Fornander collection of Hawaiian antiquities and folk-lore, Volume 2 (of 3)

by Unknown

Legend of Kawelo.	He Moolelo no Kawelo.
CHAPTER I. Birth and Early Life of Kawelo.—His Change to Oahu and Fame Attained There.	MOKUNA I. Ka Hanau ana a me ka Wa Koliuliu o ko Kawelo Noho ana.—Kona Hele ana i Oahu a me ka Loaa ana o ka Hanohano Malaila.
Maihuna was the father and Malaiakalani was the mother of Kawelo, who was born in Hanamaulu,[1] Kauai. There were five children in the family. The first was Kawelomahamahaia; the second was Kaweloleikoo. These two were males; after these two came Kaenakuokalani, a female; next to her was Kaweloleimakua and the last child was Kamalama. Kaweloleimakua, or Kawelo is the subject of this story.	Omaihuna ka makuakane, o Malaiakalani ka makuahine, o Hanamaulu i Kauai ka aina hanau o Kawelo. Elima ka nui o ko Kawelo mau hanauna; o ka mua, o Kawelomahamahaia; o kona muli, o Kaweloleikoo; he mau keiki kane laua, mahope hanau o Kaenakuokalani, he wahine ia. O kona muli mai o Kaweloleimakua, a o kona muli iho o Kamalama, o ka mea nona keia moolelo o Kaweloleimakua, oia o Kawelo.
The parents of Malaiakalani [the mother] were people who were well versed in the art of foretelling the future of a child, by feeling of its limbs, and by looking over the child, they could tell whether it would grow up to be brave and strong, or whether it would some day rule as king. At the birth of the two older brothers of Kawelo, these old people examined them, but found nothing wonderful about them. This examination was followed by the two on Kawelo, upon his birth. After the examination the old people called the parents of Kawelo and said to them: “Where are you two? This child of yours is going to be a soldier; he is going to be a very powerful man and shall some day rule as king.” Because of these wonderful traits, the old people took Kawelo and attended to his bringing up themselves. It was after this that Kamalama, the younger brother of Kawelo was born.	O na makua o Malaiakalani, he mau mea akamai laua i ka haha a me ka nana i ka wa uuku o ke keiki, aole e nalo ia laua ke ano a me ka hana a ke keiki ke nui ae, ke koa a me ka ikaika, ke keiki ku i ka moku. Pela ka hana a ua mau makua nei, i na kaikuaana o Kawelo, a hiki ia Kawelo, haha no laua a hai aku i kona ano a me kana hana, i na makua o Kawelo: “E, auhea olua, o keia keiki a olua, he keiki koa, he keiki ikaika, he keiki e ku ana i ka moku.” Nolaila lawe ae la laua ia Kawelo a hanai iho la. Mahope o laila, hanau o Kamalama ko Kawelo kaikaina ponoi.
Shortly after the birth of Kamalama, the grandparents of Kawelo moved over to Wailua, where they took up their residence, taking their grandchild Kawelo along with them. At this time, while Kawelo was being brought up, Aikanaka, the son of the king of Kauai was born, and also Kauahoa of Hanalei. All these three were born and brought up together.[2]	Mahope o laila, hoi ae la na kupuna o Kawelo i Wailua e noho ai, me ka laua moopuna o Kawelo. I keia wa e hanai ia nei o Kawelo, hanau o Aikanaka he keiki alii, a hanau no hoi o Kauahoa no Hanalei ia, akolu lakou ia wa hookahi i hanai ia ai.
Kawelo as a child was a very great eater; he could not satisfy his hunger on anything less than all the food of one umu to a meal. Kawelo ate so much that his grandparents began to get tired of keeping him in food, so at last they began to search for something to entice Kawelo away from the house and in that way get him to forget to eat. One day they went up to the woods and hewed out a canoe. After it was brought down to the sea shore it was rigged up and given to Kawelo. As soon as Kawelo got the canoe he paddled it up and down the Wailua river, and after this it became an object of great interest to him every day.	He keiki ikaika loa o Kawelo ma ka ai ana, hookahi umu hookahi ai ana, pela aku, a pela aku, a ana na kupuna o Kawelo, i ke kahumu ai na Kawelo, nolaila, imi iho la laua i mea e walea ai o Kawelo. Pii aku la laua i ke kalai waa, a hoi mai la, kapili a paa, haawi aku la ia Kawelo, hoehoe iho la o Kawelo i uka i kai o Wailua, a lilo iho la ia i mea nanea ia ia i na la a pau loa.
When Kauahoa saw Kawelo with his canoe day after day enjoying himself, he got it into his mind to make himself something to enjoy himself with; so he made [[4]]himself a kite, and after it was completed he flew it up. When Kawelo saw the kite he took a liking to it and so went home to his grandparents and requested them to make him a kite.[3] The grandparents thereupon made Kawelo a kite and after it was completed he took it out and flew it up. When Kauahoa saw Kawelo with a kite he came with his and they flew them together. While they were flying their kites, Kawelo’s kite became entangled with Kauahoa’s kite which caused Kauahoa’s to break away and it was carried by the wind till it landed at Koloa, to the west. The name of the place where the kite landed is known as Kahooleinapea to this day, because of the fall of Kauahoa’s kite there.	Ma keia hana a Kawelo, ike mai la o Kauahoa i ka Kawelo mea nanea, he waa, hana iho la ia i lupe hoolele nana, a hoolele ae la, a ike o Kawelo i keia mea, [[5]]makemake iho la ia, hoi aku la olelo i na kupuna e hana i lupe nana. A hana iho la na kupuna o Kawelo i lupe nana, a paa, hoolele ae la o Kawelo i kana lupe, a ike o Kauahoa hoolele pu ae la i na lupe a laua. Ma keia lele like ana o na lupe a laua, hihia ae la ka Kawelo lupe me ka Kauahoa, a moku iho la ka Kauahoa lupe, a lilo aku la i ka makani, a haule i Koloa ma ke komohana; o kahi i haule ai, o Kahooleinapea, a hiki i keia la, no ka haule ana o ka pea a Kauahoa, kela inoa o ia wahi.
After Kauahoa’s kite was broken away, Kawelo looked at Kauahoa with the belief that surely Kauahoa would come and attack him; but since Kauahoa did not come Kawelo said within himself: “Kauahoa will never overcome me if we should ever meet in any future battle.” Kauahoa was a much larger boy than Kawelo, still he was afraid of him.[4]	Ma keia moku ana o ka lupe a Kauahoa ia Kawelo, nana aku la o Kawelo i ko Kauahoa kii mai e pepehi ia ia, a liuliu, noonoo iho la o Kawelo, aole no e pakele o Kauahoa ia ia, ina laua e kaua mahope, no ka mea, he nui o Kauahoa, he uuku o Kawelo, aka, ua makau nae o Kauahoa ia Kawelo.
After flying their kites, they went in swimming and riding down the rapids. In this Kawelo again showed himself to be more skilful than Kauahoa, which caused Kawelo to be more sure in his belief that Kauahoa will never overcome him in the future. Kawelo and Kauahoa were not separated from one another in the matter of their relationship; they were connected, and so was the young chief, Aikanaka. He was connected in blood to the two boys, a fact which made Aikanaka something like an older brother and lord to them. Everything Aikanaka wished was granted to him, whether in stringing wreaths, or other things, they never denied him anything.	A mahope o ka hoolele lupe, hookahekahe wai iho la laua, a oi aku la no ko Kawelo i mua o Kauahoa, nolaila, noonoo iho la no o Kawelo, aole no e pakele o Kauahoa ia ia mahope aku ke kaua. O Kawelo a me Kauahoa, aole laua i kaawale aku, ua pili no ma ka hanau ana, a pela no ke ’lii o Aikanaka, ua pili no ia laua, nolaila, lilo o Aikanaka i kaikuaana haku no laua. Ma na mea a pau a Aikanaka e olelo mai ai, malaila laua e hoolohe ai, ina he kui lei, a he mea e ae paha, aole a laua hoole, he ae wale no.
While Kawelo and his grandparents were living at Wailua with Aikanaka and the others, Kawelo’s older brothers, together with their grandparents, left Kauai and came to live in Waikiki, Oahu. Kakuhihewa was the king of Oahu at this time. There was living with Kakuhihewa, a very strong man who was a famous wrestler. This man used to meet the older brothers of Kawelo in several wrestling bouts but they never could throw him down. The brothers of Kawelo were great surf riders, and they often went to ride the surf at Kalehuawehe.[5] After the surf ride they would go to the stream of Apuakehau and wash, and from there they would go to the shed where the wrestling bouts were held and test their skill with Kakuhihewa’s strong man; but in all their trials they never once were able to throw him.	Ia Kawelo ma e noho ana i Wailua me Aikanaka ma, holo mai la na kaikuaana o Kawelo me ko laua mau kupuna, mai Kauai mai a noho i Waikiki ma Oahu nei. O Kakuhihewa ke ’lii o Oahu nei e noho ana ia wa, a aia hoi me Kakuhihewa, he kanaka ikaika loa i ka mokomoko. A o ua kanaka la, oia ka hoa mokomoko o na kaikuaana o Kawelo, aole nae he hina i na kaikuaana o Kawelo. A he mea mau i na kaikuaana o Kawelo ka heenalu, i ka nalu o Kalehuawehe, a pau ka heenalu, hoi aku la a ka muliwai o Apuakehau auau, a pau, hoi aku la a ka hale mokomoko, aole nae he hina o ke kanaka o Kakuhihewa i na kaikuaana o Kawelo.
While living separated from each other, the older brothers of Kawelo being in Oahu, their grandparents, who were with Kawelo in Wailua, after a while, began to long for a sight of the other grandchildren, so one day they sailed for Oahu, bringing Kawelo with them, and they landed at Waikiki where they were met by the older brothers of Kawelo. After deciding to make their home in Waikiki, Kawelo took up farming and also took unto himself a wife, Kanewahineikiaoha, the daughter of Kalonaikahailaau, and they lived together as husband and wife.	Ma keia noho kaawale ana o na kaikuaana o Kawelo i Oahu nei, hu ae la ke aloha i na kupuna o lakou e noho ana me Kawelo i Wailua, nolaila, holo mai la na kupuna me Kawelo i Oahu nei, a pae ma Waikiki, ike iho la i na kaikuaana, a noho iho la i laila. Ma keia noho ana i laila, mahiai o Kawelo, a moe iho la i laila i ka wahine, oia o Kanewahineikiaoha, kaikamahine a Kalonaikahailaau, a noho pu iho la laua he kane a he wahine.
While Kawelo was one day working in his fields, he heard some shouting down [[6]]toward the beach, so he inquired of his grandparents: “What is that shouting down yonder?” The grandparents answered: “It is your brothers; they have been out surf riding and are now wrestling with Kakuhihewa’s strong man. One of them must have been thrown, hence the shouting you hear.” When Kawelo heard this he became very anxious to go down and see it; but his grandparents would not consent.[6] On the next day, however, Kawelo went down on his own account and saw his older brothers surf riding with many others at Kalehuawehe. He asked for a board which was given him and he swam out with it to where his brothers were waiting for the surf, and they came in together. After the surf riding, they went to the stream of Apuakehau and took a fresh water bath; and from there they went to the shed where the wrestling bouts were to be held. Upon their arrival at the shed Kawelo stood up with the strong man to wrestle. At sight of this Kawelo’s older brothers said to him: “Are you strong enough to meet that man? If we whose bones are older cannot throw him, how much less are the chances of yourself, a mere youngster.” Kawelo, however, paid no heed to the remarks made by his brothers, but stood there facing the strong man. At this show of bravery the strong man said to Kawelo: “If I should call out, ‘Kahewahewa, it is raining’,[7] then we begin.” Kawelo then replied in a mocking way: “Kanepuaa, he is biting, wait awhile, wait awhile. Don’t cut the land of Kahewahewa, it is raining.”[8] While Kawelo was having his say, the strong man of Kakuhihewa was awarded the privilege of taking the first hold; and using his whole strength he attempted to throw Kawelo. Kawelo was almost thrown, but through his great strength and skill he was not. Kawelo, after mocking the man, took his hold and threw the strong man, who was thrown with Kawelo on top of him. This delighted the people so much that they all shouted.	Ia Kawelo e mahiai ana, lohe aku la ia i ka pihe uwa o kai, uwa ka pihe a [[7]]haalele wale, alaila, ninau aku o Kawelo i na kupuna: “Heaha kela pihe o kai e uwa mai nei?” I mai la na kupuna: “Ou kaikuaana; hele aku la i ka heenalu, a hoi mai la mokomoko me ke kanaka ikaika o Kakuhihewa, a hina iho la kekahi, uwa ae la, a nolaila, kela pihe au e lohe la i ka uwa.” A lohe o Kawelo, olioli iho la ia e iho e ike, aka, aohe ae o na kupuna ona, nolaila, i kekahi la, iho aku la o Kawelo ma kona manao a hiki i kai, e heenalu ana na kaikuaana a me ka lehulehu i ka nalu o Kalehuawehe. Nonoi aku la o Kawelo i papa nona, a loaa mai la, au aku la ia i ka heenalu a loaa na kaikuaana, hee iho la lakou i ka nalu, a pau ka heenalu ana, hoi aku la lakou a ka muliwai o Apuakehau auau wai, a pau ka auau ana, hoi aku la lakou i ka hale mokomoko. A hiki lakou i ka hale, ku ae la o Kawelo me ke kanaka ikaika i ka mokomoko. I mai na kaikuaana: “He ikaika no oe e ku nei, a hina ka hoi maua na mea i oo ka iwi, ole loa aku oe he opiopio?” Aole o Kawelo maliu aku i keia olelo a kona mau kaikuaana, ku iho la no o Kawelo, a pela no hoi ua kanaka la. Ia wa, olelo mai ua kanaka ikaika la ia Kawelo, penei: “Ina wau e kahea penei, ‘Kahewahewa, he ua!’ alaila, kulai kaua.” Hai aku la no hoi o Kawelo i kana olelo hooulu, penei: “Kanepuaa! Ke nahu nei! Alia! Alia i oki ka aina o Kahewahewa, he ua!” Ia Kawelo e olelo ana peia, lilo iho la ka olelo mua i ke kanaka ikaika o Kakuhihewa, a i ke kulai ana, aneane no e hina o Kawelo, a no ka ikaika no o Kawelo, aole i hina. Ia manawa hoomakaukau o Kawelo i kana olelo hooulu, a i ko Kawelo kulai ana hina iho la ia ia a kau iho la o Kawelo maluna, a uwa ae la na kanaka a pau loa.
When the older brothers of Kawelo saw how the strong man was thrown by their younger brother they were ashamed, and they returned home weeping and tried to deceive their grandparents. When they arrived at the house the grandparents asked them: “Why these tears?” They replied: “Kawelo threw stones at us. We are therefore going back to Kauai.” After the brothers of Kawelo had returned to Kauai, Kawelo and his wife and younger brother Kamalama lived on at Waikiki. Not very long after this Kawelo began to learn dancing, but being unable to master this he dropped it and took up the art of war under the instruction of his father-in-law, Kalonaikahailaau. Kamalama also took up this art as well as Kanewahineikiaoha. After Kawelo had mastered the art of warfare, he took up fishing. Maakuakeke of Waialae was the fishing instructor of Kawelo.	A ike na kaikuaana o Kawelo, i ka hina ana o ke kanaka ikaika i ko laua kaikaina, hilahila iho la laua, a hoi aku la i ka hale me na olelo hoopunipuni i na kupuna, me ka uwe, a me ka waimaka. Ninau mai la na kupuna: “He waimaka aha keia?” I aku la laua: “I pehi ia mai nei maua e Kawelo i ka pohaku, nolaila, e hoi ana maua i Kauai.” A hoi na kaikuaana o Kawelo i Kauai, noho iho la o Kawelo me kana wahine, a me kona pokii me Kamalama. Mahope o laila, ao o Kawelo i ka hula, a o ka loaa ole o ia, haalele o Kawelo ia mea, a ao iho la i ke kaua me kona makuahunowai me Kalonaikahailaau; ao iho la no hoi o Kamalama, a me Kanewahineikiaoha. A pau ke ao ana i ke kaua, ao iho la o Kawelo i ka lawaia. O Maakuakeke he kumu lawaia a Kawelo, no Waialae.
Early in the morning Kawelo would get up and start out from Waikiki going by way of Kaluahole, Kaalawai, and so on to Waialae where he would chant out:	I ke kakahiaka nui, ala ae la o Kawelo a hele aku la mai Waikiki aku, a Kaluahole, Kaalawai, hiki i Waialae, paha aku la o Kawelo penei:
Say, Maakuakeke, Fishing companion of Kawelo, Wake up, it is daylight, the sun is shining, [[8]] The sun has risen, it is up. Bring along our hooks Together with the fishing kit As well as our net. Say, Maakuakeke, The rattling paddles, The rattling top covering, The rattling bailing cup, wake up, it is daylight.	E Maakuakeke, Hoa lawaia o Kawelo nei la, E ala, ua ao, ua malamalama, [[9]] Ua hiki ka la aia i luna; Lawe mai na kihele makau, Me ka ipu holoholona pu mai, Me ka upena mai a kaua; E Maakuakeke, Ka hoe nakeke, Ke kuapoi nakeke, Ke ka nakeke, e ala ua ao.
While Kawelo was chanting, Maakuakeke’s wife heard it, so she woke her husband up saying: “Wake up, I never heard your grandparents chant your name so pleasingly as has Kawelo this morning. No, not even your parents. This is the first time that I have heard such a pleasing chant.” Maakuakeke then woke up, made ready everything called out by Kawelo in the chant, went out, boarded the canoe and they set out. As they were going along, Maakuakeke called out to Kawelo in a chant as follows:	Ma keia paha a Kawelo, lohe ka wahine a Maakuakeke, hoala aku la i kana kane: “E, e ala, aole au i lohe i ka lealea o ko inoa i kou mau kupuna, aole hoi i na makua, a ia Kawelo akahi no au a lohe i ka lea o kou inoa.” Ala ae la o Maakuakeke, hoomakaukau i na mea a pau a Kawelo i kahea mai ai, hele aku la a kau i luna o ka waa, a holo aku la laua. Ia laua e holo ana, kahea mai o Maakuakeke ia Kawelo, penei:
Say, Kawelo-lei-makua, stop. Say, offspring of the cliffs of Puna, The eyes of Haloa are above, My lord, my chiefly fisherman of Kauai.	E Kawelo-lei-makua, e pae, E kama hana a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu lawaia alii o Kauai.
“Yes, yes,”[9] replied Kawelo.	“Io—e, io—e,” mai la o Kawelo.
Maakuakeke then said to Kawelo: “Here is the place that we used to fish; and when the fish were caught we went shoreward, together with the wife and the child.” Kawelo replied: “This is not the fishing ground. The place for fish is at the cape of Kaena.” Kawelo also told Maakuakeke to sit securely in the canoe, lest he might be pitched over. With one stroke of the paddle by Kawelo, they passed outside of Mamala;[10] with the second stroke they were at Puuloa;[11] and on the third stroke they arrived at Waianae. When they arrived off Waianae, Kawelo picked up the kukui nuts,[12] chewed them and then blew it on the sea to calm it, so that the bottom could be seen, as they were fishing for the uhu. They fished from shallow to deep water and caught a number of fishes. On this going out into deep water, Maakuakeke knew that they would come to the place of Uhumakaikai[13] (a marvelous fish); therefore Maakuakeke said to Kawelo in chant, as follows:	Olelo mai o Maakuakeke ia Kawelo: “Eia no ko makou wahi e lawaia ai, loaa no ka ia hoi aku i uka, o ka wahine, o ke keiki.” I aku o Kawelo: “Aole keia o ka ia; aia kahi o ka ia, o ka lae o Kaena.” I hou aku o Kawelo ia Maakuakeke: “E noho a paa i luna o ka waa, o kulana.” Hookahi no mapuna hoe a Kawelo, hele ana laua ma waho o Mamala, i ka lua o ka mapuna hoe, komo i Puuloa, i ke kolu, komo i Waianae. Ia laua i hiki ai i Waianae, lalau aku la o Kawelo i ke kukui, mama iho la a pupuhi i ke kai, i malino, ike ia o lalo, no ka mea, he lawaia kaka-uhu ka laua lawaia. Lawaia aku la laua mai ka papau a ka hohonu, ua nui no na ia i loaa ia laua. Ma keia holo ana a laua i ka hohonu, noonoo iho la o Maakuakeke, e hiki ana laua i kahi o Uhumakaikai (he ia kupua ia), nolaila, olelo aku o Maakuakeke ia Kawelo ma ka paha penei:
O Kaweloleimakua, hearken! O offspring of the cliffs of Puna! The eyes of Haloa are above, My lord, my chiefly fisherman of Kauai.	E Kawelo-lei-makua, e pae, E kama huna a kala o Puna, Na maka o Haloa i luna, Kuu haku, kuu lawaia alii o Kauai.
“I am here, yes, I am here,” responded Kawelo.	“I oe—a, i oe—a,” pela mai o Kawelo.
Maakuakeke then said: “Let us return, it is late.” They then returned and [[10]]in a short time they arrived at Waialae. Kawelo then took up two uhus,[14] one for Kamalama and one for his wife, Kanewahineikiaoha, and he came on home to Waikiki. Upon his arrival, he entered the Apuakehau stream and had a bath. After his bath, he returned to the house and then called out to his chief steward, Puikikaulehua, for food and meat. The chief steward then brought forty calabashes of poi and forty small packages of baked pork and placed them before Kawelo, who then began his meal. But these were not sufficient, and he again called for some more. The chief steward again brought the same quantity as before,[15] which amount satisfied his hunger.	I aku o Maakuakeke: “E hoi kaua, ua po.” Hoi mai la laua a hiki i Waialae, [[11]]hopu iho la no o Kawelo i na uhu elua, hookahi a Kamalama, hookahi a ka wahine a Kanewahineikiaoha, hoi mai la ia a hiki i Waikiki. Hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau ana, hoi mai la ia i ka hale, kahea aku la i kanaka aipuupuu, ia Puikikaulelehua i ai, i ia, Lawe mai la ka aipuupuu, he kanaha umeke poi, he kanaha laulau puaa, ai iho la o Kawelo a pau, aole i maona, kahea hou aku la, e lawe hou mai, lawe hou mai la no e like me mamua, ai iho la o Kawelo, a maona iho la.
As the sun was nearing the horizon, Kawelo would then call to his wife, Kanewahineikiaoha, as follows:	A kokoke ka la e napoo i lalo o ka ilikai, kahea aku la ia i ka wahine, ia Kanewahineikiaoha:
Say, Kanewahineikiaoha, Bring the mat of Halahola And the pillow of Kaukekeha, And the kapa of Maakuiaikalani And let us look at the small pointed clouds[16] of the land; For the small pointed clouds, Kamalama, denote oppression, For I feel the cold anticipation of coming danger entering within me. Consumed, for Kauai is consumed by fire! Consumed, for Haupu is consumed by fire! Consumed, for Kalanipuu is consumed by fire! Consumed, for Kalalea is consumed by fire! Consumed, for Kahiki is consumed by fire! Consumed, for the eel has ceased moving, being consumed by the fire! For love has brought the fond remembrance Of Maihuna, parent of Kawelo; Possibly my parents are dead.	E Kanewahineikiaoha e, Lawe ia mai ka moena o Halahola, A me ka uluna o Kaukekeha, A me ke kapa o Maakuiaikalani, E nana ae i ka opua o ka aina; He opua hao wale nei la e Kamalama, Ua holo ka hahana i kuu piko la e! Pau e! pau Kauai i ke ahi e! Pau e! pau Haupu i ke ahi e! Pau e! pau o Kalanipuu i ke ahi e! Pau e! pau o Kalalea i ke ahi e! Pau e! pau Kahiki i ke ahi e! Pau e! pau Kaonina a ka puhi i ke ahi e! Ke kau mai nei ka haili aloha, O Maihuna makua o Kawelo nei la! Ua make paha o’u makua e!
Kanewahineikiaoha then replied to Kawelo: “How quickly you have gone to Kauai and back again, Kawelo, and seen that your parents are dead!” Kawelo then made reply by chanting:	I mai o Kanewahineikiaoha ia Kawelo: “Emoole oe e Kawelo i holo aku nei i Kauai a hoi mai nei, a ike i ka make ou mau makua.” Ia wa paha hou o Kawelo, penei:
If your parents were dead instead, You would weep for love of them, And the water would run from your nose. But alas, it is my parents that are dead— The parents of Kawelo.	Ina paha he make no kou makua, Kulu kou waimaka i ke aloha, Kahe la hoi kou upe i lalo, O ka make o ko ’u makua, Makua o Kawelo nei la.
Kawelo slept that night until daylight, when he again set out for Waialae to his instructor in the art of fishing, Maakuakeke, and they again set out on a fishing cruise.	Moe iho la o Kawelo ia po a ao, hele hou aku la ia i Waialae i kana kumu lawaia ia Maakuakeke, a holo hou laua i ka lawaia.
On this trip they went as far as the Kaena point, at Waianae. Upon arriving at this fishing ground, they immediately began fishing; and in a short time Kawelo got so busy pulling up the uhu that they were overtaken by a rain and wind-storm. When Maakuakeke saw the storm, he urged upon Kawelo to return, for he knew [[12]]that when the rain and wind are encountered, that it was the sure sign of the coming of Uhumakaikai. Knowing this, he urged upon Kawelo to return, but Kawelo would not consent to it. Kawelo, on the other hand, knew that they were to meet the great fish, Uhumakaikai, so he insisted on looking down at the bottom of the sea and blowing chewed kukui nut over the surface of the sea. While he was busily doing this, Uhumakaikai passed by. When Kawelo saw it, he reached for his net and made ready to catch the great fish. As Uhumakaikai came nearer, he was caught in the net and immediately they were towed out to mid-ocean by this fish. When they looked behind them, they saw that the houses and the line of surf at Waianae had disappeared. At seeing this Maakuakeke called out to Kawelo:	Ma keia holo ana, hiki laua i ka lae o Kaena, ma Waianae. (E like me na olelo paha mua, pela no ma keia wahi, nolaila, e haalele ka olelo ana, no ka mea i paa mua, a e hele aku ma kahi i olelo ole ia.) Ma keia holo ana a laua i ka lawaia, ua nanea loa o Kawelo, i ka huki i ka uhu. Ia Kawelo e lawaia ana, hiki mai la ka ua me ka makani, a me ka ino pu. A ike o [[13]]Maakuakeke i keia mau mea, koi aku la ia ia Kawelo e hoi, no ka mea, ua maa loa o Maakuakeke, ina e ua, a e makani, alaila, hiki ua ia nei o Uhumakaikai. Nolaila, kona koi ia Kawelo e hoi, aole nae he ae mai o Kawelo. Ua ike no o Kawelo, e halawai ana laua me kela ia, me Uhumakaikai. Nolaila, hoomau no ia i ke kulou ana me ke puhi i ke kukui. Ia ia e hana ana pela, kaalo ana o Uhumakaikai. A ike o Kawelo, hoomakaukau i ka upena, a hei ae la o Uhumakaikai, ia wa laua nei i huki ia ai e ka ia i ka moana loa, i nana aku ka hana ia uka o Waianae ua nalowale kauhale a me ke poi nalu ana. Nolaila, kahea aku o Maakuakeke ia Kawelo penei:
Say, Kaweloleimakua, Let us land. Say, offspring of the cliffs of Puna, The eyes of Haloa[17] are above, My lord, my chiefly fisherman of Kauai.	E Kaweloleimakua, E pae e. E kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku kuu lawaia alii o Kauai.
Kawelo answered back: “Yes, I am here, yes.” Maakuakeke said: “Cut away our fish and let us return.” Kawelo replied: “Why should we cut away the fisherman’s opponent?” The fish in the meantime kept on towing them away until the Kaala mountain disappeared. As the sea was coming in over the sides of the canoe, for they were traveling at a very great rate of speed, Kawelo laid down over the open canoe and in this way kept out the sea from entering it. When next Maakuakeke looked behind, he saw that Oahu had disappeared, and he began to fear death.	Kahea mai o Kawelo: “I oe—a, i oe—a.” I aku o Maakuakeke: “E oki aku ka ia a kaua, e hoi kaua.” Olelo mai o Kawelo: “E oki hoi ka hoa paio o ka lawaia i ke aha?” Ia manawa, ahai ka ia ia laua a nalowale ke kuahiwi o Kaala, a no ke komo o ke kai i loko o ka waha o ka waa, i ka ikaika o ka holo a ka ia, moe iho la o Kawelo i ka waha o ka waa, a paa iho la ke kai. Ia wa, alawa ae la o Maakuakeke, i uka, ua nalowale ka aina, o Oahu nei, nolaila, makau iho la i ka make.
The great fish Uhumakaikai did not cease pulling all that day and night until the next morning when, after paddling for some time they came to the west of Niihau and in time passed Manawaikeao; they next passed off Hulaia, Kauai. When they reached there Maakuakeke said to Kawelo: “Say, there is a large land above us. What land is it?” Kawelo replied: “It is Kauai.” Maakuakeke again said to Kawelo: “If after this we should ever come and make war on Kauai and should win, let me have Kapaa as my land.” Kawelo replied: “It shall be yours.” They continued on until they were off Hanalei, when Maakuakeke again inquired: “What land is this?” Kawelo replied: “It is Hanalei.” Maakuakeke again asked: “Let me also own Hanalei.” After this they turned and made for Oahu, and Maakuakeke began to think that they were safe. On nearing the place where Uhumakaikai was caught in the net, Kawelo stood up and prayed as follows:	Ma keia ahai ana a Uhumakaikai ia po a ao ae, hoea mai laua ma ka mole mai o Niihau, o Manawaikeao ia wahi, malaila mai laua a waho o Hulaia i Kauai. A hiki laua ma laila, i aku o Maakuakeke ia Kawelo: “E, ka aina nui mauka o kaua; owai keia aina?” I aku o Kawelo: “O Kauai.” I aku o Maakuakeke ia Kawelo: “E, i noho kaua a i holo kaua e kaua ia Kauai, a i hee, o Kapaa ko’u aina.” I mai o Kawelo: “Nou ia.” Holo mai la no laua a mawaho o Hanalei, ninau no o Maakuakeke ia Kawelo: “Owai keia?” I aku o Kawelo: “O Hanalei ia.” Nonoi mai o Maakuakeke: “No’u ia aina, o Hanalei.” Mahope o laila, huli mai la laua a hoi i Oahu nei, manao iho la o Maakuakeke i ko laua ola, ua hoi i ka aina. A kokoke laua i kahi o Uhumakaikai i hei ai i ka upena, ala ae la o Kawelo a ku iluna, ku iho la i kana pule, penei:
Of the first night, of the second night, Of the third night, of the fourth night, Of the fifth night, of the sixth night, Of the seventh night, of the eighth night, Of the ninth night, they have all gone. [[14]] The numerous nights, The innumerable nights. The curly hair was born, The straight hair was born, The one with the cut hair was born, The reproachful one was born. Wake up and inquire. You are caught, You are killed by the double stranded fish line, The fish-line of my grandmother; By her was it braided. Let the rain return to the eyes of the lehua, Let the small pointed clouds return to Kahiki Where they shall indeed remain.	O kahi ka po, o lua ka po, O kolu ka po, o ha ka po, O lima ka po, o ono ka po, O hiku ka po, o walu ka po, O iwa ka po, lele wale. [[15]] Ka po kinikini, Ka po lehulehu. Hanau oho pipii, Hanau oho kalole, Hanau oho maewaewa, Hanau o Maewaewa. E ala e ui, hei aku la oe, Make aku la oe i ke aho kaalua, I ke aho a kuu kupunawahine, I hilo ai la e, a la e— E hoi ka ua a ka maka o ka lehua la e, Hoi ka opua a Kahiki noho, Noho mai ea.
At the close of the prayer offered by Kawelo, he pulled Uhumakaikai out of the sea; it was dead by his prayer. After Kawelo had caught hold of the great fish, he pulled it along the side of the canoe and it extended from the bow to the stern.	A pau ka pule a Kawelo, unuhi ae ia ia Uhumakaikai mai ke kai ae, ua make i ka pule a Kawelo. A paa ua ia nei o Uhumakaikai, hoopili mai la o Kawelo ma ka aoao o ka waa, mai mua a hope i ua ia nei.
At about this time, when the great fish was dead, a couple of messengers who had been sent to bring Kawelo arrived from Kauai and landed at Waikiki. They had been sent by the sister of Kawelo—they were Kaweloikiakoo[18] and Kooakapoko—to bring Kawelo to Kauai, because the great strength of Kawelo had become famous all over Kauai, and it was thought that with this strength a successful war could be waged against Aikanaka, who had taken unto himself all the lands owned by the parents of Kawelo at Hanamaulu. When Aikanaka took possession of the lands, he left them without land to cultivate or sea to fish in; in fact, they were left destitute. Their one food was head lice and nits.	I ka wa i make ai o Uhumakaikai, hiki mai la na elele kii o Kawelo mai Kauai mai, na kona kaikuahine i hoouna mai. O Kaweloikiakoo a me Kooakapoko, na elele nana i kii mai, no ke kaulana aku o ka ikaika o Kawelo i Kauai. O ke kumu o keia kii ana mai ia Kawelo, o ke pai ana o Aikanaka i na makua o Kawelo mai Hanamaulu ae. Ma keia pai ana a Aikanaka i na makua, lawe ia ae la ka ai a me ka ia, a me na pono a pau loa, a noho wale iho la lakou aohe ai, hookahi ai o ka uku a me ka lia o ke poo.
At about the time Uhumakaikai was caught by Kawelo, Kaweloikiakoo and his companion, when they set out from Kauai, brought with them one of Kawelo’s gods, Kulanihehu by name, also four lice apiece as food for their journey. Reaching mid-channel of Kaieiewaho, between Kauai and Oahu, they took up their lice and ate them. In eating their meal, they forgot to offer them first to the god, consequently, shortly after they had finished eating, they were overtaken by a severe storm, which greatly delayed them. Early the next morning, they began to study the cause of this storm, and they found that it was because they had neglected the god when they partook of their evening meal, so they sued for forgiveness by offering the following prayer:	I ka paa ana o Uhumakaikai ia Kawelo, holo mai la o Kaweloikiakoo me kekahi akua o Kawelo, o Kulanihehu ka inoa, holo mai la laua maluna o ko laua waa, o ka laua ai, he mau uku, eha a kekahi, eha a kekahi. Hiki laua i waenakonu o Kaieiewaho, i ka moana ma waena o Kauai a me Oahu, lalau iho la laua i na uku, a ai iho la, ma keia ai ana o laua, aole laua i kaumaha ke ’kua, poina loa ia laua. Mahope o ka laua ai ana puni iho la laua i ka ino, nolaila, lohi iho la laua, a ao ka po; noonoo iho la laua i ke kumu o keia ino, o ka poina o ke ’kua ia laua i ka wa a laua e ai ana i ka uku. Nolaila, hoomanao ae la laua i ke ’kua ma keia pule ana, penei:
Of the first night, of the second night, Of the third night, of the fourth night, Of the fifth night, of the sixth night, Of the seventh night, of the eighth night, Of the ninth night, the nights are all gone.	O akahi ka po, o alua ka po, O akolu ka po, o aha ka po, O alima ka po, o aono ka po, O ahiku ka po, o awalu ka po, O aiwa ka po, lele wale ka po.
At the close of the prayer, the storm abated and they continued on their way. [[16]]Early the next day, they saw the top of the Kaala mountain, and they felt assured of their arrival in Oahu. That morning, before the heat of the sun could be felt, they landed at Waikiki. Upon their arrival, they met Kamalama and asked for Kawelo. Kamalama replied: “He has gone out fishing and has been away all of yesterday and all of last night and has not yet returned.” The messengers then said to Kamalama: “We have come for him, for his parents are about to die from starvation, their only food being head lice and nits, for Aikanaka has taken away all their lands in Hanamaulu, all the food and the fish and they are without anything. We have therefore come for Kawelo to go to Kauai.” Kamalama then sent two certain men, Kalohipikonui and Kalohipikoikipuwaawaa, to go for Kawelo. These two were very loud-voiced men; if they called from Waikiki, they could be heard at Ewa; and if they called from Ewa, they could be heard at Waianae. It was because of this that these two men were sent by Kamalama to go for Kawelo. Before they started out, Kamalama instructed them saying: “You two must remember the names of these two men from Kauai, so that in case Kawelo should ask you who they are you would be able to tell him their names. When you see Kawelo, keep at some distance away from him and then inform him of your errand; don’t on any account get near him.”	A pau keia pule ana, malie iho la ke kai, a holo mai la laua, a ao ae la ike mai [[17]]la laua i ke kuahiwi o Kaala, manao laua i ka hiki i Oahu nei; ia kakahiaka a aui ka la, komo laua i Waikiki. A hiki laua i Waikiki, e noho ana o Kamalama; ninau aku la laua ia Kawelo: “Auhea o Kawelo?” I mai o Kamalama: “Ua holo i ka lawaia, mai nehinei a po, mai neia po a ao, aole i hoi mai.” Olelo aku la na elele ia Kamalama: “I kii mai nei maua ia ia aia na makua la he make wale iho no koe, he uku, he lia o ke poo, ka ai e noho la; no ka mea, ua lawe ae la o Aikanaka, i ka aina o Hanamaulu, i ka ai a me ka ia, nolaila, kii mai nei maua ia Kawelo e holo i Kauai.” Kena ae la o Kamalama i kekahi mau kanaka, ia Kalohipikonui, a me Kalohipikoikipuwaawaa, e kii ia Kawelo. He mau kanaka leo nui keia a elua, ina laua e kahea i Waikiki, ua lohe o Ewa, a ina i Ewa e hea ai, ua lohe o Waianae, a oia ke kumu o Kamalama i hoouna ai ia laua, e kii ia Kawelo. Mamua o ko laua kii ana ia Kawelo, olelo aku o Kamalama: “E hoopaa olua i ka inoa o neia mau kanaka mai Kauai mai, i ninau mai o Kawelo ua loaa ia olua, a ike olua ia Kawelo i kahi e, hai aku olua, mai oi aku olua a kokoke.”
When the two men started out, their canoe was overturned, and, in righting their canoe and in bailing and paddling it, they forgot the names of the two men from Kauai. When they at last saw Kawelo, they called out: “Say, Kawelo, your uncles have arrived from Kauai.” Kawelo asked: “Who are they?” They replied: “We were told their names, but on our way we were overturned and in righting our canoe, and, in the bailing and paddling of it, we forgot their names. But you know they are your uncles, and you can think for yourself who they are, for we are going back.” At this Kawelo answered by a chant as follows:	Ia laua i holo ai, kahuli iho la laua, a lilo iho la laua i ke ka, i ka hoe, pela laua i apa ai, a poina iho la ka inoa o ua mau kanaka ala o Kauai mai. A ike laua ia Kawelo, kahea aku la laua: “E Kawelo e, ua pae mai ou mau makuakane mai Kauai mai.” Ninau mai o Kawelo: “Owai ea?” I aku laua: “Ua loaa no ia maua ka inoa, holo mai nei a kahi i kahuli ai, ke ka, i ka hoe, ilaila no a poina, nalowale ka inoa; ua lohe aku la no oe he makua, nau no e noonoo iho, eia maua ke hoi nei.” Nolaila, hoopuka mai o Kawelo i kana olelo paha, penei:
Hikiula is however sailing off, With Hikikea, as the canoe sails on its way. The Ohiki[19] digs its own hole, The aama[20] runs on the dry land, The paiea[21] lives in the cracks, The lobster lives in a large hole, The eel plays on the waves, The opule[22] fish go in schools on a cloudy day. The teeth of the halahala[23] fish show like a cross dog. I now fondly remember of Auau, of Apehe, My companions of Ulalena; For my breast is beating, ye two, As I remember of our childhood days. O, how close we were in those days![[18]]	Holo ana nae hoi o Hikiula, O Hikikea i kepakepa o ka waa, Ohiki eli i kona lua, Aama holo i ka maloo, Paiea noho i ka mawae, Ka ula noho i ka naele, Ka puhi lapa i ke ale, Opule kai i ka lauli, Keke ka niho o ka halahala, Aloha mai nei Auau o Apehe, Na hoa noho o Ulalena e, Ku ana hoi kuu houpo e laua la, I ka wa kamalii—e. He mea e ka pili—e.
The two men then said: “There was nothing like aa in their names; the names sounded differently.” Kawelo then chanted again as follows:	I aku ua mau wahi kanaka nei: “Aohe inoa aa, he inoa okoa iho no.” Paha hou mai ana o Kawelo, penei:
Kila arrived in the evening; The thin pig was killed, And sacrifices were offered to Kaneikapualena The all powerful god of my grandfather. The rain and the wind ceased, Which calmed the raging sea and the rising tide. They sailed out to sea. The messengers had crabs for their food, Kaweloikiakoo and Kooakapoko, Younger brothers of my mother. Are they the ones that arrived?	Ku Kila i ke ahiahi, Moe ka puaa aaua, Kaumaha i ke ’kua ia Kaneikapualena, Akua mana o kuu kupunakane, Make ka ua me ka makani, Make ke kaikoo me ke kai pii, Holo aku la i ka moana, He uku ke o o na elele, O Kaweloikiakoo, o Koapoko, Muli o Malaia kuu makuahine, O laua nae paha kai uka—e.
The two men replied: “Yes, you have their names and also the name of your god, Kulanihehu.” Because they spoke of his god, Kawelo became very angry and wanted to kill the two men, in order that they be used as sacrifice for his god. He therefore chased after them, and they were almost caught, when they pointed their canoes and made for the shoals within the line of breakers along the Waianae coast. When Kawelo saw this, he followed right along behind the two. In doing this, Kawelo forgot about his fish and it got stranded, so he made again for deep water. While he was doing this, the two men arrived at Waikiki, where they told of their narrow escape from death. Kamalama then said: “I warned you not to get too near to him.” While they were talking, Kawelo, Maakuakeke and the great fish arrived; and Uhumakaikai was put ashore. As Kawelo landed, Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kauluaiole and Kaulupamakani,[24] came up all armed with their spears. These men were very skilful in the use of the spear. When they came up to Kawelo, they began throwing their spears at him, which Kawelo warded off, for they were as mere playthings[25] to him. When the men were throwing their spears at Kawelo, the messengers from Kauai said to Kawelo: “Say, you will surely get hit and be killed, and you will not be able to get to Kauai.” Kamalama replied: “They are but as a bath to him.”	Ae aku la ua mau wahi kanaka nei: “Ae, o ka inoa ia ou mau makua, a me ko akua pu no hoi, o Kulanihehu.” No ka olelo ana aku a laua i ke ’kua, huhu loa o Kawelo, a manao iho la e pepehi ia laua a make, i loaa ke kanaka a ke ’kua ona. Nolaila, alualu mai la o Kawelo ia laua mahope, a kokoke e loaa laua ia Kawelo, ia wa, hookomo laua i ko laua waa maloko mai o ke kuaau o Waianae, a ike o Kawelo, hahai mai la mahope o laua. Ma keia hahai ana a Kawelo ia laua, ili iho la o Uhumakaikai i kuaau, no keia ili ana o kana ia, hoihoi hou oia i kona waa ma waho o ka hohonu. Lilo o Kawelo ilaila, hiki ua mau kanaka nei i Waikiki, hai aku la laua i ka pakele mai make ia Kawelo. I mai o Kamalama: “Ua olelo aku wau ia olua, mai hookokoke aku olua.” Ia lakou e kamailio ana, pae mai la o Kawelo, o Maakuakeke, o Uhumakaikai, a lele ae la i kapa. Ku ana o Kauluiki, Kaulunui, Kauluwaho, Kaulukauloko, Kauluikialaalaa, Kauluaiole, Kaulupamakani, o keia poe a pau loa, me ka lakou mau ihe, he poe lakou i ao ia i ka oo ihe. Ia wa, oo like lakou i na ihe ia Kawelo, o Kawelo hoi, he wai auau ia nona. Ma keia oo ihe ana, olelo mai na elele o Kauai ia Kawelo: “E! o ka hou e mai no ka oukou i ka ihe a ku mai, make e iho, aole e hiki i Kauai.” I aku o Kamalama: “O ka wai auau ia.”
After this Kaeleha and Kalaumeki came up and threw their spears at Kawelo. After they were through, Kawelo called out to Kamalama in a chant as follows:	Ia wa, ku mai la o Kaeleha laua o Kalaumeki, a hou i ka laua mau ihe ia Kawelo, a pau ka laua o ana, kahea aku la o Kawelo ia Kamalama ma ka paha penei:
Say, little Kamalama, My younger brother, my younger brother, Bring out our small spears, Our sharp pointed ones.	E Kamalama iki, Kuu pokii e, kuu pokii, Lawe ia mai na wahi ihe Kuku ooi a kaua.
Kamalama then picked out Kapuaokekau and Kapuaokahooilo, two spears, and said to Kawelo: [[20]]	Lalau iho la o Kamalama ia Kapuaokekau a me Kapuaokahooilo, he mau ihe laua. I aku o Kamalama ia Kawelo: [[21]]
Set your eyes at my spear, Wink and you will be pierced through.	E haka ko maka i kuu ihe, Imo ko maka la ku oe.
Kamalama then poised himself with firmness and threw a spear at Kawelo. At this throw, the spear struck the breast of Kawelo glancingly, and it flew up and into the sea beyond the further line of breakers. Kamalama then took up the second spear and threw it at Kawelo, when Kawelo chanted forth:	Elieli iho la kulana o Kamalama, a hou aku la i ka ihe ia Kawelo. I ka hou ana o ka ihe ia Kawelo, pa aku la i ka umauma, lele ae la i luna a haule aku la i kuaau ma waho loa, hopu hou o Kamalama i ka lua o ka ihe, a hou ia Kawelo, alaila, paha mai o Kawelo, penei:
The points of the spears of Kamalama passed very near to my navel; Perchance it is the sign of land possession.	Welelau lua ana ka ihe a Kamalama i kuu piko, He aina aku paha ka hope e.
At the close of the spear throwing, Kawelo proceeded to the Apuakehau stream and had his bath; after his bath, he returned to the house and ordered his chief steward, Puikikaulehua to bring him some food and meat. The chief steward then brought him forty calabashes of poi and forty packages of baked pork, and Kawelo began his meal. But this did not satisfy him, so another like amount was brought, which at last satisfied him.	A pau ka oo ihe ana, hele aku la o Kawelo e auau i ka muliwai o Apuakehau, a pau ka auau ana, hoi mai la a ka hale, kena aku la i ka aipuupuu ana ia Puikikaulelehua, e lawe mai i ai, i ia. Lawe mai la ia he kanaha umeke poi, he kanaha laulau puaa, ai iho la o Kawelo, a maona ole, kii hou no e like me mamua, ai iho la o Kawelo a maona iho la.
After this meal, Kawelo turned and asked of his two uncles from Kauai: “What has brought you here to Oahu?” The uncles answered: “We have come for you. Your parents have been driven away to a different place, having neither food nor fish. Their one food is head lice and nits. As your strength has been voiced all over Kauai, your parents have sent us to come and request of you to go and make war on Aikanaka. That is the mission that has brought us here. Let us therefore sail.”	A pau ka ai ana, ninau aku o Kawelo i na makuakane mai Kauai mai: “Heaha ka olua huakai o ka hiki ana mai i Oahu nei?” I mai na makuakane: “I kii mai nei maua ia oe, aia ou mau makua la, ua kipaku ia a noho i kahi e, aohe ai, aohe ia, hookahi ai o ka uku a me ka lia o ke poo. No ke kukui o ko ikaika i Kauai, nolaila, kauoha mai nei ou makua ia oe e holo oe e kaua me Aikanaka, oia maua i kii mai la ia oe, e holo kakou.”
