| The Legend of Aukelenuiaiku. | He Moolelo no Aukelenuiaiku. |
| CHAPTER I. Aukele and His Unkind Brethren. | MOKUNA I. Aukele me Kona mau Kaikuaana Loko Ino. |
| This legend of Aukelenuiaiku[1] is one of the most noted of all the legends of Hawaii nei, having its origin in the land of Kuaihelani.[2] Iku was the father, a great chief, and Kapapaiakea was the mother, from whom twelve children were born. Kuaihelani was the country in which they lived. The names of the children[3] were: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani and Aukelenuiaiku, all males; and Kaomeaaiku, a female. This legend deals with Aukelenuiaiku. | O keia moolelo o Aukelenuiaiku, oia kekahi o na moolelo kaulanaloa ma Hawaii nei, o Kuaihelani ka aina, o Iku ke kane, he ’lii. O Kapapaiakea ka wahine, na laua na keiki he umikumamalua. E hoomaka ana ka olelo ma Kuaihelani. Eia na inoa o na keiki: Kekamakahinuiaiku, Kuaiku, Nohoaiku, Heleaiku, Kapukapuaiku, Heaaiku, Lonoheaiku, Naaiku, Noiaiku, Ikumailani me Aukelenuiaiku, he mau kane, ame Kaomeaaiku, he wahine. O Aukelenuiaiku ka mea nona keia moolelo. |
| From the first-born child to the one just ahead of Aukelenuiaiku, Iku never took them up in his arms, never spoke of leaving the kingdom to any of them, nor did he make much of any of them. But at the birth of Aukelenuiaiku, Iku took the greatest interest in him, took care of him, took him up in his arms, and to him he willed all his honor and glory and the kingdom. Because of this show of favoritism on their father’s part toward Aukelenuiaiku, his brothers and sister hated him and they tried to devise some way of getting rid of him. Said the oldest of the children, Kamakahinuiaiku:[4] “Yes, our father is indeed strange; although I am the first-born, still our father did not promise to leave me his honor and glory, and not even the kingdom, but here with the last son he has promised to leave these things to him.” | Mai ka hiapo a ka mua ponoi o Aukelenuiaiku, aole o Iku i hii, aole i lawelawe, aole hoi i hooili i ka aina no kekahi o lakou, aole no hoi i hoopunahele. A ia Aukelenuiaiku, malama o Iku, lawelawe a hii, a hooili i kona kapu a me ka aina nona. A no keia punahele o Aukelenuiaiku i ko lakou makuakane, ua huhu kona mau hoahanau ia ia, a ua imi lakou i mea nona e make ai. Wahi a ko lakou kaikuaana loa, a Kamakahinuiaiku: “Kupanaha ko kakou makuakane, ia’u hoi i ke keiki mua, aole i hooili mai i kona kapu a me ka aina, a i ke keiki hope loa, ia ia ka e hooili ai.” |
| The main pastime indulged in by the brothers of Aukelenuiaiku was wrestling, boxing and other manly games that were known at that time. In these games they became famous in all the land of Kuaihelani as being the strongest, and furthermore, these boys went around the whole country without being beaten. On one of the trips around Kuaihelani the fame and the strength of Kealohikikaupea, a strong man of Kauai, reached these boys. The main deed of strength participated in by this man which made him famous was the great ease he had in breaking a man in two.[5] When the boys from Kuaihelani arrived in Kauai, one of them met this strong man and with one blow laid him low. They then made a complete circuit of Kauai without meeting [[34]]any challenger. While they were in Kauai word came to them of three strong men on Oahu. Their names were, Kaikipaananea, Kupukupukehaikalani and Kupukupukehaiiaku. There were none stronger than these three men. Upon the arrival of the champions of Kuaihelani on Oahu they met in contest, and with one blow the said men of Oahu were defeated, after which the Kuaihelani champions left Oahu and went to Maui. Kakaalaneo was the king of Maui at this time, and in a contest he was vanquished by them. | O ka hana nui a na kaikuaana o Aukelenuiaiku, o ka mokomoko, o ka hakoko, ke kuikui, a me na mea ikaika e ae, a ma keia mea, ua lilo lakou he poe kaulana no Kuaihelani ma keia hana, a o lakou ka oi o ka ikaika ma ia hana. A ua hele lakou e kaapuni ma ka aina a puni, aole mea aa mai ia lakou. Ia lakou e kaapuni ana i ka aina o Kuaihelani, kaulana aku la ka ikaika o Kealohikikaupea, no Kauai ia kanaka. O kona ikaika, he uhaki wale no i ke kanaka a hiki lakou nei i laila, hookahi no puupuu waiho ana i lalo. Kaapuui lakou a puni o Kauai, aohe mea aa mai ia lakou. [[35]]Ia lakou nei ma Kauai, kui aku la ka lohe, ekolu o Oahu kanaka ikaika loa. O ko lakou mau inoa, o Kaikipaananea, o Kupukupukehaikalani, o Kupukupukehaiiaku. Aohe puko momona o Oahu nei ia lakou. A hiki lakou i Oahu nei, hakoko iho la lakou, hookahi no puupuu, waiho ana ua mau kanaka ala o Oahu nei i lalo, a haalele iho la lakou. Hele lakou a Maui, e noho ana o Kakaalaneo ke ’lii o Maui, hakoko no make no ia lakou nei. |
| While the Kuaihelani champions were making a circuit of Maui the fame of Kepakailiula for his great strength and daring came to them. It was said that he could break [in pieces] any man who opposed him, and he was the greatest warrior of the whole island of Hawaii. When the Kuaihelani champions heard of the feats of strength performed by Kepakailiula, they became afraid and returned to Kuaihelani. Upon their arrival at their home in Kuaihelani they gave exhibitions of all the sporting games known to them, such as wrestling, boxing, to wrestle on all fours, to hide a pebble under piles of kapas, to dance, to roll the stone disk, to jump from high cliffs into the water, to make the spear glide, and various other games. In getting up these games they were instigated by the desire of drawing their youngest brother to them, when they would kill him, for Aukelenuiaiku was kept under Iku’s fostering care all the time, and was accorded all the honors due to a king, and was jealously guarded. | Ia lakou ma Maui e kaapuni ana, kaulana mai la o Kepakailiula i ka ikaika a me ke koa, e hiki ia ia e haihai i ke kanaka, a oia ka oi o Hawaii a puni. A lohe lakou i kona kaulana i ka ikaika, makau iho la lakou a hoi mai la i Kuaihelani. A hiki lakou i Kuaihelani, kukulu iho la lakou i na hana lealea a pau loa, ka hakoko, ka mokomoko, ke kuikui, ka honuhonu, ka puhenehene, ka hula, ka olohu, ka lele kawa, ka pahee, a me na hana e ae. Ma keia mau hana lealea a lakou a pau loa, ua hooulu lakou i mea e hele mai ai ko lakou kaikaina o Aukelenuiaiku, alaila, pepehi lakou ia ia a make. No ka mea, o Aukelenuiaiku, ua paa loa ia i ka palama ia i ko lakou makuakane e Iku, ma ke ano kapu alii, a me ka punahele loa. |
| While Aukelenuiaiku was thus guarded, he one day heard the yells and shouts of the people who were gathered at the games being held by his brothers, so Aukelenuiaiku asked of Iku his father: “What is the cause of the shouting down below?” The father replied: “They are holding some wrestling matches.” “How is that game played?” “It is played by two persons. They stand up facing each other and each one tries to throw the other one down to the ground. When one is thrown the people would shout, expressing their joy. That is the cause of the shouting that you hear.” Aukelenuiaiku then said: “How I wish to see it!” He therefore questioned his father relating to the various games. After hearing how they were played, he asked that he be allowed to go down and look on, but his father refused, saying: “You cannot go down.” Aukelenuiaiku then asked him: “Why not?” The father replied: “You will be killed by your brothers, for they hate you.” Aukelenuiaiku then further asked his father: “What is the cause of the hatred?” The father replied: “There is a reason. It is because I have given you all the honors and the kingdom. Therefore you must not go down, for if you do you will be killed by your brothers.” | Ma keia noho kapu ana o Aukelenuiaiku, ua lohe ia aku la ka pihe uwa a na kaikuaana ona, e lealea ana, alaila, ninau aku la o Aukelenuiaiku ia Iku, ko lakou makuakane: “He pihe aha keia o kai e uwa nei?” Hai aku ka makuakane: “He hakoko.” “Pehea ia mea?” “Elua kanaka, ku i luna, kulai kekahi i kekahi, a hina kekahi, alaila, uwa ka aha. Oia kela pihe au e lohe la i ka uwauwa mai.” Alaila, i aku o Aukelenuiaiku: “Makemake wale.” Pela no o Aukelenuiaiku i ninaninau mau ai i ko lakou makuakane. Alaila nonoi aku la ia e iho e nana. Hoole mai ko lakou makuakane: “Aole oe e iho.” I aku o Aukelenuiaiku: “No ke aha hoi?” I mai ka makuakane: “Mamuli oe make i ou mau kaikuaana, no ka mea, ua hoomauhala ou kaikuaana ia oe e noho nei.” Ninau aku la o Aukelenuiaiku: “Heaha ka hala i hoomau ai?” I aku ka makuakane: “He hala, oia kuu hooili ana i ke kapu nou a me ke aupuni; nolaila mai iho oe, o make auanei i ou mau kaikuaana.” |
| After ten days had gone by the shouting and yelling at the games were again heard, but Aukelenuiaiku did not let his father know of the renewal of the games. He then got up and secretly went down to look at the games, without the knowledge of his father. In going Aukelenuiaiku took an arrow with him. When Aukelenuiaiku arrived near the house where his brothers were holding the games, he shot the arrow into the building. On the arrow entering the building, the brothers took it up and said: [[36]]“How strange! our arrows are in joints, but this one is twisted!” While they were discussing the matter one of them took it and after looking it over said: “This is not a stranger’s arrow; this is the arrow belonging to our brother Aukelenuiaiku.” While this brother was saying this, Kekamakahinuiaiku, he of the bad temper, took it and broke it into pieces. Shortly after this Aukelenuiaiku approached the building and stood on the outside of the wall which surrounded the building. While Aukelenuiaiku was standing there, all the brothers looked at him. They marveled at his handsome appearance: his skin was like the ripe banana and his eyeballs were like the bud of a banana at its first appearance; his body was straight and faultless, and he was without equal. | A hala he anahulu, alaila, lohe hou ia mai la ka pihe uwa hou, aole o Aukelenuiaiku i hai aku i ko lakou makuakane, no keia leo uwa hou. Ku ae la ia a iho malu i kai e nana ai, me ka ike ole o ko lakou makuakane. Aia ma ka lima o Aukelenuiaiku, he pua e paa ana. A hiki o Aukelenuiaiku i ka hale o na kaikuaana, kaka iho la oia i ka pua, lele aku la ka pua a komo i ka hale o kona poe kaikuaana. A komo ka pua a Aukelenuiaiku i loko o ka hale, lalau iho la na kaikuaana a olelo [[37]]iho la: “Kupanaha! o ka kakou pua he pauku, o keia pua hoi he owili.” Ia lakou e olelo ana, lalau mai la kekahi kaikuaana o Aukelenuiaiku i ka pua, a olelo mai la: “Aole keia he pua e; o ka pua no keia a ko kakou kaikaina a Aukelenuiaiku.” Ia ia e olelo ana, lalau mai la o Kekamakahinuiaiku, ke kaikuaana huhu o lakou, a haihai iho la i ka pua a hakihaki loa. Mahope o ko lakou ike ana i ka pua, hiki mai la o Aukelenuiaiku i mua o lakou, a ku iho la ma waho o ka pa o ka hale. Ia Aukelenuiaiku e ku ana malaila, nana aku la kona mau kaikuaana a pau ia ia, he mea e ke kanaka maikai. Ua like kona ili me ka maia pala memele, a o kona mau onohi maka me he opuu maia la o ka hua ana o ka wa hou, a he pololei hoi kona kino, aohe puu, aohe kee, aohe ona mea e like ai. |
| When the people who were gathered there saw Aukelenuiaiku, they expressed words of praise at his great comeliness. While the people were praising Aukelenuiaiku, the oldest brother became very angry and his face changed. He then sent out one of his younger brothers to go and ask Aukelenuiaiku the reason of his coming. The name of the brother that was sent was Kuaiku. When he had come into the presence of Aukelenuiaiku, he asked him: “What has brought you here?” Aukelenuiaiku answered: “To enjoy the games.” Kuaiku returned to their angry brother and told him. When he heard this, he again sent Kuaiku, saying: “Go and strike him once.” When Kuaiku came up to Aukelenuiaiku, he struck at him, but he did not knock him down nor did he hurt him. On the first blow he broke his own right arm, then he tried his left and that too was broken. When Kuaiku saw that his two arms were broken he turned to proceed back to the house. At this Aukelenuiaiku reached out and took hold of his brother by the arms, bundled him up, and threw him to the edge[6] of the sea. When the people saw the great strength of Aukelenuiaiku, they gave a mighty shout, and said: “That is the only man that has been able to throw and break the arms of Kuaiku.” After this another of the brothers came out with the intention of killing Aukelenuiaiku. This brother was the greatest wrestler and could break a man in arms; but when he met Aukelenuiaiku, he was unable to throw him down or hurt him. When he found that he was unable to throw Aukelenuiaiku, he turned with the intention of going back to the house, but Aukelenuiaiku reached out, held him up and threw him into the sea. This made the people shout again. | O ka lehulehu e piha ana, mahalo aku la lakou i ke kino o Aukelenuiaiku i ka maikai launa ole. Ia lakou e mahalo ana, ua hoopiha loa ia ko lakou kaikuaana mua loa i ka huhu no Aukelenuiaiku, a ano e ae la kona mau helehelena. Alaila, kena aku la ia i kekahi o kona mau muli iho, e hele aku e ninau ia Aukelenuiaiku i ke kumu o kona iho ana mai. O ka inoa o ia mea o Kuaiku. A hiki ia i mua o Aukelenuiaiku, ninau aku la: “Heaha kau huakai o ka iho ana mai?” I aku o Aukelenuiaiku: “I ka lealea.” Hoi aku la o Kuaiku, a i ke kaikuaana huhu o lakou hai aku la. A lohe ia, hoouna aku la ia Kuaiku, e hele a e kui aku i hookahi puupuu ia Aukelenuiaiku. Ia ia i hele ai a kui ia Aukelenuiaiku, aole i hina, aole hoi i eha o Aukelenuiaiku, aka, o kona lima ka i haki, kui hou kekahi lima, haki hou no, pau loa na lima elua. A pau ke kui ana ia Aukelenuiaiku, kaha aku la hoi: ia wa o Aukelenuiaiku i hopu aku ai a paa i na lima, popo ae la ia a kiola aku la i ka ae kai. A ike na mea a pau loa i ka ikaika o Aukelenuiaiku, uwa ae lakou a haalele, a olelo iho la: “Akahi wale no mea i hina ai, a i hai ai na lima o Kuaiku.” A mahope o keia, puka hou mai kekahi kaikuaana ona me ka manao e pepehi ia Aukelenuiaiku. He oi ia ma ka hakoko ana, i luna no hai ke kanaka; a ia Aukelenuiaiku, aohe hina, aohe eha. A ike iho la ia aohe hina o Aukelenuiaiku, hoi aku la, ia wa o Aukelenuiaiku i lalau ai a kiola i loko o ke kai. Uwa ae la na kanaka. |
| Aukelenuiaiku thus met each brother, beating them all until there remained but the oldest brother, the one with the bad temper. When this brother saw that all his younger brothers had been defeated by Aukelenuiaiku he went up full of anger, bent on throwing Aukelenuiaiku into the sea, but in this he proved a failure, for his youngest brother overmatched him. While they were fighting and pushing each other, Aukelenuiaiku held his ground so well that the oldest brother became exhausted, and in time gave up all idea of fighting, and he left Aukelenuiaiku and turned with the intention of going back to the house. At this Aukelenuiaiku reached out, took hold of him, and threw him bodily into the sea. When he dropped [[38]]into the sea his desire of killing Aukelenuiaiku vanished and he began to show signs of regret and pretended to be friendly. When he came up to Aukelenuiaiku he said: “Let us cease the conflict and all hatred and let us be friends, since this is only a fight between brothers.” He then invited Aukelenuiaiku to go to the house, which invitation was accepted by Aukelenuiaiku, believing it to be sincere. When they entered the house the oldest brother uncovered the deep pit of Kamooinanea, and took hold of Aukelenuiaiku and threw him down into it, where the brothers thought Aukelenuiaiku would die. | Pela no o Aukelenuiaiku i hakaka ai me kona poe kaikuaana a pau loa. Nana wale no ka eha, a koe ke kaikuaana huhu ona. A ike ua kaikuaana huhu la o Aukelenuiaiku, ua pau loa na kaikaina i ka eha, hele mai la ia me kona huhu loa ia Aukelenuiaiku, me kona manao e lalau a kiola i loko o ke kai, aka, i kona hana ana pela i kona pokii aole i ko. Ia laua i hakaka ai me Aukelenuiaiku, me ka ikaika loa, aohe hina o Aukelenuiaiku. Ma keia hakaka ana o laua, ua paupauaho loa kona kaikuaana. Nolaila haalele iho la kona kaikuaana i ka manao hakaka, a hoi aku la. Ia ia e hoi ana, lalau aku la o Aukelenuiaiku ia ia, hopu aku la a kiola i loko o ke kai. [[39]]Ma keia haule ana i loko o ke kai, pau ae la kona manao hana ino ia Aukelenuiaiku, hoi mai la ua kaikuaana huhu la, a hoomalimali ia Aukelenuiaiku. I aku la ia ia Aukelenuiaiku: “Pau ka hakaka, ka huhu, e noho aloha, he hakaka a hoahanau, he kaikuaana, he kaikaina.” Kono mai la ua kaikuaana la ia Aukelenuiaiku, e hoi i ka hale; ae aku la ia, e manao ana he oiaio. A komo laua i loko o ka hale, ia wa, i wehe ai ua kaikuaana ala i ke pani o ka waha o ka lua o Kamooinanea. Lalau mai la ua kaikuaana la ia Aukelenuiaiku, a kiola aku la i lalo o ka lua, malaila lakou i manao ai e make o Aukelenuiaiku. |
| CHAPTER II. How Aukelenuiaiku Fell into the Pit of Kamooinanea, and how He Profited by It. | MOKUNA II. Ka Haule ana o Aukelenuiaiku i loko o ka lua o Kamooinanea, a me ka loaa ana o ka Pono ia ia Malaila. |
| We will here see how Aukelenuiaiku got into trouble and how he escaped the terrible death intended for him by his cruel and merciless brothers. As Aukelenuiaiku was falling down the pit, the angry brother called out: “Say, Kamooinanea, here is your food; eat him up.” While he was calling, one of his younger brothers, a kind one, came up running and called down the pit, saying: “Say, Kamooinanea, don’t eat him up, for he is your own grandson, Aukelenuiaiku, that is being thrown down.” After Aukelenuiaiku had fallen into the pit his older brothers were much pleased, believing that they had now gotten rid of him; that he was really dead; and their father’s promise on him would be unfulfilled, and become utterly void. | Maanei e ike ai kakou i ka poino o Aukelenuiaiku, a me kona pakele ana i ka make a kona kaikuaana kuhu, aloha ole. A haule o Aukelenuiaiku i loko o ka lua, kahea iho ua kaikuaana huhu la, penei: “E, Kamooinanea e, eia mai ko ai la, ai ia mai.” Ia ia e kahea ana, holo mai la kekahi kaikuaana o Aukelenuiaiku (he kaikuaana aloha ia ia), kahea iho la ma ka waha o ka lua: “E, Kamooinanea e! mai ai mai oe, o ko moopuna mai na o Aukelenuiaiku e lele aku la.” Ma keia haule ana o Aukelenuiaiku, ua olioli loa kona poe kaikuaana huhu ia ia, no kona make ana, e manao ana lako ua make io no o Aukelenuiaiku. Ma keia haule ana o Aukelenuiaiku, manao lakou, ua lilo kona kapu i mea ole, a ua nele ka olelo hooilina a ko lakou makuakane maluna ona, a ua lilo i mea ole loa. |
| When Aukelenuiaiku reached the bottom of the pit, he found two men already there, having been thrown into the pit but a short time before this, by the cruel brothers of Aukelenuiaiku. When the two men saw Aukelenuiaiku, they took pity on him because he was so handsome and pleasant to look upon, having a perfect physique, and being without blemish. While the two were talking together, Aukelenuiaiku heard them and so he asked them: “What are you two talking about?” They answered: “We are expressing our regrets because we pity you.” When Aukelenuiaiku heard this he asked them: “And why?” The men replied: “Because of the death by the great lizard, Kamooinanea.” Aukelenuiaiku again asked: “When will the lizard come forth?” The men replied: “When the tide rises and falls, then rises and falls again, and when it comes up the third time, then the lizard comes up with it; then we will all be killed.” | A haule o Aukelenuiaiku i lalo o ka lua, aia hoi, elua kanaka e noho ana. Mamua o ko Aukelenuiaiku haule ana, ko laua haule ana i lalo o ka lua. Na ua poe kaikuaana la no o Aukelenuiaiku i kiola. Ike mai la ua mau kanaka ala ia Aukelenuiaiku, minamina iho la laua, no ka maikai o na helehelena o Aukelenuiaiku, ke nana aku, no ka maikai a me ke kina ole o kona ano i mua o laua. Ia laua e kamailio ana, lohe aku la o Aukelenuiaiku, ninau aku la ia: “Heaha ka olua e kamailio nei?” I mai laua: “E minamina ana maua ia oe.” A lohe o Aukelenuiaiku, ninau aku la ia: “I ke aha hoi?” Wahi a ua mau kanaka nei: “I ka make i ka moo, ia Kamooinanea.” I aku o Aukelenuiaiku: “Ahea puka mai ka moo?” I mai ua mau kanaka nei: “Aia a pii mai ke kai, a emi aku, pii hou mai a emi aku, alaila, hoea hou mai ke kai, alaila, pii pu mai me ka moo, o ka make ka hoi ia o kakou.” |
| Some time after this conversation, the lizard, Kamooinanea, made its appearance, and called out: “Say, Aukelenuiaiku, let me have one of the men for food.” Aukelenuiaiku said: “If I were to give you one of these men, who will attend to my wants in this lonely place?” The lizard then disappeared from their sight. When they saw the lizard and how terrible it looked they were sore afraid, and the two men began to show signs of uneasiness. After the lizard had disappeared from their sight, the men said to Aukelenuiaiku: “How wonderful! here this lizard is acquainted [[40]]with your name. This is the first time that the lizard has not come and devoured its prey outright. We were told that immediately the lizard made its appearance, it would come and devour its victims; but here we see that we are safe for a time. Should it disappear altogether, we will escape death.” | A pau ka olelo ana a laua ia Aukelenuiaiku, mahope o laila, pii mai la ua moo nei o Kamooinanea, a kahea mai la: “E, Aukelenuiaiku e! homai oe i kekahi [[41]]kanaka i mea ai na’u.” I aku o Aukelenuiaiku: “Haawi aku auanei au ia oe, i aha hoi ko’u hoanoho o keia wahi mehameha?” Alaila, nalowale aku la ua moo nei mai ko lakou mau maka aku. Ma ko lakou ike ana aku i ka helehelena o ka moo, he mea e ka weliweli a me ka makau launa ole, a he mea kaumaha loa ia i ka manao o ua mau kanaka nei. A nalo ka moo mai ko lakou maka aku, i mai la ua mau kanaka nei ia Aukelenuiaiku: “Kupanaha! eia ka ua loaa kou inoa i ka moo; akahi wale no hana ana i pakele ai; ina e hoea mai ua moo nei, o ka manawa ia e pau ai i ka ai ia, aka, ano ke ike nei maua, ua pakele i keia wa, a ina e nalowale loa, pakele maua i ka make.” |
| While the men were still conversing the lizard again made its appearance and called out: “Say, Aukelenuiaiku, let me have one of the men.” Aukelenuiaiku again refused, saying: “No, you cannot have one of them.” When the lizard heard this it said: “You must give me one of the men. What are you going to pay me for coming here? Because you have been given to me to be killed and that I should devour you, but since I have found out that you are one of those that have gone out of my own body, I cannot eat you up.” When the lizard concluded, Aukelenuiaiku gave his consent, for he thought within himself that the request of his lizard grandmother, Kamooinanea, should be granted. He then gave one of the men to the lizard. As soon as the man was offered, he was swallowed whole. After this first man was consumed the lizard again asked that the second man be given her. Aukelenuiaiku again gave the second man, and he too was swallowed whole. After the second man was consumed there was left only Aukelenuiaiku. The lizard then came out of the sea and laid on the dry sand. | Ia lakou e kamailio ana, hoea hou mai la ua moo nei, a kahea mai la: “E, Aukelenuiaiku e, e haawi mai oe i kekahi kanaka na’u.” Hoole aku o Aukelenuiaiku: “Aole e loaa aku ia oe ke kanaka.” A lohe ua moo nei i keia olelo a Aukelenuiaiku, i mai la ia: “E haawi mai oe ia’u i hookahi kanaka, i aha kau uku o ka hiki ana mai i anei? no ka mea, ua haawi ia mai oe he kanaka make, e ai aku wau ia oe, aka, nana ae nei au ia oe, a o ka mea i puka pono aku mai loko o’u, nolaila, aole au e ai aku ia oe.” Ma keia olelo a ua moo la, ua ae aku o Aukelenuiaiku, a ua manao iho la ia e hooko i ka olelo a kona kupunawahine moo, a Kamooinanea. Ia wa, haawi aku o Aukelenuiaiku i hookahi kanaka i ua moo nei, i ka manawa i loaa ai ia ia, oia kona manawa i ike ia ai, ua nalo koke i loko o ka opu. A pau ia kanaka, nonoi hou mai la ua moo nei ia Aukelenuiaiku i ka lua o ke kanaka. Haawi aku la no o Aukelenuiaiku ia kanaka, a pau no ia ia i ka ai ia. A pau na kanaka elua, koe iho la o Aukelenuiaiku, ia wa, hoi mai la ua moo nei a noho i luna. |
| The lizard then said to Aukelenuiaiku: “Go and bring me two ape[7] leaves.” When Aukelenuiaiku returned with the ape leaves he placed them in front of the lizard. The lizard then vomited onto the two leaves until they were covered over, and then it said to Aukelenuiaiku: “My grandson, look on these two leaves.” Aukelenuiaiku obeyed and looked on. The lizard then continued: “Here are two lands on these two ape leaves, a large land and a small land; a warm and hot land, and a cold land. These two lands,[8] however, Holaniku and Holanimoe, are very beautiful lands and they possess everything necessary for the comfort of mankind; they possess food, fish, sugar-cane, potatoes, bananas, awa, breadfruit and all other things good to eat. Where I direct you there you must go.” | Olelo mai la ua moo nei ia Aukelenuiaiku: “E kii oe i elua lau ape.” A loaa na lau ape ia Aukelenuiaiku, lawe aku la ia i mua o ua moo nei, a luai iho la ua moo nei i luna o na lau ape elua, a piha ae la. I aku la ia ia Aukelenuiaiku: “E ka moopuna, e nana oe.” Nana iho la o Aukelenuiaiku. Alaila, i mai la ua moo nei: “He mau aina keia e ku nei i loko o ka lau ape, he aina nui, he aina uuku, he aina mahana, he aina wela, he aina anu. O keia mau aina nae elua, o Holaniku, o Holanimoe, he mau aina maikai loa keia, he nui na pono o ke kanaka e noho ai, he ai, he ia, he ko, he uala, he maia, he awa, he ulu, a me na mea ai kupono a pau loa. Mai keia wahi a’u e olelo nei ia oe, malaila oe e hele ai.” |
| At the close of the remarks the lizard said to Aukelenuiaiku: “Now lie down.” Aukelenuiaiku obeyed and laid down. The lizard then held her grandson by the waist and said: “My grandson, you will yet be the cause of the death of your older brothers, and shall be king over them all; because they have ill-treated you.” The lizard then continued, saying: “This land, however,” pointing to one, “during six months is lighted and during six months it is in darkness; don’t go there, for you will be killed: because, before you come to this land you will have to cross a green sea; after that is passed, you will come to a red sea; don’t go there, for you will get killed; because in the days before I was married I traveled over this land, and now I am old, yet I have not completed its entire circuit. The name of this land is Kalakeenuiakane (Asia,[9] according to the foreigners). The mountains are so high that the stars [[42]]appear on them, and there are very few people living on it. The owner of the land is Namakaokahai, a chiefess, and she has four brothers: Kanemoe, Kaneikaapua, Leapua and Kahaumana. She has two servants, Upoho and Haapuainanea. Those who guard and watch over the land are Moela, a dog, and three birds, Manuea, Kiwaha and Halulu. These are all the people who live on the land; there are not many, because the people are devoured by the ghosts.” | A pau nei mau olelo a ua moo la ia Aukelenuiaiku, i aku la ia: “E moe i lalo.” Moe iho la o Aukelenuiaiku i lalo, paa aku la ua moo nei ma ka puhaka o ka moopuna: “E kuu moopuna, ou kaikuaana, e pau ana lakou i ka make ia oe, a e lilo ana oe i alii maluna o lakou, no ka mea, ua hana ino lakou ia oe.” Hai hou aku la no ua moo nei, i kana moopuna ia Aukelenuiaiku: “O keia aina nae, eono malama e malamalama ai, a eono malama e pouli ai; mai hele oe malaila o make oe, no ka mea, mamua aku o keia wahi, he kai omaomao, a hala ia, he kai ulaula aku, mai hele oe malaila o make oe. No ka mea, mai ko’u wa kane ole ko’u hele ana ma keia aina, a hiki i ko’u wa luahine, aole i puni ia’u. O ka inoa o ua aina la o Kalakeenuiakane, o Asia ma ka olelo haole. A o ke kuahiwi, ua kau na hoku i luna, a o na kanaka he uuku loa. [[43]]A o ka mea nona ua aina la, o Namakaokahai, he ’lii wahine, a he mau kaikunane kona eha, o Kanemoe, o Kaneikaapua, o Leapua, a me Kahaumana. Elua kauwa, o Upoho, a me Haapuainanea. O ke kiai o ka aina, o Moela, he ilio. Ekolu manu, o Manuea, o Kiwaha, a me Halulu. Oia na kanaka o ia aina, aohe nui, no ka mea, he pau i ka ai ia e ke ’kua.” |
| At the end of the remarks of the lizard to Aukelenuiaiku, she made a box to hold the god of Aukelenuiaiku. After the box was built she put the god into it, who was Lonoikoualii,[10] and said to Aukelenuiaiku: “With this god you will conquer and become possessed of the land that I have just described. Here is your food and meat; it is a laukahi. This leaf is wholesome; as soon as you touch it to your lips your hunger is satisfied; and when satisfied you can go without eating for a period of four months.” The grandmother then took up an axe and a knife and put them into the box. The lizard next cut off its tail and gave it to the grandson, saying: “This is my real body, which you must take with you. Here are also my pau of feathers and my feather kahili which shall act as your preserver when you meet your cousin. With these things in your possession—that is, by wearing the pau and holding this kahili you will cause your enemies to fall and turn into ashes.” The lizard then explained the uses of all the different things to her grandson, and she also taught him how to preserve these things of magic; but she did not tell him the name of the cousin. She was Namakaokahai. | A pau ka olelo ana a ka moo ia Aukelenuiaiku, alaila, kapili iho la ia i pahu no ke ’kua o Aukelenuiaiku, a paa ka pahu, hoo iho la ia i ke ’kua i loko, oia o Lonoikoualii. A olelo mai la ia Aukelenuiaiku: “O ko akua no nei puni ko aina ia oe; eia ko ai a me ko ia, o Laukahi. He lau maona, pa no i ka lehelehe maona; o ka manawa e maona ai, eha malama e noho ai, alaila, ai hou.” Lalau iho la ua kupunawahine nei i ke koi, a me ka pahi, a hahao iho la i loko o ka pahu, a ooki iho la i kona huelo, a haawi aku la i ka moopuna, i aku la: “O kuu kino maoli keia, oia ka ia oe, a o kuu pau ai kaua, a me kuu kahili ai kaua no ko kaikuahine ia. O ke ano o keia, ina e pau i kuu pau, a kahili i kuu kahili ai kaua, haule i lalo, lilo na kanaka i lehu.” Ma keia mau mea a pau loa, ua hai aku ua moo nei ia Aukelenuiaiku, a ua ao aku i na mea mana a pau loa, a koe nae ka inoa o ke kaikuahine o Aukelenuiaiku, aole i hai aku ua moo la. Eia ka auanei o Namakaokahai no. |
| When Aukelenuiaiku disappeared their father showed great grief for him and he mourned for his son for many days. Because of his great grief he refused to take food. After suffering for days he expressed a wish to die. But the mother of Aukelenuiaiku did not think that her son was dead, and she refused to listen to her husband, to fast and to mourn for their son. She was certain that Aukelenuiaiku was not dead, and that her lizard mother, Kamooinanea, had not devoured him. In discussing with her husband as to the prospects of their son being eaten up by the lizard she said: “If she has eaten him, who is my own issue, then she should have eaten me up first, and after that, my son. I tell you now that Aukelenuiaiku is there down below being educated by his grandmother in all things, and he is not dead. He will yet return to us here above.” These words of the wife all came true. | Ma keia nalowale ana o Aukelenuiaiku, ua nui ke aloha o ko lakou makuakane nona, a ua kanikau ia me ke aloha i na la a pau loa, a ua hookeai a ua hoohiki iho oia aole e ai i ka ai a make ia, no ka minamina ia Aukelenuiaiku. Aka, o ka makuahine o Aukelenuiaiku, aole ona manao ua make, aole ona ae i ka olelo a kana kane, e hookeai, a e kanikau, no ka mea, ua ike no ia, aole i make, aole no hoi i ai kona makuahine moo, oia o Kamooinanea. Ma kana olelo i mua o kana kane: “Ina hoi ha ia e ai i ka’u ponoi, alaila, mamua ia e ai mai ai ia’u, a mahope i ka’u ponoi. Ke olelo aku nei au ia oe, aia no o Aukelenuiaiku i lalo kahi i ao ai me ke kupunawahine i na mea a pau loa, aole i make, he hoi mai koe i luna nei.” Ma keia mau olelo a ka wahine, ua ko no. |
| CHAPTER III. The Return of Aukelenuiaiku and the Benefits Received by Him in Facing Death. | MOKUNA III. No ka Hoi ana o Aukelenuiaiku, a me ka Pomaikai i Loaa ia ia ma keia hele ana i loko o ka Make. |
| After all the various things had been mastered by Aukelenuiaiku he then climbed onto the back of the lizard and was lifted up out of the pit; and the lizard again disappeared down the pit. Aukelenuiaiku then took up the box that contained his god together with his club and carried them as he returned to the house. When Aukelenuiaiku reached the house his father and all the chiefs wept for joy. [[44]] | A pau na mea a pau loa i ka loaa ia Aukelenuiaiku, ia wa, kau ae la o Aukelenuiaiku i luna o ka moo, hapai ae la ia ia Aukelenuiaiku a kau i luna o ka lua, a hoi aku la ka moo i lalo o ka lua. A hoi aku la o Aukelenuiaiku, lalau iho la ia i ka pahu o ke ’kua ona, a me ka laau, a hii ae la, a hoi aku la i ka hale. Ia Aukelenuiaiku i hiki ai i ka hale, uwe mai la kona makuakane a me na ’lii a pau loa. [[45]] |
| We will here see how correct were the predictions of Kapapaiakea to her husband Iku, relating to Aukelenuiaiku’s preservation by the lizard. While Aukelenuiaiku was weeping with his parents, his brothers, who were out surf riding, heard the wailing and so asked: “For whom is this wailing going on?” “It is Aukelenuiaiku.” When the brothers heard that the wailing was because of the return of Aukelenuiaiku they were so ashamed that they concluded they would build them a ship and go to some foreign land. They then rode in on the surf and proceeded direct to the forest. After they had been in the forest for over two months, Aukelenuiaiku one day went up into the forest to catch him some birds. After he had caught and cleaned several birds he started a fire and then put them on the coals to roast. After the birds were cooked he sat down to his meal, and, while he was eating, his brothers came upon him and took away all the birds, leaving him nothing. After this the oldest brother, he with the violent temper, ordered Aukelenuiaiku to go and bring them some water. While Aukelenuiaiku was on his way for water he got up and followed him. While Aukelenuiaiku was busy filling the calabash with water the angry brother arrived and replaced the rock on the mouth of the water hole, shutting in Aukelenuiaiku and left him there to die. | Maanei e ike ai kakou ua pololei na olelo a Kapapaiakea i kana kane ia Iku, no ka make ole o Aukelenuiaiku i ka moo. Ia Aukelenuiaiku e uwe ana me na makua, lohe aku la na kaikuaana o Aukelenuiaiku e heenalu ana, i keia pihe e uwe ana, ninau ae la: “Nowai la keia pihe e uwe nei?” “No Aukelenuiaiku.” A lohe na kaikuaana no Aukelenuiaiku keia pihe e uwe nei, hilahila loa lakou, i ke ola hou ana o ko lakou pokii, o Aukelenuiaiku. A no ko lakou hilahila, manao iho la lakou e hana i moku a holo i ka aina e. Pae aku la lakou mai ka heenalu aku a uka, pii aku la i ke kuahiwi. Ma keia noho ana a lakou i ke kuahiwi, elua mahina i hala. Mahope o laila, pii aku la o Aukelenuiaiku. O ke kumu o Aukelenuiaiku o ka pii ana, o ke kapili manu. A loaa ka manu ia ia, pulehu iho la ia a moa; a ia ia e ai ana, hiki mai la kona mau kaikuaana, hao ae la i ka manu, a pau ia lakou, nele iho la o Aukelenuiaiku. Iloko o ia wa, kena aku la ke kaikuaana huhu ia Aukelenuiaiku, e hele i wai. Ia Aukelenuiaiku i hele ai, ku ae la ua kaikuaana huhu nei a hahai mahope o Aukelenuiaiku. Ia Aukelenuiaiku e ukuhi ana i ka wai, hiki aku la ua kaikuaana huhu la, a papani iho la i ka waha o ka punawai, a paa iho la o Aukelenuiaiku i lalo o ka lua wai, a make iho la. |
| After Aukelenuiaiku’s disappearance the brother returned to where the others were. When the brother who entertained some love for Aukelenuiaiku saw their oldest brother coming back, he asked: “Where is our brother?” The oldest brother replied: “I have not seen him, and he was not at the place where I went to.” After this the brother who wished to save Aukelenuiaiku got up and went out in search of him. In this search he went to their home, where he learned that Aukelenuiaiku had not returned. He then took up the loin cloth of his brother, and wore it round his neck[11] and wept. While he was weeping their father Iku heard it, and so he inquired: “Who is this weeping?” “I, Ikumailani.” “What are you weeping for?” “I am weeping for Aukelenuiaiku; he is dead.” When their father heard this he also wept. | A make o Aukelenuiaiku, hoi aku la ua kaikuaana la, a hiki i kahi a na kaikaina e noho ana. Ninau mai la ke kaikuaana aloha ia ia: “Auhea ko kakou pokii?” I aku la ia: “Aole au i ike ia ia, aole i launa, aole no hoi ma ka’u wahi i hele aku nei.” Mahope o ia olelo ana, ku ae la ke kaikuaana aloha o Aukelenuiaiku, a huli aku la. Ma keia huli ana, hiki aku la ia i ka hale, aole i hoi o Aukelenuiaiku. Lalau aku la ia i ka malo a lei ae la i kona ai, a uwe iho la. Ia ia e uwe ana, lohe aku la ko lakou makuakane o Iku, ninau ae la: “Owai keia e uwe nei?” “Owau no, o Ikumailani.” “E uwe ana oe i ke aha?” “E uwe ana au ia Aukelenuiaiku, ua make.” A lohe ka makuakane, uwe iho la ia. |
| After this weeping Ikumailani again proceeded up the forest in search of his brother. Before starting upon his mission their father said to him: “In case you should find your brother, bring him home here.” Before Ikumailani set out he said to their father: “I am going up; if you look and see a fire, remember I have found your son; but in case you don’t see a fire, then I have not found him.” After saying this, Ikumailani started out on his search. When he came up to the water hole he looked and saw that the mouth had been covered with a large rock. He then rolled away the rock and looked down into the hole, and saw Aukelenuiaiku standing there, thin and weak, having only enough strength left to be able to stand. Ikumailani then reached down for his brother and lifted him up; they then kissed each other and wept. After their weeping, Ikumailani started a fire, which was seen by their father, and he knew that Aukelenuiaiku had been found and that he was not dead. | A mahope o keia uwe ana, pii aku la o Ikumailani e huli. Mamua ae o kona pii ana, olelo aku ko lakou makuakane ia ia: “I pii oe a loaa ko kaikaina, e hoihoi mai oe a hiki i ka hale nei.” Mamua ae o ka pii ana o Ikumailani, olelo aku ia i ko lakou makuakane: “E! ke pii nei au, i nana ae oe a i a ke ahi, ua loaa ko keiki, a i a ole mai, aole i loaa ia’u.” A pau kana kamailio ana, pii aku la o Ikumailani e huli. A hiki ia i ka punawai, nana iho la ia, ua paa o luna i ke pani ia i ka pohaku. Wehe ae la ia i ka pohaku, a nana iho la i lalo o ka punawai, e ku ana o Aukelenuiaiku, ua hele a wiwi, a ua koe iki kahi hanu. Lalau iho la o Ikumailani, a huki ae la i luna, honi iho la laua, a uwe iho la. A pau ko laua uwe ana, ho-a ae la o Ikumailani i ke ahi, a ike mai la ko lakou makuakane, manao iho la ia, ua loaa o Aukelenuiaiku, aole i make. |
| After Aukelenuiaiku was found he was brought home to their father who fell on his son and wept for joy, as did all the others, for he had been lost for about eight [[46]]days. Before Aukelenuiaiku was found, the ship of the brothers was completed and preparations were made for departure, as it had been launched. When the oldest brother saw that Aukelenuiaiku was again back safe and well, and that the wailing that he had heard was because of the return of Aukelenuiaiku, he immediately gave orders that the final preparations be completed; that the food be cooked, and after that everybody was to go aboard. | A loaa o Aukelenuiaiku, hoi mai la laua a hiki i ka hale kahi o ko laua makuakane e noho ana, lele mai la ko laua makuakane uwe, a me na mea a pau loa. O ka [[47]]nui o na la o keia kaawale ana ewalu la. Mamua ae o ka loaa ana o Aukelenuiaiku, ua paa ka moku o na kaikuaana i ke kapili, a ua makaukau e holo, ua lana i loko o ke kai. Ma keia ola hou ana o Aukelenuiaiku, ua lohe ua kaikuaana huhu lokoino nei, ua hoi mai o Aukelenuiaiku, a nona keia makena e uwe ia mai nei. Nolaila, kena ae la ia e hoomakaukau ka holo, e kahu ke o, a e ee i luna o ka moku. |
| CHAPTER IV. How Aukelenuiaiku Sailed with His Brothers in Search of Land for Them to Conquer. | MOKUNA IV. Ka Holo ana o Aukelenuiaiku me Kona poe Kaikuaana maluna o ka Moku e Imi i Aina ma ko Lakou Ikaika. |
| After all the preparations for the sailing had been completed, Aukelenuiaiku asked of Ikumailani, the brother who had shown him some love: “Where is your ship sailing for?” “In search of land.” Aukelenuiaiku again asked: “And what is the matter with this land?” Ikumailani replied: “Our oldest brother is ashamed, because of your return. That is the reason why the ship is about to sail off in search of some land. After a [new] land is conquered through our strength, that will be our place to dwell.” | A makaukau ka holo o ka moku, ninau aku la o Aukelenuiaiku i kona kaikuaana oluolu ia Ikumailani: “E holo ana ko oukou moku i hea?” “I ka imi aina.” Wahi a Aukelenuiaiku: “A i aha ia no ka hoi keia aina?” I mai o Ikumailani: “Ua hilahila ke kaikuaana o kakou i ko ola hou ana mai nei, nolaila keia holo o ka moku e imi aina. A loaa ka aina ia makou, maloko o ka ikaika, alaila, o ko makou aina ia e noho ai.” |
| When Aukelenuiaiku heard the object of the sailing of the ship, he begged that he too be allowed to sail with them. His brother Ikumailani then said to him: “You cannot go with us, because we have no other reason of going away except on your own account. If you had died we would not be leaving Kuaihelani.” By this refusal on the part of his brother, Aukelenuiaiku said in kindly reply: “Say, don’t you know that it is a sad thing to go off to some strange land and die there. Your bones will be put away by a stranger, perhaps even by a friend, but not by a younger brother, one who has been born with you and who was from the same womb. I therefore beg of you that I too be allowed to sail with you, so that in case you my older brothers should die, then I will die with you. Then our names will come back in fame in the saying, ‘So-and-so have died with their younger brother.’ Then your names will not be spoken in disrespect.” | A lohe o Aukelenuiaiku i ko lakou holo, nonoi aku la ia; “Owau kekahi e holo me oukou.” Olelo mai kona kaikuaana o Ikumailani: “Aole oe e holo me makou, no ka mea, aohe o makou kumu e ae o ka holo, o oe wale no. Ina oe e make aku nei, aole makou e haalele ia Kuaihelani nei.” Ma keia olelo hoole a kona kaikuaana, hoopuka aku o Aukelenuiaiku i kana mau olelo aloha: “E, powa wale ka hele aku a ko hai aina make. Moe ia ka iwi aoao e ke kanaka e, e ke aikane, aole hoi o ka pokii, o ka hoa i hanau pu ia mai ai, mai loko mai o ka aa hookahi. Nolaila, ke nonoi aku nei au, owau kekahi e holo me oukou, i make oukou ko’u poe kaikuaana, alaila, make pu aku wau. Alaila, kaulana ka inoa i hope nei, ‘O mea ma, make pu no me ko lakou pokii.’ Nolaila, aole e waia ka inoa mahope nei.” |
| By these remarks we see how determined Aukelenuiaiku was in trying to follow his brothers, when he knew that all his troubles had come from these same men. With all this he still wished and insisted on going with them. If this is so, then we cannot blame the older brothers if they should kill him. In this request, that he be allowed to accompany them, however, we will see how he for a time managed to save his brothers from death, and how he came to have all the benefits foretold him by his lizard grandmother; and how all the advice she gave Aukelenuiaiku was faithfully kept to his salvation. | Ma keia mau olelo a kakou e lohe nei, he mea e ko Aukelenuiaiku imi hala, a, hilahila ole no hoi, me kona ike pono iho no, na kona mau kaikuaana kona pilikia. O ka mea aiwa loa aku ka ia i ka hahai e hoomano ai. Nolaila, ina he oiaio na ko Aukelenuiaiku waha ponoi keia, ua ae ia kona mau poino, a ua pono no ia ke make. Aka, ma keia koi ana a Aukelenuiaiku, ua loaa i kona poe kaikuaana ka pono a me ke ola, a ua loaa hoi ka pomaikai i olelo ia e ke kupunawahine moo ia Aukelenuiaiku. A ua hooko ia hoi kana mau olelo wanana no Aukelenuiaiku, ma keia holo ana o ka moku. |
| After Aukelenuiaiku had spoken to his kind brother, Ikumailani, this brother said to him: “You cannot gain your point from me. You must go to our nephew and tell him of your wish. If he gives his consent, then you will be able to go.” Aukelenuiaiku [[48]]then asked him: “How am I to get him to listen to me?” “You go and call him by his name in this way: ‘Say, Kaumailunaoholaniku, ask me to come up on the ship with you so that we may play together. You cannot enjoy yourself with those old men. I am the proper companion that will be suited to you, because you are young and so am I.’ ” After these instructions had been imparted by his older brother, their father who was listening said: “My boy, don’t go with them, for you will be killed. When you are not safe living with me, what chance will you have when you accompany them? If you insist on going you will surely get killed, and your mother and I will not see you again.” Aukelenuiaiku answered: “I will not remain with you two. I am going sightseeing and to visit other lands in the sea; therefore I am going.” | A pau ka Aukelenuiaiku olelo ana, i mai kona kaikuaana oluolu, o Ikumailani: “Aole oe e holo ia’u, aka, e hele oe a ke keiki a kakou olelo aku, a i ae mai, alaila oe holo.” I aku o Aukelenuiaiku: “Pehea auanei au e olelo aku ai e hoolohe mai ai kela [[49]]ia’u?” “E hele oe a kahea aku ma kona inoa ponoi, penei: ‘E Kaumailunaoh olaniku e! e kahea mai oe ia’u e pii aku kaua i luna o ka moku, e lealea ai kaua, e paani ai, aole oe e kohu me keia poe elemakule, owau kou hoa e kohu ai, he kamalii, he kamalii.’ ” A pau ke aoao ana a kona kaikuaana ia ia, olelo mai ko lakou makuakane ia ia: “E kuu keiki, mai hele oe, o make hou oe. No ka mea, aole oe i pakele i ko kakou wa e noho pu nei? Aiwa loa aku oe a hele, o kou make ana no ia aole maua e ike ia oe.” I aku o Aukelenuiaiku: “Aole au e noho me olua, e hele ana au e makaikai, a e nana i na aina o loko o ke kai; nolaila, e hele ana au.” |
| After the above conversation, Aukelenuiaiku proceeded to the ship with Ikumailani his brother. When they arrived at the ship, his brother went aboard, leaving Aukelenuiaiku below on the landing. Aukelenuiaiku then called out to his nephew, and after telling him what he wanted, he was invited by the nephew to come aboard in the following words: “My uncle, come aboard of the vessel.” Upon receiving this invitation, Aukelenuiaiku climbed aboard, while his older brothers looked on, for they dared not deny their nephew his wish. The boy was their great favorite; whatever he said was law with them, and all the uncles obeyed his every word. This boy was raised under a very strict kapu; and if he ordered that a person be killed, that person is killed; if he ordered that a person be allowed to go free, that person goes off free. Therefore this boy’s person was sacred, and whatever he said was law; nothing was denied him, and no one dared say nay to him. They all obeyed him. | Mahope o keia olelo ana, iho aku la o Aukelenuiaiku, me kona kaikuaana me Ikumailani, a hiki i ka moku, pii aku la kona kaikuaana i luna o ka moku, noho iho la o Aukelenuiaiku i lalo, maluna o ka uwapo. Alaila, kahea aku la o Aukelenuiaiku i ke keiki. A pau ke kahea ana a Aukelenuiaiku, kahea mai la ke keiki: “Pii mai e kuu makuakane i luna nei o ka moku.” Ma keia kahea ana o ke keiki, pii aku la o Aukelenuiaiku i luna o ka moku, a o na kaikuaana ona, aohe a lakou olelo no Aukelenuiaiku, no ka mea, o ke keiki, oia ka lakou mea nui, ma kana mea e olelo ai, malaila na makua ona a pau loa. No ke keiki, he kapu ikaika loa kona, ina e olelo e make, make no, ina olelo e moe, moe no, ina olelo e hele, hele no. Nolaila, he kapu kona kino a me kana olelo, aole e hoole, aole hoi he leo hiki mamua ona. Oia wale no ka leo oi. |
| After Aukelenuiaiku had climbed aboard, he asked the boy to send someone for his club and box. When the boy heard this, he sent a couple of men after these things. After the men had returned with these things, the ship started off on its voyage from Kuaihelani. In the first four months of the voyage their food, meat and water, were exhausted and the men began to die of hunger and thirst, and the brothers were in great distress. When the brothers found that all their food was exhausted, they went down into the body of the ship and stayed there, while Aukelenuiaiku and the boy stayed above. After several days had gone by, the boy began to wonder at the disappearance of his father and uncles, so he went down into the ship to look for them. When he got to the bottom of the vessel he found his father and uncles lying weak from hunger. The boy then climbed onto the breast of his father, Kekamakahinuiaiku, the one with the violent temper, and who hated Aukelenuiaiku most of all. As the boy sat on his father’s chest, the father looked up and when he saw his son he said: “Yes, how pitiful! I have no regrets as far as we are concerned, for we have spent many days in this world; but it is you that I pity, for all the food, the meat and water are gone, and all that is left is two joints of sugar-cane.” The boy replied: “I am not distressed, for I am not in need of food, for my uncle has a certain leaf which we touch to our lips and our hunger is satisfied, and we stay without wanting any food for four months.” After talking with his father for a while, he returned to his uncle, Aukelenuiaiku, [[50]]with tears in his eyes. When the uncle saw that the boy was crying, he asked him: “What are you weeping for? Why these tears that you are shedding?” The boy replied: “I am weeping for my father, Kekamakahinuiaiku, who is almost dead of hunger. When I reached him he was gasping for breath.” Aukelenuiaiku then said to the boy: “My boy, you too would have died with your father and uncles in this ocean if I had not come along with you. I am hated by your father as his most bitter enemy, but according to our birth by our parents, I will not act as they have toward me. Therefore, my boy, here is the food, the meat, and the water in this club of ours (the name of this club was Kaiwakaapu); take it and open one end of the club, and the food, the meat, the kapa and everything else will come out of their own accord.” The boy then followed the direction of his uncle, Aukelenuiaiku, and all the things necessary for their comfort were furnished them. The father and uncles and those of the ship ate and were saved. Their faintness from hunger disappeared as well as their weakness. | Ia Aukelenuiaiku i luna o ka moku, olelo aku la ia i ke keiki, e kii i ka laau a laua. A lohe ke keiki, kena ae la ia i na kanaka, e kii i ka laau a laua. A hiki mai la ka laau a laua i luna o ka moku, ia manawa, holo ka moku mai ka aina aku o Kuaihelani. Ma keia holo ana, eha o lakou malama i ka moana, pau ka ai, ka ia, ka wai, pau na kanaka i ka make i ka pololi, a pilikia loa iho la na makuakane i ka pololi. A loaa na makuakane i ka pololi, noho iho la lakou i lalo o ka moku. O Aukelenuiaiku a me ke keiki i luna, a loihi na la i hala, haohao iho la ke keiki, iho aku la ia i lalo e nana ai. Aia hoi, e waiho ana kona mau makua i ka pololi a me ka nawaliwali, no ka ai ole. Pii ae la ua keiki la a luna o ka umauma o Kekamakahinuiaiku, kona makuakane ponoi, ke kaikuaana inoino huhu o Aukelenuiaiku. Nana ae la kona mau maka i ke keiki, a olelo ae la: “U, aloha! Aole o makou, ua nui na la i hala o ka noho ana i ke ao, o oe ka hoi; ua pau ka ai a me ka ia, ka wai, a koe elua puna ko wale no.” I aku ke keiki: “Aohe o’u pilikia i ka ai, no ka mea, he ai no ka kuu makuakane, he lau, hoopa wale mai no i ka lehelehe, o ka maona no ia, eha malama e noho ai me ka maona.” A pau ka laua olelo ana, hoi aku la ia me na waimaka e helelei ana a hiki i mua o Aukelenuiaiku. Ninau mai la kona makuakane: [[51]]“E uwe ana oe i ke aha, a he waimaka aha nei e helelei mai nei?” I aku ke keiki: “E uwe ana au no Kekamakahinuiaiku, ua kokoke e make i ka pololi, hele aku nei au e mauliawa ana.” Olelo aku o Aukelenuiaiku: “E kuu keiki, a, mai make oe a me ou makuakane i ka moana nei, ina aole au e holo pu mai me oukou, no ka mea, he enemi au no ko makuakane, aka, ma ka hanau ana mai a na makua, aole au e hana e like me ko lakou manao ino ia’u. Nolaila, e kuu keiki, eia ka ai a me ka ia, i loko o ka laau a kaua.” O ka inoa o ua laau nei, o Kaiwakaapu. “E kii oe a hemo, na ka ai, na ka ia, na ke kapa, a me na mea a pau loa, e hele mai i waho nei.” A hana aku la ua keiki la e like me na olelo a Aukelenuiaiku, loaa iho la na mea a pau loa. Ai iho la na makuakane a pau, na ohua ee moku a me ka poe lawelawe, a ola ae la, pau aku la ka poniuniu pololi, a me ka nawaliwali ana. A ola lakou i keia make ana i ka pololi, holo hou lakou eha malama hou i ka moana, uhauha lakou i ka ai a me ka ia, ka wai, a me na pono a pau loa, i loaa ia lakou mai loko mai o ka laau mana a Aukelenuiaiku. |
