuli ke ama,
Kanaka lawaia ua kahuli ka iako,
Kanaka lawaia ua kahuli ke ka,
Kanaka lawaia ua kahuli ka pa.
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“These are all the uses to which the word turn can be used, we wish you to understand,
young man from Hawaii, and if you can find any more uses to the word, you shall live;
but if you fail you shall surely die.”
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“Aia ka makou mea kahuli la e ke keiki hoopapa o Hawaii; a i loaa ia oe, ola oe; aka,
i loaa ole ia oe make oe.”
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We will then twist your nose,
Making the sun to appear as though at Kumakena.
We will poke your eyes[17] with the handle of the kahili,
And when the water runs out
Our god in the profession of wrangling will suck it up,
The god Kaneulupo.
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Wiliia ka pou o ko ihu la,
Kaa ka la i Kumakena,
Oo ia ko maka i ke kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
|
|
The boy then said: “After you full-grown men have found those uses, why can’t a boy
find more uses to the word also? It is best that I find other uses to the word that
I may live. I shall therefore try to find other objects that can be turned over, and
if I shall fail you shall live, but in case I find other uses I will kill you all.”
|
Pane aku ke keiki: “A loaa ka hoi kau ka ke kanaka makua, e o hoi e loaa ka’u ka ke
keiki; e loaa hoi paha ka’u ka ke keiki i nani ai. I ola ai hoi au alua, imi hoi paha
au a i loaa ole, kau mea kahuli, ola oukou, aka hoi, i loaa make oukou ia’u.”
|
|
I will twist your noses,
Making the sun to appear as though it is at Kumakena.[18]
I will poke your eyes with the top end of the kahili,
And when the water runs out
My god in the profession of wrangling will suck it up,
The god Kanepaiki.
|
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welelau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa,
O Kanepaiki.
|
|
The men called back:
|
Pane hou na kanaka makua i ke keiki:
|
|
We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
|
A hua, a pane,
He pane ko ona,
He hoolohe ko onei.
|
|
The boy replied:
|
Pane ke keiki:
|
|
Say, ye gods, eat up the eyes
Of the men who are in this contest with me, eat up the eyes.
The bald-headed man appears like a man with his forehead turned around,
The blind-eyed man with his eyeballs turned,
The lame man with his ankle turned.
[[584]]
|
E ke akua, aina ka maka
O na kanaka makua hoopapa nei la e, aina ka maka.
Kanaka ohule ua kahuli ka lae,
Kanaka makapaa ua kahuli ka onohi,
Kanaka oopa ua kahuli ka iwi.
[[585]]
|
|
The chief replied: “Yes they are indeed turned. When the sun strikes the forehead
of a bald-headed man it will appear shiny like a pile of kauwila wood: while the blind-eyed
man will see nothing but darkness; and the lame man with his ankle turned will limp
as he walks. Yes, they are objects that indeed turn.”
|
Pane mai ke ’lii: “Kahuli paha, pa ka la i ka lae o ka ohule, lilelile ana, mehe puu
kauwila ala ka hinuhinu; ka makapaa hoi huli ka onohi eleele ke nana mai, ka oopa
lole ka iwi ke hele mai, kahuli paha.”
|
|
The men again came back with another word, chanting the following lines:
|
Pane hou na kanaka makua:
|
|
The thing of value in a canoe shed is the canoe,
The thing of value in the canoe shed is the iako,
The thing of value in a canoe shed is the outrigger.
We will then twist your nose,
Making the sun to appear as though it is at Kumakena.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
|
Ka waiwai nui a ka halau la o ka waa,
Ka waiwai nui a ka halau la o ka iako,
Ka waiwai nui a ka halau la o ke ama.
(E like me na olelo mua, pela koonei olelo ana, a no ka hoi aku a hoi aku, nolaila,
e waiho ia olelo paku-a.)
|
|
The boy then answered:
|
Pane aku ke keiki ma na olelo kike:
|
|
Ye calabash, Oh, ye calabash.
The thing of value in a calabash is the canoe,
The thing of value in a calabash is the iako,
The thing of value in a calabash is the outrigger.
|
E ka ipu la, e ka ipu,
O ka waiwai nui a ka ipu la o ka waa,
O ka waiwai nui la a ka ipu o ka iako,
O ka waiwai nui la a ka ipu o ke ama.
|
|
The men then replied: “You are mistaken, young man. How can a canoe get into a calabash
with its iako and outrigger?” The boy answered: “The kapa cloth made from the kiwaawaa[19] is first beaten and then put into the calabash. The word (waa) canoe is there, is
it not? I think it is. The kapa of iako[20] is also beaten and then put into the calabash. Is not the iako then put into the
calabash? I believe it is. The fisherman goes out and catches an ama[21] and puts it into the calabash. Is not that an ama (outrigger)? I think it is.”
|
Olelo mai na kanaka makua: “Keiki wahahee; pau no ka waa iloko o ka ipu, e laa me
ka iako, ke ama?” I aku ke keiki: “Kuku ia ke kapa a kiwaawaa, hahao iloko o ka ipu,
aole ia la he waa? He waa ia. Kuku ia ke kapa a iako, hahao ia iloko o ka ipu, aole
ia la he iako? He iako. Lawaia ka ia a loaa he ama, hahahao ia iloko o ka ipu, aole
ia la he ama? He ama ia.”
|
|
In this both sides were again even and a draw was declared.
|
Pili ae la laua, mau mau ae la.
|
|
The men: “The small yellow-backed crab having ten legs is an animal that crawls. The crab
is a wise old fellow, for he places all of his bones on the outside, keeping his meat
on the inside; then he crawls away from the sea and dries himself in the sun. Let
it come. A crab has ten legs; indeed it has.”
|
Kanaka makua: “Ka aama iki kualenalena, he umi wale ka wawae, ka ino ia e hele nei la, o hala
wale, he akamai nui no ka aama, i ka lawe i ka iwi a mawaho, lole i kona io a maloko,
pii i uka e kaulai ai la e; kuu ia, he umi wawae, o ka aama e.”
|
|
The boy: “The small yellow-backed lobster has for its younger brother the red rock lobster.
The lobster is also a wise fellow, for he too places his bones on the outside keeping
all his meat on the inside; then he crawls away from the sea and dries himself in
the sun. Let it come. It has fourteen legs; let it come.”
|
Keiki: “Ka ula iki kualenalena. Kaikaina ka ula papa ka inoa ia e hele nei la, halawale;
he akamai nui no ka ula, he lawe i kona iwi a mawaho, he lole i kona io a maloko,
pii i uka e kaulai ai la; kuu ia he ula, he umikumamaha wawae, kuu ia hoi la.”
|
|
The men: “Let us begin from Kohala and compose a few lines.”
|
Kanaka makua: “Ma Kohala kakou.”
|
|
How beautiful are the rows of hills,
The rows of hills in the plain of Waimea,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puupa.
[[586]]
Puupa is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Wailoa,
The hands are indeed made warm at Wailoa.
|
Nani ku a ka pae puu,
Ka nonoho a ka pae puu o Waimea,
I lomi ia ka puu maka enaena i ke anu,
Moe hoolapuu i ke anu o Puupa.
[[587]]
Anu Puupa i ka hoa ole,
Hoopumahana i ke ala i Wailoa na lima
A i Wailoa na lima e.
|
|
“Say, young man, you will surely die this time for we have taken all the cold places
where the hands are likely to get cold. Yes, die you must.”
|
“Make paha auanei e ke keiki? Lawe ae la makou i na lima a pau, aohe lima i koe; make.”
|
|
The boy:
How beautiful are the rows of hills,
The rows of hills in the plain of Kahua,
Where one rubs his freezing eyebrows,
Where one sleeps doubled up in the cold of Puuhue.
Puuhue is bitterly cold for the want of a companion,
Where the hands are made warm on the way to Makiloa,
The hands are indeed made warm at Makiloa.
|
Keiki:
Nani ku a ka pae puu.