After Kawelo had heard the message from the men from Kauai, he called for his wife, Kanewahineikiaoha, to go to their father in Koolau, Kalonaikahailaau, and procure from him a certain stroke[26] of the war club. He said: “Go and ask for the stroke called Wahieloa.” Kanewahineikiaoha consented to do this. Kawelo then continued: “Also ask for the bow and arrows that are used for shooting rats, and also bring the axe used for hewing out canoes, for I need them as weapons to fight Aikanaka with.” At the conclusion of Kawelo’s instructions to his wife, she started out. After she had passed by the stream of Apuakehau and the coconut grove of Kuaakaa, Kawelo then said to Kamalama: “Follow after your sister-in-law so that you will be able to hear the unkind remarks of my father-in-law.”[27]	A lohe o Kawelo i keia olelo a na elele o Kauai mai, kahea aku la ia i kana wahine, ia Kanewahineikiaoha, e kii i kekahi hauna laau a ko laua makuakane i Koolau, a Kalonaikahailaau. “O ka hauna laau o Wahieloa kau e nonoi aku.” Ae mai la o Kanewahineikiaoha. I aku no o Kawelo: “Me kekahi kikoo pana iole mai, a me ke koi kua waa mai, i mea kaua na kaua ia Aikanaka.” A pau ka olelo a Kawelo i ka wahine, pii aku la o Kanewahineikiaoha, a hala ka muliwai o Apuakehau, a me na niu o Kuaakaa, i aku o Kawelo ia Kamalama: “E ukali aku oe mahope o ka wahine a kaua, i lohe ia na olelo ino a ko kaua makuahunowai.”
CHAPTER II. Relating to Kalonaikahailaau.—Kawelo Equips Himself to Fight Aikanaka.—Arrival at Kauai.	MOKUNA II. Hoomakaukau o Kawelo Iaia iho no ke Kaua ana ia Aikanaka.—Ka Hoea ana i Wailua, Kauai.
Kalonaikahailaau was the father-in-law of Kawelo, his daughter Kanewahineikiaoha being the wife of Kawelo. Kalonaikahailaau was also Kawelo’s instructor [[22]]in the art of using the war club as well as the other arts of warfare. Because of the fact that Kalonaikahailaau was living in Koolau, Kawelo ordered his wife to proceed to her father’s place and request that he reveal the use of a certain stroke of the war club, also the bow and arrows used for shooting rats, and the axe used in hewing canoes.	Oia ko Kawelo makuahunowai, o kana kaikamahine, o Kanewahineikiaoha, a o ka Kawelo kumu no ia nana i ao i ke kaka laau, a me na ano kaua e ae. A no ka noho i [[23]]Koolau, kena aku ai o Kawelo e kii i ka hauna laau, i ka pana iole, i ke koi kua waa. Ma keia hele ana i Koolau, mamua o Kanewahineikiaoha, mahope o Kamalama, aohe ike mai o ka wahine i ke kane opio, ma keia hele ana. Pela no laua i pii ai a hiki i Nuuanu, alaila, napoo ka la, iho mua aku la o Kanewahineikiaoha, a lalo auau iho la, o Kamalama hoi pee iho la ia ma waho.
On this journey to Koolau, Kanewahineikiaoha proceeded on ahead while Kamalama followed behind her. She did not see the young man on this outing. They proceeded in this manner to Nuuanu, where they were when the sun sunk below the horizon. Kanewahineikiaoha followed the winding trail down the steep cliff first while Kamalama followed a few moments later. Before she got to the house, she entered the stream and had a bath, while Kamalama hid himself outside of the house, but at a point close enough to overhear anything said in the house. When Kanewahineikiaoha entered the sleeping house, she found that her mother was all by herself, for Kalonaikahailaau was in another house kapued to the women, preparing awa for the gods. When the mother saw her daughter she sprang on her and began to wail, which was heard by the husband, and he sent a man to enquire as to the cause of the wailing. The wife then informed the man that it was their daughter, Kanewahineikiaoha. The man then returned to Kalonaikahailaau and told him that it was their daughter. When he heard this, he concluded his prayers and returned to the main house. When he met his daughter, he asked: “What is the object of my daughter’s journey in this dark night with the ghosts?” The daughter then told the father the object of the journey, saying: “I have come for a certain stroke of the war club, the one called Wahieloa, for my husband and myself, to take with us to Kauai and to use it fighting against Aikanaka.” At hearing this, Kalonaikahailaau chanted as follows:	Ma keia hiki ana i ka hale, ua hele o Kalonaikahailaau mamua, e kapu awa ai no ke ’kua, he hale kapu ia i na wahine, aole e komo ia. Eia nae, o ka makuahine wale no ke noho ana, lele mai la ia uwe, ma keia uwe ana, lohe aku la ke kane, hoouna mai la ia i ke kanaka e ninau i ka uwe, hai aku la ka wahine, o ke kaikamahine o Kanewahineikiaoha. Hoi aku la ke kanaka a hiki, hai aku la ia Kalonaikahailaau, a lohe ia, hoonoa ae la i ka pule a noa. Hoi mai la a hiki i ka hale, ninau aku la ia i ke kaikamahine: “Heaha ka huakai a kuu kaikamahine o ka hiki ana mai o ka poeleele, o ke ’kua lapu o ke aumoe nei la e?” Hai aku ke kaikamahine: “He huakai, i kii mai nei au i kekahi hauna laau, oia o Wahieloa, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.” Alaila, oli mai o Kalonaikahailaau, penei:
Our stroke of the war club will never do for your husband. Your husband is a plover, his legs are slim; Your husband is a sandpiper, he runs here and there on the beach; When struck by a big wave he would fall over easily; Your husband is like the stalk of the banana, all he can do is to stand up.[28] Your husband is like a hala tree, it has long hanging roots.[29] Our stroke of the war club is fit only for your father, Who is large from top to bottom. The south wind may blow but he will not fall over. The moae wind may blow but he will not fall over. When the aalii[30] tree does fall it must be uprooted.	E o e ku ka hauna laau a kaua, i ko kane, He kolea ko kane, he wawae liilii, He ulili ko kane, he holoholo kahakai, Paia e ke kainui, e hina wale ana no, He nui pumaia ko kane, ku ikaika, He puhala ko kane, he aakiolea, Ku no ka laau a kaua i ko makuakane, He nui no mai luna a lalo, E pa ke Kona, aole e hina, E pa ka Moae, aole e hina, He hina nou no ke aalii ku makani, akapu.
Kanewahineikiaoha then said: “All of what you have just said is heard by my husband; he will miss nothing.” The father replied: “What good ears he must have; he is in Kona and we are here in Koolau[31] and yet he hears everything. How [[24]]wonderful!” The daughter said: “Nothing is hidden from the all powerful god of my husband, Kalanikilo. He has heard.” The father then again asked: “What other reason is there that has brought my daughter here in the dark with the ghosts of the midnight?” The daughter replied: “I have come for the bow and a few arrows used for rat shooting for myself and husband, for we are going to Kauai to fight Aikanaka.” On hearing this Kalonaikahailaau chanted as follows:	I aku o Kanewahineikiaoha: “O na olelo au la ua loheia aku la no e kuu kane, aole e nalowale ia ia.” I mai ka makuakane: “He keu ka ia o ka pepeiao lohe, aia ia i Kona, eia kaua i Koolau nei, ua lohe aku la no ka ia, kupanaha!” I mai ke kaikamahine: “Aole [[25]]e nalo i ke ’kua mana o kuu kane, o Kalanikilo, ua lohe ia.” Ninau hou mai ka makuakane: “Heaha ka huakai nui a kuu kaikamahine o ka hiki ana mai, o ke ahiahi poeleele, o ke ’kua lapu o ke aumoe nei la?” I aku ke kaikamahine: “I kii mai nei au i kekahi mau kikoo pana iole a kaua, na maua me kuu kane, e holo maua i Kauai e kaua me Aikanaka.” Alaila, oli mai la o Kalonaikahailaau, penei:
What a mistake my daughter has made In marrying a man who shoots rats. He shoots the rats and then gets the food belonging to others, Then gives it to me his father-in-law. He shoots the rats and gets the food belonging to others, Then gives it to you the wife to eat. He shoots the rats and gets the food belonging to others, For Kamalama the favorite younger brother. He shoots the rats and gets the food belonging to others, For Kakuhihewa the owner of the land on which he lives.	Makehewa ka mai o kuu kaikamahine, I ke kane pana iole, Pana i ka iole a ku ka hai-ai, Haawi mai na’u na ka makuahunowai; Pana i ka iole a ku ka hai-ai, Nau na ka wahine e ai; Pana i ka iole a ku ka hai-ai, Na Kamalama, na ke kaikaina punahele; Pana i ka iole a ku ka hai-ai, Na Kakuhihewa kahi i noho ai.
The daughter again replied: “All of what you have just said is heard by my husband; he will miss nothing.” The father said: “If the one conceived by me speaks of the matter, then and only then will he hear of it.” The father then again asked his daughter, being the third time: “What is it that has brought my daughter here?” The daughter replied: “I have come for the axe used for the hewing of canoes, for myself and husband to take with us to Kauai to fight Aikanaka.” The father then chanted the following:	I aku ke kaikamahine: “O neia mau olelo au, ua lohe aku la no kuu kane i keia mau olelo au, aole e nalowale.” I mai ka makuakane: “Aia no a olelo oe ka’u mea i hanau ai, alaila, lohe ia.” Ninau hou mai ka makuakane, o ke kolu, ia: “Heaha ka huakai a kuu kaikamahine o ka hiki ana mai?” I aku ke kaikamahine: “I kii mai nei au i ke koi kua waa a kaua, na maua me kuu kane, e holo ai i Kauai e kaua me Aikanaka.” Ia wa oli mai ka makuakane, penei:
What a mistake my daughter has made In marrying a husband who hews out canoes. He hews out the canoe and leaves it in the forest, Then returns and takes the pig of the innocent And bakes it. What a mistake to have a hewer of canoes as a husband.	Makehewa no hoi ka mai o kuu kaikamahine, I ke kane kua waa la; Kua aku la i ka waa a waiho i ka nahele, Hoi ae la a ka puaa a ka holona, Pau i kalua, Loloa hewa ka huluhulu o ka mai i ke kane kua waa.
When the father concluded with his chant, Kanewahineikiaoha said: “All of what you have just said is heard by my husband, there is nothing hid from him.” The father said: “The only way that will make him know is for some one to be standing there outside listening, who will carry it to him.” When the father of Kanewahineikiaoha said this, Kamalama heard it, and he ran off to hide himself. As soon as he was out of sight, people went out of the house to make a search, but Kamalama was not found. At dawn the next morning, Kamalama returned home, and, when he reached the top of Nuuanu pali, he looked down and saw Kanewahineikiaoha, her father, her brothers and the rest of the people coming up the road. Kamalama then turned and returned to Waikiki. On his arrival on this side of the Apuakehau stream, he was seen by Kawelo who then repeated the chant recited by his father-in-law in Koolau as follows: [[26]]	Ma keia olelo a ka makuakane pane hou aku o Kanewahineikiaoha: “O neia mau olelo au, ua lohe ia aku la no e ia, aole e nalo.” I mai ka makuakane: “Aia kona lohe, a he kanaka o waho, e ku mai nei, alaila, nana e lawe aku a olelo.” Ma keia olelo, ua lohe o Kamalama, a holo aku la ma kahi e, e pee ai, huli ia ae la o waho o ka hale, aole nae i loaa o Kamalama. A wehe ae la kaiao, hoi mai la o Kamalama a hiki i Nuuanu, nana aku la, e pii mai ana o Kanewahineikiaoha, me ka makuakane, a me na kaikoeke, a me na mea a pau loa. Hoi e aku la o Kamalama a hiki i Waikiki, a ku aku la ma kapa o ka muliwai o Apuakehau. Alaila, paha mai la o Kawelo i na olelo a kona makuahunowai i olelo ai ma Koolau, i kana wahine, o Kanewahineikiaoha. Penei ka paha a Kawelo: [[27]]
Our stroke of the war club will never do for your husband. Your husband is a plover, his legs are slim; Your husband is a sandpiper, for he runs here and there on the beach; When struck by a big wave he would fall over easily. Your husband is like the stalk of a banana, all he can do is to stand up. Your husband is like a hala tree, it has long hanging roots. Our stroke of the war club is fit only for your father, Who is large from top to bottom. The south wind may blow, but he will not fall over. The moae wind may blow, but he will not fall over. The hoolua wind may blow, but he will not fall over. When I, the aalii tree of the windy place, do fall over I will overturn with the sod.	E o e ku ka hauna laau a kaua i ko kane, He kolea ko kane, he wawae liilii, He ulili ko kane, he holoholo kahakai, I paia e ke kai nui hina wale no, He nui pu maia ko kane, he ku ikaika, He puhala ko kane, he aakiolea, Ku no ka laau a kaua i ko makuakane, He nui no mai luna a lalo, E pa ke Kona, aole e hina, E pa ka Moae, aole e hina, E pa ka Hoolua, aole e hina, He hina no’u no ke aalii ku makani, Ala pu me ka lepo o lalo.
At the end of Kawelo’s chant, Kamalama said: “Shut up. Knowing that you can hear so well, yet you sent me to that friendless place.” “I am going in to have something to eat, for I am hungry,” continued Kamalama. As soon as he got into the house, he called out to their steward, Puikikaulehua: “Bring me some food and meat.” There were brought forty large potatoes and forty packages of baked pork. Kamalama then sat down and began his meal, and he ate until he was satisfied. Just as he finished his meal, his brother’s father-in-law and wife arrived. As soon as Kawelo saw them, he repeated the chant recited by his father-in-law in Koolau. At the close of the chant Kanewahineikiaoha said to her father: “There you are: I told you that my husband was bound to hear it, because he has an all powerful god, Kalanikilo.” The father replied: “Yes, I see and I am satisfied that your husband can hear all right. The talking was carried on in Koolau and he has heard it in Kona.” Kanewahineikiaoha then said to Kawelo: “Let us have something to eat first, and after that you can exercise with the war club.” Kawelo refused, and he spoke very strongly to his wife, saying: “The pig’s intestine will be full of dirt for it is to be killed.” By this reply made by Kawelo, his father-in-law became very angry and said to Kawelo that they take up the war club first as requested by Kawelo. He then ordered his son, Mauiakekai to stand up against Kawelo. When Kawelo heard this order issued by his father-in-law that some one else was to stand up against him, he replied in a chant as follows:	A pau ka paha ana a Kawelo, olelo, aku o Kamalama ia Kawelo: “Kulikuli! He kanaka lohe no ka hoi oe, kena hoi oe ia’u e hele i kela wahi makamaka ole. E hoi ana au e ai he pololi ko’u.” Kena aku la ia i ka laua aipuupuu ia Puikikaulehua, i ai, i ia, lawe mai la ia hookahi kanaha kualapaa, hookahi kanaha laulau puaa, ai iho la o Kamalama a maona, hiki mai la ko laua makuahunowai me ka wahine. Ike mai la o Kawelo ia lakou, paha mai la o Kawelo e like me na paha a ka makuahunowai i Koolau, e like me na paha i olelo mua ia ma keia moolelo. Mahope o ka paha ana a Kawelo, olelo aku o Kanewahineikiaoha i ka makuakane, ia Kalonaikahailaau: “Aia hoi paha la, e olelo aku ana au ia oe, aole e nele ka lohe o kuu kane, no ka mea, he ’kua ike kona o Kalanikilo.” I aku ka makuakane: “Ae, akahi no au a ike i ke kane lohe o kau, ma Koolau e olelo ai, he lohe ana ko Kona nei.” Olelo aku o Kanewahineikiaoha ia Kawelo, e ai lakou a maona, alaila kaka laau. Hoole mai o Kawelo, me ka olelo paa a Kawelo i ka wahine penei: “E lepo nui auanei he puaa kalua.” Ma keia olelo a Kawelo, ukiuki iho la ka makuahunowai, alaila, olelo aku la ia Kawelo, e kaka laau e mamua, e like me ka Kawelo olelo. Kena aku la o Kalonaikahailaau, i kana keiki, ia Mauiakekai, e ku ae me Kawelo e kaka laau ai. A lohe o Kawelo i keia kena a kona makuahunowai ia hai, paha aku la oia penei:
Let the teacher and the pupil Face each other outside.	O ke kumu o ka haumana, Hele ae i waho e-a.
By this Kawelo meant that he would much prefer his father-in-law, for his temper was now roused over what had been said of him. Because of this chant of Kawelo, Kalonaikahailaau was also very angry at Kawelo, which made him stand up with his war club, Wahieekaeka by name. The three then stood up on one side, while Kawelo stood up on his side. Kalonaikahailaau then raised his club as though to strike Kawelo on the side, while Kawelo brought up his war club from the ground striking Kalonaikahailaau on his side knocking him down and making his feet tremble. Kawelo then chanted as follows: [[28]]	Eia ko Kawelo manao ma keia olelo ana, he manao no kona, oia no o ka makuahunowai, no ka mea, ua ukiuki loa ia i kana mau olelo inoino ia ia. A no keia paha a Kawelo, ua piha loa o Kalonaikahailaau i ka huhu ia Kawelo, nolaila, ku ae la ia me kana laau palau, o Wahieekaeka, ka inoa. Ku lakou la ekolu, ku o Kawelo hookahi. E kakii mai ana o Kalonaikahailaau i kana laau, e hue lepo ae ana o Kawelo i kana laau, pa no ma ka aoao o Kalonaikahailaau waiho i lalo, a kapalili aku la ka manea o ka wawae, alaila, paha o Kawelo penei: [[29]]
There you have felt of it; You are made unconscious by Kuikaa, By Hookaa, by Kaakua, by Kaaalo.[32] You will surely see the avenging club of Malailua, The club that will break your jaws, For then the avenging club will cease its work. Tomorrow you shall see The rooster that is fed of the sun, Till the crop fills with dirt And the feathers fall off Like a rooster that is hung up in the smoke[33] With its feathers burnt off. The conquering cock has made but one kick. They are scattered, they are scattered.	Ke lawelawe la nae hoi, A make aku la oe ia Kuikaa, Ia Hookaa, ia Kaakua, ia Kaaalo, E ike auanei oe i ka nao hoopai a Malailua. Ka laau e wali ai ko papa auwae, E oki ai o ka nao hoopai, E ike auanei oe apopo, I ka moa i hanai ia i ka la e! A puupuu ka lepo, A akaakaa ka hulu, Me he moa kau uwahi la, A eina ka hulu, Hookahi no peku ana a ka moa-mahi, Puko ana—puko ana!
Kanewahineikiaoha after a while came and poured some water over Kalonaikahailaau which revived him. After the effects of the blow had disappeared, he said to Kawelo: “That is the way to use your club. You have nothing more to learn.”	Hele mai la o Kanewahineikiaoha a nini i ka wai, ia Kalonaikahailaau, a pohala ae la, alaila, olelo aku la ia Kawelo, penei: “O ka hahau ana iho la no ia o ka laau, aohe wahi i koe ia oe.”
Some little time after this, Kawelo sent Kanewahineikiaoha, Kamalama, Kalaumeki and Kauluiki, to go to Puuloa and ask of Kakuhihewa, who was king of Oahu at the time, for the use of a canoe. Upon the arrival of the messengers at Puuloa, Kakuhihewa asked of them: “What do you want?” Kanewahineikiaoha replied: “We have come for a double canoe for us.” Kakuhihewa again asked: “Canoe for what?” “A canoe for Kawelo to go to Kauai to fight Aikanaka.” When Kakuhihewa heard this, he ordered that a double canoe be given Kawelo; for Kakuhihewa even at this time was in fear of Kawelo, who at any time might rise up and overthrow his kingdom; he therefore furnished Kawelo with the means of removing him to Kauai where he would probably stay.	Mahope o keia, kena aku la o Kawelo ia Kamalama, Kalaumeki, Kauluiki ma, e holo i Puuloa e noi i waa ia Kakuhihewa, ke ’lii o Oahu nei ia wa. A hiki lakou i Puuloa, ninau mai o Kakuhihewa: “Heaha ka oukou?” I aku o Kanewahineikiaoha: “I kii mai nei makou i mau waa no makou.” Ninau hou mai o Kakuhihewa: “I waa aha?” “I waa no Kawelo e holo ai i Kauai, e kaua me Aikanaka.” A lohe o Kakuhihewa, haawi mai la ia i mau waa no Kawelo e holo ai, no ka mea, e noho ana no o Kakuhihewa me ka makau ia Kawelo, o kipi ia ia, nolaila, haawi i waa no Kawelo e holo ai, i noho i Kauai.
Upon receiving the double canoe, the messengers returned and landed at Waikiki, where preparations for the voyage were immediately begun, completed, and a start was made on that day. As they were about to start, Kou, a second wife of Kawelo’s, urged that she too be allowed to accompany them to Kauai, but Kawelo would not allow it. They then set sail from Waikiki and made their first landing at Waianae, where they built a temple for the gods of Kawelo. After the temple was completed, Kawelo gathered his gods together, they being Kaneikapualena and Kulanihehu. Kawelo then lifted up his gods and placed them on the altar in the temple and prayed as follows:	A loaa na waa, he mau kaulua, hoi mai la lakou a pae ma Waikiki, hoomakaukau ka holo, a holo no ia la, ia wa, hoolaau mai o Kou kekahi wahine a Kawelo e holo pu i Kauai, hoole aku o Kawelo. Holo aku la lakou mai Waikiki aku a Waianae, pae lakou ma laila, kukulu iho la lakou i ka heiau no na akua o Kawelo, a paa ka heiau, houluulu ae la o Kawelo i na akua ona. Eia na akua, o Kaneikapualena, a me Kulanihehu. Kaikai ae la o Kawelo i na akua ona, a luna o ka heiau, paha aku la, penei:
Say, Kaneikapualena, Arise and let us journey to Kauai Where we shall grow and live, live and grow.	E Kaneikapualena. E ku e hele kaua i Kauai, A ulu a noho, a noho a ulu.
At the close of the prayer, the chicken feathers on the forehead of the god fluttered; so he chanted: [[30]]	Ma keia paha ana a Kawelo, kolili ana ka hulu moa i luna o ka lae o ke ’kua ona; paha hou aku la ia: [[31]]
Thou art my all powerful god From my ancestors. Say, Kulanihehu, arise! Let us journey to Kauai. This god is afraid,[34] My god who is without power From my ancestors.	O kuu akua mana no hoi, Mai o’u kupuna mai, E Kulanihehu, e ku, E hele kaua i Kauai—a, Makau iho la keia akua, O ua akua mana ole nei o’u—a, Mai o’u kupuna mai—a.
Kawelo then took up his war club, Kuikaa, and chanted as follows:	Alaila, hopu iho la o Kawelo i ka laau ana ia Kuikaa, a paha aku la, penei:
There, you are made unconscious by Kuikaa, By Hookaa, by Kaakua, by Kaaalo. You will surely see the avenging club of Malailua, The club that will break your jaws, For then the avenging club will cease its work. Tomorrow you shall see The rooster that is fed of the sun, Till the crop fills with dirt And the feathers fall off Like a rooster that is hung up in the smoke With its feathers burnt off. The conquering cock has made but one kick. They are scattered, they are scattered.	A make aku la oe ia Kuikaa, Ia Hookaa, ia Kaakua, ia Kaaalo, E ike auanei oe i ka nao hoopai a Malailua. I ka laau e wali ai ko auwae, E oki ai o na ka hoola, E ike auanei oe apopo, I ka moa i hanai ia i ka la, A puupuu i ka lepo, A akaakaa ka hulu; Me he moa kau i ka uwahi, A eina ka hulu, Hookahi no pekuna au a ka moa i mahi la, Puko—a, puko—a.
At the close of this chant by Kawelo, that evening they set out from Waianae. As they reached a point in the channel of Kaieiewaho, between Kauai and Waianae, Kawelo’s love for Kou, the wife whom he left at Waikiki, began to well up within him, so he chanted as follows:	A pau keia paha ana a Kawelo, ia ahiahi, holo lakou mai Waianae aku a waena o ke kai o Kaieiewaho, mawaena o Waianae a me Kauai, hu mai la ke aloha o Kawelo ia Kou, ka wahine ana i waiho ai ma Waikiki; nolaila, paha mai la o Kawelo, penei:
Farewell to thee, Kou; farewell, Kou. The love of Kou is within me, My companion of the windy days And the cold of Ahulu. The coconut trees at Pai are calling me back; They appear as raging fire to my eyes, Like the volcanic rocks at Kuamanuunuu. I am tempted to get them, to string them and to wear them, The akulikuli blossoms there at Huia, For they are calling me back there.	Aloha Kou e, Aloha Kou, Ke aloha mai nei Kou ia’u, Ka hoa hele i ka makani, I ka apaapaa anu o Ahulu nei, E ualo mai ana ia’u na niu o Pai, E enaena mai ana i kuu maka, Ke aa o Kuamanuunuu Ii au e kii, e kui, e lei—e, Na akulikuli papa o Huia nei la, E ualo mai ana ia’u—e.
At the close of this chant Kamalama answered: “You know that you love your wife; why didn’t you remain? I could have made the trip against Aikanaka by myself.” By these words of Kamalama, Kawelo thought that Kamalama must be angry with him, so he chanted these words: “How could I tell that it was going to hurt your feelings?”	Ma keia paha a Kawelo, pane aku o Kamalama: “Ua ike no ka oe he aloha wahine kou, e noho ia aku nei no e oe, owau no la ke holo e kaua me Aikanaka.” Ma keia olelo a Kamalama, manao iho la o Kawelo, he olelo huhu kela a Kamalama, nolaila, paha aku la ia penei: “Ko’u ike la hoi auanei he mea hewa ia nou?”
On this trip to Kauai, Keolewa[35] was seen above the clouds by Kawelo before the others, so he chanted: [[32]]	Ma keia holo ana a lakou i Kauai, ike mua ia mai la o Keolewa i ka lele mai, iloko o ke ao, alaila, paha aku la o Kawelo: [[33]]
Keolewa is there directly ahead of the canoe, Keolewa is there directly ahead of the canoe.	Eia o Keolewa i ka ihu o ka waa e, Eia o Keolewa i ka ihu o ka waa e.
At this the uncles from Kauai, Kaweloikiakoo and his companion remarked: “You are deceiving us, Kawelo. Your parents and we two have traveled this ocean from evening till morn and noon, and Keolewa can only be seen as a bird in the sky.” Soon after this the dawn began to break, and Keolewa was then plainly seen by them all to windward, while the hill of Kalanipuu was also seen as though wading in the sea to meet them. When Kawelo’s uncles saw these different objects, they saw that Kawelo was right after all. At this time, they were directly off of Hanamaulu, so the two uncles said to Kawelo in a chant as follows:	Ia wa, pane mai na makuakane mai Kauai mai, o ia o Kaweloikiakoo ma: “Wahahee oe e Kawelo. O ka makou moana no keia e holo ai me ou makua, mai ke ahiahi a ao a awakea, ike ia aku o Keolewa i ka lele mai me he manu la i luna.” Ma keia holo ana a lakou, wehe mai la kai ao o ke kakahiaka nui, ike aku la lakou ia Keolewa e lele mai ana i luna, a o ka puu hoi o Kalanipuu e au mai ana i ke kai. Alaila, apono aku laua i ka olelo a Kawelo; ma keia holo ana, kupono lakou i waho o Hanamaulu, olelo aku ua mau makuakane nei ia Kawelo:
Say, Kaweloleimakua, Let us land, let us land. Say, offspring from the cliffs of Puna, The eyes of Haloa are looking from above, My lord, my chief.	E Kaweloleimakua, E pae—e, e pae—e, E kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu alii. E Kaweloleimakua, Kuu haku, kuu alii.
“Yes, what is it?” The uncles then said to Kawelo: “Let us land here, see your parents, your older brothers, cook some food and then proceed on to battle.”	“I o—e, i o—e.” I mai ia Kawelo: “E pae kakou i anei, ike i na makua, na kaikuaana, kahu i o a hele i ke kaua.”
Kawelo then chanted a reply as follows:	Alaila paha mai o Kawelo i kana olelo paha, penei:
Say, little Kamalama, my younger brother, Point the bow of the canoe towards Wailua, Yes, towards Wailua.	E Kamalama iki kuu pokii, I Wailua ka ihu o na waa e I Wailua, e.
When Kamalama heard the orders of Kawelo, he pointed the bow of the canoes toward Wailua. They then continued on to Wailua and anchored just below the village. Kawelo then chanted these lines regarding Kamalama:	A lohe o Kamalama i keia olelo a Kawelo, hoihoi ae la ia i ka ihu o na waa i Wailua, holo aku la lakou a hiki i Wailua, lana pono iho la lakou makai o ke kulanakauhale. Alaila, paha aku la o Kawelo i kona kaikaina, ia Kamalama, penei:
Say, little Kamalama, my younger brother, Sit up on your heels, Gird on your loin cloth And partake of food and meat.	E Kamalama iki kuu pokii, E kei ka noho, E hume ka malo, E ai ka ai me ka ia.
When Kamalama heard these words from Kawelo, he ordered those on the canoe to eat; so they all partook of food until they were satisfied. While they were lying off Wailua, the people on the top of the Nounou hill saw them, so the people roused up Aikanaka and told him of the coming of a large double canoe. When Aikanaka saw the canoe, he immediately sent Kaehuikiawakea, his best runner, with the orders: “You go on down and inspect that double canoe. If it is a war canoe, let them come ashore and they can meet Kuahulu and Onionikaua, my chief officers, and they can make war on them. But if the people on the canoe are on a journey to see the land, let them come ashore, where they can meet Kuahulu and Onionikaua, who have food and meat, wearing kapas, loin cloths and house to stop in.” [[34]] Kaehuikiawakea then started off running until he arrived at the beach, then he plunged in and swam to the canoe. While he was swimming toward the canoe, he was seen by Kamalama, who chanted to Kawelo as follows:	A lohe o Kamalama i keia olelo a Kawelo, kena ae la ia ia luna o na waa, e ai; ai iho la lakou a maona. Ia lakou e lana ana ma kai o Wailua, ike mai la na kanaka o luna o ka puu o Nounou i keia mau waa nui e lana nei, hoala aku la lakou ia Aikanaka. A ike o Aikanaka, hoouna mai la ia Kaehuikiawakea kana kukini mama loa, olelo mai la o Aikanaka ia ia: “E iho oe e nana i keia mau waa, ina he waa kaua, e pae mai no i uka, eia iho no Kuahulu a me Onionikaua i lalo, na pukaua, kaua iho no. Ina hoi he mau waa makaikai e pae mai no, eia iho no o Kuahulu a me Onionikaua, aia ia laua ka ai, ka ia, [[35]]ke kapa, ka malo, ka hale.” Alaila, holo aku la o Kaehuikiawakea, a hiki i kahakai, au aku la ia. Ia ia e au aku ana, ike mai la o Kamalama, alaila, paha mai la ia Kawelo penei:
Say, Kaweloleimakua, Let us land, let us land. The offspring from the cliffs of Puna, The eyes of Haloa are looking from above, My lord, my chief.	E Kaweloleimakua, E pae—e, e pae—e, Kama hanau a ka lapa o Puna, Na maka o Haloa i luna, Kuu haku, kuu alii.
“What is it, what is it?” asked Kawelo. Kamalama replied: “Here is a man for an offering to our god. Here he is; he is about to come aboard.” Kawelo said: “Is our cousin, Kaehuikiawakea, then to be the person whom you think we ought to take and offer as a sacrifice to our god?”	“I o—e, i o—e,” mai la o Kawelo. Pane mai o Kamalama: “I ke kanaka a ke ’kua o kaua, eia la, ke au mai nei.” I mai o Kawelo: “O kau kanaka no ia o ka manao ana aku, o ko kaua pokii, o Kaehuikiawakea.”
As soon as Kaehuikiawakea reached the canoe, he climbed aboard and asked: “What are these canoes for?” Kamalama replied: “They are war canoes.” Kaehuikiawakea again inquired: “When you make war, who is your champion?” Kamalama replied: “I am.” The man then asked again: “Where is Kawelo?” “He is in Oahu.” The man again asked: “What is this large bundle on the platform?” “It contains our different things,” answered Kamalama.	A hiki o Kaehuikiawakea i na waa, pii aku la a hiki i luna, ninau aku la: “He mau waa aha keia?” I mai o Kamalama: “He mau waa kaua.” Olelo hou mai o Kaehuikiawakea: “A kaua, owai ka pukaua?” Olelo mai o Kamalama: “Owau no.” Ninau hou ua wahi kanaka nei: “Auhea o Kawelo?” “Aia no i Oahu.” Ninau hou kela: “A heaha hoi keia opeope nui i luna o ka pola o na waa?” “O ko makou mau wahi ukana no,” pela aku o Kamalama.
Kaehuikiawakea then stood up and felt of the bundle with his feet and remarked about the size of the bundle. After a while, he again asked Kamalama: “How is the fight to begin?” Kamalama replied: “Let us first be allowed to come ashore, then you can lift our canoe ashore. After that we will go and take a bath, then come back and partake of some food; after we are satisfied we will then gird on our loin cloths more tightly and the fight shall then begin.” Kaehuikiawakea consented to this and said to Kamalama: “We will not get out of breath for such as you, since Kawelo whose strength has been rumored to us has remained behind.” Soon after this, he again said to Kamalama boastingly: “You go back to Oahu; these are not the canoes with which to fight Kauai.”	Alaila, ku ae la o Kaehuikiawakea, a keekeehi iho la i luna o ka opeope, me ka olelo iho i ka opeope nui. Ninau aku la ia ia Kamalama: “Pehea kakou e kaua ai?” I mai o Kamalama: “E pae makou a uka, alaila, hapai oukou i na waa o makou a kau i uka, alaila, hele makou e auau, a hoi mai, alaila, ai a maona, puali na malo a paa, alaila, ia wa kakou e kaua ai.” Ae aku la o Kaehuikiawakea, me ka olelo aku ia Kamalama, “Aole e pau ke aho ia oukou, no ka mea, ua noho aku la no o Kawelo, ka mea i kaulana mai i ka ikaika.” Mahope o keia mau olelo ana, hoopuka aku oia i kana olelo hoonaukiuki ia Kamalama, penei: “E hoi hou oukou i Oahu, aole keia o na waa e kii mai ai e kaua ia Kauai nei.”
You must have a large canoe, A small canoe, a long canoe And a short canoe Before you come and make war on Kauai.	Aia he waa nui, He waa iki, he waa loa, He waa poko, Alaila, kii mai e kaua ia Kauai nei.
While this conversation was being carried on between the two on the canoes, the people began to gather on the shore with the two champions, Kuahulu and Onionikaua. The number of men under these two were about eight hundred, not counting the women and children.	Ia laua e kamailio ana i luna o na waa paa mai la o uka i na kanaka, me na pukaua elua, oia o Kuahulu a me Onionikaua. O na koa malalo o laua, elua lau kanaka ka nui, aole i helu ia na wahine me na keiki.
As soon as the canoes touched the beach, the Kauai men were anxious to begin the attack, but Kaehuikiawakea stopped them saying: “Don’t fight them now. Let us carry the canoes to the dry sand and then let these people go and have a bath, and when they return, let them partake of some food; when they are satisfied they can then gird on their loin cloths, then after that we can fight them.”[36] The men [[36]]and the two officers agreed to this. The people then waded in and lifted up the canoe onto their shoulders, both on the inside and outside of the canoe with Kawelo, Kamalama as well as all the rest of the people still seated in the canoe. At this time Kawelo quietly asked Kamalama: “Where are we?” Kamalama answered: “We are over the dry sand where some of the prickly grass grows.” Kawelo then said to Kamalama: “You go to my feet.” Kamalama then proceeded to the feet of Kawelo, pulled the end of the rope which held the bundle, and Kawelo was loosened. Kawelo then rose with his war club, Kuikaa. When the people who were following along either side of the canoe saw Kawelo, they called out in a loud voice: “O, you will all be killed! Here is Kawelo standing in the canoe.” When those who were carrying the canoe on their shoulders heard this call, they looked onto the canoe and when they saw Kawelo, they dropped the canoe down, crushing a good many of the people, while some of them were so afraid of Kawelo they were unable to run. Kawelo then looked towards Wailua and saw that the sands were in disorder and were hollowed out in places, leaving little gulches here and there, with the rocks exposed. And when he saw the people like the bending of the surf, he chanted:	A pae lakou i ke one, anehe mai na kanaka e kaua, i aku o Kaehuikiawakea: “Alia e kaua, e hapai kakou i na waa a kau i ke one maloo, hele lakou nei e auau a hoi mai, ai a maona, puali na malo a paa, alaila, kaua kakou.” Ae mai la na kanaka, [[37]]a me na pukaua. Hapai ae la lakou i na waa me ke amo i luna o na hokua, maloko a mawaho o na waa; o Kawelo, a me Kamalama, na mea a pau loa, eia no i luna o na waa kahi i noho ai. Alaila, ninau malu aku la o Kawelo ia Kamalama: “Eia kakou i hea?” Pane malu mai o Kamalama: “Eia kakou i ke one maloo, me ka mauu kuku.” I hou mai o Kawelo ia Kamalama: “E hoi ae oe ma kuu mau wawae.” Hoi ae la o Kamalama a ma na wawae, huki ae la i ka piko o ke kaula i paa ai i ka opeope ia, a hemo ae la o Kawelo. Ia wa ala mai la o Kawelo me kana laau palau o Kuikaa. A ike na kanaka a pau e hahai ana ma waho o na waa ia Kawelo, kahea ae la lakou me ka leo nui: “E, make oukou! Eia o Kawelo ke ku nei i luna o na waa!” A lohe na kanaka, nana ae la a ike ia Kawelo, kiola iho la i na waa i lalo, a pepe iho la kekahi poe he nui wale, a o kekahi poe hoi, no ka makau nui loa ia Kawelo, aole e hiki ke holo. Nana aku la o Kawelo ia Wailua, ua inoino ke one, ua malualua, ua kahawai, ua aa, alaila, paha aku la o Kawelo i kona ike ana aku i na kanaka, me he haki la a ka nalu, penei:
How numerous are the high surfs today below! The ocean is bathing in foam. Is it the sea of Kahinalii?[37] For the rocks are exposed and the sand is in hollows, And the rocks are in heaps in Wailua. The sands that once were level Are cut up and are in gulches; Cut up by the rocks of Kauai, Great Kauai, isle of lehua;[38] Land of death and lacking in love, Whose people are not the friends of Kawelo.	He mea e nei la kaikoo nui o kai, Ke auau nei ka moana, He kai paha no Kahinalii, Ua ku ke a, ka halelo, Ke ahua pohaku i Wailua nei la, O ua one maikai nei, Ua malualua, ua kahawai, I ka pohaku o Kauai, O Kauai nui moku lehua, Aina make kau aloha ole, Pili makamaka ole ia Kawelo nei la.
At the close of this chant, Kawelo paused awhile and then continued:	A pau keia paha ana, paha hou aku la no o Kawelo:
O thou owl, O thou owl! The owl that is wet by the rain, The owl that is hooting in the rain, You are hit by Kawelo, By the soldier of the noonday, The soldiers of the waters of Wailua, Of the path that leads to Kaupea Where you and I are made weary, Onionikaua.[39] The men are all at the sand point, They are found within Kuikaa, The kapued head of Kuikaa. Grind your teeth in rage, Grind your teeth in rage. [[38]]	Pueo—e, Pueo—e, Pueo opili i ka ua, Pueo kanikani i ka ua, Pa na’u na Kawelo, Na ke koa i ke awakea, He kaha pue wai no Wailua, Ke alo hiki i Kaupea, Kuhi au ka luhi kaua, O Onionikaua. Pau na kanaka i ka lae one, He loaa i loko o Kuikaa, Ke poo kapu o Hihimanu, Nau na kui—e; Nau na kui—e.
All the people who were not afraid of Kawelo that held their ground were killed by the use of his war club Kuikaa. As one side was killed by Kawelo, the canoe leaned over on that side; Kawelo then swung his club along the other side killing all the men there. In this slaughter, the two officers who were stationed at Wailua were also slain. Kawelo then sent Kamalama and his adopted sons, Kaeleha, Kalaumeki and Kauluiki and his companions, after the fleeing enemy.	O ka poe a pau i makau ole ia Kawelo, pau loa lakou i ka make i ka laau palau a Kawelo, ia Kuikaa. A make kekahi aoao ia Kawelo, hio ae la na waa, ia hio ana, e hahau hou iho ana o Kawelo i kana laau palau i kekahi aoao, pau loa i ka make. Ma keia make ana, ua make na pukaua elua e noho ana i Wailua. Ia wa, hoouna o Kawelo ia Kamalama, ke kaikaina, na keiki, o Kaeleha, Kalaumeki, o Kauluiki ma.
CHAPTER III. Commencement of the Battle Between Kawelo and the People of Kauai.	MOKUNA III. Hoomaka ke Kaua a Kawelo me ko Kauai Poe.
As soon as Kamalama heard the orders of Kawelo, he immediately set his forces in order of battle in three divisions. Kaeleha and some of Kauluiki’s companions were placed on one side of the war canoe, Kalaumeki with the remainder of Kauluiki’s companions were placed on the other side while Kamalama himself took up the central position. In the battle that followed these preparations, none of Kawelo’s men were killed; but Kauluiki and his companions were so afraid of the warriors of Kauai that they gave up fighting and returned to their canoe. When Kawelo saw them coming, he asked them: “How is the battle?” Kauluiki and his companions answered: “We are beaten. When we left, your younger brother and adopted sons were on the point of being routed by the opposing forces. We have therefore returned to inform you of this and to get our canoe out to sea where we can wait for their return; but if they get killed, we will be ready to return to Oahu.” When Kawelo heard this from Kauluiki and his companions, he stretched out his feet against the mat and pulled the plaiting of the mat down, thus making a slit in the mat and looked through it. When he looked through, he saw the bravery of his brother Kamalama and adopted sons; they were on the point of routing the Kauai forces, and he admired the courage of his [handful of] men. After this he saw Kamalama and his men killing the men on the other side, while the few of the enemy left were running up Nounou hill. On the top of this hill, Aikanaka the king and Kauahoa the great warrior of Kauai had their camp. Kawelo was therefore very anxious lest Kamalama’s forces suffer at the hand of Kauahoa; so he called to him in a chant as follows:	A lohe o Kamalama i keia olelo a Kawelo, hoonoho iho ia ekolu mahele kaua. O Kaeleha, a me kekahi mau koa Ulu ma kekahi aoao o ka waa kaua; o Kalaumeki a me kekahi mau koa Ulu ma kekahi aoao; o Kamalama i waena o ke kuamoo kaua. I ko lakou kaua ana, aole o lakou mea i make, eia nae, ua komo ka makau i loko o Kauluiki ma, i na koa o Kauai. Nolaila, haalele iho la lakou i ke kaua ana, hoi aku la a na waa o lakou. Ninau mai o Kawelo: “Pehea ke kaua?” Olelo aku ua poe Ulu nei: “Aohe pono i koe, haalele aku nei makou, aneane e hee mai ko kaikaina a me au keiki i kela aoao. Nolaila, hoi mai nei makou e hai aku ia oe, o na waa no o kakou a lana aku i kai, alaila, nana aku o ka hoi mai o ko kaikaina, me au keiki, aka, i make mai, hoi no kakou i Oahu.” A lohe o Kawelo i keia mau olelo a ka poe Ulu, koo aku la kona mau wawae i ka moena a paa, paa ae la hoi na lima, hakahaka o loko o ka maka moena, nana mai la o Kawelo ma laila. Ike aku la ia i ke koa o kona kaikaina, o Kamalama, a me na keiki, aneane e auhee kela aoao, mahalo aku la ia i ke koa o lakou. A mahope, ike aku la ia e luku ana o Kamalama ma i kela aoao, a o ke koena i koe, e holo aku ana i luna o ka puu o Nounou. Aia hoi i luna o ka puu o Nounou, o Aikanaka ke ’lii, a me Kauahoa, ke koa ikaika o Kauai. Nolaila, manao iho la o Kawelo, o make o Kamalama ia Kauahoa, nolaila, paha aku la ia, penei:
A few are consumed, many are consumed, All are consumed in a short space of time. Your lehua blossoms are consumed by the birds, They are being eaten by the birds, The lehua blossoms that are partly eaten by the birds,[40] The children are sporting with your men. The people are gathering on the sand, They take up their boards to ride the surf. [[40]] Kamalama is like a full-grown cock. Thou art the piercing rod; I will keep the record. After they are slain, the record will surely be great. Yes, gather up the spoils. Kamalama’s knees are bent down, The food will soon be prepared, The nose is bitten by the barking dog, The pig will attack its master. The shark will attack the kala fish, The eel will attack the bait, The plover will shake its tail, Bend the knees, make him sit, Kuahilau our opponent. Straighten out the hair, and thus double your points. There is a day when one is brave and a day when one is routed. This is a cool day, Kamalama, For the spear is darting backwards and forwards from the hand. The spear is stringing the cliffs of lehua. The down of a young chicken stands up, The feathers of the cock are ruffled. Kamalama is like a hidden reef which breaks the canoes of Wailua Loaded down with warriors. The highways are filled with the fleeing soldiers Scattered and peeping like young chicks in the brush. Forbear of the great slaughter, Beware of thine inwards,[41] Kamalama. Eat up the points of the spears Made from the rafters of Mamalahoa, The kauwila wood of Puukapele, The hapupue of Haalelea, The kee of Kalalau. They are as playthings for Kamalama. Kamalama, my younger brother, come back.	Pau iki, pau nui, Pau loa, pau poko, Pau a’u lehua i ka manu, Ke aina mai la e ka manu. Na pua lehua i aina e ka manu a koe koena, Kalohe ua kamalii la, ko lelehu, Lehulehu mai la ke one, Hopu i ka papa hee i ka nalu, [[41]] Kakala e Kamalama, O oe la ke koi, owau ka helu ai, Pau ka pili, ele ka ai i ka maha, O—e ohi ka pili, I lalo kuli o Kamalama, Pau ana ka ai i ke poho, Mo ka ihu i ka iliohae, Hae ka puaa i kona kahu, Hae ka mano i ke kala, Hae ka puhi i ka maunu, Eueu kolea i ka pupua, Pelua kuli, hana a noho, Ia Kuahilau ka luahi a kaua, Kaa i ke oho, helu papalua, He la koa, he la hee, He la malu nei e Kamalama, Ke lolelua nei ka ihe i ka lima, Ke kui nei ka ihe i ka pali lehua, Moa keiki, kuku ka heuheu Okala ka hulu o ke kea i halala, He pukoa wawahi waa o Kamalama no Wailua nei, Hoouka ia i na koa, Hee kuamoo me ka huna lewa, Auhee liilii, ioio moa i ka nahele I ka li a ke auhee nui, E ao ka loko e Kamalama, Aia mai ka maha laau O ka oa o Mamalahoa. O kauwila o Puukapele, O ka hapupue o Haalelea, O kee la o Kalalau, I wai auau no Kamalama, E Kamalama e kuu pokii, e hoi.