| After they were saved from death, the ship sailed on for another four months; but the food and water were so plentiful that they wasted a lot. But other things were also furnished them by the club of Aukelenuiaiku. At the end of the second four months and they had entered into the first day of the fifth month, Aukelenuiaiku told his older brothers as well as to the other men on board the ship, saying: “Tomorrow we will see land and shall go ashore the same day. The name of the land is Holaniku. The land contains many things that are good to eat: food, awa, sugar cane, bananas, coconuts and various other things.” | A pau na malama eha ma keia holo ana i ka moana, hoomaka ka la mua o ka lima o ka malama. Ia wa, hai aku o Aukelenuiaiku i kona ike i na kaikuaana, a me na kanaka a pau o luna o ka moku: “Apopo ike kakou i ka aina, a ku no ia la, o ka inoa o ua aina ala o Holaniku. He nui na me ai o ia aina, ka ai, ka awa, ke ko, ka maia, ka niu, a me na mea a pau loa.” |
| At the end of the first day and on the approach of the second, the day on which he had said they were going to arrive at Holaniku, very early that morning they first saw the peaks of the mountains, and by noon of that same day they reached the land. As soon as the ship touched land the men went ashore where they found food, water, meat, awa and various other things. They stayed on the land for four days and four nights, when they again boarded their ship and set sail. After sailing for four months, Aukelenuiaiku said to his brothers: “Tomorrow we will reach land.” When his brothers heard this, they said: “You are deceiving us.” But there was none of them who could deny the fact, for Aukelenuiaiku showed that he knew what he was talking about; so the sailing masters all admitted that Aukelenuiaiku was correct. But the brothers being bitter against Aukelenuiaiku, refused to believe him. | A hala ka la ana i hoakaka ai, hiki mai ka lua o ka la, o ia kana la i olelo ai e ku i ka aina o Holaniku. I ke kakahiaka nui, ike mua ia mai la ke kuahiwi o ka aina, a awakea, ku lakou i ka aina. Ma keia ku ana, lele aku la na kanaka i uka, loaa ka ai, ka wai, ka ia, ka awa a me na mea e ae, o ka nui o ko lakou manawa i laila, eha po, eha ao. Kau lakou i ka moku a holo aku la. Ma keia holo ana, eha o lakou malama i ka moana, a pau ia mau malama eha, hai aku o Aukelenuiaiku ia lakou: “Apopo kakou ku i ka aina.” A lohe na kaikuaana, olelo mai lakou, “wahahee oe;” aka, aohe mea nana e hoole mai o Aukelenuiaiku ma kona mau ano ike a me ke akamai, ua ae no ka poe holo moku a pau loa, a o na kaikuaana wale no ka poe hoole, no ko lakou opu inoino ia Aukelenuiaiku. |
| On the approach of the next day, the day Aukelenuiaiku had predicted they would see land, the voyagers saw land, the land of Kalakeenuiakane; and it took all that day and night until the morning of the next day before they reached shore. The land was ruled by a queen, called Namakaokahai. | A kokoke mai la ka la a Aukelenuiaiku i olelo ai, ike aku la lakou i ka aina o Kalakeenuiakane. Ma ia la a po, a ao, a kakahiaka ku lakou i ka aina. O ke ’lii o ua aina ala he wahine, o Namakaokahai ka inoa. |
| When they touched land Aukelenuiaiku said to his brothers: “Let me have charge of the ship?” The brothers said: “Why don’t you build yourself a ship, then you can have all the say.” Aukelenuiaiku replied: “If I have charge of the ship we will all be saved, but if you insist on taking charge of it yourself we will all be killed, [[52]]none will be saved.” The brothers replied to Aukelenuiaiku, saying: “Where did you learn to be strong and brave, so that you could have the right to tell us to hold our peace while you take charge of everything.” Aukelenuiaiku replied: “It would be quite right if it were to be a hand to hand fight, where you could meet your enemy face to face. There would be no doubt then, for you would surely win, but if the fight is to be otherwise, you will not win. This is the reason why I said that we will all be killed.” The brothers said: “You have nothing to say in the matter, anyhow. It is going to be as we wish it, and you must keep quiet.” When the brothers said this, Aukelenuiaiku did not make any reply. | I aku o Aukelenuiaiku i na kaikuaana: “Ia’u ka olelo o ka moku o kakou.” I mai na kaikuaana: “Aole no hoi e kapili i moku nou, alaila no hoi olelo.” I aku o Aukelenuiaiku: “Ina ia’u ka olelo o ka moku, ola kakou, ina ia oukou, make kakou, [[53]]aole e ola.” Olelo mai na kaikuaana ia Aukelenuiaiku: “Ihea la kau ao ana i neia mea he ikaika a me ke koa, i olelo ai oe maluna o makou e noho malie, a o oe ka waha olelo.” “He oiaio ia, ina he kaua ma ka lima, a ma ke alo, alaila, na oukou ka eha a me ka make; aka, ina he kaua poipu, aole e loaa ia oukou, nolaila au i olelo ai, e make ana kakou.” I mai na kaikuaana: “Aole no au olelo no keia mau mea a pau loa, aia no i ko makou manao, e noho malie no oe.” Ma kea mau olelo a kona mau kaikuaana, noho malie iho la o Aukelenuiaiku, aohe olelo aku. |
| As they were nearing the land, the queen, Namakaokahai, looked and saw a ship approaching the harbor. She then sent her brothers, the four birds, to fly to the ship and inquire the object of its coming. The names of these brothers of Namakaokahai, were Kanemoe, Kaneapua, Leapua and Kahaumana. The brothers then flew in their bird form and lit on the yards and asked: “What is the object of this ship coming here?” The brothers answered: “It is a ship to make war.” When the birds heard this they returned to Namakaokahai. When they arrived they were asked: “What is that ship here for?” “It is a ship to make war.” When Namakaokahai heard this, she came and stood on the outside of the house, and girded on her war pau while she held her war kahili in her hand. | A kokoke lakou i ka aina, nana mai la ke ’lii wahine, o Namakaokahai, a ike i ka moku e ku ana i ke awa, kena ae la ia i kona mau kaikunane manu eha, e lele e ninau i ka moku i ka hana i holo mai ai. O ka inoa o na kaikunane o Namakaokahai, o Kanemoe, Kaneapua, Leapua, Kahaumana. Lele aku la lakou ma na kino manu, a kau i luna o na ia o ka moku, ninau iho la lakou: “Heaha ka hana a ka moku o ka holo ana mai ianei?” I aku na kaikuaana, “He moku kaua.” A lohe ua mau manu la, hoi aku la lakou a hiki i o Namakaokahai, ninau mai la: “He moku aha kela moku?” “He moku kaua.” A lohe o Namakaokahai, puka mai la a ku i waho, me ka pau ai kaua, a me ke kahili kaua ona. |
| Before Namakaokahai received her brothers’ report, Aukelenuiaiku said to them: “Say, where are you all? The birds are coming back and will again inquire of the object of our coming. When they arrive, you tell them that the ship is only on a voyage of sightseeing, and not a ship to make war.” While Aukelenuiaiku was still talking the birds arrived on the ship and again asked: “What is the object of the coming of this ship?” The brothers of Aukelenuiaiku replied: “It is a ship to make war.” | Aka, mamua ae o ka lohe ana o Namakaokahai i na kaikunane manu ona, olelo aku o Aukelenuiaiku i na kaikuaana ona: “E! auhea oukou, i hele hou mai na manu e ninau i ka moku nei, e hai aku oukou, he moku makaikai keia, aohe moku kaua.” Ia Aukelenuiaiku e olelo ana, hiki mai la na manu i ka moku, a ninau hou mai la: “Heaha ka hana a keia moku o ka holo ana mai i anei?” I aku na kaikuaana o Aukelenuiaiku: “He moku kaua.” |
| CHAPTER V. The Battle Fought by the Brothers of Aukelenuiaiku and Their Death. | MOKUNA V. Ke Kaua ana o na Kaikuaana o Aukelenuiaiku me Namakaokahai: ko Lakou Make ana. |
| As soon as the brothers of Namakaokahai left the ship, Aukelenuiaiku took up his wooden box and threw it into the sea, for he knew that his brothers and the ship would be destroyed by Namakaokahai. As the box struck the water, Aukelenuiaiku jumped in after it and taking hold of it he swam away from the ship. While Aukelenuiaiku was swimming the nephew called out after him, but Aukelenuiaiku replied: “You cannot follow me, you had better remain where you are.” While he was speaking to his nephew, Namakaokahai arrived at the seashore, took hold of her war[12] pau and turned it to her rear, then she next took up her kahili and shook it in the air. [[54]]No sooner than this was done, the ship together with the brothers of Aukelenuiaiku were turned into ashes. When Aukelenuiaiku looked behind him after swimming for some distance, he saw that the ship had disappeared, so he turned and swam with his box toward land. | A hoi na kaikunane manu o Namakaokahai mai ka moku aku, alaila, lalau iho la o Aukelenuiaiku i ka pahu laau ana, a kiola i loko o ke kai, no ka mea, ua maopopo ia ia, e make ana na kaikuaana a me ka moku ia Namakaokahai. A haule ka laau i loko o ke kai, lele aku la o Aukelenuiaiku mahope, a au aku la i loko o ke kai. Ia Aukelenuiaiku e au ana, kahea aku ke keiki, mahope; olelo aku o Aukelenuiaiku: “Aole oe e pono ke au mai, noho no peia.” Ia ia e olelo ana i ke keiki, ku mai la o Namakaokahai i ke kahakai, lalau iho la i kona pau ai kaua, a pau ae la mahope, lalau iho la i ke kahili a kuehu ae la i ka [[55]]lewa. Ia wa, lilo ae la ka moku a me na kaikuaana o Aukelenuiaiku i lehu, nana aku la o Aukelenuiaiku, aohe ku mai o ka moku, huli aku la no ia au me kana laau o Kaiwakaapu. |
| In the above events we have seen how the words spoken by the lizard, in the bottom of the pit have come true. And in the coming conflict we will see how Aukelenuiaiku and his god fought their battle, and how Namakaokahai became the wife of Aukelenuiaiku. | Ma keia mau pauku i kakau ia, ua hooko ia na olelo a ka moo ia Aukelenuiaiku, ia ia e noho ana i lalo o ka lua. A ma keia kakau hou ana, e ike kakou i ko Aukelenuiaiku hana ana me kona akua, a me ka lilo ana o Namakaokahai i wahine nana. |
| When Aukelenuiaiku reached the shore, he dragged his box up and left it on the sand. He then crawled under an ekoko[13] tree and slept, for he was completely used up by his efforts to reach the shore. While Aukelenuiaiku was sleeping, Moela arrived, the dog who had the watching of all the land, and when he smelled the blood of the stranger he began to bark. While the dog was barking, Namakaokahai came out of the house and called out to her four bird brothers. When they came before her, she said: “You must go in search of this thing that the dog is barking at; it is possible that one of the men from the ship has come ashore. I cannot make out what the dog is barking at.” The brothers replied: “Send your two maid servants.” At this the queen was satisfied; so she called for her two maid servants, Upoho and Haapuainanea. When they came in the presence of the queen, she said to them: “I want you to go in search of the thing the dog is barking at. If you two should find it, kill it.” | A pae aku la o Aukelenuiaiku i uka, kauo aku la ia i ka pauku laau, a waiho i ka ae one, hele aku la ia a malalo o ka ekoko, moe iho la no ka luhi i ke kai. Ia Aukelenuiaiku e moe ana, hiki mai la o Moela, he ilio kiai ia no ka aina, honi aku la ia i ka hauhauna kanaka, a hae aku la, ia ia e hae ana, oili ae la o Namakaokahai i waho, a kahea aku la i na kaikunane manu ona eha, a hiki mai la lakou. I aku la o Namakaokahai: “E imi ae oukou i keia mea a ka ilio e hae nei, he kanaka paha no luna o ka moku, ua pae ae nei paha i uka, akahi ka hae o ka ilio.” I aku na kaikunane: “Hoouna ia aku au kauwa wahine elua.” Ua maikai ia olelo i ka manao o ke ’lii wahine, a kahea aku la o Namakaokahai i na kauwa wahine elua, ia Upoho a me Haapuainanea. A hiki mai la laua i mua o ke ’lii wahine, olelo aku la ke ’lii ia laua: “E imi olua i ka mea a ka ilio e hae nei, ina i loaa ia olua, e pepehi olua a make.” |
| When they left to make their search, Lonoikoualii, the god of Aukelenuiaiku, said to him: “Here comes our death, they are coming in search of you, therefore you must get up.” Aukelenuiaiku then woke up and put on his war dress of ashes. As soon as this was done, Lonoikoualii began to direct him what to do in the following words: “When the two women arrive, who are very comely, although they will be in the form of a lizard and a rat, Upoho being the rat and Haapuainanea the lizard, you must greet them in the following manner: ‘My greetings to you, Upoho; and my greetings to you, Haapuainanea.’ That will shame them, because you have been able to discover their names; then you will be saved.” | Ia laua e hele ana e imi, olelo iho la o Lonoikoualii, ke ’kua o Aukelenuiaiku: “E! eia ka make o kaua, ke hele mai nei e imi ia oe, e ala oe.” Ala ae la o Aukelenuiaiku, a aahu iho la i ke kapa lehu ona. Mahope o keia ala ana o Aukelenuiaiku, aoao aku o Lonoikoualii ia ia, penei: “Ina i hiki mai na wahine elua, he mau wahine maikai, o ko laua mau ano nae, he moo, he iole, o Upoho ka iole, o Haapuainanea ka moo. A hiki mai laua, e waiho aku oe i mua o laua i ke aloha o keia aina, penei: ‘E walina hoi ia oe e Upoho, e walina hoi ia oe e Haapuainanea,’ na laua ia e hilahila ia oe, i ka loaa mua o ko laua inoa, alaila, ola oe.” |
| At the close of these instructions from the god Lonoikoualii, Upoho and Haapuainanea arrived. While they were approaching the place, Aukelenuiaiku greeted them, saying: “My greetings to you, Upoho; and my greetings to you, Haapuainanea.”[14] When the two women heard the greeting from Aukelenuiaiku, they were ashamed, because their names were known to this stranger. Upoho then asked of Haapuainanea: “What must we give in payment to this person who has called us by our right names?” The other replied: “Let us be friends.” Upoho assented to this, and they came and sat on either side of Aukelenuiaiku. [[56]] | A pau ka olelo ana a Lonoikoualii ia Aukelenuiaiku, hiki mai la o Upoho, a me Haapuainanea. Ia laua e hele mai ana, waiho mua aku o Aukelenuiaiku i ke aloha ia laua: “E walina ia oe e Upoho, e walina ia oe e Haapuainanea.” A lohe laua i ka leo aloha o Aukelenuiaiku, hilahila iho la laua, no ka loaa o ko laua inoa ia ia. I aku o Upoho ia Haapuainanea: “I aha la auanei ka kaua uku i ka mea nana i kahea mai i ko kaua mau inoa.” I aku kekahi: “E hookane kaua.” “Ae,” aku la kekahi, “ae;” hele aku la laua a noho ma a kaoao o Aukelenuiaiku. [[57]] |
| CHAPTER VI. How Aukelenuiaiku Got Out of Trouble and How He was Rewarded. | MOKUNA VI. Ko Aukelenuiaiku noho ana i loko o ka Popilikia a me ka Pomaikai ana. |
| After the three had become friends, the two women and Aukelenuiaiku, they began to converse of various matters and after a while a game of konane was proposed and played. Aukelenuiaiku then said to the women:[15] | A launa ae la lakou nei ekolu, elua wahine, hookahi kane, o Aukelenuiaiku, a pau ka lakou mau olelo hoinainau, haule iho la lakou konane. Olelo aku o Aukelenuiaiku i na wahine: |
| “This my turn; now it is your turn. Now we pause, the blacks cannot move, And the whites have won. The small canoes are as but dust, To the boy from Kuaihelani.” | “O ke kui keia, o ka holo kela, Moe kawa, hapala ka ele, Na ke kea ka ai, Ku ka ehu o na waa liilii, I ke keiki o Kuaihelani.” |
| After playing for a while, the women said to Aukelenuiaiku: “We have been sent to kill you, for you were discovered by the dog of our queen, Moela; but we are going back and report that we have failed to find the person the dog was barking at, and it will be for her to send some other officers.” | A pau ka nanea ana, olelo aku na wahine ia Aukelenuiaiku: “I hoouna ia mai nei maua e make oe, no ka mea, ua ike ia oe e ka ilio a ke ’lii wahine o makou, e Moela; aka, e hoi ana maua a hoole aku, aole i loaa ia maua, a nana ia e hoouna mai i luna hou.” |
| When they arrived in the presence of the queen, Namakaokahai, she asked them: “Where is the person for whom you were sent out to search?” The women replied: “We did not find him. We went to the top of the cliff, and on the top of the trees, and we were unable to discover anybody. We went to the uplands and shorewards, but again we failed to find anyone.” The women then continued: “Perhaps the dog was mistaken and had smelled the blood of those that were slain; and because of that he barked.” While the two were making their report the queen again released her dog, Moela. As soon as this was done the dog began to bark again and he continued to do this for some time. When the queen saw this she sent for her four bird brothers, Kanemoe, Kaneapua, Leapua and Kahaumana to come to her. When they came in the presence of the queen, she said to them: “I want you to go in search for the person that Moela is barking at. It may be a man, may be not; what is it?” As soon as she had issued her orders, the four birds flew away. When the birds were getting ready to make their flight, Lonoikoualii said to Aukelenuiaiku: “Say, Aukelenuiaiku, here comes our death. There are four birds coming to meet us. You must greet them in the same way that you greeted the two women.” | A hiki laua i mua o ke ’lii wahine, o Namakaokahai, ninau mai la ia: “Auhea ka olua mea i huli aku nei?” I aku na wahine: “Aole i loaa ia maua, a luna maua o ka pali a me ka laau, aohe loaa iki, a uka maua, a kai maua, aohe loaa iki.” Wahi a laua ia Namakaokahai: “Ua kuhihewa paha ka ilio, i ka hohono o ke koko i luna o ka mea ae kai, he kanaka, nolaila, hae.” Ia laua e olelo ana, kuu hou ae la ke ’lii wahine i ka ilio ana, ia Moela. Aohe hae a koe aku, hamama ka waha, kaawale o luna me lalo. Ia Moela e hana ana, kahea aku la o Namakaokahai i na kaikunane manu ona eha e hele mai, oia o, Kanemoe, Kaneapua, Leapua, Kahaumana. A hiki lakou i mua o ke ’lii wahine, olelo aku la ia: “E imi oukou i keia mea a Moela e hae nei, he kanaka paha, aole paha, heaha la?” A pau ka olelo ana, ia wa, lele lakou. Ia lakou e makaukau ana e lele, olelo aku o Lonoikoualii ia Aukelenuiaiku: “E Aukelenuiaiku! eia keia make o kaua, ke lele mai nei; a hiki mai lakou eha, e aloha aku oe ia lakou, e like me ko aloha i na wahine.” |
| When the birds arrived in the presence of Aukelenuiaiku, he greeted them one by one saying: “My greetings to you, Kanemoe. My greetings to you, Kaneapua. My greetings to you, Leapua. My greetings to you, Kahaumana.” At this they all returned the greeting, saying: “Our greetings to you.” After greeting Aukelenuiaiku, they fell to conversing in low tones between themselves, wondering how it was possible that their names were known. After a while Kanemoe said: “How wonderful! How did he come to know our names? And what are we going to give him for this?” One of the others replied: “We have but one thing worthy of giving him, let our sister be given to him for a wife, and he will then be our brother-in-law.” The others [[58]]all agreed to this, so the proposition was referred to Aukelenuiaiku who was of course much pleased with the idea. | A hiki lakou i mua o Aukelenuiaiku, kahea mai la o Aukelenuiaiku me ka leo aloha, penei: “E walina ia oe e Kanemoe; e walina ia oe e Kaneapua; E walina ia oe e Leapua; e walina ia oe e Kahaumana.” Aloha mai la no hoi lakou ia Aukelenuiaiku: “E walina hoi oe.” Mahope o ke aloha ana mai a Aukelenuiaiku ia lakou, kamailio malu iho la lakou no ka loaa o ko lakou inoa, olelo ae la o Kanemoe: “Kupanaha! i hea la kahi i loaa ai o ko kakou inoa ia ia, a i aha la auanei ka kakou uku ia ia.” I mai la kekahi: “Hookahi no a kakou uku ia ia, o ke kaikuahine o kakou, i wahine nana, alaila, o ko kakou kaikoeke keia.” Ae mai la ko lakou nui, [[59]]alaila, olelo aku la lakou i keia mau olelo ia Aukelenuiaiku, a he mea oluolu loa ia i ko Aukelenuiaiku manao. |
| After the thing was settled the four birds started ahead for the house, while Aukelenuiaiku followed on behind. When the birds arrived, Namakaokahai asked: “Where is the person that you went in search of?” The brothers replied: “He is coming later. We have offered you to him as his wife so that we will have him for a brother-in-law; for he is a handsome looking man, and is perfect from top to bottom; and he is just like you. We therefore made up our mind that it would be proper that you take him as your husband.” When the sister heard this she was perfectly satisfied, and she expressed her pleasure in accepting the man. We will now go back to Aukelenuiaiku and his god Lonoikoualii. When the four brothers of Namakaokahai returned to their sister, after their offer was accepted by Aukelenuiaiku, his god Lonoikoualii said to him: “These evils and death we have so far been able to overcome; the evils and death that are yet to come which are worse than these are the ones we must be careful about. When we get to the queen, your intended wife’s home, don’t enter the house at once, for it will mean your death; but you must stand outside by the door and you will see for yourself what they intend to do to you. The first person whom you will encounter will be the two women who met us first. If they take compassion on you, then you will be safe. After that the dog will be released, and if you will overcome him, the brothers will be sent out. After these things, they will try to get rid of you by poisoning the food. So you must remember. If they offer you food in the calabash, don’t eat of it, for therein is your death. What you can eat are the melons that are still on the vines, and you must expect this to be your food, meat and water.” The god of Aukelenuiaiku, Lonoikoualii, explained all these things to him in detail and warned him. After imparting these instructions, Lonoikoualii allowed Aukelenuiaiku to go on his way to the home of Namakaokahai. When Aukelenuiaiku arrived at the house, he remained standing by the doorway, where he was greeted by those within. After the greeting they invited Aukelenuiaiku to come inside; but he did not enter; he remained there. By these different things we will see how Aukelenuiaiku’s god was all-powerful, and we will also see how Aukelenuiaiku obeyed all the instructions that were given him. | A pau ke kamailio ana me Aukelenuiaiku, hoi aku la lakou i ka hale, a hiki lakou, ninau mai la o Namakaokahai: “Auhea ka oukou mea i huli aku nei?” I aku na kaikunane: “Eia’e mahope, ua hookane aku nei makou nau, i loaa ona kaikoeke no makou, no ka mea, he kanaka maikai, aole kina mai luna a lalo, ua like no me oe, nolaila, ua pono no oe ke lawe o kau kane ia.” Ma keia mau olelo a kona mau kaikunane, he mea oluolu loa ia i ka manao o ke ’lii wahine, o Namakaokahai. Maanei e olelo iki kakou no ka olelo a ke ’kua o Aukelenuiaiku ia ia, a Lonoikoualii. I aku o Lonoikoualii ia Aukelenuiaiku: “Ua hala keia mau make o kaua mahope, o ka make koe mamua o kaua, o ka make ia mainoino kaua. I hele kaua a hiki i ka hale o ke ’lii wahine, mai komo oe i loko o make oe, ku no oe ma waho o ka puka, no ka mea, e hoike mai ana na mea make i mua ou. O na mea mua e kuu ia mai i mua ou, na wahine i hele mua ae ai, a i aloha mai laua ia oe, pakele oe (oia keia aloha walina); a hala ia make ou, alaila, kuu ia mai ka ilio; a hala ia make, o na kaikunane mai. A hala ia mau make ia oe, alaila, o na mea ai no kekahi mea e make ai oe. Nolaila, e hoolohe mai oe, ina i hanai ia mai oe i ka ai i loko o ka umeke, mai ai oe, aia i loko o laila ko make. Eia kau ai e ai ai oe, o ka ipu e ulu ana me ke ka a me ka lau, aia i laila ka ai, ka ia, ka wai.” O keia mau mea a pau loa ka ke akua o Aukelenuiaiku i olelo mai ai ia ia, a Lonoikoualii. A pau ka laua olelo ana, alaila, hele aku la o Aukelenuiaiku i kahi o Namakaokahai, a hiki o Aukelenuiaiku i kahi o Namakaokahai, ku iho la ia ma ka puka o ka hale, aloha mai la na mea a pau ia ia. Mahope o ke aloha ana, kahea mai la lakou ia Aukelenuiaiku, e komo maloko o ka hale, aole keia i komo i loko, ku iho la no o Aukelenuiaiku ma laila. Maanei e ike ai kakou i ke ko ana o na olelo a ke ’kua o Aukelenuiaiku, a i ka mana no hoi o Aukelenuiaiku. |
| While Aukelenuiaiku was standing by the doorway of Namakaokahai’s house, the two women, Upoho and Haapuainanea, were sent for to come to their queen, and when they arrived, Namakaokahai ordered them saying; “Use your power and slay him.” At this command, the two women turned and looked at Aukelenuiaiku. When they saw that it was the young man they had befriended when they were sent out to look for the person the dog was barking at, they were so ashamed that they ran off. Upoho, the one with the form of a rat ran into a hole; Haapuainanea, the lizard woman ran up a tree, and Aukelenuiaiku was saved. After these two, Moela, the watch-dog of the land was sent for, but when it came near to Aukelenuiaiku, he opened his mouth wide showing his teeth and then jumped at Aukelenuiaiku with the [[60]]intention of tearing him to pieces, but when he touched Aukelenuiaiku he was killed, reduced to ashes. When the queen saw that her favorite dog was killed, she regretted his death so much that she bowed her head in grief and wept. After the death of her dog, she ordered her four brothers, Kanemoe, Kaneapua, Leapua and Kahaumana, and commanded them: “Use your power and kill this fellow. Take him and eat him up.” When Aukelenuiaiku heard this he entered the house. Upon seeing Aukelenuiaiku, the four brothers of Namakaokahai changed their forms; Kanemoe changed into a rock and he laid at the doorway: Kaneapua changed into a log of wood and laid there: Leapua changed into a coral rock: Kahaumana changed into a hard blue rock. These four brothers did this because they were ashamed of Aukelenuiaiku and they wished to hide themselves. After this Aukelenuiaiku came to where the calabash vine was growing with several green calabashes on the vine; he then took one up and opened it and sat down to have his meal, finding food, meat and water in the green calabash. While Aukelenuiaiku was eating, the brothers of Namakaokahai said to themselves: “How wonderfully all-seeing is that man. He is eating our food. Who has told him where to find it? Food has been placed before him but he would not touch it.” After Aukelenuiaiku had satisfied his hunger and had seen all the things placed before him, the brothers of Namakaokahai stood up in their human forms. | Ia Aukelenuiaiku e ku ana ma ka puka o ka hale o Namakaokahai, kuu ia mai la na wahine elua, oia o Upoho, Haapuainanea. Kena aku la o Namakaokahai: “E Upoho a me Haapuainanea, ka olua make hoi.” Ia wa, huli ua mau wahine nei nana ia Aukelenuiaiku, a ike, o ke keiki i loaa mua ai ia laua, hilahila iho la laua, a holo aku la. Holo o Upoho he wahine iole, a noho i ka poopoo, holo o Haapuainanea, he wahine moo, a pili i ka laau, hala keia make o Aukelenuiaiku. Mahope o laua, kuu ia mai o Moela, he ilio kiai no ka aina. I ke kokoke ana ia Aukelenuiaiku, hamama ka waha, keke na niho, wehe ke a luna a me ke a lalo, lele mai nanahu ia Aukelenuiaiku. Aole i moku o Aukelenuiaiku, pili e ka ilio i ke kapa [[61]]lehu o Aukelenuiaiku, a make iho la, lilo iho la ka ilio i lehu. A ike ke ’lii wahine ua make kana ilio, minamina iho la ia me ke aloha, a kulou iho la i lalo e uwe ana i ke aloha. A make kana ilio, kena ae la ia i kona mau kaikunane eha, ia Kanemoe, Kaneapua, Leapua, Kahaumana, i aku o Namakaokahai: “Ka oukou make hoi paha, e lalau iho oukou ia ia nei a lawe aku i mua e ai ai.” A lohe o Aukelenuiaiku i keia olelo, komo aku la ia i loko o ka hale. A ike mai la na kaikunane eha o Namakaokahai, moe a leho iho la lakou. O Kanemoe, kuapohaku ae la ia, a moe iho la ma ka puka o ka hale; o Kaneapua, lilo ae la ia i pauku laau, a waiho iho la; o Leapua, lilo ae la ia i puna; Kahaumana, lilo ae la i ala. O keia mau mea a pau loa, ua hilahila ia Aukelenuiaiku, nolaila, ua pee lakou a pau. A hala keia mau mea mahope ia Aukelenuiaiku, hiki aku la ia i kahi e ulu ana o ka ipu me ke kulana, a me ka lau, lalau aku la ia i ka umeke a wehe ae la, noho iho la ai, pela ka ia, ka wai. Ia Aukelenuiaiku e ai ana, olelo iho la na kaikunane o Namakaokahai: “Kupanaha keia kanaka o ka mana! ke ai mai nei i ka kakou ai, owai la kona mea i ike ai? No ka mea, ua waiho ia aku nei na mea ai, imua ona, aohe ona ai.” |
| After Aukelenuiaiku had successfully passed through all these trials, he made up his mind to act cunningly. The first thing he did was to make believe that Namakaokahai and her brothers were his gods and therefore prayed to them in a loud voice as follows: | A pau keia mau mea i ka ike ia e Aukelenuiaiku, alaila, ku mai la na kaikunane o Namakaokahai i luna, me ko lakou mau kino kanaka. Mahope o ko lakou hoao ana ia Aukelenuiaiku, noonoo iho la o Aukelenuiaiku me ka maalea. Kaumaha aku la ia ma ke ano o ke akua, e hoolilo ana ia Namakaokahai a me na kaikunane i akua nona, penei: Kahea ae la o Aukelenuiaiku me ka leo nui: |
| “Ye gods of the night, ye gods of the day; Namakaokahai, Kanemoe, Kaneapua, Leapua, Kahaumana, Upoho, Haapuainanea, Moela, Give me life, ye trampers of the mountain, Ye climbers of the mountain; Give life to your offspring, Preserve me a man from the lowlands. Here is the food, It is ended;[16] it is released.” | “E na aumakua o ka po, na aumakua o ke ao; Namakaokahai, Kanemoe, Kaneapua, Leapua, Kahaumana, Upoho, Haapuainanea, Moela, E ola ia’u e ka pii kuahiwi, E ka ae kuahiwi, E ola i ka oukou pulapula, E ola ia’u i kanaka o kai, Eia mai ka ai la, Amama, ua noa.” |
| When Aukelenuiaiku was offering prayers to the several gods, calling them by their respective names in a loud voice, they all laughed and were surprised at hearing all this; they said to themselves: “He knows all our names, and it does seem that we are his gods.” Being much surprised at the action of Aukelenuiaiku, they asked [[62]]him: “Are the gods that you have just mentioned your gods?” “Yes, they are my gods handed down from my ancestors to my parents, and from them to me.” When they heard these words, they asked him that he offer them the same prayers again. Aukelenuiaiku then replied: “If it was a story it would be all right to repeat it, but being a prayer to the gods it would not do to repeat it, because, so far it is only from my side that offerings have been made: | Ia Aukelenuiaiku e kaumaha ana i ko lakou mau inoa, he mea akaaka loa ia na lakou, a he mea haohao no hoi i ko lakou lohe ana. Wahi a lakou: “Ua pau loa ko kakou mau inoa i ka loaa ia ia, o kakou iho la no ka paha kona mau akua.” No [[63]]keia haohao o lakou i keia mau hana maalea a Aukelenuiaiku, ninau aku la lakou: “O kou mau akua iho la no ia?” “Ae, o ko’u mau akua no ia mai ko’u man kupuna mai, a ko’u mau makua, a loaa mai au.” A lohe lakou i keia mau olelo a Aukelenuiaiku, kena mai la: “E hana hou mai ana oe?” I aku o Aukelenuiaiku: “He kaao auanei o hoi hou aku, hookahi no kaumaha ana o ke ’kua o ka pono, no ka mea, o ka’u wale no ia e pau nei i ke ’kua: |
| “Men have been killed and placed on the altar. Pigs have been killed and placed on the altar. Dogs and chickens have been killed and placed on the altar. Bananas and awa have been placed on the altar, Coconuts and red fish have been placed on the altar. | “Make ke kanaka, kau i luna o ka lele, Make ka puaa, kau i luna o ka lele, Make ka ilio, ka moa, kau i luna o ka lele, Ka maia, ka awa, kau i luna o ka lele, Ka niu, ka ia ula, kau i luna o ka lele. |
| “All these things have I placed on the altar as offerings to my gods, whose names I have just enumerated, but so far I have not received anything in return from them. If these things had been given to some human being, my bones[17] would have been cared for.” | O keia mau mea a pau loa, he kau wale no i luna o ka lele na ke ’kua, aole au i ike i ka pomaikai a ke ’kua ia’u, ina paha he hanai i kekahi kanaka, ina ua ola na iwi.” |
| By these cunning words Aukelenuiaiku received certain benefits, and in time was saved from certain death prepared by Namakaokahai. When the brothers of Namakaokahai heard these words spoken by Aukelenuiaiku, they replied: “Today you will receive your proper dues from the gods in payment for all the good you have faithfully done them, and you shall be paid in full.” | Ma keia mau olelo maalea a Aukelenuiaiku, ua loaa mai ia ia ka pomaikai a me ka pono, a ua pakele oia i ka make a Namakaokahai. I ka lohe ana o ua poe kaikunane nei o Namakaokahai i keia mau olelo maalea a Aukelenuiaiku, olelo mai la lakou: “I keia la e ike ai oe i ka pono a ke ’kua, a e uku ia ai kau malama ana, a e hoi ai kou mau lilo a pau loa.” |
| CHAPTER VII. How Aukelenuiaiku Became the Husband of Namakaokahai. | MOKUNA VII. Ka lilo ana o Aukelenuiaiku i Kane na Namakaokahai. |
| The brothers of Namakaokahai then said to Aukelenuiaiku: “Where are you? Listen to these instructions. In case your wife should call you to come to her, don’t do it, for it will mean your death. If she should ask that you come to the door, don’t go, for that too will mean death to you. If she should ask you to come onto the lounge made of mats, don’t go up, for that too means your death. You must, therefore, go and sit by the doorway, and when she finds that you will not respond to her call, she will come to you at the door. If she should ask you to sleep with her, don’t give your consent, for you will get killed; but you sit on her breast and give a sigh, and when she asks of you why you sighed, tell her that you are hungry for something to eat; and if she should order you to come and get something to eat, obey her, for your wife is a goddess and not a human being.” These admonitions were satisfactory to Aukelenuiaiku. In all these things we know that Aukelenuiaiku after all received some good in return for the offerings he pretended to have made to the gods, for in the end he won Namakaokahai and she became his wife. [[64]] | Alaila, olelo mai la na kaikunane o Namakaokahai ia Aukelenuiaiku: “E! auhea oe, e hoolohe mai oe i keia mau olelo. I kahea mai ko wahine ia oe e hele aku oe ma laila, mai hele oe, o make oe; i kahea mai e hele aku oe a ma ka puka, mai hele no oe, o make oe; i kahea mai e pii aku oe i luna o ka huamoena, mai pii oe, o make no oe. Nolaila, e hele no oe a ma ka puka noho, nana auanei ia e kahea mai ia oe, a o ko hiki ole aku, alaila, hele mai a loaa oe ma ka puka. Ina i olelo mai ko wahine ia oe, e moe olua, mai ae aku oe, o make oe, aka, e pii ae nae oe a luna o ka umauma, noho iho oe, alaila, kani iho ko uhu, a i ninau kela ia oe no keia kani uhu au, hai aku oe, he ono i ka ai. A ina kela i olelo mai ia oe, e hoi mai ianei e ai ai, alaila, pono, no ka mea, o ko wahine he ’kua, aohe kanaka.” Ma keia mau olelo a na kaikunane o Namakaokahai, he mea oluolu loa ia ia Aukelenuiaiku. Ma keia mau mea a pau, ua hooko ia ka olelo a Aukelenuiaiku i kaumaha ai i na akua a ua kokua ia mai oia. Noho iho la Aukelenuiaiku me Namakaokahai, he kane a he wahine. [[65]] |
| In course of time it was known to them that Namakaokahai was to become a mother. While she was with child, one day Aukelenuiaiku and his wife went in bathing, and while they were bathing Aukelenuiaiku went over to where his box was left, as was his custom, to see his god. As he was approaching the place he heard his god Lonoikoualii calling to him: “Say, Aukelenuiaiku, we are going to be killed. Here comes Halulu, the man-eating bird from heaven.” When Aukelenuiaiku heard the call he turned and looked up to heaven. | A ma keia noho ana o laua, ua loaa ka laua keiki, aole nae i hanau, e hapai ana no, alaila, hele aku la o Aukelenuiaiku i ka auau me kana wahine. Ia laua e auau ana, he mea mau ia Aukelenuiaiku, ka hele e nana i ka pahu o ke ’kua ona, o Lonoikoualii, e waiho ana ma ka ae one. A kokoke o Aukelenuiaiku i kahi o ka pahu e waiho ana, lohe aku la ia i ka leo o kona akua, o Lonoikoualii e kahea mai ana: “E, Aukelenuiaiku e! make kaua, eia o Halulu ka manu ai kanaka mai ka lani mai.” A lohe o Aukelenuiaiku, huli ae la ia a nana i ka lani. |
| CHAPTER VIII. How Aukelenuiaiku was Carried off to the Cliff by Halulu. | MOKUNA VIII. Ka Lilo ana o Aukelenuiaiku ia Halulu i ka Pali. |
| Aukelenuiaiku saw that the light of the sun was hidden by the wings of the bird Halulu. After looking at the bird for some time he reached down and picked up his box which contained his god Lonoikoualii. While in the act of picking up the box, and his hands had just come in contact with it, his head was caught in the mouth of the bird Halulu and he was carried up to the cliff. In the side of this cliff was a cave which was the home of the bird. Aukelenuiaiku was carried up and left there. In the cave at this time were four men who had been carried there by the bird to serve as food. When Aukelenuiaiku was left at the cave they greeted him and took pity on him, for they knew that he would be killed by the bird Halulu. While the men were talking by themselves, Aukelenuiaiku asked them: “What are you talking about?” “We are expressing our regrets—for you are such a handsome fellow—for you will be killed and eaten up by the bird.” Aukelenuiaiku then asked the men: “How does the bird come to get its victims?” “The right wing comes in first and reaches out for two men, and after they are devoured the left wing will come in and take up two more men, then the beak will come down and devour them.” “Which two men will the bird come for first?” Two of the men replied: “We will be the first.” “Is the cave very deep?” “Yes, it is quite deep.” Aukelenuiaiku then instructed the men, saying: “You two go in as far as you can and remain there, so that when the wing reaches in for you two, I will cut it off here at the mouth of the cave, while these two will start the fire.” | Ua paapu ka malamalama o ka la i na eheu o Halulu. A pau ka Aukelenuiaiku nana ana i luna, lalau aku la ia i ka pahu o kona akua, o Lonoikoualii. Ia ia e lalau ana a paa aku ka lima i ka pahu, ia wa loaa ke poo o Aukelenuiaiku ia Halulu, a komo i kona waha, a lawe ia aku la i luna o ka pali. Aia hoi ma ka pali he ana, kahi o ua manu nei o Halulu e noho ai, lawe ia aku la o Aukelenuiaiku, alaila hoonoho. Aia maloko o ke ana eha kanaka e noho ana, he mea ai no na ua manu la. Ia Aukelenuiaiku i hiki ai i laila, aloha mai la lakou, a minamina loa mai la ia Aukelenuiaiku, no ka make i ka manu ia Halulu. Ia lakou e kamailio ana, ninau aku o Aukelenuiaiku: “Heaha ka oukou e kamailio nei?” “E minamina ana makou ia oe, i ko kanaka maikai, i ka pau i ka ai ia e ka manu.” Ninau aku o Aukelenuiaiku i ua poe kanaka aia: “Pehea e kii mai ai ua manu la?” “O ka eheu akau mua e kii mai ai, pau elua kanaka i ka ai ia, a hala ia, iho mai ka eheu hema, a loaa elua kanaka, iho mai ka nuku mahope.” Ninau hou aku o Aukelenuiaiku: “Owai na kanaka o oukou e kii e ia mai ana?” “O maua,” pela ka olelo a ia mau kanaka. “He hohonu no anei ke ana i loko lilo?” “Ae, he hohonu no.” I aku o Aukelenuiaiku: “E nee loa olua a loko lilo noho mai, na ka eheu ia e kikoo aku, alaila ooki au ma ka puka nei, o ka laua nei o ka hoa i ke ahi.” |
| While they were talking about killing the bird, in came the right wing of the bird and it began stretching further and further into the cave until it reached the two men, then it grabbed them. When the wing was about to be drawn to the body with the two men, they called out to Aukelenuiaiku: “Here we are on the wing of the bird.” When Aukelenuiaiku heard this he opened his box, took out the axe and began cutting the wing of the bird until it was severed. As soon as the right wing was cut the left wing reached into the cave, when Aukelenuiaiku cut that wing off also, and the men took it up and threw it into the fire. After the two wings had been cut off, the beak reached into the cave and that too was cut off, clean from the body. [[66]] | Ia lakou e kamailio ana no na mea e pili ana i ka make o ua manu nei, komo ana ka eheu akau o ua manu nei, kokolo aku la a loaa ua mau kanaka nei i loko lilo o ke ana, umii mai la ka eheu a paa ua mau kanaka nei. A makaukau ka eheu e lawe mai ia laua, kahea mai laua ia Aukelenuiaiku: “Eia maua i luna o ka eheu kahi i kau ai.” A lohe o Aukelenuiaiku, wehe ae la ia i ka pahu, lalau iho la i ke koi, a ooki iho la i ka eheu o ua manu nei, a moku iho la. A moku ka eheu akau, iho mai la ka eheu hema, ooki iho la no o Aukelenuiaiku, moku, kiola no keia mau kanaka i loko o ke ahi; mahope o ka moku ana o na eheu, iho mai la ka nuku, ooki aku ana o Aukelenuiaiku, kaawale ke poo me ke kino. [[67]] |
| After the bird Halulu was killed, he pulled a few feathers out of the bird’s head and threw them to the ground away from the cliff. These feathers that were pulled by Aukelenuiaiku flew until they fell in the very presence of Namakaokahai, where they were seen by her and recognized as the head feathers of the bird Halulu. | A make ua manu nei o Halulu, huhuki ae la ia i na hulu ma ke poo o ua manu la, a kiola mai la i lalo. O keia hulu i huhuki ia ai e Aukelenuiaiku, lele mai la ia a ma ke alo o Namakaokahai, ike iho la ia, o na hulu i ke poo o ka manu, o Halulu. |
| We will now take up the relationship between the bird and Namakaokahai, for they were connected. The bird Halulu was a cousin to Namakaokahai, the queen of the land of Kalakeenuiakane. When Namakaokahai saw that her cousin Halulu was dead she called for her brothers, Kanemoe, Leapua, Kahaumana and Kaneapua. When they came to her she said to them: “Here are Hinawaikoli, the feathers from the forehead of Halulu, who is dead. He has been killed.” When the brothers heard this, they said to Namakaokahai: “It is quite right that the bird should be killed, because he is an evil thing, he eats men.” | Maanei, e kamailio uuku kakou no ka manu a me Namakaokahai, i ko laua pili ana ma ke kumu. He kaikunane o Halulu manu, no Namakaokahai, ke ’lii wahine o ka aina o Kalakeenuiakane. A ike o Namakaokahai ua make o Halulu, kona kaikunane, kahea aku la ia i kona mau kaikunane, ia Kanemoe, Leapua, Kahaumana, Kaneapua. I aku o Namakaokahai ia lakou: “Eia o Hinawaikolii, na hulu i ka lae o Halulu, ua make, ua pepehi ia.” A lohe na kaikunane, olelo aku la ia Namakaokahai: “Ua pono no ia ke make, no ka mea, he hana ino kana, he ai i ke kanaka.” |
| After the bird was killed, Aukelenuiaiku and the men cut it up and roasted some of the meat on the coals, and after the meat was cooked they sat down and had their meal. After their meal was finished, they began to study how to get down from the cliff. At this time there was another bird in the cave, the mate of Halulu, by the name of Kiwaha. This bird gave Aukelenuiaiku the means of getting down the cliff, by giving him a short-ended rainbow,[18] one with only three colors, yellow, red and green. By means of this rainbow they reached the bottom of the cliff. In thus getting away successfully, the four men were thankful to Aukelenuiaiku, for they knew that they were rescued from a terrible death, and so they were very grateful for the kindness shown them. | Ma keia make ana o ua manu nei ia Aukelenuiaiku, okioki iho la lakou i ka io, a koala aku la i luna o ke ahi, a ai iho la lakou. Mahope o laila, imi iho la lakou i alanui e hoi ai i lalo nei, aka, e noho ana ia wa, ko Halulu lua, he manu no, o Kiwaha ka inoa. Haawi mai la ia ia Aukelenuiaiku i alanui. Oia ke anuenue poomuku, ekolu ano, he lenalena, he ula, he omaomao. A malaila lakou i hoi ai a hiki i lalo. Ma keia mau hana o pau a Aukelenuiaiku, ua mahalo na kanaka eha ia ia, no kona malama ana ia lakou i loko o ka make, a me ke alanui kahi o lakou i hoi ai i lalo, a ua aloha lakou ia ia. |
| THE RETURN OF AUKELENUIAIKU TO THE BOTTOM WITH THE MEN. | KA HOI ANA O AUKELENUIAIKU I LALO, ME NA KANAKA. |
| When Aukelenuiaiku and the men reached the bottom [of the cliff], Kiwaha again took up the rainbow and placed it on the cliff. After this Aukelenuiaiku asked the men: “What do you want?” They each answered: “I want a piece of sugar-cane.” “I want a potato.” “I want a banana.” “I want a taro.” Aukelenuiaiku then said to them: “The sugar-cane is kapued for my son. If any one eats it he will die. So are the potatoes, the bananas and the taro. So I will advise each of you not to touch these things as we go on our way, else you will all die.” After giving them this advice they all started out. On the way, however, the men did not adhere to the advice given them by Aukelenuiaiku, for he who wanted the sugar-cane took a piece and ate it, so he died; the other three men also took up the things they craved for and they also died. Thus did the four men die, for not keeping the advice given them by Aukelenuiaiku. | A hiki o Aukelenuiaiku i lalo me na kanaka, lawe ae la o Kiwaha i ke alanui anuenue i ka pali, mahope o laila, ninau aku o Aukelenuiaiku i na kanaka: “Heaha ka oukou mau mea ono?” I mai lakou: “He ko ka’u, he uwala ka’u, he maia ka’u, he kalo ka’u.” Olelo aku o Aukelenuiaiku ia lakou: “He kapu ke ko na kuu keiki, ina e ai, o kona manawa ia e make ai, pela ka uala, ka maia, ke kalo, nolaila, mai noho oukou a lalau i keia mau mea a pau loa ke hele kakou ma ke alanui, o make oukou.” A pau ke ao ana o Aukelenuiaiku ia lakou, alaila, hele aku la lakou. Ma keia hele ana aole lakou i malama i na olelo a Aukelenuiaiku. O ke kanaka puni ko, lalau aku la ia i ka puna o ke ko, a make iho la ia; pela lakou a pau loa eha, ua make lakou, mamuli o ka lakou mau mea i ono ai, a papale i na olelo ao a Aukelenuiaiku. |
| After the death of the four men, Aukelenuiaiku continued on by himself until he reached the house. When the wife and the brothers-in-law saw Aukelenuiaiku, they all wept for joy and he was welcomed home. After this, Aukelenuiaiku and his wife lived on happily, each determined to love each other more and more. The wife [[68]]had no other thoughts but of the comfort of her husband. They continued living this way for some time. Because of this great love for her husband, Namakaokahai gave over the kingdom to her husband, as well as everything else at her command; and she even gave him the command and the use of her supernatural bodies. | A pau lakou i ka lilo i ka make, koe iho la o Aukelenuiaiku, hoi aku la ia a hiki i ka hale, ike mai la ka wahine me na kaikoeke, uwe mai la, a halawai ae la lakou me ka oluolu aloha. Mahope o keia halawai ana, noho pu iho la laua, he kane a he wahine, ma keia noho ana ua uhi ia ko laua mau manao i ke aloha a me ke manao, a hala ka wa loihi [[69]]o keia noho ana. Ua uhi ia ka manao o ke ’lii wahine no kana kane, a ua pau kona manao maluna o Aukelenuiaiku. Nolaila, haawi mai la o Namakaokahai, kana wahine i ka ea o ka aina, a me na mea a pau loa i loko o ko Aukelenuiaiku lima, a me kona mau kino ano akua kekahi. |
| One day when Aukelenuiaiku entered the eating house, to have something to eat, while so doing, Namakaokahai secretly opened the box containing the god of Aukelenuiaiku. Looking in she saw the axe and the knife. She then took up the axe and ran her fingers over the edge, cutting her fingers so they bled. Namakaokahai then said: “How strange! here my husband has some very good things which he is hiding from me!” After looking over these things she closed the box and put it away. When Aukelenuiaiku finished his meal he returned and sat down. Namakaokahai then asked him, pretending not to have seen what was in the box, saying: “Say, what useful things did you bring with you when you came?” Aukelenuiaiku then picked up the box and opening it, he took out the axe and knife and gave them over to his wife, saying: “These two things which I have brought with me from the land of Kuaihelani are very good and useful. These two things together with my god are the three things of the greatest value.” The wife then asked him: “What are these things good for?” “The axe will cut a log of wood in two. The knife is also useful, for it can cut any tough thing you have.” When Namakaokahai heard this she said to her husband: “Say, your valuable things together with mine we will leave with our child.” | I kekahi la, komo aku la o Aukelenuiaiku i loko o ka hale e ai ai, ia ia e ai ana’ wehe malu ae la o Namakaokahai i ka pahu o ke ’kua o Aukelenuiaiku, a nana iho la i loko, e waiho ana ke koi a me ka pahi i loko, lalau iho la ia ma ka oi o ke koi a hamo iho la, moku ae la ka lima, a kahe ke koko, nolaila, pane iho la o Namakaokahai: “Kupanaha! he mea maikai no ka hoi ka kuu kane e huna nei;” a pau kona nana ana, huna iho la ia. A pau ka ai ana o Aukelenuiaiku, hoi mai la ia a noho. Hoomaoe aku la o Namakaokahai iaia: “Ea! heaha kau mau mea maikai o ka hele ana mai?” Lalau iho la o Aukelenuiaiku i ka pahu a wehe ae la, lalau iho la i ke koi a me ka pahi, a haawi aku la ia Namakaokahai, me ka olelo aku: “O keia mau mea elua, na mea maikai a’u i lawe mai ai mai ka aina o Kuaihelani mai, a oia mau mea elua a me kuu akua, akolu mea maikai loa.” Ninau mai kana wahine: “Heaha ka waiwai a me ka hana a keia mau mea?” “He oki i ka laau a moku, a pela ka pahi, he mea okioki no na mea uaua a pau loa.” A lohe o Namakaokahai i keia mau olelo a Aukelenuiaiku, olelo aku la ia i kana kane: “E! o kau mea maikai, o ka’u mea maikai, hooili na ka kaua keiki.” |