Ka nonoho a ka pae puu o Kahua e,
I lomi ia ka puu maka enaena i ke anu
Moe hoolapuu i ke anu o Puuhue,
Anu Puuhue i ka hoa ole,
Hoopumahana i ke ala, i Makiloa na lima, e,
A i Makiloa na lima,
|
|
“Have I found other places where the hands are also made cold? I think I have.”
|
“Aole ia la he lima, he lima.”
|
|
The men:
Kauwiki, the mountain, the bat,
Created long ago by Hina, Kauwiki.
|
Kanaka:
Kauwiki, ka mauna, ke opaipai
E kala ia Hina, Kauwiki e.
|
|
The boy:
Honuiki with its round head, carried away by the sea,
Which has brought the kukala to my shores,
The small turtle.
|
Keiki:
Honuiki poo kuekue, lilo i kai e,
E e wale mai ai kukala i ko’u aina,
Kela kauwa honu iki-uha.
|
|
In this they were again evenly matched and a draw was declared. The men were unable
to beat the boy, so Kalanialiiloa said: “Better stop the contest and let us make friends
with the boy; let us cook a pig and sue for peace.” “No, perhaps that is all he knows
and does not know the other things. We will beat him yet, he shall not escape.” The
men then said to the boy: “Let us carry on our contest on things pertaining to Kona.”
The boy gave his consent to this.[22]
|
Ma keia mau hana a lakou me ke keiki, ua like a ua pai, aohe paa o ke keiki; nolaila,
olelo aku o Kalanialiiloa: “E pau ka hoopapa, e ike kakou me ke keiki, e hoaikane,
e kalua ka puaa.” “Aole, malama o ka mea ia i loaa iaia, aole hoi i loaa na mea e
ae, make ia ia kakou, aole ona wahi e ola ai.” Olelo aku na kanaka makua i ke keiki:
“E hoomaka kakou i ka olelo ma Kona.” Ae mai ke keiki.
|
|
The men:
The round fish of Kalapana
That is eaten with the potatoes of Kaimu.
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
That is held at the ends of the fingers;
My rich fish the inamona (roasted kukui nut),
The akimona.[23]
|
Kanaka:
Ka ia kaa poepoe o Kalapana
I nai uala aku o Kaimu,
Ka ia i ohiu ia i ka laau,
I kuolo ia i ka pohaku,
I nanahu ia i ka niho,
Ke haa ala ka lau o ka lima,
Kuu ia momona o ka ina mona
He kukui akimona.
|
|
“Say, young man, die you will, for we have taken all the rich, round fish and none
is left. Die you will, you will not escape us, young man.”
|
“Make e ke keiki, ua ohi ae nei makou i na ia momona a pau, aohe ia momona i koe,
make, aohe wahi e ola ai e ke keiki.”
|
|
The boy:
The round fish of Kona is at Honokohau,
That is eaten with the potatoes of Kailua,
The fish that is picked with a stick,
That is rubbed against a stone,
That is bitten with the teeth,
My fish, my rich fish,
The rich (ina) sea egg.
[[588]]
|
Keiki:
Ma Kona ka ia kaa poepoe o Honokohau,
I nai uala aku o Kailua,
Ka ia ohiu ia i ka laau
E kuolo ia i ka pohaku
I nahua i ka niho la e,
Kuu ia, kuu ia momona,
O ka ina momona.
[[589]]
|
|
“Have I not found a fish that is rich and round? The sea egg is indeed round and rich.”
|
“Aole ia la he ia momona, he ia momona, o ka ina.”
|
|
The men:
The omao[24] chirps,
It shivers in the rain,
In Puna, at Keaau, at Iwainalo,
In Puna.
|
Kanaka:
Ke aua ala ka omao,
Ke kuululu la i ka ua,
No Puna i Keaau, Iwainalo la,
No Puna.
|
|
“We have taken everything pertaining to the word (nalo) and none is left for the boy. Young man, you must indeed die.”
|
“Lawe ae nei makou i na mea nalo la pau, aole a ke keiki, make e ke keiki.”
|
|
The boy:
The alala[25] caw caws
It shivers in the rain,
In Kona, at Honalo, it is (nalo) hidden.
|
Keiki:
Ke aua ala ka alala,
Ke kuululu la i ka ua la e,
No Kona i Honalo la e, nalo loa.
|
|
“Have I not used the word nalo? I think I have.”
|
“Aole ia la he nalo, he nalo loa ia.”
|
|
The men:
The filthy smell of the dung approaches,
The dung that was washed by the hand.
|
Kanaka:
Ke holo mai nei ka hauna lepo
I haleu ai ka lime la e.
|
|
“We believe you are beaten this time for we have taken the only phrase where the word
lima (hand) can be used and there is none left. Die you will.”
|
“Make paha auanei e ke keiki i ka mea lima ole, ua ohi ae nei makou i na mea lima
a pau, aohe mea lima i koe, make.”
|
|
The boy:
It is coming! It is coming!
The filthy smell of the dung approaches,
Of the dunghill at Kahauloa,
At the five (elima) Kalamas.
|
Keiki:
Ke holo e, ke holo,
Ke holo mai nei ka hauna lepo
O kiona i Kahauloa,
I na Kalama elima la,
|
|
“There is the lima for you.”
|
“Alima, he ole lima hoi ia la.”
|
|
The men:
There is my bird, my bird,
My bird with its wings hanging down, a dragon-fly,
For at sight of water its wings hang down,
They hang down.
|
Kanaka:
Kuu manu la, kuu manu,
Kuu manu hoolohelohe he pinao,
A ike i ka wai la hooluheluhe
E luhe ana.
|
|
“You will be beaten this time, young man, for you will never be able to find any thing
with wings that hang down, for we have taken the only one and there is none left.
Die you must.”
|
“Make paha auanei e ke keiki i ka mea luhe ole, lawe ae nei makou i na mea luhe a
pau loa, aohe mea i koe, make.”
|
|
The boy:
There is my bird, my bird,
My bird with its wings hanging down, of kaunihi,
For at sight of a blade of grass its wings hang down,
They hang down.
|
Keiki:
Kuu manu la e kuu manu,
Kuu manu hooluheluhe o kaunihi,
A ike i ka pua mauu la hooluheluhe,
E luhe ana.
|
|
“Don’t their wings hang down by the wind? They do.”
|
“Aole ia la he luheluhe i ka makani, he luhe ia.”
|
|
The men:
The kaunooa[26] plant creeps there above without roots,
It has no stem, its only stem is the wood it creeps on.
The kaunooa plant creeps.
|
Kanaka:
He hihi wale no ka ke kaunooa i luna,
Aohe kumu, hookahi kumu o ka laau,
E hihi ana ke kaunooa.
|
|
“Die you will, boy, for we have taken the only thing that creeps without roots, or
stem, and there is none left.”
[[590]]
|
“Make e ke keiki, lawe ae nei makou i na mea hihi a pau, aohe mea hihi e koe.”
[[591]]
|
|
The boy:
The spider’s web creeps there above without roots,
It has no stem, its only stem is the wood it creeps on,
The spider’s web creeps.
|
Keiki:
He hihi wale no ka Punawelewele i luna,
Aohe kumu, hookahi kumu he laau.
He hihi Punawelewele ia.
|
|
“Don’t the web creep? It creeps. You think, no doubt, that being men whose teeth are
yellow with age, that you are, therefore, the only ones classed as experts in the
profession of hoopapa.”
|
“Aole ia la he mea hihi, he mea hihi, e kuhi ana no paha oukou e na kanaka makua kuipilo,
o oukou wale no kai ike i ka hoopapa.”
|
|
The men:
Puna, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun.
It clings and hides itself from the heat of the sun of Puna.
When sat on, it will cling to the back
As the squid clings to a shell.
It clings, it clings there above,
It clings there below, it clings.
|
Kanaka:
O Puna nui aina la!
Ua wela i ka la e-
Ua keekeehi a e ka ua
Ka muo o ka wauke a!
Pili nakeke i ka la e.
Pili pee pu i ka la o Puna,
O ka noho ana pili i ka lemu,
O ka hee pili i na leho nei la e!
Pili, he pili i luna,
He pili i lalo, pili la.
|
|
“There, we have our uses of the word cling (pili), young man. We fear you are beaten this time, for you will not be able to find a
single phrase where you can use the word, young man.”
|
“Aia ka makou mea pili la e ke keiki; make paha auanei i ka mea pili ole e ke keiki.”
|
|
The boy:
Kona, the big sunny land.
It is made hot by the sun.
Trodden down by the rain
Is the bud of the wauke plant.
It clings together and is made to rattle by the heat of the sun of Kona,
For the load will cling to the back when carried,
And the shoe will cling to the foot when worn.
|
Keiki:
O Kona nui aina la,
Ua wela i ka la e!
Ua keekeehia e ka ua,
Ka muo o ka wauke a!
Pili nakeke i ka la o Kona,
O ka haawe pili i ke kua,
O ke kamaa pili i ka wawae nei la e.
|
|
“There we have the word cling and properly used too.”
|
“Pili, aole ia la he pili, pili ia.”
|
|
The men:
The hills, yea, the hills.