In this chant of Kawelo’s, his three soldiers, Kamalama, Kaeleha and Kalaumeki, heard it, and they returned. Upon their arrival at the place where Kawelo and the others were standing, Kawelo asked them: “How fares the war?” Kamalama replied: “Kuahulu[42] and his companion and a good many of their men are dead; what few are left are those that are climbing the hill, Nounou; and Kauahoa, our relative, is the greatest warrior that is left on the hill.” When Kawelo heard his brother’s report, he realized at once that the report given him by Kauluiki and the others was all a lie, and he was therefore satisfied that they were cowards. Therefore he chanted the following lines:	Ma keia paha a Kawelo, hoi mai la o Kamalama a me Kaeleha ma laua o Kalaumeki, a hiki lakou i kahi o Kawelo ma, ninau mai la o Kawelo: “Pehea ke kaua?” I aku o Kamalama: “Ua pau o Kuahulu ma i ka make, a o na kanaka i koe, oia no kela e pii la i ka puu o Nounou, a o ka hoahanau no o kaua ke koa nui o luna i koe, o Kauahoa.” A lohe o Kawelo i keia olelo a kona kaikaina, maopopo iho la ia ia he hoopunipuni o Kauluiki ma, manao iho la ia he poe koa hohe wale, nolaila, paha aku la o Kawelo, penei:
You certainly do not deserve even a small portion of pity Because of the rock that has just rolled. [[42]] The loading down of my canoe was a waste, The consuming of my food and meat were without any benefit. My kapas and loin cloths were worn without any returns. I had thought that you were soldiers worthy of a great day, But I see that you are only soldiers for small affairs. You detested the great stick, Your cultivated fields will therefore be small In your occupation of Kauai, In the kalukalu of Puna. Puna shall be possessed by Kaeleha, Kona shall be possessed by Kamalama, Koolau shall be possessed by Kalaumeki;[43] All the lands are possessed by the brave ones. Kauluiki and the others shall repent of their want. How I pity your return with nothing, younger brothers, For my younger brothers are indeed without possessions.	Aole hoi no oukou kahi aloha, No ka pohaku i kaa aku nei; [[43]] Komo hewa ko’u waa, Pau hewa ka’u ia me ka’u ai, Pau hewa ko’u kapa me ko’u malo. Kai no he koa no ka la nui, Aole he koa no ka la iki; Wahawaha i ka laau nui, He iki hoi ke kihapai, O ka noho ana ka ia Kauai, Noho i kalukalu o Puna, Lilo Puna ia Kaeleha, Lilo Kona ia Kamalama, Lilo Koolau ia Kalaumeki, Pau ka aina i na koa, Mihi i ka hune e Kauluiki ma. Aloha i ka hoi wale e na pokii e, Nele e na pokii i ka aina ole la.
When Kauluiki and the others heard this, they said: “How much better our conditions would have been had we stayed with Kakuhihewa; we would surely have eaten of the cooked taro, while in following Kawelo we get nothing, for the lands will be given to the brave soldiers only, and what will we get?” They then thought of returning to Oahu.	A lohe o Kauluiki ma, pane aku la lakou: “Ka! E aho no ka hoi ka noho ana me Kakuhihewa, he ai i kalo moa, he ole loa ka hoi ka holo ana mai nei me Kawelo. Ua pau ka aina i na koa, o ke aha la ka kakou?” Nolaila, manao iho la lakou e hoi i Oahu nei.
CHAPTER IV. Relating to Kaehuikiawakea.—Kaihupepenuiamouo and Muno.—Walaheeikio and Moomooikio.	MOKUNA IV. E Pili ana no Kaehuikiawakea.—No Kaihupepenuiamouo a me Muno.—No Walaheeikio a me Moomooikio.
When Kaehuikiawakea saw that their chief warriors in Wailua were slain, he climbed up the Nounou hill and informed Aikanaka of the facts and how most of their men and the two captains were slain. As Kaehuikiawakea was climbing the hill, Kawelo saw him and so called out to Kamalama in a chant as follows:	Ike iho la o Kaehuikiawakea, ua make na pukaua o lalo o Wailua, pii aku la ia i luna o ka puu o Nounou, e hai aku ia Aikanaka i ka make o na pukaua a me na kanaka o lalo. Ma keia pii ana o Kaehuikiawakea i luna o ka puu o Nounou, ike aku la o Kawelo, a paha aku la ia ia Kamalama:
O little Kamalama, my younger brother, My younger brother, my younger brother!	E Kamalama iki kuu pokii, Kuu pokii e, kuu pokii.
Kamalama replied: “Yes.” Kawelo then said to him: “Chase after our relative, unloose his loin cloth, scratch his side and let him go.” When Kamalama heard this, he chased and caught up with Kaehuikiawakea, and then called out: “You are dead! You are dead!! I am going to kill you, Kaehuikiawakea!!!” When Kaehuikiawakea heard this, he was so afraid that he was almost unable to run any more. On his reaching the top of the hill, Kamalama reached out and took his loin cloth, scratched his side and allowed him to go.	O mai la o Kamalama: “O.” I aku o Kawelo: “E alualu aku oe i kahi pokii o kaua, a wehe mai oe i kahi malo, a wawau aku oe ma ka aoao, a hookuu aku.” A lohe o Kamalama, alualu aku la ia, a loaa o Kaehuikiawakea, alaila, kahea aku la: “A make! A make!! A make oe e Kaehuikiawakea!!!” Ma keia mau leo puiwa a Kamalama, ua makau loa o Kaehuikiawakea, a kokoke loa e pau kona mama. A hiki o Kaehuikiawakea i luna o ka puu o Nounou, lalau aku la o Kamalama, kaili ae la i ka malo, a wawau mai la i ka aoao, a hookuu aku la. A hiki o Kaehuikiawakea i mua o Aikanaka, huli iho la i lalo kona alo. Ninau mai la o Aikanaka, penei: “A hua a pane! A pane ka waha, he hoolono ko onei.” [[45]]
When Kaehuikiawakea arrived in the presence of Aikanaka, he fell face down. [[44]]Aikanaka then asked him: “Speak the word. Open your mouth and speak the word, I am listening.” Kaehuikiawakea then said: “We have all been slain. There are no men left; all are dead.” Aikanaka then asked: “Whose double canoe is it?” “When it was in the sea, we were told that it belonged to Kamalama; but when it landed, the large bundle which we saw on the canoe turned out to be Kawelo.”	I mai o Kaehuikiawakea: “Ua pau loa kakou, aohe kanaka i koe, ua pau loa i ka make.” Ninau aku o Aikanaka: “Owai na waa?” “O Kamalama ka hai mua ana mai i kai, i ka pae ana mai i uka, o Kawelo ka keia ope nui e waiho nei.”
KAIHUPEPENUIAMOUO AND MUNO.	KAIHUPEPENUIAMOUO A ME MUNO.
These two men were warriors belonging to Aikanaka, and they were on the Nounou hill with him. While Kaehuikiawakea was speaking to Aikanaka, Kaihupepenuiamouo and Muno stood up and proceeded down the hill with their eight hundred men. Upon their arrival at the bottom of the hill, they were met by Kamalama and his men, and, in a very short time, they were all killed with the exception of Kaehuikiawakea, who returned to the top of the hill and again informed Aikanaka of the results, saying, “All the men are slain and I alone am left. That cannot be called a battle; it is like real fire. Whenever Kamalama throws his spear, it will go through about ten men before it stops.”	He mau koa keia no Aikanaka, i luna o ka puu o Nounou kahi i noho ai. Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku ae la o Kaihupepenuiamouo a me Muno, a iho aku la me ko laua mau lau kanaka elua. A hiki lakou i lalo, kaua iho la me Kamalama, a pau loa iho la lakou i ka make ia Kamalama ma. A koe aku la o Kaehuikiawakea, hoi aku la ia a luna o ka puu o Nounou, olelo aku la ia ia Aikanaka: “Ua pau loa na kanaka i ka make, a owau wale no koe. Aohe no kela he kaua o lalo, he ahi maoli no. Ina e hou mai o Kamalama i ka ihe ana, he umi kanaka e ku i ka pahu hookahi ana, alaila maalili ka ihe.”
WALAHEEIKIO AND MOOMOOIKIO.	WALAHEEIKIO A ME MOOMOOIKIO.
While Kaehuikiawakea was relating the outcome of the battle to Aikanaka, these two men stood up and after boasting of what they were going to do to Kamalama, they proceeded down the hill with their four hundred men. At the bottom of the hill, they were met by Kamalama, Kaeleha and Kalaumeki when the fighting began. These two men, Walaheeikio and Moomooikio, were very powerful men and were very skilful in the use of the spear. They could hit a grass blade, an ant, a fly and even a flea. In this battle their men in a short time were all slain, and the two were left alone. They however continued on the fight with Kamalama. In this fight, Kaeleha’s hand was struck by a blow from a club and he withdrew, leaving Kamalama and Kalaumeki to continue the conflict. Soon after Kaeleha withdrew Kamalama also withdrew, and in fact, he narrowly escaped being slain by the two men. When Kawelo saw that Kamalama was almost spent and how Kalaumeki bravely continued with the fight, he chanted as follows:	Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia mau koa elua a liki i ke kaua me Kamalama. Iho aku la laua me ko laua mau kanaka, hookahi lau. Kaua iho la lakou, me Kamalama, Kaeleha, Kalaumeki, he mau kanaka ikaika loa laua ma ke kaua ana. He pololei ka laua ihe ke o, aole e hala, he kuku ka ihe, he ku ka puamauu, ka naonao, ka nalo, ka ukulele. Ma keia kaua ana, ua pau loa na kanaka i ka make, a koe no ua mau wahi koa nei, a hoomau no laua i ke kaua me Kamalama. Ma keia kaua ana, ua pa ka lima o Kaeleha i ka laau, a emi hope mai la, a hoomau aku la o Kamalama me Kalaumeki i ke kaua, a mahope emi mai la o Kamalama, a aneane no e make, i na wahi koa. A ike o Kawelo i ka nawaliwali o Kamalama, a i ke koa o Kalaumeki alaila, paha mai la o Kawelo, penei:
When Kalaumeki is passed, The sea becomes calm, the waves become still, The canoes are floating in the line of surf. The hill of Kamae is become hid By the dust from the feet. He is beaten by the sea, The great soldier, Kamalama.	Ia hookaa o Kalaumeki i hope, Pohu ke kai, malino ke au, Hoolana ka waa i ke po’i, Nalo koli’a ka puu o Kamae, I ke ehu o na wawae, Ku aku la i ke kai, O ua koa nui nei, o Kamalama.
When Kamalama heard this chant by Kawelo, he became very angry and he returned. When Kanewahineikiaoha saw Kamalama returning, she said to Kawelo: “Say, I think your younger brother is angry with you, for there he is coming back.” When Kawelo saw this, he chanted as follows: [[46]]	A lohe o Kamalama i keia paha a Kawelo, huhu iho la o Kamalama, a hoi aku la. Ike mai la o Kanewahineikiaoha i ka hoi ana o Kamalama, olelo aku la ia ia Kawelo: “E, ua huhu paha ko kaikaina ia oe, ei’ aku la ke hoi mai la.” A ike o Kawelo, paha aku la ia penei: [[47]]
The rain cloud of Koolau is making its appearance. It appears from Nihoa, From the lower end of Lehua. It has rained and the valleys are wet. Wet are my lehuas with the makoa rain. The water is running, it is flooding the lowlands, The waters from the uplands are raging, For the sound from the drift logs is heard. It is caused by my favorite younger brother, The great soldier, Kamalama. Say, my younger brother Kamalama, Come back and partake of some food; Perchance it has something to do with thy weakness.	Ea mai ana ke ao ua o Koolau, Ea mai ana ma Nihoa, Ma ka mole mai o Lehua, Ua iho la pulu ke kahawai, Pulu a’u lehua i ka makoa, Kahe ka wai ke hanini nei i kai, He mea e nei wai nui o uka. Ke o nei ka leo o ka pihaa, Na kuu kaikaina punahele Na ke koa nui, o Kamalama, E Kamalama kuu pokii e, Hoi mai, kamau lia. Nolaila paha ka ikaika ole.
When Kamalama heard this chant from Kawelo, he turned around and retraced his steps until he met Kalaumeki and again resumed fighting. After a short while, Kamalama and companion were routed, and in this way the fighting was carried to the very presence of Kawelo. Upon the arrival of Walaheeikio in the presence of Kawelo, Kawelo chanted as follows:[44]	A lohe o Kamalama i keia paha a Kawelo, huli aku la ia e kaua hou, a loaa aku la o Kalaumeki, kaua iho la lakou, a hee o Kamalama ma, a no keia hee ana, ua hiki ke kaua i ke alo o Kawelo. A hiki o Walaheeikio i mua o Kawelo, paha aku la o Kawelo, penei:
Why not take my sister as your wife, The ward of Malaiakalani, Take her as your wife?	Aia hoi ha kau wahine o kuu kaikuahine, O ka hanai a Malaiakalani, O kau wahine ia, e—a?
Walaheeikio then refused to accept the offer made by Kawelo, saying: “It is not for you to present the warrior with a wife. We are going after you until we kill you; when you shall be offered by Aikanaka upon the altar for a sacrifice. Then the whole of Kauai shall be ours, and we will eat the cooked taro.” Kawelo then chanted as follows:	Hoole mai la o Walaheeikio ia Kawelo: “Aole paha nau e haawi mai ka wahine a ke koa; o oe no ka makou a make ae, hai no o Aikanaka ia oe i luna o ka lele, puni no o Kauai nei ia makou, ai no i kalo moa.” Alaila, paha hou aku la o Kawelo, penei:
Why not break the point of your spear then And throw it at Kawelo?	E o la hoi e uhai ka maka o ko ihe, Alaila, pahu mai ia Kawelo.
Walaheeikio replied: “The point of my spear shall not be broken by you; because you stand there as big as the end of a house, this spear will not miss when I throw it at you.” Kawelo then chanted back the following:	I aku o Walaheeikio: “Aole paha e uhai ka maka o ka’u ihe ia oe, no ka mea, o oe no e ku mai nei, o ka hakala hale, ua like, aole e hala keia ihe ia oe ke pahu aku.” Alaila, paha hou o Kawelo, penei:
Why don’t you throw your spear at me then? When I shall let it pass at the end of my loin cloth, Where it will glance to the great earth. Then when it is reported to Aikanaka, Under whom you are living in Kauai, Shame, like sickness, will overcome you.[45]	E o la hoi e hou mai ua ihe au, A kai ae i ka pola o ka malo, A ku aku i ka lepo nui, Hoi aku a lohe o Aikanaka, Kahi i noho ai ia Kauai nei, He mai nui nou ka hilahila.
When the man heard this, he threw his spear at Kawelo. When Kawelo saw the spear coming, he struck it with his hand making it touch the end of his loin cloth, then it glanced to the earth, missing Kawelo. This so shamed the man that he immediately [[48]]turned and started to run away. At this attempt on the part of Walaheeikio to escape, Kawelo struck him with his war club, Kuikaa, killing him instantly.	A lohe ua wahi kanaka nei, hou mai la ia i kana ihe, a ike o Kawelo, hoaka ae la ia i ka ihe i ka pola o ka malo, a ku aku la ka ihe i ka lepo, aole ia Kawelo, [[49]]hilahila iho la, a holo aku la. Ma keia holo ana o Walaheeikio, mai ke alo aku o Kawelo, hahau aku la o Kawelo i kana laau ia Kuikaa, a make iho la o Walaheeikio.
Upon the death of this warrior, Moomooikio came up and took his place. When Kawelo saw him, he chanted as follows:[46]	Make kela koa, koe o Moomooikio, alaila, paha aku o Kawelo, penei:
Say, Moomooikio, Here, take my wife and let her be your wife, Kanewahineikiaoha. Will you accept her as your wife?	E Moomooikio—e, Eia kau wahine o kuu wahine, O Kanewahineikiaoha, O kau wahine ia, e—a?
[Here the narrative is the same as that of the other warrior, that of Walaheeikio, therefore that part is omitted.]	[Maanei ua like na olelo ana me ko kela koa, me ko Walaheeikio, nolaila, e waiho i ke kakau ana maanei.]
After the death of Walaheeikio and Moomooikio by Kawelo, Kaehuikiawakea ran off to the top of the Nounou hill and again informed Aikanaka of the death of the two warriors. When Aikanaka heard this, he said: “At last, the cold feeling has entered me, for the house that has sheltered me is broken.”	A make iho la o Walaheeikio a me Moomooikio ia Kawelo holo aku la o Kaehuikiawakea a hiki i luna o ka puu o Nounou, olelo aku la ia Aikanaka, i ka make o keia mau koa elua. I mai la o Aikanaka: “Akahi a komo ke anu ia’u, ua naha aku la ka hale e malu ai.”
CHAPTER V. Relating to Kahakaloa.—His Death by Kawelo.	MOKUNA V. No Kahakaloa.—Kona Make ana ma o Kawelo Ala.
While Kaehuikiawakea was speaking with Aikanaka, the warrior Kahakaloa, stood up and chanted his boast that Kawelo will never escape him; continuing, he said: “When did Kawelo ever learn the arts of warfare? While he was here living with us before he sailed for Oahu, where he married the daughter of Kalonaikahailaau, he knew nothing about fighting. If the strokes of the war club learned by him are those of his father-in-law, then he will never escape me, because I have fought against his father-in-law and our clubs only tapped one another; he was not killed and I was not killed.” When he finished boasting, he proceeded on down the hill with two hundred men, and when they reached the bottom, the fighting began. Kamalama then slew all the men with the exception of Kahakaloa whom he did not tackle. When Kawelo saw Kahakaloa, he chanted as follows:	Ia Kaehuikiawakea e olelo ana ia Aikanaka, ku mai la keia koa o Kahakaloa a paha, e olelo ana, aole e pakele o Kawelo ia ia. Wahi a Kahakaloa: “I nahea ka Kawelo ao ana i ke koa, a kakou i noho iho nei a holo aku nei i Oahu, a moe aku la i ke kaikamahine a Kalonaikahailaau; ina o kana hauna laau a na ka makuahunowai ona, aole ia e pakele ia’u. No ka mea, ua kaua no maua me ka makuahunowai ona, ua koele na laau a maua, aohe make, aohe make.” A pau ka olelo ana a Kahakaloa, iho mai la ia me kanaha kanaka elima, a hiki ia i lalo, kaua iho la lakou. Luku mai la o Kamalama i na kanaka a pau loa, a koe o Kahakaloa, ike aku la o Kawelo ia Kahakaloa, paha aku la ia penei:
The great haka;[47] the small haka; the long haka; The haka for the putting up of calabashes; Perhaps on this day, it shall be done.	O ka-haka-nui, o ka-haka-iki, o ka-haka-loa, O ka-haka-kau aipu, Keia la paha e—a?
Kahakaloa then said to Kawelo: “My name was not given me as a place to hang up calabashes. Kahaka, chief of Kauai, is my name.” Soon after this, they both stood up, Kawelo with his war club, Kuikaa, and Kahakaloa with his war club. They both raised their war clubs together. Kahakaloa swung his war club sideways, hitting Kawelo in the middle, staggering him. Kawelo then raised his club with a [[50]]swirl from the ground, cutting the small toe, the small finger and the tip of the ear off the same side. Kawelo then fell to the ground and laid there. As Kawelo was lying on the ground, Kaehuikiawakea said to Kahakaloa: “Strike him another blow, so as to kill him, for I see his eyes staring at us.” When Kahakaloa heard this, he answered by chanting the following lines:	I mai o Kahakaloa ia Kawelo: “Aole paha i olelo ia mai ko’u inoa o Ka-haka-kau-aipu; o Kahaka alii o Kauai nei ko’u inoa.” Ia wa, ku like laua, ku o Kawelo me kana laau o Kuikaa. Ku no hoi o Kahakaloa me kana laau palau, a hoala i na laau palau a laua, kakii mai la o Kahakaloa i kana laau palau, a loaa iho la ka a-a o Kawelo, newa aku la ia. Ia wa, e hue lepo ae ana o Kawelo i kana laau, o Kuikaa, moku kahi [[51]]manamana iki o ka wawae, ma ia aoao no, moku ka ili manamana iki o ka lima, ma ia aoao hookahi no, moku ka welelau o ka pepeiao. Mahope o laila, haule iho la o Kawelo i lalo, a waiho iho la. A waiho o Kawelo i lalo, olelo aku o Kaehuikiawakea ia Kahakaloa, e hahau hou iho oe i laau hou, i make loa o Kawelo, eia no la ke aa mai nei na maka. A lohe o Kahakaloa i keia mau olelo, pane mai la ia:
He is dead, for it is the blow from the young; The young makes but one blow to kill, Else he will go down to Milu[48] And say that he was struck twice[49] by Kahakaloa. Thus was Kawelo the great soldier killed.	Ua make he laau na ka ui. Hookahi no laau a ka ui make, O iho auanei a hiki i lalo i o Milu, I aku i hahau alua ia e Kahakaloa. Make ai ke koa nui o Kawelo.
Kahakaloa then said to Kaehuikiawakea: “Let us return and partake of some food and when our hunger is satisfied, then I will come down and kill my opponent.”[50] The two then returned. Upon their arrival on the top of Nounou hill, Kahakaloa said: “I have downed Kawelo. I have returned to have something to eat, and when I have satisfied my hunger, I will then return and kill my opponent.” When Aikanaka heard this, he ordered his two chief stewards, Kapinaonuianio and Nioiwawalu, to cook[51] a chicken for Kahakaloa. When Aikanaka saw that the small toe of one of Kahakaloa’s feet was cut off, he asked: “Why is your small toe cut?” Kahakaloa replied: “Such a thing is bound to be cut off sooner or later, for it sticks out so.” Aikanaka again asked: “And your small finger, what has become of it?” “Such a thing too is bound to be cut off, for it projects out so.” “And your ear?” “That also is bound to be cut off, for it curves out so at the top.”	I aku o Kahakaloa ia Kaehuikiawakea: “E hoi kaua e ai a maona, alaila, iho mai au e hoomake i kuu luahi;” alaila, hoi aku la laua. A hiki laua i luna o ka puu o Nounou, olelo aku la o Kahakaloa: “Ua make o Kawelo ia’u. I hoi mai nei au e ai a maona, iho hou aku e hoomake i kuu luahi.” A lohe o Aikanaka, hoolale ae la ia i kana mau aipuupuu elua, ia Kapinaonuianio, a me Nioiwawalu, elua laua, puholo i ka moa a Kahakaloa. A ike aku la o Aikanaka, ua moku ka manea uuku o ko Kahakaloa wawae, ninau aku la ia: “I aha ia kou manea i moku ai?” I aku la o Kahakaloa: “Ae, moku no ia wahi, he kihikihi aia i waho.” Ninau hou o Aikanaka: “Ko manamana lima iki hoi, i ahaia?” “Ae, moku no ia wahi, he wahi peleleu aia i waho.” “Ko pepeiao?” “Ae, moku no he manamana aia i luna loa.”
After the chicken was cooked, Kahakaloa proceeded to have his meal and he ate thereof until he was satisfied. After finishing the food in the calabash, he took the empty calabash and placed it over his head and started on down the hill. When he reached the bottom, Kamalama saw him and so he informed Kawelo of the fact saying: “Here comes a bald-headed man down the hill; his forehead is awfully shiny.” Kawelo then said to Kamalama: “That is not a bald-headed man, it is Kahakaloa. He went on back to have something to eat, and, after finishing the food that was in the calabash, he has taken the calabash and put it on his head. That is the reason it is so shiny.”	A moa ka moa, ai iho la o Kahakaloa a maona, pau ae la ka ai o ka umeke, papale iho la o Kahakaloa i ka umeke i ke poo, a iho aku la. A hiki i lalo, ike mai la o Kamalama, alaila, olelo aku la ia ia Kawelo: “He kanaka ohule, e iho mai nei, hinuhinu launa ole ka lae.” I aku o Kawelo ia Kamalama: “Aole paha ia he ohule, o Kahakaloa, hoi aku la ai a maona, pau ka ai o ka umeke, kau iho la i ka ipu i ke poo, nolaila ka hinuhinu.”
Upon the arrival of Kahakaloa in the presence of Kawelo, he discovered that Kawelo was sitting up. Kaehuikiawakea then said to Kahakaloa: “Kawelo has come to life again, therefore you the soldier will be killed. I cannot be killed, for I am a runner.” When Kawelo saw Kahakaloa approaching, he stood up and prepared for the conflict. Kahakaloa was also preparing himself and stood on the defensive. Kawelo then raised his club and tapped the forehead of Kahakaloa, and forcing the calabash down over his eyes; before Kahakaloa could uncover his eyes, Kawelo again raised his club Kuikaa and struck Kahakaloa, killing him. [[52]] After the death of Kahakaloa, Kaehuikiawakea returned to the top of the hill to report to Aikanaka the death of Kahakaloa. Upon his arrival in the presence of Aikanaka, Aikanaka asked him: “Where is Kahakaloa?” “He is dead.” Aikanaka then said: “How could it be possible for a man that was maimed[52] as he was to live? I suppose he was allowed to come back so that I could see for myself that it was the king’s pig,[53] for his ear was cut off.”	A hiki o Kahakaloa i mua o Kawelo, nana aku la ia ia Kawelo e noho mai ana i luna, olelo mai la o Kaehuikiawakea, ia Kahakaloa: “Ola hou o Kawelo, nolaila, o oe ke make o ke koa, aole au e make ke kukini.” Ku o Kawelo i luna, ku o Kahakaloa i luna, alaila, kiko’u mai la o Kawelo i ka laau, a pa ma ka lae o Kahakaloa, nalowale iho la na maka o Kahakaloa i ka umeke ana e papale ana i ke poo, alaila, hahau hou o Kawelo i kana laau palau, ia Kuikaa, a make loa iho la o Kahakaloa. A make o [[53]]Kahakaloa, hoi aku la o Kaehuikiawakea i ka puu o Nounou, e hai ia Aikanaka i ka make o Kahakaloa. A hiki i luna, ninau mai la o Aikanaka: “Auhea o Kahakaloa?” “Ua make.” Olelo mai o Aikanaka: “Na wai no la ke ola o ka mea i kau ke alina. I waiho ia mai nei paha a ike au; o ka ke ’lii puaa ka hoi ua moku ka pepeiao.”
CHAPTER VI. Relating to Kauahoa.—Kawelo Fears to Attack Him.—Seeks to Win Him by a Chant.—Kauahoa Replies.	MOKUNA VI. Hopohopo o Kawelo no ka Paio ana Iaia.—Imi i Wahi e Lilo mai ai Oia ma ke Mele.—Pane o Kauahoa.
Kauahoa was the most noted of Aikanaka’s warriors in size and stature, and it was this warrior that caused the cold perspiration to ooze out of the body of Kawelo and for a moment fear entered his breast, for Kauahoa was indeed good to look upon and was a grand warrior to behold.	O Kauahoa, oia ke koa kaulana o Aikanaka i ka nui a me ke kiekie, a oia hoi ke koa a Kawelo, i li ai ka io i ke anuanu a me ka huihui o ka makau, a ua apo ia mai o Kawelo e na kukuna weliweli o ko Kauahoa kulana ui, a me ke koa. A nolaila, ua kau ka weli.
When Aikanaka was telling of the death of Kahakaloa by Kawelo, Kauahoa heard it, and he took up his war club, called Kahehumakua, a first growth koa tree from Kahihikolo, and proceeded on down the hill. (It is said that this war club, Kahehumakua, was a very large one, for it was nothing else but a tree with its branches and leaves still on; and when carried by Kauahoa, the birds would perch and sing in it.) When Kawelo saw Kauahoa coming down the hill and saw how large he was, casting a large shadow because of his great height, he began to have some fear of his chances. When Kauahoa arrived in the presence of Kawelo, Kawelo picked up his club and took his stand by the side of Kanewahineikiaoha, his wife, to the right of Kauahoa; his brother stood to the left of Kauahoa, and his adopted sons stood behind. As Kawelo stood up with his war club, which was ten fathoms in length, the club with one end on the ground only could reach to the middle of Kauahoa, showing that Kauahoa was about twenty fathoms in height.[54] In standing thus, Kawelo was almost overcome with fear of Kauahoa, for Kawelo was only educated in two ways of fighting with the war club; the stroke from the ground upwards and the one from above downwards. He was not taught in the side strokes. Therefore, Kawelo began to study how to overcome his opponent, but for a time he was undecided what to do, which made him very uncertain of the outcome. This studying took him some time and gradually his fears began to vanish, as he decided to fight until death ended the battle.	Ia Aikanaka e kamailio ana no Kahakaloa i ka make ia Kawelo, lohe aku la o Kauahoa. Iho aku la ia me kana laau palau o Kahehumakua ka inoa, he koa makua ole no Kahihikolo. (Ua olelo ia i loko o keia moolelo he laau nui loa o Kahehumakua, o ke kumu no o ka lau, o na lala, i na e lawe o Kauahoa, kau no ka manu i luna a kani no.) A ike o Kawelo ia Kauahoa e iho mai ana mai ka puu mai o Nounou, nui launa ole, malu ka la ia Kauahoa, no ke kiekie a me ka nui launa ole. A hiki o Kauahoa i mua o Kawelo, ala mai la o Kawelo a hopu aku la i kana laau o Kuikaa, a me ka wahine, o Kanewahineikiaoha, ma ka akau, a o ke kaikaina ma ka hema, o na keiki mahope. Ma keia ku ana a Kawelo me kana laau o Kuikaa, nona ka loa he umi anana, ua like kona loihi mai ka manea wawae ae o Kauahoa a ka piko i waena, koe ae o luna, me he mea la, he iwakalua anana ke kiekie o Kauahoa. Ma keia ku ana, ua hoopuni ia o Kawelo e ka weliweli o ka makau ia Kauahoa. No ka mea, elua wale no ano laau i loaa ia Kawelo, malalo ae, a maluna iho, aole i loaa ia Kawelo ka laau hikau pea. Nolaila, noonoo iho la o Kawelo i ke kaua e make ai o Kauahoa ia ia, aole nae he loaa, a hopo iho la ia. Ma keia ku ana a Kawelo, ua loihi loa ke ku ana e noonoo, a loaa iho la kona noonoo, e kaua no a make mamuli o ke kaua.
After the fear had disappeared, he began to take pity on his opponent; he remembered of their childhood days and of their lord and king Aikanaka, so he chanted a mele of love, hoping in this way to put the matter of their fighting or not up to Kauahoa. Following is the chant: [[54]]	Hu ae la ke aloha o Kawelo ia Kauahoa, i ko laua wa e noho liilii ana me ko laua kaikuaana haku me Aikanaka. Nolaila, paha aku la ia me ka hoalohaloha aku no nae i ua hoahanau nei, aia hoi i kona manao ke kaua a me ka ole; penei ka paha ana: [[55]]
Swollen and enlarged is the moss of Hanalei, Swollen is the moss in the eyes of the pointed clouds. The hand is uselessly broken in a mock fight between children, For the main fight is yet to come, Like the letting down of nets in a deep sea, When the pride of Hanalei[55] is met. Thou art but a mere bud, he is a full grown cock, For the sea is ceaseless in its beating. Kauahoa, the pride of Hanalei, is here; Kamalama, the pride of Kualoa, is risen; Kawelo, the pride of Waikiki, is risen; Kaelehapuna, the pride of Ewa, is risen; Kalaumeki, the pride of Waianae, is risen.[56] Let us then cease fighting and rest in the noon of the day. Put away the fighting, my brother, And leave me, your own kindred, For these are not the days for me to make myself known.[57] My companion in childhood’s wanderings, My companion in stringing the lehua blossoms of Waikaee, Where you and I as boys did string them, A wreath for our older brother and lord.[58] Say, Kanewahineikiaoha,[59] Throw up your pikoi[60] To the top, to the very top, To the ridgepole of Hanalei. Arise thou, Hanalei.	Pehu kaha ka limu o Hanalei, Pehu ka limu i ka maka o ka opua, Hai hewa ka lima i ke kaua kamalii, E’i aku ke kaua i ka hope, Me he ku la na ke kai hohonu, Me ka hiwahiwa a Kauakahi, He opuu oe, he kakala kela, Na ka ole ka hue a ke kai e, Ea Kauahoa ka ui o Hanalei, Ala o Kamalama ka ui o Kualoa, Ala o Kawelo ka ui o Waikiki, Ala o Kaelehapuna ka ui o Ewa, Ala o Kalaumeki ka ui o Waianae, Huhue aku kaua moe i ke awakea, Kapae ke kaua e ka hoahanau E waiho ia’u i kou hoahanau Aole hoi na la o kuu hoike, Kuu hoa hele o ka wa kamalii, Hoa kui lehua o Waikaee, A kaua e kui kane ai, I lei no ke kaikuaana haku o kaua, E Kanewahineikiaoha, Ko pikoi hoolei ia i luna. I helua, i hele lua, I kaupoku o Hanalei. E ala e Hanalei.
As soon as Kanewahineikiaoha heard the order of Kawelo in his chant, to throw up the pikoi, she immediately threw it up, and Kawelo heard the noise of the ball as it entangled in the top of the club. Kawelo then looked up, and, when he saw that the pikoi was tangled, he continued chanting:	A lohe o Kanewahineikiaoha i keia paha o Kawelo, o kona manawa ia i hoolei ai i ka pikoi i luna, a lohe ae la o Kawelo i ka nakeke ana o luna, nana ae la ia e lele ana ka pikoi, alaila, paha hou ae la o Kawelo, penei:
Hanalei, the cold land, the wet land, The land where the end is. For Kauahoa, the stalwart youth of Hanalei, is here.	Hanalei aina anuanu, aina koekoe, Aina a ka pea i noho ai, Ea Kauahoa ka ui o Hanalei.
Kauahoa replied: “This club will never spare you in the day of battle. You have slain our men so that there are none left; how can you then expect this club to spare you? As it has been your deal, you can see the result; and when it will be my deal, I will see the result.”	Olelo mai la o Kauahoa: “Aole e kapae nei laau ia oe, i ka la o ke kaua; ua noke ia mai nei ka hoi makou e oe a pau loa i ka make, a pehea e kapae ai keia laau ia oe? Nau no hoi paha, he mai no hoi kau e nana iho; a na’u aku no hoi, he mai no hoi ka’u e nana iho.”
In this reply by Kauahoa, Kawelo was filled with a great fear, but when his mind went back to their childhood days and remembered how his kite got tangled up with Kauahoa’s kite and how Kauahoa’s kite broke away, and how Kauahoa was [[56]]afraid to fight him, he made up his mind that he would again be the master this day;[61] so he again chanted to Kauahoa as follows:	Ma keia olelo a Kauahoa, ua hoopuni ia o Kawelo i ka makau a me ka weliweli no Kauahoa, aka, hoomanao no nae o Kawelo i ko laua wa kamalii, i ko laua wa e hoolele lupe ana me Kauahoa. Moku ae la ka Kauahoa lupe ia Kawelo, aole nae he [[57]]huhu aku o Kauahoa ia Kawelo; nolaila, manao no ia e make ana no ia ia. Nolaila, paha hou aku la o Kawelo ia Kauahoa, penei:
Hanalei, the land of rain, The cold land, the wet land, The land where the end is. Sitting there, delaying there, For the anger of Honokoa is reviling. At the cliff of Kalehuawehe Where the lama and wiliwili[62] bloom, Where the rain sweeps on the outside of Mamalahoa. Kauahoa, the stalwart youth of Hanalei, The person of whom Kamalama is afraid, Kauahoa, For he is indeed large. He is the largest man Of Kauai, Kauahoa.	O Hanalei aina ua, Aina anuanu, aina koekoe, Aina a ka pea i noho ai, Noho ana e liu ana e, Maewa ana ka ukiukiu o Honokoa, I ka pali o Kalehuawehe; Pua ka lama me ka wiliwili, O ka ua lele ma waho o Mamalahoa, O Kauahoa o ka meeui o Hanalei, O ke kanaka a Kamalama i hopo ai o Kauahoa, He mea e ka nui—e—a! Eia ka hoi ua kanaka nui O Kauai, o Kauahoa.
CHAPTER VII. The Size of Kauahoa.—Is Killed by Kawelo in a Club Encounter.—Kawelo Vanquishes Aikanaka.	MOKUNA VII. Ka Nui o Kauahoa.—Pepehi ia e Kawelo me ka Newa.—Hee o Aikanaka ia Kawelo.
We will here give a description of Kauahoa, his height and width. His height was eight times five yards, or forty yards, or one hundred and twenty feet. He was also compared to the size of eight streams, and his strength was equal to that number of streams or to eight companies of forty men each, or to three hundred and twenty men. After Kawelo had chanted to Kauahoa, he looked toward his wife Kanewahineikiaoha and chanted as follows:	Maanei e maopopo ai ia kakou ka nui o Kauahoa, kona kiekie a me kona laula. Ewalu kahaku. Ewalu ka mana kahawai, ewalu ka poe kaua. Eia ke ano o keia mau helu. Ewalu kahaku, ua like ia me na anana he iwakalua, oia na kapuai he hanele me iwakalua. Pela na mana kahawai ewalu. Ua like ka nui o Kauahoa me kekahi kahawai nui, ewalu ona mau manamana ma o a maanei, pela hoi na poe kaua ewalu. Ua like ko Kauahoa ikaika a me kona nui, me ka nui o na kanaka i loko o na poe ewalu. Ina he kanaha ka nui o na kanaka o ia poe, pela a pau na poe ewalu, o ia ko Kauahoa mea e like pu ai. Ua like ia me na kanaka ekolu hanele me iwakalua ke hoonui ia. Ia Kawelo e paha ana imua o Kauahoa, nana ae la ia i kana wahine o Kanewahineikiaoha, a paha ae la, penei:
Say, Kanewahineikiaoha, Your pikoi, throw it up, At Helelua, at Helelua At the ridge-pole of Hanalei. Arise thou, Hanalei, Until Kauahoa thou hast killed, When Hanalei thou shalt possess, And the mats of Niihau thou shalt wear, And the birds of Kaula thou shalt eat.	E Kanewahineikiaoha e; Ko pikoi hoolei ia i luna, I helelua, i helelua, I kaupoku o Hanalei la. E ala e Hanalei e, A make o Kauahoa ia oe, Ai ae ia Hanalei, Aahu ae i ka pawehe o Niihau, Ai la oe i ka manu o Kaula.
At the close of this chant, Kawelo said to his younger brother, Kamalama, and to his adopted sons Kaeleha and Kalaumeki: “Where you see the sun shine, there you must stand, so that when Kauahoa strikes his club, you will not be under it, and [[58]]in that way escape death.” As soon as this instruction was given, as Kauahoa was raising his club, Kawelo jumped back out of its reach and stood behind Kauahoa, so that the club dropped in front of Kauahoa. Kauahoa then reached down to pick up the club, and, while in a stooping position, Kawelo raised his club and struck Kauahoa a blow, cutting him in two and killing him. As the body was almost severed, Kawelo’s club, Kuikaa, was reluctant [to finish] on account of the bad odor of Kauahoa’s body. Thus was Kauahoa killed, the last of Aikanaka’s great warriors.	A pau ka paha ana a Kawelo, olelo aku la ia i ke kaikaina ia Kamalama, me na keiki hookama o Kaeleha laua o Kalaumeki: “E, ina oukou i ike i kahi e poha ai [[59]]ka la, ma laila no oukou e ku ai, i hahau iho no o Kauahoa i ka laau ana, aole oukou e loaa, puka no oukou ma laila, a pakele no.” Mahope o keia olelo a Kawelo ia lakou, ia wa i hoomoe ai o Kauahoa i ka laau ana, lele aku la o Kawelo ma waho o ka hua o ka laau a Kauahoa, a ku iho la, mahope mai o Kauahoa. Ia wa, kulou iho la o Kauahoa i lalo, a hoala mai la i ka laau ana. Ia Kauahoa i hoala ai i ka laau ana, ia wa o Kawelo i hahau ai i kana laau palau Kuikaa ia Kauahoa, a nahae iho la o Kauahoa mai luna a lalo, a kokoke e lele loa, makau e iho la ka laau a Kawelo, i ka maea o ka honowa o Kauahoa. A make iho la o Kauahoa, o ka pau no ia o na koa o Aikanaka i ka make.
At sundown that day, Kawelo said to Kamalama and to the rest of his men: “My wife and I are going to climb the Nounou hill. When you see a fire burning on the hill this night, Kauai is ours.” Kawelo and his wife then climbed the hill until they came to the ladder, where Kawelo chanted as follows:	A po ua la nei, olelo aku o Kawelo ia Kamalama ma: “Ke pii nei maua i luna o ka puu o Nounou; ina oukou i nana ae a a ke ahi i keia po i luna o ka puu, ua puni o Kauai nei ia kakou.” Pii aku la o Kawelo me kana wahine i luna o ka puu o Nounou. A hiki laua i ka hulili, alaila, paha aku la o Kawelo, penei:
Say, Aikanaka, chief of this height, Who lives on the hill of Nounou, Come and let us make friends, When we will together take possession of Kauai,[63] And sleep on the mats.	E Aikanaka, alii o luna nei, E noho ana i ka puu o Nounou; E hele mai oe e ike kaua, A ai no kaua ia Kauai, A e moe i ka moena.
When Aikanaka heard the chant, he said: “That is Kawelo.” The rest of the people denied this, saying: “He cannot come as he must be weary from the fight of this day; therefore he must be sleeping.” Aikanaka said: “That is Kawelo’s voice that I hear chanting.” While they were disputing over this, Kawelo again chanted as follows:	A lohe o Aikanaka i keia paha a Kawelo, olelo aku la ia: “O Kawelo keia.” Hoole kekahi poe: “Aole ia e hiki mai, ua luhi i ke kaua i ke ao, nolaila, ua hiamoe aku la kona po.” I aku o Aikanaka: “O Kawelo no keia leo e paha mai nei.” Ia lakou e hoopaapaa ana, paha hou mai la o Kawelo, penei:
Are you the only people? Are there none others there above?	O oukou wale no e—a. Aohe mea e ae o luna e?
When Aikanaka heard this, he replied: “There are some people yet left on the hill, their names are:	A lohe o Aikanaka, hai aku la ia: “He mau kanaka no ko ka puu nei i koe. Eia na inoa o ia poe:
Kaehuikiawakea, Wakea 1, Wakea 2, Kamakaokahoku, Paoa 1, Paoa 2, Hilinuiwawaeahu, Ahua 1, Ahua 2, Kapinaonuianio, Koinanaulu 1, Koinanaulu 2.	O Kaehuikiawakea, o Wakea 1, o Wakea 2, O Kamakaokahoku, o Paoa 1, o Paoa 2, O Hilinuiwawaeahu, o Ahua 1, o Ahua 2, O Kapinaonuianio, o Koinanaulu 1, o Koinanaulu 2.
“These are all the men that are left on the hill,” continued Aikanaka. “Not very many. All the men are dead.” After Aikanaka had told Kawelo of this, he then addressed his priests, fortune-tellers and astrologers: “I must go down and meet Kawelo.”[64] Said Aikanaka to the priests: “I thought this land that Kawelo is battling for belonged to him, but [I see] it is not. It is my own; I am above, he is underneath.” The priests then said to Aikanaka: “How can you go and meet Kawelo, for you are a king and he is a servant. His grandfather was nothing but a counter of cockroaches who lived in the uplands of Kulahuhu, Nahanaimoa by name.”	Olelo hou mai o Aikanaka: “O na kanaka iho la no ia o ka puu i koe, aohe mahuahua, ua pau loa na kanaka i ka make.” A pau ka hai ana aku a Aikanaka ia Kawelo, olelo aku la ia i kana mau kahuna, a me na kilo, ke kuhikuhipuuone: “E iho au e ike me Kawelo.” Wahi a Aikanaka i na kahuna: “Kai no paha no Kawelo nei aina e kaua mai nei, aole ka! No’u no. Owau no maluna, oia no malalo.” I mai na kahuna ia Aikanaka: “Pehea oe e hele aku ai e ike, he ’lii oe, he kauwa ia, he helu elelu kona kupuna, no ka uka ae nei o Kulahuhu la, o Nahanaimoa ka inoa.”
When Kawelo heard the remarks made by the priests, he rolled down the cliff.[65] When Kanewahineikiaoha saw Kawelo roll down the cliff, she threw out her pikoi [[60]]which Kawelo caught hold of. His wife asked him: “What is the matter with you, Kawelo?” Kawelo replied: “I was ashamed for you,[66] because they said I was a born servant.” Kanewahineikiaoha then said: “How strange of you! You must first consider whether you are a born servant. Had I not seen you, you would have been killed.” Kawelo then thought for a while, and chanted as follows:	A lohe o Kawelo i keia olelo a na kahuna, kaa aku la ia i ka pali, a ike o Kanewahineikiaoha i ke kaa ana o Kawelo i ka pali, hoolei aku la ia i kana pikoi, a paa [[61]]mai la o Kawelo. I aku o Kanewahineikiaoha: “Heaha iho nei keia ou e Kawelo?” I mai o Kawelo: “I hilahila au ia oe, i kuu olelo ia mai nei i ke kauwa.” I aku o Kanewahineikiaoha: “Kupanaha oe! Kai no e noonoo mua oe a maopopo he kauwa io; e ole au e ike aku nei ia oe, ina ua make oe.” Alaila, noonoo iho la o Kawelo a paha aku la, penei:
The chicken is the king, The chicken roosts on the house, And sits over your head, Aikanaka. The chicken wakes you up in the morning. The chicken is a king, it is a king.	He ’lii ka moa, Kau ana ka moa i luna o ka hale, A hiia ko poo e Aikanaka O ka moa kou mea e ala ai, He ’lii ka moa e, he ’lii.
At the end of this chant, Aikanaka said to his priests: “Kawelo says that a chicken is a king.” The priests said to Aikanaka: “You tell Kawelo that chickens are servants.” When Kawelo heard these remarks repeated by Aikanaka, he again chanted as follows:	Ma keia paha ana a Kawelo, olelo aku o Aikanaka, i na kahuna: “Ke olelo mai nei o Kawelo, he ’lii ka moa.” I mai na kahuna ia Aikanaka: “E olelo aku oe ia Kawelo he kauwa ka moa.” A lohe o Kawelo i keia olelo a Aikanaka, paha aku la ia penei:
The feathers of the chickens are plaited Into kahili, that stand in the presence of kings. Your back, Aikanaka, is brushed by the kahili. Therefore chickens are kings, Chickens are kings, Aikanaka, And not servants.	Haku ia nae hoi ka hulu o ka moa, I kahili i mua o na ’lii, Kahili ia nae hoi ko kua e Aikanaka; Nolaila, he ’lii ka moa. He lii ka moa e Aikanaka, Aohe kauwa e.
At the close of this chant, Kawelo heard no more replies from the top of the hill.[67] This was because they were afraid of Kawelo, and they had secretly left the hill and had proceeded to the uplands of Hanapepe, at Koula, where Aikanaka took up his residence.	Mahope o keia paha ana a Kawelo, aohe walaau hou mai o luna o ka puu o Nounou, no ka mea, ua makau lakou ia Kawelo, a ua hele malu mai ka puu aku o Nounou, a uka o Hanapepe ma Koula, a malaila o Aikanaka i noho ai.
When Kawelo and his wife arrived on the top of the hill, they saw no one, not even Aikanaka the king. Kawelo then lighted a fire[68] which was seen by Kamalama and the adopted sons, Kaeleha and Kalaumeki.	A hiki o Kawelo i luna pono o ka puu o Nounou, me kana wahine me Kanewahineikiaoha, aohe io no he kanaka, aole hoi ke ’lii o Aikanaka. Ia wa pupuhi laua i ke ahi, a ike mai la o Kamalama, me na keiki, oia o Kaeleha me Kalaumeki.
CHAPTER VIII. The Division of the Lands of Kauai.—Aikanaka Becomes a Tiller of Ground.	MOKUNA VIII. Ka Mahele ana o na Aina o Kauai.—Lilo o Aikanaka i Mea Mahiai.
After the conquest of Kauai by Kawelo, he proceeded to divide the lands equally between his followers and companions in arms.[69] He did not act greedily and take all the best lands and the riches that came with the conquest. The following division of Kauai was made by Kawelo, to Kamalama, Kaeleha and Kalaumeki; Koolau to Kalaumeki; Puna to Kaeleha; Kona to Kamalama; the whole of Kauai to Kawelo. [[62]]	A lilo o Kauai ia Kawelo a puni, alaila, mahele maikai aku la ia i ka aina i kona mau kokua a hoalawehana ma ke kaua ana; aole oia i alunu a makee i ka aina a me ka waiwai. Penei ka mahele ana o Kawelo ia Kauai, no Kamalama, Kaeleha [[63]]a me Kalaumeki: O Koolau no Kalaumeki; o Puna no Kaeleha; o Kona no Kamalama; o Kauai a puni no Kawelo.