| Further on in our story we will see the supernatural powers of Namakaokahai, and how it was impossible to kill her, although she was cut up with the axe; by which acts we will know that she was not human. After talking about the axe and knife, Namakaokahai said to her husband: “You proceed and cut me into pieces with the axe.” Aukelenuiaiku said: “How strange of you to ask me to do such a thing as to cut you up, my own wife! How can I do such a thing, for it will mean your death? Rather let me cut up some other person with this axe, or my opponent in some fight, not you, my own flesh.” The wife replied: “You might give this axe to someone else and thus deprive our child of such a useful thing. Therefore I want you to try it on me.” And because Namakaokahai insisted on it, the husband finally gave in, whereat she was much pleased. When this consent was given Namakaokahai stretched out her legs and Aukelenuiaiku severed them with the axe. | Ma keia wahi aku, e ike kakou i ka mana o Namakaokahai, a me kona make ole i nei mea oi o ke koi, a e maopopo no auanei ia kakou he ano aku no kona. A pau ko laua kamailio ana no ke koi a me ka pahi, olelo aku o Namakaokahai i kana kane ia Aukelenuiaiku: “E oki mai oe ia’u i ke koi.” I aku o Aukelenuiaiku: “Kupanaha oe! o oe no ka’u wahine ponoi, a pehea la wau e ooki aku ai ia oe, a make iho; e aho, i ke kanaka e au e ooki ai i ke koi a moku, a i ole ia he hoa hakaka, aole o oe o ko’u io ponoi.” I mai ka wahine: “Kahaha! e haawi hoi paha auanei oe i ke koi ia hai, lilo hoi ka mea maikai a ka kaua keiki, nolaila, e hoao mai no oe ia’u.” A no ko Namakaokahai paakiki loa, ae aku kana kane; ma keia ae ana o kana kane, ua lilo ia i mea oluolu loa ia Namakaokahai. Mahope o keia ae ana o Aukelenuiaiku e ooki aku ia Namakaokahai i ke koi, hoolei loa aku la na wawae o Namakaokahai a pololei, ooki iho la o Aukelenuiaiku i ke koi. |
| CHAPTER IX. How Aukelenuiaiku and Namakaokahai Showed Their Useful Things. | MOKUNA IX. Ka hoike ana o na Waiwai a Aukelenuiaiku me ka Namakaokahai. |
| In the preceding chapter of this story we were told of the axe and the knife, the two useful things belonging to Aukelenuiaiku. In this chapter we will speak of the cutting up of Namakaokahai by Aukelenuiaiku by the use of the axe. When Aukelenuiaiku began to cut up Namakaokahai with the axe, the feet were the first [[70]]things that were cut off, and as this was done, Namakaokahai expressed great joy, for it was fun to her. Namakaokahai then said to Aukelenuiaiku: “Yes, you have a very useful thing indeed; cut off another portion.” When Aukelenuiaiku heard this he proceeded and cut off the calves of the legs, and this cutting was kept on until the head was also cut off from the body. In this cutting, the several portions of the body of Namakaokahai were completely severed and separated from each other, but the mouth never ceased speaking. | Ua olelo ia ma ka mokuna mua iho o keia moolelo, o ke koi, a me ka pahi, ka Aukelenuiaiku mau waiwai, a ma keia kakau ana, e olelo ia ana ke oki ana o Aukelenuiaiku i kana wahine i ke koi. Ia Aukelenuiaiku i ooki ai ia Namakaokahai i ke [[71]]koi, moku ae la kona mau wawae a kaawale loa, a ma keia moku ana o kona mau wawae, he mea lealea iho la ia i ko Namakaokahai manao. I aku o Namakaokahai ia Aukelenuiaiku: “U! akahi ka ka mea maikai nui wale au, e oki hou mai ana oe”; a lohe o Aukelenuiaiku, ooki aku la ia i ke koi, a moku na oloolo wawae, pela no ka Aukelenuiaiku ooki ana a hiki i ke poo. Mahope o keia okioki ana, ua kaawale loa kela wahi keia wahi o ke kino o Namakaokahai, aka, aole nae he pau o ka olelo ma kona waha. |
| After the body of Namakaokahai had been cut up into several pieces, the head asked of Aukelenuiaiku: “Are these all the useful things my husband brought with him?” “Yes, these are all; and I am surprised at you, for when a person is cut up in this manner, death is certain.” Namakaokahai then replied: “If these are all the useful things you have, I will now show you what I have.” Saying this, the pieces began to get together of their own accord, and in a short space of time the body was again complete and restored as before. She then called for her four brothers, Kaneapua, Kanemoe, Leapua and Kahaumana. Upon their arrival the sister asked them: “What shall I change myself into? Shall it be into a cliff?” Her brothers then answered: “Yes, change yourself into a cliff.” At that very moment a great, high cliff stood before them, smooth and straight up and down, where the koae[19] was seen flying. Aukelenuiaiku looked at it and touched its smooth sides with his hands with fear and great excitement. He next saw Namakaokahai, his wife, standing on the very top of the cliff; then he saw her looking down at him, and she called: “What are you doing?” The husband replied: “I am admiring your supernatural powers. Your useful things together with mine will be a great inheritance for our child.” In making this reply, Aukelenuiaiku made believe that he was not afraid; but in fact he was almost overcome with fear. | A pau loa ke kino o Namakaokahai i ka moku i ke koi a Aukelenuiaiku, ninau ae la ke poo o Namakaokahai ia Aukelenuiaiku: “Ea! pau ae la kau mea maikai e ke kane?” “Ae, ua pau loa ae la, no ka mea, a moku keia mea he kanaka, he make kona hope.” Mahope o keia olelo a Aukelenuiaiku, pane mai o Namakaokahai: “Ae, pau ae la kau mea maikai, o ka’u mea maikai koe.” Ma keia olelo a Namakaokahai, hoi ae la kona kino a hui ma kahi mua, pela na wahi a pau loa i kaawale, a ola ae la ia e like me mamua. Kahea aku la ia i kona mau kaikunane eha, oia o Kaneapua, Kanemoe, Leapua, Kahaumana. A hiki mai la na kaikunane i mua o ko lakou kaikuahine, o Namakaokahai, i aku la ia: “E aha la wau, e pali paha wau?” Ae aku la na kaikunane, “ae, e pali oe.” Ia wa, ku ana ua pali, lele koae, laumania, nanao, nihinihi; hamo ae la o Aukelenuiaiku me ka makau a me ka hopohopo. Alaila, oili ae la o Namakaokahai a ku ana maluna o ka welau o ka pali, a nana iho i ke kane me ka ninau iho: “E aha ana oe?” I aku ke kane: “E mahalo iho ana au, o kau mea maikai, o ka’u mea maikai, na ka kaua keiki ia.” Ma keia olelo a Aukelenuiaiku, he kanaaho wale ae no, he makau kona e noho ana. |
| While Namakaokahai was standing there on the cliff, she called out to her four brothers and said: “What shall I change myself into now? Shall it be into an ocean?” The brothers replied: “Yes, change yourself into a vast ocean.” At that very moment the whole cliff dissolved and turned into a great ocean, with its surface covered with mighty waves, so completely that nothing else could be seen. Aukelenuiaiku was at this time being engulfed by the water and he was sore afraid, but at the appearance of Namakaokahai and questioned by her, “What are you doing?” he replied: “I am admiring your great powers.” | Ia Namakaokahai e ku ana i luna o ka pali, kahea iho la i na kaikunane ona eha: “E aha la wau, e kai paha?” Ae aku na kaikunane, “ae, e kai oe.” Lilo ae la ka aina i kai, he nalu ma na wahi a pau loa, aohe wahi kaawale i koe, a o Aukelenuiaiku, i loko o ka manawa e poi nei ka nalu, oili ae la o Namakaokahai, a ninau mai la i ke kane: “E Aukelenuiaiku, e aha ana oe?” I aku ke kane: “E mahalo ae ana au i keia mea maikai au.” |
| After the ocean, Namakaokahai changed herself into a terrible fire and the land was enveloped in flame, covering the whole surface as far as the eye could see. Aukelenuiaiku was entirely surrounded by the fire, in the midst of which he saw his wife and heard her asking him, saying: “What are you doing, Aukelenuiaiku?” He replied: “I am still admiring your great powers and the fire.” [[72]] | A mahope o ke kai, kuu iho la o Namakaokahai i ke kino ahi ona, pau ae la ka aina i ke ahi a puni, aohe wahi i koe. A o ke kane hoi o Aukelenuiaiku, aia i loko o ka lapalapa o ke ahi kahi i noho ai. Alaila, ninau iho ka wahine: “E aha ana oe e Aukelenuiaiku?” “E mahalo ae ana au i keia mea maikai au o ke ahi.” [[73]] |
| These three things, the cliff, the ocean and the fire were the three supernatural bodies of Namakaokahai, and she gave to her husband the power to change himself into these three different things. She, however, did not reveal her fourth form and power, the power to fly through space. The reason why she did not reveal this fourth power to her husband and did not wish him to possess it, was because she was afraid that he might take it into his mind to fly away and deprive her of him, so she thought she would keep this power to herself.[20] The brothers, however, did not approve of this, and decided to teach their brother-in-law secretly how to acquire this power.[21] | O keia mau mea ekolu, o ka pali, o ke kai, o ke ahi he mau kino lakou no Namakaokahai, ma kona ano akua, koe nae ke kino lele ona, ua haawi aku ia i kana kane. A o ke kino lele o Namakaokahai, ua aua ia i kana kane, aole i haawi aku, no kona manao, o lele auanei, nele ia i ke kane ole, nolaila, aua ia. Aka, o na kaikunane ona, ua manao lakou e hoike malu i ko lakou kaikoeke ia kino. |
| CHAPTER X. How the Brothers-in-law of Aukelenuiaiku Secretly Taught Him to Fly. | MOKUNA X. No ka Haawi Malu ana o na Kaikoeke o Aukelenuiaiku, Iaia i ke Kino Lele. |
| We will here see how the four brothers-in-law of Aukelenuiaiku gave him the power to fly, in payment for the offerings made by him to the gods. Some time after this his brothers-in-law said to him: “Today you will realize the blessings of the deity.” After a while he was asked: “Say, has your wife given you the power to change yourself into different forms?” Aukelenuiaiku replied: “Yes.” “What different forms did she give you?” “The power to change into a cliff, into an ocean, and into fire.” The brothers-in-law replied: “Then she has not given you all her powers. She has kept to herself the power to fly.” “Yes, my wife has reserved that; she did not give it to me.” The brothers-in-law continued, saying: “It is because your wife thought you might fly off and never come back again. That is the reason why she has kept this power from you.” After this the brothers-in-law said to Aukelenuiaiku: “Let us teach you how to get this flying power of your wife, so that you may be able to possess it. But you must not tell your wife of this.” | Maanei, e hoolohe kakou i na olelo ninau a na kaikoeke o Aukelenuiaiku eha, a e nana kakou i ko lakou aloha i ko lakou kaikoeke, a e hoomanao iho i na olelo mua i hala, penei: “I keia la e ike ai oe i ka pono o ke ’kua.” Ninau mai la na kaikoeke o Aukelenuiaiku: “Ea! ua haawi mai anei ko wahine ia oe i na kino ona a pau loa?” “Ae,” pela o Aukelenuiaiku. “Na kino hea ka mea a ko wahine i haawi mai ai ia oe?” “O ke kino pali, o ke kino kai, o ke kino ahi.” I aku na kaikoeke: “Aole i pau loa mai la na kino o ko wahine, koe aku la ke kino lele ia oe.” “Ae, ua aua kuu wahine ia mea, aole i haawi mai ia’u.” I aku na kaikoeke: “No ka manao o ko wahine, o lele loa oe a nalowale, aole e hoi hou mai, nolaila, aua kela.” Mahope o keia mau olelo i aku na kaikoeke: “E ao kakou ia oe, i ke kino lele o ko wahine, i ike oe, eia nae, mai olelo oe i ko wahine.” |
| That night, after Namakaokahai had retired to their sleeping house, Aukelenuiaiku and his brothers-in-law went into another house and there he was given his lessons in the art of flying. They first taught him how to jump and how to fly to certain places; then they asked him to jump to the top of a shelf. After he was successful in this he was requested to jump to the top roof batten of the house. Aukelenuiaiku then jumped and held it for a while, then fell to the floor. In this falling, Namakaokahai heard it, and she got up and came to her brothers’ house, and asked them: “What are you doing?” “We are learning how to box.” “What is that?” “It is played this way. Kanemoe stands up like this on this side, and Kaneapua stands up on that side; then they strike at each other, and the one who gets hit real hard falls to the floor. That was the noise you heard.” When Namakaokahai heard this she said: “I see that my husband has some good thing hidden that he has not shown me. How mysterious you are!” After this Namakaokahai returned to her own house. After she disappeared, Aukelenuiaiku again made another attempt to reach the top batten, but again he was unsuccessful and he fell to the floor. [[74]]Namakaokahai again heard this and she came to her brothers’ house and asked them: “I believe you are teaching my husband how to fly.” “No, we are wrestling.” “How is that done?” “One stands up on this side, and one on the other side; they then take ahold of one another and each tries to throw the other down. The one who is thrown down made the noise you heard.” Because of this satisfactory reply Namakaokahai again retired to their house. After she was gone, Aukelenuiaiku again made another attempt and this time he was successful. He next came out and flew to the top of the house, and in this he was again successful. From the roof Aukelenuiaiku flew up into the sky, and he went so high that his brothers-in-law were unable to see him. After a while Aukelenuiaiku returned to the ground and his brothers-in-law said to him: “Yes, you know how to fly now.” | I ka po, moe iho la o Namakaokahai i ko laua wahi, o Aukelenuiaiku hoi a me na kaikoeke he hale e aku, a ma ia hale, ma laila lakou i ao ai ia Aukelenuiaiku i ka lele. I aku lakou ia Aukelenuiaiku: “E lele oe a luna o ka ipu kau;” lele ae la o Aukelenuiaiku a kau ana i luna o ka ipu. “E lele hou oe a kau i luna o ka lohelau o ka hale.” Lele ae la no o Aukelenuiaiku a kau ana i luna o laila, a mai laila iho, haule hou ana i lalo. Ma keia haule ana o Aukelenuiaiku, ua lohe o Namakaokahai, ala mai la a kahi a na kaikunane e ao ana ia Aukelenuiaiku, ninau mai la: “E aha ana oukou?” “E kui ana makou.” “Pehea ia mea?” “Penei: O Kanemoe ma o mai e ku ai kui mai, a o Kaneapua maanei aku e kui ai, a hina iho nei o Kaneapua, oia ka halulu au i lohe aku la.” A lohe o Namakaokahai, i mai la ia: “U! Eia no ka hoi he mea maikai aku no koe a kuu kane, o ka huna mai nei ka ia ia’u, aohe hai mai; hoehaa no hoi oe e ke kane la.” Mahope o laila, hoi aku la o Namakaokahai i ko laua hale e moe ai. A hoi keia, lele hou ae la o Aukelenuiaiku i luna o ka lohelau aohe kau, haule iho la i lalo, [[75]]pahu ana, lohe hou o Namakaokahai i ka halulu, hele mai la ia a hiki, olelo mai la i na kaikunane: “E o’u poe kaikunane, e ao ana paha oukou i kuu kane i ka lele i luna?” “Aole, e hakoko ana makou.” “Pehea ia mea?” “Penei: Ma o mai kekahi maanei aku kekahi apo na lima, alaila kulai, a o ka mea e hina ana, oia ka halulu au e lohe la.” Ma keia mau olelo hoi aku la no o Namakaokahai moe i ko laua hale. Lele hou ae la o Aukelenuiaiku, maloko ae o ka hale, a hoea maluna o kaupoku, a puka i waho o ka hale. Ma keia puka ana, lele no o Aukelenuiaiku a nalowale i ka lewa kiekie loa, aole hiki i na kaikoeke ke ike ae. Mahope o keia lele ana, hoi iho la o Aukelenuiaiku, a hiki i lalo, i aku na kaikoeke, “ua ike oe i ka lele.” A loaa ke kino lele ia Aukelenuiaiku, aohe mea i koe me kana wahine me Namakaokahai, ua pau loa i ke kane. |
| When Aukelenuiaiku found that he was able to fly he was then in possession of all the powers held by his wife. After this the two lived on in peace and they never went out of sight of each other; they were indeed a loving couple. It also became apparent that Namakaokahai, his god-wife, was with child. Before its birth, however, Namakaokahai made known to her husband the name of the child: it was Kauwilanuimakehaikalani[22] (the lightning which we see in a rain-storm). Aukelenuiaiku, however, wished to have the child called after the name of his god Lonoikoualii. | Ia laua e noho pu ana, he kane a he wahine, ua aaki ke aloha me ka hoopaa i ko laua mau kino, a ua akaka loa ka hapai keiki o kana wahine akua, o Namakaokahai. Eia nae, aole i hanau, e hapai ana no i loko o ka opu, ua kapa o Namakaokahai i ka inoa ke hanau ae, o Kauilanuimakehaikalani, oia kela uwila a kakou e ike nei i loko o ka wa ua. A o ka Aukelenuiaiku inoa hoi i kapa iho ai no ua keiki nei, o ka inoa o ke ’kua ona, o Lonoikoualii. |
| Because Namakaokahai loved her husband so much, she would not allow him to go out of her sight. They were together constantly, at all seasons and times, in dry and wet weather, in times of famine and of plenty, in the daytime and at night, in fact they were together all the time. Namakaokahai also gave all her possessions to Aukelenuiaiku; from the things that were above to the things below; from the things in the uplands to the things in the lowlands; great things and small things; the things that were within to the things that were without. All were given to her husband. | A no ka nui loa o ko Namakaokahai aloha i ke kane, ia Aukelenuiaiku, nolaila, pili paa loa laua, i ke kau a me ka hooili, i ka la a me ka ua, i ka wa wi a me ka wa maona, i ka po a me ke ao, i na la a pau loa. Nolaila, ua hooili aku o Namakaokahai i kona waiwai a pau loa, mai luna a lalo, mai uka a kai, mai ka mea uuku a ka mea nui, mai loko a waho, maluna o kana kane. |
| CHAPTER XI. How Namakaokahai Gave Everything to Aukelenuiaiku, Her Husband, and the Battle that was Fought Between Kuwahailo and Aukelenuiaiku in the Heaven. | MOKUNA XI. Ka Hooili ana o Namakaokahai i na mea a pau Maluna o Aukelenuiaiku Kana Kane; ke Kaua ana o Kuwahailo me Aukelenuiaiku i ka Lani. |
| When Namakaokahai was ready to give everything she possessed to her husband, Aukelenuiaiku, she called her brothers, Kanemoe, Kaneapua, Leapua and Kahaumana. As they stood in her presence, she said to them: “You go up to my uncle and cousin, Kuwahailo and Makalii, and inform them that I have given unto my husband all my possessions. The things above, below, in the uplands, in the lowlands, the drift iron, the iron[23] that stands in the earth, the whale’s tooth, the (ea) turtle shell, the things that grow in the land, and the cluster of stars. Also, tell my uncle and cousin [[76]]that all these things are now in my husband’s possession; and I also want you to take my husband to them so that they may become acquainted with each other.” All these words of Namakaokahai were pleasing to them. We must bear in mind that this trip to be undertaken by the brothers of Namakaokahai and Aukelenuiaiku was to heaven. | Ia Aukelenuiaiku e noho pu ana me kana wahine, me Namakaokahai, ua makaukau ko ka wahine manao e hooili i na mea a pau maluna o Aukelenuiaiku. Nolaila, kahea aku la o Namakaokahai i na kaikunane ona ia, Kanemoe, Kaneapua, Leapua, Kahaumama. A hiki mai la lakou, olelo aku ko lakou kaikuahine, i aku la ia lakou: “E pii oukou i luna a olelo aku i kuu makuakane a me kuu kaikunane, o Kuwahailo, ka makuakane, o Makalii, ke kaikunane, e olelo aku oukou. Ua hooili au i na mea a pau no kuu kane. O luna, o lalo, o uka, o kai, o ka hao pae, o ke meki ku i ka honua, o ka palaoa, o ka ea makaulii, o ka maulele i ka aina, o ka huhui hoku. A e olelo aku no hoi oukou i kuu makuakane a me kuu kaikunane, ua pau loa keia mau mea a pau maluna o kuu [[77]]kane, i ka hooili ia, a e lawe pu aku oukou i kuu kane i ike mai laua.” Ma keia mau olelo a Namakaokahai, he mea oluolu loa ia ia lakou. Ma keia wahi a kakou e hoolohe nei, e noonoo iho kakou me ka manao oiaio, i luna o ka lani, keia lele ana o Aukelenuiaiku me na kaikoeke. |
| After Namakaokahai had delivered her orders to her brothers, they began their flight, going as far as the top of the mountains where they rested. In this first flight Aukelenuiaiku went on to heaven, reaching his wife’s place, a most sacred sphere, not accessible to anyone. Although they flew at the same time with Aukelenuiaiku, he got ahead of his brothers-in-law and arrived in heaven first. While Aukelenuiaiku was standing in the sacred place of Namakaokahai, he was seen by Kuwahailo, who said to himself: “Alas! I am afraid my niece is dead; that is why a wizard has arrived, for no one can get up here unless those below are dead.” | Mahope o ko Namakaokahai olelo ana mai ia lakou, lele aku la lakou a ke kua, hiwi hoomaha, ma ia lele hookahi ana, ua hala aku o Aukelenuiaiku i ka lani. Ma keia lele ana o Aukelenuiaiku, hiki mua aku la ia i kahi o kana wahine, o Namakaokahai, he wahi kapu loa ia, aohe mea hele ma laila. Ia Aukelenuiaiku e ku ana ma kahi kapu o Namakaokahai, nana aku la o Kuwahailo, a olelo iho i loko ona: “Auwe! make kuu kaikamahine, ke hiki nei ke kupu i luna nei, no ka mea, aohe kanaka nana e pii mai o luna nei, hiki no ke kanaka, ua make o lalo.” |
| In this flight to heaven, Aukelenuiaiku did not think that he was going to meet anyone who would oppose him, and consequently he went along unguarded; but through the powers of his god Lonoikoualii he was warned in time, for the god called out to him: “Say, Aukelenuiaiku, watch or else we will be killed, for I see that we are going to be attacked. Put on your garment of ashes and cover yourself from head to feet; don’t be slow or we will be killed.” By this warning Aukelenuiaiku knew that a conflict was about to begin, and he immediately put on his war pau. As soon as his god finished giving the warning a bolt of fire was sent out from the hand of Kuwahailo and the land began to be in flames. The name of this bolt of fire was Kukuena. After which a large black rock was sent out, called Ikuwa, the thunder. When these things came in contact with the robe of ashes of Aukelenuiaiku, they became as nothing, like chaff and were blown away by the wind. | Ma keia lele ana o Aukelenuiaiku i luna i ka lani, aole ona manao he kaua, a he hakaka, ua lele oia me ka nanea walewale. Aka, maloko o ka olelo a kona akua ia ia, a Lonoikoualii, he kaua, penei na olelo: “E Aukelenuiaiku e! make kaua, eia la he kaua ko luna nei. E aahu oe i ko kapa lehu mai ko poo a ko manea wawae, mai lohi oe o make auanei.” Ma keia mau olelo a ke ’kua ia Aukelenuiaiku, ma laila i maopopo ai he kaua ko luna. Mahope o ka olelo a ke ’kua ia Aukelenuiaiku, oili mai la ka momoku ahi mai loko mai o ka lima o Kuwahailo a a ana i ka honua. O ka inoa o ua momoku ahi la, o Kukuena, a mahope ona kuu ia mai la ka pohaku o Ikuwa, he pohaku koeleele, oia ka hekili. A pa keia mau mea i ke kapa lehu o Aukelenuiaiku, he mea ole laua, he opala, he mea uhauha na ka makani. Ma keia moolelo, ua olelo ia, i ka wa i pa ai ka hekili i ke kapa lehu o Aukelenuiaiku, nolaila mai ka nakeke o ka hekili a hiki i keia la. |
| In this story it was said that when the thunderbolt came in contact with the garment of Aukelenuiaiku it caused the roaring and rumbling of the thunder which is heard to this day. After the bolt of fire was extinguished and the rock became as nothing, Kuwahailo looked at Aukelenuiaiku and lo, he was still in the place where he saw him, still alive. This grieved Kuwahailo heavily: it bode dire trouble that his enemy, the defiant[24] of Kuaihelani, should stand alive before him. After a time he sent another bolt of fire, called Mahuia, and another rock, called Welehu, the second strongest bolt of thunder. The roar was deafening, the heaven rocked, the foundations of the earth were shaken, the waves of the ocean rose high as mountains, large rocks were loosened from the cliffs, the cliffs were opened up and the birds on the mountain heights were alarmed. When these came in contact with the robe of ashes of Aukelenuiaiku they became as nothing, like a gust of wind. | A mao ae la ka momoku ahi a me ka pohaku, nana aku la o Kuwahailo ia Aukelenuiaiku, e ku mai ana no, aole i make. He mea kaumaha loa ia i ko Kuwahailo manao ana, a he mea inoino loa i kona ike ana aku e oia mai ana kona enemi, ke ahikanana o Kuaihelani. Ia wa, kuu hou o Kuwahailo i ka lua o ka momoku ahi, oia o Mahuia, a kuu hou i ka lua o ka pohaku, oia o Welehu, o ka lua ia o na hekili ikaika loa, nakeke, opaipai ka lani, naueue na kukulu o ka honua, haki kaikoo o ka moana, nakaka na pohaku, kahako ka pali, lele ke koae. I ka pa ana i ke kapa lehu o Aukelenuiaiku, ua lilo ia i mea ole, heaha la kona ano, he puahiohio paha. |
| After these death aims of Kuwahailo he again looked and saw Aukelenuiaiku standing in the same place, and still alive. Kuwahailo then said to himself: “Here I have exhausted all my death-dealing weapons and still that man is not killed yet. This is the first man that has been able to withstand all this.” [[78]] | A hala keia make a Kuwahailo, i nana aku ka hana i ka oioi o Kuaihelani, e ku mai ana no, aole i make, i iho o Kuwahailo: “Ka! akahi no ka make ole o nei kanaka, no ka mea, o ka pau no keia o na mea make, aohe make iho.” [[79]] |
| We will here leave Aukelenuiaiku and Kuwahailo for a time while we take up the brothers of Namakaokahai. In making their flight from the earth to heaven, they saw that Aukelenuiaiku was going much faster than they were. The length of time they took on this voyage was five days and five nights, while Aukelenuiaiku covered the distance in only one day and one night: hence, when Kuwahailo was pouring out his death-dealing bolts, the brothers were still on their way. When they were approaching heaven, and saw from a distance the fire-bolt called Kukuena, and the black rock Ikuwa being hurled at Aukelenuiaiku, they all cried out in alarm, for they thought their brother-in-law would be killed. They then flew to a rocky valley and there laid down; after the fire and the roar of the thunder had gone by they came out, and when they looked they saw Aukelenuiaiku still standing. They then called to him to come and hide himself between the rocks in the valley, for they knew that other death-dealing bolts were yet to come; but Aukelenuiaiku answered them: “You stay there where you are while I remain here until I shall kill Kuwahailo.” As soon as the last death-bolt had passed by, the nephews of Kuwahailo came out and stood in the presence of their uncle. He then asked them: “How is your sister?” “She is at home.” “And whence comes this wizard?” “That is your nephew, the husband of Namakaokahai.” When Kuwahailo heard this from his nephews, he stood there in fear and trembling, and wondered what he was to do to his nephew Aukelenuiaiku, the hero[25] of Kuaihelani. After a pause of some time he said to Aukelenuiaiku: “My nephew, I have indeed sinned against you, for I have this day treated you unkindly. I will therefore make an offering before you of eight hundred men.” When Kuwahailo returned with his eight hundred men, and they stood before Aukelenuiaiku, Aukelenuiaiku turned to Kuwahailo and asked him: “What are these men for?” His uncle replied: “They are my offerings to you.” Aukelenuiaiku replied: “Leave the men for your grandnephew and as people for the land.” | Maanei e hoomaha iki kakou i ka hoolohe ana no Kuwahailo, a me Aukelenuiaiku, a e kamailio kakou no na kaikunane o Namakaokahai, na kaikoeke o Aukelenuiaiku. Ma keia lele ana o lakou mai ka honua ae a ka lani, ua pakeu aku ko Aukelenuiaiku lele i ko na kaikoeke. No ka mea, hookahi la, hookahi po o ka lele ana, o Aukelenuiaiku mai ka honua ae a ka lani; elima la, elima po o ka lele ana o na kaikoeke, hiki i ka lani. Maloko o ka manawa lele o na kaikoeke, ko Kuwahailo manawa i kaua ai me Aukelenuiaiku i ka lani. A hiki na kaikoeke i luna ma kahi kaawale i ko Kuwahailo wahi, ike mua ia mai la ka momoku ahi o Kukuena, a me ka pohaku koeleele o Ikuwa e lele mai ana i mua o lakou. Uwe iho la lakou i ko lakou kaikoeke i ka make, holo aku la lakou a moe leho i ke kahawai ala, a pau ka lele ana mai o ke ahi a me ka hekili, mao ae la, ike aku la lakou ia Aukelenuiaiku e ku mai ana. Ia lakou e nana ana ia Aukelenuiaiku, kahea aku la lakou e hele mai a moe a leho pu iho me lakou ma ke kowa o ka ala, no ka mea, hookahi make i koe, oia kela ahi hope a me ka hekili a Kuwahailo. I aku o Aukelenuiaiku ia lakou: “Moe ia no oukou ma laila, maanei no wau e ku ai, a pepehi aku ia Kuwahailo.” A hala na make a Kuwahailo i hope, oili aku la na keiki a ku ana i mua o Kuwahailo. Ninau mai ko lakou makuakane: “Pehea ko oukou kaikuahine?” “Aia no ke noho la.” “A nohea hoi nei kanaka kupua?” “O ko hunona ia o ke kane ia a Namakaokahai.” A lohe o Kuwahailo i keia olelo a na keiki, ku iho la ia me ka makau a me ka haalulu, a noonoo iho la ia i kana mea e hana aku ai ia Aukelenuiaiku, ka ihu kaeaea o Kuaihelani. I aku la ia i kana hunona: “E, i mua ou wau i hana aku ai i ka hewa, a me ka pono ole, a nolaila, ke waiho aku nei au i ka mohai i mua ou, elua lau kanaka (ewalu haneri ia).” A hiki o Kuwahailo me na lau kanaka elua i mua o Aukelenuiaiku, ninau mai o Aukelenuiaiku: “He kanaka aha keia?” Olelo mai kona makuahunowai: “He mohai ia oe.” I aku o Aukelenuiaiku: “Ua oki ke kanaka no ka moopuna, a no ka aina no hoi.” |
| After this the brothers-in-law of Aukelenuiaiku delivered their message, saying: “We have been sent by your niece to bring you a message.” Kuwahailo then asked: “What is the message?” “She told us to tell you, ‘that the things above, below, in the uplands, in the lowlands, are your [new] relative’s: you will live under him: everything has been given to this man,’ her husband.” This was agreeable to Kuwahailo. After this, they all sat down and held a council. In the council, Makalii came and met Aukelenuiaiku. In coming to meet Aukelenuiaiku, Makalii also brought his wife, Malanaikuaheahea. | Mahope o laila, hai aku la na keiki ia Kuwahailo: “He olelo ka makou i hoouna ia mai nei e ko kaikamahine e hai aku ia oe.” Ninau aku o Kuwahailo: “Heaha kana olelo ia oukou?” Eia kana olelo ia makou: “O luna, o lalo, o uka, o kai, maluna ko hunona, malalo aku oe e noho ai, a me na mea a pau loa.” Ma keia mau olelo a na keike he mea oluolu loa ia i ko Kuwahailo manao, ae mahope o keia olelo ana, ahaolelo iho la lakou. Ma keia ahaolelo ana, hele mai la o Makalii e halawai me Aukelenuiaiku. Ma keia hele ana mai o Makalii, hele pu mai la me kana wahine me Malanaikuaheahea. |
| We will here speak a few words about the wife of Makalii. This woman, Malanaikuaheahea, was a very beautiful woman. Her skin, to look upon her, was red as fire. On coming out of her house, her beauty overshadowed the rays of the sun, so that darkness covered the land, and the red rain would be seen approaching; the fog would also come, and after these things had been seen the fine rain would come, then the red waters would flow and the lightning would play in the heavens. After these things, then the form of Malanaikuaheahea would be seen coming along over the tips [[80]]of the fingers of her servants, in all her beauty.[26] Makalii thought a good deal of his wife and he made much of her. The sun was eclipsed by her, and the rainbow was her footstool. When Aukelenuiaiku saw these different things and then the wife of Makalii, he grew faint and dizzy, and could hardly control himself, so he made up his mind to come back to earth. | Maanei e kamailio uuku no ka wahine a Makalii. O keia wahine o Malanaikuaheahea, he wahine maikai a me ka nani loa, o kona kino ke nana aku, ua like me ka ula o ke ahi ka ula. I kona ku ana a hele mai kona hale noho mai, ua paku ia ka malamalama o ka la, a pouli, nee mai la ka uakoko, uhi mai la ka ohu, kokolo mai la ka noe, halii mai la ke awa, kahe mai la ka wai ula, olapa ka uila. Mahope o keia mau mea, ike ia mai la ke kino o Malanaikuaheahea, e hele mai ana ma luna o ka welelau o ka [[81]]lima o na kanaka, ua nani loa me ka hiwahiwa ua wahine la ke nana aku, nokamea, ua hoohinuhinu loa o Makalii i kana wahine, a ua nani loa. O ka la, ua pau ia ma hope ona, o ke anuenue malalo o kona mau wawae. A ike o Aukelenuiaiku i keia mau mea a pau i mua ona, a me ka wahine a Makalii, ua maule kona manao, ua poniuniu kona lunaikehala, a ua maule kona noonoo kanaka, nolaila, olelo o Aukelenuiaiku, e hoi i lalo nei. |
| CHAPTER XII. Relating to Kaumaiilunaoholaniku. | MOKUNA XII. No Kaumaiilunaoholaniku. |
| When Aukelenuiaiku arrived in the presence of his wife and their child, after an absence of several days, he remained with her for about two months. One day on taking a nap at noontime he fell into a deep sleep and he dreamed a dream in which he saw the spirit of his nephew, Kaumaiilunaoholaniku.[27] This boy was the son of his oldest brother, the boy who accompanied them on the voyage from Kuaihelani, the son of Kekamakahinuiaiku, the brother who had a violent temper. At sight of the spirit of his nephew, Aukelenuiaiku wept in his sleep, and when he awoke he was still crying. Upon waking from his sleep he could not get the effects off his mind and he remembered his nephew and brothers, so he wept aloud. While Aukelenuiaiku was weeping his wife asked him: “What are you crying about?” “I am crying for the love of my child.” “Have you a child, then?” “Not mine, the son of my oldest brother. He died with my brothers on the day our ship arrived here. In my dream I saw his spirit coming up from the bottom of the sea, followed by the spirits of his father and uncles.” | A hiki o Aukelenuiaiku i mua o kana wahine a me ka laua keiki noho iho la laua he kane a he wahine, a hala elua malama. Ia wa, moe iho la o Aukelenuiaiku i ke awakea, a i loko o keia moe ana, ike aku la ia ma ka moe uhane i ka uhane o kana keiki, o Kaumaiilunaoholaniku. O keia keiki a Aukelenuiaiku, oia no kela keiki a lakou i holo pu mai ai mai Kuaihelani mai, a kela kaikuaana huhu o Aukelenuiaiku, a Kekamakahinuiaiku. A ike o Aukelenuiaiku i ka uhane o ua keiki la, uwe iho la ia i loko o kona wa hiamoe, a puoho ae la me ia uwe no. Ma keia ala ana, kau mai la ka halialia ia Aukelenuiaiku, no ke keiki a me na kaikuaana, nolaila, uwe hamama ae la ia. Ia Aukelenuiaiku e uwe hamama ana, ninau aku la kana wahine o Namakaokahai: “Heaha hoi kau e uwe nei?” “E uwe ana au i ke aloha i kuu keiki.” “Ua loaa keiki no ka oe?” “Aohe na’u, na ko’u kaikuaana, i ka la a makou i ku mai ai ianei ka make ana. A maloko o kuu moe uhane, ike aku nei au i kona uhane, e pii mai ana mai loko mai o ke kai, oia ka maka mua o na uhane a pau loa.” |
| When his wife heard this, she said to her husband: “Your nephew can be saved.” Aukelenuiaiku asked: “How can I bring him back to life?” The wife replied: “Only when you obey my instructions; then, and only then, will your nephew come back to life.” “What is it you wish me to do?” “Take some food and meat with you out of doors and there have your meal. Perchance your nephew’s spirit will see you eating and will come to you. If the spirit does come to you, don’t attempt to catch it,[28] not even if it comes and stands at your back; but if it comes and sits on your lap, then catch it and your nephew and brothers will be restored to life again. Their spirits were on their way to the mountains to gather food.”[29] | A lohe kana wahine i keia mau olelo a kana kane, i mai la ia: “Ua ola ko keiki.” I aku o Aukelenuiaiku: “Pehea e ola ai?” I mai kana wahine: “Aia a hoolohe oe i ka’u olelo, alaila, ola ko keiki.” “Pehea au e hoolohe ai?” “E lawe oe i ka ai a me ka ia a waho, i laila oe e ai ai, malama o ike mai ka uhane o ko keiki i ko ai aku, hele mai. A i hiki mai ka uhane o ko keiki i ko alo, mai hopu oe, a i hele a ku ma ko kua mai hopu no oe, aka, i hele mai a noho i luna o ko uha, alaila oe hopu ae, ola ko keiki a me ou kaikuaana, aole e make, no ka mea, e pii ana ka uhane i ke kuahiwi, i ka ai pioia.” |
| As soon as these instructions were given him Aukelenuiaiku did as he was told by his wife. While he was eating, the spirit of his nephew came to him. The wife then said to Aukelenuiaiku: “Be quick with your meal so that the spirit of your nephew will remain with you longer.” While Aukelenuiaiku was eating very fast, the spirit kept on going around him at his back and in front of him. As the spirit came nearer and got quite close to Aukelenuiaiku, Aukelenuiaiku attempted to catch [[82]]it; when he did this it disappeared. At this his wife said: “You will not be able to save your nephew now, because you acted too hastily. Had you obeyed my instructions, he would have been brought to life again. Now the spirit of your nephew is dead.” When Aukelenuiaiku heard this from his wife, he became down-hearted and believed what his wife told him, that the spirit of his nephew was now beyond recovery. Aukelenuiaiku therefore refused to take food for five days and five nights; he would not touch either food or water, and he denied himself everything, for he was so sorry for his nephew. When Namakaokahai saw her husband refuse to take food she asked him: “Why have you refused to take food?” Her husband replied: “You know quite well why I have refused food, my wife; that is, the spirit of my nephew. I will not take food until my days of grief are over; then I will again take food.” | Mahope o keia mau olelo, hana aku la o Aukelenuiaiku e like me na olelo a kana wahine, ia ia e ai ana launa mai la ka uhane o ke keiki. I aku ka wahine ia Aukelenuiaiku: “E wikiwiki kau ai ana i noho paa mai ka uhane o ko keiki.” Ia Aukelenuiaiku e ai wikiwiki ana, poai mai la ka uhane o ke keiki ma kona mau aoao a pau loa, ma ke kua a ma ke alo. No keia kokoke loa o ka uhane o ua keiki la, hopu aku la o Aukelenuiaiku, ia wa, nalowale ka uhane o ke keiki. I aku ka wahine: “Aole e loaa [[83]]ko keiki, ua wikiwiki oe i ka hopu, ina oe i hoolohe i ka’u olelo, ina ua ola ko keiki. Ua make loa aku la ka uhane o ko keiki.” Ma keia olelo a kana wahine, he mea kaumaha loa ia i ko Aukelenuiaiku manao, a ua hoomaopopo loa iho la ia e like me na olelo a kana wahine, e make io ana no ka uhane o ke keiki. Nolaila, hooke ai iho la o Aukelenuiaiku, maloko o na la elima, a me na po elima, aohe ai i ka ai, aohe inu i ka wai, pela no a pau na mea e ae, no ka nui o ke aloha i ke keiki. A ike o Namakaokahai i ko Aukelenuiaiku hooke ai, i aku ia i kana kane: “Heaha kou mea i haalele ai i ka ai?” I aku ke kane: “Ua ike no oe e ka wahine i ke kumu o ko’u hooke ai ana, oia no ka uhane o kuu keiki; nolaila, aia a pau ae kuu kaumaha, alaila, ai aku no wau i ka ai.” |
| Because of this reply made by her husband, sadness entered the heart of Namakaokahai for him; so she said to her husband: “If you have great strength and courage, then your nephew and brothers will have some chance of coming back to life again; but if your courage fails you, then they will never be restored to life again.” Aukelenuiaiku then asked his wife: “What is it that I must do with my strength and courage?” “In trying to procure the water of everlasting life of Kane.[30] If you are able to procure this, then your nephew and brothers will live.” When Aukelenuiaiku heard this from his wife he took food and meat; the reason of this was because he heard that it was possible to save his nephew and brothers. After he had taken food, Aukelenuiaiku said to his wife: “Where is the road that will lead me to the water of everlasting life of Kane?” His wife replied: “I will show you the way. From this place where we are standing you must go straight to the rising sun, where you will obtain the water of everlasting life of Kane.” | No keia mea, komo mai la ke aloha i loko o ka wahine no kana kane, nolaila, olelo aku la ia i ke kane: “Aia a nui ko ikaika, ola ko keiki, a me ou kaikuaana, aka, i emi ko ikaika, aole e ola ko keiki a me ou kaikuaana.” I aku o Aukelenuiaiku i ka wahine: “Heaha ia mea a’u e hana aku ai me ka ikaika?” “O ka wai ola loa a Kane. Ina i loaa ia oe, ola ko keiki a me ou kaikuaana.” Ma keia olelo a kana wahine, lalau iho la o Aukelenuiaiku i ka ai a me ka ia, a ai iho la, o ke kumu o ka ai ana, o ka lohe ana i ka mea e loaa ai o ka uhane o ke keiki, a me na kaikuaana ona. Mahope o ka ai ana, ninau aku o Aukelenuiaiku i ka wahine: “Mahea ko’u alanui e kii ai i ka wai ola loa a Kane?” I aku ka wahine: “Eia ko alanui e hele ai; mai ke alo o kaua a ka hikina a ka la malaila oe e hele ai, loaa ka wai ola a Kane.” |
| CHAPTER XIII. How Aukelenuiaiku Went in Search of the Water of Life of Kane. | MOKUNA XIII. No ka Imi ana o Aukelenuiaiku i ka Wai Ola Loa a Kane. |
| We will here see the power and courage of Aukelenuiaiku on his mission in a strange land in search of the water of life of Kane. The wife then said to her husband: “On this direct line you must go without once departing from it. You must not go towards the right, for you will then be wandering in the sky and die. You must not go to the left of this line, for you will then fall into space and you will be lost. All these instructions you must keep in your mind.” As soon as his wife concluded with her instructions, Aukelenuiaiku took up the box which contained his god Lonoikoualii, put it under his arm and then put on his robe of ashes. When Aukelenuiaiku was ready to proceed on his journey, he fell on his wife’s neck and they kissed each other, and then made his flight toward the rising sun. | Maanei e ike ai kakou i ko Aukelenuiaiku mana a me kona hele ana i ka aina malihini e huli i ka wai ola a Kane. Olelo aku ka wahine i kana kane: “Maluna o keia kaha pololei oe e hele ai, malaila oe e lele pololei ai, mai lele oe ma ka hema o ke kaha, o hala oe i ka lewa, make oe. A mai lele oe ma ka akau o ke kaha o haule oe i ka nenelu make oe, aole oe e ola. O keia mau olelo a pau loa, e hoopaa oe ma ko naau.” A pau na olelo a ka wahine i kana kane, lalau aku la o Aukelenuiaiku i ka pahu o kona akua o Lonoikoualii, hookomo ae la maloko o kona poaeae, aahu iho la i ke kapa lehu mawaho ona. A makaukau ko Aukelenuiaiku hele, lele aku la ia a aloha i ka wahine, honi iho la laua, a pau ke aloha ana o Aukelenuiaiku me kana wahine o Namakaokahai, lele aku la ia ma ka hikina a ka la. |
| After Aukelenuiaiku had been gone about a month, Namakaokahai came out of her dwelling-house and looked about. At the end of another month she again went out [[84]]and looked, and there she saw her husband still flying. She then remained for another month, at the end of which time she again looked for her husband, but after looking in all directions she was unable to see him. After looking for some time without seeing him, she began to have fears that he must be dead for having gone outside of the straight limits directed him, and therefore he must have fallen into space.[31] She began to weep and wail for her husband, for she loved him much. When her brothers heard the weeping they came to find out the cause. When they came in her presence, they asked her: “Why are you weeping?” “Your brother-in-law is dead.” We will here say a few words relating to the relatives of Namakaokahai and how they all mourned for Aukelenuiaiku. | A hala ka mahina hookahi o ko Aukelenuiaiku lele ana, hemo ae la o Namakaokahai a waho o ka hale, nana ae la. Mahope o keia nana ana, noho iho la o Namakaokahai [[85]]hookahi mahina hou, alua mahina, hemo ae la a waho nana, i nana ae ka hana, e lele ana no ke kane. Noho hou iho la ia kakali, hookahi mahina hou, a hala ia mahina, nana hou ae la ia, aohe ike ia o Aukelenuiaiku. Ma keia nalo ana o Aukelenuiaiku mai ko Namakaokahai maka aku, manao iho la ia ua make kana kane, no ka lele ana ma waho o ke kaha pololei. Ma kona noonoo, ua haule o Aukelenuiaiku i ka nenelu o ka lewa nuu a me ka lewa lani. Mahope o keia, uwe hamama ae la o Namakaokahai i ke aloha i ke kane. Ma keia uwe ana, lohe aku la na kaikunane i keia leo uwe, hele mai la lakou e ike, ninau mai la: “Heaha kau e uwe nei?” “O ke kaikoeke o oukou ua make.” Ma keia wahi, e kamailio iki kakou no na mea a pau loa, i ko lakou uwe ana a me ke kanikau ana no Aukelenuiaiku. |
| After the brothers came to Namakaokahai, she sent them all to get all from above and bring those who were there to mourn for Aukelenuiaiku. These were, the night, the day, the sun, the stars, the thunder, the rainbow, the lightning, the water-spout, the fog, the fine rain, the moon, Kaukihikamalama,[32] the grandfather of Namakaokahai. “Bring them all down,” she said. “If they refuse to come to weep for my husband, I will kill them all.” After ordering her brothers to do this they proceeded on their way, and in course of a very short time everybody came, for they feared death by Namakaokahai. | A hiki na kaikunane i mua o Namakaokahai, kena aku la ia: “E kii i na mea a pau o luna, e iho mai e kanikau no Aukelenuiaiku, oia ka po, ke ao, ka la, ka hoku, ka hekili, ke anuenue, ka uwila, ka waipuilani, ka ohu, ka ua noe, ka mahina oia o Kaukihikamalama, he kupunakane no Namakaokahai. O lakou a pau loa, ina aole lakou e hiki mai e uwe i kuu kane, pau loa lakou i ka make ia’u.” Mahope o keia olelo ana, ua kiina na mea a pau loa, a ua akoakoa mai lakou i loko o ka wa pokole loa, no ka makau o make ia Namakaokahai. |
| After the arrival of all these people, Namakaokahai again sent out her brothers to go and bring those who were in heaven. They were, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa and Welehu. “Tell all these people to come down and weep for my husband. If they refuse to come in obedience to my commands, I will kill them all. I also want you to tell my cousin Makalii, that his wife must cease coming on the hands of the people;[33] if he disregards this, I will kill him this day.” | A hiki mai keia poe, kena hou aku la o Namakaokahai: “E kii i ko ka lani poe, oia keia, Kuwahailo, Makalii, Kamalanaikuaheahea, Kukuena, Mahuia, Ikuwa, Welehu. O keia poe a pau loa, e iho mai lakou i lalo nei e uwe kanikau ai kuu kane, ina aole lakou e hiki mai i ka’u kauoha pau lakou i ka make ia’u. A e olelo aku oukou i kuu kaikunane ia Makalii, pau ka hele ana mai o ka wahine maluna o ka lima o na kanaka, ina ia e hoole i keia, make ia ia’u i keia la.” |
| In a very short time this message was delivered and the people all came together and joined in weeping for Aukelenuiaiku, the husband of their queen. We will now take up again the flight of Aukelenuiaiku. | Mahope o keia mau olelo, ua makaukau na mea a pau loa, a ua akoakoa i loko o ka wa pokole. O ka hana a keia poe a pau loa, o ke kanikau i ke kane a ke ’lii wahine, oia no o Aukelenuiaiku. Ma keia kamailio ana, e hoi hou kakou e olelo no ka lele ana o Aukelenuiaiku. |
| In this flight, Aukelenuiaiku did not fly within the straight limits given him, so he fell into space and he grew weaker and weaker until he was almost dead. In this long flight, the arm under which the box containing the god was held, became so tired that he changed the box under the other arm; in doing this the god Lonoikoualii saw for the first time that they had departed from the direct line shown them by Namakaokahai. Lonoikoualii then said to Aukelenuiaiku: “We are flying outside of the limits given us and not on the line. The fire is burning there on the earth and I see everybody has gone down below except one person.” Aukelenuiaiku asked: “Who is it that is still up here?” Lonoikoualii, his god, replied: “That thing stationed up there; fly for it and hold it fast, and then we will be saved.” The object which the god Lonoikoualii referred to was the grandfather of Namakaokahai, Kaukihikamalama, the moon. The reason why he was later than the [[86]]others in obeying the summons of his granddaughter was because he was delayed in preparation of food for him on the way to the earth. But before he was ready to come he was held by Aukelenuiaiku, and because of this fact we now see the moon not quite as bright as it used to be. It was because Aukelenuiaiku held it so tightly. Anyway, that is the reason given in this story. | Ma keia lele ana o Aukelenuiaiku, aole oia i lele pono maluna o ke au o ke kaha pololei, nolaila, ua haule loa kona lele ana ma ka nenelu o ka lewa, a kokoke loa e make. A ma keia lele ana hoi, ua lolohi loa ko Aukelenuiaiku lima i ka paa i ka pahu o kona akua, o Lonoikoualii, nolaila, hoololi ae la ia ma kekahi aoao, ma keia hoololi ana, ike iho la o Lonoikoualii ke ’kua, ua haalele laua i ke au o ke kaha, kahi a Namakaokahai i olelo mai ai. Nolaila, olelo ae la o Lonoikoualii ia Aukelenuiaiku: “Ke lele nei kaua ma kahi e, aole maluna o ke au o ka aina, aia ke a mai la ke ahi i ka honua, ua pau na mea a pau loa i lalo, a, hookahi wale no mea i koe i luna nei.” Ninau aku o Aukelenuiaiku: “Owai ka mea i koe i luna nei?” I aku o Lonoikoualii, kona akua: “O kela mea e kau mai la, e lele pono oe a laila, puliki oe a paa loa, alaila, ola [[87]]kaua.” E pono e olelo uuku kakou no kela mea a ke ’kua o Aukelenuiaiku e kuhikuhi nei, i maopopo. O ke kupunakane ia o Namakaokahai, o Kaukihikamalama (he mahina). O kona mea i lohi ai i lima, a ike ia ai e Lonoikoualii, o ka hoomakaukau ana i o nona e lele ai mai luna mai a ka honua. Aka, mamua o kona makaukau ana e lele, ua paa i ka hopu ia e Aukelenuiaiku, a ma keia hopu ana a Aukelenuiaiku, ua puahilohilo ka mahina ke nana aku. O ke kumu i puahilohilo ai o ka mahina, o ka puliki ana o Aukelenuiaiku, pela ka mea i olelo ia maloko o keia moolelo. |
| When Aukelenuiaiku and Lonoikoualii landed on the moon, the moon in disgust asked of Aukelenuiaiku: “Whose conceited child are you? My back has never been climbed by my own grandchild, Namakaokahai, and here you have done it.” “I am your own child.” “Mine by whom?” Aukelenuiaiku replied: “Yours. I am the child of Kapapaiakea with Iku.” Kaukihikamalama then said: “Are you the ward of Kapoino and Kamooinanea?” “Yes, I am he.” The moon replied: “You came near being killed, my lord.” This conversation, in the heaven between Aukelenuiaiku and Kaukihikamalama, was overheard by Namakaokahai, who then knew for the first time that her husband was no other person than Aukelenuiaiku, because the name by which she knew him was Kanakaokai. Therefore she said to her father and brothers: “How strange this is! I thought that this person was somebody else altogether, but I now see it is Aukelenuiaiku, the son of Kapapaiakea with Iku, and the ward of Kapoino[34] and Kamooinanea.” | A kau o Aukelenuiaiku a me Lonoikoualii i luna o ka mahina, ninau ae la ka mahina me ka hookae ia Aukelenuiaiku: “Nawai ke kupu o oe e na kanaka hookano? Aole i pii ia ko’u kua e ka’u moopuna ponoi, e Namakaokahai, a ia oe, pii ia ana ko’u kua.” “Nau no ke kupu, owau nei la.” “Na’u na wai?” I aku o Aukelenuiaiku: “Nau no.” Olelo ae o Kaukihikamalama: “Oi ana kahi o ka pili ana?” “Owau ke keiki a Kapapaiakea laua o Iku.” I mai o Kaukihikamalama: “O ka hanai no oe a Kapoino laua o Kamooinanea?” “Ae, owau no.” I aku ka mahina: “Mai make e kuu haku.” Ma keia kamailio ana a Aukelenuiaiku me Kaukihikamalama i ka lani, ua lohe o Namakaokahai i lalo nei i ko laua olelo ana. Ia wa, akahi no a maopopo ia ia o Aukelenuiaiku keia, no ka mea, o ka inoa o Aukelenuiaiku ia lakou, o Kanakaokai. Nolaila, olelo ae la o Namakaokahai i kona makuakane, a me kona mau kaikunane: “Kupanaha! kai no he kanaka e keia, aole ka; eia no ka o Aukelenuiaiku, ke keiki a Kapapaiakea laua o Iku, ka hanai a Kapoino laua o Kamooinanea.” |
| After this, Namakaokahai called out to Kaukihikamalama to come to her with his grandson Aukelenuiaiku. When Aukelenuiaiku was returning to the earth, Namakaokahai commanded that all the different lights return to their respective stations in the heaven so as to give Aukelenuiaiku light by which to return to earth; these being the sun, the daylight, the lightning and the fire. When Aukelenuiaiku again reached the earth the people all cried for joy. After the weeping, Kuwahailo, Makalii, Kamalanaikuaheahea, Kaukihikamalama and the others prepared to return to heaven. | Mahope o laila, kahea ae la o Namakaokahai ia Kaukihikamalama e lele mai, me ka moopuna, oia o Aukelenuiaiku. A hoi mai la o Aukelenuiaiku i ka honua, kena ae la o Namakaokahai i na mea hoomalamalama a pau loa e lele i luna o ka lani, i malamalama o Aukelenuiaiku ke hoi mai, oia ka la, ke ao, ka uwila, ke ahi. |