The hills at Puulena, at Kauhako, at Pakini.
The wind from below, from within the hole sweeps up.
It is the wind that carries away the fishermen’s canoes.
|
Kanaka:
Na puu e na puu,
Na Puulena i Kauhako, i Pakini,
Lele mai ka okai makani mai lalo o ka lua.
He makani lawe i ka waa lawaia.
|
|
“You are beaten, young man.”
|
“Uhe, uhe, make e ke keiki.”
|
|
The boy:
The hills, yea, the hills.
The hills of Puulena, at Kahuku, at Pakini.
The wind, from the lower end of Kailua sweeps up.
It is the wind that carries away the fishermen’s clothes.
|
Keiki:
Na puu e na puu
Na Puulena, i Kahuku, i Pakini,
Lele mai ka okai makani mai lalo mai o Kailua,
He makani lawe i ke kapa lawaia la e.
|
|
“Does not that match your wind? It does.”
|
“Uhe, uhe, aole ia la i pai? Ua pai.”
|
|
The men:
The rat is being carried off by the owl,
That thing of death the owl,
It is indeed lifeless, nothing lives.
|
Kanaka:
Ke amo ia ae la ka iole e ka pueo,
E kela mea make loa he pueo,
Make loa, aohe mea ola.
|
|
The boy:
The shell is carrying the squid,
That thing which is dead,
It is indeed lifeless, neither of them will live.
|
Keiki:
Ke amoa ae la ka hee e ka leho,
E kela mea make loa,
Make loa, aohe o laua mea ola.
|
|
The men:
The land of many hau trees is Kohala,
I have counted [out of] one hau tree,
And have found seven hau.
[[592]]
The hau for the outrigger makes one,
The hau for the iako makes two,
The bark of the hau makes three,
The wood of the hau makes four,
The bush of the hau makes five,
The large hau tree makes six,
The hau on the mountain makes seven.
|
Kanaka:
He aina hau kinikini o Kohala,
Na’u i helu a hookahi hau,
A ehiku hau keu
[[593]]
O ke ama hau la akahi,
O ka iako hau la alua,
O ka ilihau la akolu,
O ka laau hau la aha,
O ke opu hau la alima,
O ka nanana hau la aona,
O ka hau i ka mauna la ahiku.
|
|
“Say, young man, you will have no hau, for we have used it all and none is left. If
you find any more, you will live; but if you fail, you will surely die.”
|
“E ke keiki, make paha auanei i ka hau ole? Ohi ae nei makou i na hau a pau, aohe
hau i koe; a i loaa ia oe, ola oe, a i loaa ole, make oe.”
|
|
We will twist your nose,
Making the sun to appear as though in mourning.
We will poke your eyes with the handle of the kahili,
And when the water runs out
Our small god in the profession of hoopapa will suck it up,
The god Kaneulupo.
|
Wilia ka pou o ko ihu la
Kaa ka la i Kumakena,
Oo ia ko maka i kumu kahili,
Poha mai ka wale,
Omo aku ko makou akua hoopapa,
O Kaneulupo.
|
|
The boy then said: “Since you full-grown men have found so many uses, you, whose teeth
are yellow with age, why can’t I, a boy, find other uses? I, the youngster, must find
it for my own good and furthermore so that I may live. I shall search for some more
hau and if I fail you will live; but if I find some more use of the word, I will kill
you all.”
|
Keiki: “A loaa ka hoi kau ka ke kanaka makua, ua hele a pilo ke kui, e o hoi e loaa
ka’u ka ke keiki, e loaa hoi paha ka’u, ka ke keiki, e nana ai, i ola ai hoi au alua,
imi hoi paha au a i loaa ole ka’u hau, ola oukou, aka hoi i loaa, make oukou ia’u.”
|
|
I will twist your noses,
Making the sun to appear as though in mourning.
I will poke your eyes with the top end of the kakili,
And when the water runs out
My small god in the profession of hoopapa will suck it up,
The god Kanepaki.
|
Wili ka pou o ka ihu,
Kaa ka la i Kumakena,
Oo ia ka maka i ka welau o ke kahili,
A poha mai ka wale,
Omo aku ko’u wahi akua hoopapa
O Kanepaiki.
|
|
The men:
We have asked, the answer is yet to come.
It is for you to answer,
It is for us to listen.
|
Kanaka:
A hua a pane,
He pane ko ona,
He hoolohe ko onei.
|
|
The boy:
Say, ye gods, eat up the eyes,
Of the men who are in this contest,
Eat up all the eyes.
|
Keiki:
E ke ’kua, aina ka maka,
O na kanaka makua hoopapa,
Aina ka maka i pau.
|
|
“The boy then chanted back further uses of the word hau.”
|
“Alaila, olelo aku ua keiki nei i kana mau hau.”
|
|
A land of many hau trees is Kona.
I have counted [out of] one hau tree
And have found seven hau.
Honokohau makes one,
Lanihau makes two,
Puuohau makes three,
Kahauloa makes four,
Auhaukea makes five,
Kahauiki makes six,
The kehau, which drives the Kona canoe, makes seven.
|
Aina hau kinikini o Kona,
Na’u i helu hookahi hau,
A ehiku hau keu,
O Honokohau la akahi
O Lanihau la alua,
O Puuohau la akolu
O Kahauloa la aha,
O Auhaukea la alima,
O Kahauiki la aono
Holo kehau i ka waa Kona la ahiku.
|
|
“There are seven hau, ye men with the yellow teeth.”
|
“Ahiku hau la, he ole hau ia la, e kanaka makua kuilena, kui pilo? He hau ia.”
|
|
At this Kalanialiiloa said: “You have indeed found some more hau. I had thought that these people had them all, but I see they did not have them all.
Take the boy as a friend; be friends.” The instructors replied: “No, perhaps that
is all he knows.”
[[594]]
|
Pane mai o Kalanialiiloa: “Hau paha; kai no paha ua pau ka hau ia lakou nei i ka ohi
a pau, aole ka! E ike me ke keiki, e hoaikane.” Hoole mai na kumu hoopapa: “Aole,
malama o ka mea ia i loaa iaia.”
[[595]]
|
|
The men:
It comes, it comes, the sun,
The fruit (hua) of the breadfruit is partly eaten,
The fruit (hua) of the potato is down below,
The fruit (hua) of the taro is down below,
The seed (hua) of the calabash is down below,
The egg (hua) of the bird is down below,
The fruit (hua) of the yam is down below.
|
Kanaka:
Hiki mai, hiki mai e ka la e,
Paina liilii ka hua a ka ulu e!
Ka hua a ka uala aia i lalo,
Ka hua a ke kalo aia i lalo,
Ka hua a ka ipu la aia i lalo,
Ka hua a manu la aia i lalo,
Ka hua a ka uhi la aia i lalo.
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“Young man, you are beaten, for we have taken all the fruits of the earth, all, there
is none left.”
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“Make e ke keiki; ohi ae nei makou i na hua o ka lepo a pau, pau loa, aohe hua i koe
o ke keiki.”
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|
The boy:
It comes, it comes, the sun,
The fruit (hua) of the coconut is there above,
The fruit (hua) of the breadfruit is there above,
The fruit (hua) of the kukui nut is there above,
The fruit (hua) of the mountain apple is there above,
The fruit (hua) of the banana is there above,
The egg (hua) of the bird is there above.
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Keiki:
Hiki mai, hiki mai e ka la e!
Ka hua a ka niu la kau i luna,
Ka hua a ka ulu la kau i luna,
Ka hua a ke kukui la kau iluna,
Ka hua a ka ohia la kau iluna,
Ka hua a ka maia la kau iluna,
Ka hua a ka manu la kau iluna.
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“Are these not fruits? They are.”
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“Aole ia la he hua, ea? He hua.”
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The men:
There is my island, my island,
The island to which my canoe sails, Kaula,
The island to which my canoe sails, Nihoa,
The island to which my canoe sails, Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
|
Kanaka:
Kuu moku la e kuu moku,
Moku kele i ka waa o Kaula,
Moku kele i ka waa Nihoa,
Moku kele i ka waa Niihau,
Lehua, Kauai, Molokai, Oahu,
Maui, Lanai, Kahoolawe,
Molokini, Kauiki, Mokuhano,
Makaukiu, Mokapu, Mokolii.
|
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“You are beaten, young man, there are no islands left. We have taken up all the islands
that are to be found, there are none left.”
|
“Make e ke keiki, aohe moku i koe, lawe ae nei makou i na moku a pau loa, aohe moku
i koe.”