After the conquest of Kauai, Kawelo and his wife Kanewahineikiaoha took up their residence in Hanamaulu.[70] Aikanaka on the other hand lived in the uplands of Hanapepe[71] and in great poverty. He had no lands, no honors, no food, no meat, no kapas and no home. All that Aikanaka did was to till the ground to raise food for their future use.	Ma keia puni ana o Kauai ia Kawelo, noho iho la ia ma Hanamaulu, me kana wahine o Kanewahineikiaoha. O Aikanaka hoi, noho iho la ia ma Hanapepe me ka ilihune, aohe aina, aohe hanohano, aohe ai, aohe ia, aohe kapa, aohe hale. Hookahi a Aikanaka hana, o ka mahiai i ai na lakou.
While Aikanaka was living there, Kaeleha started out one day from Kapaa, on the east side of Kauai and traveled westward to Hanapepe where Aikanaka was living. It was at Wahiawa that Kaeleha first met Aikanaka, at the home of Ahulua. Aikanaka had come down from Koula to Wahiawa to fish and to take a swim in the sea. When Aikanaka saw Kaeleha, he called him in and set food and meat before him and Kawelowai, his daughter.[72] After partaking of Aikanaka’s hospitality, Kaeleha was ashamed, because he had nothing to repay Aikanaka for his kindness. When Kaeleha left Aikanaka and continued on his journey, this thing dwelt on his mind for several days.	Ia Aikanaka e noho ana i laila, hele aku la o Kaeleha mai Kapaa aku, ma ka aoao hikina o Kauai, a hiki ma ke komohana o Kauai ma Hanapepe, kahi o Aikanaka e noho ana. Ma kahi a Kaeleha i hiki mua ai, ma Wahiawa, i kahi o Ahulua e noho ana, i laila laua i hui ai me Aikanaka; ua hele mai ia mai Koula mai a laila, i ka lawaia a me ka auau kai. Ike mai la o Aikanaka ia Kaeleha, hookipa mai la ia i kahi ai a me kahi ia, a me kana kaikamahine o Kawelowai. Ma keia mau mea a Aikanaka i haawi mai ai ia Kaeleha, ua kuia kona manao, no ka hilahila i kana uku ole e uku ai ia Aikanaka.
After reaching Mana and he had decorated himself with the pahapaha[73] wreath of Polihale,[74] he retraced his steps and again lingered at Wahiawa. On this return, he did not call in to see Kamalama, for the reason that he was anxious to get back and to again look upon Kawelowai. So in returning, he and Aikanaka went up to Koula in the uplands of Hanapepe, where Aikanaka made his residence. In this return to Koula, Kaeleha made a long visit and was therefore, to his idea, greatly indebted to his father-in-law, Aikanaka.	Nolaila, hele makaikai aku la o Kaeleha a hiki i Mana, a lei i ka pahapaha o Polihale, hoi mai la a hiki i Wahiawa. Ma keia hoi ana o Kaeleha, aole i kipa i ko Kamalama wahi, no ka mea, ua komo kona makemake i ke kaikamahine a Aikanaka, oia o Kawelowai. Hoi aku la o Kaeleha me Aikanaka i uka o Koula, ma uka o Hanapepe. Ma keia noho ana, ua loihi ko lakou manawa i noho ai. Nolaila, ua hilahila o Kaeleha i kona makuahunowai ia Aikanaka.
CHAPTER IX. Kaeleha and Aikanaka Rebel Against Kawelo.—Their Battle and Supposed Death of Kawelo.	MOKUNA IX. Ke Kipi ana o Kaeleha, a me Aikanaka ia Kawelo.—Ko Lakou Kaua ana a me ka Manaoia ana ua Make o Kawelo.
When Kaeleha saw how Aikanaka his father-in-law toiled by day and by night, he took pity on him and asked Aikanaka: “Are there many people who still think of you as king[75] and who would help you in case you started an uprising?”[76] Aikanaka replied: “Yes, many.”[77] When Kaeleha heard this, he said: “I will tell you how you can beat Kawelo and how to fight him that you might win. If you fight him with stones, you will beat him, for Kawelo was never taught the art of avoiding stones thrown at him.” When Aikanaka heard this, he again entertained the idea of taking up another fight against Kawelo. He then made the boasting remark: “My bones are saved by my son-in-law.” [[64]]	Ike aku la o Kaeleha i ka hooikaika o kona makuahunowai, o Aikanaka, i ka po a me ke ao, hu ae la kona aloha. Ninau aku la o Kaeleha ia Aikanaka: “He nui no ka poe mahope ou, e kokua ana ia oe?” I mai la o Aikanaka: “He nui no.” A lohe o Kaeleha, olelo aku la ia ia Aikanaka: “Eia ko Kawelo kaua e make ai ia oe. Ke kaua, o ke kaua pohaku, no ka mea, aole i ao ia o Kawelo i ka alo.” A lohe o Aikanaka i keia olelo a Kaeleha, lana hou kona manao e kaua hou me Kawelo. Alaila, olelo iho o Aikanaka i kana olelo kaena, penei: “Ola na iwi i ka hunona.” [[65]]
The cause of the uprising then was because Kaeleha was ashamed on account of his father-in-law for not having anything with which to repay his great kindness. In this we can see how ungratefully Kaeleha acted toward Kawelo, and how he lacked all sense of honor and good feeling toward the one who had brought him up to his present high station and esteem, a chief of one of the districts of Kauai.	O ke kumu o keia kipi ana, o ka hilahila o Kaeleha i kona makuahunowai i kana waiwai ole e uku aku ai. Maanei e ike kakou i ke aloha ole o Kaeleha ia Kawelo, a me kona hilahila ole, aloha ole i kona mea nana i malama kupono a lilo ai i alii aimoku no Kauai.
After the above conversation had taken place between Kaeleha and Aikanaka, rumors of an uprising were carried to Kawelo at Hanamaulu, on the east of Kauai. Kawelo thereupon sent a messenger to Kamalama in Kona with instructions to go and see,[78] and to find out for himself as to the truth of these rumors that had come to him. As soon as the messenger arrived in the presence of Kamalama, the message of his brother, Kawelo, was repeated to him. When Kamalama heard the instructions, he proceeded to Waimea, then on to Hanapepe and Wahiawa. When he reached Wahiawa, he saw a great number of people on the plain of Kalae gathering stones; men and women and children. While Kamalama was standing looking at the people, a man came up to him, so he asked: “What are the people doing over there on the plain?” The man replied: “They are gathering stones.” “Stones for what?” asked Kamalama. “For Kaeleha and Aikanaka to fight Kawelo.” Kamalama was thus made sure that the rumors heard by Kawelo were only too true. He then retraced his steps and went direct to his home and dispatched a messenger to Kawelo to inform him of what he had seen.	Ma keia mau olelo a Kaeleha me Aikanaka, ua kui aku la ia olelo a lohe o Kawelo ma Hanamaulu, ma ka hikina o Kauai. Hoouna aku la o Kawelo i ka elele, e hele a loaa o Kamalama ma Kona, e hele mai e nana, e hoolohe, i ka oiaio a me ka ole o keia lohe. A hiki ka elele i mua o Kamalama, hai aku la i na olelo a kona kaikuaana, a Kawelo; a lohe o Kamalama, hele mai la ia a hiki i Waimea, a Hanapepe, Wahiawa. Nana aku la o Kamalama i ke kula o Kalae, ua lehulehu loa na kanaka e hoiliili pohaku ana; o na kane, o na wahine, o na keiki. Ia Kamalama e nana ana, halawai mai la kekahi kanaka me ia, a ninau aku la ia: “Heaha ka hana a kela lehulehu o ke kula e paapu mai la?” I mai la ke kanaka: “He hoiliili pohaku.” “He pohaku aha?” wahi a Kamalama. “He pohaku kaua na Kaeleha laua o Aikanaka, me Kawelo.” Alaila, maopopo iho la ia Kamalama, he oiaio na olelo a ka elele i hai mai ai ia ia, alaila, emi hope aku la kana hoi ana, a hiki i ka hale, hoouna aku la ia i elele, e hai aku ia Kawelo.
Upon the arrival of the messenger in the presence of Kawelo at Hanamaulu, he told him how Kaeleha and Aikanaka were making preparations, by gathering stones, for another conflict. When Kawelo heard this, a great anger welled up in him against his son, Kaeleha. He then immediately rose and proceeded to Wahiawa, which lies on the other side from Hanamaulu. When he arrived at Wahiawa, he saw several war canoes belonging to Kaeleha and Aikanaka, just back of the great mounds of stones. On the sides of the mounds of stones, he saw women and children with stones in their hands, and all were apparently ready for the conflict. All Kawelo had in his hands were his war club, Kuikaa, and his wife’s pikoi, two weapons to defend himself with.	A hiki aku la ka elele i mua o Kawelo ma Hanamaulu, hai aku la ia ia Kawelo, i ka hoomakaukau o Kaeleha a me Aikanaka i ka pohaku, no ke kaua hou. A lohe o Kawelo i keia mau olelo, komo mai la ka huhu wela loa ia Kawelo ia wa, no kana keiki no Kaeleha. Ia wa, hele mai la o Kawelo mai Hanamaulu mai a hiki i Wahiawa, ma kela aoao mai. Ike mai la ia i na waa kaua o Kaeleha ma, ma ke kua aku o na eho pohaku. Aia ma na aoao o ka eho pohaku, na wahine me na pohaku i ka lima, a pela na keiki ma kekahi aoao o ka eho pohaku, me na pohaku i ka lima. Ua makaukau lakou a pau loa no ke kaua ana. O na mea kaua ma ko Kawelo lima, o ka laau palau no ana o Kuikaa, a me ka pikoi a kana wahine, a Kanewahineikiaoha. Nolaila, alua wale no ana mea kaua.
THE BATTLE BETWEEN KAWELO, AND KAELEHA AND AIKANAKA.	KE KAUA ANA O KAWELO, ME KAELEHA A ME AIKANAKA MA.
In this battle we will see how brave and powerful Kawelo really was, because, although he was all by himself, he fought against the multitude that opposed him. In the fight, Kawelo was not able to dodge the stones that were hurled at him, for a great many of them were thrown at the same time, therefore he stood in one place while the stones were hitting him from all sides. In course of time, Kawelo was completely covered by the stones, the stones rising until his height was reached. When Kawelo saw this, he pushed the stones from off him and for a time he would be free; but this was only for a very short while, for the stones would come so fast that again he would be covered. This was continued until Kawelo began to grow weaker and weaker, so that finally he was unable to push the stones away from him. After a while the mound [[66]]of stones over Kawelo grew higher and higher, when at last nothing else could be seen but a great mound of stones which was like a grave for Kawelo. When the people saw that Kawelo was entirely covered over with stones, they believed that they had killed him, for they were sure that none could live in such a hail of stones as was cast at Kawelo. The people then ceased throwing and they came and took the stones from off of Kawelo. After a while he was found all bruised from head to feet and, to all appearances, lifeless. They then took up his body and began to beat it with clubs, after which they leaned over him and listened to see if he was alive or dead. After a while they made sure that Kawelo was indeed dead, and they proclaimed that Aikanaka was the king of Kauai.	Ma keia kaua ana e ike ai kakou i ke koa a me ka ikaika lua ole o Kawelo, no ka mea, hookahi ia, a he nui mai kona mau enemi. I ke kaua ana, aole e hiki ia Kawelo ke alo ae, no ka nui loa o na pohaku e lele mai ana i luna ona. Nolaila, ku malie iho la o Kawelo i waena o na pohaku e hailuku ia ana. Ma keia hailuku ana, ua paa o Kawelo i na pohaku, ma kela aoao a ma keia aoao, a ua like hoi ke kiekie o na pohaku me kona kiekie. Nolaila, lu ae la o Kawelo i na pohaku, a hiolo iho la, ma o a maanei o kona kino. Iloko o ia wa a Kawelo e lu nei i na pohaku, lele hou mai la na pohaku a luna, pela no ka hana ana a nawaliwali o Kawelo. Ia wa, ua paa o Kawelo i na pohaku, mai lalo a luna loa [[67]]ae o kono poo, a lilo iho la o Kawelo i eho pohaku, a lilo no hoi ka pohaku i lua kupapau nona ia wa. A ike na kanaka a pau loa, ua paa o Kawelo malalo o na pohaku, manao iho la lakou, ua make o Kawelo, no ka nui o na kanaka e hailuku ana i na pohaku me ka ikaika loa. Nolaila, hooki iho la lakou i ka hailuku ana i na pohaku. Kii aku la na kanaka, a wehe ae la i na pohaku, a loaa iho la ke kino o Kawelo, ua palupalu loa, a ua poholehole ka ili a puni. Hapai ae la lakou, a hahau iho la i kona kino, a hookokoke iho la ma kona opu e hoolono ana, i ka make loa, a i ka make ole. A maopopo iho la ia lakou, ua make io no o Kawelo. Nolaila, hooholo iho la lakou, o Aikanaka ke ’lii o Kauai a puni.
In this battle and the subsequent beating with clubs, it turned out strange that after all Kawelo was not really killed. It seemed that he still had a little spark of life within him, and in course of time he came to life again. But this was not known; consequently, his enemies were prevented from killing him outright. Kawelo was aware that, if he showed any signs of life when they examined him, he would be killed, so he pretended to be dead.	Ma keia hailukuia ana o Kawelo, he mea kupanaha loa ia ma ka noonoo ana iho, i ko Kawelo make ole i loko o keia kaua ana. Ua uuku loa kona wahi ola i koe, aole nui loa, a he wahi hanu uuku no hoi i koe i loko ona, aole nae he ike ia, nolaila, ua pakele oia i ka pepehi maoli ia e kona mau enemi. He wahi maalea no ia o Kawelo, ma ka wa i huli ia ai kona hanu e na enemi.
CHAPTER X. The Temple of Aikanaka.—How Kawelo Came to Life Again.—He Slaughters His Opponents and Becomes Again Ruler of Kauai.	MOKUNA X. Ka Unu a Aikanaka.—Ola hou o Kawelo.—Luku oia i Kona mau Hoa-Paonioni, a Lilo Hou Oia i Alii no Kauai.
This temple of Aikanaka’s was made by him as a place to offer sacrifices in, such as human beings, pigs, bananas, fish, awa and other things. Aikanaka therefore had this temple built for his gods, at Maulili, Koloa,[79] and this place can be seen to this day. But since its completion no human sacrifice had been offered upon its altar. Kawelo was therefore carried from Wahiawa to Koloa.[80] The distance from Wahiawa to Koloa is something like the distance between Honolulu and Luakaha, about six miles. When Kawelo’s body was at last brought to the temple, it was carried and left within the enclosure that stood inside of the temple, near the altar, with the idea of leaving it there over night, before placing it on the altar the next day, for the shades of night were already falling. Kawelo was therefore left in the enclosure, covered over with banana leaves. After remaining in a deep sleep as it were for some time, Kawelo woke up and felt that he was greatly relieved from his bruises. He also felt that his strength had returned to him, and gradually he realized that he was at last saved from a terrible death. He then planned how he was to deal out his vengeance to all his enemies and particularly his son Kaeleha and Aikanaka.	O ka unu, he lele ia e kau ai ke kanaka, a me ka puaa, ka maia, ka ia, ka awa, a me na mea a pau loa. Ua hana o Aikanaka he unu nana ma Maulili, aia ia wahi ma Koloa a hiki i keia la. Aole nae i hai ia i ke kanaka. A manao iho la o Aikanaka e lawe ia Kawelo i laila e hai ai, no ka mea, he unu hou kela, aole i kau ia i ke kanaka mamua. Nolaila, auamo ia aku la o Kawelo mai Wahiawa a hiki i Koloa. Ua loihi no kela mau aina, aneane mai Honolulu aku a Luakaha, ua like me eono mile. A hiki o Kawelo i laila, hookomo ia aku la maloko o ka pa o ka unu, me ka manao o Aikanaka, e waiho mai ia la a po, a ao, ia la e kau ia ai o Kawelo i luna o ka lele, no ka mea, ua po ia la. Nolaila, hoomoe ia iho la o Kawelo, uhi ia iho la a paa i ka lau maia. Ma keia moe ana o Kawelo, ua loaa ia ia ka oluolu a me ka maha no kona mau eha. A ua ikaika hou kona kino e like me mamua; nolaila, noonoo iho la ia me kona manao, ua hala kona wa make a me ka poino. Eia wale no kona manao ia wa, o ka pepehi aku i kona mau enemi a pau loa i ka make, oia no kana keiki, o Kaeleha, o Aikanaka.
HOW KAWELO CAME TO LIFE AGAIN.	KE OLA HOU ANA O KAWELO.
We will here see how Kawelo came to life again and how he overcame his enemies. In the night when Kawelo was lying covered up with banana leaves, at about midnight, [[68]]at the time when the Milky Way turns, Kawelo felt his strength returning to him and his bruises became less painful. He therefore rose and walked back and forth, impatiently waiting for the coming of day, when he expected to see Aikanaka and Kaeleha and the others enter the temple. Where Aikanaka and his followers had gone to spend the night was at a place some distance away, but before leaving he had placed a guard over Kawelo. This guard was a close friend of Kawelo’s. When Kawelo rose, the man saw that he was come back to life again, so he asked: “Is that you?” Kawelo answered: “Yes, it is I.” Kawelo then asked the guard: “Where are Aikanaka and his followers?” The guard replied: “They have retired for the night.” Kawelo again asked: “Are they not coming back again?” The guard replied: “They are coming back here in the morning.”	Maanei e ike ai kakou i ke ola hou ana o Kawelo, a me kona lanakila ana maluna o kona mau enemi. I ka po o Kawelo i hoomoe ia ai me ka lau maia, a like [[69]]a like o ka po, oia ka huli ana o ka ia, a o ke kau no ia, loaa mai la ia Kawelo ka ikaika a me ka oluolu, a pau ae la kona eha nui ana. Nolaila, ala ae la oia a holoholo i o a i anei, e kakali ana o ke ao ae, a e manao ana no hoi i ke komo mai o Aikanaka a me Kaeleha, a me na mea a pau loa. O ko Aikanaka ma wahi i moe ai, he loihi loa aku ia. Aia hoi, ua hoonoho o Aikanaka he kiai no Kawelo, a o ua kanaka ala, ua pili makamaka ia Kawelo. I ko Kawelo ala ana aku, ike mai la ia ia Kawelo, ua ola hou. Ninau mai la ia: “O oe no ia?” Ae mai la o Kawelo: “Ae, owau no.” Ninau aku la o Kawelo i ke kiai: “Auhea o Aikanaka ma?” I mai la ke kiai: “Ua hoi i kahi e moe ai.” Alaila, ninau hou aku la o Kawelo: “Aole nae paha e hoi hou mai.” I mai la kela: “E hoi hou mai ana no i anei, i ke kakahiaka.”
To place you on the altar And to sacrifice you to the gods, That you may serve as the human offering for the temple. But it seems you have come to life.	E kau ia oe i ka lele, A e mohai ia oe na ke ’kua, A i kanaka oe no ka unu; Eia ka e ola mai ana oe.
Kawelo then said to the guard: “Let us sit up for a while before I retire. After I lay down, cover me up again with the banana leaves just as before until daylight. I want you to watch the people as they come into the temple. When you see that all have entered, come and wake me and I shall then slay them all.”	I aku la o Kawelo i ke kiai: “E ala iki kaua a liuliu, hoi au e moe. A i moe au, e uhi oe ia’u i ka lau maia a paa e like me mamua, a hiki i ke ao ana. E nana oe i ko lakou komo ana i loko nei, a ike oe ua pau loa i ke komo, alaila, kii ae oe ia’u e hoala ae, a e luku aku au ia lakou a pau loa i ka make.”
After imparting these instructions to the guard, Kawelo retired and the guard proceeded to cover him up with the banana leaves, from head to foot. On being again covered up Kawelo did not go to sleep, nor was he in any way unwatchful, in fact, he was very vigilant and was very anxious to meet his enemies, when he would mete out death to them. Kawelo became very restless and anxious for daylight to come, that he might set eyes on Aikanaka and the others. Early that morning Kawelo waited for the coming of Aikanaka and his followers, but the people were slow in making their appearance. It was about noon before Aikanaka and his followers appeared. When the guard saw that Aikanaka, Kaeleha, the chiefs, the warriors and the people, men, women and children, had all come into the temple enclosure, he approached the side of Kawelo and whispered to him, saying:	A pau ka olelo ana a Kawelo i ke kiai, hoi aku la ia moe, uhi aku la ke kiai ia ia i ka lau maia a paa, mai na wawae o Kawelo a ke poo. Ma keia moe hou ana o Kawelo, aole oia i hiamoe maoli, aole hoi i palaka, aka, ua makaala loa ia, me ka iini o kona naau e ala a ike i kona mau enemi, alaila, hoopai aku i ka make ia lakou. Ua uluhua loa o Kawelo i ke ao ole ae o ka po, a i ke kali ana ia Aikanaka ma. A ao ae la, a hiki i ke kakahiaka nui, aole i hiki mai, mai laila a hiki i ke awakea ana, hiki mai la o Aikanaka ma. A ike ke kiai ua komo o Aikanaka, o Kaeleha, na ’lii a pau loa, na koa, na kanaka he nui loa, na kane, na wahine, na keiki, aohe mea koe i waho, ua pau loa i loko o ka pa o ka unu, nolaila, hele malu aku la ke kiai a ma ka aoao o Kawelo, hawanawana iho la penei:
Say, Kawelo! O say, Kawelo! You must wake up, you must wake up! Aikanaka has entered, Kaeleha has entered, The chiefs have entered, The warriors have entered, The men have entered, The women have entered, The children have entered, All have entered. Wake up, you must hasten, don’t be slow. [[70]]	E Kawelo e, e Kawelo e, E ala oe, e ala oe, Ua komo ae la o Aikanaka, Ua komo o Kaeleha, Ua komo na ’lii, Ua komo na koa, Ua komo na kane, Ua komo na wahine, Ua komo na keiki, Ua pau loa i loko nei; E ala, e wiki oe, mai lohi. [[71]]
When Kawelo heard the call of the guard, he hastily threw off the banana leaves from his body. While Kawelo was doing this, the guard again called out to the people that had come in:	A lohe o Kawelo i ka olelo a ke kiai, wikiwiki ae la ia i ke kiola i ka lau maia, ma o a maanei ona. Ia Kawelo e ala ana a kiola, kahea mai la ke kanaka kiai ia loko a pau loa:
Say, Kawelo is alive again! Say, Kawelo is alive again!	E! Ola hou o Kawelo! E! Ola hou o Kawelo!
When the people heard the guard calling out, they all turned and looked at Kawelo.[81] When they saw him, they all became possessed of a great fear, and preparations for a battle with Kawelo were hastily made. As Kawelo approached the people, he chanted to Aikanaka and Kaeleha as follows:	A lohe lakou i keia leo o ke kiai, huli mai la lakou e nana ia Kawelo, a ike lakou, kau mai la ka makau a me ka weliweli maluna o lakou. Ia wa i hoomaka hou ai lakou e kaua me Kawelo. A kokoke mai la o Kawelo, paha mai la ia no Kaeleha a me Aikanaka; penei ua paha la:
Say, Kaeleha, son of mine,[82] One, kindly brought up by me until you were full grown, What is my fault that you should rebel against me; That caused you to take up that which has a bad ending, treason? Your life is ended this day, Taken by your father, By Kaweloleimakua. Say, Aikanaka! You shall be Kawelo’s prisoner. This is the day to be brave, be you therefore brave, The day when one shall either die or live. Death I fear shall be your portion.	E Kaeleha keiki a’u nei la, I hanai maikai ia e a’u a nui; O ke aha ka’u hala i kipi ai oe, I lalau ai oe i ka mea hope ole he kipi? Pau ke ola la i keia la, Make i ka makua la, Ia Kaweloleimakua. E Aikanaka e, Luahi au a Kawelo nei la; Eia ka la o ke koa, koa ia; Ka la make, ka la ola; Make paha auanei, ea?
Kawelo then ceased chanting and began the slaughter, killing every one; none escaped.[83] Kauai therefore once more came under the rule of Kawelo, and he again assumed the reins of power. He then returned to Hanamaulu where he lived with his parents and his wife.	A waiho o Kawelo i ka paha ana, luku aku la ia ia lakou a pau loa i ka make, aohe mea i koe. Alaila, puni hou o Kauai ia Kawelo, a noho alii iho la ia e like me mamua, a hoi aku la ia i Hanamaulu e noho ai me kona mau makua, a me kana wahine.
Here endeth the famous legend of Kawelo, except some perhaps in the minds of the people. [[3]]	Maanei pau ka moolelo kaulana o Kawelo, a koe paha kekahi ma na keena opu o ka lehulehu. [[72]]
[1] Hanamaulu, an important part of the Lihue section. [↑] [2] These three were related, and destined to affect each other seriously in after years. [↑] [3] Early indication of a dominating character. [↑] [4] An incident that affected their course toward each other later. [↑] [5] Kalehuawehe, near the present Seaside Hotel location, Waikiki. [↑] [6] The usual course with Hawaiian sport contests, awakening interest by curiosity. [↑] [7] He ua, an expression which in this case is more likely to imply, “Ready, go!” [↑] [8] A boastful taunt in reply. [↑] [9] “Io-e,” Yes, in response. [↑] [10] Mamala, the channel entrance of Honolulu harbor. [↑] [11] Puuloa, Pearl Harbor. [↑] [12] The oily nature of these nuts used in this way made them very effective. [↑] [13] This is the name of Puniakaia’s pet uhu that came to his rescue, but it is also that of Kauai’s evil shark, or fish-god, that swamps canoes. [↑] [14] Uhu, the parrot-fish. [↑] [15] A generous appetite requiring eighty calabashes of poi and a like amount of pork to a meal. [↑] [16] Seeking auguries of future events. [↑] [17] Son of Wakea of ancient fame. [↑] [18] The name of one of Kawelo’s brothers, but later shown as an uncle. [↑] [19] Ohiki, the sand crab (Ocypode sp.). [↑] [20] Aama, the rock crab (Grapsus sp.). [↑] [21] Paiea, the soft shell crab. [↑] [22] Opule (Anampsis evermanni); more probably opelu (Decapterus pinnulatus). [↑] [23] Halahala, a reddish fish of the Uhu family, probably one of the Scaridae family. [↑] [24] These varied yet similar names must be significant, indicating small, large, outward, inward, without food, wind-break, etc. [↑] [25] As wai auau (bath water) to him; something he could revel in; enjoy. [↑] [26] Like the wardings for thrusts in sword practice so were the points in the use of the war club. Kawelo had been taught its use in all defense strokes but one; this he now required. [↑] [27] A premonition of an unfriendly reception of his message. [↑] [28] Not a complimentary picture presented as his estimate of his son-in-law, Kawelo. [↑] [29] The pandanus tree (hala), banyan like, has aerial roots, nature’s support for its heavy crown of leaves and fruit. [↑] [30] Aalii (Dodonaea viscosa), a rather common tree in high elevations, of hard grained dark wood. [↑] [31] Across the island, but more than its width in distance. [↑] [32] Names of the four strokes of the war club. [↑] [33] Treatment for a game cock to insure its success in a contest. [↑] [34] This chant takes a taunting form for the failure to respond to his petition as the other god had done. [↑] [35] Keolewa, the morning star. [↑] [36] Very considerate antagonists. [↑] [37] Perhaps it is the flood. [↑] [38] Isle of lelua trees, figurative of numerous soldiers. [↑] [39] Onionikaua, one of Aikanaka’s generals; lit., Let us contest. [↑] [40] Wounded soldiers. [↑] [41] This chant of Kawelo’s, highly figurative throughout, is a mixture of hopes and fears through the false reports that had been received of the conflict then raging. [↑] [42] Kuahulu, another of Aikanaka’s generals. [↑] [43] Proposed division of Kauai between Kawelo’s three generals, if success crowns their effort. [↑] [44] In ridicule. [↑] [45] Daring. [↑] [46] More sarcasm. [↑] [47] These several hakas are plays on the name Kahakaloa; lit., the long shelf. [↑] [48] Shades of Milu, the under world. [↑] [49] Thus modifying his glory, or fame. [↑] [50] Boastingly confident. [↑] [51] Puhola, to cook in ti leaves in a calabash with hot stones. [↑] [52] Alina, injured or maimed. [↑] [53] Cutting off of a pig’s ear marked it a royal reserve. [↑] [54] If Kawelo had to have a giant opponent, he may as well have one worthy of the name. [↑] [55] Referring to Kauahoa in flattering vein to win him over from antagonism. [↑] [56] Of these five named celebrities, champions of their respective districts, Kawelo’s claim hails from recognition of his success at Waikiki over Kakuhihewa’s strong man. [↑] [57] Perhaps realizing the tensity of the situation he is willing to wait for a later opportunity to announce his power. [↑] [58] Recalling youthful cooperative acts for the pleasure of another. [↑] [59] Wife of Kawelo, whose aid he invokes. [↑] [60] Pikoi, an entangling weapon of oval shaped ball of hard wood, or stone, fastened to a small rope or cord. [↑] [61] Kawelo’s courage revives at recall of first incident of their differences. [↑] [62] Lama (Maba sandwicensis), a sacred wood of the temple; and Wiliwili (Erythrina monosperma), a very light wood, the tree flowering in spring before developing new season’s leaves. [↑] [63] For joint-ruling; a magnanimous concession in a victor. [↑] [64] Aikanaka disposed to admit his wrongful possession is encouraged by his priests, etc., to claim superiority and belittle his opponent. [↑] [65] From the sudden humiliating shock. [↑] [66] Ashamed on his wife’s account. [↑] [67] Kawelo silences his enemies and they flee, leaving him conqueror. [↑] [68] The prearranged signal of victory. [↑] [69] According to custom “to the victors belong the spoils,” the new ruler divides the conquered lands among his brave warriors. [↑] [70] Adjacent to Wailua, the principal township of old-time Kauai. [↑] [71] Hanapepe, on nearly the opposite side of the island, not far from Waimea. [↑] [72] In accordance with ancient custom the hospitality of a house to distinguished guests included rights of companionship with its fair sex. [↑] [73] Pahapaha, a variety of seaweed. [↑] [74] Polihale, at northern end of Mana, where a famous ancient temple of same name stands in ruins, a terraced structure unlike any other met with. [↑] [75] “Once king, always king.” It was a recognized custom among the people that rank was not lost in an alii, though he lost all his possessions. [↑] [76] A rebellion. [↑] [77] This statement of having a large following is hardly in keeping with his extreme poverty conditions previously stated. [↑] [78] To go and ascertain, rather than “come and see.” [↑] [79] With Aikanaka’s residence at Hanapepe he seems to have made Koloa his place for temple service and sacrifice. [↑] [80] Special virtue or power was doubtless supposed to prevail in dedicating a new temple with the sacrifice of a distinguished foe, else there were several established heiaus at Wahiawa, where the battle occurred that would have been more convenient. [↑] [81] Kawelo probably expected a fear and consternation of guilt to possess his enemies at his resurrection. [↑] [82] He first deals with his adopted son, the arch traitor and cause of the conflict. [↑] [83] Aikanaka at last meets his deserts, and Kawelo becomes the undisputed ruler of the island of his forefathers. [↑]

[[Contents]]

Story of Pakaa. Pakaa’s High Office.—Laamaomao, His Wind Gourd.—Pakaa, in Disfavor with the King, Departs and Settles on Molokai.—Has a Son Whom He Instructs Carefully.—Dreams of Keawenuiaumi Setting Out in Search of Him.—Prepares with His Son to Meet the King.	He Kaao no Pakaa. Ko Pakaa Oihana Kiekie.—Laamaomao, Kana Ipu-makani.—No Kona Punahele Ole i ke Alii, Holo o Pakaa a Noho ma Molokai.—Loaa Kana Keiki a A’o Maikai Oia ia ia.—Ike Oia ia Keawenuiaumi ma ka Moe e Holo mai ana e Huli Iaia.—Hoomakaukau oia me Kana Keiki e Hui me ke Alii.
Pakaa was the servant of Keawenuiaumi,[1] the king of Hawaii, and was a very great favorite with his master. It was his duty to have the supervision of the lands and household servants of the king. It was also his duty to have in his keeping all of the king’s personal effects; the kapas, the food, the meat and fish, the malos, the feather kahilis, awa bowls,[2] awa cups, awa, the calabash containing ointment and all the different things belonging to the comfort of Keawenuiaumi.	He Kauwa o Pakaa na Keawenuiaumi, ke ’lii nui o Hawaii, he kanaka punahele loa o Pakaa i kona haku, ia ia ka hooponopono o na aina a me na ai alo o Keawenuiaumi. Ia ia no hoi ka malama o na mea a pau a ke ’lii, ke kapa, ka ai, ka ia, ka malo, ke kahili, ke kanoa, ka apu awa, ka awa, ka ipu kakele, a me na mea a pau loa o Keawenuiaumi.
Because of the great care exercised by Pakaa in the supervision of the things belonging to the king, he was raised to the highest office in the king’s household and he became a greater favorite than all the chiefs and men under the king. In time the king gave Pakaa several pieces of land in the six different districts of Hawaii for his own use.	No ka malama pono o Pakaa i na mea a pau loa, nolaila, ua kiekie kona punahele ia Keawenuiaumi, maluna o na ’lii a me na kanaka a pau loa. Ua haawi aku o Keawenuiaumi i mau aina hou no Pakaa, i loko o na moku eono o Hawaii.
To Pakaa was also given the management and sailing of the king’s double canoe; it was his to command and to declare whether or not it was too rough to go out; in fact Pakaa had the entire command of the king’s canoe, whatever he said the king would obey. Lapakahoe was the name given to Pakaa’s paddle, which was the only one used by him while guiding the king’s canoe. Laamaomao[3] was the name of the calabash of wind belonging to Pakaa; it was a real calabash [gourd] entirely covered over with wicker work, plaited like a basket, and it was named in honor of the mother of Pakaa. In this calabash were kept the bones of his mother, Laamaomao. This calabash was given the name of “the wind calabash of Laamaomao” because during the life time of Laamaomao, the winds obeyed her every call and command.	A ia Pakaa no hoi ka hookele o ko Keawenuiaumi waa, ia ia ka holo a me ka ole, ka malie a me ka ino, o ka Pakaa e olelo ai, oia ka ke ’lii e hooko ai. O Lapakahoe, oia ka hoe a Pakaa, a e hookele ai i ka waa o ke ’lii, ke hiki i ka wa holo. Laamaomao, he ipu makani ia na Pakaa, he ipu maoli no o loko, a he ie o waho, ua ulana hinai ia; o ko Pakaa makuahine no ia, a ua hoo ia na iwi o Laamaomao i loko o ka ipu e Pakaa, a ua kapa ia ka ipu ma ka inoa o Laamaomao, no ka mea, i ka wa ola o Laamaomao, he hoolohe ka makani ia ia, nolaila kela olelo, “ka ipumakani a Laamaomao.”
RELATING TO HOOKELEIHILO AND HOOKELEIPUNA.	NO HOOKELEIHILO A ME HOOKELEIPUNA.
These two were new men taken up by Keawenuiaumi, whereby Pakaa was disrated by the king and in time all the powers and privileges that were formerly Pakaa’s were taken out of his hands and given over to these two men, Hookeleihilo and Hookeleipuna, except the personal effects of the king; these the king left with Pakaa. Because of this want of faith in him, Pakaa left the presence of the king and wandered off heavy hearted and in great grief over the actions of the king, for he did not want to be ordered about by anyone. In this departure of Pakaa he took with him the kapas, malos and all the personal effects of Keawenuiaumi and placed them within his calabash, Laamaomao. He [[74]]also took with him his paddle, called Lapakahoe, so named in honor of his younger brother, Lapakahoe.	Oia na kauwa a Keawenuiaumi i lawe hou ai, a hoowahawaha iho la ia Pakaa; lawe ae la i na mea a pau loa mai ka lima ae o Pakaa, a haawi aku la ia Hookeleihilo a me Hookeleipuna, koe nae na pono kino o ke ’lii ia Pakaa. Nolaila, hele naauauwa o Pakaa me ka hoohuakaeo, aole ona makemake e lohe i ko hai leo maluna ona. Ma keia hele ana o Pakaa, lawe mai la ia i ke kapa, ka malo, na [[75]]mea a pau o Keawenuiaumi, a hahao i loko o kana ipu o Laamaomao a lawe pu ae la i kana hoe, o Lapakahoe. Ua kapa ia kana hoe i kona kaikaina ia Lapakahoe.
When Pakaa was about to leave, he said to his younger brother, who was a chief in possession over certain lands in the district of Hilo: “Our master somehow is displeased with me and has taken back everything I once owned, leaving me only a few pieces of land, which I suppose he will take away by and by. Since I am going away I want you to live on your lands; but be faithful to our master. I am going away now, but am not certain where I shall locate.”	Olelo aku o Pakaa i kona kaikaina ia Lapakahoe: “E noho alii ana no kekahi mau aina o Hilo, ua hoowahawaha ka haku o kaua ia’u, ua lawe aku i na pono a pau loa, a koe no he mau aina, mahope paha pau loa, nolaila, a i pau kou noho aina ana, noho a kanaka aku no malalo o ka haku o kaua. Nolaila, ke hele nei au, aole i akaka ko’u wahi e noho ai.”
With these words, he boarded his canoe and set out, going by way of Lele, Maui; then on until he came to Molokai; on the Kona side of that island, overlooking Lanai, where Pakaa made his home, and took unto himself a wife, a chiefess, belonging to the land. In time his wife bore him a boy and he gave the child the name of Kuapakaa.[4] The meaning of the name is this: “the cracked skin,” given because the skin of Keawenuiaumi was cracked by the constant use of the awa, so much so that the flesh was exposed in places.	Kau aku la o Pakaa ma ka waa a holo mai la, a hala o Maui a me Lele, a hiki i Molokai, ma ka huli ma Kona, e nana ala ia Lanai, noho iho la o Pakaa ilaila, a moe i ke ’lii wahine o ia aina, a hapai ke keiki, a hanau, kapa iho la o Pakaa i ka inoa, o Kuapakaa. Eia ke ano o ia inoa, o ke akaakaa mahuna, o ka ili o Keawenuiaumi i ka awa, a waiho wale mai ka io me he pakaa la.
After Kuapakaa had grown up to the age when he could talk and think, Pakaa said to him: “I want to teach you the meles relating to your master and also the general knowledge of all things; for it is possible that in time he will miss me and will come to make a search; if he does I want you to be in a position of readiness to meet him.” The course of instruction did not take many days, for Kuapakaa was a bright boy and everything was mastered in a way that gave him a thorough knowledge of the different subjects.	A loaa ia Kuapakaa ka olelo, olelo aku o Pakaa: “E ao kaua ia oe i ke mele o ko haku, a me na mea a pau loa, malama o noho a aloha imi mai, e noho aku ana oe me ka makaukau.” Aole i loihi na la o laua i ao ai, ua pau loa i ka loaa ia Kuapakaa, a ua lilo ia i mea wale waha ia ia i na la a pau loa.
A short time after this a canoe came in from Hilo and word was brought that Keawenuiaumi was beginning to feel keenly the loss of Pakaa. Pakaa during the recital of this piece of news did not tell the Hilo man that he was Pakaa himself.	Mahope o laila, pae mai la kekahi waa mai Hilo mai, a olelo mai la i ke aloha o Keawenuiaumi ia Pakaa, aole nae ia i olelo i kona inoa i ua waa ala.
After the information had been imparted to Pakaa he dreamed a dream in which his spirit met the spirit of Keawenuiaumi. In this meeting the spirit of Keawenuiaumi said to his spirit: “I am coming in search of you.” The spirit of Pakaa answered: “I am living on Kaula.”[5] Keawenuiaumi also dreamed the same dream and on receiving the reply from Pakaa, jumped out of his bed and immediately requested of the six district chiefs of Hawaii to get their canoes ready and to summon their attendants; for he wished them to accompany him in his search for Pakaa, for he had at last realized the utter lack of knowledge, in most cases of Hookeleihilo and Hookeleipuna,[6] the men that took the place of Pakaa.	A mahope o keia lohe ana, moe iho la o Pakaa i ka moe uhane, a ma ka uhane, ua loaa ko Keawenuiaumi uhane ia Pakaa. I mai la o Keawenuiaumi: “Eia au a huli aku ia oe.” I aku o Pakaa: “Aia au i Kaula kahi i noho ai.” Hikilele o Keawenuiaumi, a olelo i na ’lii eono o Hawaii, e makaukau na waa a me na kanaka, alaila, imi ia Pakaa, no ka hemahema o Hookeleihilo ma na hana a pau loa.
Pakaa awoke from his sleep and said to his son: “Let us go to the uplands and do our farm work.” The boy consented and the two started up. Their fields were six in number and the food planted was sweet potatoes. Each field was shaped after each of the six districts of Hawaii. [[76]]	Ala ae la no hoi o Pakaa, a olelo i ke keiki, e pii e mahiai; ae mai la ke keiki. Ma keia pii ana a laua, eono mala, he uwala ka ai, ua hoohalike ia me na moku eono o Hawaii. [[77]]
When the preparations were finally completed and Keawenuiaumi was ready to make the start, Pakaa again dreamed a dream wherein his spirit again met the spirit of Keawenuiaumi, which said to him: “In the days of Ku,[7] I will set out on my search for you.” Pakaa awoke with a start and said to his son: “Let us go to the uplands for palm leaves.” With this the two proceeded to the uplands and cut down a large number of palm leaves and much time was spent by them in bringing the leaves to the beach and a whole house was filled with them. The leaves were to be used in the rainy days of Ku.	A makaukau o Keawenuiaumi e holo mai, loaa hou ia Pakaa ma ka moeuhane ko Keawenuiaumi uhane, I mai o Keawenuiaumi: “Aia a na la o Ku, holo aku au e imi ia oe.” Hikilele ae la o Pakaa, a olelo aku la i ke keiki: “E pii kaua i uka i lau hawane” (oia ka loulu). Ua nui loa ko laua amo ana i ka lau hawane, i mea malumalu ua, ke hiki i na ku, ua piha kekahi hale o laua.
In the Ku days, Pakaa and his son boarded their canoe and set out to sea to await the coming of Keawenuiaumi. Pakaa sat in the front seat of their canoe, while the boy took the hind seat. The two took up uhu[8] fishing as the kind to be engaged in, Pakaa thinking this the best kind of fishing in order to prevent him from being discovered, for one has to keep on looking down when fishing for uhu. On this trip they took the wind calabash, Laamaomao. As soon as they arrived out at sea the canoes in the advance of the expedition were seen to be approaching. [[73]]	A hiki i na ku, holo aku la laua i ka moana e kali ai i na waa o Keawenuiaumi. Mamua o Pakaa o ko laua waa, mahope ke keiki, he lawaia uhu ka Pakaa lawaia, manao ia, o kona wahi ia e nalo ai, no ka mea, he lawaia kulou i lalo ka uhu. A ua lawe pu no hoi laua ia Laamaomao i kai, ma keia holo ana, a hiki laua, puka ana na waa. [[78]]
[1] Keawenuiaumi, one of the sons of King Umi, by Kapukini, his wife. [↑] [2] Kanoa was the name of the bowl or receptacle for the preparation of awa at the chewing and straining process, ready for distribution by the cups. [↑] [3] Laamaomao, the Hawaiian Æolus, or god of the winds. [↑] [4] Ku-a-Pakaa, Ku the son of Pakaa becomes the leading character in the story and life of his father, as in the case of Aiai-a-Kuula, and other Hawaiian stories. [↑] [5] Kaula is the small islet to the southwest of Kauai, the most distant of the group proper. [↑] [6] The names of these successors to Pakaa may be significant of their scheming characters, Hookele meaning a steerer; a director of a vessel’s course; one, Hookeleihilo being toward Hilo and the other Hookeleipuna being toward Puna, as if, possibly, to wean the king from his natural leanings toward Kona, his birthplace, as it was that of Pakaa also. [↑] [7] The Ku days of the month were from the third to the sixth day, inclusive, of the moon, though the days in which the Ku kapu prevailed were the first three of the moon. [↑] [8] Uhu, parrot-fish (Calotomus sandwichensis). [↑]

[[Contents]]

Legend of Kuapakaa.	He Kaao no Kuapakaa.
CHAPTER I. Kuapakaa Prepares to Meet Keawenuiaumi in Search of Pakaa.—Canoe Fleet of Six District Chiefs, Recognized by Pakaa, Are Taunted by Kuapakaa as They Pass.—Keawenuiaumi Greeted with a Chant and Warned of Coming Storm Is Invited to Land.—On Advice of the Sailing Masters the King Sails on.	MOKUNA I. Hoomakaukau o Kuapakaa e Hui me Keawenuiaumi.—Na Auwaa o na Alii Aimoku Eono, Ike ia e Pakaa a Leoleowa ia e Kuapakaa i ko Lakou Kaalo ana ae.—Lohe o Keawenuiaumi i ke Mele o ke Ola, Kono ia Oia e Pae.—No ka Olelo a’o a na Hookele, Holo loa Ke ’lii.
Kuapakaa was the own son of Pakaa, born to him while living in Molokai, of his wife, a high chiefess. The name of Kuapakaa was given to the boy after the father. As the boy grew up the father educated him in all the things pertaining to the office of an immediate servant under the king; and also in the different branches of learning of those days until his education was complete. After Kuapakaa had been educated in these things, they went to the shore to await the coming of Keawenuiaumi in his search of Pakaa. In the trip out [to meet Keawenuiaumi], Pakaa’s paddle, Lapakahoe,[1] was taken by Kuapakaa, who took the important seat, the one in the stern, while Pakaa took the front seat. When they saw the canoes coming, Pakaa kept his eyes down, making believe that he was looking for uhu,[2] with his long hair let down over his eyes. They were in this position when the canoes came along; some with two men, some with three men and so on; some bearing the food and stewards, some the commanding officers, some the women and some the warriors.	Oia no ka Pakaa keiki ponoi, i loaa ia ia ma ka noho ana i Molokai, me kana wahine alii, a ua hoopili ia no hoi kona inoa me ko ka makuakane, a ua ao aku no hoi kona makuakane iaia ma ke ano o na mea o ke ’lii, a me na mea e pili ana ia ia. A makaukau o Kuapakaa i keia mau mea, holo laua i kai e kali i ka holo mai o Keawenuiaumi e imi ia Pakaa. Ma keia holo ana, o ka hoe a Pakaa o Lapakahoe, ia Kuapakaa ia mahope o ko laua waa, mamua o Pakaa, e lawaia kaka-uhu ana, me ke kuu o ka lauoho i lalo e loloa ai. A lana mua laua i kai, mahope hiki na waa, ka waa elua kanaka, ka waa ekolu kanaka, a pela aku, na waa aipuupuu, na waa pu kaua, na waa o ka wahine, na waa o na koa.
When the canoes were approaching them, Kuapakaa asked of his father, Pakaa: “Where is the canoe containing my master?” Pakaa replied: “When the rays of the sun make their appearance, then the canoe bearing your master will come. The signs by which you will know his canoe are these: The sail is doubled down, so that his god could be seen, Kaili[3] by name, standing at its place. You will also see a high compartment in front in the middle of the raised platform; there your master sits; the sailing masters are directly behind him.”	Ninau aku o Kuapakaa i ka makuakane ia Pakaa: “Auhea ka waa o kuu haku?” I mai o Pakaa: “Aia a o ke kukuna o ka la, holo mai ka waa o ko haku. Eia ke ano o kona waa. Ua aki ia ka pea ma waena, i mea e maopopo ai kona akua, ke ku mai, o Kaili ka inoa, a he lumi kiekie mamua, a mawaena, malaila ko haku, a mahope na hookele.”