| After the return of their friends, Aukelenuiaiku and Namakaokahai for a long time remained by themselves, as husband and wife. After this, however, Namakaokahai said to her husband: “You must make another search for the water of everlasting life of Kane.” Aukelenuiaiku agreed to this. Namakaokahai then said to him: “I want you to watch the course you are to go by. From the door of our house in a straight line to the rising sun, and I want you to remember this: that you must go over this course from one end to the other, and you must not go outside of these limits, for if you do you will die.” At the close of the instructions, Aukelenuiaiku again began his second flight toward heaven. At the end of the long flight he stood on the edge of a hole, in the bottom of which was kept the water of everlasting life of Kane. The journey was only completed, however, after a flight of six months. | A hiki o Aukelenuiaiku i lalo nei, uwe iho la lakou, a pau ka uwe ana, makaukau o Kuwahailo, Makalii, Malanaikuaheahea, Kaukihikamalama, e hoi. A pau lakou i ka hoi i luna o ka lani, noho iho la o Aukelenuiaiku me Namakaokahai he manawa loihi loa, ma ke ano o ke kane a me ka wahine; a mahope o laila olelo aku o Namakaokahai i ke kane: “E imi hou ae oe i ka wai ola loa a Kane.” Ae aku o Aukelenuiaiku i keia olelo a kana wahine, alaila, olelo aku o Namakaokahai: “Ke hoomoe nei au i keia auhau, mai ka puka o ka hale o kaua a ka hikina a ka la, nolaila, e nana pono oe me ka malama loa. Maanei oe e hele ai, mai keia kihi a kela kihi, maluna pono o ke au o ka aina a me ke kaha pololei loa, mai lele oe ma keia aoao, a ma kela aoao, o make oe.” |
| As Aukelenuiaiku stood on the edge of the hole he saw Kanenaiau, the guard who was placed there by Kamohoalii to keep away all intruders. When Aukelenuiaiku [[88]]saw him he flew and lit on the back of the guard. While Aukelenuiaiku was perched on his back, he asked in anger and hatred: “Say, you are awfully conceited! Whose conceited child are you? My back has never been climbed by my grandchild Kamohoalii, and here you have come and done it.” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” “Are you the grandchild of Kapoino and Kamooinanea?” “Yes,” said Aukelenuiaiku. | A pau ke kamailio ana a Namakaokahai ia Aukelenuiaiku, lele aku la ia i ka lani, a ku ma ke kae o ka lua, aia i lalo o ia lua ka wai ola loa a Kane. O ka loihi nae, o ka manawa o ka lele ana, eono mahina. Ma keia ku ana o Aukelenuiaiku i luna o ke kae o ka lua, lele aku la ia a kau ana i luna o Kanenaiau, he kiai ia i hoonoho ia malaila e nana a pepehi aku i ke kupu hiki ma laila, na Kamohoalii i hoonoho aku i [[89]]laila. Ia Aukelenuiaiku e ku ana ma kona kua, ninau ae la ia me ka huhu hookae: “E! hookano wale oe? nawai ke kupu o oe? Aole i pii ia ko’u kua e ka’u moopuna e Kamohoalii, a ia oe ka hoi pii ia ko’u kua.” I iho o Aukelenuiaiku: “Nau no.” “Na’u na wai?” “O ke keiki au a Kapapaiakea laua o Iku.” “O ka moopuna oe a Kapoino laua me Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae.” |
| When the guard heard these words from Aukelenuiaiku, he greeted him, saying: “My greetings to you, my lord. What has brought you here?” Aukelenuiaiku replied: “I have come for the water of everlasting life of Kane, for my nephew and my brothers.” Kanenaiau then asked: “Isn’t it all gone?” Aukelenuiaiku replied: “No, it is not all gone.” Kanenaiau said: “Look at my middle.” While Aukelenuiaiku was looking at the middle of Kanenaiau, he was instructed as to the course by which he was to fly, as follows: “Where art thou, don’t fly on this side, for you will strike the bamboo growing in this place; if you strike the bamboo, the sound will reach the ears of your cousin, and the water will be covered up and you will not get it. You must therefore fly on this side and you will be able to get the water of everlasting life of Kane.” | A lohe kela i keia mau olelo a Aukelenuiaiku, aloha mai la ia: “E walina hoi ia oe e kuu haku. Heaha kau huakai o ka hiki ana mai?” Olelo aku o Aukelenuiaiku: “I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau mai o Kanenaiau: “Ua pau loa nae paha?” I aku o Aukelenuiaiku: “Aole i pau.” I mai la kela: “Nana ia i kuu piko.” Ia Aukelenuiaiku e nana ana i ka piko, kuhikuhi mai la kela i ke ala e lele ai. “Auhea oe, mai lele ma keia aoao o pa oe i ka ohe, no ka mea, ina e pa ka ohe, o ka halulu no ia o ka ohe, a lohe ko kaikuaana, paa ka wai, aole e loaa mai ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka wai ola loa a Kane.” |
| At the end of these instructions Aukelenuiaiku continued on his flight. After flying for some time he saw and lit on Hawewe, when the same questions were asked relating to Aukelenuiaiku’s connections to him. Hawewe asked: “My lord, what is your object in coming here?” “I have come in search of the water of life of Kane.” Hawewe then answered: “You must not fly on the left side, else you will strike the lama trees, and the sound will reach the ears of your cousin below, and you will never be able to get the water of life of Kane. You must therefore fly on this side, then you will get what you wish.” These two men were the granduncles of Aukelenuiaiku on the side of his mother, Kapapaiakea. The time consumed by Aukelenuiaiku in his flight from the first man to the second man was two months. | A pau ka olelo ana ia Aukelenuiaiku, mahope o laila, lele aku la o Aukelenuiaiku a kau ana i luna o Hawewe. E like me na olelo i kela mau mea i hala aku, pela no ka olelo ana maanei. I mai o Hawewe: “E kuu haku, heaha kau huakai o ka hiki ana mai?” “I hele mai au e imi i ka wai ola a Kane.” Ia wa, olelo mai o Hawewe: “Mai lele oe ma ka aoao hema, o pa auanei ka lama ia oe, halulu, o ia halulu a lohe ko kaikuaana i lalo, loaa ole ka wai ola a Kane ia oe. Nolaila, maanei oe e lele ai, alaila, loaa ia oe ka wai ola a Kane.” O keia mau kanaka elua, he mau kupunakane no Aukelenuiaiku, ma ka aoao o kona makuawahine, o Kapapaiakea. O ka nui a me ka loihi o ka manawa o Aukelenuiaiku i lele ai, mai ke kanaka mua a keia kanaka hope elua mahina o ka lele ana. |
| After the conversation which was held between him and Hawewe, Aukelenuiaiku flew until he lit on Kanenaenae. At the end of the questions and answers relating to the parents of Aukelenuiaiku, Kanenaenae then knew that he was connected to Aukelenuiaiku, and he therefore fell on him and wept. At the end of the weeping he asked Aukelenuiaiku: “What has brought my lord here?” Aukelenuiaiku answered: “I have come for the water of everlasting life of Kane, for my nephew and brothers.” Kanenaenae then asked: “Is it not all gone?” “No, it is not all gone.” “Yes, you shall have it. Look straight at my middle.”[35] While Aukelenuiaiku was looking, Kanenaenae said: “You must not fly on this side, for you will strike the loulu palm leaves and the sound will travel to your cousin there below, and the water of life of Kane will be closed and you will not be able to get it. You must therefore fly along this way. In this flight downward you will meet your grandfather who will direct you how to get to this water of life.” [[90]] | A haalele o Aukelenaiaiku i ke kamailio ana me Hawewe, lele hou mai la o Aukelenuiaiku a kau i luna o Kanenaenae. A pau ka Aukelenuiaiku olelo ana nona a me kona mau makua, komo aku la ia olelo ma ko Kanenaenae pepeiao, maopopo ua pili loa o Aukelenuiaiku ia ia. Alaila, uwe iho la ia ia Aukelenuiaiku; a pau ka uwe ana, ninau aku la ia: “Heaha ka huakai a kuu haku o ka hiki ana mai?” I aku o Aukelenuiaiku: “I kii mai au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau mai o Kanenaenae: “Ua pau loa nae paha?” “Aole i pau loa.” “Ae, ua loaa; nana ia i kuu piko i pololei.” Ia Aukelenuiaiku e nana ana, i mai la kela: “Mai lele auanei oe ma keia aoao la, o pa oe i ka loulu, halulu. O ia halulu a lohe ko kaikuaana i lalo, paa ka wai ola a Kane, aole e loaa mai ia oe, nolaila, maanei oe e lele ai. Ma keia lele ana au a hiki oe i lalo i ko kupunakane, a nana oe e olelo mai, alaila, loaa ka wai ola ia oe.” [[91]] |
| After receiving these instructions, Aukelenuiaiku continued on his flight and flew along until he lit on Kuemanu. After the several questions had been asked and the usual answers given, Aukelenuiaiku said: “I am your own offspring.” The guard then asked: “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When Kuemanu heard this he wept over Aukelenuiaiku and then asked: “Are you the grandson of Kapoino and Kamooinanea?” Aukelenuiaiku assented, saying: “Yes, I am their grandchild.” Kuemanu then asked: “What thing of such importance is it that has brought you here?” Aukelenuiaiku replied: “I have come in search of the water of everlasting life of Kane, for my nephew and brothers.” “Yes, you shall get it. You must go down to your grandaunt, who is down there at the base of the cliff, Luahinekaikapu, who is blind. When you come to her, you will find her roasting bananas, four in number. When she reaches out to take one up, you also reach and take one; do this until the last ones are taken. Then when she reaches out for the others and fails to find them and asks, ‘What mischievous fellow is this that has come?’ and receives no reply, she will take up the ashes and sprinkle them to her right; you must then run over to her left side. And when she sprinkles the ashes on her left side, you must run to her right side. After this you want to watch her as she takes up the ashes and smells of it. If she should do this, then she will discover you; then be very careful or the old woman will kill you. Look out for another attack, for she will then take up one of her clubs which is used for beating kapas and strike at you with it, when you must run to her left side; and when she strikes to her left, run to her right. After you have overcome all these things, then you must run and climb on to her back and sit there.” | Mahope o keia olelo ana a laua, lele mai la o Aukelenuiaiku a kau ana i luna o Kuemanu. Olelo iho o Aukelenuiaiku: “Nau no ke kupu owau.” Ninau mai kela: “Na’u na wai?” “O ke keiki au a Kapapaiakea laua o Iku.” A lohe o Kuemanu i keia mau olelo, uwe iho la ia ia Aukelenuiaiku, a ninau ae la: “O ka moopuna no oe a Kapoino laua o Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae, owau no ka laua moopuna.” Alaila, ninau mai la o Kuemanu: “Heaha kau huakai nui o ka hiki ana mai?” I aku o Aukelenuiaiku: “I hele mai au e imi i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” “Ae, ua loaa; o iho i lalo i ko kupunawahine, aia i lalo kahi i noho ai i ke kumu o ka pali, oia o Luahinekaikapu, ua makapo nae. A hiki oe, e pulehu maia ana kela, hookahi kauna maia, i lalau auanei kela hookahi, lalau oe hookahi, pela a pau na maia eha. Alaila, nana ia e lalau iho a nele, olelo iho, penei: ‘Nohea la hoi keia kalohe i hiki mai nei?’ Alaila, lalau kela i ka lehu a lu ma ka aoao akau, holo oe ma ka aoao hema e ku ai, a pau ia, lu hou kela ma ka aoao hema, holo oe ma ka aoao akau e ku ai. Mahope o laila, nana aku oe i ka lalau i ka lehu a honi i ka ihu, a i kihe kela ma keia nana ana, ua honi i ka hohono kanaka, alaila, malama oe ia oe iho, o make oe i ka luahine. Nana aku oe, hookahi make i koe; lalau kela i ka ie hohoa a hili ia oe, holo oe ma ka hema, a huli ma ka hema e hili ai, holo oe ma ka akau. A hala keia mau mea, alaila, holo oe a pii i luna o ke kua e noho ai.” |
| We will not take up the meeting of Aukelenuiaiku and his grandaunt, and how he overcame all her attacks by strictly following the advice of his granduncle, but we will speak of what took place after Aukelenuiaiku won over the old woman. | Maanei, e waiho kakou i na olelo o ka launa ana o Aukelenuiaiku me ke kupunawahine, a kona kupunakane i aoao mai ai, a e olelo kakou no ka pau ana o na mea make a ka luahine ia Aukelenuiaiku, a me na olelo hope. |
| After the old woman had exhausted all her attempts to dispose of her opponent, Aukelenuiaiku then climbed on to her lap, when she asked: “Whose conceited child art thou?” Aukelenuiaiku replied: “Your own.” “Mine by whom?” “I am the child of Kapapaiakea and Iku.” When the grandaunt heard this, she again asked of Aukelenuiaiku: “Are you, then, the grandchild of Kapoino and Kamooinanea?” Aukelenuiaiku assented to this, saying: “Yes.” The grandaunt then asked: “What has brought my lord here?” “I have come for the water of everlasting life of Kane, for my nephew and brothers.” The grandaunt then asked him: “Is it not all gone?” “No.” She then said: “My grandchild, look at me. I have no eyes; I am blind; I cannot see. I may not be able to give you the water of everlasting life of Kane.” By these words of his grandaunt, Aukelenuiaiku began to be doubtful about getting what he wished, and for a moment he did not know what to do. At last he said to his grandaunt: “Let us go outside.” When she heard this she assented and she was led out by Aukelenuiaiku and was made to lie down under a coconut tree. Aukelenuiaiku then climbed up the coconut tree and picked off two young shoots of the [[92]]coconut, and then called to his grandaunt: “Say, Luahinekaikapu, turn your face toward the sky.” When the old woman heard this she turned her face up as directed. Aukelenuiaiku then threw with much force the two young shoots at the eyes of Luahinekaikapu. When these struck her in the eyes, she jumped up and cried with a loud voice: “Oh! I am killed.” Aukelenuiaiku then called out to her: “Don’t cry, be quiet; rub your eyes, they may open up and you will then be able to see.” When the old woman heard this call from her grandchild, she began rubbing her eyes. After doing this her sight was restored and she was able to see as before. Aukelenuiaiku then called out to her: “How are your eyes?” “I can see now.” After this Aukelenuiaiku climbed down the tree. | A pau na mea make a ke kupunawahine, alaila, pii ae la o Aukelenuiaiku a noho iho la i luna o ka uha, ninau ae la ke kupunawahine: “Na wai ke kupu o oe?” I aku o Aukelenuiaiku: “Nau no.” “Na’u na wai?” “Owau no ke keiki a Kapapaiakea a me Iku.” A lohe ke kupunawahine, olelo ae la ia ia Aukelenuiaiku: “O ka moopuna no oe a Kapoino laua o Kamooinanea?” “Ae,” aku o Aukelenuiaiku, “ae.” Ia wa ninau mai la kona kupunawahine: “Heaha ka huakai nui a kuu haku o ka hiki ana mai ianei?” “I kii mai nei au i ka wai ola loa a Kane, no kuu keiki a me o’u kaikuaana.” Ninau aku ke kupunawahine ia Aukelenuiaiku, “ua pau loa nae paha?” “Aole.” “E ka moopuna, e nana mai oe ia’u, aohe maka, ua makapo, aohe ike aku, aole paha auanei e loaa ka wai ola loa a Kane.” Ma keia mau olelo a kona kupunawahine, ua komo mai ke kanalua ia Aukelenuiaiku no ka hooko ole ia o kona makemake. Nolaila, noonoo iho la o Aukelenuiaiku a maopopo ia ia, i aku la ia i ke kupunawahine: “E hele kaua i waho”, a lohe ke kupunawahine, ae mai la ia. Alakai aku la o Aukelenuiaiku a hiki i waho, hoomoe iho la i ke kupunawahine malalo o ke kumu niu, pii ae la o Aukelenuiaiku i luna o ka niu, a loaa elua muo hou o ka niu. Mahope o ka hahaki ana a Aukelenuiaiku i na muo niu [[93]]elua, kahea iho la ia i ke kupunawahine: “E Luahinekaikapu e! nana ae ko maka i luna i ka lewa.” Ia Luahinekaikapu e huli ana ke alo a nana i ka lani, ia manawa i kiola ai o Aukelenuiaiku me ka ikaika loa, i na muo niu elua i na maka o Luahinekaikapu, alaila, puoho ae la ia a uwe iho la me ka leo nui: “Auwe kuu make!!” Kahea iho o Aukelenuiaiku: “Mai uwe oe, hamau, anaanai ia ko maka, malama o mohala ae ike ko maka.” A lohe ke kupunawahine i ka olelo a kana moopuna, a Aukelenuiaiku, anai koke ae la ia i na maka. Ma keia anai ana, ua loaa mai ka ike i kona mau maka e like me mamua. Kahea iho la o Aukelenuiaiku: “Pehea ko maka?” “Ua ike au.” Mahope o laila iho iho la o Aukelenuiaiku mai luna iho o ka niu, a hiki i lalo. |
| Luahinekaikapu then said to Aukelenuiaiku: “I want you to go and bring me some pohuehue and akoko.” Aukelenuiaiku procured these things and brought them to his grandaunt. She then took and pounded them together with some charcoal, kukui nut and dirt, until the whole mess became soft. The old woman then said to her grandchild: “We will now proceed to fix you up.” By this the old woman meant that she was to paint or rub the stuff prepared by her on the hands of Aukelenuiaiku so as to make them look like the hands of Kamohoalii. | Olelo aku o Luahinekaikapu ia ia: “E kii oe i ka pohuehue a me ka akoko,” a loaa mai la ia mau mea i mua o ke alo o kona kupunawahine, kui iho la ia me ka nanahu, ke kukui, ka lepo, a wali; a pau loa keia mau mea i ka akoakoa. I aku ke kupunawahine i ka moopuna: “Akahi no kaua a hana ia oe.” Maanei e maopopo ai keia mau mea i hana ia, eia ke ano, he mea hamo i ka lima o Aukelenuiaiku i like me ko Kamohoalii lima. |
| After these things the hands of Aukelenuiaiku were painted black so that they looked like the hands of Kamohoalii, for the guards who had the keeping of the water of life of Kane knew that the hands of Kamohoalii were black. The water of life of Kane was being watched by certain men, and any hands that reached down that were not black would not be able to receive the water. | Mahope o keia mau mea, pena iho la o Luahinekaikapu i ka lima o Aukelenuiaiku a eleele loa, i like me ko Kamohoalii lima ka eleele; no ka mea, o ka poe nana i kiai ka wai ola a Kane, ua maa lakou i ka eleele o ka lima, no ka mea, o ka wai ua paa i ka pulama ia me na kiai, a o ka lima i paele ole ia a lalau, aole e loaa mai ka wai. |
| After the hands of Aukelenuiaiku had been blackened the grandaunt said to him: “We will sit here until the preparation of the awa is finished, when you must approach the opening. When you get to the opening, reach in with your hands. The first gourd they will give you contains the bitter water; throw that away and reach in again, and when they hand you the second gourd, that one contains the water of life of Kane; bring that with you.” Aukelenuiaiku then followed these instructions and approached the opening of the place in which the water of life of Kane was kept. After waiting for a moment Aukelenuiaiku reached in with his hands. When the guards saw these hands reaching in they were surprised, for they had never seen such a thing before. Being surprised, they hesitated for a while to study what they should do. The guards then took up some food and placed it into the hands of Aukelenuiaiku, but the hands dropped the food; they then placed some fish in the hands, and still the fish was dropped. The guards then wondered what the hand was reaching for. Finally one of the guards said: “Perhaps the hands are after the water of life of Kane.” One of the other guards thought that this was possible, so the gourd called Huawaiakaula, which held the water of life of Kane, was taken up and placed into the hands of Aukelenuiaiku. | Mahope o ka paele ana i na lima o Aukelenuiaiku, olelo aku ke kupunawahine i ka moopuna: “Maanei kaua e noho ai, a pau ka hana ana mai o ka awa, alaila, hele aku oe a ka puka. A hiki oe ma ka puka, alaila haawi mai ka wai ia oe, he wai aumiki ia, hoolei aku no oe, nanao hou aku no ko lima, a i haawi hou mai auanei ia oe i ka wai i loko o ka huewai, alaila, o ka wai ola ka hoi ia a Kane, lawe mai oe.” Ma keia mau olelo a ke kupunawahine i olelo ai i kana moopuna, hana aku la no ia e like me ia mau olelo kuhikuhi. A hiki o Aukelenuiaiku ma ka puka o ka wai ola, noho iho la ia a liuliu, nanao aku la na lima ona, i loko, ma keia nanao ana, ua haohao loa ka poe e noho ana e kiai i loko o ka puka, no ka mea, aole lakou i ike ia mea mamua. Ma keia haohao o lakou, noonoo iho la i ka mea e pono ai, nolaila, lalau lakou i ka ai a kau mai la i luna o na lima; kiola ae la ka lima o ia nei i ka ai. Haawi mai la lakou i ka ai, a kau i ka lima o ia nei, kiola ae la no ka lima o ia nei, haule i lalo; nolaila, noonoo iho la lakou i ke ano o keia lima paele e nanao nei. I mai kekahi kiai: “Malama paha no ka wai ola a Kane keia lima e nanao nei.” “Ae,” mai la kekahi, “ae.” Ia wa lalau aku la lakou ia Huewaiakaula, kahi i waiho ai o ka wai ola a Kane, a haawi iho la i ka lima o Aukelenuiaiku. [[95]] |
| When the gourd was given to Aukelenuiaiku, he came up with it; then he broke off the neck and poured the water into his own gourd; then he proceeded and [[94]]broke the network of strings that held the gourd. This network was called Paleaikaahalanalana.[36] After doing all this, Aukelenuiaiku began on his flight out of the hole, flying in a direction away from his grandaunt, Luahinekaikapu. But the grandaunt saw all this, and so she wept for her sister, Kamooinanea and her brother Lonoikoualii. She then recited the following mele, one of love for her sister: | A loaa ka huewai ia Aukelenuiaiku lawe ae la ia a luna, hahaki ae la ia i ka nuku o ka huewai, ninini iho la i ka wai i loko o kona huewai, a mokumoku ae la i ka aha, o ka huewai oia o Paleaikaahalanalana. Mahope o keia mau mea a pau loa, lele ae la o Aukelenuiaiku i luna ma kahi e, aole hoi i lele aku ma kahi o kona kupunawahine, o Luahinekaikapu. Aka, ua ike no nae kona kupunawahine i keia lele ana, nolaila, uwe iho la ia i ke aloha i kona kaikaina o Kamooinanea, a me Lonoikoualii, ko laua kaikunane. Nolaila, haku iho la ia i mele aloha no kona kaikaina. Penei ua mele la: |
| “I thought it was at Napili, On the road by which Kanemakua came, The lord, the crown[37] of Kuliliikaua. Lono is human indeed, For he has at times caught Ulaula, the fire, And has fought against Kuluheiua, Killed the heavy rain And routed the rain drops, The fine rain, The continuous rain That fell constantly at Kamakalana, Adjoining the forest belt[38] of Maui, Headwaters[39] of Ikumailani. There is a season, a season of endearment, A season, a season when they become parted. Cut the navel and its cord is severed. Art thou the one? Awake, O Lono! The earth above here is thine, O Kane, Where the waters are drawn up from the ocean, And are again sprinkled by Lonowaimakua. O ye rains! O ye rains!! How I grieve for you two as you drift by, How I long for the wind that blows the fine rain of Kuaihelani.” | “Kuhi aku au i Napili, I ke ala a Kanemakua i hele mai ai, Ka haku, ka lauoho o Kuliliikaua, He kanaka no o Lono e! He hopu manawa no Ulaula i ke ahi, He kaua ia Kuluheiua, Make ai ua loku, Hee ai na paka, O ka ua kilikili ka, O ka ua hoomau Hoomau ka ua i Kamakalana, Pili i ka hulu o Maui, Poowai o Ikumailani. He kau he kau hoowiliwili, He kau he kau hookookoo, O oki ka piko moku ka ewe. O oe ka ia, e ala e Lono, Ka honua au i luna nei e Kane e, Ka omo wai o na piliwai, Ke lu ia ae la e Lonowaimakua. E ka ua, e ka ua, Aloha olua e lele la e, Aloha ka makani kehau noe o Kuaihelani.” |
| While she was weeping and chanting the mele, Aukelenuiaiku was still flying. On this return flight he got tangled in the lama trees and the sound of the broken lama was carried below to the ears of Kamohoalii. When Kamohoalii heard the sound he woke up from his sleep and listened, trying to ascertain the cause of the sound, but after listening for two months no further sound reached him there below. Aukelenuiaiku on the other hand continued on with his flight until he again got tangled up with the loulu palm leaves, and again the sound was carried down below to Kamohoalii. After getting out of the loulu grove he continued on with his flight until he got into the bamboo grove, and the sound of the breaking of the bamboo was carried down to Kamohoalii. By this time Aukelenuiaiku had reached the top of the hole. [[96]] | Ia ia e uwe ana me keia mele, e lele ana no o Aukelenuiaiku. Ma keia le le ana ua komo ia i loko o ka lama, a ua pa kona kino i ka lama, nolaila, ua o ka lama a hiki i lalo i o Kamohoalii la. Alaila, ala ae la o Kamohoalii a hoolono o ka hiki aku, a hala elua mahina, aohe hoea aku i lalo. Lele hou aku la no o Aukelenuiaiku a koma i loke o ka loulu, halulu ana, o ka hele no ia o ka halulu o ka loulu a lohe o Kamohoalii i lalo. Lele hou no o Aukelenuiaiku a komo i ka ohe, owe a me ka halulu, lohe hou no o Kamohoalii, aka, ua puka loa o Aukelenuiaiku i luna o ka lua. [[97]] |
| We will here pause for a moment in speaking of Aukelenuiaiku and let us take up Kamohoalii. When Aukelenuiaiku entered the lama grove and he became entangled with the trees, the sound of the breaking lama was carried to the ears of Kamohoalii, but not being certain as to the direction from which the sound came, he listened for two months. At the end of the two months he heard the sound of the breaking of the loulu palm leaves, so Kamohoalii knew that the person who had entered these groves was traveling from the bottom of the hole upwards. This he was quite sure, because the sound of the loulu palm leaves was like the sound of thunder; the lama was like the sound of a shell, and the sound of the bamboo was like the beating of the waves against a cliff. By these different sounds and the rotation in which they sounded, Kamohoalii was able to know that the person was on his way out of the hole. Therefore he enquired of those who were guarding the water-gourd, Huawaiakaula: “Where is the water-gourd and the net outside of the gourd?” The guard replied: “You came and took it some time ago.” Kamohoalii then said to them: “I did not come for it.” | Maanei, e hoomaha uuku iho kakou i ka olelo a me ka hoolohe no Aukelenuiaiku, a e hoolohe kakou no Kamohoalii. Ia Aukelenuiaiku i hiki ai i kahi o ka lama e ku ana, ua hiki aku ke o ana o ka lama i na pepeiao o Kamohoalii, aka, ua kakali oia no ka hiki aku a hala elua mahina. Mahope o keia mau malama elua, ua lohe hou ia ka halulu o ka loulu, nolaila, noonoo iho la o Kamohoalii malalo mai keia kalohe, aole maluna aku nei. No ka mea, o ka halulu o ka loulu, ua like ia me ka hekili, o ke o o ka lama, ua like me ke kani o ka pu, o ka owe o ka ohe, me ke kai e poi ana i ka pali; ma ke ano okoa o ke kani o keia mau mea, malaila i maopopo ai malalo mai keia kalohe. Nolaila, ninau aku la ia i ka poe nana i malama o Huewaiakaula: “Auhea ka huewai a me ke koko aha o ka hue?” I mai na kiai: “Ua kii mai oe a lawe aku, aole e kala wale.” I aku o Kamohoalii ia lakou: “Aole au i kii aku.” |
| After this Kamohoalii flew up until he met Kuemanu, one of the guards on the way up, and asked him: “Have you seen the mischievous man?” Kuemanu replied: “I saw him coming up from below; he is your cousin Aukelenuiaiku, who came for the water of life of Kane for his nephew and older brothers.” When Kamohoalii heard this, he said: “He is a wicked fellow. That is not the proper thing for a cousin to do; he should have come and seen me on the matter, and not steal it. I don’t blame him for taking the water of life, but he has ill-used our grandmother, Huawaiakaula, and our grandfather Paleaikalanalana.” This was because Aukelenuiaiku had broken off the neck of the water gourd, and also pulled to pieces the network of strings that served as the covering. | Mahope o keia olelo ana, lele aku la o Kamohoalii a loaa o Kuemanu, ke kiai o ka lewa, ninau aku la ia: “Aole anei oe i ike i ke kanaka kalohe?” I mai la o Kuemanu: “Ua ike au malalo mai nei, o ko kaikaina o Aukelenuiaiku, i kii mai nei i wai ola no ke keiki a me na kaikuaana.” A lohe o Kamohoalii, olelo aku la ia: “He kanaka hana ino ia. Aole ia o ka hana pono ana a ke kaikaina; o ka hele mai a launa, he alo he alo, kamailio pono ana, eia ka kana ke kii aihue. Aole au ahewa no kona lawe ana i ka wai ola, eia wale no, no ka hana ino ana ona i ke kupunawahine o maua ia Huewaiakaula, a me ke kupunakane o maua o Paleaikaahalanalana.” Eia ke ano, o ka hahahi i ka nuku o ka huewai, o ka mokumoku ana i ka aha o waho e paa ai. |
| At the end of the conversation with Kuemanu, Kamohoalii used his greatest efforts in flying, with the idea of overtaking Aukelenuiaiku, when he would fight him. When Kamohoalii reached the top of the hole, he asked of the guard, Kanenaiau: “Have you seen the man that came up from below?” “I have seen him, and it was Aukelenuiaiku, your cousin.” “How long ago since he passed here?” “One year and six months.” When Kamohoalii heard this he seized Kekuaokalani’s stick, Hoolehelehekii, and returned to the bottom of the hole. | A pau kana kamailio ana me Kuemanu, ia wa o Kamohoalii i hao ai i kona mana ma ka lele, aole o kana mai o ka lele, me ko Kamohoalii manao e loaa o Aukelenuiaiku, alaila, hana ma ka aoao keiki kane. A hiki o Kamohoalii ma ke kae o ka lua, ninau aku la ia i ke kiai ia Kanenaiau: “Aole anei oe i ike i ke kanaka malalo mai nei?” “Ua ike au o ko kaikaina, o Aukelenuiaiku.” “Pehea ka loihi o ka manawa o ka lele ana aku mai anei aku?” “Hookahi makahiki me na mahina eono.” A lohe o Kamohoalii i keia olelo, lalau aku la i ka laau a Kekuaokalani, o Hoolehelehekii, a hoi aku la i lalo o ka lua. |
| CHAPTER XIV. How Aukelenuiaiku Brought Back to Life His Nephew and Older Brothers. | MOKUNA XIV. No ka Hoola ana o Aukelenuiaiku i ke Keiki, a me na Kaikuaana. |
| When Aukelenuiaiku arrived at that part of the ocean where his nephew and older brothers were destroyed, he poured out the water of life into the sea until it was almost all gone, leaving only about half of the water. While Aukelenuiaiku was pouring out the water of life, Namakaokahai saw her husband doing this, and she knew that the restoration of the nephew and brothers was not succeeding. She therefore called out: “Say, Aukelenuiaiku, come home.” When Aukelenuiaiku arrived in the [[98]]presence of his wife, she said: “You are very foolish,[40] my husband. It was for you to go in search of the water, and when you had found it I would use it, and in so doing bring back to life your nephew and older brothers. But instead of this, you have come back and acted ignorantly. Had you poured out all the water, your nephew and older brothers could never have been restored to life.” | A hiki o Aukelenuiaiku i ka moana i make ai ke keiki, me na kaikuaana, nini iho la ia i ka wai ola i loko o ke kai a kokoke e pau ka wai, he hapalua paha ke koe. Ia Aukelenuiaiku e nini ana, ike aku la o Namakaokahai i ke kane e nini ana i luna o ke kai, aole nae he ola o ke keiki a me na kaikuaana. Kahea aku la ka wahine: “E Aukelenuiaiku e, hoi mai.” A hiki mai la o Aukelenuiaiku, olelo aku ka wahine: [[99]]“Halaoa oe e ke kane.” Ke ano o ia, mahaoi oe e ke kane. Wahi a ka wahine: “Kai no o ka imi kau a loaa na’u e hana aku, alaila, ola ko keiki me ou kaikuaana. Aole ka! O ka hoi mai no kau a hana naaupo; e pau loa aku la ka wai, aole e ola ko keiki a me ou kaikuaana.” |
| Soon after this they entered the house, and Namakaokahai was confined and a child was born to them, and he was named Kauilanuimakaehaikalani. This child had two natures, the nature of a god and of a human being. The appearance of the child at the back was like a rock, that is, from the head to the feet; but in front it had the appearance of a human being. | Eia ka mea hou, ia Aukelenuiaiku i hiki ai ma ka hale, a launa me ka mea aloha he wahine, mahope olaila, hanau ka laua keiki, oia o Kauilanuimakaehaikalani. Elua ano o ke keiki, he ano akua, a he ano kanaka. Ma ke ano o ua keiki la, he pohaku mai luna o ke poo a lalo o na wawae, a ma ke alo hoi, he kanaka mai luna a lalo o ke kino. |
| After the confinement Namakaokahai said to her husband: “Let me bring back your nephew and older brothers to life again.” Aukelenuiaiku gave his consent to this, and they set out to that part of the ocean where the brothers and nephew of Aukelenuiaiku had been destroyed and there they stopped. Namakaokahai then said to her husband: “Pour out some of the water of life in the hollow of your hand, and I will sprinkle it into the sea.” Aukelenuiaiku did as he was requested. Namakaokahai then dipped the end of her finger into the water and sprinkled it into the sea. After this they returned to the shore without looking back. On reaching land they turned and looked back and, lo and behold! there stood the ship; and they saw the men climbing up the masts folding the sails and coiling the ropes. | I aku o Namakaokahai i ke kane: “Ho mai na’u e hoola ko keiki, a me ou mau kaikuaana.” Ae mai la o Aukelenuiaiku. Holo aku la lakou a ka moana i make nui ai, lana iho la lakou i laila. Olelo aku ka wahine i ke kane: “E ninini iho oe i ka wai ola a ka poho o ko lima, na’u ia e lalau a kapi aku i luna o ke kai.” Mahope o keia olelo, hooko iho la o Aukelenuiaiku. Lalau aku la o Namakaokahai me ka manamana o kona lima a kapi ae la, a pau ke kapi ana, hoi mai la lakou me ka nana ole i hope, a pae i uka. Alaila, huli aku la lakou a nana i hope, aia hoi e ku mai ana ka moku ia manawa, a e pii ana na kanaka i luna o na kia, e lawelawe ana i ke kaula me na pea. |
| After Aukelenuiaiku and the others had landed, Aukelenuiaiku said to his son, Kauilanuimakaehaikalani: “When your uncles and cousin come ashore and you should have a quarrel with your cousin, don’t use bad words, because he is a boy whose very words are sacred; he is a great favorite, and his very words are to be obeyed, even to death and the offering on the altar. My older brothers themselves are very touchy upon hearing words not altogether proper; so I want you to be very quiet; don’t answer back, but be at peace with one another. This will also be the course of your parents.” Upon hearing these words from his father, the boy promised to do as he was told. | Mahope nae o ka pae ana o Aukelenuiaiku ma i uka, olelo aku o Aukelenuiaiku i ka laua keiki ponoi me Namakaokahai, oia o Kauilanuimakaehaikalani: “E! i pae mai ou makuakane me ko kaikuaana, a i hakaka olua ea, mai olelo ino oe, no ka mea, he keiki leo kapu, he keike punahele, pane ka leo, make ke kanaka, kau i ka lele, no ka mea, o’u kaikuaana la, he manene wale ke lohe i na olelo pono ole, nolaila, e noho malie loa oe, mai pane iki, o ka noho oluolu ko olua pono, pela hoi makou, ko olua mau makua.” Ma keia mau olelo a ka makuakane, he ae wale no ka ke keiki. |
| While Aukelenuiaiku was cautioning his son, the older brothers and nephew came ashore where they all met and wept over each other, and after their greeting they went to the house and settled down. The length of time from their death until the bringing back to life of these people was three years. | Ia Aukelenuiaiku e olelo ana no ke keiki, pae mai la na kaikuaana a me ke keiki i uka o ka aina. Uwe iho la lakou a pau me ke aloha, hoi aku la a ka hale noho iho la. Mai ka make ana, a ke ola hou ana, ekolu makahiki ka loihi. Mahope o ko lakou hui ana, haawi aku o Aukelenuiaiku i ka aina a pau i na kaikuaana. |
| After they had lived together for some time, Aukelenuiaiku gave all his lands to his brothers, and furthermore he also gave them his wife, Namakaokahai, and they virtually had all the say about her, and they slept with her, traveled with her and lived with her. The brothers took turns with the wife in this way: first one brother would have her for a day and a night, then the next brother would have her for a day and a night, and so on down; but the older brother, Kekamakahainuiaiku, the one who hated Aukelenuiaiku, had a double portion; that is, he took their wife for two days and two nights at a time. [[100]] | Eia ka lua, o ka wahine o Namakaokahai, haawi aku la ia i kona mau kaikuaana, o lakou ka mea mana maluna o ka wahine, me lakou ka moe ana, ka hele ana, ka noho ana. Penei ke ano o ka wahine i na kaikuaana; hookahi po, hookahi ao, e moe ai me kekahi kaikuaana, pela a pau like lakou, aka, o ko lakou mua loa, oia o Kekamakahinuiaiku ke kaikuaana huhu o Aukelenuiaiku, elua ona po, elua ao e moe ai me ka wahine a lakou, alaila pau. [[101]] |
| From the time in which this legend deals until today, who can be compared with Aukelenuiaiku for his great liberal nature in giving away his own possessions and even his wife to others? There is none like him. | Mai ka hoomaka ana o keia moolelo e malama ia a hiki i keia la, owai la ka mea like me ka mea hala ole me Aukelenuiaiku ka haawi wale aku i kona punawai momona no hai? Aole he mea like. |
| In thus giving away his wife and lands, Aukelenuiaiku reserved nothing for himself, and he therefore became like a dependent. While living in this humble way his one occupation was to go down to the seashore daily with a rod and spend his time fishing, and in time he became an expert. In his daily trips out rod fishing he often met Pele and Hiiaka, cousins of Namakaokahai. In their meetings Aukelenuiaiku began to admire the two girls, and he spent more of his time with them than he did at fishing. In time Aukelenuiaiku could do but very little fishing, for the desire to see the two girls, Pele and Hiiaka, was his greatest pleasure, and after a time he became infatuated with them and thought of very little else but the features of Pele and Hiiaka, and he found himself oftener with them than anywhere else. | Maloko o keia mau olelo haawi a Aukelenuiaiku i ka aina a me ka wahine, aohe ona kuleana pono i koe, ua lilo ia i kuewa hoopili wale. Ia ia e noho haahaa ana, hookahi ana hana, he kamakoi ma na lae kahakai i na manawa a pau loa, a ua lilo loa ia i mea makaukau ia hana. Ia ia e hana mau ana i ke kamakoi, ua halawai mai o Pele laua o Hiiaka me ia, he mau kaikaina laua no Namakaokahai. Ia lakou e halawai ana ma kahi o Aukelenuiaiku e kamakoi ana, ua hoalualu loa ia ko Aukelenuiaiku manao e ko laua mau helehelena kino, oia o Pele a me Hiiaka. A he mea poina ole i ko Aukelenuiaiku manao ko Pele helehelena a me ko Hiiaka; ua lilo ia mea he mea hana ino i ka manao, a he mea hiaa loa i ka noho ana ma ka hale. |
| We have seen that Namakaokahai had altogether become the property of his brothers, and that Aukelenuiaiku was without a wife; but Namakaokahai never forgot Aukelenuiaiku; she loved him still and held him as dear to her as before. At nights while at home, Aukelenuiaiku thought of nothing else but his two companions, and so each morning he would take up his line, hook and rod, and pretend to be very busy with them as though they needed overhauling. In doing this Aukelenuiaiku wanted to make his wife, Namakaokahai, believe that he was really very much taken up with his pastime, that of fishing, and in that way keep his wife from suspecting him. Aukelenuiaiku was absent once for three whole days on one of his fishing trips, and the wife began to suspect that something was wrong. Before this it was his usual custom to go out early in the morning, and after dark would come home; but this time he forgot to dry out his fish-line as before. When his wife saw this she became suspicious, and knowing that his wife knew his neglect about drying out his fish-line, he was very much depressed. | Ma ka olelo mua a kakou i olelo ae nei, ua lilo loa o Namakaokahai i na kaikuaana, a ua nele o Aukelenuiaiku i ka wahine ole, aka, o ko Namakaokahai manao, aole i pau kona aloha ia Aukelenuiaiku, e mau ana no e like me mamua. Ia Aukelenuiaiku ma ka hale i ka po, aole ana mea e ae e manao lana ai, a e noonoo mau ai, o na mea palupalu mau wale no a kela mau kaikamahine puu kuolo. Nolaila, hoolalau ka Aukelenuiaiku hana i ke aho, ka makau, ke kamakoi, e hamo ai me ka lohi au, a me ka apa. Ma keia mau hana a Aukelenuiaiku, he mau hana hoonalonalo i kana wahine ia Namakaokahai, i ike ole ia mai kona manao huna o loko. Ekolu la o ko Aukelenuiaiku hele ana i ka lawaia, alaila, komo mai la ka noonoo i kana wahine no keia mau hana ana. He mea mau ia ia ka hele ana e lawaia i ka wa kakahiaka nui o ka la, a hiki i ka wa poeleele o ke ahiahi, hoi mai. Ma keia hele ana a Aukelenuiaiku, ua poina ia ia ke kaulai ana i kana aho, aole i hana e like me mamua ke kaulai i ke aho a maloo. A no ka maloo ole o ke aho, ua lilo ia i mea na kana wahine e noonoo ai. No keia mea ua lilo ia i mea kaumaha no Aukelenuiaiku. |
| The day after this Aukelenuiaiku as usual took up his rod and proceeded to the seashore; and toward evening he returned home. Before he started home, however, he soaked his fish-line and hook into the water so as to make his wife believe that he had really been fishing. When Aukelenuiaiku arrived at the house, he began to arrange his hook and line, and as he was at it for some time, his wife said: “It would be all right to be constantly occupied with your hook and line if you caught any fish; then those at home would get some. Here you do nothing else but work on your hook and line, and yet you never bring any fish home. What a waste of time!” The husband replied: “Do you think, my wife, that the fish is something you can catch with your hands in the sea so that I could bring them home all the time? Don’t you know that the line and hook are all I have in the matter, and not the bringing of the fish? That is entirely with the fish whether to bite at my hook or not.” Shortly after this conversation Aukelenuiaiku again started out fishing, and late that evening he returned with two small fish called aloiloi.[41] The wife then said to him: “How strange of you to go all day and return at night, and these are all the fish you bring home!” [[102]] | A hala keia la, hiki hou mai kekahi la, he mea mau no ko Aukelenuiaiku iho ana i ka makoikoi i kai, a hiki i ke ahiahi, hoi aku la me ka wahine. Mamua ae nae o kona hoi ana me ka wahine, hou iho la i ke aho a me ka makau i loko o ka wai, i mea e manao mai ai ka wahine i ka lawaia. A hiki o Aukelenuiaiku i ka hale, hookahi ana hana o ka milikaa i ke aho me ka makau, no kona hana mau ia mea he milimili, i aku ka wahine, penei: “Aia no hoi ka mili a ke kane i ke aho, a he loaa ka ia, e hele nei, ola la hoi ke kiai hale; o kau hana no ka milikaa i ke aho me ka makau, aole nae he ia ke hoi mai. Poho ka la ia oe.” I aku ke kane: “Ua manao anei oe e ka wahine, he mea hopuhopu wale ka ia o ka moana, o kii aku a lawe mai? Kai no o ke aho, ka makau, o ko’u kuleana no ia, aohe o ke kii aku a lawe mai, aia i ko ka ia manao ka ai ae i ka’u a me ka ole.” A mahope o keia kamailio, hele hou no o Aukelenuiaiku e lawaia, [[103]]a ahiahia poeleele, hoi mai la, elua no wahi ia, he mau wahi aloiloi. I aku ka wahine: “Kupanaha oe, po ka la ke hele, o na wahi ia iho la no ia.” |
| On his next trip Aukelenuiaiku met with a queer[42] experience. His body was bitten all over, while his neck was all scratched up, and in places it was cut. On this evening he again came home with two more small fish. On reaching the house Namakaokahai looked at her husband’s body and neck and saw that he was all scratched. She then spoke in parables saying: “Yes, there are two kinds of fish in the sea that bite: the shark and the eel.” Then she continued: “Strange, that your skin is all bitten and your neck scratched, but you don’t return with any sharks and eels.” Aukelenuiaiku then said with great cunning: “I met with a queer experience today. When I arrived at the seashore I tied the bait to my hook and cast it into the sea. After I had let the line down it got caught in the coral down below, and so I dived down and after getting the line loose I came up. I was not at all hurt at this time. But on casting my line the second time it again got tangled and I dived the second time. After this it was caught the third time and again I went down, but before I had gone very far I got the cramps and I was carried by the current away down to the bottom where I was rubbed against the coral until my back was all cut up. After this I recovered myself and swam up, and this time I was caught in an eel hole, and there I was rolled about by the surf until I was almost out of breath. Had I been a boy from the backwoods I would have been killed, and you would not have known how, and how pitiful that would have been.” | A hele hou o Aukelenuiaiku i ka lawaia, loaa hou ia ia ka apiki ma keia hele ana. Ua pau loa kona kino i ke nahu ia, a o kona ai, ua uwau ia a weluwelu, a ahiahi, hoi mai la me na wahi ia elua. A hiki i ka hale, nana aku la o Namakaokahai i ke kino a me ka ai, ua pau loa i ka uwau ia. Olelo nanenane aku la: “Ae, elua no ia nanahu o kai, he mano, he puhi. E ke kane, kupanaha ka pau o kou ili i ke nahu ia, a me kou ai i ka uwau ia. Aole hoi au mano me ka puhi e hoi mai nei.” Alaila, olelo mai o Aukelenuiaiku me ka maalea loa: “He mea kupanaha, ia’u i hiki ai i kai, hana iho la au i ka makau a paa i ka maunu, kuu aku la i loko o ke kai. Ma keia kuu ana, ua mau i ke akoakoa o lalo, e luu aku ana au a hiki i lalo, a ea i luna, aole au i eha i keia luu ana, hoi au a luna, kuu hou i ka makau, e mau hou iho ana. Ma keia mau ana o kuu makau, luu hou no wau, o ka lua ia, a mahope, mau hou no, o ke kolu ia o ka mau ana. Ma keia luu ana, loaa mai ia’u ka eha; ia’u i hoomaka ai e luu, e mio aku ana ke kai ia’u a hala i lalo loa, loaa au i ke akoakoa, kuolo ia kuu kua a weluwelu. A pau ke kuolo ana, pii ae la au a komo i keia halehale pupuhi, i laila, kuolo ia au e ka nalu i o i anei a pau kuu aho. Ina owau a he keiki no ka uka lae laau, ina ua make, aole la oe e ike i ko’u make ana. Ehia ka hoi mea aloha o ko kaua noho ana o ke ao.” |
| To those who may be reading this story, it is plain to all the fair sex[43] that Aukelenuiaiku was a deceiver, and that his scratches and bites came from another source altogether. The trait, however, will be found in his descendants in these latter days. And here we see that his wife was not to be deceived by him. | Ma keia kamailio ana, ua maopopo loa i na Anekelope maka palupalu a pau loa, e nana ana i keia moolelo, he kalohe io no o Aukelenuiaiku. A ua pili mai no ia hana mua i ka poe o neia mau la e hooipoipo ana, a nolaila he hana no ia a ke keiki Aukelenuiaiku e loaa ana i kona mau hooilina o keia mau la hope nei. A maanei no hoi e ike ai kakou i ko ka wahine puni ole. |
| CHAPTER XV. How Namakaokahai Quarreled with Her Cousins Pele and Hiiaka. | MOKUNA XV. Ka Hakaka ana o Namakaokahai me na Kaikaina, oia o Pele a me Hiiaka. |
| With all Aukelenuiaiku’s smooth words, his wife did not believe him. She then said to him: “Say, cunning, do you think I am a fool, and am not aware of your doings and your deceit? I know that you have a woman whom you go down every day to see. So here is what I wish to say to you: The outside of your body is free to others, but your skin and flesh are my property, and I do not want to have you scratched and ill-treated.” | Ma keia mau olelo a Aukelenuiaiku, aohe nalowale i kana wahine, ia Namakaokahai. I aku ka wahine: “E maalea, kuhi ana anei oe he naaupo au, i kau mau hana, a me kau mau olelo hoopunipuni? Ua maopopo ia’u, he wahine kau o kai e iho mau nei oe i na la a pau loa. Nolaila, eia ko’u manao ia oe: “E noa ko kino ia hai, mawaho, a o ka ili a me ka io, na’u ia na ka mea waiwai, aole o’u makemake e uwau, a e hana ino ia oe.” |
| With all this advice from his wife, still Aukelenuiaiku did not take heed; they were as nothing to him, for he kept on going down to fish. When Aukelenuiaiku came back from his next trip his body was scratched and bitten all over and his neck was cut in several places. When Namakaokahai saw how her husband was all cut up, [[104]]and how he had disregarded her words of advice, she grew less angry of him and transferred all her anger to her cousins, Pele and Hiiaka. | Ma keia mau olelo a ka wahine, heaha la ia ia Aukelenuiaiku, he mea ole. Hoomau aku la no ia i ka iho i ke kamakoi, a ma keia iho hou ana a Aukelenuiaiku, a hoi mai aohe kino i koe i ka uwau a me ke nahu ia, a pela me ka ai i ka uwau ia. [[105]]A ike ka wahine, o Namakaokahai, i ka pau loa o ka ili o ke kane i ka uwau ia, a me ka hoolohe ole no hoi o ke kane ia ia, ke ao aku, nolaila, haalehe ia i ka huhu i ke kane, a lilo kona huhu i na kaikaina, ia Pele a me Hiiaka. |
| We will here see how Namakaokahai ill-treated her own cousins, her own flesh and blood. When Namakaokahai’s anger was aroused she seized her cousins and gave them a severe beating. When the brothers saw this they jumped in to help the girls, but this interference was of no avail, for Namakaokahai gave her brothers some of the beating, and she gave them so much that they all had a hard time to save themselves. Because of this the cousins rose and departed to some other place to dwell; but Namakaokahai followed them and again drove them away. The cousins in the meantime thought that she would forget the cause of her anger, but she followed after them and drove them away from their new home. At this persistency on their cousin’s part, they vowed that they would never again turn back, nor ever again live in the same land with their cousin. At this expulsion, the two sisters studied where they would move to, and after considering several places they decided on Kauai and there make their future home. In this journey, when they reached Kauai,[44] where they made their home, they had an idea that their cousin would leave them in peace and not follow them up. The place where Pele and Hiiaka took up as their first home on Kauai was at Puukapele, a place to the east of Mana. When they settled at this place they started a fire whose glare was seen from the high peaks in the land of Nuumealani, where Namakaokahai was stationed on the lookout for her cousins. The height of these peaks was probably as high as that of Kaala mountain. | Maanei, e nana pono kakou i ka huhu aloha ole o Namakaokahai i kona mau hoahanau o ka pupuu hookahi, a me ka lewalewa. A hoomaka o Namakaokahai i ka huhu, lalau aku la ia i na kaikaina a pepehi. Ma keia pepehi ana o Namakaokahai, lele mai na kaikunane kokua i na kaikaina, pau pu i ka eha. Lele liilii na kaikunane me na kaikaina ia Namakaokahai, a ua lanakila loa ia maluna o lakou. Nolaila, makau na kaikaina a hele aku ma kahi e e noho ai. Ma keia noho ana ma laila, kii aku la no o Namakaokahai hookuke i na kaikaina. Ma ka manao o na kaikaina, ua pau ae la no ka huhu o ko laua kaikuaana o Namakaokahai. No ka huhu ino loa o ko laua kaikuaana, nolaila, hoohiki iho la laua, aole e hoi hou i hope, aole hoi e noho i ka aina hookahi me ko laua kaikuaana, no ka makau i ka huhu. Nolaila, ma keia kipaku ana, noonoo iho la laua i kahi e hele ai a noho, a ua loaa no ia laua, o Kauai. Ma keia hele ana a laua, hiki laua ma ka aina o Kauai a noho iho la, me ko laua manao e haalele ko laua kaikuaana i ka hahai ia laua. O kahi a Pele laua o Hiiaka i noho mua ai o Kauai, o Puukapele, aia ma ka hikina o Mana. Ia laua e noho ana i laila, hoa ae la laua i ke ahi ma laila; ma keia a ana o ke ahi, ua holo aku kona malamalama i kahi kiekie o Nuumealani, oia kahi a Namakaokahai e noho ana nana i na kaikaina. Ua like paha ke kiekie o ia aina me ke kuahiwi o Kaala. |
| When Namakaokahai saw the glare of the fire on Kauai, she knew that Pele and Hiiaka were there, so she followed on to Kauai where she met her cousins and another fight was had. In this fight Pele and Hiiaka almost overcame their cousin, but being possessed of great strength Namakaokahai was enabled to overcome her cousins. Therefore, being driven from their Kauai home, they journeyed on to Oahu where they settled. Because of the fight that took place on Kauai, the land in which it occurred was called Puukapele, and it is so to this day. | Ia Pele ma e ho-a ana i ke ahi a ike o Namakaokahai, ia wa no o Namakaokahai i hiki ai i Kauai a hakaka me na kaikaina; ma keia hakaka ana kokoke e lanakila o Pele ma laua o Hiiaka, aka, no ka nui loa o ko Namakaokahai ikaika, ua pio laua ia la. Nolaila, kipaku ia mai laua mai Kauai mai, a hele a noho i Oahu. No keia hakaka ana ua kapa ia kela aina o Puukapele a hiki i keia la. |