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|
The boy:
There is my island, my island,
Mokuola,[27] where the food doth grow,
Where the coconut doth grow, where the trees grow,
Where the houses stand and the animals run.
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Keiki:
Kuu moku e, kuu moku,
O Mokuola, ulu ka ai,
Ulu ka niu, ulu ka laau,
Ku ka hale, holo na holoholona.
|
|
“There is an island for you. It is an island, it is in the sea.”
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“Aole ia la he moku? He moku ia, aia i loko o ke kai.”
|
|
The men:
Break a tooth and live.
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Kanaka:
Hai ka niho la ola.
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The boy:
Cut a joint and die.
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Keiki:
Moku ke ki la make.
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|
The men:
Knock out all his teeth and he will not die.
Cut off the joint of the head, cut it, cut off the head.
Cut off the shoulder joint, cut it, cut off the shoulder joint,
Cut off the hip joint, cut it off.
|
Kanaka:
Kui ia ka niho oia nei a pau, aohe make.
Moku ke ki poolua e, moku, moku ke poo,
Moku ke ki poohiwi e, moku, moku ka poohiwi,
Moku ke kikala e, moku.
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|
The contest was continued until the boy won out at the word joint (ki). The men were then all killed and cooked in the umu and the bones were stripped of all their flesh. Thus did he punish those who had
caused the death of his father.
[[575]]
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Pela ka lakou hoopapa ana a make i ke keiki. A ke ki pau i ka make, pau i ka umu i
ke kalua ia e ia nei; o na iwi, holehole ia, pela keia i hoopai ai i ko lakou hewa
no ka make ana o ka makuakane ia lakou.
[[596]]
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[1] Hoopapa, disputing, wrangling, wordy contentions, debate; a profession evidently wherein
the interpretation of and play on words afford occasions of witticisms in contests
for entertainment, or on wager; sometimes of serious moment. [↑]
[2] Pa iwi, fence of bones here referred to, was not a testimony of Kauai chiefs’ supremacy
only, in utilizing the bones of his victims, for the vicinity of Fort Shafter, near
Honolulu, had its pa iwi, a fence of human bones, enclosing the house of a robber chief who waylaid travelers
passing his province. It is coincident in these two bone enclosures that they both
lacked one victim for completion. [↑]
[3] Pueo-nui-o-kona, great owl of Kona. [↑]
[4] It is not clear what the articles of a professional wrangler would be beyond his mental
powers, though doubtless he was equipped for sleight of hand and such like contests. [↑]
[5] The hokeo calabash was usually a long shaped gourd with an end opening for convenience of carrying
the “kit”, or articles of utility; one’s handbag. [↑]
[6] Oililepa, file-fish (Osbeckia scripta). [↑]
[7] Kikakapu, butterfly-fish (Chætodon ornatissimus). [↑]
[8] Makaloa grass (Cyperus lævigatus), known also as mokoloa, wherewith the fine Niihau mats were made. [↑]
[9] Niihau mats were regarded as the choicest quality of Hawaiian mat making. [↑]
[10] Kuolohia grass (Rhynchospora laxa). [↑]
[11] Ahu hinano aala o Puna, the hala-fragrant spread, or kapa, of Puna. [↑]
[12] The ouhuluwai kapa was made from mamaki bark, and was dyed differently on its two sides. [↑]
[13] The reference to this ouhuluwai o Laa, a kapa of Laa, shows this to have been the name of that portion of Puna known now as Olaa, from
taking the o as being part of the name of the place as the early voyagers introduced Hawaii to
the world as Owyhee, from persons saying they were of Hawaii, o Hawaii. [↑]
[14] Puaa kukui is here described as a piece of kukui wood cut to resemble a pig. In other accounts
this puaa kukui is produced by markings of alaea stain or coloring, and being in connection with temple ceremonies it suggests that
in this way certain demands of the priests for pigs in quantity for sacrificial offerings
were met. [↑]
[15] Kahuli, turned over. The contest here changes to a play on words. [↑]
[16] The iakos of a canoe are the sticks connecting the outrigger to it. [↑]
[17] Poking or gouging out the eyes of a victim was one of the cruelties practiced in olden
times. [↑]
[18] Kumakena, mourning, the application being that one would be blinded for the time by an act
so severe. [↑]
[19] Kiwaawaa, a coarse kind of kapa for various uses. [↑]
[20] Iako of kapa refers to a term in counting kapas, equaling forty. In general practice the
word kaau is used for this number. [↑]
[21] Ama, or aama, mullet (Mugil cephalus). [↑]
[22] The contest now centers upon a play upon words of similar sound but different meaning,
the point of which cannot well be conveyed in its translation. [↑]
[23] Akimona, same as inamona, kukui nut jelly, a table delicacy. [↑]
[24] Omao, a small bird of the thrush family (Phæornis obscura). [↑]
[25] Alala, the Hawaiian crow (Corvus tropicus). [↑]
[26] Kaunooa, a species of vine without roots. [↑]
[27] Mokuola, Coconut Island, Hilo, said to have been a place of refuge in ancient time, whereby
its name “life island” obtains. [↑]
| |
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Legend of Laukiamanuikahiki.
|
Kaao no Laukiamanuikahiki.
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Makiioeoe was the father and Hina was the mother of Laukiamanuikahiki. Kuaihelani
was the home of Makiioeoe where he ruled as king and where his queen lived from whom
he had one child, Kahikiula by name. Hina belonged to Kauai, where Laukiamanuikahiki[1] was born. Makiioeoe in his travels came to Kauai where he met Hina and took her to
wife, and after living with her for some time, Hina conceived a child. Shortly after
this Makiioeoe prepared to return to Kuaihelani; so he said to Hina: “I am going home.
If you should give birth to a boy give him my name; but in case it should be a girl
call her Laukiamanuikahiki. If after you bring the child up she should express a desire
to come in search of me, these shall be the tokens by which I shall recognize the
child: this necklace of whale’s teeth, this bracelet, this feather cloak.[2] She must be accompanied by a large canoe, a small canoe, large men, small men, a
red canoe, red sails,[3] red bailing cup, red cords and a red man.” Makiioeoe then took his leave and returned
to Kuaihelani. When he arrived home he instructed his guards as to the sign by which
to recognize his daughter[4] and he also instructed his servants to proceed and plant all kinds of fruit and other
things for his daughter Laukiamanuikahiki. He also caused a pool of water to be made
as well as other things and placed a kapu on them all to be free only after the same
shall have been used by Laukiamanuikahiki.
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O Makiioeoe ka makuakane, o Hina ka makuahine (o Kuaihelani ko Makiioeoe aina, oia
ke ’lii olaila, he wahine no kana e noho ana i Kuaihelani, hookahi keiki me ia wahine,
o Kahikiula ka inoa). No Kauai o Hina, ilaila kahi i loaa ai o Laukiamanuikahiki.
Mai Kuaihelani ka Makiioeoe hele ana mai, a loaa o Hina i Kauai, moe laua; a liuliu,
hapai o Hina. Ia wa, hoi o Makiioeoe i Kuaihelani, olelo aku ia Hina: “E, ke hoi nei
au; e noho oe a i hanau he keiki kane, kapa oe i kuu inoa; a i hanau he kaikamahine,
kapa oe i ka inoa o Laukiamanuikahiki. I hanai oe a i nui, a manao e hele ae e imi
ia’u, eia na hoailona, he lei palaoa, he kupee, he ahuula, he waa nui, he waa iki,
he kanaka nui, he kanaka iki, he waa ula, he pea ula, he ka ulaula, he aha ula, he
kanaka ula.” Hoi aku la o Makiioeoe i Kuaihelani, me ka olelo i na kiai i ke ano o
ke kaikamahine, a me ke kanu i na mea a pau loa no Laukiamanuikahiki, na kiowai a
me na mea e ae, kapu a noa ia Laukiamanuikahiki.
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After the birth of Laukiamanuikahiki, Hina and her husband brought her up all by themselves.