While the two were conversing, the canoe of Keawenuiaumi was seen approaching with its sides glittering, being struck by the sun’s rays while the paddles of the rowers were bathed in light. When Kuapakaa saw the signs as described by his father, he said: “Here comes my master.” “Whereabouts?” “On the outside of us.” Pakaa said, “Hold up your paddle.”[4] When this was done, Lapakahoe who was standing up in the king’s canoe saw it and so reported to the king, saying: “Say, there is a small canoe floating there inside of us; some one is holding up a paddle.” Keawenuiaumi then said to the sailing masters: “Point the bow of the canoe for the small canoe; possibly it has [[80]]a word for us.” The reason why the king said this was because while Pakaa had command of his canoe, it was his custom to make a call on any canoe that made signals of this kind; hence the king being accustomed with this, ordered that the canoe be directed for the small one. When the king’s canoe drew near, Pakaa asked of his son: “Where is the canoe of your master?” The boy replied: “It is here near us.” “Then question your master as to his reason of being here,” said Pakaa. Kuapakaa then called out:	Ia laua e kamailio ana, holo mai ana ka waa o Keawenuiaumi, hinuhinu ana na aoao o ka waa i ka loaa i ke kukuna o ka la, a lilelile ana ka hoe a na hoewaa i ka la. I aku la ia i kona makuakane: “Eia kuu haku.” “Aia mahea?” “Aia ma waho o kaua.” I aku o Pakaa: “Oku ia ko hoe i luna.” Ia oku ana o ka hoe, ike mai la o Lapakahoe, e ku ana i luna o na waa o ke ’lii, hai ae la ia i ke ’lii: “E! He wahi waa uuku hoi keia e lana mai nei maloko o kakou, eia la ke oku mai nei i ka hoe.” Olelo aku la o Keawenuiaumi i na hookele: “Kau pono ae olua i ka ihu o na waa i kela wahi waa, malama he olelo [[81]]kana.” O ke kumu o ke ’lii i olelo ai pela, no ka maa ia Pakaa, ia Pakaa e noho ana me ke ’lii, aole e haalele ka waa o ke ’lii i ka waa e oku mai ana i ka hoe, nolaila, ua maa ke ’lii. A kokoke loa ka waa o ke ’lii ia laua, ninau aku o Pakaa i ke keiki: “Auhea ka waa o ko haku?” I mai ke keiki: “Eia la ua kokoke.” “Kahea ia ka hana o ko haku,” pela mai o Pakaa. Alaila, kahea o Kuapakaa:
Hold back there! Hold back! Be still there! Be still! Be calm there! Be calm! Gently there! Gently! The query, the question, whose the canoe?	Kipu la, kipu! Hoolai la, hoolai! Hoopohu la, hoopohu! Hoomalino la, hoomalino! Ouiu, o ninau, nowai he waa?
“To Keawenuiaumi belongs the canoe.” The boy again asked: “A canoe and where is it going to?” “It is a canoe going in search of Pakaa.” “Search for Pakaa, what is Pakaa?” “A servant.” At this Kuapakaa turned and said to his father: “I thought you were a chief. I see that you are a servant. Well, what of that any way? Supposing you are a servant. I am a chief on my mother’s side and shall continue to be so as long as I live in Molokai.” Pakaa said to the boy: “Ask them again if he is a real servant.” Kuapakaa therefore asked: “Is he a real servant?” “No, he is not a real servant, but a backbone,[5] a holder of the kahili and bearer of the king’s calabash of ointment.”[6] By this answer the boy was satisfied that his father was, after all, of chiefly grade; so he said to his father: “Your rank as a chief and my mother’s position as a chiefess, make me a chief of some importance and I shall live as such, here in Molokai.”	“No Keawenuiaumi he waa.” Ninau aku ke keiki: “He waa e holo ana i hea?” “He waa e holo ana e imi ia Pakaa.” “Imi ia Pakaa, heaha o Pakaa?” “He kauwa.” I aku o Kuapakaa i kona makuakane, ia Pakaa: “Ka i no he ’lii oe, he kauwa ka oe. Heaha la, he kauwa no oe, a he ’lii no wau ma ka aoao o ko’u makuahine, nolaila, alii no ko’u noho ana ia Molokai nei.” I aku o Pakaa i ke keiki, ninau ia aku: “He kauwa io?” Nolaila, ninau o Kuapakaa: “He kauwa io.” “Aole he kauwa io; he iwi kuamoo, he paa kahili, he lawe ipu kakele.” Maopopo ma keia olelo, he kaukau alii kona makuakane o Pakaa, i aku ia ia Pakaa: “O kou wahi alii auanei, o ko kuu makuahine, alii no ko’u noho ana ia Molokai nei.”
The chiefs under Keawenuiaumi, they being the six district chiefs, were the first to come by. Before Kuapakaa spoke to the canoe of Keawenuiaumi, he first called each of the six chiefs by name, in their order, for Pakaa had already instructed his son in everything pertaining to them. Wahilani’s was the first canoe, it being a beautifully made double one; Kuapakaa asked his father as to its owner. The father answered: “That is the canoe of Wahilani, the district chief of Kohala.” Kuapakaa then chanted:[7]	No na ’lii malalo o Keawenuiaumi, oia na ’lii aimoku o Hawaii, eono moku, eono alii. Mamua ae o ke kamailio ana o Kuapakaa me ka waa o Keawenuiaumi, oia ka wa i hea pakahi ia ai na inoa o na ’lii, e like me ko lakou noho ana, a ua ao no hoi o Pakaa ia mea i kana keiki. I ka wa i hiki mai ai ka mua o na waa, hoomaka ia e ninau i kona makuakane. O Wahilani ka waa mua. Hiki ana he kaulua maikai, ninau aku o Kuapakaa: “No wai keia waa?” “No Wahilani, oia ke ’lii o Kohala.” Ia manawa, oli aku la o Kuapakaa:
He is our chief of Kohala, Wahilani. He is not a chief by birth, he is a petty chief, One who played hide and seek in the sugar cane hills of Kohala. The fish of that land are the grasshoppers, On the leaf of the sugar cane, on the grass blade. It is a land without fish, And the food is the sweet potato, That is the fault found against the land. Wahilani is not a chief; Being a ruler of Kohala, He has been called a chief. [[82]]	O ua alii o makou o Kohala, o Wahilani. Aole no hoi he ’lii, he kaukau alii no, He peepee puko no Kohala, Ka ia o ia aina, he unihi, I ka lau o ke ko, i ka pua o ka mauu. He aina ia ole, O ka uala ka ai, O ke kee ia o ia aina, Aole no hoi o Wahilani he ’lii; O ka ai ana ia Kohala, Olelo ia he ’lii. [[83]]
By these words of the boy, Wahilani was made very angry and so he made reply: “When did you ever know that, you deceitful boy?” With this Wahilani set off.	Ma keia olelo a ke keiki, huhu o Wahilani, a olelo aku la: “I nahea kou ike ana, e na keiki hoopunipuni?” Nolaila holo o Wahilani.
The second canoe was Ehu’s. Another beautiful double canoe came along, the one belonging to Ehu, the chief of Kona. On the approach of this canoe, Kuapakaa asked of his father: “Whose canoe is that?” “It is the canoe of Ehu, the chief of Kona.” Kuapakaa then chanted out:	O Ehu ka waa alua. Hoea hou he waa kaulua maikai, o Ehu ia, o ke ’lii o Kona. Ninau aku o Kuapakaa i ka makuakane: “No wai keia waa?” “No Ehu ke ’lii o Kona.” Ia manawa, oli aku la no o Kuapakaa:
Our chief of Kona, Ehu, is not a chief by birth; But as Keawenuiaumi went and lived in Kiholo, Ehu came down from the uplands with bundles of potatoes, And gave them to the king. Ehu then became an adopted son, And Keawenuiaumi gave him Kona, Therefore Ehu became a chief.	O ua ’lii o makou o Kona, o Ehu, aohe alii; O ka hele ana aku o Keawenuiaumi a noho i Kiholo, Iho mai o Ehu me na kiki uala, A haawi i ke ’lii. Lilo o Ehu i keiki hookama, Haawi o Keawenuiaumi ia Kona nona, Nolaila, alii o Ehu.
Because of this chant of Kuapakaa, Ehu became angry and said: “You are the most conceited boy I know of. Where did you ever know of me?” With this he sailed off in a rage.	Ma keia olelo a Kuapakaa huhu loa o Ehu, a olelo aku la: “He oi oe o ke keiki hoopunipuni; i hea kou ike ana i ko makou ano?” Holo aku ia me ka huhu.
The third canoe was Huaa’s. As this canoe approached Kuapakaa asked of his father: “Whose canoe is this?” “It is the canoe of Huaa, the chief of Kau.” Kuapakaa then chanted as follows:	O Huaa ka waa akolu. Hoea hou mai la he waa. Ninau o Kuapakaa i ka makuakane: “Owai keia waa?” “O Huaa, o ke ’lii o Kau.” Oli mai la o Kuapakaa:
Our chief of Kau, Huaa, He is not a chief [by birth], but a petty chief. He is a beater of the ilima of Kamaoa; By this way the people of that land get water to wash in, And it is the main fault of that land For I have lived there and know.	O ua ’lii o makou o Kau, o Huaa, Aohe alii, he kaukau alii no. He kaka lau ilima no Kamaoa, Ka wai auau no ia o ia aina, A o ko laila kee no ia, Ua noho au i laila a ike.
This angered Huaa and he too sailed off.	Huhu o Huaa a holo aku la.
The fourth was the canoe of Hikinaakala. Another canoe approached, and the boy asked of Pakaa, and was told that it was the chief of Puna, Hikinaakala.[8] Kuapakaa then chanted:	O Hikinaakala ka waa aha. Hoea hou mai la he waa hou, ninau no keia ia Pakaa, hai mai la no, o ke ’lii o Puna, o Hikinaakala. Oli mai la o Kuapakaa:
Our chief of Puna, Hikinaakala, is not a chief [by birth]; He is like the prickly edges of the hala leaf; But since he became possessed of Puna, He is said to be a chief. He is not a chief.	O ua ’lii o makou o Puna, o Hikinaakala, aohe alii, He makakokala, lauhahala ooi; O ka ai ana ia Puna, Olelo ia ai he alii, Aohe alii.
This angered Hikinaakala and he sailed away.	Huhu o Hikinaakala a holo aku la.
The fifth canoe was that of Kulukulua. As it approached Kuapakaa again inquired of his father: “Whose canoe is this?” “That is the canoe of Kulukulua,[9] the chief of Hilo.” Kuapakaa then chanted as follows: [[84]]	O Kulukulua ka waa alima. Hoea hou mai la he waa, ninau no o Kuapakaa i ka makuakane: “Owai keia waa?” “O Kulukulua, ke ’lii o Hilo.” Oli mai la o Kuapakaa: [[85]]
Our chief of Hilo, Kulukulua, is not a chief [by birth]; He is a snarer of the shrimps of Waiakea; After the snaring, He places the outside covering of the coconut on his ears. This is the fault of the land; But since he became possessed of Hilo, He is called a chief.	O ua ’lii o makou o Hilo, o Kulukulua, aohe alii; He pahelehele opae no Waiakea; A pau ke pahelehele ana, Kau ae la i ka pulu niu i ka pepeiao. O ke kee no hoi ia o ia aina, O ka ai ana ia Hilo, Olelo ia ai he ’lii.
This angered Kulukulua and he sailed off.	Huhu o Kulukulua a holo aku la.
The sixth was the canoe of Wanua. Upon its approach the boy asked of Pakaa as to its owner, and Pakaa replied: “It is Wanua, the chief of Hamakua.”	O Wanua ka waa aono. Hoea hou he waa, ninau no ia Pakaa, hai mai la no o Pakaa: “O Wanua, o ke ’lii o Hamakua.”
Our chief of Hamakua, Wanua. He is not a chief by birth; He is a snarer of the eels of Hamakua. The fingers with the bait are placed on the rocks, The small eels would then crawl between the fingers And the eels placed in the calabash. But since he became possessed of Hamakua He is called a chief. He is not a chief.	O ua ’lii o makou o Hamakua, o Wanua, Aole alii maoli; He pahelehele puhi no Hamakua, Waiho aku na manamana lima i ka paala me ka maunu, Pii mai la ka puhi a komo i na manamana Hoolei iho la i ka ipu. O ka ai ana ia Hamakua, Olelo ia ai he ’lii; aohe alii.
This chief also became angry and sailed off.	Huhu ia alii a holo aku la.
These chiefs all went on, and all angry with the boy, because he had told them that they were not chiefs by birth, and also for telling the faults relating to their respective districts.	Pau na ’lii i ka holo i mua, me ko lakou inaina i ke keiki, i ka hoole ia lakou aohe alii, a i ka hai i ke kee o ka aina.
(We will now take up the facts relating to the canoe of Keawenuiaumi, aforementioned, which the narrator said should be inserted later, and was therefore out of place; care, however, should be taken in its perusal by which it may be plainly seen that the six canoes bearing the district chiefs were the first to meet the canoe of Kuapakaa.)	(Maanei e hoomaka ai ka olelo no ka waa o Keawenuiaumi i olelo mua ia ae nei: aka, no ka olelo mua ana mai o ka mea malama kaao mahope o keia; nolaila, ua kau e ia na olelo no Keawenuiaumi a me kona waa mamua, aka, he pono no e noonoo i ka heluhelu ana, a malaila e maopopo ai, he mua na waa o na ’lii eono o Hawaii.)
It was Lapakahoe,[10] the younger brother of Pakaa, that replied to the question, that it was the canoe of Keawenuiaumi. At this reply Kuapakaa chanted as follows:[11]	O Lapakahoe ka mea nana i olelo mai no Keawenuiaumi ka waa; nolaila, paha aku ai o Kuapakaa, penei:
When the canoe is pushed ahead, The cause of the storm is come. Like a slanting cliff, dark and black Is the top of the Aluli mountain, because of the storm, Like black raiment that is worn Is the face of the cliffs of Kawaikapu. Running as though seeking every crevice Is the water that comes. The mountains appear to be filled, The sound is heard in the heaven, The voice is echoed back, The voice of the weeping sea, [[86]] Urging onward the rising sea. Like the clouds at Kikiopua Is the flying and swimming outrigger of Malelewaa. The burden is swung to the back, Kaula looks as though climbing from behind. The cliffs of Wailau are joined and plated one on top of another, They are joined and plated, On the top of Pueohulunui, The cliffs where the owls fly.	A nou ka waa, Ua hiki ke kumu ino, Ke kakai kepa, ua lauli elehiwa Ke poo o ka mauna o Aluli i ka ino, Me he aahu eleele la i lohia Ke aloalo pali o Kawaikapu, I holoa e ka holopoopoo, Moku kihe o ka wai. Pihapiha na mauna ke ike aku, Lele koha i ka lani, Ka leo o ke kuaiwa lea, Ka leo o ke kai uwe, [[87]] E hoeu aku ana i ke kai awe, Ua like me ke ao i Kikiopua, Ke ama lele aukai o Malelewaa. Hoolewa ka ukana i ke kua, Pii Kua o Kaula mahope. Pali kui pali hono Wailau ma, Kui aku, hono aku ka pali, I luna o Pueohulunui, I ka pali pueo e lele la.
Kuapakaa then chanted of the storm:	Alaila, paha hou o Kuapakaa no ka ino:
Gently! Gently! Gently! Comes the rain, the wind, the storm, From Puulenalena, from Hilo, From Hokukano, from Waiolomea, From the raising of the paddle from under the buttock, At the thought, at the pebbles, At the cutting down of the iako, at Kainaliu, The iako at the rear, At the opening between the two sailing masters. Get up from your seats, Take out your paddles, Pull up the weight, Watch for the waves As they twist and rise, As the waves twist and beat On the outside of the canoe; The wave is become quiet at the bow, Swing the canoe around and let the wave pass between, The water on the outside meet at the opening, The wave is a welcome thing to a castaway. But here I am, O death! Death to you is the small wave, Death to you is the large wave, Death to you is the long wave, Death to you is the short wave, The follower of Kuloku, The roaring, the trembling, The oopu,[12] the lauloa,[13] The waves that open up, The waves that will perchance open up my canoe. It will swamp. Because of the swamping of the small canoe, The large canoe will also swamp. Bind the paddles together, For they will be the only burden of a swamped canoe; The small paddle, the large paddle, The long paddle, the short paddle; [[88]] The small bailing cup, the large bailing cup, The long bailing cup, the short bailing cup, The coarse bailing cup, the thin bailing cup. After rescuing the several things from the swamped canoe, Comes the thought to refloat the canoe. That block of wood, this block of wood [the waves], That rope is drawn, this rope is drawn; Some will rush there, some will rush here, The large wave will rise, The small wave will break, The sticks at the bow will fly off, The sticks at the stern will fly off. The priest is at last separated [from the king], The connection is become of no value, on a day of peril, The sea separates them, the cold is intense, The uku is softened, that snub-nosed thing, Your reputation, ye sailing masters, Ye prophet and priest, is injured. Had the sailing masters seen the star You would have reached land.	Kiauau! Kiauau! Kiauau! Hiki ka ua, ka ino, ka makani, No Puulenalena, no Hilo, No Hokukano, no Waiolomea, No ka ina a ka hoe i ka eke, A ka noonoo, ka iliili, A kua iako i Kainaliu, A ka iako i ka hope, A ka poho i na hookele. Eu mai ka lemu, E pana na hoe, Huki ka lana, Nana ia ka ale O ka wili, o ke pani, O ke kaa mai na o ka ale Hue ma waho o ka waa; Ke hoolulu la i ka ihu o ka waa la, Hookaa ia ka waa ku maloko, O ka wai mawaho a hui me ka puka, Punahele kaele i ka olulo. Eia hoi au, e ka make! A make oe i ka ale iki, A make oe i ka ale nui, A make oe i ka ale loa, A make oe i ka ale poko, O ka ukali o Kuloko, O ka hakui o ka nei, O ka opuu o ka lau loa, O ka ale hue, E hue mai auanei ka ale i ou waa. Make! no ka waa iki ka make, Make ka waa nui. Pua mai o na hoe, O ka ukana ia a ka waa make; O ka hoe iki, o ka hoe nui, O ka hoe loa, o ka hoe poko; [[89]] O ke ka iki, o ke ka nui, O ke ka loa, o ke ka poko, O ke ka peekue, o ke ka lahilahi. Pau ka hemahema o ka waa make, Manao hoolana ka waa. O kela lona o keia lona, Ume kela kaula ume keia kaula; Holo kela kini holo keia kini, Ku ka nalu nui, Popoi ka nalu iki, Lele na laau ihu, Lele na laau hope. Kai ka pili a ke kahuna, Ke paa kuleana ole o ka la make, Wehe ke kai anu ka lia, Pulu ka uku, kela mea i koki. Alina oukou e na hookele, A me ke kilo, ke kahuna, E ike ai e na hookele i ka hoku la, I na la ua pae i uka.
Keawenuiaumi then inquired of his sailing masters, the priest and the prophet, as to their conclusion, in the matter of the coming storm, and to see if the predictions made by the boy were to come true, for the king was afraid. These men all assured the king that the words of the boy were void of the truth and were entirely false. By this assurance the king’s fear disappeared and he gave way to their advice, therefore the boy again chanted:	Alaila ninau ae la o Keawenuiaumi i na hookele, ke kahuna, ke kilo, i ko lakou ike, a me na loina, i ka pono a me ka hewa, no ka mea, ua makau o Keawenuiaumi i ka olelo a ke keiki. Hoole mai la lakou, aohe oiaio o ka olelo a ke heiki, he wahahee, ma keia hoole a lakou, hoolohe aku la ke ’lii o Keawenuiaumi; nolaila, paha hou mai la ke keiki, penei:
The eyes have been covered by the sea, They have failed to see the rows of isles. Death you will meet in the days of Ku, The days when the currents draw outward. As the currents draw outward, The open mouth of the shark will meet you, The mouth of the shark, The mouth of the wave, Will close over you and you die; You will then return to Hawaii in spirit.[14] You stubborn king, Come ashore, it is stormy, Had you come yesterday You would have arrived in safety.	Uhi ia ae la na maka e ke kai! Pale ka ike i ka lalani o ka moku. Make eia i na Ku, I na la wehe o ke au i waho. Wehe aku auanei ke au i kai, E hamama mai ana ka waha o ka mano, O ka waha o ka mano, O ka waha o ka ale, Popoi iho ia oe la make; Hoi uhane i Hawaii. E ke ’lii kuli la, E pae, he ino, E holo ia mai i nehinei, Ina la ua pae.
Again Keawenuiaumi inquired of his canoe men as well as of the others, saying: “How about us? Shall we land as requested by the boy, for he says, if we continue we will return to Hawaii in spirit?” The sailing masters replied: “Who is going to land on such a fine day?” [[90]]	Ui hou aku o Keawenuiaumi i na hoewaa a me na mea a pau loa: “Pehea kakou e pae, e like me ka olelo a ke keiki? No ka mea, ina kakou e holo, hoi uhane ia Hawaii.” Alaila, pane mai na hookele: “Na wai hoi ka pae aku o ka la malie.” [[91]]
The heavens are cloudless, The shrubs are without moisture, The clouds have returned to the mountains, The wind has returned to Kumukahi, The pointed clouds have returned to Awalua, The soft breezes are wafting over the waves, The canoes have gone, a raging surf has arisen, The canoes have gone to the windy cape, The sea and the water have returned to Manawainui, Whence is the storm to come as predicted by the boy?	Ua paihi o luna, Ua maloo wai ole ka nahelehele, Ua hoi ke ao a ke kuahiwi, Ua hoi ka makani a Kumukahi, Ua hoi ka opua a Awalua, Ua hoi ka pauli makani kualau, Ua hoi ka waa hooulu he kaikoo, Ua hoi ka waa i ka lae makani, Ua hoi ke kai ka wai a Manawainui, No hea hoi ka ino a ia keiki?
At this, Lapakahoe asked of the boy: “Who gave you such knowledge?” The boy replied: “Such learning is common with the small boys of this land of Molokai.”[15] Lapakahoe said: “Such knowledge was not imparted to you from any one else, not even by Kahikiokamoku,[16] the king’s favorite friend; there are only two of us who have acquired such knowledge, myself and my elder brother,[17] Pakaa. We composed those lines in honor of our master Keawenuiaumi.” Lapakahoe then asked of the boy: “If you know the whereabouts of Pakaa above here, you must tell us.” “There is no such man here, but we have heard that he is living on Kaula” [replied the boy]. This ended Lapakahoe’s remarks and he thought that the information given by Keawenuiaumi, relating to Pakaa as living on Kaula, was the truth after all. This information was given in a dream.	Ia wa, ninau mai o Lapakahoe: “I loaa ia oe, ia wai?” “He mea loaa wale no ia i kamalii o keia aina o Molokai.” Olelo mai o Lapakahoe: “Aole i loaa na ia hai, aole ia Kahikiokamoku, ke aikane punahele a ke ’lii; elua wale no maua i loaa na mele, owau, o ko’u kaikuaana o Pakaa, i haku no maua no ko maua haku no Keawenuiaumi.” Alaila, ninau mai la Lapakahoe: “Ina ua ike oe eia o Pakaa i uka nei, e hai mai oe?” “Aole ia kanaka ia nei, ua lohe nae makou aia i Kaula kahi i noho ai.” Nolaila hooki o Lapakahoe i ka olelo, a manao iho la ia he oiaio ka olelo a Keawenuiaumi, i loaa ai ma ka moe uhane i Hawaii.
The sailing masters then called out to the paddlers, those in front and in the rear, to go ahead; but Lapakahoe countermanded the order, for he was interested in the boy. When Pakaa saw that the canoe was preparing to leave, he requested the boy to continue chanting.	Kahea mai na hookele, e hoe o mua me hope; hoole o Lapakahoe, no ka mea, ua nanea o Lapakahoe i ka olelo a ke keiki. A no ka makaukau o na waa e holo, olelo aku o Pakaa ia Kuapakaa: “E kahea ia.”
The pointed clouds have become fixed in the heaven, The pointed clouds grow quiet like one in pains before childbirth, Ere it comes raining heavily, without ceasing. The umbilicus of the rain is in the heaven, The streams will yet be swollen by the rain, The roar of thunder, the shock of the earthquake, The flashing of the lightning in the heaven. The light rain, the heavy rain, The prolonged rain, the short rain. The rain in the winter comes slanting, Taking the breath away, pressing down the hair, Parting the hair in the middle. One sleeps doubled up, one sleeps with the face up. When anger rises, the hand acts tardily. Trouble has overcome thee, stubborn master. See, ye sailing masters, it has come; Trouble will overtake you in mid ocean, [[92]] You have gone out to sea and have become castaways, You are spoken of as castaways. You will cut out hooks from the teeth of sharks, And fasten them to the fish-line, the fish will bite, The paka eel, the ulua, [For] Kaulua is the month. Take good care of the favorite son, Else he will be washed away by the sea of Kaulua. Let the canoe therefore come ashore, There is food ashore, there is kapa, there is malo, Live out the stormy days and continue on your way when it becomes calm, Then you can sail away, my master. This is a stormy day; yesterday was the calm day.	Hooku ka opua i ka lani, Ke hoona ae la ke kuakoko wai ua o Kaopua, Ka hiwahiwa polohiwa a ka ua. I hana e ka piko a ka ua i ka lani, Halona e ka aukuku a ka ua, Kui ka hekili, nei ke olai, Lapalapa ka uwila i ka lani. O ka ua iki, o ka ua nui, O ka ua loa, o ka ua poko, O ka ua hooilo ke moe, Pili ka hanu, pepe ka lauoho, Hai ka lauoho i waena. Moe lapuu, moe i luna ke alo. Nau ke kui, lohi ka lima; Make la e ka haku hoopaa, Na iho e na hookele paa, Make i ka moana, [[93]] Holo aku a kai kua olulo, He olulo kau olelo. Okioki ia i ka niho mano ka ia, Kaa i ke olona ai mai ka ia, He paka, he ulua, O Kaulua ka malama, Malama ke keiki punahele, O lilo i ke kai a Kaulua, O ka waa no e pae, He ai o uka, he kapa, he malo, Noho, he la ino a malie holo, Alaila holo, e kuu haku, He la ino keia, i nehinei ka la malie.
Upon hearing this, Keawenuiaumi asked of his canoe men: “What about the words of the boy?” “He is a deceiving boy; there is no storm. Where are the clouds? Where are the pointed clouds? Where is the rain? Where is the wind? Where is the lightning? Where is the thunder, whereby we would know that the boy is telling the truth? This day will land us in Kaula and you shall see your servant Pakaa.”	Alaila, ninau ae la o Keawenuiaumi i ka poe ike o kona waa: “Pehea ka olelo a ke keiki?” “He keiki wahahee; auhea ka ino, auhea ke ao, auhea ka opua, auhea ka ua, auhea ka makani, auhea ka uwila, auhea ka hekili, e manao ai oe he oiaio ka olelo a ke keiki? O ko la no keia pae i Kaula, ike oe i ko kauwa o Pakaa.”
CHAPTER II. Kuapakaa Chants the Winds of Hawaii.—The King, Angered, Bids His Men Paddle on.—Winds of Kauai, Niihau and Kaula.—Winds of Maui and Molokai.—Of Halawa.—Chants the Name of His Master.—Of His Uncle and Men.—Pakaa Orders the Winds of Laamaomao Released.	MOKUNA II. Mele o Kuapakaa i na Makani o Hawaii.—Huhu ke Alii, Kauoha i Kona mau Kanaka e Hoe.—Na Makani o Kauai, Niihau a me Kaula.—Na Makani o Maui a me Molokai.—O Halawa.—Heluhelu Oia i ka Inoa o Kona Haku.—O Kona Makuakane a me na Kanaka.—Kauoha o Pakaa e Hookuu ia na Makani a Laamaomao.
Kuapakaa said to his father: “The men are advising the king to go on.” Pakaa said to the boy: “Call out for the winds of Hawaii.”[18]	Olelo aku o Kuapakaa i ka makuakane: “Ke olelo ae la ua poe kanaka nei i ke ’lii e holo no.” I aku Pakaa i ke keiki: “Kahea ia ko Hawaii makani.”
THE WINDS OF HAWAII. There they are! There they are! There they are! The apaapaa is of Kohala, The naulu is of Kawaihae, The kipuupuu is of Waimea, The olauniu is of Kekaha, The pili-a is of Kaniku, The ae is of Kiholo, The pohu is of Kona, The maaakualapu is of Kahaluu, The pilihala is of Kaawaloa, The kehau is of Kapalilua, The puahiohio is of Kau, The hoolapa is of Kamaoa, The kuehulepo is of Naalehu, [[94]] The uwahipele is of Kilauea, The awa is of Leleiwi, The puulena is of Waiakea, The uluau is of the cliffs of Hilo, The koholalele is of Hamakua, The holopoopoo is of Waipio, The end of that wind, The end of this wind, Join and cause a whirlwind. Place the burden on the back, Thus a load is given to the swamped canoe. Because the small canoe is swamped, The large canoe will meet the same fate. Troubles will overtake the king, troubles will overtake the priest, Troubles will overtake the unstable ones, the followers of the king. The different officers of the king, They will search out, they will study out, To locate the stars in the heaven. The red star, the string of stars; They hasten singly, They hasten by twos. Say, Keawenuiaumi, come ashore. Yesterday was the calm day; Had you come yesterday, you would have reached your destination. This is a stormy day.	NA MAKANI O HAWAII. Aia la! aia la! aia la! He apaapaa ko Kohala, He naulu ko Kawaihae, He kipuupuu ko Waimea, He olauniu ko Kekaha, He pili-a ko Kaniku, He ae ko Kiholo, He pohu ko Kona, He maaakualapu ko Kahaluu, He pilihala ko Kaawaloa, He kehau ko Kapalilua, He puahiohio ko Kau, He hoolapa ko Kamaoa, He kuehu lepo ko Naalehu, [[95]] He uwahi a pele ko Kilauea, He awa ko Leleiwi, He puulena ko Waiakea, He uluau ko Hilo paliku, He koholalele ko Hamakua, He holopoopoo ko Waipio, O ka welelau o kela makani, O ka welelau o keia makani, Puili puahiohio. Haawe ka opeope ma ke kua, Loaa ka ukana a ka waa make. No ka waa iki ka make, Pau pu me ka waa nui. Make ke ’lii, make ke kahuna, Make ka pulewa, ka hailawa, Ka lawa uli, ka lawa kea. O ka huli, o ka noonoo, E ike i ka hoku o ka lani. O hoku ula, o hoku lei, O auau pakakahi, O auau paka lua, E Keawenuiaumi, e pae. I nehinei ka la malie, E holo ia mai, ina la ua pae, He la ino keia la.
When Keawenuiaumi heard this, he became angry with the boy; because the boy was calling for the winds. He then ordered his men to paddle on. When Kuapakaa heard the order he said to Pakaa his father: “The king is sailing off.” Pakaa replied: “Call for the winds of Kauai and Niihau.”	A lohe o Keawenuiaumi, huhu iho la ia i ke keiki, no ka hea ana i ka makani; nolaila, olelo aku la ia i na hoewaa e hoe. I aku o Kuapakaa i ka makuakane ia Pakaa; “Holo ke ’lii.” I mai o Pakaa: “Hea ia ko Kauai makani, me ko Niihau makani.”
THE WINDS OF KAUAI AND NIIHAU. Arise, look you to the winds of Laamaomao! Roaring in the mountains, A sign of the coming of the wind at Kapaa; The wind is there at Kauai. The moae is of Lehua, The mikioi is of Kawaihoa, The naulu is of Niihau, The koolau is of Kaulakahi, The lawakua is of Napali, The lanikuuwaa is of Kalalau, The lauae is of Honopu, The aikoo is of Nualolo, The kuehukai is of Milolii, The puukapele is of Mana, The moeahua is of Kekaha, The waipaoa is of Waimea, The makaupili is of Peapea, [[96]] The aoaoa is of Hanapepe, The naulu is of Wahiawa, The kuuanu is of Kalaleo, The ae is of Lawai, The malanai is of Koloa, The kuiamanini is of Weliweli, The makahuena is of Kapea, The one-hali is of Manenene, The koomakani is of Mahaulepu, The paupau is of Kipu, The alaoli is of Huleia, The waikai is of Kalopaki, The kaao is of Hanamaulu, The waipuaala is of Konolea, The waiopua is of Wailua, The waiolohia is of Nahanahai, The inuwai is of Waipouli, The hoolua is of Makaiwa, The kehau is of Kapaa, The malamalamaiki is of Kealia, The hulilua is of Hanaikawaa, The amu is of Anahola, The kololio is of Moloaa, The kuikainui is of Koolau, The meheu is of Kalihiwai, The nau is of Kalihikai, The luha is of Hanalei, The waiamau is of Waioli, The puunahele is of Waipa, The haukolo is of Lumahai, The lupua is of Wainiha, The pahelehala is of Naue, The limahuli is of Haena, The water from the handle of the paddle on the cliff. The end of that wind, The end of this wind, They meet in a whirlwind, They beat on the low lands. The storm is come, come ashore, Yesterday was the calm day; Had you come then you would have made land.	NA MAKANI O KAUAI ME NIIHAU. Ala, i ka nana mai oe e ka makani a Laamaomao! Ke uwalo la i ka pae mauna, He hoailona makani hono ia no Kapaa; Aia ka makani la i Kauai. He moae ko Lehua, He mikioi ko Kawaihoa, He naulu ko Niihau, He koolau ko Kaulakahi, He lawakua ko Na Pali, He lanikuuwaa ko Kalalau, He lauae ko Honopu, He aikoo ko Nualolo, He kuehu kai ko Milolii, He puukapele ko Mana, He moeahua ko Kekaha, He waipaoa ko Waimea, He kapaahoa ko Kahana, He makaupili ko Peapea, [[97]] He aoaoa ko Hanapepe, He naulu ko Wahiawa, He kuuanu ko Kalaheo, He ae ko Lawai, He malanai ko Koloa, He kuiamanini ko Weliweli, He makahuena ko Kapaa, He one-hali ko Manenene, He koomakani ko Mahaulepu, He paupua ko Kipu, He alaoli ko Huleia, He waikai ko Kalapaki, He kaao ko Hanamaulu, He waipuaala ko Konolea, He waiopua ko Wailua, He waiolohia ko Nahanahai, He inuwai ko Waipouli, He hoolua ko Makaiwa, He kehau ko Kapaa, He malamalamaiki ko Kealia, He hulilua ko Hanaikawaa, He amu ko Anahola, He kololio ko Moloaa, He kiukainui ko Koolau, He meheu ko Kalihiwai, He nau ko Kalihikai, He luha ko Hanalei, He waiamau ko Waioli, He puunahele ko Waipa, He haukolo ko Lumahai, He lupua ko Wainiha, He pahelehala ko Naue, He limahuli ko Haena, O ka wai kuauhoe i ka pali, O ka welelau o kela makani, O ka welelau o keia makani, Puili puahiohio, Lele ae la aia i kai, Pae ae la i uka he ino, I nehinei ka la malie, E holo ia mai ina ua pae.
These were the names of the winds of Kauai, as called out by the boy, and they are known by these names to this day.	Oia na makani o Kauai, a ke keiki i kahea ai, a pela no a hiki i keia la.
As soon as Kuapakaa ceased calling for the winds, a great roar was heard, like the coming of a mighty storm, by the people in the canoe of Keawenuiaumi. At the roar of the coming storm, Pakaa said to the boy: “You made a mistake in first calling for the winds of Kauai and Niihau. You see you had called for the winds of Hawaii, those in the east; you should have followed with the wind of Kaula, the wind in the west.” Kuapakaa then called for the wind of Kaula: [[98]]	A hooki o Kuapakaa i ke kahea ana i na makani, ua lohe ia ka halulu, me he nu makani la i na waa o Keawenuiaumi. I mai o Pakaa i ke keiki: “Hewa ia oe i ko kahea mua ana i ko Kauai me Niihau, no ka mea, ua kahea oe i ko Hawaii makani, oia ka welelau hikina; e kahea oe i ko Kaula, oia ka welelau komohana.” Alaila, kahea o Kuapakaa i ko Kaula makani: [[99]]
THE WIND OF KAULA. Down by the rock of Ola, The black bird begged, The bird of Kaula begged, Floating up there above Waahila, The bird of Kaulanaula, The younger isle, given birth by Hina. The ekeeke is the wind of Kaula; Give me, give me, give me the wind.	NA MAKANI O KAULA. A lalo i ka pohaku a Ola, Ka manu eele koi, E koi mai mai ana ka manu o Kaula, Ke kau nei la i luna o Waahila, Ka manu o Kaulanaula, He pokii moku na Hina i hanau, He ekeeke ka makani o Kaula; Homai, homai, homai he makani.
In this call of Kuapakaa for the wind of Kaula, Keawenuiaumi, said: “You have indeed chanted well, boy; but in thus calling for the wind, you committed a grave mistake.”	Ma keia kahea ana a Kuapakaa i ko Kaula makani, olelo mai o Keawenuiaumi: “Maikai hoi ka olelo a ke keiki, a ko kahea ana i ka makani, hewa oe.”
Keawenuiaumi then gave orders to his canoe men and sailing masters to paddle ahead. The people from the rear to those in the middle of the canoe, then dipped down their paddles; but those in front, did not dip theirs for Lapakahoe refused to continue the voyage as he was greatly interested with the boy’s chant. When the men in the stern and in the middle started to paddle, Lapakahoe called out to those in front: “Kuia, Lou, Kipukohola, backwater with the paddles, to hold back the canoe so as not to allow it to go ahead.” By doing this the sound of the moving pebbles and the sand down below was heard and the double canoe was held back as though held by an anchor.	Ia wa, kena aku la o Keawenuiaumi i na hoewaa a me na hookele, e hoe; alaila, hoe iho la ka poe e noho ana mai hope o na waa a waena. Koe o mua aohe hoe, no ka mea, aohe ae o Lapakahoe e holo, ua nanea loa kona manao i na olelo a ke keiki. A hoe na kanaka mai hope a waena o na waa, kahea ae la o Lapakahoe i na hoewaa o mua: “O Kuia, o Lou, o Kipukohola, e hoopupu i ka oukou mau hoe, e kipu a paa na waa, i ole e holo aku i mua.” Ma keia kipu ana, lohe ia ka nehe o ka iliili o lalo a me ke one, a ua paa na waa me he heleuma la.
When Kuapakaa saw that the double canoe was being held back and saw also the anger shown in the face of Keawenuiaumi, he turned and reported it to Pakaa. When Pakaa heard this, he said to the boy: “Call again.” (This was in the style of a chant.)[19] Kuapakaa therefore called forth:	A ike o Kuapakaa i ka paa o na waa, a me ke ano huhu loa o Keawenuiaumi ia ia, olelo aku la ia ia Pakaa, a lohe o Pakaa, olelo mai la i ke keiki: “Kahea ia.” (He paha ke ano o ia.) Alaila, kahea o Kuapakaa:
Gently! Gently! Gently! Hasten this way, hasten that way, The ocean is like a wreath around your neck. The heaven is cloudless, The earth is in distress, The month is Kalo-pau.[20] Up comes lepe, down sits lepe. The iwa[21] bird is in the sky, it is a windy day. The rain falls, the water runs. The shrimps are coming up, the sea-caves are exposed. Where the sea is foamy, there the moi[22] dwell; Where the sea is rough, the mullet spawn. When the sea is at low tide, the squids are speared, The ina[23] are gathered, the wana[23] are hooked up. The turtles come up to breathe on a windy day. Where the sea is not clear, there the manini[24] live; Where the shoals are rocky, the uoa turn over; [[100]] Where the sea is blue, the sharks dwell; Where the feeding ground is deep, the kahala[25] grows thin; Where the kukui-nut is spat on, the sea is smooth, The uhu are caught; Caught by those in front, by Mumu, by Wawa. As it falls down, the rain leaves holes, The wind doubles over, The beach at Kaunakahakai is marshy, The scent of Kawela is strong, The sound is deafening, As you paddle to destruction at the point of Lehua, Ualapue, Kaluaaha, Molokai.	Kiauau! Kiauau! Kiauau! E au mai, e au aku, E lei ka moana. Kalaihi ka lani, Kupilikii ka honua, Kalo-pau ka malama, Ku ana lepe, noho ana lepe, Kau ka iwa he la makani, Ua ka ua, kahe ka wai. Pii ka opae, ku ka halelo. Ehuehu kai, noho ka moi, Ki kai hua ka anae. Maloo kai o na hee, Kui ka ina, lou ka wana, Puha ka honu i ka makani. Aeae kai noho ka manini, Puupuu ke a kahuli ka uoa, [[101]] Uliuli kai holo ka mano, Moana koa hi kahala, Pupuhi ke kukui malino ke kai, Kaka ka ia o ka uhu; A loaa ia mua, o mumu, o wawa, Haule iho, he malua ka ua, He pelu ka makani, Haualialia Kaunakahakai, He ihu hanu ko Kawela, Kania wawa i kupukupu, Hoe make i ka lae o Lehua, Ualapue, Kaluaaha, Molokai.
After the boy had chanted this, Pakaa said to him: “Call for the winds of Maui and Molokai.”	A pau keia kiauau ana a ke keiki, olelo mai o Pakaa, kahea ia ko Maui makani me ko Molokai.
THE WINDS OF MAUI AND MOLOKAI. The pakiele is of Waiakea, The aimaunu is of Hana, The ailoli is of Kaupo, The papa is of Honuaula, The naulu is of Kanaloa, The kehau is of Kula, The uapokoa is of Kokomo, The elehei-rain is of Lilikoi, The iaiki is of Wailuku, The oopu is of Waihee, The kaula is of Pohakuloa, The waiuli is of Honolua, The pohakea is of Mahinahina, The maaa is of Lahaina, The alani is of Liloa, The paala is of Nakaha, The laukowai is of Kekula, The holokaomi is of Paomai, The wind that doubles up is of the lowlands; It is the kupa, the okea wind. The paiolua is of the ocean, It is the hoolua and the moae. The kaele is of Palaau, The iaiki is of Hoolehua, The kuapa is of Moomomi, The kaele is of Kalelewaa, The puupapai is of Kaamola, The pakaikai is of Wailua, The hoolua is of Halawa.	NA MAKANI O MAUI ME MOLOKAI. He pakiele ko Waiakea, He aimaunu ko Hana, He ailoli ko Kaupo, He papa ko Honuaula, He naulu a’e ko Kanaloa, He kehau ko Kula, He uapokoa ko Kokomo, He ua elehei ko Lilikoi, He iaiki ko Wailuku, He oopu ko Waihee, He kaula ko Pohakuloa. He waiuli ko Honolua, He pohakea ko Mahinahina, He maaa ko Lahaina, He alani ko Liloa, He paala ko Nakaha, He laukowai e ko Kekula, He holokaomi ko Paomai, He pelu ka makani no kai; He kupa he okea ka makani, He paiolua i ka moana, He hoolua he moae, He kaele ko Palaau, He ia iki i Hoolehua, He kuapa ko Moomomi, He kaele ko Kalelewaa, He puupapai ko Kaamola, He pakaikai ko Wailua, He hoolua ko Halawa.
A word of explanation. Halawa is the place which excels in the variety of winds given here, therefore the reader will do well to consider them clearly. [[102]]	Olelo hoakaka. O Halawa ka aina i oi aku ka makani ma keia kaao ana, nolaila, he pono i ka mea e heluhelu ana e noonoo, a e hoomaopopo. [[103]]
THE WINDS OF HALAWA. The hoolua-noe is of Halawa, The hoolua-wahakole is of Halawa, The kaao is of Halawa, The laukamani is of Halawa, The okia is of Halawa, The ualehu is of Halawa, The laiku is of Halawa, The naulu is of Halawa, The kehau is of Halawa, The koi-pali is of Halawa, The li-anu is of Halawa, The ehukai is of Halawa.	NA MAKANI O HALAWA. He hoolua noe ma Halawa, He hoolua wahakole ma Halawa, He kaao ma Halawa, He laukamani ma Halawa, He okia ma Halawa, He ualehu ma Halawa, He laiku ma Halawa, He naulu ma Halawa, He kehau ma Halawa, He koi-pali ma Halawa, He li-anu ma Halawa, He ehukai ma Halawa.
In following this list of names of the different winds of Molokai, we again take up the winds for the rest of Molokai, after the winds of Halawa.	Ma keia heluhelu ana, e pono e nana hou mahope i maopopo na makani o Molokai, a ka helu ana i na makani o Halawa hele mai, nolaila e pili ai keia kakau ana.
The moa-ula is of Kalawao, The kilioopu is of Makaluhau, The koki is of Kalaupapa, The alahou is of Kalamaula, The moae is of Kona, The hoolua is of Koolau, The pelu is of Kalaau, The koa is of Malei, The malualua is of Haleolono, They heat up the dry plain. When the sun is set, it becomes intensely cold, The sea is drawn up, it becomes as low tide, For the burden of the moae wind is the storm. The moae stays there above, It is heard clear down beyond, As it blows here and there on the coral reef, Like the strong wind in the forest, And the landing at Keawa is made rough. Here is the landing, land now, Whilst thou art near, master; Whilst I am near, the servant, And await the calm day, For this is Welehu, the stormy month;[26] Then come Makali, Kaelo, Kaulua, Kaulua, Kauluawaena. In Olana is the settled calm, Then come Welo and Ikiiki, In which when you look the sea appears long, The isles seem near, and the canoe can land. Seek for Pakaa and find Pakaa. For Waimea is a land of crabs. The rains of Molokai are heavy. [[104]]	He moa-ula ko Kalawao, He kilioopu ko Makaluhau, He koki ko Kalaupapa, He alahou ko Kalamaula, He moae ko Kona, He hoolua ko Koolau, He pelu ko Kalaau, He koa ko Malei, He malualua ko Haleolono, Kukuni aku la i na kula wela, Paupili ka la iloli i ke anu, Ke hao la i ke kai maloo, Ka ukana a ka moae he ino, Noho mai ka moae i uka, Huai ka puka loa, He ununu paakea, He hoolua i ka nahele, He kaikoo ko Keawa, A no ke awa la pae, Oi koke oe e ka haku; Oi koke au ke kauwa, Kau kai o ka la malie, O Welehu nei la he ino; O Makalii, o Kaelo, o Kaulua, O Kaulua o Kaulawaena. I Olana hookau ka malie, O Welo, o Ikiiki, o ke aho pulu, Nana iho oe loihi ke kai, Pokole ka moku pae no ka waa, Imi ia Pakaa, loaa no Pakaa, Papai Waimea, Molokai ua ino. [[105]]
While chanting the last lines, Lapakahoe said: “The boy is deceiving us.” Lapakahoe then turned to Kuapakaa and said: “Your chant was indeed good, but you are deceiving us, for Pakaa is not ashore, yet you ask us to land.” After making this remark, Lapakahoe ordered the men in front and behind to paddle away. The order was also given the sailing masters. When they were starting off, Kuapakaa said to his father: “My master is off.” Pakaa replied: “Chant the name of your master.”	Ma keia mau lalani hope loa, i olelo mai ai o Lapakahoe: “He hoopunipuni ke keiki.” I mai o Lapakahoe ia Kuapakaa: “Maikai ko hana e ke keiki, a o ko hoopunipuni ana mai nei, aole o Pakaa i uka, a ke olelo mai nei oe e pae.” Mahope o keia olelo ana a Lapakahoe, kena aku la ia mai mua a hope o na waa, e hoe, pela i na hookele, a makaukau lakou la e holo, i aku o Kuapakaa ia Pakaa: “Holo kuu haku.” Olelo mai o Pakaa: “Kahea ia ka paha o ko haku.”