| Upon their arrival on Oahu, Pele and Hiiaka took up their abode in Kealiapaakai, at Moanalua, where they dug down into the ground and made a home. On coming from Kauai they brought some red dirt and some salt with them and deposited these things in their new home. Because of this fact these places were given the names of Kealiapaakai and Kealiamanu. Upon finding that the place was too shallow they went to settle at Leahi. While living at Leahi they tried digging down into the place, but again found it too shallow. The two then moved on to Molokai and settled down at Kalaupapa. After a time they began digging and were again disappointed in striking water; so they left Molokai. The hole they dug was called Kauhako. From Molokai they journeyed to Haleakala in Maui. Upon their arrival at this place they began digging a pit which they left open on the top of the mountain. The rocks[45] in Hanakaieie, at Kahikinui, are those that were dug up by Pele and Hiiaka. [[106]] | Mahope o keia haalele ana ia Kauai, hele mai la o Pele laua o Hiiaka a noho i Kealiapaakai ma Moanalua, Oahu, malaila laua i eli iho ai a kaka i ka lepo, a noho iho la ma laila. Ua lawe pu mai laua i ka manu a me ka paakai, a ma laila i haule ai keia mau mea, o ka paakai a me ka manu. Nolaila, kapa ia keia mau inoa elua, o Kealiamanu, a me Kealiapaakai. Haalele laua ia Aliapaakai no ka papau, hele aku la laua a noho i Leahi. Ia laua e noho ana ma Leahi, hoao iho la laua i ke kohi i ka lepo a no ka papau, haalele laua a hele hou aku la, mai Leahi aku a hiki i Molokai, ma Kalaupapa, noho iho la laua i laila. Ma keia noho ana i laila, kohi iho la laua i ka lepo, a loaa ke kai o lalo, haalele iho la laua ia Molokai. Ua kapa ia nae ia lua a laua i kohi ai o Kauhako. Malaila aku laua i hele ai a noho ma Haleakala ma Maui. Kohi iho la laua i ka lua a hamama i luna o ke kuahiwi. Na Pele laua me Hiiaka, ke a o Hanakaieie ma Kahikinui. [[107]] |
| We will now take up Namakaokahai. After Pele and Hiiaka had been driven away from Kauai, through the terrible fight that took place, Namakaokahai returned to Nuumealani, and proceeded to the highest peak where she could see Maui. While Namakaokahai was living on Nuumealani, she again saw Pele and Hiiaka starting a fire on the mountain on Maui, so she left Nuumealani and came to Maui where another battle was fought in which Pele was killed. Namakaokahai then returned to the peaks on Nuumealani. After a time she looked towards Hawaii and saw Pele’s fire burning on Mauna Loa. But Namakaokahai discontinued her warfare against Pele and Hiiaka. | Maanei kakou e olelo ai no Namakaokahai. Ia Pele laua o Hiiaka ma Kauai, ia wa lakou i hakaka ai me ka ikaika loa, a pio o Pele laua o Hiiaka, hookuke ia mai laua. Ia laua e hele ana ma ka hookuke a Namakaokahai, hoi aku la o Namakaokahai a noho i Nuumealani. Oia ka aina kiekie e nana ana ia Maui. Ia Namakaokahai e noho ana i Nuumealani, ike mai la ia ia Pele laua o Hiiaka, e hoa ana i ke ahi i luna o ke kuahiwi o Maui. Alaila, haalele o Namakaokahai ia Nuumealani, hele mai la a hiki i Maui. Hakaka iho la lakou, a make loa o Pele, hoi aku la o Namakaokahai a noho i luna o Nuumealani. Mahope o laila, nana hou mai la oia i Hawaii; ma keia nana ana, e a hou aku ana ke ahi a Pele i Mauna Loa, nolaila, haalele o Namakaokahai i kona manao pepehi ia Pele laua o Hiiaka. |
| We will now speak of Pele. Pele was indeed really killed in the battle that was fought on Maui with her cousin, but she traveled in spirit to Hawaii, at which place she again came back to life. It was Pele and Hiiaka that dug that pit at Kilauea, on the slope of the Mauna Loa mountain, and this place has become their own to this day, and no one will dare dispute their claim.[46] After the death of Pele, Namakaokahai returned to her own land in Kalakeenuiakane[47] where she lived with her husbands and son and nephew. | Maanei, e olelo uuku ia ko Pele ano. Ua make loa o Pele ma keia pepehi ana a ko laua kaikuaana, aka, ua hele uhane aku o Pele a hiki i Hawaii, a ma laila oia i ola hou ai. A na Pele laua o Hiiaka i kohi kela lua o Kilauea, e pili la ma ke kuahiwi o Mauna Loa. A ua lilo ia wahi i kuleana alokio no Pele a hiki i keia la, aole mea nana e hoole. Ma keia hoi ana o Namakaokahai mai kona pepehi ana ia Pele a make loa, hoi aku la ia a hiki i kona aina ponoi, o Kalakeenuiakane, noho iho la me na kane a me na keiki. |
| After the lapse of some considerable time, the two boys, the son of Aukelenuiaiku and the son of the oldest brother got into a fight. The cause of the quarrel was this: The forehead of Kauilanuimakaehaikalani was cuffed by his cousin, the son of of the oldest brother of Aukelenuiaiku, the one whose every word was sacred. A few words in explanation regarding the two boys. One of these boys was human and the other, Kauilanuimakaehaikalani, was god-like. In their fight Kauilanuimakaehaikalani said to his cousin: | A hala ka wa loihi, hakaka na keiki a elua. O ke kumu o ka hakaka ana, i pai ia ka lae o Kauilanuimakaehaikalani e kona kaikuaana, ke keiki a ka mua loa o Aukelenuiaiku, oia kela keiki leo kapu loa. Olelo hoakaka: o keia mau keiki a elua, hookahi keiki kanaka, hookahi keiki akua, o ke keiki akua, o Kauilanuimakaehaikalani. Ia laua e hakaka ana, olelo aku o Kauilanuimakaehaikalani, penei: |
| “You are a lot that for a time were dead, You were food for the maggots; You are a lot whose bones were whitened. It was my parents that brought you back to life, You were a lot that were asleep in the bottom of the sea With eyes all rotted.” | “Ka poe make iki, He poe ai oukou na ka ilo, He poe iwi kuakea, Na ko’u mau makua oukou i hoola, He poe oukou a moe ana i lalo o ke kai; Ua popo na maka.” |
| When the uncles heard these words they became very angry, and all decided to return to Kuaihelani, their own land. When their youngest brother and wife saw that the brothers were about to depart, they entreated them not to leave them, but the brothers would not listen. After they were ready for their journey they boarded their ship and set sail for Kuaihelani; but in mid-ocean they encountered disaster and all sunk to the bottom of the sea. | Ma keia mau olelo a ua keiki la, ua huhu loa na makua. Nolaila, hehu mai la na makua i ka hoi i Kuaihelani ko lakou aina, a ike ko lakou kaikaina a me ka wahine e hoi ana, kaohi mai laua e noho aole make e hoi, aka, he mea ole ia i ko lakou manao. A makaukau lakou e hoi, hoi mai la lakou a ka moana, loohia lakou i ka poino a me ka make, nolaila, ua pale hou lakou i lalo o ka moana a make iho la. A maanei, ua pau loa ka olelo no lakou, ua make aku la, a e olelo kakou no na mea i koe, no Namakaokahai, a me Aukelenuiaiku. |
| Here ends their story for they are all dead. Continuing that of Namakaokahai and Aukelenuiaiku. After they had lived on in peace and happiness for some time, Aukelenuiaiku said to his wife: “My wife, we have lived together now for many days, and I have become old and about to die in this strange land. I would therefore request of you that you grant me leave to go and see our parents.” [[108]] | A liuliu ko laua noho ana, he kane a he wahine, a mahope o keia noho oluolu ana, nonoi aku o Aukelenuiaiku i kana wahine o Namakaokahai, penei: “E kuu wahine, ua nui na la i hala ia kaua o ka noho pu ana, a ua kokoke e make ma keia aina malihini; nolaila, ke nonoi aku nei au ia oe, e ae mai oe ia’u e holo au e ike i na makua o kaua.” [[109]] |
| CHAPTER XVI. Aukelenuiaiku’s Trip to Kuaihelani. | MOKUNA XVI. Ka Holo ana o Aukelenuiaiku i Kuaihelani. |
| After Namakaokahai had given her consent for her husband to return to his native land, Aukelenuiaiku proceeded to see his brothers-in-law Kanemoe, Kaneapua, Leapua and Kahaumana, and told them of his intentions. He said: “I am going to the land of Kuaihelani to see my parents.” When the brothers of Namakaokahai heard this they all gave their consent, and Kanemoe, the oldest, expressed a desire to accompany Aukelenuiaiku to Kuaihelani. | Mahope o ko Namakaokahai ae ana ia Aukelenuiaiku e holo i Kuaihelani, hele aku la o Aukelenuiaiku e hai aku i na kaikoeke i kona hele, oia o Kanemoe, Kaneapua, Leapua, Kahaumana. I aku o Aukelenuiaiku i na kaikoeke: “E hele ana au i ka aina o Kuaihelani e ike ai i na makua o kakou.” A lohe na kaikoeke, ae mai la; a o Kanemoe, o ka mua loa, oia kai olelo mai e holo pu me Aukelenuiaiku, i Kuaihelani. |
| We will here speak of Kanemoe, to prevent confusion. It is said in this legend that in order to accomplish his desire he had to resort to cunning and deceived his sister. Namakaokahai was feared by her brothers; therefore, in order to be able to answer the calls, Kanemoe planned to take out his spirit from his body and give it another body, and then to leave the one containing his spirit behind as a substitute to make the replies to the sister’s calls. No sooner than he hit upon this plan he proceeded to the making of the new body for his spirit. | E pono nae e olelo kakou no Kanemoe mamua, i ole oukou e haohao e ka poe e heluhelu ana. Ua olelo ia maloko o keia moolelo, ua hana o Kanemoe ma kona maalea. He mea makau loa ia ko Namakaokahai leo e kona mau kaikunane, a no ka makau o Kanemoe ia Namakaokahai, nolaila, noonoo iho la ia penei, e hiki ia ia ke hana i kona uhane i kino okoa, i pani nona e noho ai mahope i ka wa e hea mai ai o Namakaokahai. Nolaila, ua hana ia ko Kanemoe uhane maanei i kino maoli, nolaila, e hoolohe kakou i ka moolelo. |
| After the body was completed Kanemoe took out his spirit and put it into the new body, which resembled him in all details. In order not to make any mistakes in reference to the sound of the voice he thought he would make a test, so he called out, imitating his sister: “Kanemoe, Kaneapua, Leapua, Kahaumana?” They all answered, the three real bodies and the spirit. The voice sounded just like his, except that it was rather weak. Because of this weakness in the voice of his substitute, he prevailed upon Aukelenuiaiku to delay their trip for a while until the voice of his substitute grew stronger. This request was granted and the trip was postponed for a while. | Unuhi ae la o Kanemoe i kona uhane, a noho iho la me he kino kanaka ala, Kahea aku la o Kanemoe e like me ka Namakaokahai kahea ana penei: “Kanemoe, Kaneapua, Leapua, Kahaumana.” O like mai la lakou a pau loa, o na kino maoli ekolu, o ke kino uhane hookahi, ua like no na leo o lakou aole nae i ikaika loa, nolaila, noho hou laua mamuli o ka Kanemoe olelo, e olelo ana, “a ikaika ka leo o ka uhane, alaila, holo kaua Kuaihelani.” |
| When Kanemoe saw that the voice of his substitute was strong enough for the purpose, they set out and journeyed to Kuaihelani. The trip took up two nights and two days. Upon their arrival at Kuaihelani, they looked over the land but failed to see any of the people; they heard no sound of any kind; there was nothing good growing on the land, for the land was overgrown with weeds. | A pau keia mau mea ia laua, holo aku la laua a noho i Kuaihelani. Elua po, elua ao, hiki laua i Kuaihelani. Ma ko laua hiki ana i Kuaihelani, nana aku la laua, aohe ku mai o na hale, aohe kanaka maalo mai, aohe mea kani, aohe maikai o ka aina, he nahelehele wale no. A ike laua i ke kanaka ole, iho aku la laua i lalo i ka lua o ka moo e noho ana, oia o Kamooinanea, kela kupunawahine o Aukelenuiaiku, a kakou i olelo mua ai ma ka hoomaka ana o keia moolelo. |
| When they saw that the place was deserted, they continued to the hole where the great lizard, Kamooinanea, the grandmother of Aukelenuiaiku, spoken of in the earlier chapters of this legend, lived. When they came to the mouth of the hole, Aukelenuiaiku called: “Kamooinanea,” but no response was heard, so they thought that she must be dead. The reason why Kamooinanea did not hear the call was because the coral on her forehead and the coral of the floor of the sea had grown together and she was entirely covered over, so she was unable to hear the call of her grandson Aukelenuiaiku. After calling, Aukelenuiaiku stood up and stamped his feet down on the coral with all his might, breaking it into pieces, and at the same time exposing the body of his grandmother. When Aukelenuiaiku looked at her body, he saw that it was thin and reduced to almost nothing. [[110]] Aukelenuiaiku then called her, saying: “Kamooinanea.” | A hiki laua i ka lua, kahea iho la o Aukelenuiaiku: “E Kamooinanea e!” Aole he leo i olelo mai, nolaila, manao laua ua make. O ke kumu nae o keia lohe ole o Kamooinanea, ua hookui ke koa o ka honua me ke koa o kona lae, nolaila, lohe ole i ka leo kahea o ka moopuna o Aukelenuiaiku. Ia wa ku ae la o Aukelenuiaiku a hehi iho la me kona ikaika loa i luna o ke koa e pili ana i ka honua a me ka lae o kona kupunawahine, a haihai iho la, a waiho wale ke kino o ke kupunawahine o Kamooinanea. [[111]] A ike ia ke kino o Kamooinanea, ua hele a wiwi, aohe kino, kahea iho la o Aukelenuiaiku: “E Kamooinanea e!” |
| Kamooinanea answered, “Yes.” Then she looked up and she saw that it was her grandson, Aukelenuiaiku. She then greeted him, saying: “My greetings to you.” | “O”, ae la o Kamooinanea, “O”. Nana ae la ia, o kana moopuna o Aukelenuiaiku, aloha ae la ia: “E walina oe.” |
| The grandmother then inquired: “What has brought you here?” | Olelo ae ke kupunawahine: “Heaha ka huakai i hiki mai ai?” |
| “I came to see you all.” Aukelenuiaiku asked of Kamooinanea: “Where is Iku and the others?” | “I hoi mai e ike ia oukou.” Ninau hou aku o Aukelenuiaiku: “Auhea o Iku ma?” |
| Kamooinanea answered: “They are living in Kauai. The reason they left was because of the anguish for you boys, for you had all left them. When your father, Iku, arrived at Kauai he got into a fight with Kukoae, the king of Kauai, but he was victorious and became the king of Kauai. After a time another battle was fought because of your sister, who is very pretty, and your father was defeated by Makukoae.[48]” | I mai o Kamooinanea: “Aia i Kauai kahi i noho ai. O ke kumu o ka hele, o ka naauauwa ia oukou i na keiki, no ka pau loa i ka hele. I ka hiki ana aku nei o ko makuakane o Iku, i Kauai, kaua iho la laua me ko Kauai alii, me Kukoae, a lanakila o Iku, noho iho la ia he ’lii no Kauai. A mahope o keia noho ana, ua kaua hou laua no ko kaikuahine, i ka wahine maikai, a ua pio ko makuakane o Iku ia Makukoae.” |
| This is the end of this legend. [[33]] | Oia ka pau ana o keia moolelo. [[112]] |
| [1] This famous legend of Aukele-nui-a-iku, says Fornander, has the earmarks of great antiquity and is known in some form or other on several of the Polynesian groups, Aukele, the hero, being the youngest son of Iku, or Aiku in other lands. The story has marked resemblance in several features to the Hebrew account of Joseph and his brethren, and is traced back to Cushite origin through wanderings and migrations rather than being an evidence of Spanish influence during their contact with this group of islands in the sixteenth and seventeenth centuries. See Pol. Race, Vol. I, p. 40. [↑] [2] This point of origin is a popular mythical land whose name, likely, was intended to perpetuate its favored location, “shouldering or supporting heaven.” It is freely used, and at times becomes Kuihelani. [↑] [3] The family connection -a- to Iku is maintained throughout, Iku as the source, being the ending of each name but one, the tenth, in which case it is changed to Iku from heaven. [↑] [4] The name of the first-born differs here, shortened by omission of the prefix Ke, the. [↑] [5] This has reference to the alleged ability of expert wrestlers to break the bones of an opponent while holding him in mid air. Lua, the art of breaking the bones of a person was much practiced in ancient times. [↑] [6] The expression of the original, ae kai, is literally sea beach. [↑] [7] Ape, Alocasia macrorrhiza. [↑] [8] Holani-ku and Holani-moe, evidently refers to a land of origin, as East and West Holani. Other references of like nature are taken to refer to the rising (ku) and setting (moe) sun, thereby indicating east and west. [↑] [9] This apparent Kamakau assertion lacks confirmation. Nowhere else do we find this land of Kane so located. [↑] [10] This closely resembles the name of the god brought from Raiatea by Laa-mai-kahiki and deposited in the heiau of Moikeha at Wailua, Kauai. [↑] [11] This may be understood as indicative of great grief. [↑] [12] Pa-u ai kaua, lit. war-eating skirt; a battle robe or garment. [↑] [13] Ekoko mentioned here is probably the same as akoko (Euphorbia lorifolia), a small tree, the milksap of which gives its native name koko, blood. [↑] [14] Walina, the ancient term of greeting, is given by Andrews as a reply expression or return, but it is shown throughout this story to be of equal use to greet, and reply, as is the more modern term of salutation, aloha. [↑] [15] This chant or ditty of the konane game is met with again in the story of Lono and Kaikilani, and is in use among Hawaiian players of the game to this day. [↑] [16] Amama; ua noa, the usual ending of prayers is equivalent to our Amen, though scholars differ in its literal translation. A treatise by Fornander on the phrase has the following: “The prayers of the Hawaiian priests, offered in the temples, as well as those offered at private sacred places, or in family worship, invariably closed with the ejaculation Amama, equivalent to Amen. Amama, as a verb, means ‘to offer in sacrifice.’ It does not occur in any other Polynesian dialect that I am acquainted with.… I therefore consider it to be a foreign word imported into the language in far remote times.… It was a formula employed on occasions of worship in imitation of his teachers, but without any inherent sense derived from his own language, as multitudes of Christians today use the word Amen without knowing its origin or sense. That the Hawaiians employed Amama as a verb, ’to offer in sacrifice’ I look upon as a later adaptation when the primary sense of the word, if ever known, had been forgotten.” His note on the phrase Amama, ua noa, in Pol. Race, Vol. II, p. 178, says: “Literally it means ‘it is offered, the tabu is taken off, or the ceremony is ended.’ ” [↑] [17] Ola na iwi, lit. bones live, is understood not only to be revived by relief of present distress, but to perpetuate one’s existence through his progeny. [↑] [18] A poomuku rainbow, as its name indicates, is the stem only of the arch; poo, head, and muku, cut off; hence, a headless rainbow. Its three colors deal not with its blending shades. [↑] [19] The reference to the koae is to indicate the height of the cliffs, for this bird never flies low. [↑] [20] Reservation of one power, or point of skill, on the basis of self protection, as here admitted, is a characteristic feature in many of the traditions. [↑] [21] Kino, in the reference made here as one of the four bodies which Namakaokahai possessed, is better understood as her miraculous powers. [↑] [22] Ka-uila-nui-ma-keha-i-ka-lani; the great lightning that excels in the heavens. [↑] [23] Meki ku i ka honua; meki being an ancient name for iron is here rendered as “iron that stands in the earth.” As iron ore was unknown to Hawaiians the meki in this case more likely refers to their deep pit in the earth where dead bodies were interred with kapas and other valuables. [↑] [24] Ahikanana, champion or defiant. [↑] [25] The expression ihu kaeaea may be said to be a dramatic utterance applied to a warrior; a brave man, signifying one who carries his head high. [↑] [26] Tributes of the elements to rare beauty and high birth is characteristically the Hawaiian ideal, not restricted to legendary lore. Heavy rains, or an electric storm on the death or funeral of one of high station, or the red rain -ua koko- or rainbow presence are acknowledged as signs of royal recognition. [↑] [27] Kau-mai-iluna-o-holani-ku; lit. appearing over East Holani. See note 2, p. 40. [↑] [28] Poi uhane, spirit-snatching, was a deep-seated superstition that was fostered by a class of sorcerers professing ability to cause the spirits of the dead to reenter the body of a person and possess it, as may be desired, or, at will, to seize and crush a departing spirit to its everlasting death. [↑] [29] Ai pioia, food of departed spirits, was supposed to be butterflies, moths, spiders and such ephemeral objects. [↑] [30] Hawaiian mythology abounds with reference to the sacred or holy waters of Kane under various names and attributes, of which “the water of everlasting life of Kane” was a familiar expression. [↑] [31] Nenelu, a miry or soft place; lewa nuu, an indefinite place on earth, the opposite; generally connected with lewa lani, a place belonging to anything above or in the heavens; hence, fallen into space. [↑] [32] Kaukihikamalama, the moon placed on edge. [↑] [33] The custom, as evidence of high rank and rare beauty, was to be withdrawn. [↑] [34] Kapoino, lit. the evil night; ka, the, po, intensive, ino, bad or evil; hence any person or thing unfortunate, in distress, or ill-fated. [↑] [35] The phrase nana i kuu piko, lit. look at my navel, or middle, may be understood as a command for attention, to “look directly at me.” [↑] [36] Palea-i-ka-aha-lana-lana, lit. protected by the binding cord. [↑] [37] Ka lauoho o Kuliliikaua, lit. the hair of Kuliliikaua, must be a figurative expression, as is hulu o Maui in line 12. [↑] [38] Hulu o Maui is thought here to be figurative of the forest belt of Maui, the island, since it is not applicable to the demi-god of that name; hulu, when applied to a person being the hair of the body, not of the head, which is lauoho. [↑] [39] The literal translation of this line, bearing out its connection with the rainy region of Kamakalana, strangely enough, gives it the name of Ikumailani, the kindly brother of Aukele. [↑] [40] Halaoa, to project or stand out, is defined farther in the original as resembling mahaoi, impertinent or presumptuous. [↑] [41] Aloiloi, a small bony fish, insignificant as an angler’s trophy. [↑] [42] Apiki, defined here as “queer,” the sense in which Aukele wished his wife to understand him was “having again met misfortune.” The general use of the word is akin to cunning deception. [↑] [43] Anekelope maka palupalu, lit. “soft-eyed antelope”, introduces a new animal to Hawaiian story in this modern complimentary expression implying the fair sex. [↑] [44] This legendary account of the origin and successive changes of volcanic activity throughout the group coincides with the views of geologists relative to the order of change. [↑] [45] This had reference to a cluster of rocks in a field or section of aa—rubble lava—in the uplands, said rocks being noted for their grouping rather than extraordinary size. [↑] [46] The term kuleana alokio no Pele, means Pele’s allodial title. [↑] [47] Ka-lakee-nui-a-kane, the great bend of Kane. [↑] [48] Makukoae, thought at first to be the same as Kukoae, just mentioned, is defined by Andrews as “the state of one dying, formerly worshiped as a god,” which suggests that in Iku’s second battle with the king of Kauai he was defeated, not by the king, but by death. [↑] |
The History of Moikeha. | Ka Moolelo o Moikeha. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER I. | MOKUNA I. | ||||||||||||||||||||||||||||||||||||||||||||||||||
It is commonly spoken of in the history of Moikeha that he came from the land knownas Moaulanuiakea, and that he was a great chief; that he had lived with Kapo, fromwhom a child was born to whom he gave the name of Laamaikahiki. That upon the arrivalof Olopana and his wife Luukia in Tahiti from Hawaii, Moikeha became infatuated withLuukia and soon after took her as his paramour. Olopana, the husband of Luukia, harboredno ill feeling at this action of Moikeha, but looked on without showing his disapproval,and was, in fact, of one mind with his friend. | Ua olelo nui ia i loko o ka moolelo o Moikeha, no Tahiti mai o Moikeha no ka ainai oleloia o Moaulanuiakea, a he alii nui oia no Tahiti, a ua hoao oia me Kapo, a uahanau he keiki na laua, a kapa aku la i ka inoa o ka laua keiki o Laamaikahiki. Aka,i ka manawa i hiki aku ai o Olopana me kana wahine me Luukia i Tahiti mai Hawaii akunei, i ka manawa i makemake ai o Moikeha ia Luukia, nolaila lawe ae la o Moikeha iwahine moekolohe nana. Aka, aole i manao ino o Olopana no ia hana ana, a he like waleno ka manao o Olopana me kana punalua Moikeha. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Some time after this Olopana became the prime minister of all the lands of Tahiti.At about this time Mua, a Tahitian Prince, also became infatuated with Luukia, buthis approaches were not approved, or, rather, were not encouraged by Luukia, althoughhe, upon several occasions, pressed his suit with great vigor. When he saw that althoughhis suit was being rejected, that of Moikeha’s was being accepted, he thereupon madeup his mind to sow discord between her and her lover, and in that way persuade Luukiato be separated from Moikeha. | Mahope iho oia manawa, lilo ae la o Olopana i kuhina nui nona ma na aina apau o Tahiti.I kekahi manawa, hiki ae la ke kuko ino ia Mua no Luukia, no ka mea, ua ake nui oMua e launa haumia aku me Luukia, aka, aole nae he manawa e hui ai laua. A no ka lilomau ana o Luukia i ke alii ia Moikeha, nolaila, imihala ae la o Mua i mea e kaawaleai o Luukia mai a Moikeha aku. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Moikeha was a chief who was very fond of athletic sports and often joined in the gamesof pahee,[1] olohu,[2] and various other games. It was often the case at these places where the games wereheld for people to gather and to cheer the winners. In the course of these games thecheering and commotion were often heard by Luukia. | I kekahi manawa, he alii puni lealea o Moikeha, hele aku la oia maloko o na aha lealeapahee, olohu, a me kekahi mau lealea e ae. A i ke anaina lealea e akoakoa ana ma kaaha, he mea mau, o ka mea i oi ke akamai ma ka pahee, oia ka mea e uwa nui ai ka aha.I ke anaina lealea e uwauwa ana, ua hiki aku nae ia leo uwa i ko Luukia mau pepeiao. | ||||||||||||||||||||||||||||||||||||||||||||||||||
One day Mua, in order to carry out his designs to sow discord between Moikeha andLuukia, happened to be in the presence of Luukia when the cheering at the games washeard, and, believing that the opportune moment was come, asked Luukia: “Say, Luukia,do you hear the cheering at the king’s games?” Luukia answered: “Yes, I hear the cheering.”Mua then remarked to Luukia: “You must not for one moment think that that cheeringat all means well for you. No, Moikeha is publicly defaming you. That cheering isnot intended for your good.” | A i mea e ko ai ko Mua manao ino no Moikeha, nolaila hele aku la o Mua, a i mua oLuukia, olelo aku, me ka ninau aku nae: “E Luukia, ua lohe ae nei anei oe i keia leouwa o ka aha lealea a ke alii?” (Moikeha). I mai o Luukia: “Ae, ua lohe aku nei wau.”I hou aku o Mua ia Luukia: “He pono auanei kahi oia uwa a oukou e lohe ae la; aole.E olelo hoohilahila ana o Moikeha ia oe no ko wahi huna; aole paha kela piha uwa ake alii he pono.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon hearing these words of falsehood, Luukia took them to heart and believed themto be true, so she grew angry at Moikeha and made up her mind not even to live withhim as in days gone by. Luukia thereupon ordered her immediate attendants to lashherself in such a way as to bar herself against his approaches. Luukia was then cordedwith a fine rope from her waist to the middle of her thighs, and the ends of the ropewere then fixed in such a way as to make them almost impossible to be found. Thiscording, spoken of as the “pau of Luukia”,[3] is used as a covering for water-gourds, [[114]]and it is also used in the lashing of the single as well as of the double canoe, andis spoken of as such even at this present generation. | A no keia mea, lilo iho la keia olelo hoopunipuni a Mua i mea oiaio ia Luukia. Nolaila,kupu ae la ka manao huhu o Luukia, aole e launa hou me Moikeha, aole hoi e haawi akui kona wahi huna ia ia e like me mamua. Ia manawa, kauoha ae la o Luukia i kona maukahu, e huna loa ia kona wahi huna. A no ia manaopaa o Luukia, hoaha ia iho la o Luukiai ke kaula mai ka puhaka a hiki i na kumu uha, hunaia ka piko o ke kaula. Oia ka meai kapaia ai ka aha o ka huewai, a me ka aha o na waa, [[115]]kaukahi a kaulua paha, “Pau o Luukia” mamuli o ka ho-aha ia ana o Luukia, a ke maunei ia olelo a hiki i keia hanauna. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After Moikeha had enjoyed himself in the games, he came home without at all thinkingthat anything wrong had taken place in his domestic affairs; but in this he was disappointed.Upon Moikeha’s arrival at home he met Luukia, and although there was some small changein his reception, still on the whole he was treated in the usual manner, Luukia enteringinto conversation with him. It was only after Moikeha had discovered that Luukia hadbeen lashed that she ceased speaking to him. Immediately upon arriving at the palace,Moikeha saw that there was something wrong by Luukia’s countenance, and he at oncebegan to ponder within himself as to the probable cause of the trouble. | Ia Moikeha i ka lealea a hoi mai, me ka manao ua pono ka noho ana, aole ka. Hoi mai la o Moikeha, a launa iho la me ka wahine me Luukia; aka, aole nae i hookio Luukia i kona pane mai ia Moikeha, aia a hiki i ka manawa e hoohuoi ai o Moikehano ka huna paa loa ia ana o ko Luukia wahi huna, ia manawa e hoopau ai o Luukia ikona pane ana ia Moikeha. A hiki o Moikeha ma ko lakou hale alii, ia manawa koke no,ike aku la o Moikeha i ke ano e ana o ko Luukia mau helehelena, aka, ua haohao kokeno o Moikeha, aka, aole nae i ninau koke aku o Moikeha i ke kumu oia ano e ana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
That night, while in their preparation to retire, Moikeha was surprised at seeingLuukia retiring with her pau still on, something entirely unusual with her, she nothaving done anything of the kind during their peaceful days. Moikeha, however, didnot show his surprise by any utterance, but bided his own time for four nights withthe determination if possible to find out the cause of this extraordinary behavioron the part of Luukia. On the fourth night Moikeha saw no change, Luukia still worethe pau on retiring. The next night, Moikeha, with a desire to ascertain the causeof this queer behavior, undertook to unfasten the pau, and after it was unfastenedhe saw that Luukia had been corded from her waist to the middle of her thighs. Uponmaking this discovery, Moikeha asked Luukia why she had done this, but she made noreply. From evening until midnight Moikeha urged her to tell him the cause of thislashing, but she utterly refused to even say one word. All through the rest of thenight Moikeha pondered over this recent change that came over Luukia and said to himself:“Your actions are indeed strange. Here we have been living right along in peace, andnow you will not even speak to me. What fault have I committed that you should causeyourself to be lashed in this manner? Very well then, I am going to absent myselffrom you and shall go to some other land, and thus give you a chance to have yourwish fulfilled.” | A ma ka po ana iho, i loko o ko laua manawa moe, he mea haohao ia Moikeha i ka moepu ana me kona pau, aole hoi i ikeia ia mea mamua i loko o ko laua mau la oluolu.E like me kona (Moikeha) ike ana i ka hana a kela wahine ana, pela no oia i kali aime ka nana ana i loko o na po eha, aia nae, e mau ana no ka paa mau o ka pau o Luukia;a no ia mea, ma kekahi po iho, makemake ae la o Moikeha e ike ia laua iho ma ko lauakuleana mau. I ka manawa i kupu ae ai ko Moikeha manao e ike me kana wahine, alaila,wehe ae la o Moikeha i ka pau o Luukia, a hemo, i nana aku ka hana o ke kane, ua hoahaiao Luukia i ka aha a paa loa, mai ka puhaka a na kumu uha. Nolaila, ninau aku la oMoikeha ia Luukia, i ke kumu o keia hana a ka wahine, aka, aole nae e hiki ia Luukiake hai aku. Koi aku la o Moikeha ia Luukia mai ke ahiahi a aumoe, e hai mai i ke kumuo keia hana ana, aka, aole nae i haawiia mai hookahi huaolelo. A no keia mea, anoe ae la ko Moikeha manao, a olelo iho la oia oia wale, me ka i iho: “Kupanaha keiahana au e ka wahine, i ka noho iho nei no ka i ka pono a o ke oki mai nei no ka iao ka leo; o ke aha la ko’u hewa i kamaahaia iho nei ka’u wahi i manao ai. A heahala hoi kana, eia hoi wau ke hele nei a huna na maka i kahi e, i ku hoi kuu makaia.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Thereupon, Moikeha directed his foster-son to make ready the double canoe in the followingwords: “Let us sail for Hawaii, because I am so agonized for love of this woman (Luukia).When the ridge-pole of my house, Lanikeha, disappears below the horizon, then I shallcease to think of Tahiti.” Kamahualele then directed the paddlers to get the doublecanoe ready. As soon as this was done Moikeha took his sisters, Makapuu and Makaaoa,his two younger brothers, Kumukahi and Haehae. He also took his priest Mookini[4] and the chief men who wait on him, such as his navigators and sailing masters, hisimmediate attendants and favorites, and also his spies who were to spy out the land. | Ia manawa, hoolale koke ae la o Moikeha i kana keiki hookama, e hoomakaukau na waa,me ka olelo aku o Moikeha i ua keiki la: “E holo kaua i Hawaii, no ka mea, e naauauaana wau i ke aloha o ka wahine Luukia, a nalo kaupaku o kuu hale Lanikeha nei la,alaila pau ka manao ana ia Tahiti.” Ia manawa, hoolale koke ae la o Kamahualele ina i-hoewaa, a makaukau, alaila, lawe ae la o Moikeha i na kaikuahine ona ia Makapuulaua o Makaaoa, a lawe ae la i na kaikaina ia Kumukahi laua o Haehae, a lawe pu aela i kona kahuna ia Mookini, a me na kanaka koikoi o ko Moikeha alo, oia o na hookelea me na kahuna punahele, a me na kiu nana e nana ka aina. | ||||||||||||||||||||||||||||||||||||||||||||||||||
One early morning at dawn, just at the rise of the star Sirius, Moikeha boarded hisdouble canoe, taking with him all his attendants and followers, and set out from Tahiti.From that morn until sunrise when they first beheld Hilo all went well, [[116]]whereupon Kamahualele stood up and prayed[5] by way of a mele their voyage hither. Upon their arrival at Hilo, Kumukahi and Haehaebecame charmed with Hilo, and so expressed to Moikeha their desire to remain there,whereupon Moikeha allowed them to take up their residence at Hilo. | Ma ia wanaao, ma ka puka ana o ka hoku hookelewaa, kau ae la o Moikeha maluna o nawaa ona, a kau pu aku la no hoi me kona mau hoa holo. Mai ia wanaao a puka ka la,ike mua lakou ia Hilo, ua pono ka holo ana, ia wa ku mai ai o Kamahualele [[117]]a pule aku la ma ke ano mele e like me ka mea i oleloia ma mua ae. A hiki mai la lakoui Hilo, makemake ae la o Kumukahi laua me Haehae e noho i Hilo, a hoonoho ae la oMoikeha ia laua malaila. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Moikeha soon after set sail from Hilo, sailing along the north coast of Hawaii untilthey arrived at Kohala, when Mookini and Kaluawilinau expressed their desire to takeup their residence at Kohala. Moikeha therefore landed them there. On leaving Kohalathey sailed along the eastern coast of Maui until they reached Hana, when one of hismen, Honuaula, expressed his desire of making this his place of residence, so he toowas allowed to remain behind. From this last place they sailed on until they werebetween Lanai and Molokai. When directly opposite Kawela, Kamahualele spied a canoedirectly out from the Kalaau Point, when their course was changed and the canoe wassteered towards this canoe by Kamahualele. Upon their arrival at the place where thecanoe was floating, they found it was Kakakauhanui. This man’s usual occupation wasfishing, and it was his daily custom to come to this place for this purpose. | Ia manawa haalele o Moikeha ma ia Hilo a holo mai la lakou ma ka aoao akau o Hawaii,a hiki ma Kohala, makemake ae la o Mookini me Kaluawilinau e noho ma Kohala, nolaila,hoonoho ae la o Moikeha ia laua malaila. Haalele ia Kohala, holo mai la ma ka aoaohikina o Maui a hiki i Hana, makemake ae la kekahi kanaka e noho i Hana, nolaila hoonohoiho la ia Honuaula i laila, mai laila mai hiki lakou mawaena o Lanai me Molokai, mawahopono o Kawela. Ia manawa ike aku la o Kamahualele i kekahi waa nui e lana ana mawahoo ka lae o Kalaau, nolaila, hookele pono aku la o Kamahualele i na waa ma kahi o kawaa e lana mai ana. A ia lakou i hiki aku ai, aia nae o Kakakauhanui ka mea nona kawaa. O kana hana mau o ka lawaia, a he mea mau no ia ia ka holo ma ia wahi i na laa pau i ka lawaia. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Moikeha saw this man who was large and well built, and had the appearance of being a powerful and fearless man, Moikeha took him to be his friend, and uponleaving him gave the following instructions: “I am going to leave you here, whileI continue on to look for a place for us to reside in, when I shall send some oneto bring you to me.” After giving the above instructions, Moikeha and his people leftKalaau Point and continued on their journey. Upon arriving at Oahu, Moikeha’s sistersexpressed their wish to remain in Oahu and make their homes here, so Makapuu and Makaaoarequested Moikeha to allow them to remain, saying: “We wish to make this our placeof residence, where we can see the cloud drifts of Tahiti.” Because of this desireon the part of the two sisters, Makapuu and Makaaoa, they were allowed to remain onOahu, thus leaving Moikeha, his foster-son Kamahualele, the two paddlers Kapahi andMoanaikaiaiwe, Kipunuiaiakamau and his companion, and the two spies Kaukaukamunoleaand his companion, to continue on the journey. | Nana ae la o Moikeha, he kanaka nui a puipui o Kakakauhanui, a he kanaka ikaika aano koa no hoi. Nolaila lawe ae la o Moikeha ia ia i aikane nana, me ke kauoha ihonae: “E noho oe i anei, e holo ae wau a loaa ia’u kahi kupono o makou e noho ai; aiaa hiki mai kekahi hoouna i ou nei alaila hele ae oe.” A pau ka lakou olelo ana malaila, haalele lakou ia Kalaau, a holo aku la a hiki iOahu, a no ka makemake o na kaikuahine e noho ma Oahu, nolaila nonoi aku la o Makapuulaua o Makaaoa ia Moikeha e noho i Oahu, me ka i aku: “Ua makemake ae nei maua e nohomaanei, i ike aku ai i ke ao o ka aina, Tahiti.” A no ia mea, mamuli o ka makemakeo kona mau kaikuahine, hoonoho iho la ia Makapuu laua o Makaaoa ma Oahu. A koe akula o Moikeha, o kana keiki hookama o Kamahualele, o na hoewaa elua, o Kapahi o Moanaikaiaiwa,a o Kipunuiaiakamau ma, elua laua, a o na kiu o Kaukaukamunolea ma, elua laua. | ||||||||||||||||||||||||||||||||||||||||||||||||||
They then set sail from Oahu and continued on their way until they arrived at Wailua.This was late in the evening, being dark when they arrived, so they did not land,but moored their double canoe all that night until the next day. Early in the morningthe people saw this double canoe floating in the sea with the kapu sticks of a chiefaboard. About this time the canoes made for the landing and were lifted up and depositedon the shore. When the travelers landed, the people were gathering in great numbersto go surf-riding at the surf of Kamakaiwa. In this gathering of people were the twodaughters of the king of Kauai, who were on their way to ride the surf; they wereHooipoikamalanai and Hinauu. Upon seeing the people on their way to ride the surf,Moikeha and his companions also followed along to take part in this morning exercise.Moikeha was a goodly man to look upon, he had dark reddish hair and a tall commandingfigure. | Haalele iho la lakou ia Oahu, holo aku la a hiki ma Wailua; ia manawa, ua ahiahi poeleeleko lakou hiki ana aku, nolaila, aole lakou i pae iuka, hekau iho la na waa i ke kaia po a ao; ma ke kakahiaka nui nana aku la na kanaka i keia kaulua e lana ana ilokoo ke kai, me ka puloulou alii i luna. Ia manawa pae aku la na waa, hapai ia aku laa kau i uka. I kela wa hoi a lakou i kau aku ai, ua akoakoa nui mai na kanaka i kaheenalu ma ka nalu o Kamakaiwa, a elua mau kaikamahine alii i hele mai i ka heenaluia manawa, o Hooipoikamalanai a me Hinauu. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Hooipoikamalanai and her sister saw Moikeha they immediately fell in love withhim, and they then and there made up their minds to take him to be their [[118]]husband. Moikeha in the meantime was also struck with the beauty and grace of thetwo sisters, and he, too, fell in love with them and decided to take one of the girlsto be his wife. After enjoying the surf for a time, Hooipoikamalanai and her sisterreturned home and informed their father of what they had seen, and said: “We wishto take that young chief as a husband for one of us.” | Hele aku la o Moikeha ma i kahi e heenalu ia ana; he alii maikai o Moikeha, he ehukumuuli, he kanaka loihi no hoi. A o Hooipoikamalanai ma hoi, makemake [[119]]ae la laua ia Moikeha, a manao ae la laua e lawe ia Moikeha i kane na laua. A o Moikehahoi, ua komo pu no hoi i loko ona ka makemake ia Hooipoikamalanai ma, me ka manaono hoi e lawe i kekahi o laua i wahine hoao nana. A i ka pau ana ae o ka Hooipoikamalanaima heenalu ana, hoi aku la a hai aku la i ko laua makuakane, me ka i aku: “Ua makemakemaua e lawe i kela keiki alii i kane hoao na kekahi o maua.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon hearing the wish of his daughters, the father decided to send for Moikeha, soorders were issued that he be brought to the house of the two princesses. Moikehaand his company were thereupon sent for and were brought in the presence of the king.The love on the part of the young people being mutual, Hooipoikamalanai and Hinauutook Moikeha to be their husband. So Moikeha thus became king of Kauai after the deathof his father-in-law. | A mamuli o ka makemake o na kaikamahine alii o Kauai hooholo ae la ko laua makuakane,e kiiia o Moikeha a e laweia mai ma ka hale o na kaikamahine alii; alaila kiiia akula o Moikeha, a me kona mau hoa, a laweia mai la. Ia manawa lawe ae la o Hooipoikamalanaia me Hinauu ia Moikeha i kane hoao na laua, a lilo iho la o Moikeha i alii nui noKauai mahope iho o ka make ana o kona makuahunowai kane. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER II.Moikeha’s Residence on Kauai and His Doings. | MOKUNA II.Ka Noho ana o Moikeha i Kauai, a me Kana mau Hana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After Moikeha had taken Hooipoikamalanai and Hinauu to be his wives, he became theking of Kauai, after the death of his father-in-law. Moikeha had five children withhis two wives, all boys. Following is the genealogy of that generation: | Mahope iho o ko Moikeha hoao ana ia Hooipoikamalanai laua o Hinauu, lilo ae la o Moikehai alii nui mamuli o ka make ana o kona makuahunowai kane. Noho iho la o Moikeha mekana mau wahine, a loaa mai loko ae o lakou elima mau keiki, he mau keiki kane waleno. A penei no ka mookuauhau o ia hanauna: | ||||||||||||||||||||||||||||||||||||||||||||||||||
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In this genealogy of Moikeha his issue is seen to have continued until the reign ofManookalanipo, who became the ancestor of the chiefs of Kauai and Niihau. But noneof those who know anything of this genealogy can produce a direct line with any degreeof accuracy. | Ma keia mookuauhau o Moikeha, ua laha mai mai ia ia mai a hiki i ka wa i noho aliiai o Manookalanipo na ohana alii o Kauai a me Niihau. Aka, aole nae kekahi poe i hikike hoomaopopo mai i ka lehulehu oia mookuauhau ma na lalani pololei. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After the events stated above, Moikeha assigned himself to the task of making hiswives and children happy, giving his undivided attention to the bringing up of hisboys, and in this way Moikeha thought no more of Luukia. Some time after this, Moikeha’sthoughts were carried back to his son Laamaikahiki, his child with Kapo, and he beganto have a yearning desire to see Laamaikahiki. So at a given time he called his fivesons together and said to them: “I am thinking of sending one of you boys to go toyour elder brother and bring him to Hawaii.” Upon hearing the wish of their father,the boys became greatly excited and they all spoke out: “Let me go! Let me go!!” andso on. This was carried on for some time. | Mahope iho o keia mau mea, lana ae la kona (Moikeha) manao ma na wahine a me na keikiwale no, a ma na keiki kona manao hilinai nui, me ka pau ana o ko Moikeha manao anaia Luukia. I kekahi manawa mahope mai, manao ae la o Moikeha i kana keiki, ia Laamaikahiki,ka laua keiki hoi me Kapo. A nui no hoi ko Moikeha aloha no Laamaikahiki. Nolaila,i kekahi manawa hoakoakoa ae la o Moikeha i kana mau keiki elima, a olelo aku la,me ka i aku: “Ke manao ae nei wau e kii kekahi o oukou i ko oukou kaikuaana, e holomai i Hawaii nei.” A no keia olelo a Moikeha, he me pihoihoi nui loa ia no kana maukeiki, me ka olelo pakahi aku i ko lakou makuakane: “Owau ke kii! Owau ke kii!!” apela aku; pela mau lakou e olelo ai i ko lakou makuakane. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Moikeha saw that his sons were excited and were so worked up that there was muchcontention among them, he devised a way of giving them a test at something, to determinewho should go to Tahiti. Upon deciding what the nature of the test was to be, he calledhis sons to him and said: “I have decided to give you a test, and the boy who shallexcel over the others, he shall be the one to go and bring [[120]]your brother.” He then took the boys to the river in the order of their birth. Butbefore this he told his sons: “Let each of you bring his ti-leaf canoe[6] and sail it across the river, each one to have but one trial, and under no conditionare you to have a second trial. The one whose canoe shall come between my thighs,that boy shall be the one to go and bring your brother.” | A ike aku la o Moikeha, ua pihoihoi kana mau keiki, a e ane aumeume auanei lakou ialakou iho, a nolaila, i mea e akaka pono ai i kekahi o lakou ko lakou mea e [[121]]holo i Tahiti, hailona aku la oia i kana mau keiki, a ina o ka mea i ku i ka hailona,oia iho la ke keiki e kii ia Laamaikahiki. A no ia manao ana o Moikeha pela, nolaila,olelo aku la oia i kana mau keiki: “Auhea oukou, ke manao nei wau e hailona aku iaoukou, a o ke keiki o oukou i ku i ka hailona, oia ke kii i ke kaikuaana o oukou.”A no keia mea, lawe ae la o Moikeha e hailona ia lakou ma ka muliwai, e like me kolakou hanau ana. Mamua nae o ka hailona ana a Moikeha i kana mau keiki olelo aku laoia i kana mau keiki, me ka i aku: “E lawe kela mea keia mea o oukou i mau waa lai,hookahi no hana ana a ka mea hookahi, aole e palua. A o ka mea nana ka waa e holopono mai a komo ma ka olowa o kuu mau uha, oia ko oukou keiki e kii i ke kaikuaanao oukou.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
After giving them these instructions he proceeded to the opposite bank of the riverand sat down at the edge of the water directly facing the wind. The boys in the meantimeproceeded to the windward at a point right opposite their father. The oldest boy thenset his canoe down in the water and steered it for the desired point, but it missedthe mark, as it sailed off in another direction. The second boy then set his canoedown in the water and it, too, missed the mark. The third and fourth boys also tooktheir turns and they too failed to hit the desired mark. Then Kila, the youngest sonof Moikeha, took his canoe and set it down in the water and it sailed directly tohis father and passed between his thighs. When his brothers saw that their youngestbrother had won they became very angry and from then on they tried to devise someway of killing him. | A pau kana kamailio ana i kana mau keiki, hele ae la o Moikeha a noho ma kapa muliwai,ma ka aoao e huli pono ana i kahi a ka makani e pa mai ana. A o na keiki hoi, heleae la lakou a ma ka aoao e huli pono ana i ke alo o ko lakou makuakane. Alaila, kuuaku la ka hanau mua i kana waa, aka aole nae i holo pololei aku, ua lalau ma kahie. A o ka muli iho, kuu mai la oia i kana waa, a ua like no kana me ka ka mea mua.A pela no a pau na keiki eha, aole i ku i ka hailona. A o Kila hoi ka Moikeha hanaumuli loa, lawe ae la oia i kana waa, a hookuu aku la i ka wai, ua holo pololei naekana waa a ma ke alo ponoi o ko lakou makuakane. A ike mai la kona mau kaikuaana uaku i ko lakou kaikaina ka hailona; alaila he mea e ka huhu o kona mau kaikuaana. Ano keia mea imi hala iho la kona mau kaikuaana i mea e make ai ko lakou kaikaina. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Some time after this his older brothers enticed him to go and play at shooting arrows,[7] but as their parents were aware of the fact that they had no love for their youngestbrother, their father did not allow Kila to accompany them. The older brothers thencoaxed him and pretended to be kind to him in every way possible, but their father,Moikeha, would not allow him to go along with them. | I kekahi manawa, hoowalewale ae la kona mau kaikuaana e hele i ke ke-a pua; aka, noka ike maopopo ana o ko lakou mau makua, ua nui ke aloha ole o kana mau keiki i kolakou hanau muli, nolaila, aole i ae aku ko lakou makuakane e hookuu i ko lakou kaikaina.Aka, ua nui ka malimali ana o kana mau keiki hanau mua ia ia, me ka imi maalea i meae puni ai ko lakou kaikaina, aole nae i hookuu iki aku o Moikeha ia Kila mamuli oke koi mai a kana mau keiki. | ||||||||||||||||||||||||||||||||||||||||||||||||||
At last, when it was almost time for Kila to undertake his trip to Tahiti, to bringLaamaikahiki, Moikeha then thought of giving him the desired permission to accompanyhis older brothers. Upon deciding that he would do this Moikeha told Kila: “My son,I am not going to keep you away from your brothers any longer. You can now accompanythem. It is possible that the journey you are to undertake may take you away fromthem altogether, so you may now accompany them wherever they go. After the kapu daysof the temple are ended, in the following days you shall then sail for Tahiti.” Kilathen replied: “You must not permit me to accompany my brothers for I might get killed.I think you ought to provide them with a god so that they will fear the god and inthat way prevent them from killing me. Then I think it will be safe for me to accompanymy brothers.” When Moikeha saw that the boy had used good judgment in the matter,he called his sons together and told them that they must now have a god. Upon hearingthis the boys would not consent to such a proposition. At this Moikeha approved ofKila’s discretion and therefore refused to allow him to accompany his brothers intheir excursions. | I kekahi manawa, mahope mai o ka manawa i aneane ai e hookuu ia Kila i Tahiti, noke kii ia Laamaikahiki, ia manawa, aneane e hookuu aku o Moikeha ia Kila e holoholopu me kona mau kaikuaana. A no ia manao ana pela, nolaila, olelo aku la o Moikehaia ia: “E kuu keiki, ua pau ka’u aua ana ia oe ma ke koi a kou mau kaikuaana, nolaila,e hookuu no wau ia oe, e hele pu me kou mau kaikuaana, malia paha, o kou hele no ia,hele loa, nolaila, e hele pu oe me kou mau kaikuaana, ma ka lakou wahi e hele ai,hele pu aku oe. Aia a pau ae na la kapu heiau, alaila ma ia mau la iho, e hele akuoe i Tahiti.” I mai la o Kila: “Mai hookuu oe ia’u me ko’u mau kaikuaana, mamuli pahamake wau; e pono paha ia oe ke haawi aku i akua no lakou, i makau ai lakou i ke akua,i ole ai lakou e pepehi mai ia’u, alaila, pono wau ke hele pu me kuu mau kaikuaana.”A ike ae la o Moikeha he pono io ka ke keiki, alaila hoakoakoa ae la oia i kana maukeiki a pau, a olelo aku la i akua no lakou. Aka, ma keia olelo a Moikeha, aole iae kana mau keiki pela. Alaila, hoapono iho la o Moikeha i ka Kila olelo, nolaila,aole i hookuu aku oia ia Kila e hele pu me kona mau kaikuaana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Shortly after this Moikeha proceeded to get everything in readiness for Kila’s voyageto Tahiti as was formerly planned by him. Before he set out for Tahiti, Moikeha advisedhim as follows: “When you sail from here, go by way of Oahu, and [[122]]don’t fail to call on your aunts; they are living on the side of Oahu facing Molokai.If you call they will not mistake you for a stranger.” | A mahope iho o keia manawa, hoomakaukau ae la o Moikeha no ko Kila holo i Tahiti elike me kona manao mua ana. Mamua nae o ko Kila holo ana aku i Tahiti, olelo aku lao Moikeha ia ia: “I holo auanei oe, a hiki i Oahu kipa aku auanei oe i ou [[123]]mau makuahine, aia ko laua wahi la ma ka aoao e nana la ia Molokai, alaila kolea akuoe ia laua, alaila aole oe e hoohewahewaia.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