It was Laukiamanuikahiki’s custom to bring in other children to their home and give
them all the food; which action caused her father to get angry and very often punished
her. This punishment was kept up by the father for some time.[5] Because of this, the child suspected that this man could not be her own father; so
she began questioning her mother who her own father was until the mother could bear
it no longer. Hina then said to Laukiamanuikahiki: “You go to that cliff; that is
your father.” Upon coming to the cliff, she asked: “Are you my father?” The cliff
denied this saying: “I am not your father.” The child returned to Hina and begged:
“Tell me of my father.” “Yes, you go to that bambu bush, that is your father.” When
she arrived at the place, she asked the bambu bush: “Are you my father?” “I am not
your father, Makiioeoe is your father, he has gone back to Kuaihelani.” When Laukiamanuikahiki
again arrived in the presence of her mother she said: “You have deceived me. Makiioeoe
I understand is my father and he has gone back to Kuaihelani. You have hidden this
from me.” “Yes, he is your father, and he has left word that you must not come to
him without a sign or you will have a terrible suffering. You have to go to him in
a red canoe having red sails, red cords, red men and must be accompanied by a large
canoe, a small canoe, large men and small men.” Laukiamanuikahiki [[598]]replied: “I am not going to remain, I am going in search of my father.” “Yes, you
may go, but you will have to suffer untold agony. Go until you come to two old women
roasting bananas by the wayside. They are your grandmothers, for they are my own mother
and aunt. Reach down and take away the bananas and let them search for them until
they ask whose offspring you are, then tell them, ‘Your own.’ ‘Ours from whom?’ ‘From
Hina.’ Then when they ask you, ‘What brings you our lord[6] here to us?’ Tell them, ‘I want a roadway.’ ”
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Hanau o Laukiamanuikahiki, hanai iho la o Hina me kana kane, a nui. He mea mau ia
Laukiamanuikahiki, ke alakai i kamalii a ka hale, haawi i ka ai a pau, huhu ka makuakane,
pepehi iho la ia Laukiamanuikahiki. Pela ka hana mau ana a ka makuakane, a uluhua
ka makuahine o Hina i ka ninau o ke kaikamahine i kona makuakane. I aku o Hina ia Laukiamanuikahiki: “O hele a kela pali la o ko makuakane ia.” Hiki
aku la keia a ka pali, ninau ana: “O oe paha ko’u makuakane?” Hoole mai ka pali: “Aole
au o kou makuakane.”
Hoi aku la keia a mua o Hina koi aku la: “E hai mai oe i ko’u makuakane.” “Ae; o hele
a kela opu ohe la o ko makuakane ka hoi ia.” Hiki aku la keia ilaila, olelo aku la
i ke opu ohe: “O kuu makuakane paha oe?” “Aole au o kou makuakane; o Makiioeoe kou
makuakane, ua hoi i Kuaihelani.” A hiki keia i mua o Hina, olelo aku la: “Hoopunipuni
oe ia’u; o Makiioeoe ka hoi ko’u makuakane la ua hoi i Kuaihelani, huna oe i’au.”
“Ae, o ko makuakane ia; ua olelo mai ia’u, aole oe e hele malu aku o mainoino oe,
aia he waa ula, he pea ula, he kaula ula, he kanaka ula, he waa nui, he waa iki, he
kanaka nui, he kanaka iki.”
I aku o Laukiamanuikahiki: “Aole au e noho, e imi ana au i ko’u makuakane.” [[599]]“Ae, e hele ana nae oe, e mainoino ana oe; e hele oe a loaa na luahine elua e pulehu
maia ana i ke alanui, he mau kupunawahine ia nou, o ko’u mau makuahine no ia. Lalau
iho oe i ka maia a lawe ae, na laua ia e huli a loaa ole, ninau iho: ‘Nawai ke kupu
o oe?’ Hai aku oe: ‘Na olua no.’ ‘Na maua nawai?’ ‘Na Hina,’ na laua e olelo mai,
‘heaha ka huakai a ko maua haku i hiki ia ianei?’ ‘He alanui,’ pela aku oe.”
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When she arrived in the presence of the old women she followed according to the instruction
of Hina. At the conclusion the old women said: “There is a roadway; here it is, a
bambu stalk. You climb to the top of it and when it leans over it will reach Kuaihelani.”
Laukiamanuikahiki then climbed to the top of the bambu stalk and sat there. The bambu
then began to shoot up and when it had reached a great distance it leaned over until
the end reached Kuaihelani. Laukiamanuikahiki stepped off the bambu and proceeded
along the road until she met a girl whom she took as a friend. They then went along
until they came to a flower garden. The flowers of this garden were all kapu; none
were to string them into wreaths until they shall have been picked by the daughter
of Makiioeoe; the flowers of the ilima,[7] the marigold and other flowers and also the maile vine. There were guards in the
garden who were watching the flowers. Laukiamanuikahiki, however, reached out and
picked the flowers, took the maile vines and broke them off. When they came to the
pool of water, which had been kapued until it was first used by the daughter of Makiioeoe,
Laukiamanuikahiki uncovered herself and plunged into the pool of water, when a turtle
came up to her and began rubbing her back. After she finished bathing she went up on the bank. When the guards saw what she
had done, they said: “You are indeed a strange girl bathing in the pool of water which
is kapued and reserved only for the king’s daughter. You will indeed die.”
When the guards arrived in the presence of Makiioeoe, they told him of all the girl’s
doings. Makiioeoe then ordered that wood be prepared for the girl and to pack it to
the seashore where the umu was to be started the next day, for on that day the girl
was to be killed. The guards then returned, took the girl by the hands, bound them
at her back and led her to the pig house where she was tied, the guards standing watch
over her that night.
That night her friend came and asked that she too be bound; but Laukiamanuikahiki
said: “No, you must be at liberty so as to bring me food, meat and clothing.” Her
friend consented to this.
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A hiki keia i ua mau luahine nei, hana aku la keia e like me ka Hina olelo i olelo
mai ai; a pau ia, i mai na luahine: “He alanui, eia la o ka ohe; e pii oe a luna,
nana ia e moe aku a hiki i Kuaihelani.” Pii ae la o Laukiamanuikahiki a luna o ka
ohe noho; kupu ae la ka ohe a kiekie i luna, moe aku la ka welau a hiki i Kuaihelani.
Hele aku la o Laukiamanuikahiki ma ke alanui, e noho ana he kaikamahine, lawe ae la
keia i aikane, hele aku la laua nei a hiki i ka mala pua. Ua kapu na pua a pau loa,
a lei o Laukiamanuikahiki; ka ilima, ka maile, ka melekule, a me na pua e ae. E noho
ana na kiai i ka pua. Lalau aku la o Laukiamanuikahiki, ako ana, a pau, uu ana i ka
maile; a hiki keia i ke kiowai kapu, ua hoohiki ia a auau o Laukiamanuikahiki; wehe
ae la keia i kahi kapa a lele aku la i loko o ka wai, lele mai la ka honu, anaanai
i ka lepo o ke kua o ia nei, a pau ka auau ana hoi ae la i luna. I mai na kiai: “Kupanaha
oe e na kaikamahine i auau iho nei i ke kiowai kapu o ke kaikamahine a ke ’lii, o
Laukiamanuikahiki; e make ana oe.”
A hiki na kiai i mua a Makiioeoe, hai aku la i na hana a ke kaikamahine a pau. Kena
ae la o Makiioeoe, i na kanaka i wahie, no ke kaikamahine, amo aku a kai, apopo, ho-a
ka umu, ia la e make ai ke kaikamahine. Hoi aku la na kiai a hiki, lalau aku la i
na lima o Laukiamanuikahiki lilo i ke kua paa iho la i ke kaula; lawe ia aku la a
ka puoa hale puaa, hikii ia a paa ilaila, noho aku la na kiai ma waho ia po. Lele
aku kahi aikane e paa pu i ke kaula, hoole mai ke aikane: “Aole, e malama mai oe i
wahi ai na’u, i wahi ia na’u, i wahi kapa no’u.” Ae mai ke aikane, “Ae.”
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At midnight a bird perched on the house where she was being held; it was an owl. This
owl was the supernatural aunt of Hina, who had come all the way from Kauai because
she knew of the coming peril of her grandchild, and who had in its keeping the tokens
that had been given by Makiioeoe to Hina by the means of which she was to be known
or recognized upon her arrival at Kuaihelani.
[[600]]
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I ke aumoe, i ka huli ana o ke kau, kau ana keia manu, he pueo i luna o ka puoa o
ia nei e paa nei. O keia pueo, he makuahine no no Hina, mai Kauai ka lele ana aku
a hiki i Kuaihelani, no ka ike e make ana ka moopuna. Aia iaia na makana a Makiioeoe
i haawi ai ia Hina, i hoike no Laukiamanuikahiki e hele ai i Kuaihelani.
[[601]]
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The owl then called out to Laukiamanuikahiki:
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Kahea ana ua pueo nei ia Laukiamanuikahiki:
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Say! Laukiamanuikahiki,
The daughter of Makiioeoe,
The daughter of Hina,
Die you will, die you will.