Gently! Gently! Gently! Gently! Be prepared, make ready, That canoe, this canoe. Steady the hand, Take up the paddle, Shake off the water from the feet, Avoid being slippery, Let the back and sides be slippery. Sit up, those in front and behind, So as to keep the hands dry when paddling. The burden of the hands is the paddle, The opponent of the wave is the paddle, You make your deposit, the blue, You take up your share, the white. You turn up the white foam with the paddle, Within and without the canoe. The going forth of the canoe is in jerks, It is agitated, it shakes. The men fall on the canoe, The bailing cups are knocked about, The ohia [mast] rattles; The lauhala [sail] is breaking, The opponent of the wind; The bow of the canoe is filled with water, Who is at the bow?	Kiauau! Kiauau! Koauau! Koauau! E liuliu, e makaukau, O kela waa o keia waa, Kaukahi ka lima, Lalau ka hoe, Lulu ke kai o na wawae, Pau ka lalilali, Lali kuamoo me ka aoao. E oi ka noho a mua a me hope, I maloo na lima ke hoe mai, Ka ukana a na lima o ka hoe, Ka hoa paio o ka ale he hoe, Waiho aku kau o ka eleele, Lawe ia mai kau o ke keokeo, Huea ke kea nao ia ka hoe, Maloko ma waho o ka waa, Ia oiliili ka holo a ka waa, Ia kulanalana ia naueue, Ia hina kanaka i luna o ka waa, Ia koeleele ka liu Ia nakeke ka ohia, Ia papaina ka lauhala, Ka hoapaio o ka makani; Ka ihu o ka waa piha i ke kai, Owai ma ka ihu?
Pakaa then said to his son Kuapakaa: “Lapakahoe is my younger brother, he is your uncle.” The boy then called out each of the men of Keawenuiaumi by name, thinking this would induce them to land. The boy called as follows:	Ia wa olelo aku o Pakaa i ke keiki ia Kuapakaa: “O ko’u kaikaina o Lapakahoe, he makuakane ia nou.” Alaila, kahea pakahi aku la keia i na kanaka o ka waa o ke ’lii o Keawenuiaumi, no ka manao o ke keiki, o ia ka mea e pae ai. Alaila, kahea aku la ia ma na inoa penei:
THE NAMES OF THE MEN. Lapakahoe, who next? Hookahikuamoo, who next? Alapanaiwi, who next? Limakainui, who next? Kamahuakoaie, who next? Kipukohola, who next? Kaili, the god, who next? Kuanaepa, who next? Nohoanaepa, who next? [[106]] Kauwilaakahoe, who next? Kaneheakapoohiwi, who next? Kahaluluakoaie, who next? Mokukaiakapahi, who next? Ahuakaiaiwa, who next? Uluakamoanaiakaiehu, who next? Owakahoealima, who next? Halawaimekamakani, who next? Hamamakawahaokaale, who next? Uakukalailalo, who next? Uahaihaikaka, who next? Uanahaekaie, who next? Oiukamaewa, who next? Okioikekahuna, who next? Okahikuokamoku, who next? Keawenuiaumi, who next?	KA INOA O NA KANAKA. Lapakahoe, owai mai? Hookahikuamoo, owai mai? Alapanaiwi, owai mai? Limakainui, owai mai? Kamahuakoaie, owai mai? Kipukohola, owai mai? Kaili ke ’kua, owai mai? Kuanaepa, owai mai? Nohoanaepa, owai mai? [[107]] Kauwilaakahoe, owai mai? Kaneheakapoohiwi, owai mai? Kahaluluakoaie, owai mai? Mokukaiakapahi, owai mai? Ahuakaiaiwa, owai mai? Uluakamoanaiakaiehu, owai mai? Owakahoealima, owai mai? Halawaimekamakani, owai mai? Hamamakawahaokaale, owai mai? Uakukalailalo, owai mai? Uahaihaikaka, owai mai? Uanahaekaie, owai mai? Oiukamaewa, owai mai? Okioikekahuna, owai mai? Okahikuokamoku, owai mai? Keawenuiaumi, owai mai?
After Kuapakaa had called out the names of the men who sat singly, he then called out those who sat two[27] in a seat:	Pau ke kehea ana a Kuapakaa i na kanaka pakahi, kahea hou keia i na kanaka palua o ka waa, ma na inoa:
Nanaimua, Nanaihope, who next? Neneimua, Neneihope, who next? Kahaneeaku, Kahaneemai, who next? Ku,—Ka, who next? Kapalikua, Kapalialo, who next? Kapohina, Kapoae, who next? Kaukaiwa, Lamakani, who next? Puupuukoa, Kainei, who next? Koaloa, Koapoko, who next? Hulihana, Hulilawa, who next? Pulale, Makaukau, who next? Kuia, Lou, who next? Hookeleihilo, Hookeleipuna,[28] who next?	NA KANAKA PALUA O KA WAA. Nanaimua, Nanaihope, owai mai? Neneimua, Neneihope, owai mai? Kahaneeaku, Kahaneemai, owai mai? Ku,—Ka, owai mai? Kapalikua, Kapalialo, owai mai? Kapohina, Kapoae, owai mai? Kaukaiwa, Lamakani, owai mai? Puupuukoa, Kainei, owai mai? Koaloa, Koapoko, owai mai? Hulihana, Hulilawa, owai mai? Pulale, Makaukau, owai mai? O Kuia, o Lou, owai mai? Hookeleihilo, Hookeleipuna, owai mai?
While Kuapakaa was calling the names of the men, the double canoe of the king, Keawenuiaumi, gradually drew away from their sight. When the double canoe was away off, so that it appeared but a mere speck, Pakaa said to the boy: “Uncover the wind calabash, Laamaomao.” Kuapakaa then uncovered the wind calabash and the storm in all its fury came up. The front canoes were caught by the waves and wind from the Kalaau point; being those that contained the chiefs and the men. When the large canoes saw that the small canoes were swamped, the large ones went to their rescue, but they too were swamped. The waves became larger and larger and they beat from all sides. The wind and the storm swept along until the canoe of Keawenuiaumi was met and it too was swamped. Keawenuiaumi then said to the priest, the prophet and the sailing masters: “How strange this is! The boy’s every word has [[108]]come true. When the boy said this was a stormy day, you all contradicted him, saying this was a pleasant day; but here we are nigh unto death. I questioned you several times about the matter, to make sure that you were right; but you all denied it.”	Ia Kuapakaa e kahea ana i na inoa, ia manawa i nalowale ai ka waa o ke ’lii o Keawenuiaumi, mai ko laua mau maka aku. A ike laua, ua koliuliu puaiki, na waa o Keawenuiaumi, i aku la o Pakaa i ke keiki, ia Kuapakaa: “Wehe ia ka ipumakani a Laamaomao.” A wehe ae la o Kuapakaa i ka ipumakani, ia wa huai ka ino, aole o kana mai, loaa mai la na waa mua i ka lae o Kalaau, ko na ’lii a me na kanaka. Ike na waa nui i ka make o na waa liilii, kii aku hoolana, paupu i ka make. Kupikipikio ka ale, ma o a ma o, hele mai la ka makani a loaa na waa o Keawenuiaumi, make iho la. Olelo aku o [[109]]Keawenuiaumi i ke kahuna, ke kilo, na hookele: “Kupanaha, he mea kau a hala ae ka olelo a ke keiki, ka olelo ana mai nei no a ke keiki, he la ino keia, he malie wale no ia oukou. A laa ka make o kakou, nui kuu ninau ana ia oukou, no ko oukou ike, he hoole ka oukou.”
CHAPTER III. The Swamping of the Canoes.—They Return and Land on Molokai.—The King Is Given Dry Kapa and Malo, as Also Awa and Food.—Delayed by the Storm, the Party Is Provided With Food.—After Four Months, They Prepare to Embark.	MOKUNA III. Ka Make ana o na Waa.—Hoi Lakou a Pae ma Molokai.—Haawiia ke Alii ke Kapa a me ka Malo Maloo, pela nohoi me ka Awa a me ka Ai.—No ka Noho ana o ka Huakai i ka Ino, ua Haawi ia me ka Ai.—Mahope mai o na Mahina Eha, Liuliu Lakou e Holo.
The double canoe of Keawenuiaumi was swamped as well as all the others, not one was saved. The people suffered a terrible cold and many of their things were lost; the food, the fish and meat, their apparel and everything else. At this, the king wept in his agony and suffered severely from cold, he then said: “This is the very reason why I am in search of my servant Pakaa, because you are not equal to the occasion; you are without knowledge and do not know how to tell the future. My buttocks were never wet when Pakaa was my sailing master; but since I have taken you, they have become wet.”	Poho iho la na waa o Keawenuiaumi, aole kekahi waa i koe, nui ke koekoe, nui na mea i lilo aku, ka ai, ka ia, ke kapa, na mea a pau loa. Uwe iho la ke ’lii i ke anuanu a me ke koekoe, a olelo aku la: “Oia kuu mea i imi ai i kuu kauwa ia Pakaa, o ko oukou hemahema, ike ole, pololei ole ke olelo. He mau papakole pulu ole keia i ke kai ina o Pakaa ka hookele, ia oukou iho nei pulu.”
When Pakaa saw that the wind and the storm was in its fury, he said to the boy: “Cover up the wind calabash, for your master may perish, as he is indeed cold.” Kuapakaa then placed the cover on the calabash, Laamaomao, and the calm came immediately and the canoes of the king were saved.	Ike aku la o Pakaa i ka makani, a me ka ino launa ole, i aku la ia i ke keiki: “Poia iho ke poi o ka ipu, o make auanei ko haku, eia la ua anuanu.” Popoi iho la o Kuapakaa i ke poi o Laamaomao, a hikiwawe iho la ka malie ana, a pakele ae la na waa o ke ’lii.
After the canoes had been righted, the king gave his orders to all the canoes, saying: “Let us return, perchance the boy’s canoe is still floating where we left it. Should he invite us to land we must obey.”	Ma keia pakele ana o ke ’lii, olelo aku la ia i na waa a pau: “E hoi kakou, malama ke lana ala no ka waa o ke keiki, i olelo mai ia kakou e pae, ae aku kakou e pae, alaila pae kakou.”
After giving his orders the several canoes turned about and all returned, without maintaining their order, for each was anxious to get to the place where Kuapakaa was floating. In this return, the canoe of Keawenuiaumi being the swiftest, was the first to arrive at the place where Kuapakaa was waiting, while the others were strung out behind.	Pau ka olelo ana a ke ’lii, hoe kela waa keia waa, aia ka pono o ka hiki i kahi o Kuapakaa e lana ana. Ma keia hoe ana, oi aku la ka holo o ko Keawenuiaumi waa, i ko na waa e ae a hoea aku la ia i ko Kuapakaa wahi e lana ana, emi hope mai la na waa a pau loa i hope.
When Kuapakaa saw the king’s canoe, he said to Pakaa: “Here comes the double canoe of my master, Keawenuiaumi.” Pakaa said to the boy: “When your master arrives and should show a willingness to land, say to him that you wish to go in ahead a little ways and wait for him, for the passage way is crooked.” By this Pakaa was anxious to keep the canoe of Keawenuiaumi behind them, for his men being stronger, they would be able to get to the landing first and in that way Pakaa would be recognized, so Pakaa thought out a way to get out of the difficulty, and made believe that the way in was crooked. As the canoe of Keawenuiaumi was drawing near, Kuapakaa again chanted, saying:	Ike aku la o Kuapakaa i ko ke ’lii waa, olelo aku la ia ia Pakaa: “Eia na waa o kuu haku o Keawenuiaumi.” I aku o Pakaa i ke keiki: “I hiki mai ko haku, a ae i ka pae i anei, alaila, e olelo aku oe, o kaua mua a kahi a kaua e hoolana ai, alaila, kahea mai. E olelo aku oe, he kekee ke awa, e pae ai.” Ma keia olelo a Pakaa, he olelo akamai loa, manao o Pakaa, o kaa ka waa o ke ’lii mamua, pae e i loko o ke awa, no ka mea, he ikaika na hoewaa o Keawenuiaumi. Ma ia mea noonoo o Pakaa i mea e hiki ai laua mamua, a ike ole ia kona ano, i nalowale, nolaila, kona kuhikuhi lalau ana, o loaa ia. Alaila, paha hou o Kuapakaa, penei:
Gently! Gently! Comes the wind, the rain; the isle is in darkness, The master is on the edge of disaster. [[110]] The rain drove, the canoe rolled, The sea is raging, the moi leap. The inwards are retreating, the waves are being fed, The burden is cast away. They look about in doubt for love of the children, They weep for the love of the wife. The seat is unsafe, insecure. The dog barks at the sea, It bites at the prow of the canoe. The old companion is become strained, The new companion is become separated, The comradeship of the priest is also parted, He goes alone, he shudders, He twists, he shivers, The hairs on the temple are wet, Ye stubborn sailors of the ocean, ’Tis the first cold day for the king. Say, Keawenuiaumi, come ashore.	Kiauau! Kiauau! Makani ka ua, po ka moku, Nihinihi ka haku, [[111]] Kaa ka ua, kaa ka waa, Ehuehu kai lele ka moi, Hee loko ua ai ka ale, Lele na ukana, Hoaa i ke aloha o ke keiki, Uwe i ke aloha o ka wahine, Noho inoino kulanalana, Hae ka ilio i ke kai, Nanahu i ka nuku o ka waa, Hookoo ka pili mua, Hele ka pili hope, Kai ka pili a ke kahuna, Kuouou, haalulu, Pahili, haukeke, Huhuluwi na hulu i ka maha, E na holo moana hookuli, Akahi la anuanu e ke ’lii. E Keawenuiaumi, e pae.
Keawenuiaumi made reply: “Yes, I will come ashore for your very words have come true. I was willing to land, but these fellows were so learned. I thought they were indeed learned, but I have found that they are not.” Kuapakaa said: “There, you have faced disaster. Come ashore at the boy’s landing.” The king then expressed his willingness to land. Kuapakaa then said to the king: “Say, listen to me; we will go in first and when I beckon to you, you may come, because the passage way is crooked, and furthermore the proper time for making a landing is past. Had you consented to make land at my first invitation, we would have had no trouble; for at that time the tide was low and the coral exposed; but now the tide is high, so that the coral is covered deep, and we will miss our bearings if we go in together.” To this, Keawenuiaumi gave his consent, saying: “That is well.”	I mai o Keawenuiaumi: “Ae, e pae, he mea no kau a hala ko olelo i i mai ai; ua ae no au e pae, o ke akamai hoi o lakou nei, kai no he ike io, aole ka!” I aku o Kuapakaa: “Ike la i ka make, e pae i ke awa o ke keiki.” Ae mai ke ’lii: “Ae, e pae.” “Auhea oe e ke ’lii, e hoolohe mai oe; o maua ke holo e, a kahi e ani mai ai na lima, alaila, oukou holo ae, no ka mea, he kekee ke awa e pae aku ai o uka, ua hala no hoi ka wa pono e pae ai. No ka mea, ina oukou i ae mua e pae, alaila, o ka wa hohonu ole ia o ke kai, aole e nalo ke akoakoa. I keia wa, ua nalowale na pukoakoa no ka hohonu o ke kai, nolaila, hu hewa kakou ke holo pu.” Ma keia olelo a Kuapakaa, ae mai o Keawenuiaumi: “Ae, ua pono ia.”
Pakaa and his son therefore entered the passageway first, and when they stopped they beckoned to the king’s canoe as well as the others to come in. This zigzag was continued until they were almost in, when Pakaa said to the boy: “Say, let us paddle in; you must exert all your strength, that we may land before the others.” With this the two worked with all their might and made land before the others. Pakaa then jumped ashore and ran into the house reserved for the preparation of food, thinking that in this house he would be safe, for such houses were never entered by kings. When Pakaa jumped from the canoe, Lapakahoe saw and thought he recognized Pakaa by the limp he made while running, for his legs had been injured; but he was not certain, believing that Pakaa was in Kaula.	Holo mua aku la o Pakaa ma mamua, a kahi e lana ai, alaila kahea mai i ko ke ’lii mau waa, a me na waa e ae. Pela no ka holo ana, i o ianei, e hookekee ai, a kokoke loa e pae i uka olelo aku o Pakaa i ke keiki: “E, e hoe kaua, e hoe oe a ikaika loa, i pae kaua.” Ia laua i hoe ai, pae e aku la ko laua waa i uka, lehei aku la o Pakaa mai ka waa aku a holokiki aku la a komo i ka hale aipuupuu, oia ka hale a Pakaa i manao ai e nalo, no ka mea, he hale komo ole ia e ke ’lii. Ma keia lele ana o Pakaa, ua ike mai o Lapakahoe, o Pakaa no; o kona kumu i manao ai oia, o ka hapeepee o ka hele, e onaha ai na wawae, aole nae i hooiaio loa no ka manao, aia no o Pakaa i Kaula kahi i noho ai.
Late that afternoon, all the canoes made land, including the canoe of Keawenuiaumi, who still sat on the platform and had not come ashore, for the reason that he did not have any clothes, and no loin cloth, all having been wet and the spare ones had all been lost at sea. When Kuapakaa saw his master sitting there naked on the canoe, he returned to the house and told his father of what he had seen. When Pakaa heard this, he took out a loin cloth and gave it to Kuapakaa, saying to the boy: “You take [[112]]this loin cloth and give it to your master, and the loin cloth that is wet, you bring it here, for you are privileged to wear his loin cloth and he yours.”[29]	Ahiahi iho la, pau loa mai la na waa i ka pae, a me ko Keawenuiaumi, eia nae, o Keawenuiaumi, i luna no ia o ka pola o na waa kahi i kau ai, aole i lele i uka, no ka mea, aohe kapa, aohe malo, ua pau loa i ka pulu, a ua pau loa i ka lilo i ke kai. Ike aku la o Kuapakaa i kona haku i ka noho wale mai i luna o na waa, hoi aku la ia a olelo i kona makuakane ia Pakaa. A lohe o Pakaa, unuhi mai la ia i ka malo a haawi aku la ia Kuapakaa, [[113]]a olelo aku la: “E lawe oe i keia malo a haawi aku i ko haku, a o ka malo i pulu, o ia kau e lawe mai, no ka mea, o kona malo nau e hume, pela hoi kou malo, nana e hume.”
Kuapakaa therefore took up the loin cloth and returned to Keawenuiaumi. When he came to the king’s presence he said: “Here is my loin cloth, you can use it and let me take your wet one.” Keawenuiaumi reached out for the loin cloth and looked at it, and saw that it looked like his own, the kind he used to wear when Pakaa had charge. At seeing this, Keawenuiaumi said: “Say, this loin cloth looks just like my own.” Kuapakaa replied: “This is my own loin cloth, but you being the king, I give it to you.” Kuapakaa then took the wet one and returned to Pakaa, who said to him: “Hang up your master’s loin cloth over the door way, so that the people will not try to enter this house. You can enter it and can go out, because all the sacred things belonging to your master are free to you. When the king’s stewards come for food you can hand it to them from the inside of this house, while they stand outside.” This was cunning of Pakaa.[30]	Lawe aku la o Kuapakaa i ka malo a hiki i mua o Keawenuiaumi: “Eia kuu wahi malo nou, o ko malo pulu e haawi mai oe ia’u.” Lalau mai la o Keawenuiaumi i ka malo a nana iho la, ua like loa me kona malo i ko laua wa e noho ana me Pakaa; i mai la o Keawenuiaumi: “E, ua like loa no keia malo me ko’u malo.” I aku o Kuapakaa: “No’u no keia malo; o oe hoi na e ke ’lii, nolaila, haawi aku la au nou ia.” Hoi mai la o Kuapakaa me ka malo pulu a mua o Pakaa, i mai la o Pakaa: “Kau ia ae ka malo o ko haku ma ka puka o ka hale, i ole e komo mai na kanaka i loko nei. O oe ka mea komo i keia hale, a me ka puka i waho, no ka mea, ua laa oe i ke kapa a me ka malo o ko haku, i hele mai na aipuupuu i ai, nau e haawi aku maloko nei, ma waho mai no lakou.” He hana maalea keia a Pakaa.
When Kuapakaa looked and saw that Keawenuiaumi was sitting without any covering, he took pity on him and so told Pakaa about it. When Pakaa heard this he took out a kapa from the wind calabash, Laamaomao and handed it to Kuapakaa, saying: “You take this and give it to your master. If he should say that it looks like his, you tell him, that this is your own kapa made by your mother.” The name given to such kapas was “ouholowai of Laa.”[31] They were very sweet, having been scented with the fragrant shrubs and vines of Laa and Puna, called the olapa, the kupaoa, the mokihana, the apiipii and others.	Nana aku la o Kuapakaa, o ka noho wale mai o Keawenuiaumi aohe kapa, aloha iho la ia, olelo aku la ia Pakaa; a lohe o Pakaa, unuhi mai la ia i ke kapa, i loko o ka ipu o Laamaomao, a haawi aku la ia Kuapakaa. Olelo aku la: “E lawe oe i ke kapa a haawi aku i ko haku, i olelo mai ko haku, ua like me kona kapa, e olelo aku oe, o kou kapa no keia a kou makuahine i kuku ai nou.” O ka inoa o ke kapa, o ouholowai o Laa; ua aala loa, no ka mea, ua hooluuia i na nahelehele aala o Laa a me Puna, oia ka olapa, ke kupaoa, ka mokihana, ke apiipii, a me na mea e ae.
When Kuapakaa came to the presence of the king with the kapa and handed it to Keawenuiaumi, Keawenuiaumi took it and spread it out. As he did this he caught the sweet scent of the olapa. He then inquired of the boy: “Where did you get this kapa?” The boy replied: “It belongs here in Molokai.” Keawenuiaumi said: “There are no kapas in other places like those of Hawaii; and they are not common with other chiefs. I am the only one who possesses such things. I believe this is my kapa. It must be that Pakaa is here.” “It was my mother that made this kapa for my own use, for my mother is a chiefess of Molokai and kapas are scented on this island, and it has been kept for my own use. The name given my kapa is wailau.[32] That is the best and most fragrant kapa in this place, like what you call the ouholowai of Laa; they smell the same.” This satisfied the king.	A hiki aku la o Kuapakaa i mua o Keawenuiaumi me ke kapa, haawi aku la, lalau mai la o Keawenuiaumi i ke kapa, a kuehuehu ae la, po i ke ala o ka olapa, honi iho la i ke ala. Alaila, ninau mai la i ke keiki: “Nohea keia kapa i loaa ai ia oe?” “No Molokai nei no,” pela aku ke keiki. I mai o Keawenuiaumi: “Aohe kapa o na wahi e ae e like me ko Hawaii, aole no hoi i laha i na ’lii e ae, ia’u wale no; me he mea ala o kuu kapa no keia, a eia no paha i anei o Pakaa?” “Na ko’u makuahine no i kuku i keia kapa no’u, no ka mea, he ’lii ko’u makuahine no Molokai, a he kapa aala no hoi ko keia aina, ua hooluu ia i na mea aala he nui loa, a ua malama ia no’u. O ka inoa o ko’u kapa, o wailau, oia koonei kapa aala loa, e like me ko oukou he ouholowai o Laa. Ua like na aala.” Pau ae la ko ke ’lii manao haohao.
That evening the chiefs came together with their men and as they were sitting quite close to the king, the king said: “If Pakaa was here, of an evening like this, he would have my awa ready with two fresh hinalea.[33] I would drink the awa and as its effects come over me, I would feel like a newly made net, nice and snug, all night. How I do miss Pakaa.”	A ahiahi iho la, akoakoa ae la na ’lii me ko lakou mau kanaka, a kahi hookahi; olelo aku o Keawenuiaumi: “Ina nei la o Pakaa, penei keia ahiahi la, o ka apu awa mai la no, o na hinalea ola elua. Inu iho la a ona, ooki iho la ka ona o ka awa, uwi kela me he koko aha la, a ao ka po; aloha no hoi o Pakaa.”
When Kuapakaa heard this he returned to his father, Pakaa, and said: “My [[114]]master is in want of some awa, and he has expressed his affection for you and showed that he still remembers you.” When Pakaa heard this, he took down the awa cup, the awa dish, the grass used for straining awa, the piece of awa and two portions of awa already prepared and said to the boy: “You take these to your master and show them to him. If he should ask you to prepare the awa for him, give your consent. Then you turn to one side where it is dark, leave the piece that is not prepared, take up the portions that are ready, strain them into the cup. He will compliment you for being very quick, for I was ever ready with these things when I was with him. After you have strained the awa into the cup, hand the cup to your master, then run as fast as you can to the pool where we keep the hinalea and catch two for your master, for he would want the fish to take away the bitter taste of the awa from his mouth.”	Lohe o Kuapakaa i keia olelo a ke ’lii, hoi aku la ia olelo ia Pakaa: “Ua ono kuu [[115]]haku i ka awa, a olelo mai nei he aloha ia oe no ia mau mea i kou wa e noho ana me ia.” A lohe o Pakaa, unuhi mai la ia i ka apu, i ke kanoa, i ka mauu, i ka puawa, me na mana awa elua i mama mua ia: “Lawe oe i keia a ko haku, hoike aku, a i olelo mai nau e mama, ae aku no. Alaila, huli ae oe a ma kahi poeleele, waiho oe i ka puawa okoa, lalau iho oe i na mana i wali, a hoka iho i loko o ke kanoa, alaila, e mahalo kela i ko hikiwawe, no ke mea, pela wau i ko’u wa e noho ana me ia. A pau ka awa i ka hoka, haawi aku oe i ko haku, alaila, holo mama oe i na hinalea elua a kaua i hooholo ai i ka hapunapuna, lawe mai oe i pupu no ka awa o ko haku, i pau ka mulea awa o ka waha o ko haku.”
When Kuapakaa came to the presence of Keawenuiaumi, he said: “Here is my awa for you.” The king looked and saw that it was quite a large piece, so he said: “You had better prepare it for me.” Kuapakaa then turned into a dark corner, took the portions already prepared, strained the same and handed the cup to the king. The boy then ran for the fish, the two hinalea, and shortly after he returned with them to the king.	A hiki o Kuapakaa i mua o Keawenuiaumi, olelo aku la: “Eia kuu wahi awa nou.” Nana mai la ke ’lii a ike he puawa nui, olelo mai la: “Nau no e mama.” Huli ae la o Kuapakaa ma kahi poeleele a hoka iho la i na mana i wali mua, haawi aku la i ke ’lii, a holo aku la i na hinalea elua, a hoi mai la i mua o Keawenuiaumi.
Because of these things performed by the boy, Keawenuiaumi complimented him for being quick and for carrying himself like a person who has always lived with kings, and for conducting himself so well. The king then drank up the awa and as the effects of it stole over him, combined with the weariness of a hard and eventful day, he fell into a deep sleep.	No keia mau hana a ke keiki, mahalo iho la o Keawenuiaumi i ka eleu, me he kanaka makua ala, ua noho me na ’lii a maa ka makaukau. Inu iho la ke ’lii a ona, moe iho la, hui ae la ka ona o ka awa me ka maluhiluhi o ke kai, o ka moe ka hana.
Upon seeing this, Kuapakaa decided to uncover the wind calabash, Laamaomao, and to keep it uncovered, so that the winds would continue to blow and the storm hold for days; and in this way keep the king with him. So Kuapakaa uncovered Laamaomao, and the storm kept up day after day; and by it the expedition for the search was postponed. Because of this storm Keawenuiaumi and his men were forced to wait for the abating of the storm until one month went by, when their food which had been brought from Hawaii was exhausted. At this, the chiefs went before Keawenuiaumi and told him of their trouble, that they had run out of food. When Keawenuiaumi heard this he sent a man to go and ask of the boy, if he had any food. Said the king: “If he has any food, tell him that we are without any.”	Nolaila, manao o Kuapakaa, e huai i ka ipu makani ana ia Laamaomao, i pa ka makani, mau no ka ino, noho no ke ’lii me ia. Wehe ae la o Kuapakaa i ke poi o Laamaomao, a pa iho la ka ino i kela la i keia la, ma keia ino i lohi ai ka holo o Keawenuiaumi. Pela ko lakou kali ana i ka malie, a hala hookahi malama, pau ae la ko lakou koena ai, o ka hele ana mai Hawaii mai. Ia wa, hele mai na ’lii o Hawaii ia Keawenuiaumi, hai mai la i ko lakou pilikia nui o ka pololi, a lohe o Keawenuiaumi, i ka lakou olelo. Hoouna aku la o Keawenuiaumi i ke kanaka, e ninau aku i ke keiki he ai paha kana, aole paha. Aka, ina he ai, e olelo aku oe he pilikia ko kakou.
When the man came before Kuapakaa he told him what Keawenuiaumi had said to him. When Kuapakaa heard this, he said: “There is food; but you must go back to the king and tell him the food is up in the uplands. Tell him there are six chiefs here and I have six small patches. Furthermore, if you should go for food, don’t take the big potatoes only and leave the small ones; for if you do so you will not get another chance to go up there for food.” With this the messenger returned to the presence of Keawenuiaumi and reported to him of what the boy had said. When Keawenuiaumi heard this he ordered his men and the chiefs to go up for food.	A hiki aku la ke kanaka i mua o Kuapakaa, hai aku la i na olelo a Keawenuiaumi, a lohe o Kuapakaa, olelo mai la: “He ai no, eia nae, e hoi oe a hai aku i ke ’lii ia Keawenuiaumi, he ai no, aia i uka, e olelo aku oe, eono alii, eono kipoipoi. Eia hoi, i kii oukou i ka ai, mai ohi oukou i ka mea nui wale no, a haalele i ka mea liilii, ina oukou e hana pela, aole oukou e kii hou i ka ai.” Hoi aku la ka elele a mua o Keawenuiaumi, olelo aku la i ka olelo a ke keiki, a lohe o Keawenuiaumi, kena ae la ia i na kanaka a me na ’lii e pii i ka ai.
When they came to the uplands, where the potatoes were growing they saw that there were six large patches, each of very great extent, and were so long that the other ends could not be seen. The men then said to themselves: “How wonderful! The [[116]]boy said there were six small patches, but here there are six very large patches.” The men then began to dig up the potatoes, and after they had dug up enough, they collected the potatoes and in obedience to the boy’s order, they took the large ones as well as the small ones and returned with the potatoes to the beach, lighted the ovens, and after the potatoes were cooked, they sat down and ate their fill.	A hiki lakou i uka, nana aku la lakou i na mala uala eono, nui launa ole, a loihi no hoi ke nana aku. Olelo ae la kekahi i kekahi: “Kupanaha, olelo mai nei hoi ua [[117]]keiki nei, he mau wahi kipoipoi wale no, eia ka hoi, he mau mala nunui.” Koki iho la lakou, a nui ka ai, hoiliili iho la, e like me ka olelo a ke keiki mai ka mea nui a ka mea liilii, a hoi aku la a hiki i kai, hoa ka umu, a moa ae la, ai iho la lakou. Hele mai la o Kuapakaa a hiki olelo mai la ia lakou: “E auhea oukou o ka uala nui o ka oukou ia, O ka mea liilii o ka’u ia.” “Kahaha, aole peia, i uala nui no kekahi au, no ka mea, nau ka ai.” “Aole,” pela aku o Kuapakaa, “o ka ai nui na oukou no ia, o ka ai liilii o ka’u ia. Penei nae oukou e hana ai; e ihi oukou a pau ka ili o waho, alaila, kaulai i ka la a maloo.” O ke ano o keia, he ao maloo.
After this Kuapakaa came to them and said: “I want you to take the large potatoes for your own use and keep the small ones for me.” “Why, no, not so; you must have some of the large ones, too, because the potatoes are yours.” “No,” said Kuapakaa, “you take the large ones and save the small ones for me. But I want you to do this: peel the skin and then set out the potatoes to dry.”[34] The people then asked Kuapakaa: “What do you intend doing with the food, boy?” Kuapakaa replied: “I am doing this, because I know you will eat up those potato patches and the bad weather of this land generally comes about this time, when the sea will be rough, which will keep you here for some time, for there are three bad months yet to come; Makalii, Kaelo and Kaulua.[35] In the month of Olana,[36] it is possible that fine weather will come, then you people will be able to get away. By that time my potatoes will all be consumed by you, but by doing this, saving and drying out the small potatoes, I will not be without food and will not be hungry, for I shall then live on the small potatoes which I ask you to keep for me. With this food I will be supplied during the time of planting and care of a new crop.” This talk by Kuapakaa, although true, was intended to deceive them, for Kuapakaa well knew that Keawenuiaumi was going to urge that he go along with him in the search for Pakaa, when good weather once more prevailed. The men, in obedience to this order, faithfully kept all the small potatoes after every cooking day.	Ninau mai la lakou: “Heaha ke ano o keia hana au e ke keiki?” I aku o Kuapakaa: “No ko’u manao, e pau ana kela mau mala uala ia oukou, a e hiki mai ana ka manawa ino o keia aina, e kaikoo ai ka moana o kai, a e loihi ana no hoi ko oukou noho ana i anei, no ka mea, ekolu malama ino i koe, o Makalii, Kaelo, Kaulua. I Olana paha hookau ka malie, alaila, oukou holo, nolaila, e pau ana ka’u ai ia oukou; aka, i hoi oukou, aole au e wi ana, aole no hoi e pololi, no ka mea, ua ola au i ka ai liilii a oukou e hoiliili nei, loaa hoi ko’u o e mahiai aku ai i ai na’u.” O keia olelo a Kuapakaa, he olelo maalea, he olelo huna, aole ia o ke ano maoli. Ua ike no o Kuapakaa, e koi ana no o Keawenuiaumi, e holo e imi ia Pakaa, ke malie, nolaila, ua malama loa na kanaka i ka ai liilii, i kela umu keia umu ke kalua ai lakou.
When Keawenuiaumi left Hawaii on this expedition, he left word with the chiefs and the common people that he would take up a month in the search for Pakaa. He was, however, mistaken in this, for he was in Molokai for four months. In this prolonged absence the people of Hawaii began to mourn for their king, believing that he was dead. After staying in Molokai for four months, the followers of Keawenuiaumi began to think of their wives, children and parents, and there was a general feeling amongst them that they abandon the search for Pakaa and return to Hawaii.	Eia nae, ia Keawenuiaumi ma i holo mai ai mai Hawaii mai, olelo aku ia i na ’lii o hope a me na makaainana, hookahi mahina e holo mai ai e imi ia Pakaa, aka, ua hala na mahina eha ia lakou ma Molokai, o ka noho ana. Ma keia noho loihi ana o Keawenuiaumi ma, kanikau na makaainana o Hawaii ia ia, e manao ana ua make. A hala na mahina eha i ka noho ana ma Molokai, hu mai la ke aloha o ka wahine, ke keiki, a me ka makua, nolaila, pau ka manao hele e imi ia Pakaa, o ka hoi wale no i Hawaii ka pono.
At the expiration of the four months, during which bad weather was to prevail as predicted by Kuapakaa, he closed the wind calabash of Laamaomao, and good weather was once more experienced. He then said to the people: “This is Olana, the pleasant month, then come Welo and Ikiikii (May and June), the period of time when the fisherman’s fish line is always wet. These months are the pleasant months, and hence the fisherman’s line is never dry, because they go out fishing every day.” He then said to the chiefs and men: “Bind the lashings of the canoes, for I have kept you for four months because of the bad weather; now that good weather has come, you must return home.” When the chiefs heard this, they made ready their canoes, renewed the lashings, and pushed the canoes out into the sea and moored them, for the expedition [[118]]of kings is ever alert. Very late that evening, when it was almost midnight, Kuapakaa called out in a chant, as follows:	A pau na malama ino eha a Kuapakaa i olelo ai, popoi iho la ia i ka ipu makani o Laamaomao, hookau mai la ka malie. Olelo aku la ia: “Olana keia o ka malama malie, o Welo, o Ikiiki, o ke aho pulu a ka lawaia, he mau malama malie wale no keia; nolaila, maloo ole ai ke aho a ka lawaia, no ka holo mau i kai.” I aku la ia i na ’lii me na kanaka: “E hoa na waa a paa, no ka mea, ua kaohi aku wau ia oukou no na malama ino eha, a ua malie, e hoi oukou.” A lohe na ’lii i keia olelo, makaukau iho la na waa a paa i ka hoa, hoolana aku la i loko o ke kai, me ka paa i ka hekau ia, no ka mea, he huakai [[119]]pulale ka ke ’lii. A ahiahi loa, aneane e aumoe, kahea aku la o Kuapakaa ma ka paha penei:
Arise! Arise! Arise! The night is spent, the night is spent. All tiredness, soreness and weariness have vanished; Also darkness that prevents the sailing of canoes. Arise! Arise! Arise! Hikiliimakaounulau[37] is up, The star at the end of the land. Arise, make a move! Arise, make a move!	E ala! e ala! e ala! Ua kulu ka po! ua kulu ka po! Pau ka luhi, ka eha, ka opa, Ka maka pouli o na waa la. E ala! e ala! e ala! Aia i luna o Hikiliimakaounulau, Ka hoku i ka palena o ka aina. E ala! e eu! E ala! e eu!
Upon hearing this, the chiefs said: “How strange! it is not yet anywheres near daylight, but the boy is calling us to sail off. This is only in the early evening.”	Ma keia olelo a ke keiki, olelo ae la na ’lii: “Kupanaha! Aole hoi i kokoke aku i ke ao, o ka hea okoa mai nei no ia e holo, eia no ka i ke ahiahi okoa.”
CHAPTER IV. Departure from Molokai.—The Names of the Six Districts of Hawaii.—The King Desires Kuapakaa to Accompany Him.—The Boy Consents Under Conditions.—They Start Off.—Meeting With Adverse, Cold Winds, the Two Sailing Masters Fall Overboard.	MOKUNA IV. Ka Haalele ana ia Molokai.—Na Inoa o na Moku Hawaii Eono.—Makemake ke ’Lii e Holo pu o Kuapakaa me ia.—Ae ke keiki Malalo nae o na Kumuaelike.—Hoomaka Lakou e Holo.—Halawai me na Makani Anu Pahili, Haule na Hookele Elua mai ka Waa.
By this expression used by the chiefs, it was their intention to delay their sailing until the change of the Milky Way, after midnight, when they would make the start. Hearing this expression, Kuapakaa again called out; this time naming the six different districts of Hawaii, and also the six chiefs.	O ko na ’lii manao ma keia olelo a ke keiki, e waiho a huli ka ia i ke kau o ka po, alaila holo. Nolaila, hoomaka hou o Kuapakaa e kahea ma ka inoa o na moku eono o Hawaii, e pili ana i na ’lii eono o Hawaii:
THE NAMES OF THE DISTRICTS. Arise, Kona, land of the calm seas! The shady clouds of Keei are flying. The clouds are like ridge poles over Weli. How long you have indeed slept! When I mentioned you the fact, You sit calmly and make no stir. Make a move, Kohala, arise! Make a move, Kohala, thou of the solid step, Causing Papa the begetter of the isles, to hearken, The one who gave birth to Koolau. Arise, Hilo! Hilo of the incessant rains of the sharp head. The flower of the lehua is withered By the pelting down of the rain, Prepare the ki leaf[38] in the calm For the net-fishing of the nehu at Punahoa. Arise, Puna! Puna the land made fragrant by the hala [[120]] From one end to the other, To the very breadfruit trees of Kailua That stand unmolested by the winds of Kau. Arise, Kau! Kau the large windy land, Land where the current draws to Alae, Where the canoes sail here and there, To Kailikii, to Kaulana, Sailing singly, sailing in pairs, Sailing by threes, sailing by fours, Sailing by fives, sailing by sixes, Sailing by sevens, sailing by eights, Sailing by nines, sailing by tens. They all sail, the small canoes, The canoes of the chiefs must sail.	NA INOA O NA AINA. E ala e Kona, aina kai pohu i ka hau! E lele ana ke ao pohu o Keei, He ao kaupoku ia no Weli, Weliweli, wale ko’u moena, Ko’u hai wale ana ia oe, Nohowale iho la oe, pale ko eu, Eu e Kohala—e! E eu e Kohala, ka unupaa, A haliu o Papa hanau moku, Ka mea nana i hanau o Koolau, E ala e! e Hilo e! O Hilo ua poolipilipi i ka umulau, Ua mae ka pua o ka lehua I ka hehihehi a ke kuaua, E aha lai i ka malie, Lawaia huki heenehu o Punahoa. E ala, e Puna e! O Puna aina ala i ka hala [[121]] Mai ke kila no a akiaki, O na ulu o Kailua, Aeae kukio makani o Kau. E ala e Kau e! Kau nui aina makani, Ko ke au i Alae Kapaepae ka waa e holo, I Kailikii, i Kaulana, Holo kookahi, holo koolua, Holo kookolu, holo kooha, Holo koolima, holo kooono, Holo koohiku, holo koowalu, Holo kooiwa, holo kooumi. Holo na pou, na waa liilii, Ka waa o na ’lii e holo.
After this call of the boy, the chiefs and the men arose about midnight, boarded their canoes and set sail, and when out at sea they hove to and awaited for the canoe of Keawenuiaumi, which was to come later; for the king had given them his order to go to sea and await his coming. In waiting for the king, the chiefs allowed their canoes to drift away; and in drifting they all fell asleep. The men who were anxious to get back home then headed the canoes for Kawaihae in Kohala, Hawaii; at daylight the next day, the chiefs awoke and when they looked about them they saw that the land in sight was Hawaii. Instead of getting angry, they felt happy, for they knew that they were about to see their wives and children; they, however, felt some regrets, for they loved their king, Keawenuiaumi.	Mahope o keia olelo kahea a ke keiki, ala ae la na ’lii a me na kanaka i ke aumoe, a ee ae la kela alii, keia alii i kona waa, a holo aku la, a ka moana lana mai, koe iho la o Keawenuiaumi mahope. Ua kauoha ke ’lii ia lakou, e holo a ka moana kakali mai ia ia, ma keia holo ana, ua hookelekele lakou, mai Molokai a Oahu, e like me ka moku. Ma keia hookelekele ana o lakou, ua pau loa i ka hiamoe i luna o na waa, nolaila, ua holo na waa a pae ma Kawaihae, i Kohala, Hawaii. I ke ao ana ae, nana aku lakou o Hawaii keia aina, olioli iho la lakou, no ka ike i ka wahine me ke keiki, aka, ua nui ko lakou aloha no ke ’lii, no Keawenuiaumi.
At daylight, a man came to Kuapakaa from the king with the request that he go to the king. When Kuapakaa came before Keawenuiaumi the king said: “I have sent for you to ask you that you accompany me to Kaula and back.” Kuapakaa replied: “I cannot go with you, for I would be leaving my old man by himself and he is very weak.” But since the king kept on urging him, Kuapakaa agreed to accompany the king. This by the way was the wish of Kuapakaa. In giving his consent, Kuapakaa made his going conditional, saying: “I am willing to go with you, if you will take my things along. If you allow this, I will accompany you; but if you will not allow my things to go along, I will not go with with you.” The king gave his consent,[39] saying: “I am willing that you go with your things.” Keawenuiaumi then told the men to take the things belonging to the boy and place them on the canoe, believing that this would allow the boy to accompany him.	A ao ae la kii aku la ke kanaka ia Kuapakaa, ma ke kauoha a ke ’lii e hele mai i mua ona. A hiki o Kuapakaa i mua o Keawenuiaumi, olelo mai la: “I kii aku nei au ia oe, e holo pu kaua i Kaula a hoi mai.” Olelo aku o Kuapakaa: “Aole au e hiki, e haalele iho auanei au i kuu wahi pupu elemakule, no ka mea, ua palupalu.” A no ke koi pinepine a ke ’lii, ae aku la o Kuapakaa e holo pu, o kona manao no ia o ka holo pu me Keawenuiaumi. Nolaila, olelo aku la o Kuapakaa ia Keawenuiaumi: “He ae no au e holo pu me oe, ke ili nae kuu wahi ukana, alaila, holo kaua, a i ole e ili, aole au e holo me oe.” Ae mai la ke ’lii: “He ae no au e holo oe a me ko ukana pu.” Kena ae la o Keawenuiaumi i na kanaka, e kii i ka ukana a ke keiki a lawe mai, no ka mea, ua manao o Keawenuiaumi o ia ka mea e hiki ai ke keiki.
When the men came to the place where the boy’s things were, they looked and saw a large log of wood as long as the double canoe of the king. When the men saw this log they expressed their doubts as to its being able to be carried by the double canoe for they feared that it would be too much of a load. The men, however, took it up with some difficulty and placed it on the canoe, which set the canoe deep in the water. The boy then pointed to another thing, a rock, with a groove cut around it; thus making two things the boy wished placed in the canoe. [[122]]	A hiki na kanaka i kahi o ka ukana, i nana iho ka hana, he laau nui, ua like ka loa me na waa o ke ’lii, o Keawenuiaumi. Olelo iho la na kanaka, ina paha e kau keia laau nui i luna o na waa, o ke komo no ia, no ka nui launa ole. Amo ae la lakou me ka hiki inoino loa, a hooili i luna o na waa, a aneane na waa e komo no ke kaumaha loa; kuhikuhi hou ke keiki i kekahi ukana ana, he pohaku, ua hana ia a puali, alua ana ukana. [[123]]
This large log of wood was hollow and contained food and various other things. Because of this large log, the men gave the boy the name, “The boy of Kaluakoi with the large package.” After the things belonging to the boy had been placed on the double canoe, Keawenuiaumi and Kuapakaa, as well as the rest of the men, boarded it and set sail.	O keia laau nui, he ukana o loko, he ai, he ia a me na mea a pau loa. No keia laau nui, kapa na kanaka ia ia: “O ke keiki opeope nui o Kaluakoi.” A pau na ukana a ke keiki i luna o ka waa, ee aku la o Keawenuiaumi me Kuapakaa, a me na mea a pau loa i luna o ka waa, a holo aku la.
In setting out, they experienced pleasant winds, called Kaao; Kuapakaa at once looked at the two sailing masters and asked that they give him one of the paddles, but they refused, saying: “We cannot give you one because this is our sign of authority. We will be blamed if we surrender it to you.” By this Kuapakaa wanted to place the responsibility upon their own heads, in case of coming disaster, for these were the very men who had made things so unpleasant for his father, Pakaa, who was forced to go away from the presence of Keawenuiaumi.	Ma keia holo ana, he maikai ka makani, he kaao; ia wa nana aku la o Kuapakaa i na hookele, a nonoi aku la i kekahi hoe ia ia, hoole mai la na hookele: “Aohe maua e haawi aku ia oe, no ka mea, o ko maua haawina no ia; hewa maua ke lilo ia oe.” Ma keia hana a Kuapakaa he imihala i na hookele, no ka mea, o na hookele ko Pakaa mea i hele ai mai a Keawenuiaumi mai.
The canoe sailed on and passed to the lee of Oahu, then on into the sea of Kaieiewaho,[40] where they saw Kauai; after a time they went past Waimea. At this place Kuapakaa uncovered his wind calabash, Laamaomao and immediately they were encompassed by a terrible storm. In meeting this storm the king did not worry for he had the boy with him. When they were beset with this storm, Keawenuiaumi asked of the sailing masters: “What are we to do?” The two were unable to make answer, at that time, for the waves were beating into the canoe, and it was only being kept afloat through the exertion of the bailers. Soon after this the storm increased and the wind and rain were terrible; the thunder and lightning too was severe, and they began to drift away until Kauai was almost lost to their sight.	Holo mai la lakou mai Molokai a kalewa mawaho o Oahu nei, malaila aku a ke kai o Kaieiewaho, ike lakou ia Kauai, a mahope, holo ana lakou mawaho o Waimea. Alaila, wehe ae la o Kuapakaa i ke poi o ka ipu makani o Laamaomao, a halawai lakou me ka ino ia wa, i keia pilikia ana, ua oluolu no ko ke ’lii manao no ka holo pu ana o ke keiki me ia. Ma keia ino ana, ninau aku la o Keawenuiaumi i na hookele: “Pehea ka pono?” Aole hiki ia laua ke ekemu mai; ia wa, e komo ana ka ale iloko o na waa, aka, ua ikaika na ka liu. Ia wa, hiki mai ka ino a nui loa, aole o kana mai ka ua me ka makani, ka hekili me ka uwila, a aneane e nalowale o Kauai.