After imparting these words of advice, Moikeha picked out the men who were to accompanyKila on this voyage. Kamahualele was selected as his companion, he being Moikeha’sfoster-son. Kapahi and Moanaikaiaiwa, were selected as the paddlers. Kipunuiaiakamauand his companion were selected as the navigators and sailing masters. In case thecanoe was likely to run aground, Kamahualele would call out: “Kipunuiaiakamau, holdon!” Then he and his companion would back water and the canoe would go backwards.This is the reason why these two men were named Kipunuiaiakamau. Kaukaukamunolea andhis companion, two of them, were selected as pilots. These were the men that wereselected to accompany Kila on his voyage to Tahiti. When he was about ready to set sail, some of the Kauai people expressed their desireto accompany him on his voyage, Hooholoku and his companion. And upon the expressedwish of Kamahualele he was permitted to take Kuaiwilu and Kauineno, making about ninein this company together with the chief, making it ten all told. | A pau ka Moikeha olelo ana, alaila, wae ae la oia i na kanaka e hele pu me Kila. OKamahualele, laweia ae la oia i hoa hele no ke alii, ma kona ano keiki hookama. OKapahi a me Moanaikaiaiwa, laweia ae la laua i mau hoewaa. O Kipunuiaiakamau ma, elualaua, laweia ae la laua he mau hookele, a he mau kipu no hoi. Ina e holo loa ana nawaa i mua a aneane e kuia aku paha i uka, alaila e kahea auanei o Kamahualele: “EKipunuiaiakamau ma, ia olua!” Alaila e kipu auanei laua, emi hou na waa i hope, anolaila i kapaia ai ko laua inoa mamuli oia ano Kipunuiaiakamau. O Kaukaukamunoleama, elua laua, ua laweia laua i mau kiu (pailata), o lakou na kanaka o Tahiti maii hoouna pu ia me Kila. A ma keia holo ana o Kila, makemake ae la kekahi mau kanakao Kauai e hele pu me ia, o Hooholoku ma, elua laua. A ma ka makemake hoi o Kamahualele,lawe ae la oia ia Kuaiwilu laua o Kuaineno, he eiwa paha ko lakou nui, o ke alii,umi lakou. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the men who were to accompany Kila were ready, Moikeha took the priests who wereversed in the study of the heavens and ordered them to see if the chief’s journeywould be undertaken in safety. After studying the heavens, the priests announced thatthe chief could take the journey in safety. But not wishing to take any risk, Wanahili,one of the priests, was selected to accompany him, thus making eleven in the companyall told. In the dawn of the day advised by the priests as the proper time to undertake thevoyage, just as the star Sirius was rising, Kila set sail for Oahu. Upon arrivingoff the shore of the place directed by his father as the place where his aunts wereliving he laid to in his canoe and called out: “My greetings to you, Makapuu and Makaaoa.” | A makaukau na kanaka e hele pu ai me Kila, alaila, lawe ae la o Moikeha i na kahunakilokilo lani, i nanaia ai ka maikai o ko ke alii hele ana. A ma ia ano, ua ikeiahe kupono i ke alii ke holo. Aka, laweia ae la o Wanahili, kekahi kahuna, e holo pume Kila, hui pu, he umikumamakahi ko lakou nui. A ma ka la i manaoia ai he pono kehele, ma ka wanaao, i ka puka ana o ka hoku hookelewaa holo aku la lakou ma ka wanaaoa hiki ma Oahu, ma kahi i kuhikuhi ia ai o na makuahine e like me ka Moikeha kauohamua. A i na waa e lana ana ma ke kai, kahea aku la o Kila: “Welina hoi ia olua e Makapuulaua o Makaaoa.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Makapuu and Makaaoa. “Who are you?” “I am Kila of the uplands, Kila of the lowlands,Kila-pa-Wahineikamalanai. I am the offspring of Moikeha.” | Makapuu laua o Makaaoa. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai,o kama wau a Moikeha.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Makapuu and Makaaoa. “Is Moikeha then still living?” “He is still living.” | Makapuu ma. “Ke ola la no ka o Moikeha?” “Ke ola la no.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Makapuu and sister. “What is he doing?” “He is dwelling in ease in Kauai where thesun rises and sets; where the surf of Makaiwa curves and bends; where the kukui blossomsof Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.” | Makapuu ma. “Ka walea ana?” Kila. “I wale ia Kauai i ka la hiki ae a po iho; i keekee a ka nalu o Makaiwa, i kahulimai aka pua kukui o Puna, o ka waihalau o Wailua, noho no ia Kauai a make ia Kauai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Makapuu and sister. “What journey is this that brings the chief to us?” “It is a journeyin search of a chief.” | Makapuu ma. “Heaha ka huakai a ke alii i hiki mai ai i o maua nei?” “He huakai imialii.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Makapuu and sister. “In search of what chief?” “Of Laamaikahiki.” | Makapuu ma. “Imi i ke alii owai?” “O Laamaikahiki.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
After this, they left Oahu and sailed for Kalaau Point where Moikeha’s friend Kakakauhanuiwas living. Kila again called out as he did to his aunts. This calling was kept upuntil all the people left by Moikeha from Oahu to Hawaii had been heard from, whenthey proceeded on their way to Tahiti. On this voyage they first touched at Moaulanuiakeaiki where Kupohihi, a human rat,was living, one of Moikeha’s uncles. They called at Kupohihi’s because [[124]]they were without food. Again Kila called out to his granduncle in the same manneras when he called on his aunts, and they were supplied with food. Upon their arrivalat Moaulanuiakeaiki, they saw Lanikeha, the palace of Moikeha which was located onMoaulanuiakeanui. After staying in this place for a few days, they again set sailfor Moaulanuiakeanui. Upon running the canoe on the beach, Kila and Kamahualele setout to call on Luukia. When Kila arrived at the place where Luukia was living, hecalled out: “My greetings to you, Luukia.” | A haalele lakou ia Oahu, holo aku la a hiki i ka lae o Kalaau i laila ke aikane aMoikeha, o Kakakauhanui. Kahea aku la e like me ke kahea ana i na makuahine. Pelamau aku no kana hana ana a pau na kanaka a Moikeha i hoonoho ai mai Oahu a hiki iHawaii, a holo aku la i Tahiti. Ma ia holo ana, hiki aku la lakou i Moaulanuiakeaiki,malaila o Kupohihi, he iole kanaka, kekahi makuakane o Moikeha. A no ka [[125]]pololi o lakou, nolaila lakou i manao ai e kipa ma o Kupohihi la. A e like me ka hanaana i na makuahine, pela no kana hana ana i kona kupunakane. A loaa mai la ka ai ialakou. Ia hiki ana o lakou i Moaulanuiakeaiki, ike aku la o Kila ia Lanikeha e kuana i Moaulanuiakeanui, he hale nui no Moikeha, oia hoi kona halealii. A pau ko Kilama manawa malaila, holo aku la lakou a hiki i Moaulanuiakeanui. A pae aku la na waai uka, hele aku la o Kila laua me Kamahualele e ike ia Luukia. Ia Kila i hiki akuai, kahea aku la oia: “Welina hoi ia oe e Luukia.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai.I am the offspring of Moikeha.” | Luukia. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai,o kama wau a Moikeha.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “Is Moikeha then still living?” “He is still living.” | Luukia. “Ke ola la no ka o Moikeha?” “Ke ola la no.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “What is he doing?” “He is indulging in ease in Kauai where the sun risesand sets; where the surf of Makaiwa curves and bends; where the kukui blossoms ofPuna change; where the waters of Wailua stretch out. He will live and die in Kauai.” | Luukia. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a po iho, i keekee a ka nalu o Makaiwa, ike kahuli mai a ke kalukalu o Puna, o ka waihalau o Wailua, noho ia Kauai a make iaKauai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “What journey is this that brings the chief to me?” “It is a journey in searchof a chief.” | Luukia. “Heaha ka huakai a ke alii i kiki mai ai?” “He huakai imi alii.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “In search of what chief?” “Of Laamaikahiki.” | Luukia. “Imi i ke alii owai?” “O Laamaikahiki.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Luukia. “Your brother is in the mountain of Kapaahu; he is hidden; we have not seenhim.” | Luukia. “Aia ko kaikuaana la i loko o kuahiwi o Kapaahu, ua hunaia, aole makou i ikeaku ia ia.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
At the close of this conversation between Kila and Luukia, Kila retired to Lanikehato Moikeha’s residence, the palace at Moaulanuiakea. Some time after this Kamahualeleand Kila started off for the place where Laamaikahiki was being hidden, but they werenot able to find him at this time. After looking for Laamaikahiki for several daysthey were still unable to find him, so Kila gave up looking for him and rested fora few days. On the first day prior to the kapu nights, Kila spoke to Kamahualele. “You had betterget our double canoe ready and let us return, because I have about decided to giveup the search for the chief. It is best that we return and tell Moikeha of our inabilityto find him, so as to give Moikeha a chance to send some others.” Kamahualele then proceeded to carry out the orders of Kila, although he was not atall willing to give up the search. After pondering the matter over, Kamahualele startedoff to find Kuhelepolani an aged sorceress, a priestess of Olopana, and bring herin the presence of Kila. Kamahualele then spoke to Kila: “Let us delay undertakingour voyage home for a while, for I believe it best to do so, and in the meantime letus see if the old woman cannot find the chief for us. She is a priestess to Olopana.It may be possible for her to direct us to the place where your brother is now living.” | A pau keia mau kamailio ana a Kila me Luukia, hoi aku la i Lanikeha, i ka hale i oleloiano Moikeha; ko Moaulanuiakea halealii. A mahope iho, hele aku la o Kamahualele meKila ma kahi i huna ia ai o Laamaikahiki, aka, aole nae i loaa ia manawa. A nui nala o ka imi ana no Laamaikahiki, aole he loaa iki. A hoomaha iho la o Kila i ka huliana ia Laamaikahiki, a i ka la mamua o na po kapu, olelo aku la o Kila ia Kamahualele:“E hoomakaukau aku oe i na waa, a hoi aku kakou, no ka mea, ua pau ka manao e imiaku i ke alii, e pono ke hoi a hai aku ia Moikeha i ka nele. Malia paha o hoouna houmai oia i mau mea e ae.” E like me ka manao o Kila, pela no ka Kamahualele hooko ana, aka, he mea makemakeole nae ia i ko Kamahualele manao. A no ia mea, kii aku la o Kamahualele ia Kukelepolani,he luahine kilokilo, he kahuna a Olopana, a laweia mai la i mua o Kila. Olelo akula o Kamahualele ia ia: “Alia kaua e hoi; e pono ia kaua ke kali ae i ka loaa o kealii i ka luahine, he kahuna keia a Olopana, malia paha, o hiki ia ia nei ke kuhikuhimai i kahi i noho ai ko kaikuaana.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Although such a thing was altogether new to Kila, still he was made glad by the mereprospects of again trying to locate the object of their search. So, in order to understandthe matter more clearly he questioned Kamahualele: “What is a priestess? What doesshe do?” Upon hearing these questions put by Kila, Kamahualele described the characterand duties of a priestess to him. After Kamahualele had explained what the priestesscould do, Kila asked the priestess to begin her duties so as to enable him to seeLaamaikahiki.[[126]] | Olioli iho la o Kila i keia olelo, a he mea malihini loa no hoi ia ia Kila. Aka, ninauaku nae o Kila, ia Kamahualele, me ka i aku: “Heaha ia mea he kahuna? A pehea kanahana?” A no keia olelo a Kila, kuhikuhi pono aku la o Kamahualele i ke ano o ke kahunaa me kana oihana. A no ia kuhikuhi pono ana a Kamahualele pela, alaila, koi aku lao Kila e hana mai i kana oihana i ike aku ai o Kila ia Laamaikahiki.[[127]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER III.The Prophecy of the Old Woman in the Presence of Kila and Her Direction as to HowLaamaikahiki Could be Found. | MOKUNA III.Ka Wanana ana a ka Luahine imua o Kila, a me ke Kuhikuhi ana i ka Mea e Loaa ai oLaamaikahiki. | ||||||||||||||||||||||||||||||||||||||||||||||||||
As Kila was very anxious to find Laamaikahiki, Kuhelepolani undertook to explain tohim what he should do in order to find Laamaikahiki. “In one day from now you shallfind Laamaikahiki in the mountain of Kapaahu. When we hear the beating of the drum,Hawea, the drum which belongs to your father, Moikeha, then you must take a humanbeing and sacrifice him on the altar at Lanikeha, your father’s temple; then you willbe able to see your brother, for it is a sign of sacrifice when that drum is beatenduring the kapu nights. Tomorrow night is the night when the kapu is most strict ofall nights, and it has always been so from your father’s time.” | Mamuli o ka makemake nui o Kila e loaa o Laamaikahiki, nolaila, hoakaka maoli akula o Kukelepolani i mua o Kila, me ka i aku: “Hookahi la i koe, e loaa no ia oe oLaamaikahiki i loko o kuahiwi o Kapaahu; aia a lohe aku kakou i ke kani mai o Hawea,oia ka pahu a ko makuakane a Moikeha, aia kani mai ua pahu la, alaila, e lawe ae oei kanaka, a hai aku i luna o Lanikeha, ka heiau a ko makuakane; aia a hai oe i kekanaka ike oe i ko kaikuaana, no ka mea, he pahu hai kanaka ia ke hiki i ka manawae kani ai, ke hiki aku nae i na po kapu, no ka mea, apopo a po iho, kapu loa, he pokauwila mau ia mai ko makuakane mai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
On the evening of the following day, or the day after the instructions were givenby the old woman, the notes of the drum of Laamaikahiki were heard. Upon hearing thenotes of the drum Kamahualele was ordered to procure a person for the sacrifice andplace it on the altar according to the instructions of the aged priestess. Duringthis night, at the time the notes of the drum were heard, Kuhelepolani came to Kilaand asked him: “Did you hear the notes of the drum? The time has come when you willsee your brother. You must now follow me. Wherever you see me go you must follow directlybehind me.” | Ia la a ke kahuna luahine e olelo la, ma ia po iho a ao ae, a ma ka po o ia la iho,ma ka pili o ke ahiahi, ia manawa kani ana ka pahu a Laamaikahiki. Ia manawa kenaae la o Kila ia Kamahualele i kanaka, i mea e kau aku ai i ka lele, e like me ka oleloa ka luahine kahuna. Ia po no, ma ka manawa i kani ai o ka pahu, hele mai la o Kukelepolaniimua o Kila, a olelo mai la: “Ua lohe ae nei oe i ke kani a ka pahu? Ua hiki mai kamanawa e ike ai oe i ko kaikuaana, ano e hele mai oe mahope o’u, ma kuu wahi e heleai, malaila no oe e hahai mai ai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
All that night Kila followed the aged priestess, and this was continued from the morningof the next day until evening, when they arrived near the place where Laamaikahikiwas living. Kuhelepolani then told him: “Let us remain here until we again hear thenotes of the drum, when you will enter into the mua,[8] the house where the people worship. When we get to the door of the mua, then youmust go right in and conceal yourself in one of the inside corners. You must thenremain in your hiding place until your brother enters the house, then be watchful;the one who approaches and strikes the drum is Laamaikahiki; but wait until the priestsget in line and begin the chanting, then call him.” | Ia manawa, hele aku la o Kila me ua kahuna luahine nei, a ao ua po nei, mai ia laae a ahiahi, hiki aku la laua ma kahi e kokoke aku ana i kahi a Laamaikahiki i nohoai. I aku la o Kukelepolani: “Maanei kaua e noho ai a hiki i ka manawa e kani houmai ai ka pahu, alaila komo aku kaua i ka puka o mua, he hale ia e hoomanamana aii na akua. A hiki auanei kaua ma ka puka o ka mua; alaila, komo aku auanei oe i loko,a pee ae oe malalo o kuono o ka hale mua. Malaila oe e noho ai a hiki i ka manawae komo ai ko kaikuaana i loko o ka hale, alaila, nana aku oe, a o ka mea nana e komoae a hookani i ka pahu, oia no o Laamaikahiki; a ike aku oe, alaila, mai wikiwikiaku oe, kali aku oe a kai ka aha, oia ko manawa e kahea aku ai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
After these instructions, they remained where they were until they heard the beatingof the drum. Late that evening, after the sun had set, they approached the door ofthe mua and Kila went in and hid himself where Kuhelepolani had instructed him. Assoon as he entered the mua, Kuhelepolani rose and walked away from the mua, as itwas the law that women should keep away from such places. Women were forbidden tobe near the kapu houses. Not very long after Kila had entered the mua, Laamaikahikicame in and went and stood near the drum, where he remained awaiting for the arrivalof the priests before the prayer was to be recited. Shortly after this the priestswho were to join in the recital of the prayer with the chief entered. As soon as thepriests entered, one of them offered a prayer, at the close of which they made theirpreparation for the recital.[[128]] | Noho iho la laua a hiki i ka manawa i kani ai ka pahu, ma ke ahiahi, mahope iho oka napoo ana o ka la. Ia manawa, hele aku la laua nei a ku ma ka puka o ka mua. Iamanawa komo aku la o Kila i loko, a noho iho la ma kahi a Kukelepolani i kuhikuhiai. A komo aku la o Kila iloko o ka mua, alaila, hookaawale ae la o Kukelepolani iaia ma ke kaawale, e like me ke kanawai mau o na wahine ma ia hale, aole e hoolaunaaku na wahine ma ka hale kapu. Ia Kila maloko o ka mua, aole i upuupu mahope iho o kana komo ana aku, ia manawa,komo mai la o Laamaikahiki, a ku imua o ka pahu, alaila, nana aku la o Laamaikahikio ka hiki mai o na kahuna, no ke kai ana o ka aha. A ma ia wa komo mai la na kahunanana e kai pu i ka aha me ke alii. I ke kahuna e hoomaka ana e pule, a i ka pau anaae o ka pule a ke kahuna, ia manawa, hoomakaukau ae la na kahuna me ke alii e kaii ka aha.[[129]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
At this moment Kila came forth calling out: “My greetings to you, Laamaikahiki.” | Ia manawa, hele mai la o Kila, a kahea mai la: “Welina hoi ia oe e Laamaikahiki.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Laamaikahiki. “Who are you?” “I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai.I am the offspring of Moikeha.” | Laamaikahiki. “Owai oe?” “Owau nei o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai,o kama wau a Moikeha.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Laamaikahiki. “Is Moikeha then still living?” “He is still living.” | Laamaikahiki. “Ke ola la no ka o Moikeha?” “Ke ola la no.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Laamaikahiki. “What is he doing?” “He is indulging in ease in Kauai where the sunrises and sets; where the surf of Makaiwa curves and bends: where the kukui blossomsof Puna change; where the waters of Wailua stretch out. He will live and die in Kauai.” | Laamaikahiki. “Ka walea ana?” Kila. “I walea ia Kauai i ka la hiki ae a po iho, ikeekee a ka nalu o Makaiwa, i ke kahuli mai a ka pua kukui o Puna, o ka waihalau oWailua, noho no ia Kauai a make ia Kauai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Because of the answers given by Kila, Laamaikahiki again asked: “What is the purposeof this journey that has brought you here?” Kila replied: “I have been sent by ourfather to come and take you to him as he is very anxious to see all his children together.The journey was taken under his orders. Upon my arrival here I was unable to findyou; but just as I was about to give up the search and had ordered my men to get thingsready for our return, an old woman came to me and advised me how to find you.” | A no keia hana a Kila, ninau pono aku la o Laamaikahiki: “Heaha kau huakai i hikimai ai i o’u nei?” I aku la o Kila: “I hoouna ia mai nei wau e ka makuakane o kauae kii mai ia oe, e holo aku e ike mai ko kakou makuakane ia kakou apau. No ka mea,ua hele mai nei wau e like me ke kauoha a ko kakou makuakane, a hiki iho nei wau maanei;aka, aole nae he loaa. A nolaila, ua hoomakaukau e hoi, e ole ka luahine, loaa ihonei oe.” A no keia olelo a Kila, hoomakaukau koke ae la o Laamaikahiki e holo me konakaikaina i Hawaii nei e like me ka makemake o Moikeha. I ka manawa i manao ai o Laamaikahikipela, alaila lawe ae la oia me kana mau kahuna, a lawe pu ae la no hoi me ke akua,o Lonoikaoualii. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon hearing the words from Kila, Laamaikahiki immediately prepared to accompany hisbrother to Hawaii in obedience to the wish of Moikeha. As soon as Laamaikahiki decidedto do this, he took his priests, his god Lonoikaoualii, and the men that came withKila and set sail for Hawaii. When they were approaching near Kauai, Laamaikahikibegan beating his drum. No sooner was this done than Moikeha heard the tone of hisdrum which informed him that Laamaikahiki was about to arrive with his brother. Moikehathen ordered to have everything in readiness, the land as well as the house, for thereception of the chief Laamaikahiki. | Holo mai la o Laamaikahiki, me kana mau kahuna, a me na kanaka i holo pu aku me Kila,a ma ia holo ana, i ke kokoke ana aku i Kauai, ia manawa hookani ae la o Laamaikahikii ka pahu. Ia manawa lohe ae la o Moikeha i ka leo o kana pahu, alaila manao ae laoia, ua holo aku o Laamaikahiki me kona kaikaina. Ia manawa hoomakaukau ae la o Moikehai ka aina a me ka hale, no ka hiki aku o ke alii Laamaikahiki. A hiki aku la o Laamaikahikime Kila, lilo ae la o ua Laamaikahiki nei ma ka lima o ke kahuna nui o Kauai o Poloahilani,a hoihoi ia aku la i loko o ka heiau, me kona akua o Lonoikaoualii. Ua oleloia, naLaamaikahiki i lawe mua mai ke akua ma Hawaii nei. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon the arrival of Laamaikahiki and Kila, Laamaikahiki was taken by the hand by thehigh priest of Kauai, Poloahilani, to the temple together with his god Lonoikaoualii.It is said that Laamaikahiki was the first person who brought idols to Hawaii. Laamaikahiki lived in Kauai for a time, when he moved over to Kahikinui in Maui. Thisplace was named in honor of Laamaikahiki. As the place was too windy, Laamaikahikileft it and sailed for the west coast of the island of Kahoolawe, where he lived untilhe finally left for Tahiti. It is said that because Laamaikahiki lived on Kahoolawe,and set sail from that island, was the reason why the ocean to the west of Kahoolaweis called “the road to Tahiti”. After Laamaikahiki had lived on Kahoolawe for a time, his priests became dissatisfiedwith the place, so Laamaikahiki left Kahoolawe and returned to Kauai. Upon the deathof Moikeha the land descended to Kila, and Laamaikahiki returned to Tahiti. | Noho iho la o Laamaikahiki ma Kauai, a mahope, holo aku la ma Maui a noho ma Kahikinui.Ua kapaia aku ia wahi mamuli o ko Laamaikahiki inoa. A no ka makani o ia wahi, haaleleaku la o Laamaikahiki ia laila, holo aku la a ma ka aoao komohana o Kahoolawe. A malailakahi i noho ai a hiki i kona manawa i hoi aku ai i Tahiti. Ua olelo ia no ka holoana o Laamaikahiki i Kahoolawe, ka mea i kapaia ai ka moana ma ke komohana o Kahoolawe,“o Kealaikahiki”. Noho iho la o Laamaikahiki ma Kahoolawe, a no ka pono ole o ka manaoo na kahuna, nolaila haalele ai o Laamaikahiki ia Kahoolawe, a hoi aku la i Kauai;a make o Moikeha, ili iho la ka aina ia Kila, hoi aku la o Laamaikahiki i Tahiti. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER IV.The Reign of Kila and the Jealousy of His Brothers. | MOKUNA IV.Ka Noho Alii ana o Kila, ame ka Huahua ana o Kona mau Kaikuaana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After the death of Moikeha, his dead body was taken to the cliffs of Haena where itwas deposited until a convenient time for Kila to remove it to Tahiti. Soon afterthis Kila began to assume the reins of government and ruled in place of Moikeha, accordingto the wish of his late father, his mother and aunt, and his mother’s father.[[130]] | Mahope iho o ko Moikeha make ana, laweia aku la kona kupapau ma ka pali o Haena, ahiki i ka manawa a Kila i hoihoi ai i Tahiti. Ia manawa mahope iho, noho iho la oKila ma ko Moikeha noho ana, e like me ka makemake o kona makuakane, a me kona maumakuahine, a me ka makuakane o na makuahine.[[131]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
When he became king of Kauai and had taken charge of things just as his father haddone before him, he saw that his reign was not going to be as peaceable as he wouldlike to have it, as his brothers were jealous of his being made the king of Kauai.This jealousy on the part of the brothers, coupled with their hatred of him for havingbeen sent to Tahiti, made them feel all the more bitter against him. However, withall this bitter feeling entertained by his brothers, all his commands during any ofthe large undertakings were always obeyed, they not having the courage to refuse toobey the orders of the king. But with all this obedience on their part, Kila’s reignwas not altogether satisfactory. The older brothers often met secretly to consultone another as to the best way of concealing their hatred and bitter feelings fromtheir brother. At one of these meetings they adopted a certain course and decidedto draw Kila into consenting to do a certain thing, although it was several days afterthe proposition was matured, in the following way: | A ma ia lilo ana o Kila i alii no Kauai e like me ka noho ana o kona makuakane, akaaole nae i maikai loa kona noho alii ana, no ka mea, ua huahua ae la kona mau kaikuaana,no ka lilo ana o Kauai ia Kila. Aka, ua huipuia ko lakou inaina me ko lakou hoomauhalamua ana, no ko Kila holo ana i Tahiti. A i ka hiki ana o kekahi hana nui ma o ke aliila, nolaila, olelo aku la oia i kona mau kaikuaana; aka, aole e hiki i na kaikuaanake hoolohe aku ma ka Kila mea e kamailio aku ai. Aka aole i pono iki ko Kila nohoalii ana ma ia manawa. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon coming to him, one of the brothers said: “Say, Kila, we believe it best thatwe all go and bring back the bones of our father for you to remove them to Tahiti.”Upon hearing the request of his brothers, which he thought quite proper, he immediatelyconsented to the proposition. He was, however, actuated to readily accede to this request because he had on another occasion already talked with his motherand aunt on the matter. When the brothers heard that he was willing to carry out theirrequest, they proceeded to get the canoe ready for their journey to Haena for thepurpose, as has been said, of removing the bones of their father to their home beforethe same were to be taken by Kila to Tahiti. | A no ia mea, noonoo nui iho la na kaikuaana i mea e nalo ai ko lakou huhu i ko lakoukaikaina; nolaila, kukakuka ae la lakou ma ke kaawale, a hooholo iho la; penei lakoui hai aku ai i mua o Kila i ka lakou mea i hooholo ai, he mau manawa loihi mahopemai o Moikeha: “E Kila; e pono paha e kii kakou i na iwi o ko kakou makuakane, e hoihoimai, a nau e lawe aku i Tahiti.” A ike iho la o Kila he pono ka manao o na kaikuaana,nolaila ae aku la oia mamuli o ko na kaikuaana manao. Aka, o ko Kila manao mua noia i manao mua ai me kona mau makuahine. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the mothers, Hooipoikamalanai and Hinauu, saw the boys preparing the double canoe,they approached them and asked them: “What journey is this that you are going to undertakewith the canoe you are preparing?” The boys replied: “We are going after the bonesof our father and bring them here, for Kila to remove them later on to Tahiti.” Themothers again asked: “How many of you are going?” The boys replied: “All of us, includingour brother.” | A ike aku la na kaikuaana o Kila, ua ae maoli mai ke kaikaina i ka lakou mea i kukamua ai, nolaila, hoomakaukau ae la lakou i na waa e holo ai i Haena, no ke kii i naiwi o ko lakou makuakane. A ike aku la na makuahine o Hooipoikamalanai laua o Hinauui na keiki e hoomakaukau ana i na waa; nolaila hele aku la a halawai me na keiki,i aku la: “E hoomakaukau ana keia mau waa e holo i hea?” I aku la na keiki: “E kiiana makou i na iwi o ko makou makuakane a hoihoi mai, a na Kila e lawe aku i Tahiti.”Ninau hou aku la ko lakou mau makuahine: “Ehia oukou e holo ana?” Hai aku la ka olauamau keiki: “O makou no hoi paha me ko makou kaikaina.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Hooipoikamalanai and Hinauu heard these remarks they replied: “If you are goingwith your brother, then we too will accompany you.” | A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, olelo aku la i na keiki:“Ina i holo oukou me ko oukou kaikaina alaila o maua pu kekahi o na makuahine ke holome oukou.” I aku la na keiki: “O ke aha ka olua e holo ai; e holo olua e hoopiha waa,o hiki ole mai anei ia makou?” | ||||||||||||||||||||||||||||||||||||||||||||||||||
The boys remarked: “Why should you two go, to take up that much room of the canoe?Do you think we would not be able to bring the bones by ourselves?” | I aku la na makuahine: “Aole maua e hookuu aku i ko oukou kaikaina, no ka mea, aolehe pono o ka oukou noho ai aina ana, he poe hana ino oukou; he uku auanei hoi ka oukouhele ana, o malama pono oukou i ko oukou pokii.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
The mothers replied: “We are not going to allow your brother to accompany you, forwe know you do not respect him and you do not treat him as you should. We are notsure that you will take good care of him.” When the boys heard their mothers makethese remarks they were afraid lest their scheme would fall through, so they sworein the name of their god that no harm would come to the king. When Hooipoikamalanaiand her sister saw that the boys had sworn to take good care of the king, they allowedhim to accompany his brothers. | A no keia olelo a na makuahine o ua mau keiki alii nei, manao iho la na keiki e aneaneae oleia ana ko lakou makemake; nolaila, hoohiki aku la kana mau keiki hanau mua,ma ka inoa o ko lakou akua. A ike mai la o Hooipoikamalanai ma, ua hoohiki aku kanamau keiki, nolaila, hookuu mai la ko lakou makuahine ia Kila mamuli o ke koi hoohikia kana mau keiki. A i ka manawa o ka holo o ua mau keiki nei, lawe ae la lakou iaKila; a ma ka wanaao o ka po, holo mai la lakou i Oahu nei, a no ka makani maikaimai Kauai mai ia po, ua ike koke lakou ia Molokai; aia no nae ko lakou kaikaina malunao ka pola o na waa. A no ka ikaika o na hoe waa, ua puka koke lakou i Kauwiki, maHana; i ke aumoe o kekahi po ae hiki lakou i Waipio, ma Hawaii.[[133]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
Very early in the morning, after everything was made ready, the brothers took Kilaand set sail for Oahu. The winds from Kauai during the night being very favorable,they soon were in sight of Molokai. Kila all this time was on the covered platform.As the paddlers were robust and strong they soon arrived off the coast of Kauwiki,[[132]]at Hana; about midnight they arrived at Waipio, Hawaii. Immediately upon their arrival,while Kila was still asleep, they took him off the canoe and left him on the beachat Waipio, he in the meantime not knowing his brothers’ actions. The brothers thenproceeded to kidnap a young man from Waipio whose skin was similar to Kila’s and returnedto Kauai. When they reached Puuloa on their way home, Umalehu, Moikeha’s eldest sonslew the boy they had brought from Waipio, then cut off his hands and took them totheir mothers for the purpose of showing them all that was left of Kila, with thereport that he had been eaten by a shark. | A ma ia po koke no, i loko o ko lakou manawa hiamoe ia Kila hoi e hiamoe ana, haaleleaku la lakou ia Kila ma Waipio me ko iala ike ole mai. Aka, lawe ae la lakou i kekahikeiki ano opiopio i like me Kila ka ili, a hoi aku la lakou i Kauai. Ma ia hoi anaa lakou, a hiki i Puuloa, pepehi ae la o Umalehu, ke keiki mua loa a Moikeha, i kelakeiki a lakou i lawe mai ai mai Waipio mai, a lawe ae la i na lima, i mea na lakoue hoike aku ai i ko lakou mau makuahine, me ka olelo aku: “Ua pau i ka mano.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon their arrival home, they went to their mothers with the dead boy’s hands, andwith their hair cut in the shape of a war helmet to show their grief[9] for Kila. When they saw their mothers they fell down before them weeping and wailing.By the language used in their wailing, Hooipoikamalanai made out that their brothereither was dead, or they were wailing for their father. So in order to be sure Hooipoikamalanaiand her sister asked them: “Which one of you is it that has been injured?” The sonsreplied: “Kila has been eaten up by a shark. Upon arriving at the place where ourfather’s bones were laid, we prepared them, took them on to the canoe and we startedon our return. When we reached the steep cliffs, where one has to swim to get aroundthem, our canoe got turned over and Kila was attacked by a shark and all we couldsave of him were his hands which you now see.” | A ia lakou i hoi aku ai, hele aku la lakou i mua o ko lakou mau makuahine, me na limaa lakou i lawe mai ai o kela keiki a lakou i pepehi ai, me na poo o lakou i manewanewaia, ma ka ako mahiole ana i ka lauoho, he mea e hoomaopopo ana i ko lakou kanikauia Kila. A hiki aku la lakou i ko lakou mau makuahine, me ka moe kanikau ana, a malokoo ko lakou uwe ana, manao aku la o Hooipoikamalanai, ua make ko lakou kaikaina, ai ole la ia, e uwe ana la i ko lakou makuakane. I mai la o Hooipoikamalanai ma: “Owai ko oukou i poino?” I mai la na keiki: “Ua pauo Kila i ka mano, ia makou no i hele aku nei, a loaa na iwi o ko makou makuakane (Moikeha)hana makou apau, kau makou maluna o na waa, hoi mai makou a na pali hulaana, kahulimakou, ia manawa no ka pau ana o Kila i ka mano, a koe mai na lima ia makou, oia nalima a kakou e ike la.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the mothers heard this account of the death of Kila, Hoopoikamalanai and hersister Hinauu wailed and expressed a desire to take their own lives, their grief fortheir son was so great. Hooipoikamalanai and her sister then inquired of their sons:“Where, then, are the bones of your father?” The sons replied: “We lost them in theocean. When our canoe was overturned we all went to the rescue of Kila, and thereforethe bones of our father were neglected and they disappeared.” After this Hinauu andher sister traveled around Kauai mourning for Kila, in which the common people alsojoined with them. | A lohe na makuahine o lakou i keia olelo, kanikau hele aku la o Hooipoikamalanai,e hoonaauaua ana ia laua iho me Hinauu. I aku la o Hooipoikamalanai ma i ka laua maukeiki: “Auhea la hoi na iwi o ko oukou makuakane?” I mai la kana mau keiki: “Ua liloi ka moana, ia kahuli ana no o makou, lilo makou ia Kila kahi i aumeume ai, aole omakou manao ae i kela.” A mahope iho o keia manawa, kanikau hele aku la o Hinauu mai ke aloha o Kila a puni o Kauai, a huipu aku la me na makaainana i ke kanikau. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER V.How Kila Was Left at Waipio and His Life There. | MOKUNA V.No ko Kila Haalele ia ana ma Waipio a me Kona Noho ana Malaila. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kila and his brothers arrived at Waipio, Hawaii, and his brothers saw that hewas fast asleep, Umalehu ordered his younger brothers Kaialea, Kekaihawewe and Luakapalala,to launch the canoe. This order the younger brothers obeyed. After the canoe was launchedthe paddlers jumped aboard, first followed by the young chiefs. While this was going on Kila heard the bumping of the canoe, so he sat up and sawthat the canoe was floating in the sea. Believing that his brothers would come forhim later on, he did not watch them very closely. But when he looked again he sawthat the canoe was outside of the line of breakers. He then called out to them: “Howabout me? How about me?” Umalehu then answered back: “Wait awhile until we come backfor you.” But he saw that they were to disappear beyond the [[134]]point of the cliff of Maluo, and a few moments later they disappeared altogether.Kila therefore remained on the sand of Waipio. Kila was spared through the intervention of Kaialea, Kekaihawewe and Laukapalala,who also insisted that he be left at Waipio, as it was Umalehu’s intention to killhim while they were on mid-ocean; but Kaialea and Laukapalala prevailed on their brotherto take Kila to Waipio and leave him there. | Ia Kila ma i hiki aku ai i Hawaii ma Waipio, i na kaikuaana i ike aku ai, e hiamoeloa ana o Kila; alaila, hoolale koke ae la o Umalehu i kona mau kaikaina, ia Kaialea,Kekaihawewe, a me Luakapalala, e hapai na waa, oi hiamoe o Kila. E like me ka manaoo ko lakou kaikuaana, malaila wale no e hoolohe ai na kaikaina. Ia lakou i hapai aii na waa a lana i loko o ke kai, a kau mua aku la na hoewaa, a me na keiki alii, iamanawa, lohe ae la o Kila i ke kamumu o na waa; ia wa ala mai la o Kila, a nana akula, ua lana na waa i loko o ke kai, me ka manao hoi o Kila e kiiia aku ana oia mahope.I nana hou aku auanei keia (Kila) e holo loa ana na waa mawaho o kuanalu. Alaila,kahea aku la o Kila: “Pehea wau? Pehea wau-e?” Kahea hou mai o Umalehu: “Pela iho a kii hou mai makou.” I nana aku auanei keia, naloana na waa malalo o ka lae o ka pali o Maluo. O ko lakou hala loa aku [[135]]la no ia; noho iho la o Kila i kaha one o Waipio. Ua hookoeia ke ola o Kila ma Waipiomamuli o ka manao o Kaialea, a me Kekaihawewe, a me Laukapalala. No ka mea, o ko Umalehumanao, e lawe e pepehi ia Kila ma ka moana, aka, ma ko Kaialea manao, a me ko Laukapalalamanao, e hoihoi i Waipio, a oia no ke kumu i hiki ai i Waipio. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After the brothers had gone, Kila remained the rest of the night in meditation, tryingto comprehend the object of his brothers’ actions. Toward morning he fell into a deepsleep after sitting up most of the night. While he was asleep and the sun was risinghigher and higher, he was seen by the people, who came to admire this handsome youngman who was fast asleep on the sand. At last the people woke him up and asked himwhere he had come from and the circumstances of his arrival at this place. He thentold them the whole history of his treatment by his brothers. He was then taken tothe home of one of the men. | A hala aku la na kaikuaana o Kila, noho iho la o Kila ia koena po, e noonoo ana ika hana a kona mau kaikuaana. A kokoke i ka wanaao, a no ka loihi o kona ala ana iapo, nolaila, ua pauhiaia oia e ka hiamoe nui. A ia ia e hiamoe ana, ua hiki ae kala, a mehana iki ae, ike ia mai la ua o Kila e hiamoe ana i kaha one. Hele mai nakamaaina a ike i keia keiki maikai e moe ana, ua pauhia i ka hiamoe. A nolaila, hoalaia ae la, me ka ninau iho o na kamaaina, i kona wahi i hele mai ai a me ke ano o konahiki ana malaila. Alaila, hai aku la oia i ka moolelo e like me ka hana a kona maukaikuaana. A no ia mea, hoihoi ia aku la e na kamaaina ma kauhale kamaaina. | ||||||||||||||||||||||||||||||||||||||||||||||||||
During the first part of Kila’s life in Waipio he lived under the people as a servant,doing everything he was told to do. His constant labors consisted of farming and thecooking and the preparation of the food for his masters. He lived in this lowly lifefor a period of about three years. At times he was told by the people with whom hewas living to bring firewood from the top of the cliff, when he would climb to thetop of Puaahuku. During one of his climbs to the top of this cliff, he was seen bya priest who was living in the temple of Pakaalana, by means of the constant appearanceof a rainbow[10] that hung over this cliff. Upon seeing this sign, the priest determined to find outif this sign was indeed the sign of a high chief. But he was not able to see the signevery day, however, as Kila did not always go to the top of the cliff, only doingthis at certain times, when he was in quest of firewood. | Ia noho ana a Kila ma Waipio, hoopili aku la o Kila malalo o na kamaaina, ma na meaa na kamaaina e olelo mai ai, malaila wale aku no o Kila. O ke kahumu a me ka mahiaikana mau hana nui e hoounauna ia ai e na kamaaina ona. Pela mau kana hana ana a halaekolu paha puni. I kekahi manawa, i ka wa i hoounauna aku ai kona mau kamaaina iaKila e pii i ka wahie i luna o ka pali, nolaila, pii aku la oia ma Puaahuku kana wahie.I ka manawa o Kila i luna o Puaahuku, he kahuna ka mea nana i ike aku i loko o Pakaalanai ka pio mau o ka onohi alii. A no ia mea, hoomanao ae la ua kahuna nei he alii. Apela mau ka hana ana a ke kahuna. Aka, aole i hoomau ka hoailona alii ia Kila i nala a pau, he kakaikahi wale no. A ma kekahi manawa, hewa iho la o Kila ma ka nohoana me na kamaaina mau ona. Ua manaoia ua o Kila, ua lawehala i ka mea a na kamaaina,no ka ai ana i ka aikapu, i na mea hoi i manao ia no mua. Aka, aole i lawehala ikio Kila ma ia mea. A no ia mea, holo aku la o Kila i loko o Pakaalana, ka puuhonuano ka poe e manaoia ana he lawehala. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Shortly after this Kila was accused by his masters of breaking certain kapus. It wasreported to his masters that he had eaten certain food that was kapued, being reservedfor the gods. But Kila was entirely innocent of the charge, so in order to save himselfhe ran and entered the place of refuge within the temple of Pakaalana,[11] a place where the violators of any kapu could be saved from punishment. As he enteredthe temple the priest again noticed the sign he saw on the cliff of Puaahuku. Uponseeing this the priest spoke to Kunaka, who was king of Waipio at this time and whohad reigned ever since Olopana sailed for Tahiti, saying: “You must take that boyas our son. That boy is no commoner, he is a high chief.” In accordance with the wordsof the priest, the king obeyed and he took Kila to be his son, and gave him the nameof Lena. | Ia manawa ike hou mai la ke kahuna ia Kila, e like me kana ike ana i luna o Puuahuku.A no ia mea, olelo aku la ua kahuna nei ia Kunaka, oia ke alii o Waipio ia manawa,mahope iho o ko Olopana holo ana i Tahiti. I aku la, ua kahuna nei: “E lawe ae oei kela keiki i keiki na kaua; aole kela he keiki e, he alii kela.” A ma ka olelo ake kahuna, he hoolohe wale aku no ka ke alii. A no ia mea, lawe ae la o Kunaka iaKila, i keiki nana, a kapa aku la i kona inoa o Lena. A no ka lilo ana o Kila i keikina Kunaka, haawi ae la oia ia Waipio a pau loa ia Kila. A maluna o Kila ka hooponoponoana, maluna o ka aina a me na kanaka. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After he had become Kunaka’s son he was given charge of the whole of Waipio, bothas to the regulations of land matters and the people, whereupon he issued a proclamationordering the people to be engaged in farming. (It was he who started the [[136]]system of working so many days for the landlords out of every month, and this systemhas been kept up ever since, even up to the present day.) Kunaka grew very fond ofhis son for his industrious qualities. | Ia manawa i lilo ae ai o Waipio ia Kila ka hooponopono, a me ka ai aina ana, nolaila,e kuahaua aku ana o Kila i na kanaka e mahiai. A na Kila i hoomaka ke [[137]]koele, mai ia ia mai ka hoomaka ana o ke koele a hiki i keia manawa. I kekahi manawa,makemake ae la o Kunaka i kana keiki, no ka hoonoonoo ma ka hana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Shortly after this, during the time of Hua, when the saying, “The bones of Hua arebleached in the sun” was realized, during a spell of great drought, when a great faminewas experienced over all the lands from Hawaii to Kauai, all the wet lands were parchedand the crops were dried up on account of the drought, so that nothing even remainedin the mountains. Waipio was the only land where the water had not dried up, and itwas the only land where food was in abundance; and the people from all parts of Hawaiiand as far as Maui came to this place for food. Because of this drought all the landsfrom Hawaii to Kauai were without food and the people were forced to subsist on mossesand other such things. But all through the drought and famine Waipio never went withoutfood. During this famine the people from Hawaii, Maui and other islands came to getfood at Waipio. | A mahope mai, i ke kau ia Hua, oia ka manawa i olelo ia: “Koele na iwi o Hua i kala”, ia manawa, he kau la nui loa ia a puni na aina mai Hawaii a Kauai; o na ainawai keia, hao lia ae la e ka la, maloo; maloo ka ai, aole wahi mea ulu ma na kuahiwi.Aka o Waipio, oia wale no ka aina i maloo ole ka wai, a o ka aina ai hookahi no hoiia, o ka ilina iho la no ia o Hawaii, a me Mani. A no keia kau la, ua wi na aina apau mai Hawaii a Kauai. O ka limu ka ai, a ane pilikia loa na aina i ka wi. Aka, oWaipio, aole lakou i wi iki a hiki i ka pau ana o ka wi. I kekahi manawa, hele nuiae la ko Hawaii, Maui, a me na aina a pau i ka ai i Waipio. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kila’s brothers heard that there was food at Waipio, their grandfather and mothersmade up their minds to send the boys to Waipio for food; but none of the boys werewilling to go, because it was at this place that they had abandoned Kila to his fate; so they were very reluctant about going, for fear that he mightsee them and there would be trouble. As often as their mothers urged them to go theyas often refused, and finally they told their mothers that on no condition would theythink of going. Upon meeting this persistent refusal on the part of their sons, themothers determined to ask them one by one, to see if there was not a chance to persuadeone of them to go, but every one of them refused. The mothers would not have no foran answer, and kept on urging the sons till finally one of the boys, Kaialea, consentedto go to Waipio to get them some food. | Aka, lohe ae la na kaikuaana o Kila, aia ka ai ma Waipio, manao ae la ko lakou kupunakane,a me ko lakou makuahine e holo i ai i Waipio; aka, aole nae e hiki ia lakou ke aee hele, no ka mea, ua hana hewa aku lakou ia Kila malaila, oia no ko lakou mea i kanaluaai, o hele auanei lakou, o ike mai o Kila ia lakou, nolaila pono ole. Aka no ka paipainui o ko lakou makuahine i na keiki e holo, hoole loa aku na keiki. A no ka paakikiloa o na keiki ma ko lakou manao, nolaila, ninau pakahi aku la ko lakou mau makuahinei ka laua mau keiki, no ka makemake e holo i ai i Waipio. Aka ua hoole na mea a pauo na keiki ana; a ma kekahi manawa mahope mai, ninau pinepine aku no i na keiki; ekolukeiki i hoole, a hookahi mea i ae e hele i ka ai i Waipio, o Kaialea. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER VI.Kaialea’s Trip to Waipio and His Meeting with Kila. | MOKUNA VI.Ka Holo ana o Kaialea i Waipio a me Kona Halawai ana me Kila. | ||||||||||||||||||||||||||||||||||||||||||||||||||
In due course of time after setting sail for Waipio, Kaialea and his men arrived attheir destination. Just prior to their arrival, however, Kila issued an order throughoutthe length and breadth of the land, that no one should give any food away upon painof death. If a landlord gave away food the land would be taken away from him, andso on down the line. As Kaialea and his men were approaching land Kila recognizedhis double canoe and immediately made up his mind that his brothers must be on it.When the canoe was beached, Kila saw his brother. In order, therefore, to make surethat the crime committed against him was really intentional, he ordered his officersto confiscate the canoe of Kaialea. The day on which Kaialea arrived was one of the kapu days, when no canoes were allowedto be seen at sea, so when the people came and seized his canoe, Kaialea, took itfor granted that it was because of his great crime in breaking the kapu, and he immediatelyremembered his mother’s as well as his brothers’ orders about not remaining [[138]]too long on Hawaii, so he wondered how he was to fulfill their wish, for his canoehad been confiscated, which left him without means of getting back to Kauai. He alsothought of the needs of the people at home and of their disappointment about his notcoming back in the time allowed him. | Ia Kaialea i holo ai i Waipio ma Hawaii, a hiki aku la oia ma laila me kona mau hoaholo, ua papa ae la o Kila i na kanaka apau o Waipio mai uka a kai, mai kela palia kela pali o Waipio, aole e haawi wale i ka ai, ina haawi he kanaka, o ka make kahope, a i na he ai ahupuaa, a pau kona ai ahupuaa ana, a pela aku. Aka, ia Kaialeano e holo aku ana, ike e aku la no o Kila i na waa ona, manao ae la no o kekahi okona mau kaikuaana ko luna o na waa. A i na waa i kau aku ai i uka, ike aku la o Kila i kona kaikuaana. A nolaila i meae maopopo ai ia Kila ko lakou hana ino ana ia ia, nolaila kena ae la o Kila i na ilamukue hao i na waa o Kaialea, oia hoi, o ka la a Kaialea i hiki aku ai, he mau la kapuia, aole he holo waa ma ia la. A mamuli o ke kauoha a Kila hao ia ae la na waa e nakanaka alaila manao ae la o Kaialea i kona hewa, nokamea, ua kauoha ia mai e ko [[139]]lakou makuahine a me kona mau kaikuaana aole e noho loihi i Hawaii. A no keia haoiaana o na waa, manao ae la o Kaialea, aole e hiki i Kauai, manao ae la oia i ka pilikiao ko ka hale poe. A lilo aku la na waa ma ka lima o na ilamuku, hoi aku la oia mekona mau hoewaa ma na hale kamaaina. Ia manawa o lakou ma na hale o na kamaaina, loheae la lakou ua kapu ka ai, no ka mea ua papaia e Kila. Aole nae i lohe iki lakou iko Kila inoa ma Waipio ia manawa. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After the canoe was taken over by the officers, Kaialea and his paddlers went alongwith some of the people of the place. While they were at the homes of the people whobefriended them they heard that the food had been kapued by the order of Kila. Thiswas not the name by which he was known in Waipio, however. On the next day some menwere sent by Kila to come for Kaialea and take him to the king’s strong house. WhenKaialea arrived in the presence of the king, he thought he recognized Kila, whichmade him think of death, because he reasoned within him: “I am going to be killedbecause we brought him here and deserted him.” But on being told that this person’sname was Lena he was greatly relieved. | I kekahi la ana ae, hoouna ia mai la kekahi mau kanaka mai a Kila mai e kii mai iaKaialea e laweia iloko o kahi paa o ke alii. A ma ia manao ana o Kila pela, nolaila,kiiia mai la o Kaialea, a laweia aku la ma kahi paa o ke alii. Ia manawa, o Kaialeai hiki aku ai i mua o ke alii o Kila, ike aku la oia ia Kila, alaila manao ae la iai kona make, no ka mea, i iho la o Kaialea i loko ona: “E make ana ka wau, no ka mea,ua lawe mai makou ia ia a haalele maanei.” Aka, no kona lohe ana ’ku he inoa e kanai lohe ai (o Lena) malaila oia i haohao ai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