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E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina
Make oe, make oe.
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Laukiamanuikahiki replied:
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Pane ae o Laukiamanuikahiki i ka pueo:
|
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Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
|
Pueo ino, pueo ino,
Hahai wale ana no oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahehee oe e na pueo.
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This call and reply was repeated twice before the guards heard it, when they sat up
and listened to the call and they understood the meaning conveyed by the owl in its
call. At this one of the guards said to his companion: “Say, this must be Laukiamanuikahiki,
the king’s own daughter.” The other replied: “No, this cannot be the one, for she
was to come in a red canoe having red sails, red paddles, red men, a large canoe,
a small canoe, large men and small men; these I understand are the things that should
accompany her; this girl on the other hand is a poor girl for she has come without
any of these things.” The two again listened to the conversation between the owl and
girl. After a while they agreed to go up and tell the king of the possibility of this
girl being his daughter. They arrived at the home of Makiioeoe after midnight and
roused him up saying: “Say, you wake up.” “What is it?” said Makiioeoe. “There is
an owl right over the pig house where the girl is held who called out to the girl
in the following way:
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Elua hana ana peia, lohe na kiai, ala ae la hoolohe, a maopopo ia laua ka olelo a
ka pueo. I aku kekahi i kekahi: “E, o ke kaikamahine no paha keia a ke ’lii, o Laukiamanuikahiki.”
I mai kekahi: “Aole ia; he waa ula kona, he pea ula, he hoe ula, he kanaka ula, he
waa nui, he waa iki, he waa loa, he kanaka nui, he kanaka iki, oia kona ano ke hele
mai, aole keia kaikamahine ilihune.” Hoolohe hou laua nei, i ka olelo a ka pueo a
me Laukiamanuikahiki. “E pii kaua e olelo i ke ’lii, malama o ke kaikamahine no keia.”
Ae aku kekahi. “Ae.” Hiki laua i mua o Makiioeoe ke ’lii, i ke aumoe, hoala aku la:
“E ia nei, e ala ae oe.” “Heaha?” wahi a Makiioeoe. “He pueo, aia maluna pono o ka
puoa i paa ai ke kaikamahine. Penei ka olelo a ka pueo, a maua i lohe aku i ke kahea
iho i ke kaikamahine.
|
|
Say! Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
Die you will, die you will.
|
E Laukiamanuikahiki e,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Make oe, make oe.
|
|
The girl then answered:
|
Kahea ae ke kaikamahine i ka pueo:
|
|
Thou wicked owl! Thou wicked owl,
Thus revealing my name
As Laukiamanuikahiki,
Daughter of Makiioeoe,
Daughter of Hina,
You are a deceiving owl.
|
Pueo ino, pueo ino
Hahai wale ana oe i ko makou inoa,
O Laukiamanuikahiki,
Kaikamahine a Makiioeoe,
Kaikamahine a Hina,
Wahahee oe e na pueo.
|
|
This was the conversation carried on between the two. “Yes, she is my daughter, Laukiamanuikahiki.”
The king then accompanied by the guards proceeded to the place where they were stationed
when they heard the conversation, and Makiioeoe sat down and listened for the call
of the owl and for the girl’s reply.
|
Oia na olelo a ka pueo i ke kaikamahine la. “Ae, o kuu kaikamahine na o Laukiamanuikahiki.”
Iho lakou nei a hiki, a kahi o na kiai e noho ai. Noho iho la o Makiioeoe, hoolohe
i ke kahea a ka pueo.
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|
At the conclusion of the conversation between the owl and the girl, the king knew
this was his own daughter, Laukiamanuikahiki. He then broke into the house, took up his daughter and wept over her.
After the guards had departed to inform the king, the owl flew down and clapped its
wings on the girl, placed the necklace of whale’s teeth around the girl’s neck, girded
[[602]]a pa-u around her waist and placed the feather cloak over her. These being the tokens
left by Makiioeoe in the keeping of Hina.
After it had become broad daylight, Makiioeoe ordered that the umu be started; when
it was sufficiently heated the people who had ill-used the girl were then thrown into
the umu and they all perished. The girl who befriended Laukiamanuikahiki was made
a high chiefess and she lived with Laukiamanuikahiki. Soon after this a kapu was placed
over Laukiamanuikahiki and she was forbidden from going out of her living house and
no one was allowed to pass by her house or to speak to her. Laukiamanuikahiki was
a very beautiful woman to behold and she had no equal in all the land of Kuaihelani,
for her beauty could be seen on the outside of the house, like a bright light.
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A pau ke kahea ana a ka pueo a me ke kaikamahine, maopopo iho la iaia o ke kaikamahine
no, Laukiamanuikahiki; wahi ae la ia i ka puoa, lalau aku la i ke kaikamahine, [[603]]a uwe iho la. I loko nae o ka wa i pii ai na kiai e olelo i ke ’lii, lele iho la ua
pueo nei, a pai iho la i na eheu i luna o ke kaikamahine, a lei iho la i ka palaoa,
kakua i ka pau, aahu i ka ahuula. Oia na hoike a Makiioeoe i waiho ai ia Hina. Ao
loa ae la, kena ae la o Makiioeoe e ho-a i ka umu, a enaena ka umu, kalua ia na kanaka nana i niania wale, ka poe olelo
kikoola i ke kaikamahine, pau loa i loko o ka umu, a make iho la. O ke aikane a ianei,
lilo ae la i alii, a noho pu iho la me Laukiamanuikahiki.
Kapu ae la o Laukiamanuikahiki, aole e hele i waho, aohe kanaka maalo i kona hale
noho, aohe mea kamailio ia ia. He wahine maikai loa ia ke nana aku, aohe ona lua e
like ai ma ka aina o Kuaihelani, ua puka kona ula ma waho o ka hale e a ai, me he
ahi la.
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About this time Kahikiula the son of Makiioeoe by his first wife arrived from Kahikiku.
This young man was married to Kahalaokolepuupuu of Kahikiku and had come to Kuaihelani
without his wife on a visit to his parents. When Kahikiula arrived he was accompanied
by his followers in a red canoe, with red sails, red cords, red paddles, red men,
large canoes, small canoes, large men and small men.
Upon the arrival of Kahikiula at Kuaihelani he was met by his mother and father and
all the people. Soon after this Makiioeoe requested Kahikiula to go and meet his sister,
Laukiamanuikahiki, which invitation was accepted. When they were near the house, Kahikiula
looked and saw a bright light on the outside of the house; so he said to Makiioeoe:
“Say, your house is on fire!” Makiioeoe replied: “That is not a fire, it is some person
sleeping within, it is your sister.” They then entered the house and Makiioeoe approached
the bed and roused his daughter saying: “Wake up, here is your brother Kahikiula.”
Laukiamanuikahiki awoke from her sleep and turned down on her breast. She then looked
up at Kahikiula and greeted him.[8] What a sight it was to behold these two; one was as handsome as the other was beautiful;
both were equal in good looks, Kahikiula and Laukiamanuikahiki.
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Holo mai la o Kahikiula, keiki a Makiioeoe mai Kahikiku mai, me ka waa ula, pea ula,
kaulaula, hoe ula, kanaka ula, ka waa nui, ka waa iki, ke kanaka nui, kanaka iki.
O keia keiki, na Makiioeoe me kana hanaukama, ua hoao hoi me Kahalaokolepuupuu, oia
ka Kahikiula wahine, ua noho no nae i Kahikiku, aole i holo pu mai. A hiki o Kahikiula
i Kuaihelani, halawai me kona makuahine, makuakane, na mea a pau loa. I aku o Makiioeoe
ia Kahikiula, e hele e ike i ke kaikuahine ia Laukiamanuikahiki; ae mai o Kahikiula.
Hele aku la laua a hiki i ka hale, nana aku o Kahikiula i keia mea ula ma waho o ka
hale, a olelo aku ia Makiioeoe: “E! Pau ko hale i ke ahi.” I mai o Makiioeoe: “Aohe
ahi, he kanaka, aia i loko kahi i moe ai, o ko kaikuahine.” Wehe aku la laua i ka
puka a nana aku la; kii aku la o Makiioeoe, hoala: “E, ia nei e, e ala, eia ko kaikunane,
o Kahikiula.” Ala ae la o Laukiamanuikahiki, a huli papio iho la ka umauma i lalo.
Nana mai la ia Kahikiula, a aloha mai la: “Aloha oe.” Nani no a nani, ui no a ui,
aala no a aala, onaona no a onaona, he keu o ka maikai, e nana ia Laukiamanuikahiki,
e nana ia Kahikiula, ua like a like.