As the storm increased, Keawenuiaumi turned to the boy and asked: “What about this storm?” Kuapakaa answered: “I have nothing else to meet it, except this rock; it must be cast out to serve as an anchor to hold the canoe and in that way prevent our being blown away by the wind and lose sight of land.” At this, Keawenuiaumi surrendered the entire command of the canoe to Kuapakaa; it was his to carry them to destruction or to safety. Kuapakaa then opened out one end of the log, and taking out a rope he fastened it to the rock, and threw it into the sea, and they were held in one place.	Ma keia ino i loohia ai ia lakou, ninau aku la o Keawenuiaumi i ke keiki: “Pehea ka ino?” I aku o Kuapakaa: “Aohe a’u pono e ae, eia wale no, e hoolei ka pohaku nei la i ke kai i heleuma no na waa e paa ai, e aho ia, aole kakou e puhi ia e ka makani, a nalowale ka aina.” Ia wa, hooili mai la o Keawenuiaumi i na hana a pau loa ia Kuapakaa, ia ia ka make, a me ke ola; alaila, unuhi ae la o Kuapakaa i ke poo o ka laau a lawe ae la i ke kaula a nakii iho la i ka pohaku, a hoolei aku la i loko o ke kai, a paa iho la lakou i kahi hookahi.
When Kuapakaa saw that the men and the king were shivering from the intense cold, that their hair hung down straight and every one was suffering, he took out some palm leaves[41] from the log and gave the men one apiece and one to the king; but he did not give the sailing masters, Hookeleihilo and Hookeleipuna, any. Soon after this he took out food and meat from the log, and gave some to the men and to the king; but he again refused to give anything to the sailing masters.	A ike o Kuapakaa i ke anu o na kanaka a me ke ’lii, ua huluhulu loloa, ua haukeke, alaila, unuhi ae la ia i ka lau o ka loulu mai loko ae o ka laau, a haawi pakahi aku la i na kanaka, a me ke ’lii, o Keawenuiaumi, i ka ao loulu, a koe na hookele, oia o Hookeleihilo a me Hookeleipuna, aohe o laua ao loulu. Mahope o keia, haawi aku la o Kuapakaa i ka ai a me ka ia i na kanaka, a koe o Hookeleihilo a me Hookeleipuna, aohe ai a laua.
By this action of Kuapakaa the two sailing masters were in great distress, for they were shivering with the cold and were in great need of food. Not very long after this, Hookeleihilo fell overboard, unable to withstand any longer the terrible sufferings. At this the man who sat in front of Hookeleiho called out: “Hookeleihilo has fallen overboard.” Not very long after this, Hookeleipuna succumbed and he too fell overboard, dead; thus were the two sailing masters disposed of. [[124]]	Ma keia hana ana a Kuapakaa, ua pilikia loa na hookele i ke anu a me ka pololi, aole i liuliu iho, pahu ana o Hookeleihilo i loko o ke kai mahope o na waa. Kahea mai la ke kanaka mamua iho o Hookeleihilo: “E! Pahu aku la o Hookeleihilo i loko o ke kai!” Aole i liuliu iho, make o Hookeleipuna, pau loa na hookele i ka make. [[125]]
CHAPTER V. At Death of Pakaa’s Enemies, Calm Prevails.—The Boy Is Made Sailing Master.—He Directs the Canoes to Hawaii.—The Men Are Made Glad, but the King Is Sad at Failing to Find Pakaa.—Kuapakaa Foretells His Neglect by the King.—Landing at Kawaihae He Is Deserted.—He Joins Two Fishermen and Makes a Fair Catch.—Falling in with a Six-manned Canoe He Wagers on a Race, Single-handed, Against All Eight and Wins.—He Hides the Fish in the King’s Canoe.—They Plan a Canoe Race to Take Place in Kau, Life to Be the Forfeit.	MOKUNA V. I ka Make ana o ko Pakaa mau Enemi, Halii ka Malie.—Hoolilo ia ke Keiki i Hookele.—Kuhi Oia i ka Ihu o ka Waa i Hawaii.—Hoohauoli ia na Kanaka, aka, Hookaumaha ia ke Alii i ka Loaa ole ana o Pakaa.—Wanana o Kuapakaa i Kona Hoowahawaha ia e ke Alii.—I ka Pae ana ma Kawaihae, Haalele wale ia Oia.—Hui oia me Elua Mau Kanaka Lawaia a Loaa Kana mau wahi I’a.—Halawai oia me ka Waa Eono Kanaka, a Pili Heihei Hookahi Oia me na Kanaka Ewalu a Eo Iaia.—Huna Oia i ka I’a Iloko o ko ka Alii Waa.—Hooholo Lakou e Malama ia he Heihei Waa ma Kau, a o ke Ola ke Kumu Pili.
When Kuapakaa saw that the enemies of his father, Pakaa, were dead, he closed the wind calabash, Laamaomao, and immediately the storm abated and a great calm came over the ocean. At the coming of the pleasant weather, the office of sailing master was given over to the boy. But before this, the king said to the boy, that he wished to continue the search of Pakaa at Kaula. After giving this order the king and the men all fell asleep, for they were worn out with the efforts to save themselves during the storm.	A ike o Kuapakaa, ua make na enemi o kona makuakane o Pakaa, alaila, popoi iho la ia ia Laamaomao, o ka malie koke iho la no ia a pohu haalele loa. A malie iho la, lilo ae la ia ia ka hookele o na waa, aka, ua olelo mua aku o Keawenuiaumi i ke keiki, e holo i Kaula i o Pakaa ala. Mahope o ia olelo ana, pauhia iho la ke ’lii i ka hiamoe a me na kanaka, no ka luhi i ke kai.
After they had all fallen asleep a fair wind from land sprung up; Kuapakaa then swung the canoe around as well as the sail and sailed straight for Hawaii, all that day and night until daylight of the next day, when they saw the top of Maunakea above the mist, passing and repassing in the distance like a pointed cloud. At this the men all woke up at the call, “There is Hawaii.” Some said that it was not Hawaii; but when they got nearer to Kawaihae, they were made certain that it was Hawaii. This was the cause of great rejoicing amongst the men; but Keawenuiaumi was not at all made happy for he had failed to find his servant Pakaa, and had not reached Kaula.	A pau lakou i ka hiamoe, pa mai la ka makani maikai ma ka aina mai, hoololi ae la o Kuapakaa i na waa a me ka pea, a holo pono i Hawaii. Ia la a po, a ao ae, ike aku la lakou i ka piko o Maunakea i loko o ka ohu, e maalo ana me he opua la. O na kanaka a pau o luna o ka waa, aia ae la lakou, aia o Hawaii; hoole kekahi poe, aole ia, a kokoke loa lakou e komo i Kawaihae, alaila, maopopo iho la ia lakou, o Hawaii keia. Nolaila, olioli lakou i ka hiki i Hawaii, aka, o Keawenuiaumi, he minamina loa ia i kana kauwa ia Pakaa, no ka hiki ole ana i Kaula.
As the canoe drew near the land the men became excited, for they were to see their wives and children after a long separation. Upon seeing this, Kuapakaa said to them: “Say, what a disappointment it will be for the boy.” They asked: “Why?” Kuapakaa replied: “He will be neglected as soon as the canoe touches land.” Lapakahoe then asked: “Why should you be neglected?” Kuapakaa replied: “I see that you are all excited and are anxious to land; and when you do, and meet your wives and children you will forget me and I will get left, for I have no friends here.” Lapakahoe said: “The king will not forget you, because by you these bones were saved.” “That may be so, but the boy will be forgotten as soon as the canoe touches land.” These words of Kuapakaa were realized and proved too true, as the following events will show.	O na kanaka a pau o luna, ua pihoihoi lakou no ka pae i ka aina, a ike aku i ka wahine, me ke keiki, nolaila, olelo e aku o Kuapakaa, ia lakou, penei: “E, ehia mea aloha o ke keiki.” Ninau mai lakou: “I ke aha hoi?” I aku o Kuapakaa: “I ka haule i ka hapaina waa.” I mai o Lapakahoe: “I ke aha kou mea e haule ai?” Pane aku o Kuapakaa: “Ua ike aku nei au i ko oukou pihoihoi, e ake no e lele i uka. Nolaila, ina paha kakou e pae aku, uwe ka wahine, uwe ke keiki, nolaila, poina iho la au, ka mea makamaka ole mahope.” Olelo aku o Lapakahoe: “Aole oe e poina i ke ’lii, no ka mea, i ola keia mau iwi ia oe.” “Oia paha. O ke keiki ka hoi ka mea aloha, i ka haule i ka hapai waa ana.” O keia mau olelo a Kuapakaa, ua ko io no, aole i hala, ua pololei loa e like me kana olelo wanana mamua.
When they touched land at Kawaihae, everybody landed and there was weeping by the women and by the children, and while doing this, the boy was entirely forgotten. Kuapakaa, not having any other place to go to, stayed by the canoes day and night, sleeping under them at night. In living at this place, the boy had no friends, and the food he lived on was the dried potatoes saved in his log of wood. [[126]]	A pae aku la lakou i Kawaihae, lele aku la kela mea keia mea i uka, uwe ka wahine, uwe ke keiki, ilaila lakou i lalau ai, poina loa iho la ke keiki. Noho iho la o Kuapakaa i na waa o lakou, i ke ao a me ka po, malalo o na waa, ma keia noho ana, aohe makamaka, o kana ai, o ka ai i maloo a lakou i holo mai ai. [[127]]
Some time after this, Kuapakaa heard that the season for flying-fish had commenced at Kohala, so very early one morning he came upon a couple of fishermen, who were fastening on the lashings of their canoe, making preparations for going out fishing for flying-fish. When he saw the men, he said: “What are you two going to do with the canoe?” “We are making ready to go out fishing for flying-fish.” “Will you let me accompany you in your canoe?” “No, it will be too much of an extra load for the canoe.” Kuapakaa replied: “Do you think so? I believe every canoe ought to have a bailer. If I accompany you, I know that I don’t share with you on your catch. I know how to fish, and if I make a large catch, I will have to share with the rowers; and even if the catch be small, I must share with you on my catch. In this way, you can see, I will not in any way be entitled to a division of your catch.” As the boy spoke pleasantly and in a way, wisely, the men gave their consent and expressed their willingness to take Kuapakaa along with them.	Ia ia i noho ai malaila, lohe aku la ia ua malolo o Kohala; a lohe ia, hele aku la i ke kakahiaka nui, e hoa ana keia mau mea elua i ka waa, e holo ai i ka malolo. Olelo aku la o Kuapakaa ia laua: “He waa aha ko olua?” “He waa holo i ka malolo.” “Owau hoi ha kekahi e kau ma ko olua waa?” “Aole, e komo auanei ka waa.” I aku o Kuapakaa: “U. I pono hoi ka holo ana o ka waa, he kaliu kekahi; ina hoi kakou e holo, aole o ko olua haawina ke lilo mai ana ia’u, no ka mea, ua ike no au i ke ano o ka lawaia ana; ina e nui ka loaa ana o ka malolo, e pa kaau ka haawi ana o na pahoe; ina hoi e uuku, e pa kauna ka haawina o na pahoe; nolaila, aole o ko olua haawina ke lilo mai ana ia’u.” A no ka maikai o ka Kuapakaa olelo, nolaila, ae na kanaka nona ka waa e holo o Kuapakaa i ka pahoe malolo.
Upon coming to the fishing grounds, several flying-fish were caught, a fair division was then made and they headed for home. On their return they met a canoe which was manned by six paddlers, while the canoe in which Kuapakaa was a paddler had only three. When Kuapakaa saw the other canoe, he said to his two companions: “Let us have a race with that canoe, and make a wager,[42] our flying-fish, that we can beat them.” This proposition angered one of his companions, who said: “Why, who said so? How can you beat six men in a canoe race?” Kuapakaa said to the one who made the answer: “You had better get into that other canoe, making seven of you, and the two of us will race the seven of you.”	Holo aku la lakou i ka pahoe malolo, a loaa ka malolo, haawi pa kaau iho la na ia i na pahoe; mahope o laila, hoi mai la lakou. Ma keia hoi ana, hui mai la kekahi waa me ko lakou waa, eono nae kanaka o ia waa, ekolu no hoi lakou nei o ko lakou waa. I aku o Kuapakaa, i kona mau kanaka hoa holo: “E heihei ko kakou waa me ko lakou la waa, a e pili na kaau malolo a kakou me ia waa.” Alaila, huhu iho la kekahi kanaka ia ia, a olelo mai la: “Kahaha! wahi a wai, e eo ia oe na kanaka eono ke heihei?” I aku o Kuapakaa i ke kanaka i olelo mai ia ia: “E hoi hoi ha oe ma kela waa, hui, ahiku oukou o ko oukou waa, a i elua no hoi maua ma keia waa?”
The other man then replied: “I am afraid I will be deprived of my share of our catch. How can our strength be compared to the strength of all such full grown men? We will never be able to beat them.” When Kuapakaa heard this, he said to the man: “You can take the other canoe then, making eight of you, while I shall take this canoe all by myself; and let us place our shares as our wagers. If you get ashore first, you can have my catch and if I make land first I will take your catch.” This satisfied the others and they asked that Kuapakaa hand over his share of the fish for them to hold; but to this Kuapakaa replied: “No, I think you ought to give me the fish and I act as the stake-holder; because if I beat you, you will be apt to keep the stakes, and if I jump in to take it from you, you would beat me, for there are too many of you and I am all alone. But on the other hand, if you beat me, I will not be able to keep the stakes away from you for you are too many for me, you can take the stakes away from me anyhow.” There was nothing wrong in this, so it was agreed, and the fish were handed over to Kuapakaa. Soon after this, the preparations for the race commenced and the canoes were brought to the mark. As soon as the word was given, the paddles all came down with a jerk and away the two canoes went.	Pane aku la kekahi kanaka, o ka lua ia: “E lilo auanei ka’u kaau malolo ia oe? E puka aku no auanei ko kaua ikaika i mua o na kanaka makua? Aole e puka.” A lohe o Kuapakaa, olelo aku la ia: “Ou hoi hoi ha ma kela waa, hui awalu oukou, owau no hoi ma keia waa, heihei kakou, o na kaau malolo ka pili a kakou? Ina oukou e pae e i uka, alaila, lilo ka’u mau malolo ia oukou; a ina hoi owau ke pae e i uka, lilo ka oukou mau malolo ia’u.” Ma keia mau olelo a Kuapakaa, ae lakou. Nolaila, nonoi mai la lakou i ka Kuapakaa kaau malolo, e haawi aku ia lakou e paa ai ka pili, i aku o Kuapakaa: “Aole, i ko’u manao, o ka oukou ke haawi mai ia’u e paa ai. No ka mea, ina oukou e eo ia’u, aole e loaa mai, lele aku au aumeume, eha au ia oukou, no ka mea, he nui oukou, hookahi au; a ina au e eo ia oukou, alaila, aole au e aua ia oukou, no ka mea, aole au e lanakila maluna o oukou, hookahi au, he paapu oukou; nolaila, aole oukou e maka’u ia’u.” Ma keia mau olelo maikai a Kuapakaa, ua ae lakou, a hoomakaukau iho la lakou e heihei, kaulike iho la lakou a kupono na waa, oia iho la: “Oia,” o ka manawa ia i hoe ai.
On the start the canoe containing the eight men took the lead, while the one containing Kuapakaa was left to the rear. As soon as Kuapakaa saw this, he called out to his grandmother, Laamaomao, to send him three surfs to carry his canoe to shore. Soon after the call, a large surf came from behind him and then another and another; [[128]]by these surfs he was taken ashore. The other people, when they saw the surfs coming, were frightened, they being too large, and so they held back their canoe; in this way Kuapakaa rode in on the surfs alone and landed ahead of the others. As soon as Kuapakaa landed, he took the flying-fish and hid the whole lot within the canoe of Keawenuiaumi. When the others came ashore, they asked of Kuapakaa about the fish, saying: “Where is our fish?” “There is none left, I have given the whole lot away, for I knew it was mine.”	Ia lakou e hoe ana, kaa aku la ka waa o na kanaka ewalu i mua loa, a hala hope loa keia ia lakou la. Kahea ae la keia i ke kupunawahine, ia Laamaomao, e hoouna mai i mau nalu ekolu, i mea e pae ai ko ianei waa. Mahope o keia kahea ana, ua ku mai la ka nalu a kiekie loa, mahope o ia nei, nolaila, hooponopono keia mamua o ka nalu a kupono, [[129]]o ka manawa ia, ua pae keia i uka. O na kanaka makua, makau iho la lakou i ua nalu nei no ke kiekie, a hoemi hope ka waa o lakou i hope loa, nolaila, pae e keia mamua. Ku hou ua nalu, emi hope hou ka waa o lakou i hope, ia lakou i emi hope ai, pae loa aku la o Kuapakaa i uka, a hele aku la e huna i na kaau malolo a lakou i loko o na waa o Keawenuiaumi. A pae aku la ua waa la i uka, ninau aku la ia Kuapakaa, i ka ia a lakou: “Auhea ka ia a kakou?” “Aohe ia i koe, ua pau i ka haawi ia e a’u ia hai, no ko’u ike no ua lilo ka ia ia’u.”
When the men heard this, they were satisfied, but were greatly surprised that such a small boy should beat them. They were, however, determined to try again, and proposed another race, saying to Kuapakaa: “Let us have another race.” Kuapakaa replied: “You can satisfy yourselves on that matter; but the trouble is I have nothing to wager against you.” They all said: “There is always one wager, our bones. If we beat you, you forfeit your life to us, and if you should beat us, why we forfeit ours.” Kuapakaa replied: “I do not want to wager our lives, for if I should win, your wives and children and your friends would weep for you; whereas on my side I am all by myself, without a single relative and can afford to die; but this is not the case with you. So therefore, if you think best we will wager some property, for there is my double canoe over there which you can have if you beat me.” The men replied: “That is not your canoe, it belongs to Keawenuiaumi.” Kuapakaa said: “Keawenuiaumi has no canoe there, that is my canoe. They were merely passengers, for I am the one that is keeping it; had the canoe been theirs they would have stayed by it and taken care of it.” The men then replied: “We do not want the canoe. We would much prefer that our lives be the wager.” The boy assented to this, saying: “All right, why not?”	A lohe lakou, kahaha iho la i ka lilo o ka ia i ke keiki uuku, nolaila, paa ko lakou manao e heihei hou me ke keiki. I aku lakou ia Kuapakaa: “E heihei hou kakou.” I mai o Kuapakaa: “Aia no i ko oukou manao, aka, eia ka hewa, aohe a’u kumu e pili ai ia oukou.” I mai lakou: “Hookahi no kumu, o na iwi o kakou, ina eo oe ia makou, alaila, make oe ia makou, a ina eo makou ia oe, make makou.” I aku o Kuapakaa i na kanaka makua: “Aohe o’u makemake e pili i na iwi, no ka mea, ina oukou e make ia’u, uwe mai ka oukou mau wahine a me na keiki, a me na makamaka. A ina hoi owau ke make, ua pono no, no ka mea, aohe o’u makamaka o keia aina, he wahi keiki hua haule au, ua pono no ke make, o oukou ka hoi. Nolaila, ina manao oukou ma ka waiwai ka pili a kakou, aia no o’u waa ke kau mai la, e lilo no ia ia oukou, ke eo au.” I mai la lakou la: “Aole paha nou ia waa; no Keawenuiaumi ia mau waa.” I aku o Kuapakaa: “Aohe o Keawenuiaumi waa o laila, no’u ia mau waa, he ee waa lakou, no ka mea, owau no ia e kiai nei, ina no lakou ka waa, ina ua noho mai lakou e kiai.” I aku lakou i ke keiki: “Aohe o makou makemake i ka waa, o na kino no o kakou ka waiwai e pili ai.” Ae mai ke keiki: “Ae, heaha la hoi ka hewa.”
The result of the first race was spread abroad about Kohala, Hamakua and Hilo. In the arrangement for the second race the men said to the boy: “The race must take place in Kau. Each canoe must be six fathoms in length.” This arrangement was also spread abroad until it went the whole round of Hawaii.	Ma ka heihei mua, ua kaulana aku la ia, ma Kohala, Hamakua, Hilo. A ma keia heihei hope ana, olelo aku la na kanaka makua: “I Kau e heihei ai kakou, eono anana ka loa o na waa.” Ua kaulana ae la keia heihei ma Hawaii a puni.
CHAPTER VI. The Canoe Race in Kau.—Kuapakaa Stipulates to Land Four Times Before His Opponent’s First.—Landing First in His Canoe He Seizes a Surf-board and Comes in Three Times Before They Land.—The King, Hearing of the Race, Sends for the Boy.—Pleads for the Lives of His Men, Dear to Him Through the Loss of Pakaa.—Kuapakaa Reveals Himself and Pakaa.—The Defeated Men Ordered Put to Death.—Keawenuiaumi Orders Kuapakaa to Bring Him Pakaa.—Pakaa Refuses to Return Till Full Restitution Is Made.—The King Agrees, and on Pakaa’s Arrival, Gave Him the Whole of Hawaii.	MOKUNA VI. Ka Heihei Waa ma Kau.—Ae o Kuapakaa e Pae Eha Manawa Mamua o ka Hiki Mua ana o Kona Hoapaio.—Pae Mua oia ma Kona Waa a Lalau i Kekahi Papa-Heenalu, A Pae ia Iloko no na Manawa Ekolu Mamua o ko Lakou Hoea ana aku.—Lohe ke Alii i ka Heihei, Hoouna ia e Kii ia ke Keiki.—Uwalo no ke Ola o Kona mau Kanaka ana i Aloha ai Mamuli o ko Pakaa Nalowale ana.—Hoike o Kuapakaa Iaia iho a me Pakaa.—Kau ia ka Make Maluna o na Kanaka i Haule Pio.—Kauoha o Keawenuiaumi ia Kuapakaa e Kii ia Pakaa.—Hoole o Pakaa i ka Hoi hou ana Mamua o ka Hooponopono Waiwai ana.—Ae ke Alii, a i ko Pakaa Hiki ana mai Haawi Oia Iaia ia Hawaii Holookoa.
When they reached Kau, the canoes were made ready and moored at the beach. The oven was dug, sufficient wood was brought to the place as well as the stones. These things were made ready because they were the means by which death was to be given the defeated ones, according to their agreement. In this second race many people took the [[130]]opportunity of offering wagers and accepting the same by the backers of either side; some on the boy and some on the men.	A hiki lakou i Kau, hoomakaukau na waa a kahakai waiho; o ka umu a hamama, o ka wahie a nui, o ke a a waiho ana. O keia mau mea i hoomakaukau ia, no ka mea [[131]]e eo ma ka heihei ana, alaila, kalua i ka umu, e like me ka olelo hooholo a lakou. Ma keia heihei ana, he nui ka poe pili kakalalo, mahope o ianei a me lakou la.
As the contestants were about to leave shore, for the starting point, the boy said: “Before we start out let us have a final agreement. If I come ashore first, I would not be declared the winner until I have ridden in on four surfs. If I ride the four surfs before you land, then I will be the winner and then you must submit to your fate. This will be the case if you should win. But I suppose you will win anyhow, for there are several of you on your side.” This extra condition was agreed to.	Hoeu mai la lakou la e holo, i aku keia: “Eia ka hooholo loa o ka kakou hana, ina au i pae e i uka nei, eia ka hooholo loa ana o ka make, eha nalu e hee ai. Penei ke ano, i hee au a i pau na nalu eha, a pae ole oukou i laila, ua maopopo ko oukou make, a pela hoi oukou, e like me a’u; aka, ua make no wau ia oukou he lehulehu oukou.” Ua aelike lakou la i keia olelo.
The men then boarded their canoe of six fathoms in length and Kuapakaa boarded his canoe, also of six fathoms in length. The two parties then paddled out to sea until they had reached a point which Kuapakaa thought was far enough and so said to the others: “Let us take this as the starting point.” The others refused to accept this, saying: “We will not accept this as the starting point. Let the starting point be at a distance where the water will hide the shores. When we come to that point we will face about.” Kuapakaa replied: “It will be useless for us to go out any further for there are several of you in your canoe. Why should you fear me, who am all alone? If you had started the race at the edge of the line of surfs, you would have won; but I wish to tell you now that I will beat you anyhow, and that it will be a sad thing for your wives, children and parents.”	Ee ae la lakou ma ko lakou waa, eono ka loa, ee no hoi o Kuapakaa ma kona waa eono ka loa. Holo aku la lakou a hiki i kai, i aku o Kuapakaa: “Eia ka pahu ku o kakou.” Hoole mai na kanaka makua: “Aole keia o ka pahu; aia ka pahu ku o kakou a ale ke kai i luna o ka aina, o ia ko kakou wahi e ku ai a heihei.” I aku o Kuapakaa: “He makehewa wale no ia holo ana i kai, he nui hoi oukou, hohe iho la no oukou ia’u hookahi, e heihei ia aku la no paha e kakou i kuanalu, ina ua eo ia oukou. Nolaila, ke hai aku nei au ia oukou, e make ana oukou ia’u, o ka wahine, o ke keiki, o ka makua ka mea aloha.”
When the houses had disappeared from their view, the men said to Kuapakaa: “Here is our starting point.” Kuapakaa agreed to this; the canoes were swung around, placed side by side, and when they were ready the word was given and the race commenced. On the start the eight men forged their canoe ahead by their powerful strokes of the paddle, while Kuapakaa fell far behind. Upon seeing this Kuapakaa watched how the others were using their paddles, and when he saw them raise their paddles some distance out of the water, and that they held their paddles high up by which action the water was forced up high at every stroke, causing an eddy to be drawn along behind their canoe, he forced his canoe into the current formed by the eddy behind the other canoe. As soon as he had entered into this current all he had to do was to see that his canoe kept in the current. While the others were forcing themselves to keep ahead of the boy, by using very powerful strokes, the boy followed on behind taking his time; and the faster they went the faster the boy followed them. Whenever the boy saw that the others were slackening up he would call out: “Pull harder so you will win.” When the eight men would hear this, they worked all the harder.	A nalowale na hale o uka, i aku la lakou ia Kuapakaa: “Eia ka pahu ku o kakou.” Ae aku o Kuapakaa; ia wa, hookuku lakou a kaulike na waa, a kupono. Ia wa, holo lakou me ka hoe ikaika loa, a puka aku la ka poe lehulehu mamua, kaa hope o Kuapakaa. Nana aku la o Kuapakaa i ka lakou la hoe ana, e unuhi loa ana ka laulau o ka hoe i luna loa, lele pu me ka mapuna kai i luna loa, o ia koieie o ke kai mahope o ka waa, e milo ana me ka ikaika loa. Hoo aku la o Kuapakaa i kona waa maloko o ke kai e koieie ana mahope o lakou la, a holo aku la ma ia mimilo, hookahi a Kuapakaa hana, o ka uli i ka hoe, e hooponopono ai i ka ihu o kona waa, i holo pololei i mua. Ia lakou la e hoopapau ana i ka hoe, a ea mai la, e kau aku ana keia mahope, nolaila, hoopapau lakou la i ka hoe, i mua, alaila, kahea aku o Kuapakaa: “Hoe a ikaika i eo.” No keia leo kahea, hooikaika loa lakou i ka hoe.
When the canoes drew near to the land, the boy’s canoe being directly behind the other, so that he was not clearly seen, the people ashore began to dispute as to the merits of the two canoes, and seeing only one canoe, the people yelled out: “The boy is beaten, the boy is beaten.” After the shouts had ceased, the canoe of Kuapakaa was seen to come out from behind the other and take the lead, causing the multitude backing the boy to raise another shout, for they admired the pluck displayed by the youngster. The canoe of Kuapakaa was seen to draw away from the others farther and farther until it reached land first. As soon as Kuapakaa touched shore he grabbed a surf board and swam out to the surf, according to agreement, but instead of going [[132]]out to the big surf he took the small ones near the sand, and after he had thus ridden in three times, the eight men landed and were declared beaten by the boy.	A kokoke lakou i uka, hoea aku la ka waa nui o na kanaka mamua, a o ko ke keiki hoi mahope, nolaila, hoopaapaa o uka, me ka olelo: “Ua eo ke keiki! ua eo ke keiki!” A mahope o keia leo uwa o uka, hoea aku la ka waa o Kuapakaa i mua o ko na kanaka makua waa, alaila, olioli ke poe mahope o ke keiki, i ke eo ia lakou, pela ka oi ana o ko Kuapakaa waa a pae i uka. Lalau iho la i ka papa heenalu, a au aku la e heenalu, e like [[133]]me ka olelo mua a lakou i hooholo ai. Hee koke iho la no o Kuapakaa i ka nalu o uka o ka ae one, a pau ekolu, alaila, pae mai la, ka waa o na kanaka makua, ua eo ia ia nei.
The result of this race was soon carried to Keawenuiaumi, as well as the fate of the eight men, who were fairly beaten by the boy. When Keawenuiaumi heard this, he said: “Yes, it surely must be so. If that small boy is the same one that came along with us then it is possible. If he is the same, then there is no escape, the men will indeed die.” Keawenuiaumi then sent one of his messengers to go and bring the boy to him, in order that he might see for himself. When the boy arrived, the king saw that it was the very same that had accompanied him to Hawaii. At this the king fell on the boy’s neck and wept, because he knew that he had neglected him since leaving the canoe. The actions of the boy in saving him from death came to the mind of the king in such a way that he felt that he had indeed been neglectful.	Ma keia heihei ana, ua laha aku la ka lohe ia Keawenuiaumi, i ka make o kekahi mau kanaka ona i ke keiki. Ia wa, noonoo o Keawenuiaumi, a olelo aku: “He oiaio, ina na wahi keiki uuku, a o kahi keiki a makou i holo mai nei, aole e pakele, make io.” Kena aku la o Keawenuiaumi i ka elele, e kii i ke keiki a hele mai, imua ona, e nana ia ia. A hiki ke keiki, ike mai la ke ’lii, o ke keiki no i holo pu mai ai; lele mai la ia apo i ka ai o ke keiki, uwe me ka helelei o ka waimaka, no kona hoopoina ana ia ia, me ka haalele i na waa. A ua noonoo ke ’lii ma ka hoopomaikai ana o ka keiki ia ia i loko o ka make a me ka pilikia.
After the weeping Keawenuiaumi asked of the boy: “Where have you lived all this time?” “By our canoe.” “What did you live on?” “The dry food that was left over, which we had on our journey.” After this the king again asked: “And were you the one who defeated my men in Kohala?” “Yes,” answered Kuapakaa. “And are you the one who has just won in this race?” “Yes.” “What was the wager?” “In the first race we wagered some fish. In the last race we wagered our bones (lives), and I have beaten them again. The fire in the oven is now lit for the baking, on my return the men will be put into the oven.”	A pau ka uwe ana, ninau aku la o Keawenuiaumi: “I hea kou wahi i noho ai?” “I na waa no o kakou.” “Heaha kau ai, o ka noho ana?” “O kahi koena ai maloo no a kakou i holo mai ai.” A hala ia ninau, ninau hou o Keawenuiaumi: “A o oe no ka i heihei mai nei me na kanaka o’u i Kohala?” Ae aku no o Kuapakaa: “Ae.” “A o oe no ka i heihei hou mai nei?” “Ae.” “Heaha ka oukou pili?” “I ka heihei mua ana, he ia; i keia heihei hou ana mai nei, o na iwi no o makou; nolaila, ua eo no lakou la ia’u, a ke a ala ka umu e kalua ai, a hoi aku wau kalua.”
At this the king again wept, with his head bent down low. When the boy saw the king weeping, he asked: “What are you weeping for?” “I am weeping for my men, because they are to die.” The boy said: “It is not my fault; it was of their own making. I proposed that we wager some property and at this they questioned me what property I had to put up, and I told them that I would put up the canoe; but they refused to accept that, and proposed that our bones be the wager. To this I gave my consent because I knew that they were taking advantage of my size.”	Alaila, uwe iho la o Keawenuiaumi, me ke kulou i lalo; ninau mai la ke keiki: “E uwe ana oe i ke aha?” “E uwe ana au no o’u kanaka i ka make.” I aku ke keiki; “Aole no’u ka hewa, no lakou no; ua hai aku au, ma ka waiwai no ka pili a makou, ninau mai lakou ia’u, ‘auhea kou waiwai?’ Hai aku au o na waa o kaua, hoole lakou. Makemake no lakou la o na iwi ka pili, nolaila, ae aku au, no ka mea, ua hookaha lakou la i kuu uuku.”
Keawenuiaumi then said: “Say, where are you, my boy? I want to ask you, that since you love me, that you take pity on me and grant my request, that you save my men, for I cannot see how I am to get along if these men are to be put to death; for I will be without any one who will attend to my comfort. Therefore if you love me, these men must live. If you think they must die, then you must kill me first.” At this pleading, Kuapakaa asked: “Do you think more of these men than any other person?” “Yes,” said the king; “but I would not have thought so much of them had I found my servant Pakaa.”	I mai o Keawenuiaumi: “Auhea oe e ke keiki. Ke noi aku nei au ia oe, e like me kou aloha ia’u, pela oe e aloha mai ai i ka’u noi aku ia oe. No ka mea, i ahona no au ia mau kanaka o’u, ina e make ae ia oe, o ko’u hemahema no ia. Nolaila, ina e aloha oe ia’u, e ola lakou, ina e manao oe e make lakou, e pepehi mai no oe ia’u.” I aku o Kuapakaa: “He oi aku anei kou minamina ia lakou, mamua o kahi mea e ae.” Ae aku ke ’lii. “Ae, aka, aole au e minamina ia lakou, ina e loaa aku nei kuu kauwa o Pakaa.”
Kuapakaa then said to Keawenuiaumi: “If you think more of the welfare of these men, we will never be able to find Pakaa even though we again make another trip to Kaula; but if you allow these men to meet their fate, then you will be able to find your servant Pakaa; for this was the very reason why Pakaa left you; you were keeping too many favorites.” Keawenuiaumi said: “Go and find Pakaa and then these men may die.” At this, Kuapakaa told Keawenuiaumi of Pakaa, his father, saying: “He is now living in Molokai. When you met me on your trip, he was with me sitting in the fore part of the canoe; the old man kept his head bent down. He kept his face down for fear of being recognized by you. Pakaa is my father and I am his son Kuapakaa, named by him, because of the scales of your skin through the use of the awa; [[134]]and it was by him that I was educated in all the things pertaining to the office of a king’s personal servant.”	I aku o Kuapakaa ia Keawenuiaumi: “Ina he manao nui kou e ola keia mau kanaka ou, aole e loaa o Pakaa ia kaua ke kii aku i Kaula, a ina hoi e hooko mai e make keia poe kanaka, alaila, loaa ko kauwa o Pakaa. No ka mea, oia no ka mea i haalele ai o Pakaa ia oe, no ka nui o au punahele.” I mai o Keawenuiaumi: “E kii oe a loaa mai, alaila, make lakou.” Ia wa, olelo aku o Kuapakaa ia Keawenuiaumi, me ka hai aku o Kuapakaa ia Pakaa: “Aia no i Molokai kahi i noho ai, ia oukou i holo ae nei, o maua no ke kau ana i luna o kahi waa, o ia no kahi pupu mamua o’u e kulou ana i lalo ke poo. O ke kumu [[135]]o ke kulou ana, o ike oe ia ia. O ko’u makuakane no ia o Pakaa, owau no kana keiki o Kuapakaa, nona mai no ko’u inoa. No ke akaakaa o ko ili i ka awa, a nana hoi au i ao i na hana a pau ou e ke ’lii.”
Upon hearing this revelation from Kuapakaa, Keawenuiaumi wished to know clearly [of his favorite servant], so he asked a few more questions. Kuapakaa then went more into the details, saying: “After you people returned from the Kalaau point, and we all went ashore, it was your own loin cloth that I gave you; the kapa was your own; the piece of awa was your own, but Pakaa had instructed me to tell you that the things were mine in order that his identity be not discovered.”	Ma keia olelo a Kuapakaa, hoomaopopo loa mai la o Keawenuiaumi me ka ninau hou mai ia ia. Ia wa, hai paa loa aku o Kuapakaa, me ka olelo aku: “Ia oukou i hoi mai ai mai ka lae o Kalaau mai, a pae kakou i uka, o ko malo no ka’u i lawe aku ai nou, o ko kapa no, o ko awa no, o ko apu no; aka, ua ao mai o Pakaa ia’u, e hai au ia oe no’u, a e huna ia ia.”
When Keawenuiaumi heard these things from Kuapakaa, he raised his voice and wept for Pakaa and the boy Kuapakaa. When his weeping was ended he ordered one of his chiefs, that the men who were beaten by the boy be put to death.	A lohe o Keawenuiaumi i keia mau olelo a Kuapakaa, uwe iho la ia me ka leo nui ia Pakaa, a me ke keiki, o Kuapakaa, a pau ka uwe ana, kena aku la ke ’lii, e make na kanaka ona.
After the death of these men, Keawenuiaumi ordered Kuapakaa to go immediately, as fast as possible, and bring Pakaa to him. With this order, Kuapakaa boarded his racing canoe and set out that early morning. When the sun was high up in the heaven, the boy entered the landing place at Molokai and moored his canoe; after this was done he went after Pakaa.	A make lakou, kena aku la o Keawenuiaumi, e kii wikiwiki o Kuapakaa, ia Pakaa a lawe mai. Kau aku la o Kuapakaa maluna o ka waa heihei ona, a holo aku la i ka wanaao, a kiekie ka la, komo i Molokai, hekau iho la no ka waa i kai me ka pae ole i uka, kii aku la ia Pakaa.
When he reached their home, the boy greeted his father and after the exchange of the greetings, Pakaa inquired: “Are my opponents dead?” “Yes. After we had sailed off and while outside of Waimea, Kauai, I uncovered Laamaomao and immediately we were encompassed by a great and terrible storm. In the midst of this storm, I gave out the palm leaves to the men, all with the exception of Hookeleihilo and Hookeleipuna. The food also was not given them, nor the meat and water; and being exhausted, the two died. We then left Kauai and set sail for Hawaii while all the people were asleep, and after a time we landed at Kawaihae, where I was neglected by my master and his men. Some time shortly after this I got into a race with some of the king’s men whom I defeated and they were put to death. After the men were put to death I told the king of you and me, and he sent me to bring you; therefore, I have come for you to go back with me.” At this Pakaa asked: “What has your master given you?” “Nothing.” “Then go back and tell your master that Pakaa has sent word that until the king has restored all the lands taken back by him, as well as all the other things, I will not come back.[43] Restore these things and I will come.”	A hiki aku la ia, aloha a pau ke aloha ana, ninau mai o Pakaa: “Ua make o’u hoapaio?” “Ae, ia makou i holo ai, a Waimea i Kauai, huai au ia Laamaomao, loaa makou i ka ino, ia loaa ana, haawi au i na ao loulu, a koe o Hookeleihilo a me Hookeleipuna; pela ka ai, me ka ia, ka wai, a make iho la laua. A haalele makou ia Kauai, a holo makou a pae ma Hawaii i Kawaihae, haalele ia no wau e kuu haku, a me na kanaka i ke awa. Ia wa, heihei hou mai nei au me kekahi mau kanaka ona, a eo ia’u, pepehi ia mai nei a make. A make na kanaka, hai aku nei au ia oe a me a’u i ke ’lii, ia Keawenuiaumi, a nolaila au i kii mai la ia oe, e holo kaua.” Ninau mai o Pakaa: “Heaha na pono a ko haku ia oe?” “Aole.” “Ae, o hoi hou a olelo aku i ko haku, i olelo mai nei o Pakaa ia’u, aia ka a hoihoi mai oe i na aina au i lawe ai, a me na mea a pau au i lawe ai, alaila, ae e hoi mai me oe, a i ae ole oe, aole e hoi mai.”
At the close of this conversation, between the boy and the father, the boy set out for Hawaii and in time delivered the message to Keawenuiaumi. When the king heard the conditions proposed by his servant Pakaa, he agreed to them all, withholding nothing of which Pakaa wanted, saying: “I am willing to do all this in order that I may get him to come back to me.” Again Kuapakaa set out for Molokai, where he landed and delivered the order of Keawenuiaumi. When Pakaa heard the reply of the king, he boarded the canoe and returned to Hawaii.	A pau ka olelo a Pakaa i ke keiki, holo mai la ia a hiki i Hawaii, a lohe o Keawenuiaumi i na olelo a Pakaa, ae mai la i na mea a pau loa, aole kekahi mea e koe i ka hoihoi ia me Pakaa, wahi a Keawenuiaumi: “Ke ae aku nei au e hoi mai ia a noho pu me a’u.” Ia wa, i hao ai o Kuapakaa i kona mana a holo aku la a pae i Molokai, hai aku la i na olelo a Keawenuiaumi a pau loa, a lohe ia, kau iho la i luna o ka waa a hoi aku la ia Hawaii.
When Pakaa came in the presence of Keawenuiaumi, Keawenuiaumi fell on Pakaa and wept, and begged to be forgiven for the bad treatment given to a faithful servant. After the weeping, Keawenuiaumi gave to Pakaa the whole of Hawaii,[44] thus placing him back in the same position held by him before. This is the end of this story. [[79]]	A hiki i mua o Keawenuiaumi, lele mai la ia iluna o Pakaa, a uwe kaukau iho la, no kona hana ino i ke kauwa maikai, a pau ka uwe ana, haawi aku la o Keawenuiaumi ia Hawaii a puni ia Pakaa, a noho alii iho la ia e like me mamua, alaila pau keia kaao. [[136]]
[1] This transfer of Lapakahoe, the favorite steering paddle of Pakaa, to his son may be taken as assignment of authority. [↑] [2] Uhu, the parrot-fish (Calotomus sandwichensis). [↑] [3] Kaili, the god of his father Umi, a feather covered image of supposed great power which became in time the war god of Kamehameha. [↑] [4] An evident recognized signal indicating desired communication. [↑] [5] Iwikuamoo, literally lizard backbone; a near attendant, one executing the orders of a high chief. Kuamoo, ancient name of the mountain paths, which usually followed the ridges, hence the lizard back term. [↑] [6] Kakele was an ointment composed of coconut oil, or pounded kukui-nuts and fragrant herbs, with which to anoint the body. [↑] [7] Kuapakaa seems to have been advised of the peculiarities of each of these appointed, rather than hereditary, chiefs, and treats them and their districts with sarcasm in his several chants of greeting as they pass him in successive order. [↑] [8] This chief of Puna, “Sun of the East,” is given the proverbial term for the district where the sun rises—Hawaii’s eastern section. [↑] [9] This name first appears as king of Hilo at the time Umi came to power and is said to have been the first king and district conquered by Umi, in retaliation for ill treatment while on a visit incognito. This chief could not have been that conquered king. [↑] [10] Pakaa had taken his brother’s name for his paddle of authority, one meaning of which is, “paddle alacrity.” [↑] [11] The first chant may be likened to a greeting, while the second is clearly that of a warning. [↑] [12] Oopu, the fresh water fish, goby (Eleotris fusca). [↑] [13] Lauloa, one of the varieties of taro. [↑] [14] A gentle hint of the only probable way they would get back to Hawaii. [↑] [15] A rather characteristic reply to denote superiority of intellect. [↑] [16] Kahikiokamoku, an epithet probably of Pakaa’s for his efficient stewardship. [↑] [17] The brother Lapakahoe detects traces suggestive of Pakaa that leads him to assume authority over the sailing masters, in hopes of further light on the object of their search. [↑] [18] Here begin the local winds, by name, peculiar to the various districts of the different islands. [↑] [19] Paha oli, chanting. [↑] [20] No month by this name now appears in the various calendars of the different islands. [↑] [21] Iwa, the man-o’-war bird (Fregata Aquila). [↑] [22] Moi, a fine fish (Polydactylus sexfilis). [↑] [23] Ina and wana, sea-eggs. ↑ [a] [b] [24] Manini, surgeon-fish (Teuthis sandwichensis). [↑] [25] Kahala, amber-fish (Seriola sp.). [↑] [26] This successive order of months points it to the Hawaii calendar rather than to Molokai’s. [↑] [27] A literal rendering of the names of this double crew is as follows: Look forward, Look backward, Rumor ahead, Rumor behind, Tumble out, Tumble in, Stand, Bail, Back cliff, Front cliff, The mist, The haze, Haughtiness, Windy day, Coral hill, Of the sea, Long koa, Short koa, Diligence, Satisfaction, Haste, Readiness, Stumbled, Hooked, Steer to Hilo, Steer to Puna. [↑] [28] Pakaa’s successors, the canoe steerers. [↑] [29] A rather remarkable presumption. [↑] [30] This move of Pakaa’s was to gain time by keeping the others out. [↑] [31] Laa appears to have been the ancient name of the locality in Puna now known as Olaa, changed likely through the reference to it on account of its famed kapas and fragrant herbs, as “o (of) Laa,” as shown in various traditions. In this same way Hawaii was first made known to the world as “Owyhee.” [↑] [32] Wailau, a variety of kapa now unknown. [↑] [33] Hinalea, a choice fish of the Coris family. [↑] [34] This was the way of preserving food for use in times of war or on long ocean voyages. [↑] [35] These months would range from mid November to March, according to Alexander. [↑] [36] Olana, or Nana, translated as April, would be the March–April of the Hawaii calendar, but July of Molokai’s. [↑] [37] Not identified as the morning star by this name. [↑] [38] Braid or cluster the leaves of the ki plant to fringe the seines for certain kinds of fish. [↑] [39] Usually the king commands; his wish is law; but here is a decided departure from custom. [↑] [40] The Oahu-Kauai channel. [↑] [41] Palm leaves have been recognized as peace offerings by hostile tribes, but in this case they become equally effective with the elements. [↑] [42] Wager our shares. A share of fish, a kaao, was forty. [↑] [43] “Put not your trust in princes,” or kings, is now Pakaa’s policy. [↑] [44] Practically the control of the king’s interests, relieving him of its cares and responsibilities. [↑]

[[Contents]]

Legend of Palila.	He Kaao no Palila.
Kaluaopalena and Mahinui, the daughter of Hina, were the father and mother of Palila, who was born in Kamooloa, in Koloa, Kauai; but he was brought up in the temple of Humuula. Palila at his birth was in the form of a piece of cord[1] and was therefore thrown away in a pile of rubbish, the parents not knowing that it was a child, and furthermore they were disappointed upon seeing the cord. When Palila was born, Hina [the grandmother] was living in the temple of Humuula up in the mountains; but through her supernatural powers she saw the birth of Palila, so she came down to Mahinui and Kaluaopalena and asked them: “Where is the child that was born a short time ago?” Mahinui and Kaluaopalena replied: “There was no child, it was a piece of cord; it is lying there in that rubbish pile.” Hina went over to the place and took up the piece of cord from amongst the rubbish and bundled it up in a piece of white kapa and returned to her home.	O Kaluaopalena ka makuakane, o Mahinui ka makuahine, o Palila ke keiki, o Hina, ka makuahine o Mahinui. O Kamooloa, i Koloa, Kauai, ka aina hanau o Palila, o Humuula, heiau kahi o Palila i hanai ia ai. He pauku kaula o Palila i kona hanau ana. A hemo ia mai ka opu ae o Mahinui, kiola ia aku la i ka puu opala, me ko laua manao ole he keiki, no ka mea, ua hoowahawaha laua no ka hanau ana he kaula. Ma keia hanau ana o Palila, aia no o Hina i ke kuahiwi, i loko o Humuula kahi i noho ai. Ua kau aku ia Hina ka halialia o ka hanau ana o Palila, nolaila iho mai la o Hina a hiki i mua o Mahinui a me Kaluaopalena, ninau aku la: “Auhea ke keiki i hanau iho nei?” Olelo mai o Mahinui a me Kaluaopalena: “Aohe keiki, he kaula koko, ei aku i ka puu opala kahi i waiho ai,” hele aku la o Hina a laila, ohi ae la i ke koko me ka opala, a laulau ae la i loko o ka oloa, a hoi aku la.