While he was being held in the presence of the king, he was asked: “Where did youcome from and what is your business here?” Kaialea replied: “I am from Kauai, andbecause of the famine brought about by the drought I was sent to come to Hawaii andget us some food. This is the only reason that has brought me here. I did not knowthat the canoe was to be confiscated.” Then Kila, otherwise known as Lena, asked:“Didn’t you come to this place some time ago?” Kaialea thought he would not tell thetruth in answering this question for fear if he should answer that he had come toHawaii before, he would be killed, because of the boy whom they had kidnapped andkilled; so he decided to answer the question in the negative, saying: “I have notbeen to Hawaii before this.” | Ia wa o Kaialea ma kahi paa i mua o ke Alii, ninau aku la oia: “Mai hea mai oe? Aheaha kau hana i hiki mai ai maanei?” I aku la o Kaialea: “No Kauai mai wau, a noka pau ana o ko makou mau aina i ka wi, aole he ai, nolaila hoounaia mai nei wau eholo mai i Hawaii nei i ai na makou, a oia wale no ko’u mea i hiki mai ai maanei;aole hoi i manao e, e haoia ana na waa.” I aku la o Kila, ka mea i kapaia o Lena: “Aole anei oe i holo mua mai maanei i keiamanawa mamua aku nei?” Ia manawa, manao ae la o Kaialea aole e hai aku i keia ninau,o hai aku auanei oia, ua hiki mua ma Hawaii, manao oia o make io auanei, no ko lakoulawe malu ana i kekahi keiki kamaaina a lakou i pepehi ai. Nolaila, hoole aku la oia,aole i holo mua i Hawaii. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Before they thought of placing Kaialea in confinement, Kila had a talk with one ofhis friends and instructed him in the following manner: “When Kaialea is brought hereI will proceed to question him, and in case he does not answer my questions properlythen I will turn him over to you and you must then make a further examination of him.”So when Kaialea denied ever coming to Hawaii before this, Kila told his friend: “Say,you must attend to this fellow and question him further on this.” The friend afterlooking at Kaialea asked him: “Didn’t you come to Hawaii before this? Didn’t you takea boy from Waipio with you on that occasion?” Upon hearing these questions put to him by Kila’s friend, Kaialea did not wish tospeak of the deed committed by them, for he knew very well of the consequences ofsuch deeds if known, so he denied having any knowledge of the thing, saying: “We havenot been to this place before; this is the first time I have seen Waipio.” Becauseof this answer Kila came out with the question: “Who are your parents?” Again Kaialearesorted to falsehood and did not give the right names of his parents, for he knewby the questions put to him that if he told the truth he would be killed. | Mamua nae e ko Kaialea manao ia ana e hoopaa ma kahi paa, ua kuka mua aku nae o Kilame kona hoa aikane paha o ke alo alii, a penei kana kuka ana: “Ina i hiki mai o Kaialeamaanei, alaila, na’u auanei e ninau aku ia ia. A i hoole mai auanei kela i ka’u meae ninau aku ai, alaila, kuhikuhi ae wau ia oe, nau e nana ae.” A i ka manawa i hoolemai ai o Kaialea i ka Kila ninau ana aku, alaila, olelo aku la o Kila i kona hoa kuka:“E! e nana ae oe ia ianei, a e ninau pono aku paha ia ia.” A nolaila, nana aku laua hoa nei o Kila ia Kaialea, a ninau aku la: “Aole anei oe i hiki mua ma Hawaii neimamua aku nei? Aole anei oukou i lawe aku i kekahi keiki o Waipio nei me oukou?” Ano keia ninau a keia hoa o Kila, nolaila, aole e hiki ia Kaialea ke ae aku i na meai hana ia e lakou e like me ka lakou hana ana. A nolaila, hoole aku la o Kaialea:“Aole makou i hiki mua ma keia wahi, akahi no wau a ike iki ia Waipio nei.” A no keiamea, ninau maoli aku o Kila: “Owai kou mau makua?” Aole no i hai iki aku o Kaialeai kona mau makua ma ka oiaio, aka, hai aku la no oia he inoa e. O hai auanei keiai kona mau makua, manao keia o akaka loa kona make, no ka mea, ua ninau maoli ia maioia. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kila heard Kaialea give other than the true names to his parents he gave hisofficers the following orders: “Keep this man in confinement until tomorrow, thenput him on the altar and sacrifice him. This is the very man that killed Kila andleft their brother in mid-ocean. Don’t bind him with ropes, however, but let him [[140]]have free access to the house until such time when I shall give further orders asto his death, when he shall indeed die.” In accordance with the king’s orders, Kaialeawas taken to the kapu house and there placed in confinement, receiving good treatmentand being supplied with all the food he wanted. But with all this good treatment hewas not able to eat any of the food placed before him, being overcome with grief atthe idea of his being put to death. It was not Kila’s wish, however, to sacrificehim, but rather to make Kaialea realize the gravity of the evil deed which they hadcommitted against their own brother. | A lohe ae la o Kila i ka hoole ana mai o Kaialea, alaila, i mea e maopopo ai ia Kaialea,nolaila kena ae la o Kila, i ka ilamuku, me ka i aku: “E hoopaa aku i keia kanaka;apopo, e kau aku ia ia ma ka lele, no ka mea, o keia kanaka no ka mea nana i pepehiia Kila, a na ianei no i haalele i ko lakou kaikaina i ka moana. Mai nakiikii [[141]]nae i ke kaula ia ianei, e hookuu no pela ma ka hale, a hiki i kuu manawa e kauohaaku ai e make, alaila make.” Mamuli o ke kauoha a ke alii, nolaila, laweia aku lao Kaialea a hoonohoia ma ka mua, me ka malama maikai ana, a me ka hanai ana i ka ai.Aka, o na mea ai a pau i laweia aku na Kaialea, aole e hiki ia ia ke ai, no ka mea,ua kaumaha i ka make. Aka, aole nae pela ko Kila manao, “e kau ma ka lele.” I meae ike maopopo ai o Kaialea i ka hewa oia hana ana a lakou. | ||||||||||||||||||||||||||||||||||||||||||||||||||
On the next day, the day when he was to be sacrificed, early that morning, while theprayers were being said, the note of a mud-hen was heard, when the priests all remarked:“Something is wrong; the man is saved, because something has happened to interruptour recital of the prayer. It is too bad; we were almost at the end when everythingwould have been well.” During the morning the priests proceeded to inform the kingof the interruption in the recital of their prayer, when Kila replied: “If the recitalof your prayer has been interrupted, then the man must live; he shall not die today.”He then sent for his executioner and said: “Don’t put this man on the altar, but takehim and place him in one of the other houses and take good care of him until suchother time when I shall issue further orders as to his death.” So Kaialea was takento one of the other outhouses of the king. But he did not give up the idea of beingkilled, because he had heard that he was to be sacrificed some day. | A ma kekahi la ae, ka la i manaoia ai e kau o Kaialea ma ka lele, ma ka wanaao i kawa e kai ana ka aha, keu ana ka alae. Ia manawa no e keu ana ka alae, a hewa ana nona kahuna: “Hewa hoi! Ola hoi ke kanaka!! No ka mea ua hewa ke kau ana o ka aha. Aolehoi wa a lele wale, o ka pau no la hoi ia.” Ma ke kakahiaka nui ana ae, hele aku la na kahuna a hai aku la i ke alii i ka hewao ke kai ana o ka aha. I mai la o Kila: “Ina ua hewa ke kai ana o ka aha, alaila eola ke kanaka, aole e make i keia la.” Hele aku la o Kila a olelo aku la i ka ilamuku,me ka i aku: “Aole e kau aku i keia kanaka ma ka lele, e hoihoi aku ia ia ma kekahihale alii e aku, me ka malama pono loa ia; aia no a hiki i ka wa e kauoha hou ia akuai no ka make.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
While Kaialea was in confinement, this time, Kila often came to ask him questionstouching upon their evil deed. But Kaialea was very stubborn, so he was ordered todo all kinds of labor. A few days after this, Kila thought of his mother and auntand the possibility of their meeting death through hunger, so he gave orders to someof his men to proceed to Kauai with food. But when these men started out they didnot get as far as Kauai, they only went as far as Kaunakakai, Molokai, and there squanderedall the food in adulterous living. After they had squandered all the food, they returnedto Waipio and reported to Kila that they had delivered the food to his people in Kauai.Several trips were made by these same men with the purpose of going to Kauai, butthey never once got that far, only going as far as Molokai in each case. | A no ia mea, hoihoi ia ae la o Kaialea ma kahi hale alii e ae; aka, aole nae i pauko Kaialea manao ana i kona make, no ka mea ua lohe aku no ia i ka oleloia e makeana no. I kela manawa ma kahi o Kaialea e malamaia ala, he mea mau ia Kila ka heleaku e hoohuahualau. Aka, no ka paakiki loa o Kaialea, nolaila, hoounaunaia aku lao Kaialea ma na hana a pau. Mahope iho o keia mau la, noonoo iho la o Kila, o pau io auanei kona mau makuahinei ka make i ka pololei, nolaila, hoounaia aku la kekahi mau kanaka, e lawe aku i aii Kauai. Aka, i ka lawe ana a na kanaka aole i hiki loa aku ia ai i Kauai; a Kaunakakaino i Molokai pau loa ka ai i ka hookamakamaia i ka wahine; nolaila hoi hou na waaa hiki i Waipio me ka olelo aku ia Kila, ua hiki i Kauai. Pela mau no ka hana anaa ua mau kanaka nei, a nui na holo ana me ka hiki ole i Kauai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
In the meantime the people on Kauai awaited Kaialea’s return. But after a long waitwithout hearing anything of him, Hooipoikamalanai and her sister sent a party of mento come and institute a search for him. On this voyage, the party arrived at Waipio,Hawaii. Upon their arrival they were asked why they had come, so they replied thatthey were in search of a chief, Kaialea by name. On learning the mission of the strangers,the Waipio people informed them that he had been condemned to be put to death. Theyfurther told the strangers that Kaialea was now in confinement in the temple, andit had been reported that he was to be sacrificed, but so far no one had seen himsacrificed, but it was possible that he had been put to death secretly. On the otherhand he might have been thrown in a deep pit.[12] | A o ko Kauai poe hoi, ua kali ia mai la o Kaialea, aole he hoi aku, nolaila, hoounaia kekahi mau kanaka e Hooipoikamalanai ma e huli ia Kaialea. Ia huli ia ana a hikii Hawaii ma Waipio. Ia manawa a lakou i hiki aku ai, ninau ia mai la lakou nei, koKauai poe, i ke kumu o ko lakou hiki ana i laila. Aka hai aku la lakou, “he huakaiimi alii, e imi ana ia Kaialea.” A no kea mea, hai aku la na kamaaina: “Ua make oKaialea, aia maloko o ka heiau, ua oleloia nae e kau ana i ka lele, aka, aole naei ikeia ke kau ana i ka lele, ua make malu paha, ua kiola ia paha maloko o ka luapau.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the searching party heard the word death repeated, they became anxious to seethe paddlers who accompanied Kaialea. Upon being told where these men were [[142]]living, the searching party immediately set out for the place and met them. This meetinggreatly relieved Kaialea’s companions and they once more entertained hopes of againsetting eyes on their people at Kauai. When they came together the circumstances of their treatment were told the late comersin the following manner: “Kaialea is dead; he is in the temple of Pakaalana. The onlytime we saw him was when we landed. The canoe was at that time confiscated and hewas taken away from us. We have remained in this way ever since, through the charityof the people here. We have not seen the chief since our arrival. We are now relieved,however, for you have come. But the food of Waipio has been kapued.” | Lohe iho la lakou nei i keia hua make, ake nui aku la lakou nei e ike i na hoewaa,ka poe i hele pu mai me Kaialea. Aka, kuhikuhi ia ae la na hale, hele aku la [[143]]lakou nei a hiki i laila, halawai pu iho la, akahi iho la no a pono na hoewaa o Kaialeai ka ike ana mai i ko lakou poe o Kauai. A halawai iho la lakou, alaila, haiia maila ia lakou nei ke ano o ko lakou noho ana ma Waipio, me ka i mai: “Ua make o Kaialeaaia i loko o Pakaalana; o ka makou ike ana no i ka pae ana mai i uka nei, o ka haoiaae la no ia o na waa o makou, a lawe pu ia aku me Kaialea, oia noho wale iho no kamakou, e ole na hale kamaaina pono makou. Aole makou i ike aku i ke alii (Kaialea).Akahi iho la no a pono ua hiki mai la oukou. Eia nae, ua kapu ka ai o Waipio nei.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kila heard that a canoe had arrived from Kauai, he sent some of his men to bringthem to him; this was done. As soon as they came into his presence they were asked:“Where did you come from?” They replied: “We have come from Kauai.” “What is the objectof your voyage here?” asked Kila. They replied: “We have come in search of our chief,Kaialea. His mother and aunt have waited for a long time for his return, and becausehe has overstayed the time allowed him to come, we were ordered to come and look forhim. Upon our arrival here we were told that he is dead, so we are going home andtell his people that the chief is dead.” | A lohe aku la o Kila, ua hiki aku kekahi mau waa mai Kauai aku, nolaila, hoounaiamai la he mau kanaka mai a Kila mai, e kii mai i ua mau kanaka Kauai nei. Nolailakiiia mai la, a laweia aku la i mua o Kila. I ka manawa i hiki aku ai ua poe kanakanei i mua o Kila, ninau mai la o Kila: “Mai hea mai oukou?” Hai aku la lakou: “MaiKauai mai makou.” “Heaha ka oukou huakai i hiki mai ai i anei?” Pela aku o Kila. Alaila,hai aku la lakou. “I imi mai nei makou i ko makou alii ia Kaialea; ua kali mai neina makuahine o lakou, aole he hoi ae, nolaila hoounaia mai nei makou e imi mai, aanei iho nei, lohe iho nei makou ua make, a nolaila, e hoi makou a olelo aku, ua makeke alii.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
In order to make sure of this, Kila ordered his officers to arrest the men and takethem to the temple of Pakaalana. So they were taken by the officers as real prisonersand were placed in confinement in the same place where Kaialea was being kept. Whilethis was being done, there was one man left, the man in charge of the canoe. Whenhe heard what had happened to his companions, and that they had been carried off tobe killed in the temple of Pakaalana, he hid himself in the house where they werebeing entertained. A short time after this he met Kaialea’s men and they decided toreturn secretly to Kauai. When they were ready to leave, Kaialea’s paddlers told thepeople who had befriended them about their going home to Kauai. Their friends, whoreally thought a great deal of them, asked them: “Why should you people go home?”The Kauai people answered: “We cannot stay. If we remain here we would be killed,for the king does not think kindly of us.” Their friends knew that that what theyhad said was quite true, so they gave their consent, being afraid of the troublesthat might follow. On this same day the Waipio people pulled up some taro and loadedthem uncooked onto the canoe that night, and the Kauai people set out on their returnjourney. | I mea e ike maopopoia ai o Kila, nolaila, kena ae la o Kila i na ilamuku e hopu ikeia mau kanaka a lawe aku i luna o Pakaalana. Nolaila lawe ia aku la lakou ma keano lawehala maoli, a hoopaaia aku la ma kahi e hoopaa ia aia o Kaialea. I kela manawa,hookahi kanaka i koe ma na waa, e malama ana i na waa, lohe ae la oia, ua laweia kekahipoe o lakou e make i loko o Pakaalana, nolaila, pee malu aku la oia ma kahi nalo malokoo na hale kamaaina, a mahope iho, halawai iho la lakou me na hoewaa mua o Kaialea,kuka iho la lakou e hoi malu i Kauai, a hooholo ae la lakou pela, e hoi malu i Kauai. A o na kanaka mua i noho ai me na kamaaina ma Waipio, kela poe hoewaa hoi o Kaialea,hai aku la lakou i ko lakou mau kamaaina i noho pu ai, me ka olelo aku “e hoi anai Kauai.” A no ia mea, he mea aloha nui loa ia i na kamaaina, no ka mea, ua loihiko lakou noho pu ana. I mai nae na kamaaina: “Heaha no hoi ka oukou e hoi ai?” I akuna malihini: “Aole e hiki ia makou ke noho, ina o ko makou noho ana, o ko makou makeno ia, oia hoi he pono kahi a ke alii.” A no ia mea, manao ae la na kamaaina he pono ka lakou la olelo, nolaila, ae aku lana kamaaina, mamuli o ko lakou la manao, no ka mea, ua ike maoli ae la na kamaainai kela pilikia nui. Aka, ma ia la no, huhuki ino ae la na kamaaina me lakou nei ike kalo, a hooili maka aku la i ka ai maluna o na waa i ka po ana iho a hoi aku lai Kauai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER VII.Of the Meeting Between Kaialea and the Men that were Sent out by His Mother, Hooipoikamalanai. | MOKUNA VII.Ka Halawai ana o na Kanaka hou i Hoounaia mai ai e Hooipoikamalanai, me Kaialea. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the men who came in search of Kaialea were being taken to be placed in confinement,in the same place where he was being held, they began to have all kinds of speculationas to their probable fate. Upon arriving at the temple they were placed at a littledistance from Kaialea. When he saw them his eyes were filled with tears, while hetried to control his feelings.[[144]] When the king’s officers saw him weep they went and told Kila of what they had seen;so he came to the place where Kaialea was confined and proceeded to question him:“Are you weeping?” Kaialea replied: “Yes.” Kila again asked him: What are you weepingfor?” Kaialea replied: “I am weeping because I saw the people from my home.” Kilathen went over to where the others were being confined and after a while he came backto Kaialea, without having spoken to the others, and again asked Kaialea: “Are younot Moikeha’s son?” Kaialea replied: “No, I am not his son. He is a chief and I ama common man.” Kila then remarked: “You shall not be released from this place untilyou tell me who your parents are. When you have done that, I will then allow you toreturn to your home. If you tell me the truth to all the questions that I shall putto you, you shall be released this very day.” | I ua mau kanaka nei i laweia ai, a hoonohoia aku la ma kahi e paa mai ana o Kaialea,aka ma ke kaawale no kela, a ma ke kaawale no lakou nei. Ia ike ana mai o Kaialeaia lakou nei, haloiloi honua mai la kona mau waimaka, me ka uumi ana i kona uwe noke aloha. A ike ae la na ilamuku o ke alii i ka uwe ana o Kaialea, hele [[145]]aku la e hai ia Kila, a hele mai la o Kila a ma kahi e noho ana o Kaialea, ninau akula: “E uwe ana anei oe?” Ae aku la o Kaialea: “Ae.” Ninau hou aku la o Kila: “Heahakou mea i uwe ai?” I mai la o Kaialea: “E uwe ae ana wau i ko’u ike ana aku ia lakoula, no ko’u ike ana aku nei i kanaka o ko makou aina, nolaila wau e uwe iho nei.”Hele aku la o Kila ma kahi e paa ana ka poe hou mai, a hoi hou mai la me ka oleloole aku la ia lakou, a hiki ma kahi no a Kaialea e noho nei, ninau hou aku la: “Aoleanei oe na Moikeha?” I aku la o Kaialea: “Aole wau nana, he alii ia, a he kanaka wau.”A no keia mea, olelo aku la o Kila, me ka i aku: “Aole loa ana oe e hemo mai aneiaku, a hai mai oe i kou mau makua, alaila oe e hoi aku. Aka, ina e hai mai oe, i keiala no oe e kuu ia aku ai.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kaialea saw that a chance was given him to get out of his difficulties, he thentold the truth. In the course of Kila’s questions, he asked him: “How many are thereof you from your parents?” Kaialea replied: “There are three of us by Hooipoikamalanai and Moikeha. There is one older than myself, my mother’s first-born, then myselfand the one following me, Kila by name, making three by the same mother. Our fatherand our mother’s younger sister have two, Kekaihawewe the first-born, and Laukapalalathe younger, making five of us altogether, all boys. The youngest of the lot is Kila.” | Ike iho la o Kaialea ua olelo maopopo loa aku o Kila i ka mea e pakele ai o Kaialea,alaila, hai mai la oia ma ka oiaio. I aku la o Kila: “Ehia oukou a ko oukou makua?”I aku la o Kaialea: “Ekolu makou a Hooipoikamalanai me Moikeha. O ko’u mua aku kamua a ko makou makuahine hookahi, a owau aku, a o ko’u muli mai o Kila, akolu makou;a elua hoi a ko makou makuakane me ke kaikaina o ko makou makuahine, o Kekaihaweweka mua, a o Laukapalala ka muli, alima wale no makou, he mau keiki kane wale no, ao ko makou hanau muli loa o Kila.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
By these answers Kila saw that Kaialea had told the truth, so he proceeded to questionhim further: “Where is your youngest brother?” Kaialea replied: “He has gone to Tahiti;he was taken by an older brother, Laamaikahiki.” When Kila heard this he immediatelygave his executive officer the following orders: “Take him and keep him in confinementin the temple of Pakaalana, because he has not spoken the truth; he says his youngestbrother is in Tahiti.” In obedience to the orders of the chief, Kaialea was takeninto the temple of Pakaalana. After he had been in confinement for a while, Kila againentered the temple and went and stood at the base of the altar where he could seeKaialea and said: “Keep him in confinement here until the day when the sacrificesare to be offered in this temple, when you must take him and offer him as a sacrificeon the altar.” It was not the intention to sacrifice Kaialea, but said in order tofrighten him, which would probably cause him to tell the truth. Kila then gave ordersto release the other men who had been confined and they returned to the home of thepeople who had entertained them before their arrest. | Ike aku la o Kila, ua hai maopopo mai o Kaialea ma ka oiaio, nolaila, ninau hou akula o Kila: “Auhea ko oukou kaikaina?” I aku la o Kaialea: “Ua hala i Tahiti, ua laweia no e ke kaikuaana e Laamaikahiki.” A no keia olelo ana a Kaialea pela, kena kokeae la o Kila i ka ilamuku, me ka i aku: “E hoopaa koke ia ia nei i loko o Pakaalana!No ka mea, aole i hai pololei mai nei, ke i mai nei, aia ko lakou kaikaina i Tahiti.”A no ia kena ana a ke alii pela, nolaila lawe ia aku la o Kaialea i loko o ka heiauo Pakaalana. A paa aku la kela, hele aku la o Kila mahope aku, a ku aku la ma ke kumu o ka lele,ia Kaialea e paa mai ana. I aku la: “Maanei keia e paa ai, a hiki i ka la e kauilaai ka heiau, alaila, e lawe aku ia ia a kau ma ka lele.” Aole nae ia o ko Kila manaomaoli, aka, i mea e puiwa ai, alaila e hai maopopo mai ma ka oiaio, pela wale no epono ai ia Kila. A o na kanaka hoi i hoopaa pu ia ai mahope aku, hookuu ia aku lalakou ma na hale kamaaina. | ||||||||||||||||||||||||||||||||||||||||||||||||||
In the meantime those men who had returned secretly to Kauai, Kaialea’s paddlers andthe man who had charge of the canoe, arrived there and were questioned by Hooipoikamalanai:“Where are the rest of you?” They replied: “Don’t think that our return means well;no, there is nothing to rejoice over. Kaialea is in confinement in the temple of Pakaalana,as well as some of the people that came later. They are all in confinement. We cannotspeak of their fate. If they have been put to death, then they are dead by this time.If they are still living, then they live through the mercy of God.” | A o na kanaka hoi i hoi malu ai i ka po, na hoewaa i holo pu mai me Kaialea, a mekekahi kanaka i hoouna hopeia mai e Hooipoikamalanai, hoi aku la lakou a hiki i Kauai;ninau mai la o Hooipoikamalanai: “Auhea hoi ko oukou nui?” I aku la lakou: “I maioukou-e, he pono keia hoi ana mai nei, aole paha he pono. O Kaialea, aia ke paa lai loko o Pakaalana, a o ka poe hou ae nei hoi, ke paa pu la lakou, aole i ikeia kolakou ola; ina no i make la, make mai la no. Na ke akua ko lakou ola, ke ola mai onei mau la.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Hooipoikamalanai and Hinauu heard this they were greatly distressed, and said:“This is indeed strange; evil has somehow followed close upon us. Is it [[146]]possible that we are to lose a second son? It is far better for us to cross the oceanin our old age, if by doing so it would be possible for us to look on the place wherethe bones of our son are laid, and then die there and be laid with him. Why shouldwe not go, then, and die there with him, since we have enjoyed life so long?” As Hooipoikamalanai was thus determined to go to Hawaii, she and her sister took severalcompanions along on their journey to die with Kaialea. The heads of the people whowere to accompany on this journey, as well as the heads of Hooipoikamalanai and hersister, were then shaved as a sign of their grief. | A lohe ae la o Hooipoikamalanai laua o Hinauu i keia mea, kaumaha loa iho la ko lauanaau. I iho la laua: “He mea kupanaha, ke uhai mai nei ka ponalo ia kaua; [[147]]alua paha auanei keiki a kaua e make. E pono no paha ia kaua ke hele luahine i kamoana a ike aku i kahi i waiho ai na iwi o ka kaua keiki, a make aku kaua ma kahie make ai o ka kaua keiki. O ahaina kaua ke hele a make aku, aole o kaua ua loihiko kaua mau la.” A no ia manao paa o Hooipoikamalanai e holo i Hawaii, lawe ae lalaua i mau hoa holo no laua a nui, i mau moepuu e make pu aku ai me Kaialea. Ua manewanewaiake poo o na kanaka a me Hooipoikamalanai ma. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon reaching Waipio they were informed this was the day when sacrifices were to beoffered in the temple, and the day when Kaialea was to be sacrificed. As they wereapproaching land the people from shore saw a double canoe with its platform[13] covered, which was a sign that a chief was aboard. At this same time Kila saw hismother and aunt and his brothers. So he gave orders that the houses be made readyto receive them. After they had landed Hooipoikamalanai and Hinauu were sent for andthey were brought to the palace of Kunaka, which was near the temple of Pakaalana,while the brothers of Kila were taken to the other houses apart from their mothers. Kila, upon seeing his mother and aunt, endeavored to conceal his feelings and wentto the stream and pretended to take a swim, although it was only to hide his weeping.Hooipoikamalanai and her sister did not, however, recognize him, for he was somewhatchanged and was now a full-grown man. After Kila had had his weeping in the stream, he returned home to meet his motherand aunt, at the same time keeping himself unknown to them. Hooipoikamalanai and hersister then spoke to Kila: “We would like to have our sons brought here so that wemay live together in this same place, as we do not want to have them live away fromus.” The brothers were then sent for and they came and lived with their mothers inthe same house. While they were all together Kila asked his mother and aunt: “Haveyou any children?” Hooipoikamalanai answered: “Yes, we have children. There are twoof us mothers and one father. We have five children; I have three with our husband.This one, which is Umalehu, is the first-born; then his brother, Kaialea, who is nowin confinement; and then the youngest, Kila, who is now dead. He was eaten up by ashark, while on an expedition to Haena with his brothers for the purpose of bringingback the bones of their father which were to be taken to Tahiti later on. I am stillkeeping the hands of my dead son. Hinauu here has two sons with our husband. Thesetwo whom you see here: their names are Kekaihawewe and Laukapalala. When word wasbrought to us that Kaialea was to be killed, we decided to come and die with him.But if you will give your consent that we die in Kaialea’s stead, let him live.” | Ia holo ana aku a lakou nei a hiki ma Waipio, o ka la no hoi ia, a kekahi la ae kauilaka heiau, ka la i manaoia ai o Kaialea e kau ma ka lele. A hiki aku la lakou, ikeia mai la hookahi kaulua e kau ana ka puloulou alii. Ia wa ike aku la o Kila i namakuahine a me na kaikuaana o ia nei, nolaila, hoolale ae la o Kila e hoomakaukauna hale. Alaila kiiia aku la o Hooipoikamalanai laua o Hinauu a hoonohoia ma ka halealii o Kunaka ma Pakaalana. A o na kaikuaana hoi o ia nei, hoonohoia aku la lakouma ka hale e. Hoomanawanui ae la o Kila i ke aloha o kona mau makuahine, a uumi ihola i ke aloha, hele aku la ma ka wai e auau ai i mea e nalo ai kona uwe ana. Aka oHooipoikamalanai ma, ua hoohewahewa loa ae la laua ia Kila, no ka mea, ua hookanakamakua ae la. A pau ka uwe ana a Kila maloko o ka wai, hoi aku la a halawai pu me kona mau makuahine,me kona huna ana ia ia iho. I aku la o Hooipoikamalanai ma: “Ke makemake nei mauae hoihoi mai i ka maua mau keiki ma kahi hookahi e noho pu ai, no ka mea, aole o mauamakemake e kaawale aku ma ka hale e.” Nolaila, kiiia aku la na kaikuaana o Kila, anoho iho la ma kahi hookahi me ko lakou mau makuahine. Ia lakou i akoakoa aku ai, ninau hoohuahualau aku la o Kila i kona mau makuahine:“He mau keiki no nae paha kau?” Hooipoikamalanai ma: “Ae, he mau keiki ka makou; eluamaua wahine, hookahi kane, elima mau keiki a makou, ekolu a’u me ka maua kane. Oianei (Umalehu) ka maua hanau mua, a o kona muli iho, oia keia e paa mai nei (Kaialea),a o ka muli (o Kila) ua make ia, i holo no me kona mau kaikuaana i Haena, i kii ina iwi o ka’u kane, ko lakou makuakane hoi, ua pau ia i ka mano, a o na lima ka’ue paa nei. A elua hoi a ia nei (Hinauu) me ko lakou makuakane, elua maua wahine hookahikane. A o ka ia nei mau keiki o laua nei, Kekaihawewe a me Laukapalala. A no ke kuiana ae nei o ka lono e make ana o Kaialea, nolaila, hele mai nei maua e moepuu akumahope o ka maua keiki. Aka hoi i na e ae oe (Kila) o maua ke make mahope o Kaialea,alaila e ola o Kaialea.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
Kila replied: “Your son will surely die; he is to be sacrificed tomorrow. I have nothingmore to say in the matter. I have left his life and death in the hands of the executioner.”[[148]] | I aku la o Kila: “E make io ana no ke keiki a olua, apopo e kau ana i ka lele, aolea’u olelo i koe, ua waiho aku au i ka ilamuku ke ola a me ka make.”[[149]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
Shortly after the above conversation took place, Kila asked his brothers: “Where isyour brother Kila?” One of the boys answered: “He was eaten up by a shark, just asour mother has told you.” Upon hearing this reply the officers were ordered to arrestthem and place them in confinement in the temple where Kaialea was being kept. Whenthis was done Hooipoikamalanai and her sister were greatly troubled because all theirsons were now placed in confinement. They then said to themselves: “How much betterit would have been for us had we remained at Kauai, for then all our sons would nothave gotten into this trouble. It is best that we all die together now.” | Mahope iho o keia mau olelo ana, ninau aku la o Kila i na kaikuaana: “Auhea ko oukoukaikaina o Kila?” I aku la lakou: “Ua pau i ka mano e like me ka olelo a ko makoumakuahine ia oe.” A no ia olelo ana pela, kena koke ae la o Kila i na ilamuku e paai loko o ka heiau; a hoopaa puia aku la ma kahi hookahi me Kaialea. A no keia mea,pono ole iho la ko Hooipoikamalanai ma manao, no ka mea, ua pau loa na keiki i kapilikia. I iho la laua o laua wale: “Mai pono no ka hoi e nohoia aku nei i Kauai,ina la no la hoi aole e pau na keiki i ka pilikia, e make pu aku no la hoi kakou ponoloa.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
On the next day Kila sent out men to call all the people of Waipio together to comeand see Kaialea and his brothers placed on the altar for sacrifice. The order givenwas as follows: “Come together to see the sacrifice.” It was not Kila’s intention,however, to do this, but he was preparing to make himself known to his brothers, motherand aunt, and he was also preparing to reveal the great crime his brothers had committedagainst him, their brother. Furthermore, he was unable to continue being a strangerto his mother any longer, for his grief was more than he could bear. | I kekahi la ae, hoouna aku la o Kila i na kanaka, e hele aku e kuahaua mai i na meaa pau o Waipio, e hele mai e nana i ke kau ana o na kanaka (Kaialea ma) i ka lele.Pela ka olelo e kuahaua aku ai, e akoakoa mai no ke kau ana i ka lele. Aole nae pelaka manao maoli o Kila, e makemake ana e hoike ia ia iho i mua o kona mau kaikuaana,a me kona mau makuahine, i ike ai kona (Kila) mau kaikuaana i ke ino o ka lakou hanaana no ko lakou kaikaina. No ka mea, aole paha e hiki ke hoomanawanui loihi, ua mokumokuahualoko o Kila no ke aloha i kona mau makuahine. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER VIII.How Kila Made Himself Known to His Mother, Aunt and Brothers. | MOKUNA VIII.Ka Hoike ana o Kila ia ia iho i Mua o Kona mau Makuahine a me Kona mau Kaikuaana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
On the night following the day when the proclamation was issued calling the peopletogether, the night before the day when the sacrifices were to be offered in the temple,the king and his chief priests and the people connected with the chief priests cameto recite their prayers in the mua house. From the beginning of the recital of theprayers until midnight everything went off smoothly without a single hitch. Aftermidnight and along the hours before dawn, Kunaka, Kila and the chief priest enteredthe kapu house and joined in the recital of the prayer called Oneoneohonua.[14] Toward morning the note of a mud-hen was heard, when the chief priest immediatelyinformed the king and Kila: “Our prayer has been interrupted. Here we are with daylightalmost upon us, when the recital of the prayer would end and everything would be satisfactory.Therefore there will be no sacrifice for the altar today.” Kila, on the other hand,had known that there would be some interruption in the recital of the prayers thatnight, because he did not think Kaialea would be killed. | Mahope iho o ke kuahaua ana, ma kekahi la ae, he la kauila nui ia no ka heiau; maia po iho nae, hele mai la ke alii, a me na kahuna nui o ke alii, a me ka poe e piliana i na kahuna nui no ke kai ana a ka aha i ka hale i kapaia he mua. I ke kai anao ka aha ia manawa i mua, a hiki i ke kau, ma ka waenakonu o ka po, ua maikai ke kaiana o ka aha, aole i loaa ke kina. A ma ia hope iho, ma ka pili o ka wanaao, komoae la o Kunaka, a me Kila, a me ke kahuna nui hoi i loko o Pakaalana, a kai hou akula i ka aha, o Oneoneoihonua; a kokoke i ka wanaao keu ana ka alae. Ia manawa, olelo aku la ke kahuna nui ia Kunaka laua o Kila: “Ua hewa ka aha, a ohoi he wa a malamalama ae, lele wale ka aha, o ka maikai no la hoi ia; nolaila, aolehe kanaka o ka lele i keia la.” Aka ua manao mua no o Kila e hewa ana no ka aha, noka mea, aole he manao ona e make ana o Kaialea. | ||||||||||||||||||||||||||||||||||||||||||||||||||
On this same morning Kila and Kunaka went out of the temple and Kila proceeded tothe house where his mother and aunt were living and brought them into the temple.Just as the sun was coming up Kaialea and his brothers were brought in, all beingheld by the king’s officers, and were led up to the base of the altar, when Kila cameand stood by the anuu[15] and faced his brothers. His mother and aunt, the chiefs and all the people were gatheredthere.[[150]] | Ia kakahiaka, komo ae la o Kila me Kunaka, a lawe ae la o Kila i kona mau makuahine,i loko o ka heiau. Ma ka puka ana ae o ka la, lawe ia mai la o Kaialea, a me kekahimau kaikuaana ona, e paaia ana ma ka lima o na ilamuku. Laweia mai la a kukulu make kumu o ka lele. Ia manawa, hele mai la o Kila a ku ma ka anuu, a hoike mai la iaia iho i mua o kona mau kaikuaana, a me na makuahine, a me na lii, a me na mea a pau.[[151]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
While Kila was standing before the people, his mother stood up and spoke for herselfand sister as follows: “As four of our sons are to die today, let there be eight ofour people killed with them[16] and the two of us, making ten.” Kila did not pay any attention to these words fromhis mother, as he knew that his brothers were not going to be killed. Standing onthe steps of the altar, he turned and faced his brothers and said: | Ia manawa a Kila e ku la, ku mai la na makuahine a nonoi mai la ia Kila: “Eha a mauamau keiki e make ana i keia la, i ewalu mau moepuu mahope o lakou, a o maua, umi moepuu.” Ia manawa, aole i hoolohe aku o Kila ma ka laua olelo, no ka mea, ua manao noo Kila aole e make ana. Ia Kila ma ka anuu, huli pono aku la o Kila ma ke alo ponoio kona mau kaikuaana, a olelo aku la: | ||||||||||||||||||||||||||||||||||||||||||||||||||
“I am Kila of the uplands, Kila of the lowlands, Kila-pa-Wahineikamalanai, the offspringof Moikeha. I had thought that your evil designs against me were ended, but I seeyou still think evil of me. You brought me and left me here while you went home secretly.I called after you, but you would not turn back. After you had gone I lived as a slaveunder some of the Waipio people just for the sake of my living. I obeyed all the ordersgiven me and went out to labor in the fields, did the cooking, prepared the food andbrought firewood from those cliffs, the cliffs of Puaahuku. In this way did I laborpatiently until I found a father in this person, Kunaka, when my labor for my livingended and I received my reward. I received the blessing you see me enjoying todayonly through my patience. All would have been well if this was the only crime committedby you. But no; you kidnapped a favorite son from this place; you killed him and tookhis hands and gave them to my mother and aunt and told them that they were my hands,and that I had been eaten up by a shark. As far as your treatment of me is concerned,I am able to overlook that, but your treatment of one of the favorite sons of Waipiois an act from the consequences of which I am unable to protect you, your life anddeath being entirely at the disposal of the parents of the boy whom you murdered.” | “Owau no keia o Kila i uka, o Kila i kai, o Kila-pa-Wahineikamalanai, o kama wau aMoikeha. Ua kuhi wau ua pau ko oukou manao lokoino ia’u, aole ka, laweia mai wau eoukou a haalele maanei, hoi malu aku oukou, kahea aku wau mahope; a hala aku oukou,noho hoopilimeaai aku wau malalo o na kamaaina o Waipio nei, ma ka na kamaaina oleloe mahiai, malaila wau e hoolohe ai, olelo mai e kahuumu, malaila wale aku no wau;olelo mai e pii i ka wahie i kela pali (Puaahuku) pii aku no wau; pela mau ko’u nohohoomanawanui ana, a loaa ko’u makua o ia nei (Kunaka), pau ko’u noho hoopilimeaaiana, loaa ia’u ko pono nui; e ole e hoomanawanui malalo o na kamaaina, loaa keia ponoa oukou e ike nei. Ua pono no la hoi ia, ina owau ka oukou i hana ino, aole, lawemalu ia aku e oukou ko onei keiki punahele, a pepehiia e oukou, me ko oukou oleloaku i ko kakou mau makuahine, owau ia mau lima, ua pau i ka mano. Aole o keia hanaana a oukou, ua pakele oukou ia’u, o ka oukou pepehi ana i ko Waipio keiki kamaainanei, aole oukou e pakele ia’u, aia no i ka poe nana ke keiki ko oukou ola, a me kooukou make.” | ||||||||||||||||||||||||||||||||||||||||||||||||||
While Kila was making himself known, the people with whom he had labored for his livingbegan to realize that he was a very high chief, and they repented of their actions. | Ia manawa ike ia ae la o Kila he keiki alii, a mihi iho la na kamaaina ana i nohohoopilimeaai aku ai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After Kila had made himself known to his mother and aunt and to all the people, Hooipoikamalanaiand her sister for the first time discovered the great crime committed by their sons.They then immediately ordered that their sons be forthwith placed on the altar whichhad been made ready for them, and that death be meted out to them as their just dues. | Mahope iho o ko Kila hoike ana iaia i mua o kona mau makua a me na mea a pau, loaaiho la ia Hooipoikamalanai ma ka hewa o kana mau keiki; alaila kena koke ae la lauae kau aku i ka laua mau keiki hanau mua ma ka lele i hoomakaukau ia no lakou, a ehooko aku i ka make maluna o kana mau keiki. A no ia mea, kaliia iho la ko lakou makea kekahi la ae, ma ia po ana iho, noonoo iho la o Kila i mea e pakele ai kona maukaikuaana i ka make. Aka ua maopopo no ia Kila, aole e make ana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Upon hearing these orders Kila deferred putting his brothers to death until the nextday, while he studied a way of saving them, for he well knew they would not be killed.During that night he spoke to his mother and aunt as follows: “Let Umalehu and therest of them be saved, because by their leaving me here in Waipio you are all savedfrom dying of hunger. Had they thrown me into the ocean you would not have had anyfood. I think they ought to be saved.” When his mother and aunt heard Kila’s intentionsthey would not entertain them, for they had made up their mind that their sons shoulddie. | Ia po, olelo aku la o Kila i kona mau makuahine: “E ola o Umalehu ma, no ka mea, oko lakou hoonoho ana ia’u ma Waipio nei, oia ka mea i ola ai ko oukou pololi, inapaha ma ka moana ko lakou hoolei ana ia’u ina hoi paha aole e loaa wahi ai ia oukou;ko’u manao e ola lakou la.” Ma keia olelo a Kila i kona mau makuahine, aole i maliuaku kona mau makuahine mamuli o kana olelo kaua, ua holo ko laua manao ma ka makeo ka laua mau keiki. Ike maopopo aku la o Kila, ua wela ka inaina o [[153]]kona mau makuahine, nolaila, waiho iho la o Kila i kona manao pela i loko ona, aiaa hiki i ka wa e kaiia mai ai kona mau kaikuaana i mua o ka lele, alaila, hai ae oiai kona manao huna. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When Kila saw that his mother and aunt were bent on seeing their sons punished, they being overcome with anger, he decided to keep the matterof saving them [[152]]to himself, and that he would wait until his brothers were led to the altar, whenhe would make the last attempt and save them. At the time that Umalehu and his brotherswere about to be killed, Kila also went inside of the place of their expected deathand said: “Let me die first, and my brothers after me.” When his mother and aunt sawthat Kila loved his brothers more than he did himself, they gave up their determinationto have their sons killed. | A ma kekahi la ae, komo ae la na ’lii i loko o ka heiau, a laweia mai la o Umalehuma a hiki i ke kumu o ka lele, ia manawa, ua paa kona mau kaikuaana i ka pouamanuia.I ka manawa i hoomaka ia ai e pepehi o Umalehu ma, ia manawa komo pu aku la o Kilama kahi i manao ia ai e pepehi kona mau kaikuaana, me ka i aku: “Owau mua ke make,a mahope ae o’u mau kaikuaana.” A ike aku la kona mau makuahine, ua oi aku ke alohao Kila i kona mau kaikuaana, nolaila, hooki ae la o Hooipoikamalanai ma i ko lauamanao e make ka laua mau keiki. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER IX.How Hooipoikamalanai and Her Sister Lived in Waipio and Their Return to Kauai. | MOKUNA IX.Ka Noho ana o Hooipoikamalanai ma Waipio, a me ka Hoi ana i Kauai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Hooipoikamalanai and her sister lived with their sons in Waipio many days after this;but when the food began to show itself above the ground in all the lands, then theyreturned to Kauai where Kila, his brothers and mother and aunt, made new regulationsand adjustments of the land and its government. Hooipoikamalanai and her sister desiredand insisted that Kila take charge and act as king of Kauai according to the wishof Moikeha. In this desire of Hooipoikamalanai and her sister they were disappointed,as Kila did not wish it to be so, but insisted that his mother and aunt should beat the head of the government, their sons to live with them as advisers, while hehimself was to be independent; for, as he expressed it, he was satisfied with hisown land, Waipio. When his mother and aunt saw they could not prevail on Kila to thinkas they did, Hooipoikamalanai and her sister acted as the rulers of Kauai until theirdeath, while Kila returned to Waipio with Kunaka, his adopted father. | Noho iho la o Hooipoikamalanai ma me kana mau keiki ma Waipio a nui na la; a hikii ka manawa i ea ae ai ka ai o na aina a pau, alaila hoi aku la lakou i Kauai. Hooponoponohou ae la o Kila me kona mau kaikuaana a me ko lakou mau makuahine i ka noho ana oka aina. Aka, o ka manao o Hooipoikamalanai ma, e noho no o Kila e like me ka Moikehakauoha, o Kila no maluna o kona mau kaikuaana, a o na kaikuaana no na noho hale. Maia manao o na makuahine, aole pela ko Kila manao. O ko Kila manao, o na makuahineno maluna o ka aina, a o kana mau keiki no na noho hale, ku kaawale ae no o Kila,no ka mea, ua pono no o Kila i kona aina o Waipio. A no ka like ole o ko Kila manaome ko na makuahine, nolaila, noho iho la o Hooipoikamalanai ma i alii no Kauai, ahiki i ka make ana. A o Kila hoi, hoi aku la oia i Waipio me Kunaka, kona makua hanai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
At the death of Hooipoikamalanai and Hinauu, their sons lived on after them as thejoint heirs and successors of the land in the place of their mothers. At about thistime Keoloewa, one of the chiefs of Kauai, rose in revolt against the sons of Moikeha,in which he became victorious, and the sons of Moikeha were thus deprived of theirlands; for Keoloewa, by reason of his conquest, took all the lands to himself. Shortlyafter this Keoloewa set sail for Waipio, Hawaii, to urge upon Kila to come back toKauai to be its king. Upon explaining his mission, Kunaka accepted the offer madein behalf of his adopted son, and Kila returned with Keoloewa to Kauai and assumedthe position as king of Kauai with Keoloewa as his prime minister. Shortly after Kilahad assumed the position of chief ruler of Kauai, Laamaikahiki arrived from Tahiti,this being his second visit to Hawaii. | A make aku la o Hooipoikamalanai laua o Hinauu, a koe iho la na keiki. Aka, noho aliiiho la na keiki mahope iho o ka make ana o na makuahine. Ia manawa, kipi ae la o Keoloewa,kekahi alii o Kauai i na keiki a Moikeha, a lanakila ae la o Keoloewa, nele iho lana keiki i ka aina ole, lilo ae la ia Keoloewa. Mahope iho o ia manawa, kii aku lao Keoloewa ia Kila i Hawaii ma Waipio e hoi i alji no Kauai; aka, he mea pono no iai ko Kunaka manao, nolaila, hoi aku la o Kila me Keoloewa, a noho iho la i alii nuino Kauai, a o Keoloewa no kona kuhina. I ka manawa a Kila i noho hou ai i alii noKauai, aole i liuliu, hiki mai o Laamaikahiki mai Tahiti mai, o ka lua ia o ko Laamaikahikihiki ana ma Hawaii nei. | ||||||||||||||||||||||||||||||||||||||||||||||||||
LAAMAIKAHIKI’S SECOND VISIT. | KA HOLO ALUA ANA MAI O LAAMAIKAHIKI. | ||||||||||||||||||||||||||||||||||||||||||||||||||
After Laamaikahiki arrived at Tahiti upon his return from his first visit to Hawaii,he heard through Hawena that Moikeha had died; so he decided to come for the bonesof Moikeha his father. Laamaikahiki soon after set sail for Hawaii and first appearedoff the Kau coast, and by evening of the same day had his canoe moored on the beachat Kailikii. The following story is told of his arrival at Kau.[[154]] | Noho o Laamaikahiki i Tahiti mahope iho o kona hoi ana aku mai Kauai aku ma kana holomua ana mai, a lohe aku la oia ia Hawena ua make o Moikeha, nolaila, manao ae la oiae kii mai i na iwi o kona makuakane (Moikeha). A nolaila, ua holo mai la o Laamaikahikimai Tahiti mai, a ma Kau kona hoea ana mai, a lana na waa ma Kailikii, ma ka poeleeleana iho.[[155]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
Late in the evening the people of Kau heard the beating of a drum together with thenotes of a kaeke[17] flute, which startled them and they rushed out to see where these sounds came from.When they got outside they saw that these sounds came from aboard of a double canoe.Upon seeing this the people remarked: “It is the canoe of the god Kupulupulu. Thesesounds came from that canoe.” When the people heard that it was Kupulupulu’s canoethey prepared food and swine as offerings to the god. As soon as it was daylight thenext day the canoe and the people on it were seen, and the people ashore cried out:“Ye makers of the sounds, here is food and swine; they are offerings for the god.” Laamakahiki, however, did not make a long stay at Kailikii, when he again set sail,coming along the Kona coast. On this passage from Kau to Kona, Laamakahiki continuedto beat the drum and play on the flute, and he was accorded the same treatment bythe Kona people as was given him by the people of Kau. It was on this visit that huladancing, accompanied by the drum, is said to have been introduced in Hawaii by Laamaikahiki. | A penei ka moolelo o kona hiki ana ma Kau. I ke ahiahi, lohe aku la na kanaka i kekani o ka leo o ka pahu, a me ka leo o ka ohe kaeke. Nolaila, puiwa koke ae la nakanaka i keia mea e kani nei, a i ka puka ana aku e nana, lohe pono loa aku la nakanaka, aia no luna o na waa keia mea e kani nei. A no ia mea, olelo ae la na kanaka:“He mau waa no ke akua, no Kupulupulu, a nolaila keia mea kani.” A no ia mea hoomakaukauaku la na kanaka i ka ai, a me ka puaa, i makana na ke akua. A ma ke ao ana ae, ike maopopo ia aku la na waa me na kanaka maluna o na waa. Alaila,kahea aku la na kanaka o uka: “E ka mea kani-e! Eia ka ai me ka puaa. He makana nake akua.” Aka, aole i liuliu ko Laamaikahiki ma lana ana ma Kailikii, a o ka holomai la no ia ma Kona. Ma ia holo ana mai a Laamaikahiki mai Kau mai a hiki ma Kona,o kana hana mau no ia o ka hookani i ka pahu, a me ka ohe. A e like me ke kahea anaa ko Kau poe, pela no ko Kona poe kanaka, a pela no ka lakou hana ana. Ma keia holoana a Laamaikahiki, ua olelo ia nana i hoomaka mua ka hula kaeke ma Hawaii nei. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Laamaikahiki, after receiving food and swine from the Kona people, continued on hisjourney to Kauai where he met his brother[18] Kila and made arrangements as to the taking of the bones of Moikeha to Tahiti. Soonafter these arrangements were made the bones of Moikeha were brought from Haena. Onthis occasion Laamaikahiki made a long visit on Kauai and occupied his time in teaching the people the art ofdancing. From Kauai Laamaikahiki visited all the other islands of this group for thepurpose of teaching the people the drum dance. | Holo aku la o Laamaikahiki a hiki ma Kauai, a halawai me kona kaikaina me Kila, akuka iho la me kona kaikaina no ka lawe ia Moikeha i Tahiti. Kiiia aku la na iwi oMoikeha ma Haena, a laweia mai la. Noho iho la o Laamaikahiki ma Kauai, a ao aku lai ka hula i na kanaka, pela mau ko Laamaikahiki kaapuni ana a puni neia mau aina.Pela i laha ai ka hula kaeke ma keia mau moku. A hoi aku la o Laamaikahiki i Tahiti. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Soon after Laamaikahiki’s return to Kauai from his tour of the other islands, he madeready for his return to Tahiti, taking with him his brother Kila and the bones oftheir father[19] which were to be deposited in the mountain of Kapaahu, Moikeha’s own inheritance,where Laamaikahiki and Kila also lived until their death. Nothing more was heard ofthese two since that time. | Ia manawa a ua o Laamaikahiki i hoi ai, lawe ae la oia ia Kila i Tahiti, a lawe puia aku la me na iwi o ko lakou makuakane, a waihoia aku la ma ka aina hooilina o Moikehama kahi i olelo ia o kuahiwi o Kapaahu. A malaila lakou i noho ai a hiki i ko lakoumake ana. Aole i lohe hou ia kekahi Moolelo no lakou ma ia hope mai. | ||||||||||||||||||||||||||||||||||||||||||||||||||
CHAPTER X.The Story of Olopana and His Wife. | MOKUNA X.Ka Moolelo o Olopana, a me Kana Wahine. | ||||||||||||||||||||||||||||||||||||||||||||||||||