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At sight of this, Makiioeoe said to Kahikiula: “Now I request of you that you take
her as your wife.” That night they were covered by the same kapa. They lived as husband
and wife for fifty days when Kahikiula begged that he be allowed to return to Kahikiku.
Laukiamanuikahiki then said: “You cannot go unless you take me along with you.” “It
cannot be, for you will surely experience terrible suffering through the anger of
your sister-in-law. You must remain, and I will return.” As Kahikiula kept begging
so often to return to Kahikiku, Laukiamanuikahiki finally consented and allowed him
to go, saying: “Yes, you may return, but don’t blame me if I should decide to follow
you later on, or I will kill you and also your wife, Kahalaokolepuupuu.” Kahikiula
then took his departure and returned to Kahikiku to live with Kahalaokolepuupuu. Laukiamanuikahiki
remained, but was so overcome with love for Kahikiula, that she wept; and when she
saw the clouds drifting in the sky towards Kahikiku, she chanted the following lines:
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Nolaila, olelo aku o Makiioeoe ia Kahikiula, eia no kau wahine o ko kaikuahine, hui
ae la laua, pale ia i ke kapa. Pela laua i noho pu ai a hala he mau anahulu elima,
koi aku ke kaikunane e hoi; hoole mai ke kaikuahine: “Aole oe e hoi, aia o kaua pu
ke holo, alaila, hoi oe.” “A oe pona e mainoino auanei oe i ko kaikoeke; e noho no
oe, owau ke hoi.” No keia hoi pinepine o Kahikiku, ae aku o Laukiamanuikahiki: “Ae,
e hoi oe, mai hoohewahewa nae ia’u ke hele aku mahope aku nei, o make oe, make ko
wahine o Kahalaokolepuupuu ia’u.” Hoi aku la o Kahikiula i Kahikiku, a noho me Kahalaokolepuupuu.
Noho iho la o Laukiamanuikahiki, a aloha ia Kahikiula, uwe iho la, a nana aku la i
ka lele a ke ao o Kahikiku, oli aku la:
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The sun is up, it is up,
My love is ever up before me.
It is causing me great anxiety,
It is pricking me at my side
For love is a burden, when one is in love,
And falling tears are its due.
[[604]]
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Kau ana ka la e kau ana,
Kau ana ke aloha i kuu maka,
Ke hooluhi nei la i kuu kino,
Ke lalawe nei la i kuu aoao,
Aloha ka ukana a ke aloha la,
He waimaka e.
[[605]]
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When the desire became more than she could bear and the love for Kahikiula could not
be put aside from her by day and by night, she decided to go to the seashore one day
and weep there; and as her weeping came to an end she called out: “Ye turtle with
your shiny back, my grandmother of the sea, come to me; here I am your grandchild,
Laukiamanuikahiki, daughter of Makiioeoe and Hina.”
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No ka halialia anoano wale mai o ka noho ana iaia nei, kipu mai ke oloha iaia nei
i ke ao a me ka po, nolaila, hele aku la keia a ma ke kapa kahakai, noho iho uwe,
a pau ka uwe ana, kahea aku la keia: “E hono kua wawaka e. Kuu kupunawahine o kai
nei la; hele mai, eia au o Laukiamanuikahiki ko moopuna, kaikamahine a Makiioeoe ame
Hina.”
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At the close of the call a turtle with a shiny back approached her and opened up its
back. Laukiamanuikahiki then entered into the turtle, the top was closed and the turtle
dove under water and swam until it arrived at Kahikiku. Upon its arrival at Kahikiku
the turtle uncovered its back and Laukiamanuikahiki walked out on the seashore, while
the turtle disappeared. Laukiamanuikahiki then went on her way until she came to a
fish pond which belonged to Kahalaokolepuupuu, the wife of Kahikiula. At this place
Laukiamanuikahiki changed herself into the form of an old woman and concealed her
identity by calling out:
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Hiki mai la ka honu kua wawaka wahi ae la ke kua a hamama, komo iho la keia i loko
o ke kua, popoi ae la a paa, luu aku la ka honu a hiki i Kahikiku. Wehe ae la ke kua
o ka honu, oili ae la keia a hele aku la i kapa kahakai, nalo aku la ka honu i loko
o ke kai, hele aku la keia he lokoia na Kahalaokolepuupuu wahine a Kahikiula. Ia wa,
lawe o Laukiamanuikahiki i ke kino luahine, a huna i ke kino maikai, kahea ae la:
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Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye older brothers of the gods,
Ye four-fold gods,
Ye five-fold gods,
Take away my good looks and keep it concealed.
Give me the form of an old woman, bowed down in age and blear-eyed.
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E kini o ke ’kua,
E ka lehu o ke ’kua,
E ka lalani o ke ’kua,
E ka pukui o ke ’kua,
E ke kaikuaana o ke ’kua,
E ke kokoo-ha o ke ’kua
E ke koo-lima o ke ’kua,
E lawe ae oukou i kuu kino maikai, huna oukou a nalo,
Haawi mai oukou i kino luahine no’u, kolopupu, haumakaiole.
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At that very moment she was transformed into an old woman wandering along the seashore
with a stick in her hand picking out sea-eggs.
Within this fish pond owned by Kahalaokolepuupuu, were kept the aholehole,[9] nehu,[10] iao,[11] and all fish of this species and moss. Through the supernatural powers of Laukiamanuikahiki all the fish in the pond disappeared, which left the
pond without a single fish. While she was crawling along the seashore two messengers
from Kahalaokolepuupuu arrived and called out: “Say, you old woman, you have taken
all the queen’s fish. You are a thieving old woman.” She replied: “I did not take
them. The fish from this pond disappeared long before this; but since you have seen
me here you are attributing their disappearance to me.” At this time she was given
a new name, Lipewale, by the messengers. They then said to the old woman: “Let us
go to the house, your name, Lipewale, is that of the queen’s sickness.” When they
arrived at the house, one of the messengers said: “There is not a single fish in the
pond, all have been taken by this old woman. When we found her she was taking the
sea-eggs.” Kahalaokolepuupuu then addressed the old woman saying: “I am going to call
you Lipewale, the name of my ailment. You will take this name, will you not? I will
supply you with food, clothing, house to live in and you will live with me.”
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Ia wa, lilo iho la keia i luahine a make loa me kahi hulilau kahakai, me kahi laau
ohiuhiu ina, wana. I loko o ka loko ia a Kahalaokolepuupuu, he aholehole ka ia, he
nehu, he iao, na ia a pau loa, me ka limu, hao ae la ka mana o Laukiamanuikahiki,
pau a panoonoo ka loko.
Iaia e kokolo ana me kahi hulilau ma ke kahakai, hiki mai la na elele a Kahalaokolepuupuu,
a kahea ana: “E kahi luahine, pau loa ka ia a ke ’lii wahine ia oe, aihue maoli oe
e na wahi luahine.” I aku keia: “Aole na’u, he pau kahiko no ko ka ia o keia loko,
o ko’u hele ana mai nei, kapili oukou i pau ia’u.” I loko o keia wa, loaa hou kekahi
inoa o ia nei, mai na elele mai, o Lipewale, he mai no Kahalaokolepuupuu. Olelo mai
na elele: “E pii kakou i ka hale; o kou inoa, o ka inoa o ka mai o ke ’lii wahine,
o Lipewale.”
A hiki lakou i ka hale, olelo aku la na elele: “Aohe ia i koe o ka loko, ua pau i
nei wahi luahine, e noke ana keia i ka ohiu i ka ina, i ka wana.” I mai o Kahalaokolepuupuu:
“E kahi luahine, o ka inoa o kuu mai o Lipewale, o kou inoa ia, ea, he ai ia’u, he
kapa, he hale, noho no kaua.”
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That night when they retired, Kahikiula approached the place where Lipewale was sleeping
and kissed her. She then cried out: “Who is kissing me?” Upon hearing this Kahalaokolepuupuu
called out: “What is it, Lipewale?” But she would not answer. In doing this Kahikiula
showed that he had recognized his sister, Laukiamanuikahiki.
[[606]]
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Moe iho la lakou i ka po, hele mai la o Kahikiula ma kahi o Lipewale e moe nei, lele
iho la honi i ka ihu, kahea ae keia: “Owai keia e honi nei ia’u?” Kahea mai o Kahalaokolepuupuu:
“E Lipewale, heaha ia?” Paa loa ko ia nei waha, aohe ekemu aku. Ma keia ano kino luahine
o ia nei, ua ike mai no o Kahikiula ma na hiohiona maka, a ua maopopo no iaia o ke
kaikuahine o Laukiamanuikahiki.
[[607]]
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This was carried on for several nights. Whenever she knew that her brother and sister-in-law
were about to retire together, she would get up and rattle the calabashes forcing
her sister-in-law to come and ask her reason for thus creating a disturbance; when
she would say, that it was a rat; she did this because she did not want them to sleep
together.
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Pela ka ia nei mau hana i na po a pau loa; ina e ike keia e moe pu ana ke kaikunane
me ka wahine i kahi hookahi, ala ae la keia hoonakeke i na paipu, holo mai la ke kaikoeke
ninau, hai aku la keia he iole; no ka mea, he huhu keia i ka moe pu o laua la.
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One day Kahalaokolepuupuu said to Laukiamanuikahiki: “Say, Lipewale, let us go up
and get some kukui nuts to print my pa-u with.” Lipewale consented to this. When they
arrived at the place, they collected the kukui nuts and put them into a bundle. After
this was done Kahalaokolepuupuu said to Lipewale: “You will have to carry our bundle
of kukui nuts.” “Yes, I will take it.” The others then went on ahead leaving Lipewale
behind with the bundle of nuts tied to her back. After she started on her way, she
put her hands behind her back, opened the bundle and allowed the kukui nuts to drop
on the road. When they arrived at the house all the nuts were gone. Upon being questioned:
“Say, Lipewale, what has become of your kukui nuts?” She answered: “You fixed the
bundle and I put it on my back and followed behind you. I have no eyes at my back
to see whether the nuts were falling out of the bundle or not.”
After this Kahalaokolepuupuu said to Lipewale: “You will have to stay home and print
my pa-u while the rest of us go down and have a sea bath.” Lipewale was therefore
left behind to print the pa-u. She first went out and got some filth and came back
and proceeded to carry out the order by smearing the bambu sticks lengthwise and crosswise
and began the printing of the pa-u. This did not take very long, so she followed along
behind the others and went in sea bathing. On the way down to the sea, she caused
herself to be transformed back to her usual self and she again possessed all her beauty.
She continued on down and when she was near the others she passed on by and bathed
at some distance from them. When she was finished she went right along up home. When
the others saw her returning home they chased on behind, but they could not catch
up and she arrived at home some time before the others, when she was once more transformed
into the form of an old woman. When the others arrived at home, they asked her: “Say,
did you see a beautiful woman who came up this way from below?” “No, I have not seen
her. I have been sitting out here all this time until you returned.” After the others
had gone to the dancing house she remained with her brother Kahikiula. She went outside
of the house and called out:
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I mai la ke kaikoeke: “E Lipewale e pii kakou i kukui kapala no kuu pau, i uka.” Ae
aku la keia: “Ae.” A hiki lakou i uka, hoiliili iho la a loaa ke kukui, hana iho la
a haawe, olelo mai lao Kahalaokolepuupuu: “E Lipewale, ia oe ke kukui a kakou e haawe
ai.” “Ae, ia’u.” Kaha aku la lakou la iho, kaa iho la o Lipewale mahope me ka haawe
kukui. Wehe ae la keia a hamama malalo o ka haawe ka waha, hookomo aku la na lima
i ka aweawe, a iho aku la, ka ke kukui helelei no a hiki i ka hale, pau loa.
“Ea! Auhea kau kukui e Lipewale?” I aku keia: “Ka, o ka oukou hana ana no a paa i
ka aweawe, kau no ma ke kua iho mai nei au. Aole o’u maka ma ke kua e ike ai au i
ka helelei o ke kukui.” I aku o Kahalaokepuupuu ia Lipewale: “E noho oe e kapala i
kuu pau, e iho makou e auau kai.” Noho iho la keia kapala i ka pau, kii aku la keia
i ka lepo puaa a me ka lepo palahu, hoi mai la kapala, ma ka loa kekahi ohe, ma ka
laula kekahi ohe, alua kakau o ke kapala ana. A liuliu, iho aku la keia mahope e auau
kai; lawe ia ae la ke kino inoino luahine o ia nei, kuu ia iho la ke kino maikai;
iho aku la keia a hiki, a kokoke ia lakou la, pipa ae la keia he wahi e ae, auau iho
la keia a pau, hoi mai la no.
Alualu mai la lakou la mahope, aohe launa mai iaia nei, hiki mua aku la keia a ka
hale, lawe ia ae la ke kino maikai, kuu ia iho la ke kino luahine. A hiki lakou la,
ninau mai la: “Ea! Aohe oe i ike i keia wahine maikai i pii mai nei, makai mai nei?”
“Aole au i ike, i ka noho iho la no wau ma waho nei la a puka mai la oukou.”
I mai la o Kahalaokolepuupuu: “E hele makou e hula, e noho oe i ka hale o kakou, mai
haalele oe,” ae aku la keia, “ae.” A hala lakou la i ka hale hula, noho iho la keia
me ke kaikunane me Kahikiula, puka ae la keia a waho o ka hale, kahea.
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Ye forty thousand gods,
Ye four hundred thousand gods,
Ye rows of gods,
Ye collection of gods,
Ye four thousand gods,
Ye older brothers of the gods,
Ye gods that smack your lips,
Ye gods that whisper,
Ye gods that watch by night,
Ye gods that show your gleaming eyes by night,
Come down, awake, make a move, stir yourselves,
Here is your food, a house.
[[608]]
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E kini o ke ’kua,
E ka lehu o ke ’kua
E ka lalani o ke ’kua,
E ka pukui akua
E ka mano o ke ’kua,
E kaikuaana o ke ’kua
E ke ’kua muki
E ke ’kua hawanawana,
E ke ’kua kiai o ka po,
E ke ’kua alaalawa o ke aumoe
E iho, e ala, e oni, e eu,
Eia ka mea ai a oukou la, he hale.
[[609]]
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At that very moment her beauty was restored to her, while the gods set fire to the
dancing house, consuming the house, her sister-in-law and all the people who had insulted
her; they all perished.
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Ia wa, hoi mai la ke kino maikai o ia nei a pili, hao mai la ke ’kua, pau ka hale
i ke ahi, pau ka hale hula, pau ke kaikoeke, na mea a pau i olelo ino iaia nei, pau
loa i ka make.
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After this Kahikiula called out to his sister: “Come in, Laukiamanuikahiki.” She refused,
saying: “I will not come to you, for you have caused me to suffer in your own home.
Here I am returning to Kuaihelani.”
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Kahea mai ke kaikunane o Kahikiula iaia nei, “hoi mai kaua e Laukiamanuikahiki,” hoole
aku keia, “aole au e hoi aku me oe, i mainoino ka hoi au i kou hale. Eia au ke hoi
nei i Kuaihelani.”
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In this legend, it is seen that it was not considered wrong for a brother to take
his sister to wife. It is also seen that they also suffered in those days just as
we do in these days. They also hated one another and in fact lived as we now live.[12] Therefore these customs of days gone by are guidings for after generations.
[[597]]
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E like me na mea i olelo ia i loko o keia kaao, pela no na mea o keia wa e noho nei,
ka moe kaikunane, kaikuahine, ka mainoino, ka hana aloha ole, a me na hana he nui
loa. Nolaila, ua lilo keia i kumu alakai no ka poe hou o hope loa nei.
[[i]]
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[1] Laukiamanuikahiki, literally, bird-trapping leaf of Kahiki. [↑]
[2] Another story of an absenting father leaving tokens of identification for his unborn
child. [↑]
[3] Red, the unmistakable evidence of royal rank. [↑]
[4] A foreknowledge, evidently, of the sex of his child. [↑]
[5] A duplicate of the Umi-a-Liloa story, except in sex of the child. [↑]
[6] Haku, rendered “lord,” is applicable to either sex; it signifies ruler, overseer, or other
authoritative superior. [↑]
[7] Ilima, a Sida of which there are several species; a favorite flower for wreaths, and Oahu’s chosen
emblem. The introduction of the marigold reveals the modern authorship of this story. [↑]
[8] Expressions of admiration. [↑]
[9] Aholehole, a small white fish (Kuhlia malo). [↑]
[10] Nehu, silversides (Atherina). [↑]
[11] Iao, very small fish. [↑]
[12] This legend closes with a mis-statement of modern life resembling in all respects
that of ancient times in the effort to show that human nature is the same. Civilization,
law and order and education overcame pagan customs many years before the foregoing
was written. [↑]
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