It is said that Olopana was once the king of the island of Hawaii, who made his permanenthome in Waipio, where he lived with his wife Luukia. There are, however, three Olopanasspoken of amongst certain people: The Olopana mentioned in the story of Kamapuaa,the Olopana said to be of Tahiti, and the Olopana mentioned in this story. But theOlopana of this story was the Olopana who first went to Tahiti with his wife Luukia,the same as mentioned in the legend of Moikeha. The genealogy of Olopana cannot berecounted here, as it is not known. The only things known of Olopana are the eventsof his reign on Hawaii and his arrival at Tahiti, which are as follows.[[156]] Once upon a time Olopana and his wife Luukia were the rulers of the island of Hawaii,and all the people were under them. During their reign a great flood swept down thevalley of Waipio and carried away the people and their houses into the ocean. It issaid that in this flood Olopana and his wife were carried out to sea, which was themeans of their reaching Tahiti. When Moikeha came to Hawaii and spoke of Olopana asbeing in Tahiti, the story was then made up that when they were carried out to seain the flood, they must have actually swam all the way to Tahiti, as nothing had beenheard of Olopana and his wife from the time of the flood until the arrival of Moikeha.According to some of the old people, however, it is said and believed that the passageto Tahiti was made in a canoe. | Ua oleloia he alii nui o Olopana no ka mokupuni o Hawaii, a o Luukia kana wahine,ma Waipio ko laua wahi noho mau. Aka, ekolu nae Olopana i kamailio ia mawaena o kekahipoe. O ka Olopana i oleloia iloko o ka moolelo kaao o Kamapuaa. A o ka Olopana i oleloiano Tahiti, a o ka Olopana ka mea nona keia moolelo. Aka o ka Olopana nona keia moolelo,oia no ka Olopana i holo mua i Tahiti me kana wahine me Luukia, a oia no ka mea iolelo ia iloko o ka moolelo o Moikeha. A penei no ka moolelo no Olopana a me Luukia.Aole nae e hiki ke lawe mai i ka mookuauhau no ko Olopana hanauna, no ka mea, aolei maopopo; o ka noho alii ana no Hawaii a me ka hiki ana i Tahiti, oia wale no kamea i ike ia ma ko Olopana moolelo. A penei no [[157]]ia: Noho alii iho la o Olopana me Luukia kana wahine, no ka Mokupuni o Hawaii. Aiana kanaka a pau malalo o laua. A i ka manawa i wai kahe nui ai o Waipio, oia ka waikahe nui ana i halana ia ai ka aina, a lilo na hale a me na kanaka i ka moana, iamanawa ka lilo ana o Olopana laua me Luukia a noho i Tahiti. Aka, aole nae i ike iako laua mea i hiki ai i Tahiti, aka, ma ka lohe ana o ko Hawaii nei ia Moikeha ma,aia o Olopana ma i Tahiti, nolaila, ua manaoia e ko Hawaii nei, ua lilo maoli i kamoana ma ka au ana a pae ma Tahiti. No ka mea, mai ka hoomaka ana o ka wai nui maWaipio a hiki i kela manawa i loheia ai ia Moikeha ma ka haohaoia ana. | ||||||||||||||||||||||||||||||||||||||||||||||||||
When the news was first brought here about Olopana being in Tahiti, the people ofHawaii were so divided in the belief that he was actually alive and in Tahiti thatit was decided, as a means of settling these differences, to send Ulu, the king ofKau, in a canoe made of bulrushes.[20] After Ulu set out nothing more was heard of him, not even if he had reached Tahiti.After some time had elapsed a certain priest was sent in search of Ulu, but whilein mid-ocean the priest discovered that Ulu had died, so he returned. Shortly afterthe return of the priest, Kapukini, a chief of Puna, was made king of Hawaii, therebeing no king over the island of Hawaii at this time. | Ma ka manao ana hoi o kekahi poe kahiko, maluna o na waa ka holo ana a hiki i Tahiti.A no ka nui loa o ka hoopaapaa o na makaainana o Hawaii no Olopana, nolaila, holoaku la o Ulu ko Kau alii maluna o ka waa naku akaakai. Ma kela holo ana o Ulu malunao kona waa akaakai aole i ikeia ko Ulu hiki ana i Tahiti, aole no hoi i loheia, aka,he kahuna ka mea nana i holo aku e imi mahope o ka Ulu holo ana, a waena moana, ikemua ke kahuna ua make, nolaila hoi mai ke kahuna. Mahope iho oia manawa, aole he aliio Hawaii, nolaila lilo ae la o Kapukini, ke alii o Puna, i alii no Hawaii a puni.A o Olopana hoi, noho aku oia i Tahiti me kana wahine me Luukia i ka manawa e nohoalii ana o Moikeha me kana wahine me Kapo. A ike ae la o Moikeha ua maikai o Luukiaimua o kona mau maka, nolaila lawe ae la o Moikeha i wahine moekolohe nana, e likeme ka mea i olelo ia ma ka moolelo o Moikeha, Mokuna I. (E pono ke nana malaila.) | ||||||||||||||||||||||||||||||||||||||||||||||||||
Olopana in the meantime was living in Tahiti with his wife Luukia. Moikeha and hiswife Kapo were the king and queen of Tahiti at this time. When Moikeha saw that Luukiawas pleasant to look upon he took her to wife, as already spoken of in Chapter I.After Moikeha left Tahiti and came to Hawaii, Olopana, through his kind and consideratetreatment of the people, became the king of Tahiti. But when Kupohihi, an uncle ofMoikeha, heard that Tahiti had become independent with Olopana as its king, he cameand sent Olopana away. Olopana therefore set sail for Hawaii with his wife Luukia. | A o Olopana hoi; mahope iho o ko Moikeha haalele ana ia Tahiti a holo mai i Hawaiinei. He nui na hana maikai a Olopana ia manawa, a no kana mau hana maikai he nui,hahai ae la na kanaka malalo ona, a noho alii ae la oia no Tahiti. Aka, i ka manawai lohe ai o Kupohihi ka makuakane pili koko o Moikeha, ua kuokoa ae la o Tahiti malaloo Olopana, nolaila, kiiia mai la o Olopana e hookuke. A no ia mea, hoi mai la o Olopanai Hawaii nei, me kana wahine me Luukia. He nui ke aloha o na kanaka ia Olopana nokana mau hana maikai, a nolaila, ua nui ke aloha ia Luukia o na wahine. A ma keiamea, ua nui na kanaka i holo pu mai me Olopana ma ia hoi ana mai i Hawaii nei. | ||||||||||||||||||||||||||||||||||||||||||||||||||
Olopana is said to have so treated the people of Tahiti that he and his wife werethought much of, and when he set out for Hawaii a large number of people accompaniedhim. Upon the arrival of Olopana and his companions, the people of Hawaii saw thattheir hands and arms were tatued. The people became so infatuated with the idea thatthey too had their arms and hands tatued. It is said that this was the first timethat tatuing was introduced into these islands. As soon as Olopana and his people arrived from Tahiti, he caused some of his men toreside on Maui, some on Molokai, and some on Oahu and Kauai. It is said that is thereason why the people of these islands speak differently from those of Hawaii. On their return Olopana and his wife again took up their residence in Waipio, exceptat times when Luukia was isolated to other places where she was kept and well treated.These times of isolation came only at Luukia’s monthly periods, when she [[158]]was removed to Puukawaiwai, a place located between Kawaihae and Waimea. Here a housewas built for her surrounded by a wall. This particular spot has always been knownas the wall of Luukia and is so called to this day. | Ma ia hoi ana mai o Olopana, ua kakauia na lima i ka uhi, a no ka ike ana o ko Hawaiinei i ka uhi o Olopana, a me na kanaka o Tahiti i holo pu mai ai me laua, nolaila,hoopili aku la lakou i ke kakau i ka uhi. Ua oleloia, oia ka hoomaka ana o ke kakauuhi ma keia pae aina. I ka manawa i hiki mai ai o Olopana me na kanaka o Tahiti mai, hoonoho ae la o Olopanai na kanaka ma Maui, Molokai, Oahu, a me Kauai, a nolaila ka mea i ano e ai ka leoo na kanaka o keia mau aina, aole he like o na olelo ana ma ka leo. Noho ae la o Olopanama Waipio me kana wahine a i kekahi manawa, hookaawale ae la ia Luukia ma kahi kaawaleloa, me ka malama pono loa ia o ka maluhia. A ia a hiki i [[159]]ka wa e hana-wai ai o Luukia, hoihoi ia mai la oia a hoonoho ma Puukawaiwai kahi epili la me Kawaihae a me Waimea. Malaila ko Luukia halepea, ua paia i ka pa a puni,nolaila i kapaia ai ka inoa o ua wahi la o Panoluukia, o kona inoa ia a hiki mai ikeia wa. | ||||||||||||||||||||||||||||||||||||||||||||||||||
HOW LUUKIA LIVED AT PUUKAWAIWAI. | KE ANO O KO LUUKIA NOHO ANA MA KELA WAHI PUUKAWAIWAI. | ||||||||||||||||||||||||||||||||||||||||||||||||||
It was customary for Luukia to retire to this house of separation at the approachof her periods of infirmity. During one of her trips to this house of separation,while on her way from Waipio, Luukia met a man by the name of Waiauwia, a person ofsome note who was living at Waimea. This man became so enamoured of her that he followedher to her house of separation and there made advances on her, to which Luukia replied:“We cannot do such a thing, as I am defiled.” Upon receiving this reply from Luukia,Waiauwia was puzzled to know the meaning of such a thing; he insisted that she granthis request. At this determination on his part, Luukia told Waiauwia: “Don’t comein unto me, for I have my period of infirmity. This is the reason why I am separatedfrom Olopana the king.” | He mea mau ia Luukia ka hoi ma kona halepea ke kokoke aku i ka manawa e hanawai ai.I kekahi manawa, i ke kokoke ana o Luukia e hanawai pii mai la oia mai Waipio mai.Aka, e noho ana kekahi kanaka koikoi ma Waimea, o Waiauwia kona inoa, manao ae laoia e moe me Luukia. Nolaila, hele aku la oia (Waiauwia) ma kahi o ka halepea o Luukia,a nonoi aku la e moe me ia. I mai nae o Luukia, aole e hiki ke moe laua, no ka mea,aole i pau ka haumia. A ma keia olelo a Luukia, haohao iho la o Waiauwia i keia mea.Aka, hoopaa aku la no o Waiauwia, me ka makemake no e moe laua. A no ia mea, olelomai o Luukia, me ka i aku ia Waiauwia: “Mai komo mai oe maloko nei, ua hanawai wau,nolaila wau i kaawale ai me ke alii (Olopana).” | ||||||||||||||||||||||||||||||||||||||||||||||||||
This was the first time that Waiauwia ever heard of such a thing, that men were prohibitedfrom living with women during their monthly periods. Waiauwia was therefore forcedto return to Waimea, and there informed his wife that it was against the wish of thegods to have men live with their wives during their periods of infirmity. Some timeafter this first meeting between Waiauwia and Luukia at Puukawaiwai, Waiauwia againvisited Luukia at her house of separation, after one of her periods of infirmity,and this time his desire was at last satisfied and Luukia fell in wrong-doing withWaiauwia. | Akahi no a loheia keia mea e Waiauwia, he mea kapu no na kane ka noho pu me na wahinei ka manawa e hanawai ai. Nolaila, hoi aku la o Waiauwia, a hai aku la i kana wahine,he mea kapu loa ka noho pu ana o na kane me na wahine ke hiki i ka manawa e hanawaiai na wahine. I kekahi manawa, mahope mai o ko Waiauwia halawai mua ana me Luukia ma Puukawaiwai,hele hou aka la ua o Waiauwia ma ka halepea mau o Luukia, kahi hoi i halawai mua akuai laua, kahi i haiia mai ai ke kapu. Ia manawa, ia laua i halawai hou ai, mahopeiho o ka pau ana o ko Luukia hanawai ana; hai aku la o Waiauwia i kona makemake elauna me Luukia. A mamuli oia ano, haule iho la o Luukia i ka hana hewa me Waiauwia. | ||||||||||||||||||||||||||||||||||||||||||||||||||
It is said that Olopana brought the tabu system to these islands. Shortly after thisthe tabu system was inaugurated throughout the whole group. | Ua oleloia na Olopana i lawe mai ke kapu ma Hawaii nei. Ma ia hope mai laha ae lake kapu ma keia mau Mokupuni a pau. | ||||||||||||||||||||||||||||||||||||||||||||||||||
ANOTHER STORY ABOUT OLOPANA. | KEKAHI KAMAILIO ANA O OLOPANA. | ||||||||||||||||||||||||||||||||||||||||||||||||||
There are several versions of Olopana, as told by the old historians, and there seemsto be several Olopanas; but it is said that the Olopana who was the husband of Luukiawas the Olopana who was known as the younger brother of Moikeha and that he was aTahitian, being born and raised there; and that it was in Tahiti that he first metand lived with Luukia; and that Luukia was also a Tahitian. But this version is veryrarely spoken of. What are commonly known, however, are these: that Olopana is mentionedin the chant of Kualii, and the Hawaiian people are still using the skirt or pau ofLuukia.[[113]] | He like ole ke kamailio ana a ka poe kahiko no ka moolelo o Olopana, no ka mea, aolehookahi Olopana i oleloia. Aka, ua oleloia, o ka Olopana nana o Luukia, ua oleloiaoia ka Olopana kaikaina o Moikeha, no Tahiti no ia, a ma Tahiti no kona wahi i hanauai, a malaila no ia i hoao ai me Luukia, a no Tahiti no o Luukia. Aole nae he nuiloa o ke kamailio ana pela. Aka o ka mea maopopo, no ka mea, ua hoomaopopoia ma kamoolelo o Kualii. A ke malamaia nei e keia lahui ka pa-u o Luukia.[[160]] | ||||||||||||||||||||||||||||||||||||||||||||||||||
[1] This was a popular betting game which consisted of sliding a slender stick or javelinsome four or more feet in length, first striking the ground or smoothed grassy plotin its flight; a variation from the short cane-arrow game of pua. [↑] [2] Olohu, as also ulu, was the name of a stone disk used in a game of same name, more particularly on Mauiand Oahu. It was more generally known as maika, the game consisting of rolling this round, smooth stone the greatest distance, onwhich heavy stakes were wagered, even to one’s bones, meaning life itself. [↑] [3] The covering of water-gourds, to which the “pau of Luukia” is likened, was a woven network of cord, without apparent beginning or ending. D.Malo says the canoe-lashing of the Luukia kind was reserved for the canoes of royaltyand was known as, or called, kaholo. [↑] [4] Name of the famed Paao temple at Puuepa, North Kohala. [↑] [5] Recounting the incidents of the voyage. [↑] [6] A toy made from a curved leaf of the ki plant (Dracaena terminalis). [↑] [7] These arrows were made from the blossom-stalk of the sugar-cane and were of two kinds,one of less than two feet in length for shunting along the ground; the other was usuallythe full length of the stalk, its use being with a short string so affixed as to detachitself as it was jerked from the ground for its flight. Both kinds had to be perfectlystraight to accomplish long flights; any tendency to curve rendered the arrow defective. [↑] [8] One of the structures within the heiau, or temple. [↑] [9] Disfigurement of the person upon the death of a chief was general and varied. Peculiarhair cutting, even to the shaving of the head, marking of the face, knocking out ofthe front teeth, etc., being recognized grief signs. [↑] [10] One of the signs of royalty’s presence. [↑] [11] This is the first reference to a “place of refuge” among the temples of Hawaii, ofwhich this one of Paakalana, at Waipio, Hamakua, and the city of refuge at Honaunau,Kona, were the most famous throughout the group. The latter is still in existencein a fair state of preservation. [↑] [12] Lua pa’u was a deep pit, a necessary adjunct to all temples of sacrifice; virtually a bonepit. [↑] [13] Puloulou was a kapa-covered stick, called pahu, erected as a sign of kapu. When attached to the platform of a double canoe it was such as to indicate the voyagingchief’s rank. [↑] [14] The Oneoneohonua was a prayer of long duration. [↑] [15] The anuu was the tall skeleton-framed, kapa-covered structure of a temple, before which theidols stood, and where victims were laid; known also as lananuu, and nananuu. [↑] [16] This request was for the carrying out of the moepuu, or “companions-in-death” idea, a not uncommon practice up to the times of Kamehameha. [↑] [17] Ohe kaeke is lit. a drum-flute, a bambu instrument as accompaniment to the drum. [↑] [18] Laamaikahiki, a son of Moikeha by Kapo, his first wife, was a half-brother of Kila. [↑] [19] The bones of Moikeha must have been returned and cared for by the sons after thatfateful trip to Waipio, instead of having been lost in the ocean, as reported by them. [↑] [20] Waa naku seems to have been coupled erroneously in its rendition of “a canoe made of bulrushes.”Naku has several meanings, one of which, according to Andrews, is “a search, a pursuitafter.” Using that term in this case would render it appropriately a “search canoe,”rather than an unseaworthy craft of rushes, nowhere else referred to in Hawaiian tradition. [↑] | |||||||||||||||||||||||||||||||||||||||||||||||||||
| The Legend of Kila. | He Kaao no Kila. |
| Moikeha was the father and Hooipoikamalanai was the mother of Kila, whose birthplace was the land of Kapaa. There were three children in the family, of which Kila was the youngest. While very young it was their custom to resort to the Wailua River and there learn the art of canoe sailing. In the wrestling matches Kila, though the youngest, always prevailed over his older brothers. One day, in order to determine which one of his sons was the strongest, bravest and most skillful in the art of canoe sailing, Moikeha decided to give them a test. After calling his sons to come before him, he said: “I want you all to go to the other side of the river and set your canoes down in the water and let them sail toward me. The one who will be able to so steer his canoe as to hit me in the navel will surely be the most prosperous amongst you.” After arriving at their stations the first-born set his canoe down and steered it to his father, but it missed the mark. The second son then in his turn set his down and steered it for the mark, but it missed also. Kila then in his turn started his, and it sailed directly to Moikeha and hit his navel. Moikeha then addressed his sons, saying: “You two,” turning to the oldest, “will never amount to much. This your youngest brother will be the most prosperous of you all.” | O Moikeha ka makuakane, o Hooipoikamalanai ka makuahine, o Kapaa i Kauai ka aina, oia kahi o Kila i hanau ai. Ekolu lakou o ka hanau ana, o Kila ka muli. I ko lakou wa kamalii, he hooholoholo waa ka hana i ka muliwai o Wailua, a i ka wa nae e hakoko ai me na kaikuaana, na Kila no ka eha o na kaikuaana. A mahope, hailona o Moikeha i na keiki ana, i akaka ko lakou mea ikaika, a koa. I aku o Moikeha: “E hele oukou a ma kela kapa o ka muliwai, kuu mai i na waa a oukou, a i ku kuu piko, o ke keiki waiwai ia o oukou.” Kuu mai la ka mua, aole i ku, kuu mai la kona muli, aole i ku, kuu o Kila, ku ka piko o Moikeha; olelo aku o Moikeha i na keiki: “Aohe a olua waiwai, eia ke keiki waiwai o ko olua pokii.” |
| As Kila grew up into manhood he also grew in beauty and manliness, so much so that he was recognized as the most handsome man in all of Kauai, he having no equal. He also grew up to be a very strong and brave man. | A nui ae la o Kila, nui pu kona maikai a me ka nani, a oia ko Kauai oi a puni; aole ona lua, nui pu me ka ikaika a me ke koa. O Moikeha, mai Kahiki ka hele ana mai, i aaia i ke aloha o Luukia, a haalele aku ia i kona hale ia Moaulanuiakea, a me na ’lii, na kanaka, na kupu o ka moana. |
| Moikeha originally came from Tahiti, through grief and depression of spirit over Luukia. Because of his great grief he left his home Moaulanuiakea, the chiefs, the people and the demi-gods of the deep. On his way to Kauai he met Kakakauhanui off the Kalaau point, Molokai, fishing. This man had very long legs; his body while in the water could steady his canoe with his legs. He could stay under water without breathing for a very long time. Upon meeting this man, Moikeha took him as an adopted son and brought him along to Kauai. Moikeha was a high chief, and his wife Hooipoikamalanai was a chiefess of very high rank throughout the whole island of Kauai. | Ma kona hele ana mai, loaa o Kakakauhanui i ka lae o Kalauu i Molokai, e lawaia ana. He kanaka uha loihi ia, e luu ana ke kino ilalo, e kaohi ana ka uha i ka waa, he kanaka aho loa. Lawe mai la o Moikeha ia ia i keiki hookama, a noho i Kauai. He ’lii nui o Moikeha, a he ’lii no hoi ka wahine o Hooipoikamalanai, no Kauai a puni. |
| After the lapse of some time, Moikeha fitted out a double canoe for his son Kila and instructed him to go to Tahiti and slay his old enemies. After everything pertaining to the voyage was ready, the paddlers, the bailers, immediate attendants, uncles and Kakakauhanui boarded the canoe together with Kila, who sat in the covered platform, and they set sail for Tahiti. Before Kila boarded the canoe, however, Moikeha addressed him saying: “You are on your way. Don’t fail to recognize your uncle Makalii, or you will kill him.” After all the islands had disappeared and all that could be seen was the top of Maunakea, they were met by Keaumiki and Keauka,[1] two [[162]]monster demigods of the deep, who drew their canoe down to the coral beds of the sea: so Kakakauhanui dove down to the bottom and stayed there for ten[2] and two nights before coming up again. Keaumiki and Keauka were only able to stay down ten nights. This feat of endurance saved the canoe. The voyage was then resumed. When they were approaching near to Tahiti they first touched at a small island where the aunt of Moikeha was living, a supernatural rat, Kanepohihi by name. Her eyes were covered over with wrinkles and she was blind. When Kila came upon her she was cooking bananas in the ashes. When he saw Kanepohihi cooking bananas, he reached down, took the bananas and placed them on to one side of the cooking place. When Kanepohihi reached for the bananas she was unable to find them, so she said to herself: “There must be a demi-god about.” At this Kila addressed her saying: “My greetings to you, Kanepohihi.” | Hoomakaukau o Moikeha i na waa no kana keiki no Kila, e holo ai i Kahiki i kona wahi i kumakaia ia ai e kona poe enemi. A makaukau, ee na hoewaa, na ka liu, na kahu, na makuakane hanauna; o Kakakauhanui, o Kila i luna o ka pola o na waa. Mamua ae o ke kau ana i na waa, olelo aku o Moikeha i ke keiki: “Ke hele la, mai hoohewahewa i ko makuakane, o Makalii, o make ia oe.” Holo aku la lakou a naha na moku o Hawaii nei, a nalowale ka aina, koe o Mauna Kea, aole i nalowale. Loaa lakou i na kupu o ka moana ia Keaumiki a me Keauka, mimiki ia ka waa o lakou ilalo, a loaa ke ko-a, a me ke a, ka puna. Ia wa luu o Kakakauhanui a noho ilalo; hookahi anahulu a me na po keu elua, ea mai o Kakakauhanui; hookahi anahulu ko Keaumiki a me Keauka, ea mai. Nolaila, pakele na [[163]]waa i ka make. Ia lakou i holo ai a kokoke i ka aina o Kahiki, aia i ka moana he wahi aina moku i ke kai, ilaila ka makuahine o Moikeha, he iole, o Kanepohihi, ua nalo na maka i ka alu, he luahine makapo, e pulehu maia ana. A hiki o Kila i kahi o Kanepohihi e pulehu maia ana, lalau iho la keia i ka maia, a kapae ae la i kapa; haha iho la o Kanepohihi, aohe loaa, olelo iho la: “He kupu hoi keia.” I aku o Kila ia Kanepohihi: “E weli hoi ia oe e Kanepohihi.” |
| Kanepohihi replied: “The same to you.” | Olelo mai o Kanepohihi ia ia: “E ane ana.” |
| Kila continued: “Your grandchild and lord send you aloha greetings.” | Olelo aku o Kila: “I aloha mai ko moopuna haku ia oe.” |
| Kanepohihi asked: “Who is this grandchild and lord of mine?” | Ninau aku o Kanepohihi: “Owai ua moopuna haku nei a’u?” |
| Kila answered: “Moikeha.” | Hai aku o Kila: “O Moikeha.” |
| Kanepohihi again asked: “Is Moikeha then still alive?” Kila replied: “He is still alive.” | Ninau hou mai o Kanepohihi: “Ke ola ala no ka o Moikeha?” “Ae, ke ola ala no.” |
| Kanepohihi again asked: “What is he doing?” | Ninau hou o Kanepohihi: “Ka walea ana?” |
| Kila then chanted the following in a pleasing way: | Kau aku o Kila me ka lealea: |
| “He is indulging in ease in Kauai, Where the sun rises and sets again, Where the surf of Makaiwa curves and bends, Where the sun comes up over The kalukalu[3] of Kewa; The cool and calm shade of Kewa, The stretched out waters of Wailua, And the entrancing favors of my mother Hooipoikamalanai. He will live and die in Kauai.” | “I walea ia Kauai, I ka la hiki ae a po iho, I ke kee a ka nalu o Makaiwa, I ka hiki mai a ka la maluna, O ke kalukalu o Kewa, O ka wai halau o Wailua. O ka lealea o ka mai o kuu makuahine, O Hooipoikamalanai, O kahi noho no o Kauai a make.” |
| Kanepohihi replied: “You seem to know my name, but I don’t know who you are.” He then told her his own name: “I am Kila of the uplands, Kila of the lowlands. I am Kila, the last child of my mother Hooipoikamalanai, and the offspring of Moikeha.” | Olelo mai o Kanepohihi: “Akahi ka hoi ka loaa o ko makou inoa ia oe, aole hoi he loaa o kou inoa.” Olelo aku o Kila me ka hai i kona inoa ponoi: “O Kila iuka, o Kila i kai, o Kila pa wahine, a Hooipoikamalanai o Kama au a Moikeha.” |
| Kanepohihi replied: “You are my lord. What is the object of this voyage and visit paid me by my lord?” Kila replied: “It is a voyage in search of a chief.” | Olelo mai o Kanepohihi: “E kuu haku, heaha ka huakai a kuu haku o ka hiki ana mai?” I mai o Kila: “He huakai imi alii.” |
| Kanepohihi answered: “There are no chiefs left. Kahuahuakai was the last of the chiefs that was slain, with the exception of your father, myself and your father’s younger brother. This was the cause why your father Moikeha left this place and moved to Kauai.” [[164]] Through Kila’s power of foresight he answered: “There is a chief. He is living in the uplands of Wahiawa, screened by the fog and secreted by Huihui and Maeele.” The reason why this call was made by Kila on Kanepohihi, was because he was without food. To the request for food, Kanepohihi replied: “I have no food. All I do is to live in idleness here. There is only one person who has food, your uncle Makalii.” | “Aohe alii; a Kahuahuakai pau na ’lii i ka luku ia, koe ko makuakane, koe au a me ka muli o ko makuakane, nolaila, hele aku ai ko makuakane o Moikeha a noho ia Kauai.” Ma ko Kila mana a me ka ike, olelo aku la ia: “He ’lii no, aia la i uka o Wahiawa, ua alai ia mai e ka ohu, ua paa ia Huihui laua o Maeele.” O ke kumu o [[165]]Kila i hiki ai imua O Kanepohihi, o ka pololi. I mai o Kanepohihi: “Aohe a’u ai, o ka noho wale iho la no i anei. Hookahi no mea ai o ko makuakane o Makalii.” |
| Makalii was Moikeha’s own younger brother, and he was the king and ruler of the land. He had a net named after himself, Makalii, in which were kept the food and fish as well as other things. Makalii, who was also educated in all of the arts of the day, could tell of coming future events, as well as Moikeha or Kila. Because of this power as a fortune-teller he was able to foresee the arrival of Kila to his kingdom. So he took up all the food and placed it in a net and hung it out of reach, which was the origin of the old Hawaiian saying: “Makalii drew in his net (koko) and hung it up.” Kanepohihi, on being requested for food, changed herself into the form of a rat and climbed up, nibbled at the net of Makalii, cutting it and causing the food and fish to fall out, thus supplying Kila and his companions with food. | A Makalii, o ko Moikeha kaikaina no ia, a oia no ke ’lii o ka aina, a nana ua koko nei o Makalii (no ka inoa), ilaila ka ai, ka ai, na mea a pau loa. A he ike no ko Makalii i ke kilokilo e like me Moikeha, a me Kila; no kona ike e hiki aku ana nei kupu (Kila) i ka aina, nolaila, lawe keia i na mea ai a pau a paa i ke koko, kau i luna, oia kela olelo kahiko o Hawaii nei: “Hului koko a Makalii kau iluna.” E pii ae ana o Kanepohihi ma kona kino iole, a aki i ke koko a Makalii, haule ka ai a me ka ia i lalo nei, loaa ka ai a Kila a me na ohua. |
| Shortly after this Kila sailed for the main island, the canoe going toward the kapued harbor, where the kapu stick was standing. This place was Moikeha’s; no canoe was allowed to land here; no person was allowed to pass by it upon pain of death. The place had been kapued before Moikeha left, and ever since his departure its sacredness had been maintained. When the canoe was nearing the landing place the people on shore were heard calling: “There is a canoe! There is a canoe!! That canoe does not seem to have any fear for the kapu of the king. Your superior strength, if any you have, will be the only salvation for you this day.” Before Kila and his people reached the landing place and hauled their canoe up on the sand, he was bundled up and placed on the platform. Kila, as we have said, was a very handsome man and was good to look upon, so much so that it could not be hidden by the covering in which he was wrapped. After he had been placed on the platform he addressed his followers, saying: “When you see a large man come to the canoe, it is Mua. He is a great admirer of women. He is the man that was the betrayer of Moikeha, and the one that caused Moikeha to leave his own country. Don’t tell him about me, in case he should ask you.” As soon as Mua reached the canoe, he looked over the men and stood them up. Examining the first one and finding a protuberance on his body, he remarked: “You will never be able to get Luukia.” He then examined the next man, and so on to the last, with the exception of Kila. The reason why Mua examined the men was because he wished to find one who could command the admiration of Luukia, and by him get a chance to approach Luukia, as he had never been able to please Luukia even up to this time. | Holo aku la o Kila a hiki i ka aina, holo aku la ka waa o Kila a ke awa kapu e ku ana ka pahu kapu, no Moikeha ia wahi; aohe waa pae malaila, aohe kanaka hele, hele no make, he kapu mai ko Moikeha noho ana a hele, oia mau no ke kapu a me ke kiai ia. Kahea mai la o uka: “He waa e! he waa hoi kela!! Makau ole kela waa i ke kapu o ke ’lii; a nui ko ikaika i na la, ola oe.” Ia lakou nei i pae ai ma ia wahi, aole nae i kau na waa o lakou nei i uka, i ke kai no kahi i hekau ai. O Kila hoi, ua opeope ia a paa kau iluna o ka pola o na waa. He kanaka maikai loa o Kila, aohe puu, aohe kee, a he nani ke nana aku, a ua hele kona maikai mawaho o ke kapa a me kona opeope e wahi ana. Olelo aku o Kila i na kanaka o luna o ka waa: “Ina nana oukou a i hele mai kekahi kanaka nui, i na waa nei, o Mua ia, he kanaka puni wahine ia, oia ka mea nana i kumakaia o Moikeha i hele ai. A owau hoi, mai hai oukou ia’u ke ninau mai.” A hiki o Mua i na waa, nana i na kanaka, kukulu iluna, kukulu ae la i ke kanaka mamua, nana i ke alo aohe puu, nana i ke kua, loaa he okakulai, he puu. Olelo aku o Mua: “Aole e loaa ia oe o Luukia.” Pela no ka nana ana a pau na kanaka o na waa, a koe o Kila. O ko Mua manao ma keia nana ana, i loaa ke kanaka maikai e lilo ai o Luukia, alaila, nonoi aku nana e moe e mamua o Luukia, no ka mea, aole i loaa o Luukia ia ia mamua a hiki ia la. |
| Luukia was a very beautiful woman and had no equal. She was the wife of Olopana, and owing to his being afflicted with the dropsy they never lived together. [[166]]Luukia, however, had been bound,[4] or netted, by Olopana with small cord in the fashion of the lashing of canoes ever since the departure of Moikeha. | He wahine maikai loa o Luukia, aohe ona lua ma ia aina a puni, o ka Olopana wahine ia, aole nae o laua moe kino, no ka pehu o Olopana, nolaila, ua paa o Luukia i ke kamaaha ia e Olopana (oia kela aha waa, e hoa ia nei a hiki i keia la), mai ka hele ana mai o Moikeha a hiki ia Kila. [[167]] |
| Upon seeing the bundle on the platform, Mua asked the people: “What is this large bundle on the platform?” The people replied: “It is a bundle of clothes.” Mua then went up to it and felt the bundle. After feeling it he opened the bundle and discovered a man. He then looked all over the man and found him to be perfect in every respect. He then remarked: “You will be admired by Luukia. If in case you should, will you ask her to be mine?” | Nolaila, ninau aku la o Mua: “A heaha hoi keia opeope nui e kau nei i ka pola?” Olelo mai na kanaka: “He opeope kapa.” Hele aku la keia haha, a ike iho la he kanaka. Haha iho la o Mua, wehe ae la i ke kapa, nana iho la ma ke kua, a me ke alo, aohe puu, aohe kee, olelo iho la: “Loaa ia oe o Luukia. Ea, a i loaa o Luukia ia oe, na’u e moe mamua.” |
| Before Mua boarded the canoe, Kila had instructed his men as follows: “If Mua should come and ask that some one of you ask Luukia to be his wife, tell him to lie in the canoe face down, and not to get up or move about or speak, but he must lie very quietly so that he will be able to get Luukia.” After inspecting Kila, the people told Mua to do as they had been instructed by Kila. When Mua heard this he was very glad. As soon as Mua had lain face down in the canoe, Kila told the men to hold Mua down and urinate on him. This was done until it covered him for two days and one night, so that he died without accomplishing his desire respecting Luukia. Thus, through the wit of Kila, was the betrayer of Moikeha his father avenged. | Mamua ae o ka nana ana o Mua ia Kila, ua olelo aku o Kila i na kanaka: “I hiki mai auanei o Mua a i nonoi mai e moe me Luukia, olelo aku oukou, e moe i loko o ka waa nei, ilalo ke alo, aohe make ala, aohe make oni, aohe make olelo, e moe malie, i loaa o Luukia.” A pau ka nana ana ia Kila, olelo aku la na kanaka ia Mua e like me na olelo a Kila, a lohe o Mua, he mea olioli ia. A moe o Mua i lalo ke alo, i loko o ka waa, olelo aku o Kila i na kanaka: “E mimi maluna iho o Mua.” Pela ka hana ana, a po ka la, a ao ka po, a po hou ka la, ua lana ka mimi maluna o Mua, a make iho la ia me ke ko ole o kona kuko ia Luukia. Pela i hookoia ai ka huhu o Moikeha i kona mea nana i kumakaia, ma ka noonoo o kana keiki o Kila. |
| During the reign of Moikeha he had two very powerful warriors, Niniukalani and Pohinakahonua. There were none stronger than these two. Upon seeing the canoe coming to be moored on the kapued grounds, Niniukalani took up his war club, Kahikinaakala, and approached the canoe. When he reached the dry sand he began twirling his war club. As the man was approaching, Kila asked his men: “Which one of you is willing to go and fight Niniukalani?” No one spoke up for some time, as they were all afraid. Ukulii, however, arose and said: “I will go and fight him.” Kila then said: “Yes, you are so small that you will be able to get very close to him. When you get ashore don’t look up or you will get killed; but keep your eyes always down and watch the shadow over you. If he twirls his club on the left, jump to the right, as he will then strike to the left; and if he twirls on the right, jump to the left.” After Kila had imparted his instructions, Ukulii jumped ashore with his war club and approached Niniukalani. Niniukalani was twice the size of Ukulii and was sure of beating him, which he likened to so much chaff.[5] | Iloko o ko Moikeha wa e noho alii nui ana ma ke aupuni, elua ona koa ikaika loa, o Niniukalani, o Pohinakahonua, aohe koa e oi mamua o laua. Hele mai la o Niniukalani me kana laau palau, o Kahikinaakala a ke one maloo, oniu. Olelo aku o Kila i na kanaka: “Owai ko oukou e hele e koa me Niniukalani?” Aohe kanaka aa, no ka makau; ku ae o Ukulii a olelo: “Owau ke hele e koa.” Ae mai o Kila: “Ae, o oe, o ko uuku auanei komo oe i loko, o koiala nui hele i waho, i lele oe i uka, mai nana oe iluna, o make oe, i lalo oe e nana ai i ke aka, i ka malu maluna ou. Ina e hookaa kela i ka laau ma ka hema, ma ka akau oe e ku ai, aia ka hauna laau ma ka hema, a ina hoi ma ka akau ma ka hema oe.” |
| At this time the place was packed with the chiefs and people who were eager to see the conflict. They never had any idea that the small man had any chance with the big man at all. Niniukalani, upon seeing Ukulii, began to twirl his war club, Kahikinaakala, and, when Ukulii was within striking distance, let it come down; but Ukulii jumped to the right and toward his opponent. The club missed its object and hit the sand, causing it to fly in all directions, and left a deep valley, hiding the two contestants from view for a time. Everybody believed that Ukulii was killed. After [[168]]the cloud of sand had settled, the people saw that both of the contestants were still there. Ukulii then twirled his club and made a feint as though to strike. Niniukalani dodged, but before he could recover himself, Ukulii struck to the right which caught Niniukalani squarely, cutting him in two and killing him instantly. At this the crowd cried out: “One for the stranger and none for the son of the soil. Nobly done! No wonder this canoe dared to land on kapued ground, for it carries a noble warrior.” | A pau ka olelo ana a Kila, lele aku la o Ukulii me kana laau, lele aku la a ku me Niniukalani, ua palua kona nui imua o Ukulii, a he mea ole o Ukulii i kona manao ana, heaha la ia imua ona? He opala. Ia wa, ua piha ke one i na ’lii a me na kanaka he nui loa, e nana ana i ke kaua, aole nae o lakou manao e ola ana kahi kanaka uuku i ke kanaka nui. O Niniukalani, ke hookaa nei i ka laau palau ana, ia Kahikinaakala hoomoe iluna o Ukulii, komo ae ana o Ukulii i ka akau, hala ka laau, loaa ke one, puehu liilii, moe ke awawa, nalo laua nei i loko o ke one. Manao na mea a pau ua make o Ukulii; a mahope, ku hou laua nei, hookaa o Ukulii i ka laau ma ka hema a [[169]]hoana, aole nae i uhau, alo e o Niniukalani, e waiho ae ana keia ma ka akau, loaa no o Niniukalani, make loa, kaawale o luna me lalo. |
| Pohinakahonua, upon seeing the death of his mate, came up with his war club, Puaihanuole. He then issued a challenge, boasted and said: “He could not have been struck at; if he had he would have been in pieces. He shall not escape me.” | Uwa ka pihe o uka: “Akahi a ka malihini, aole a ke kamaaina. Koa! malama no i komo ia ai ke awa kapu o ke ’lii e keia waa eia ka he koa.” Ku mai o Pohinakahonua, me kana laau palau o Puaihanuole, paha, kaena: “He uhau ole ia i ka laau; e uhau ia okaoka, aole ia e pakele ia’u.” |
| Ukulii, after his encounter, returned and boarded the canoe. When Pohinakahonua was seen to come out and issue his challenge, Kila asked: “Which one of you will go and meet Pohinakahonua?” Hohoiea answered: “I will.” Kila then instructed him what to do, and he jumped ashore to meet Pohinakahonua. As soon as he was within reach Pohinakahonua swung his club to the right, but Hohoiea was not there, as he had jumped to the left of Pohinakahonua. Hohoiea then swung his club from the ground upward, which cut Pohinakahonua in two from his hips to his head, killing him. At this the crowd gave another shout, saying: “The strangers have two, and the sons of the soil have none. This canoe carries some mighty men who have killed the warrior guards of the land.” The result of the conflict was then carried to the king, Makalii. When Makalii heard it he arose and came down with his war club, Naulukohelewalewa. Makalii at this time was living in a land above the clouds. Makalii was a goodly man to look upon, closely resembling his older brother Moikeha. He was very powerful and brave, but not like Kila. As Makalii arrived on the kapued ground he began to swing his war club right and left. Upon seeing this Kila said to his men: “That is Makalii, the king. He is a very powerful man; none of you will be able to stand up against him. I will go and meet him. But before I go, I want you to remember this: if I shall be slain in this encounter, you have your course of escape, return by it to Kauai; but in case I live, then all will be well.” Kila then took up his war club, Kahihikolo,[6] and jumped ashore from the canoe, stepping on the rocks. At sight of Kila the crowd began to shout, admiring his beauty. Even the ants were heard to sing in his praise; the birds sang, the pebbles rumbled, the shells cried out, the grass withered, the smoke hung low, the rainbow appeared, the thunder was heard, the dead came to life,[7] the hairless dogs were seen and countless spirits of all kinds were seen. All these things mentioned were the people of Moikeha, who upon the arrival of Kila his son, caused themselves to be seen, in testimony of Kila’s high chief rank. | O Ukulii, hoi aku la no ia a na waa noho. Ninau o Kila: “Owai ke hele e hakaka me Pohinakahonua?” I mai o Hohoiea: “Owau.” Ao ao mai la o Kila a maopopo, hele aku la a ku me Pohinakahonua. Waiho iho ana o Pohinakahonua i ka laau ma ka akau, alo o Hohoiea ma ka hema, hala; hue lepo ae ana o Hohoiea i kana laau, mai ka papakole a ke poo ke kaawale, make o Pohinakahonua. Uwa ka pihe o uka: “Alua a ka malihini, aole a ke kamaaina, ikaiha kanaka o keia waa, ke make la na koa kiai o ka aina.” Lawe ia aku nei ka lohe, a i ke ’lii ia Makalii olelo; a lohe o Makalii iho mai la (aia kona wahi iluna); a hiki o Makalii i lalo me kana laua palau, o Naulukohelewalewa. He kanaka maikai loa o Makalii ke nana aku, ua like no me kona kaikuaana me Moikeha, he ikaika, he koa, he mana no hoi, aole nae i like me Kila. A hiki o Makalii i ke kahua kapu, ku iho la me kana laau palau, e hookaa ana me ka oniu ma ka akau a ma ka hema. I aku o Kila i na kanaka o ka waa: “O Makalii kela, he ’lii, he ikaika, aole oukou e ola ke hele aku e hakaka; owau ke hele ae. Eia nae ka’u olelo ia oukou, i hele au a i make, oke ala no nei hoi ia Kauai, aka hoi, i ola au, aole hoi o ia.” Hopu iho la o Kila i kana laau palau o Kahikikolo, a lele iho la mai na waa aku, a hehi iho la i ka paala. Uwa ka pihe o uka i ke kanaka maikai o Kila; uwe ka naonao, kani na manu, nehe ka iliili, oleole ka pipipi, mae ka manu, moe ka uwahi, pio ke anuenue, kui ka kekili, olapa ka uwila, ua ka ua, kahe ka wai, kaikoo ke kai, popoi ka nalu, lele ke akoakoa me ka puna i uka, olo ka pihe a ka hanehane, ala na ilina, ala ke namu ke nawa, ka huhu ai laau, hoike ka olohe, hele mai kini o ke ’kua, ka pukui akua, ka lalani akua, na mea a pau loa. O keia mau mea a pau loa, oia na kanaka o Moikeha, a i ka hiki ana o Kila kana keiki, hoike lakou, oia ka hoailona o ke ’lii nui. |
| As Kila came within reach, Makalii brought down his war club, Naulukohelewalewa. The wind whistled by, the dust and sand arose in clouds, and a deep valley [[170]]was seen where the club struck the ground. The two were hidden in the dust. The people ashore thought that Kila was killed, but after the cloud of dust and sand had settled they beheld Makalii and Kila still facing each other; because when Makalii swung his club on the right he brought it down on his left, so Kila had jumped toward the right side of Makalii and was saved from a terrible death. As they again faced each other, Kila twirled and brought down his club, Kahikikolo, the swirl of which felled Makalii. The reason of this escape was because Kila had in mind the warning given him by Moikeha his father, upon his departure from Kauai, in the following words: “You are about to go on your voyage. If you should fight with your uncle, don’t be thoughtless, else you will kill him.” This was the only reason why Makalii was saved; otherwise he would not have again seen the warming sun. | A kokoke o Kila i o Makalii la, hoomoe iho ana o Makalii i kana laau palau, ia Naulukohelewalewa hio ka makani, lele ka lepo me ke one, kahawai kahi i loaa ai i ka [[171]]laau, nalo laua i loko o ka lepo. Manao o uka, ua make o Kila; a pau ka wili ana o ka lepo, ku aku ana no o Makalii me Kila, no ka mea, ua kaa akau ka Makalii laau, ma ka hema ka hoomoe ana. Nolaila, komo o Kila i ka akau, a pakele i ka make weliweli a Makalii. Ku hou laua, hookaa na laau hoomoe o Kila i kana laau palau, ia Kahikikolo i lalo o ka lepo, mana kahawai, kahe ka wai, wili ka puahiohio, wili ka lepo me ke one i ka lewa. O Makalii, ua loaa i ka hau o ka laau a Kila, ua waiho i lalo, o ke kumu o keia pakele ana o Makalii, o ka olelo kauoha a Moikeha i ka wa i Kauai ia Kila penei: “Ke hele la, a i hakaka oe me ko makuakane me Makalii, mai hana naaupo oe, o make ko makuakane.” Oia wale no ko Makalii mea i ola ai, ina ua haalele i ka la i ka mea mahana. |
| After the fight Kila returned to his canoe, while Makalii laid on the ground for a period of time sufficiently long to cook an oven (umu) of food; whereupon he arose and staggered to the house. While on his way to the house he congratulated himself on his miraculous escape. This was the last time he was seen on earth, for he returned up above[8] and died there. | Hoi aku la no o Kila a luna o na waa noho, o Makalii hoi, waiho iho la, a moa ka umu, ala ae la me ke kunewanewa a hoi i ka hale. Ma keia hoi ana, he mihi nui ko Makalii i kona pakele mai make, o kona ike ana no ia i ka aina, hoi i luna a make. |
| The end of this contest saw Kila master of all the lands. The canoe was then beached and he went ashore. At this the shells[9] cried and asked: “What is the object of this voyage that has brought my lord here?” Kila replied: “It is a voyage in search of a chief.” The shells said: “There are no more chiefs; all are dead. We were deserted by your father in this place, without food and without fish, your father taking everything with him, and we have managed to just exist.” Kila then continued on his way, meeting the former inhabitants of the land who wailed and cried to him, until he arrived at the palace of Moikeha, Moaulanuiakea. This was a very beautiful house, being very lofty and was thatched over with the feathers of birds. The battens were made from the bones of birds and the timbers were of kauila wood. It is said in the legend of Moikeha that the reason why Moikeha journeyed to Kauai and lived with Hooipoikamalanai was on account of his oath, never to return after the ridge-pole of his house, Moaulanuiakea, had sunk out of sight. | Puni ae la ka aina ia Kila, pae aku la na waa, hele aku la o Kila, uwe ka pipipi, a ninau mai: “Heaha ka huakai a kuu haku o ka hiki ana mai?” I aku o Kila: “He huakai imi alii.” Hoole mai ka pipipi: “Aohe alii, ua make, o makou wale no koe, haalele ia iho makou e ko makuakane, i keia wahi, aohe ai, aohe ia, ua lawe aku ko makuakane a pau loa, o ke opu wale iho no ka makou.” Pela no o Kila i hele ai, me ka uwe mai o na makaainana ia ia nei, a hiki keia i ka hale o Moikeha ia Moaulanuiakea. He hale maikai loa, a he hale kiekie loa no hoi, he hulu manu o luna i ako ia ai, he iwi manu ka aho, he kauwila ka laau. (Ua oleloia i loko o ko Moikeha kaao, oia kona kumu i noho ai ia Kauai me Hooipoikamalanai, alaila, nalowale ke kaupoku o kona hale o Moaulanuiakea.) |
| When Kila arrived at the house he looked it over and saw that it was indeed grand, majestic and lofty; but there were no people; the doors were fastened; the guards were dead and the place was overgrown with weeds. Kila, however, had with him the means of unfastening the doors and of bringing the guards to life as well as everything else. As he opened the gate, two of the guards came to life and wept over him. As he entered the roadway to the house, two more of the guards came to life. Arriving at the main door, two more guards came to life. As the door was opened another two came to life, and entering the house he found a guard in each room who all came and kneeled before him with tears in their eyes. Kila then lit the lamp which once belonged to Moikeha, walked to the couch and laid down. [[172]] | A hiki o Kila, nana aku la ia i ka hale, nani, hanohano, kiekie, aole nae he kanaka, ua paa na puka, ua make na kiai, ua kupu ka nahelehele. Aia ia Kila, he ki no ka hale, no na kiai, no na mea a pau. A komo o Kila i ka pa a wehe aku la, ala mai elua kiai, a uwe mai la ia Kila, komo o Kila a ke alanui e komo aku ai, ala mai elua kiai, a hiki o Kila i ka puka, elua kiai, a hemo ka puka, elua kiai. A komo o Kila i loko, he lumi no he kiai, he lumi no ke kiai, ala mai la na kiai a pau a kukuli imua o Kila me ka waimaka. Hoa ia ae la ka ipukui o Moikeha e Kila, hoi aku la o Kila a luna o ka hikiee o Moikeha moe, po iho la moe o Kila. [[173]] |
| While Kila was asleep Luukia came outside of the house, spying, watching this glow inside, its redness; and when she saw this red glow, tears fell from her eyes. She choked, and her heart quickened when she thought it was Moikeha. The night was far spent when the guards fell asleep. Luukia walked softly and carefully to where Kila was sleeping and looked at him; he resembled Moikeha, but was handsomer. She leaped on him crying, and embraced and kissed him. Kila awoke startled and looked at her. Then they contended together until the break of day, when Luukia said: “I have no private; it was corded up by Olopana, and it has been sealed up from the time your father went away to this day.” Kila then said: “If you will consent it can be unfastened, and it can be closed again.” Luukia consented, and Kila unfastened [the cords]. Then they gathered up the fine strands of thought, indulging in love’s desire, and braided the lehua wreaths in dreamland, after which Luukia went her way. Later she became wholly Kila’s. | Ia Kila e moe ana, hele mai la o Luukia a mawaho o ka hale hoomakakiu, e nana ana i keia mea wena i loko, a me ka ula, a ike o Luukia i keia mea ula, uwe iho la ia me ka helelei o ka waimaka. I kona manao o Moikeha, pela ka hakui o kona puuwai, pela ke kaoo ana o kona manao. A pau na kiai i ka moe, a aneane e huli ke kau o ka po, nihi aku la o Luukia a hiki io Kila ala, nana iho la, ua like me Moikeha a oi ae, lele iho la maluna, uwe; apo iho la me ka honi, puoho ae la o Kila, a nana ae la. I loko o ia wa laua i aumeume ai i ke kihi o ka malama, i aku ai o Luukia: “Aohe mai, ua paa i ke kamaaha ia e Olopana, mai ka la a ko makuakane i hele aku ai a hiki i keia la.” Olelo aku la o Kila: “Ina he ae oe, he hemo wale no ia, a he paa hou no ke hana.” Ae mai o Luukia, wehe iho la o Kila a hemo. Ia wa laua i mali iho ai i na kaula makalii a ka manao, e nonoke ana i na hakina pau ole a ke aloha, e wili ana i na koai lehua a ka moe. A pau ae la, hoi aku la o Luukia, a mahope lilo loa ia Kila. |
| And that is the end of this legend. [[161]] | Oia ka pau ana o keia kaao. |
| [1] The two tides, rising and ebbing, are here ingeniously likened to two powerful demi-gods of the ocean. [↑] [2] Anahulu is a measure of time only, indicating a period of ten days and nights. The term did not apply to any other counting, neither of years nor of articles. The length of time might be one, two or forty anahulus and so many days, as fractions of an anahulu. [↑] [3] Kalukalu, a delicate, gauze-like kapa, to which the morning mist is likened as it is dissolved by the rays of the rising sun. [↑] [4] In the story of Moikeha this netting of cords which was designated “the pau of Luukia” was her own doing, according to other versions, not Olopana’s. [↑] [5] Opala, rendered here as “chaff”, falls far short of the contemptuous expression of nothingness, rubbish, or anything worthless which may be blown away by the wind, conveyed in the original. [↑] [6] The naming of war clubs appears to have been a very general custom, as they are frequently referred to in tradition as being famous. It is likely that their names may have been applied to commemorate an event, as it is noted that these named clubs are the dependable weapons of celebrated warriors. [↑] [7] A fairy story recognition by the elements of a royal descendant, at whose approach the spirits of former subjects appear as if to do homage. [↑] [8] This doubtless refers to returning to a mountain abode, from which the lowland plains are designated “the earth”. [↑] [9] Even the shells of the shore are made to recognize a royal scion. [↑] |
FORNANDER COLLECTION
OF
HAWAIIAN ANTIQUITIES AND FOLK-LORE
THE HAWAIIAN ACCOUNT OF THE FORMATION OF THEIR ISLANDS AND ORIGIN OF THEIR RACE WITH THE TRADITIONS OF THEIR MIGRATIONS, ETC., AS GATHERED FROM ORIGINAL SOURCES
BY
ABRAHAM FORNANDER
Author of “An Account of the Polynesian Race”
With Translations Revised and Illustrated with Notes by
THOMAS G. THRUM