After Hina arrived at her home in the temple of Humuula, away up in the mountains in a very lonely spot, she unwrapped the bundle of Palila and put it into another piece of white kapa. This was done at three different times, when it began to assume human form. After the lapse of a full period of ten days, the body of Palila was complete in its form. Hina then built a shelf from the uluhe fern and placed the child upon it. After the child had reached the age when it could take food, it was given nothing but bananas.	Noho iho la o Hina i loko o Humuula, i loko o ke kuahiwi mehameha loa me ke kanaka ole, a liuliu, kii aku la i ka wahi o Palila, wehe ae la, a wahi hou i ka oloa. Ekolu hana ana a Hina pela, alaila hoomaka mai ana o Palila e kino, a hala ke anahulu okoa, ua maopopo loa ke kino o Palila. Alaila, hana o Hina i holopapa uluhe, a kau aku ia Palila i luna o laila; a nui o Palila, aohe ai i ka ai, he maia kana ai.
Alanapo was another very sacred place; it was also a temple and was located in the land of Humuula. It was the resort of spirits and a place noted for the strength and braveness of the people brought up in it. When Hina saw that the child was full grown she took him to the temple of Alanapo and brought him up with the spirits, where he was educated in the arts of warfare and in all the training proper for the development of great strength. After the years of training his two hands were equally developed and could deal out death to all his enemies. In his daily life and bringing up, he had a twofold character; that of a spirit and of a human being.	No Alanapo: He wahi kapu loa ia, he heiau, aia i loko o Humuula, he wahi noho no ke ’kua, a he wahi kaulana loa, no ka ikaika a me ke koa o ko laila kanaka ke noho. A ike o Hina ua nui o Palila, hoihoi aku la i loko o Alanapo e noho ai me ke ’kua, a malaila o Palila i ao ia ai i ka hana o ke koa a me ka ikaika, a ua loaa ia ia ka ikaika nui loa. Ua makaukau loa kona mau lima elua, e lawe i ka make a me ke kaua i waena o ka lehulehu ke kue mai ia ia. Ma keia noho ana o Palila, elua ano, he ’kua, he kanaka.
One half of Kauai at this time was under the control of Namakaokalani, who was constantly at war with Kaluaopalena [the father of Palila, the ruler of the other half of Kauai]. Three battles had already been fought by the two and there remained but one more when Namakaokalani, if victorious, would conquer the whole island of Kauai.	Namakaokalani, oia ke ’lii ma kekahi aoao o Kauai, e noho ana laua me ke kaua me Kaluaopalena, ekolu kaua i hala, a hookahi kaua i koe, a puni loa ka aina ia Namakaokalani.
It was Hina’s usual custom to go down to observe the progress of the contending parties; she did this every time there was a battle. On this occasion Hina went down and arrived before the commencement of hostilities; she felt[2] that Palila was coming down to see the battle, so upon meeting Kaluaopalena she said to him: “You must be on the watch this day. The first warrior who will come to you will be Namakaokalani [[138]]from Moloaa; don’t call him. The second will be Lupeakawaiowainiha, who is a warrior; don’t call him. But, when a warrior comes twirling his war club on the left, that will be Palila, your own son, who comes from the temple of Alanapo. He will be the warrior by whose aid you will conquer the whole of Kauai. Call him to you; if perchance he will be pleased with you, you will live; but if he gets angry you will be slain together with your men.”	He mea mau ia Hina ka iho e nana i ke kaua o na aoao elua, i na kaua ana a pau loa, ma keia iho ana a Hina, ua kau aku ia ia ka halialia o Palila. Nolaila, olelo mua aku o Hina ia Kaluaopalena: “E, nana oe ma keia la, ina i hele mai ke koa mua, o Namakaokalani [[139]]ia, no Moloaa, mai hea oe; i hele mai o Lupeakawaiowainiha, he koa ia, mai hea oe; aka, i hele mai ke koa e hookaa ana ka laau ma ka hema, o Palila ia, ko keiki ia, mai loko mai o Alanapo, o ke koa ia puni o Kauai nei ia oe. Kahea ia, i oluolu ola oe, i huhu make oe a me na kanaka.”
Soon after Hina departed on her way to see the battle, Palila woke from his sleep. When he looked about him and saw that Hina was not around, he rose, took up his war club, Huliamahi by name, given to him by the gods, and came out of the sacredness of Alanapo. He continued on his way until he was outside of the limits of Humuula, and went through a forest of tall trees until he arrived at a rise looking toward the sea. This rise is Komoikeanu. When Palila arrived at this rise he looked down and saw two great armies gathered at Paa. Palila knew by the action of the men that a battle was about to be fought and against his father Kaluaopalena. He therefore turned and proceeded along the upper part of Hanapepe through the brush and tall trees. When Palila got into the forest he swung his club, Huliamahi, knocking down the trees. By reason of the falling of the trees one on top of another, they kept on falling until the trees standing around one of the armies were also knocked down, destroying a large portion thereof, leaving Kaluaopalena’s intact. Those who heard Hina announce the coming of Palila were all afraid upon seeing the forest mowed down, therefore Namakaokalani immediately sent his messengers to ask Kaluaopalena to call off the battle and to make peace.	A hala mai o Hina, puoho ae la o Palila mai ka hiamoe ae, a nana ae la aole o Hina, ala ae la ia, a lalau i kana laau palau a ke ’kua i haawi mai ai ia ia, o Huliamahi ka inoa. Hele mai la ia mai loko mai o ke kapu o Alanapo, a kaa ma waho o Humuula; a ma waho o Humuula; he moku laau loloa, maloko o laila e hele mai ai, a puka i waho, he kiekiena ia e nana ai makai, a ma o a ma o. O Komoikeanu ka inoa o ia kiekiena. A hiki o Palila i laila nana aku la i na kanaka o kai o Paa e piha ana, manao iho la o Palila, he kaua no paha kela i kuu makuakane ia Kaluaopalena, huli aku la keia hele mauka o Hanapepe he nahelehele me ka laau loloa ko keia wahi. Ma keia hele ana a Palila, e waiho aku ana ia i ka laau palau ana ia Huliamahi, pau ka laau i ka hina, o ia hele o ka hina o ka laau a loaa ke kaua, pau loa na kanaka i ka make o kekahi aoao, koe ko Kaluaopalena aoao. Aka, o ka poe i lohe i ka olelo kukala a Hina no ka hiki mai o Palila, ua makau lakou, nolaila, hoouna ke ’lii o Namakaokalani i na elele, e olelo aku ia Kaluaopalena e pau ke kaua, a e noho like me ke kuikahi.
When Kaluaopalena heard the message, he refused to call the battle off, saying: “I will not call the battle off until I am victorious, for I have laid awake nights until my head was made heavy planning for this battle. I know that I will conquer the whole of Kauai this day.” The reason why Kaluaopalena said this was because he had heard that Palila was coming to meet him, and it was also this which caused the other side to sue for peace. On whichever side Palila swung his club no trees or shrubs remained standing, and none grow to this day.	A lohe o Kaluaopalena i keia mau olelo a na elele, hoole aku: “Aole e pau ke kaua a lanakila au, no ka mea, o ka’u hana ke kaua a lolo nui ke poo, nolaila, o ka la keia puni o Kauai nei ia’u.” O ke kumu o keia olelo a Kaluaopalena pela, no kona lohe ana ia Palila, e iho mai ana e halawai me ia, a o ke kumu no hoi ia i makau ai kekahi aoao. Ma kahi a Palila i uhau ai i ka laau palu ana, aohe laau ulu, aohe nahelehele, a hiki i keia la.
While Palila was on his way to meet Kaluaopalena, Namakaokalani the warrior from Moloaa, with his war club, came to meet Kaluaopalena. This war club was so large that it required eighty men to carry it, forty at one end and forty at the other. When Namakaokalani arrived in the presence of Kaluaopalena, he stood up his war club, called Kawalowai, in the presence of the people; but Kaluaopalena would not call him to come on his side;[3] he was so ashamed that he thereupon returned to Moloaa. After Namakaokalani came Lupeakawaiowainiha, another great warrior. It is said that every time he urinated the land would be flooded. He, too, came with his war club, called Kalalea. This war club was so large that it required one hundred and twenty men to carry it. When he arrived in the presence of Kaluaopalena, he took his war club and twirled it over his head and then down under his chin, causing the people to shout with admiration at his cleverness; but Kaluaopalena would not call him and he [[140]]was so ashamed that he went home to Hanalei. Kaluaopalena, according to the instructions from Hina was patiently waiting for Palila and consequently did not utter a word when the two warriors stood before him.	Ia Palila e iho mai ana e halawai me Kaluaopalena, hele mai o Namakaokalani, he koa ia no Moloaa, e halawai me Kaluaopalena, me kana laau palau, elua kanaha kanaka nana e amo, hookahi mamua, hookahi mahope o ka laau ma waena. A hiki o Namakaokalani i mua o Kaluaopalena, lalau iho la i kana laau palau, o Kawelowai ka inoa, a kukulu ae la i mua o ka lehulehu, aole nae he kahea mai o Kaluaopalena, nolaila, hilahila o Namakaokalani a hoi aku la i Moloaa. Ku mai o Lupeakawaiowainiha, he koa ia, ina e mimi, aohe koe aina i ka lilo i ka wai, me kana laau palau, o Kalalea ka inoa, ekolu kanaka nana e amo. A hiki i mua o Kaluaopalena, lalau iho la i ka laau a oniu ae la i luna ke alo, kaa ka laau i ke poo, i ka auwae, uwa ka aha i ke akamai, aole nae i kahea [[141]]aku o Kaluaopalena, nolaila, hilahila a hoi aku la i Hanalei. No ka mea, ua kapu loa ka leo o Kaluaopalena a noa ia Palila, e like me ka olelo a Hina.
After these two warriors came Palila. While he was yet a mile distant from Kaluaopalena, Palila swung his war club, Huliamahi, causing all the trees to fall with the exception of one lehua tree, it being the supernatural body of Palila himself. The trees in falling killed many. None escaped except Kaluaopalena’s people, who were standing away from the trees. Those who ran and hid in the woods were killed.	Mahope o laua, hiki mai o Palila hookahi mile paha ke kaawale ma waena o Palila a me Kaluaopalena, e hili akau mai ana o Palila i kana laau palau, ia Huliamahi, pau loa na laau i ka hina, a koe ke kumu lehua nui, o ke kino lehua ia o Palila. Ua pau loa na kanaka i ka luku ia e na laau ma ka hina ana, aohe kanaka pakele o ko Kaluaopalena poe, o ka poe ma kahi laau ole kai pakele, o ka poe pee a holo aku i loko o na laau, ua make.
When Palila arrived in the presence of Kaluaopalena, Kaluaopalena came crawling to Palila, and when near him fell flat, face down, and called out: “Ye heavenly offspring, hold out your club.” Palila inquired: “Where shall it be? Toward the uplands, toward the lowlands, to the east or downward?” Kaluaopalena answered: “At the killing of the pig and the red fish.” Palila then pushed his war club, Huliamahi, downward until only the point of it remained above ground. That was the land of Waihohonu, therefore its miry condition to this day and its deep depression. At this all the people fell down, not one daring to remain standing for fear of death.	A hiki o Palila i mua o Kaluaopalena, hele mai la o Kaluaopalena me ke kokolo a mua o Palila, moe iho la i lalo ke alo, a kahea ae la: “E Kalani e! hou ia ko laau.” Ninau mai o Palila: “I hea au, i uka, i kai, i nae, i lalo?” I aku o Kaluaopalena: “I ka ihu o ka puaa a me ka ia ula oe.” Hou iho ana o Palila i ka laau palau ana, ia Huliamahi, i lalo, a koe ka welau i luna, oia kela aina o Waihohonu, nolaila, kona nakele a hiki i keia la, a nolaila kona hohonu. O na kanaka a pau loa, pau i ka moe i lalo, aohe kanaka a ala ae i luna, ala no make.
It was a law with Palila that whenever he laughed the kapu would end; people could then stand up, speak, or run about. The people did not, however, know this, so they remained lying down. While they were all in this position Hina arrived and she stood on a little rise called Alea [known as Maunakilika at the present time], with the robe of Palila, called Hakaula and the malo of Palila called Ikuwa. Hina then uncovered herself to nakedness, and rolled over the backs of the people, which caused Palila to laugh and released the kapu, when they all arose. The reason of this laughter was her own condition, called Lehokukuwau.[4] She then approached Palila, circumcised[5] and bound him with oloa kapa,[6] after which they returned up to Alanapo.	A he kanawai hoi ko Palila, o ka a-ka, aia a a-ka o Palila, alaila noa, walaau, ku a hele, holoholo, eia nae, aole lakou i ike ia kanawai, nolaila, ua pilihua loa lakou. Ia lakou e moe ana, hiki mai la o Hina a ku i luna o Alea, o Maunakilika i keia wa me ke kapa o Palila, o Hakaula ka inoa, me ka malo o Palila, o Ikuwa ka inoa. Wehe ae la o Hina i kona kapa a olohelohe, kaa mai la maluna o na kanaka, ma keia kaa ana o Hina, ua a-ka o Palila, o ke kumu o ka aka ana, no ka leholeho o ka mai o Hina, oia o Lehokukuwau. Noa ae la ke kanawai o Palila, ala ae la na kanaka a pau i luna, hele mai la o Hina, a ka mai a Palila, kahe, a paa i ka oloa, a hoi aku la i uka o Alanapo.
After Palila had been in Alanapo more than ten days the desire to go and fight the chiefs of other lands and the demi-gods of the deep began to grow in him until at last he decided to go and meet them. Before he left Alanapo he had a premonition of meeting Kamaikaahui, a human shark which was living in Maui.	A hala ke anahulu o ka noho ana o Palila i loko o Alanapo, ikaika loa kona manao e hele e hakaka, e kaua me na kupu, a me na ’lii. Iaia e noho ana i loko o Alanapo, ua hiki aku ia ia ka halialia o Kamaikaahui, he mano kanaka ia no Maui.
Kamaikaahui at this time was living at Muolea, Hana, Maui. He had come through three different forms: first, that of a rat; second, a bunch of bananas; and third, that of a shark. It was when he was very small that he had the form of a rat, but on climbing a banana tree he changed into a bunch of bananas. After a while when the owner of the patch of bananas came to pick the bunch he took the top hands only, leaving the lower ones, when it changed into a human being having a shark’s mouth and teeth in the back below the neck, and it thereupon began to have a desire for human flesh.	No Kamaikaahui: O Muolea ma Hana, i Maui ka aina o Kamaikaahui i noho ai; ekolu ona kino, o ka mua ka iole, o ka lua ka maia, o ke kolu ka mano. He iole ke kino mua i ka wa uuku, a pii i luna o ka maia me ke kino iole, lilo he ahui maia. I ka wa o ka mea maia i kii aku ai i ka maia, lalau iho la i na eka o luna a lawe mai la, koe o lalo iho. Ia wa lilo ka waha ma ke kua a me na niho, a lilo ae la he kino kanaka maoli, ma ke kua nae na niho mano, o kana hana o ka ai i ke kanaka.
Kamaikaahui’s occupation was that of a farmer, and to suit his taste he had his fields near the public highway. While at his work he could see the people on their way sea bathing or on their way to fish. As people passed down he would ask: “What [[142]]kind of bathing are you going to have?” “We are going to leap from the rocks.” He would then say: “Your feet will be bitten.” After the people had passed on their way to the sea, he would then follow on behind and jump into the sea and begin to bite off the feet of the bathers. This was carried on every time the people went bathing and they never once suspected him. If the people were on their way to dive for fish their heads would be bitten off and eaten by Kamaikaahui.	O ka Kamaikaahui hana, o ka mahiai ai i ke alanui i na la a pau loa. Ia ia e mahiai ana, iho mai la ka poe auau kai, a poe lawaia hooluuluu. Ninau aku la o Kamaikaahui: [[143]]“Heaha ka oukou auau kai?” “He lele kawa.” “E pau wawae auanei.” A iho lakou la, mahope keia a loko o ke kai, ai mai la ma na wawae a pau, pela kai nei hana mau ana, ina he hooluuluu ka lawaia, pau poo ia ia nei.
It was his custom to always have a piece of kapa wrapped around his back and he never went without it, because it was to cover up the mouth at his back, for he did not wish to have it seen. One day during one of the king’s working days at which Kamaikaahui was present, with the piece of kapa on his back, the people having seen him thus covered at all times made up their mind to see why his back was always covered. A general order was therefore issued in which everybody was requested to uncover their back. This was followed by everybody except Kamaikaahui. When he was requested to uncover his back he at once attempted to escape and ran off, threw down his clothes and jumped into the sea where he turned into a shark. The place where he left his clothes is to this day known as Kauhalahala, given to it because he successfully escaped from the hands of the people.	He mea mau i keia kanaka ka paa mau ana o kona kihei i na la a pau loa, aole e hemo iki, no ka huna i ka waha ma ke kua, o ike ia. Nolaila, he la koele na ko Maui alii, o Kamaikaahui kekahi i laila, ua uluhua na mea a pau loa i ka paa mau o ke kihei o Kamaikaahui, nolaila, olelo ia e wehe ke kapa o na mea a pau loa. Wehe na mea a pau loa i ko lakou kapa, o Kamaikaahui, holo aku la ia me ke alualu ia e na kanaka a lele i loko o ke kai, haalele i kona kapa, a lilo aku la i mano. O ka aina ana i wehe ai a haalele i ke kapa, a lele ai i loko o ke kai, o Kauhalahala ka inoa o ia aina a hiki i keia la, no kona hala wale ana i ko na kanaka lima.
After transforming himself into a shark he came to Waipahu in Waikele, Oahu, where he remained. As soon as he was settled in the place he again followed the same practice that he did in Maui. Every time he got his opponent under him his mouth at the back would bite and eat the man. This was done so often that the people of Ewa began to get afraid of him, and he lived as a king over them.	A ma ke kino mano ia i hele mai ai a noho i Waipahu ma Waikele i Ewa. A noho o Kamaikaahui i laila, e like me kana hana i Maui, pela no i Ewa, ina e hakaka a kaa ka hoapaio malalo, nanahu iho la no na niho ma ke kua, a moku. Pela no kana hana mau ana, a lilo iho la ia i mea makau ia na Ewa, a noho iho la ia he ’lii maoli maluna o na kanaka.
On the day that Palila decided to leave home, he took up his war club, Huliamahi, and came out of Humuula and stood on the knoll of Komoikeanu, swung his war club, pointed it in front of him and let the club fly. As the club flew he hung on to one end of it and he was carried by it until he landed on the cliff of Nualolo on the top of the hill of Kamaile, the hill from which the fire sticks[7] are thrown. As he stood on the hill he first looked towards Kahiki, then towards Oahu; then making up his mind to come to Oahu, he pushed his war club ahead of him and again he was carried by it until he landed on the Kaena point at Waianae.	No Palila: Lalau iho la o Palila i kana laau palau ia Huliamahi, a ku iho la i luna o ke ahua o Komoikeanu ma waho mai o Humuula, oniu i ka laau ana, ia oniu ana a pahu, hue mai la ka laau mamua, paa mai la o Palila ma ka elau, a ku ana i luna o Nualolo, i ka puu o ahi o Kamaile. Nana keia o Kahiki, a pau, huli nana ia Oahu nei, a paa ka manao ma Oahu nei, e pahu mai ana keia ia Huliamahi, kau ana i ka lae o Kaena keia, ma Waianae.
After leaving Kaena he came to Kalena, then on to Pohakea, then to Maunauna, then to Kanehoa, then to the plain of Keahumoa and looking toward Ewa. At this place he stood and looked at the dust as it ascended into the sky caused by the people who had gathered there; he then pushed his war club toward Honouliuli. When the people heard something roar like an earthquake they were afraid and they all ran to Waikele. When Palila arrived at Waikele he saw the people gathered there to witness the athletic games that were being given by the king of Oahu, Ahuapau by name. His palace was situated at Kalaepohaku, close to Wailuakio at Kapalama.	Haalele keia ia Kaena, hele mai la a Kalena, a Pohakea, Maunauna, Kanehoa, a ke kula o Keahumoa, nana ia Ewa. Ku keia i laila nana i ke ku a ka ea o ka lepo i na kanaka, e pahu aku ana keia i ka laau palau aia nei i kai o Honouliuli, ku ka ea o ka lepo, nu lalo o ka honua, me he olai la, makau na kanaka holo a hiki i Waikele. A hiki o Palila i laila, e paapu ana na kanaka i ka nana lealea a ke ’lii o Oahu nei, oia o Ahuapau, o kona hale noho, o Kalaepohaku e pili la me Wailuakio i Kapalama.
Ahuapau was a kapu chief and he was kept covered up away from the wind and rain. On going out he was carried from place to place inclosed in a palanquin, so high [[144]]and sacred was his rank.[8] He had two very fast runners, called Iomea and Ioloa. Every time the king traveled to Waikele to witness the games he would climb into his palanquin and be covered up and would only venture out in this way, whether on the way down or on the way home. This king had a certain fear of Kamaikaahui and because of this fear he had issued an order, that whoever was able to chase Kamaikaahui out of Oahu, or was able to kill him, that he would make that person the chief ruler of Oahu.	No Ahuapau: He ’lii kapu loa ia i ka makani a me ka ua, he ’lii kapu i ka nana aku, a no kona kapu, ua paa i loko o ka manele a me ka puloulou, ke hele i waho o ke [[145]]alanui. Elua hoi ona mau kukini mama loa, o Iomea, o Ioloa. Ina e iho ke ’lii ilalo o Waikele e lealea ai, alaila, komo i ka manele, a pio ke kikiao makani a hoolai, alaila amo, aole e pa ke kikiao makani a komo i ka hale, pela ke hele a ke hoi. A ua olelo hoi ua ’lii la i kana olelo, ina o ke kanaka e holo ai, a e make ai o Kamaikaahui, e lilo ia i alii nui no Oahu nei.
When Palila arrived at the place he remained on the outside of the crowd and said that if Kamaikaahui would see him he would run away. When this was carried to the king Palila was sent for and as he stood in the presence of the king, the king addressed him, saying: “If it is true that Kamaikaahui will run away from you this day, then you will be the first one to enter my sacred temple.” Soon after this Palila made himself known to Kamaikaahui. At sight of Palila, Kamaikaahui attempted to escape by running into the sea, but Palila pushed out his club, forcing Kamaikaahui to come back. He was then caught and uncovered and the people saw his mouth and sets of teeth at his back; he was then killed.	O Palila hoi, mawaho ia o ka aha e kalewa nei me kana olelo i mua o ka lehulehu, “ina e ike o Kamaikaahui ia ia, alaila holo.” A lohe ke ’lii i keia mau olelo a Palila, olelo mai ke ’lii: “Ina he oiaio e holo o Kamaikaahui i keia la ia oe, alaila nau e komo kuu heiau kapu.” Mahope o keia olelo ana, hoike o Palila ia Kamaikaahui, holo o Kamaikaahui i loko o ke kai, e hoomoe aku ana o Palila i ka laau palau, hoi hou i uka, waihowale ke kino, ike ia ka waha a me ka niho me ke kua, a make iho la.
Papakolea was a farmer and his wife was Koiuiu; they lived at Leleo. It was promised him that when his crops were ripe that the temple of Kanelaauli, at Kahehuna,[9] just at the base of Punchbowl hill, would be opened to the public. When Papakolea saw Palila he said to Ahuapau, the king: “Say, here is the young man who will conquer the whole island for you; give him your daughters to wife.” Ahuapau had two daughters, Kaalamikioi and Kalehuawai. Upon hearing this the priest Kahikoluamea said: “Don’t give him your daughters yet; let us wait a while. He is not quite human as he is partly spirit, being so by the influence of Mahinui, his mother. He has been brought up under strict kapus in the temple of Alanapo by the spirits and is therefore not quite human.” At this Ahuapau asked: “What are we to do then?” Kahikoluamea replied: “Put him on the palanquin and let your runners carry him with all haste into the temple, where he shall be kept under a strict kapu until we have worked over him and have transformed him into a perfect human being, when everything will be well.” Palila was then placed in the palanquin and he was carried off by the two runners into the temple of Kanelaauli, at Kahehuna, without allowing a single breath of wind to strike him. The king Ahuapau in the meantime walked on the ground for the first time and the wind also for the first time blew on him.	O Papakolea, he kanaka mahiai ia, o Koiuiu kana wahine, o Leleo ka aina, aia a oo ka ai ana, alaila, komo ka heiau o Kanelaauli ma Kahehuna, ma ke alo o Puowaina. I aku o Papakolea i ke ’lii, ia Ahuapau: “E! ke keiki e puni ai ko aina, hoomoe ia au kaikamahine.” Elua kaikamahine a Ahuapau, o Kaalamikioi, o Kalehuawai. I mai ke kahuna, o Kahikoluamea: “Alia e hoomoe i ka wahine, he ’kua kela ma ka aoao o Mahinui, ka makuahine, ua hanai kapu ia i loko o Alanapo e ke ’kua. Nolaila, aole i lilo i kanaka.” I aku o Ahuapau: “Pehea ka pono?” I aku o Kahikoluamea: “E hookomo i loko o ka manele, a e amo au kukini me ka mama loa, a komo i ka heiau, malaila e kapu ai a pau ka hana, a lilo i kanaka, alaila, pono.” Ia wa komo o Palila i ka manele, a amo mai la na kukini a komo i loko o Kanelaauli ma Kahehuna, me ka pa ole o ka makani. A o ke ’lii hoi o Ahuapau, akahi no a hele ma ka wakae, a me ka lepo, akahi hoi a pa ia e ka makani.
After Palila was carried into the temple of Kanelaauli the priests inquired: “What is this?” The runners answered: “It is a kapued chief from Alanapo, Kauai. Let the railing of the temple be put up, let the drum be beaten and the coconut rattlers rattle.” On the next day the priests worked on Palila and he was also properly circumcised. He was then transformed into a perfect human being. After the ceremonies Palila was allowed to live with his wives, the daughters of Ahuapau. Soon after this Ahuapau told Palila to make a circuit of Oahu, to which Palila consented.	A komo o Palila iloko o ka heiau o Kanelaauli, ninau mai na kahuna: “Heaha keia?” I aku na kukini: “He ’lii kapu no Alanapo i Kauai; e kau ka pae humu o ka heiau, a e hookani ka pahu me ka puniu.” A ao ka po, hana iho la na kahuna ia Palila, kahe pono ia ka mai, a pau ia, noa iho la kona kino a lilo iho la i kino kanaka maoli. Launa o Palila me na wahine, na kaikamahine a Ahuapau, alaila, olelo aku o Ahuapau ia Palila, e hele e kaapuni ia Oahu nei, ae mai o Palila.
But before starting out Palila asked Ahuapau: “Are there any lawless obstructions [[146]]along the road surrounding Oahu?” “None,” said Ahuapau. This was, however, a lie, as Ahuapau was even at this time determined to have Palila killed. Palila then said to Ahuapau: “Yes, I am going on my way and in case I meet some one who will attempt to harm me, I will first kill him and then I will return and kill you and all your men.” At this Ahuapau was frightened and told of Olomana, who was living at Kaelepulu in Koolau and was a great warrior. Palila then said: “I will not kill you now; but had you kept it from me you would have been killed.”	Ninau aku o Palila: “Aohe kupu, a alai o ke alanui a puni Oahu nei?” “Aole,” [[147]]pela mai o Ahuapau; he manao huna ko Ahuapau ia Palila, e ake ana no e make o Palila. Olelo aku o Palila: “Ae, i hele au, a i halawai me ke kolohe, alaila, pepehi au a make, hoi mai au pepehi ia oe a me kou mau kanaka a pau loa.” Ma keia olelo a Palila, makau o Ahuapau, hai aku la ia Olomana, aia i Kaelepulu i Koolau, he koa ia. I mai o Palila: “Ola oe ia’u, e huna oe, ina ua make.”
Palila then climbed to the top of Punchbowl hill and looked around him. From this place he walked up to the Nuuanu pali, pushed his war club ahead of him, holding on to one end and flew to Kaelepulu, where he saw Olomana standing.	Pii aku la o Palila a luna o Puowaina, nana ma o a ma o, hele aku la a hiki i Nuuanu, hoomoe i ka laau palau ana, paa aku la o Palila mahope, holo aku la a hiki i Kaelepulu, ilaila o Olomana kahi i ku ai.
Olomana was a very tall man, he being twelve[10] yards to the shoulders, and thirteen in height. He was a very brave man and was much feared. No chief or warrior dared face him. If he stood on the windward side the other side would be a perfect calm; his height also shaded the sun.	No Olomana: He kanaka loihi ia ke nana aku, he umikumamalua kahaku o ke kua, he umikumamakolu o ke alo, he kanaka koa a me ka makau ia; aole alii, aole koa aa aku ia ia, lulu ka makani ia ia ke ku ma ka hikina, malu no hoi ka la no kona kiekie.
When Palila saw Olomana, he jumped up with his war club, Huliamahi, and stood on the shoulders of Olomana. Olomana then turned and said to Palila: “Where are you from, you haughty youngster? No one has ever dared, before this day, to climb up my shoulders; and here you have done it.” Palila then answered: “I am Palila who was brought up in Alanapo, the temple of the gods from the very beginning of all things, and I have come to fight you.” When Olomana heard this, he was sorely afraid, for he knew that those who come from the temple of Alanapo are men richly endowed with supernatural powers and very great warriors; so Olomana begged: “Let me live, Palila.” Palila replied: “I cannot save you; you shall indeed die, for your works have been of evil.” Palila then struck him, cutting him in two; one portion flew toward the sea, being Mahinui, and the other portion remained where he stood, being the present hill of Olomana. It was because of this that the hill is so sharp at the peak. This was how Olomana, the great soldier of Oahu, was killed by Palila.	A ike o Palila ia Olomana, lele pu ae la o Palila i luna me ka laau palau ana me Huliamahi, a kau i ka poohiwi o Olomana. Huli ae la o Olomana a olelo ae la ia Palila: “Nohea oe e nei keiki hookano o ka hele ana mai nei? Aole he mea nana i pii ko’u poohiwi a hiki i keia la, o oe ae nei ka ka mea nana e pii.” I aku o Palila: “Owau nei o Palila i hanai ia i loko o Alanapo, ka heiau a ke ’kua mai ka pouli mai, i hele mai e hakaka me oe.” A lohe o Olomana, makau iho la ia i ka lohe ana no Alanapo, no ka mea, ua kaulana ia heiau no ka mana o ke ’kua a me ke koa o ke kanaka e noho ilaila; nolaila, nonoi aku la o Olomana: “E ola au e Palila.” Olelo aku o Palila: “Aole oe e ola ia’u, e make ana oe, no ka mea, aohe pono o kau hana.” E pai aku ana o Palila, lele kekahi aoao o Olomana, me ka papalina a ku ana i kai, oia o Mahinui, o kekahi aoao hoi, oia ka puu o Olomana e ku nei. O ke kumu hoi i lipilipi ai no ka lele ana o kekahi aoao. Pela i make ai o Olomana ke koa kiekie o Oahu nei ia Palila.
After Palila had completed the circuit of Oahu, he went along to the rise at Kaimuki and then down to Waialae; from this place he proceeded to Wailupe and then on to Maunalua where Kahului, a fisherman of that place, was living. Upon seeing him Kahului called, so Palila went to Kahului and they sat down and began to talk on various matters. That afternoon the men and women came along the shore in the pools to catch minnows for bait, for aku fishing for tomorrow. Palila again asked: “How about us two?” “But I have no one to assist me in paddling the canoe because I have a very large one, it being seven fathoms in length.” Palila then said: “The two of us will paddle it in order to make it go.” They then started out and caught some minnows which they kept for the next day.	A puni Oahu nei ia Palila, hele aku la ia a ka piina o Kaimuki, a iho aku la i Waialae, malaila aku a Wailupe, a Maunalua, e noho ana o Kahului, he lawaia no laila. Kahea mai la o Kahului ia ia nei, hele aku la keia a kokoke, noho iho la laua a ahiahi, hele mai ana na kanaka, na wahine, i kapa kahakai e hopuhopu iao, hi aku. Ninau aku la o Palila ia Kahului: “Heaha keia kanaka e paapu nei o ke kai?” “He kaee iao, i mea hi aku, no ka la apopo.” I aku o Palila: “A pehea la hoi kaua?” “Ka, aohe o’u lua e hiki ai ka waa ke hoe, no ka mea, he waa nui, ehiku anana ka loa.” Olelo aku no o Palila: “O kaua no hoi paha ke hoe i ka waa i hiki.” Alaila, hele aku la laua i ka iao a loaa, waiho iho la a ao ae holo i ka hi aku.
In the early morning when they came out they found that all the others had gone before them; so Kahului thought they would not be able to get their canoe into the sea; he then turned to Palila and said: “We will not be able to get our canoe into the sea as there are no men to assist us.” Palila replied: “You get in front and lift while I lift the [[148]]after part here; but you must not look behind.” Palila gave the canoe one shove and it floated in the sea; he then jumped in the fore part of the canoe and took up nine paddles while Kahului jumped into the after part and took up his paddle. After they were ready to start Palila took up one paddle and with one stroke broke it in two; so he took up another paddle and that too was broken; this was kept up until all the nine paddles were broken. Kahului then said to Palila: “Let us return for we have no more paddles to work the canoe with.” Palila then took up his war club and used it as a paddle; he took but one stroke and they went skimming along beyond Kawaihoa, then on to Kolo, the great fishing grounds.	Eia nae, i ke kakahiaka nui, ua pau loa na kanaka i ka holo i kai i ka lawaia, aohe kanaka nana e hapai ka waa; nolaila, olelo aku o Kahului ia Palila: “Aole e hiki ana ka waa i ka hapai, aohe kanaka e hiki ai.” I aku o Palila: “Mamua oe e hapai ai, mahope [[149]]aku nei au, mai nana mai oe i hope nei.” Ia pahu ana no a Palila, lana i loko o ke kai, ka waa. Mamua o Palila o ka waa me na hoe eiwa, mahope o Kahului me kana hoe. Lalau aku la o Palila i ka hoe, a hou iho i lalo, a kai ae, ua haki, pela a pau na hoe eiwa, olelo mai o Kahului: “Aole e hiki ka waa o kaua, aohe hoe, e hoi kaua.” Lalau iho la o Palila i ka laau palau ana, a hoe iho la, hookahi mapuna hoe, hele ana laua nei ma lalo o Kawaihoa, hiki i Kolo, he ko’a ia.
When Kahului saw how fast they were traveling he admitted the great strength displayed by Palila. Upon arriving at the fishing grounds Kahului proceeded to fish, but after several trials he was unable to catch any aku, for all his hooks were broken. After a time Palila asked: “When are we to catch some fish?” Kahului replied: “The sea is full of fish, but the trouble is I cannot catch any. Here I have lost several hooks, but I have not been able to land a single fish. I have used up all my hooks except one.” Palila then said: “You come in front here and paddle our canoe along, and I will come and fish.” This was done by Kahului.	Ma keia holo ana, ua mahalo o Kahului i ka ikaika o Palila, lawaia iho la o Kahului, aohe loaa o ke aku, no ka pau o ka makau i ka mokumoku. I aku o Palila: “Ahea loaa ka kaua ia?” I mai o Kahului: “He ia ke kai, o ka lou ole ka hewa i ka makau. O ka makau ia e mokumoku nei, aohe make ae o ka ia, ua pau loa na makau, a koe no hookahi i koe.” Olelo aku o Palila: “E hoi mai oe mamua nei e hoe ai i ka waa o kaua, owau ke hoi aku e lawaia.” Ae mai la o Kahului.
Palila then took up his war club and tied the bait on to it and let it down to the sea. The fish then gathered on to the club in great numbers. When Palila saw this he jerked up the club and the fish dropped into the canoe. He repeated this several times until the canoe was loaded down deep with fish. They then returned to the landing. When they reached the landing Palila said to Kahului: “You go on ahead and broil me some of the fish and I will lift the canoe ashore.” Palila then gave the canoe one shove and it landed high and dry and onto its blocks.	Lalau iho la o Palila i ka laau palau ana ia Huliamahi, a mali iho la i ka iao a waiho aku la o lalo, lele mai la ke aku e ai, ka ae la keia i luna o ka waa i ke aku, pela no ka hana ana a komo ka waa o laua i ka ia. Hoi aku la laua a pae i uka, olelo aku la o Palila ia Kahului: “E hoi oe e pulehu ia, na’u e hapai ka waa o kaua.” Hookahi no panee ana kau ka waa i ke aki.
After the fish was cooked they sat down to their meal. After a few days Palila left Kahului because he was too stingy, and he again continued on his journey along the coast until he arrived on the rise of Hanauma, where he stood and looked at the heat as it ascended from the pili grass at Kaunakakai, Molokai. He then pushed out his war club ahead of him which flew through the air and he was carried to Kaluakoi. Here he discarded a portion of his person which turned into the point of Kalaeokalaau, which is seen to this day, so named in honor of Palila.	Moa ae la ka ia, ai iho la laua. Noho iho la laua a hala he mau la, haalele o Palila ia Kahului no ke pi. Hele aku la ia a luna o Hanauma, nana aku la i ka enaena o ke pili o Kaunakahakai, i Molokai, pahu aku la ia i kana laau palau, a maluna o laila ia i hiki ai a Kaluakoi. Ilaila, waiho ia i kekahi aoao o kona mai, oia o Kalaeokalaau a hiki i keia la, mamuli o ka mai o Palila ia inoa.
There was at this place a large stick of wood to which was given the name of Hooneenuu. Because of this name, Hooneenuu, Palila took a dislike to Molokai, so he again pushed out his war club and flew to Kaunolu, Lanai. From this place he crossed over to Kahoolawe and from there to Pohakueaea in Honuaula. At this place he sat down and rested.	Aia i laila, he laau nui, o Hooneenuu kona inoa. No keia inoa o ka laau o Hooneenuu, hoowahawaha o Palila ia Molokai, ma kona manao, he kiona keia laau, nolaila, haalele iho la o Palila ia Molokai, a holo aku la. Pahu aku la ia i kana laau palau mamua, mahope o Palila, a pae laua ma Kaunolu i Lanai, malaila aku a Kahoolawe, malaila aku a Pohakueaea i Honuaula.
After resting for some time he pushed out his spear and flew to Kaula in Hamakua, Hawaii, the dividing line separating the districts of Hilo and Hamakua. From this place he continued on until he found Lupea, a sister of Hina, who was living above Kaawalii; she was one of Palila’s attendants. Lupea is a hau tree to this day, and wherever the malo of Palila was spread out to dry no hau[11] tree has grown even to this day. This was caused by the god Ku, the god of Palila, a god of supernatural power. [[150]]There was at Hilo a temple also called Humuula, like the one on Kauai, which was also sacred, and furthermore it was also under the control of the spirits and was just as powerful.	Alaila, noho iho la i laila hoomaha, pahu hou i ka ihe ana, hiki i Kaula ma Hamakua i Hawaii, ka mokuna o Hilo me Hamakua. Hele aku la a loaa ko Hina muli o Lupea, noho ana i Kaawalii, maluna mai, he kahu hanai no ia no Palila. A he hau o Lupea a hiki i keia la, a ma kahi i kaulai ia ai ka malo o Palila, aole e ulu ka hau malaila a hiki i keia la, no ka mea, he hana na ke ’kua. O Ku ka inoa o ko Palila akua, he [[151]]akua mana a me ka ikaika loa. A he heiau no hoi ko Hilo o Humuula, e like me ko Kauai heiau o Humuula, a he kapu no, a he ’kua no, a he mana no, ua like a like.
The king of Hilo at this time was Kulukulua, and Wanua was the king of Hamakua. The two were at war with each other. The greatest warrior of Hamakua was Moanonuikalehua and his war club was called Koholalele.[12] This war club was so large that it required four hundred men to carry it. The next in greatness was Kumunuiaiake, a warrior of note. His spear was made from the mamane[13] wood of Kawaihae; it was ten fathoms in length and he could throw this spear over a distance greater than the length of an ahupuaa. Puupuukaamai was another great warrior. His long pololu spear was made from the koaie[14] wood, a very hard wood growing in the mountains. This spear was so long that it could be served as a wind break, and it could also be used to dam a stream; it could kill twelve hundred men at one stroke. All these three warriors were fighting on the side of Wanua, the king of Hamakua.	O ke ’lii o Hilo ia wa, o Kulukulua, o Wanua ko Hamakua alii, e noho ana laua me ke kaua. O na koa kaulana o Hamakua, o Moanonuikalehua, o kana laau palau o Koholalele, hookahi lau kanaka e amo ai, eha haneri ma ka helu hou. O Kumunuiaiake, he koa ia, o kana ihe, he mamane o Kawaihae, he umi anana ka loa, aole e maalili kana ihe ke o i ke ahupuaa hookahi. O Puupuukaamai, he koa ia, o kana laau he pololu, he koaie makua no ke kuahiwi, lulu ka makani, hoi ka wai o ke kahawai, pau na lau kanaka ekolu i ka pahu hookahi ana. O neia mau koa ekolu, mahope o Wanua ke ’lii o Hamakua.
When Palila arrived at Kaula he took up the game of rolling the calabash which was played on the highway. He never once left the place and was known by everybody that passed along the highway as a man who did nothing else. In the battles that were being fought, a great many of the men of the army of Hamakua were being killed that no one could account for. This was carried on for many days and still no one could tell who was doing the killing. In the conflict, however, some of the men often heard a voice calling out:	O ka Palila hana i ka pali o Kaula, o ka olokaa ipu i ke alanui, me ka hele ole ma o a ma o, me ka ike o na mea a pau o ke alanui kona wahi noho. Iloko o ka wa kaua, ua nui ka make o na kanaka o Hamakua, aole nae i ike ia ka mea nana e luku nei, pela a nui na la i hala mahope, aohe ike ia. Aka, ua lohe kekahi poe ma ka leo, i loko o ka hoouka poe ana o ke kaua, penei:
Slain by me, Palila, By the offspring of Walewale, By the ward of Lupea, By the oo bird that sings in the forest, By the mighty god Ku.	A make na’u na Palila, Na kama a ka Walewale, Na ka hanai a Lupea, Na ka oo kani i ke kuahiwi nei la, Na ke ’kua ikaika na Ku.
The call was the only thing the men could hear; they were not able to see the person for he traveled at such great speed. The people had a suspicion, however, that it was Palila himself; but when the matter was discussed a good many said that it could not be Palila for he does not go to battle; all he did was to roll the calabash on the highway; he does not appear to be a soldier and he has not been seen going from place to place. At the battle that was fought at Kukaiau in Hamakua, Palila at last showed himself before the people and the chiefs of the two contesting armies, and also before the three great warriors Moanonuikalehua, Kumunuiaiake and Puupuukaamai.	O ka leo wale no ke lohe ia, aole ke kino, no ka mama loa o Palila ma ka holo ana, nolaila, aole mea i ike ia ia, aka, ua nui ka noonoo o na kanaka nona, no ka pau loa i ka make. A o ka olelo a kekahi poe aole ana hele e kaua, he olokaa ipu wale no kana hana i ke alanui, aohe ano koa, aohe hele ma o, a ma o. I ka hoouka kaua ana ma Kukaiau i Hamakua, i laila o Palila i hoike kino ai ia ia iho imua o ka lehulehu, a me na ’lii o na aoao elua, a me na koa kaulana ekolu, oia o Moanonuikalehua, o Kumunuiaiake, o Puupuukaamai.
In the conflict it was seen that the soldiers in the Hamakua army were stronger than those in the Hilo army and a great many Hilo soldiers fell before the men of Hamakua. In the din and uproar the voices of the three great warriors were often heard boasting and calling out: “What great soldier will fight for the Hilo side?”	I ka hoouka ana o ke kaua, ua oi ka ikaika o na koa o Hamakua i ko Hilo, a ua nui ka make o Hilo i ko Hamakua. Ma keia hoouka ana ua lohe ia ka leo kaena a ua mau koa nei, e olelo ana: “Owai ko Hilo koa ikaika e ku mai e kaua.”
When Palila heard this boastful challenge from the three great warriors, he requested of Kulukulua, the Hilo king, to order that the general conflict be stopped and [[152]]to put up the two best men from the two sides and let them fight, the side putting up the best man to win and in this way decide the battle. When this was agreed on by the two kings, the soldiers were lined up on the two sides, leaving a clear field in the middle for the contestants.	A lohe o Palila i keia alelo kaena a ua poe koa nei, alaila, nonoi aku ia i ke ’lii o Hilo, ia Kulukulua, e waiho ke kaua aluka a me ka poe, a e ku pakahi. Ina i make ke [[153]]koa o kekahi aoao, alaila, make kona alii a lilo i pio na kekahi aoao, a pela no hoi kekahi aoao. A hooholo ia ia mea e na ’lii, ku kaawale ae la na koa, a kaawale ke kahua kaua.
As soon as the field was cleared off Moanonuikalehua came forward with his war club, Koholalele, and began twirling it on the right and on the left; on each occasion Palila did not make a move, but as Moanonuikalehua kept on twirling, Palila held out his war club, Huliamahi, which struck the club of Moanonuikalehua, sending it flying to Waipio. At the same time Palila brought his club down and then up, catching the three warriors and killing them all. Palila then proceeded to cut out their lower jaws. After this was done he began the slaughter of the Hamakua men and allowed none to escape him. This victory made Kulukulua, the king of Hilo, master of Wanua, the king of Hamakua.	Ku mai la o Moanonuikalehua me kana laau palau o Koholalele, a hookaa akau, aohe kupono ia Palila, hookaa hema, aohe kupono ia Palila, ia ia e hookaa ana, kaupale aku o Palila i kana laau o Huliamahi, loaa i ka Moanonuikalehua laau, lele i luna a haule i Waipio. Ia wa, hualepo o Palila i ka laau ana, make na koa ekolu, lilo ka auwae ia ianei, noke aku ana keia i ke kaa hema i ka laau ana ia Huliamahi, aohe koe kanaka o Hamakua, halulu ka honua a nei i ka laau a Palila, nolaila aohe kanaka koa i mua ona ia wa e aa mai, aohe alii. Pela i lanakila ai o Kulukulua, ko Hilo alii, maluna o Wanua ko Hamakua alii.
After the battle Palila and the king returned to Kaula and from there to a rise above where a large lehua[15] tree was standing. He then hung up the jaws of all the men killed by him, and the tree was named Kahakaauwae, the hanging place of the jaws. Palila after this became the king of Hilo, while Kulukulua served under him. Palila was king until his death. [[137]]	A pau ke kaua, hoi aku la o Palila me ke ’lii a hiki i Kaula maluna aku, i laila he kumu ohia nui, o Kahakaauwae kona inoa, i laila na auwae a pau o na kanaka i make ia Palila ma na kaua mamua aku, o kahi ia e kau ai. Nolaila, lilo o Palila i alii no Hilo, a malalo o Kulukulua ona, pela i noho ai o Palila a hiki i ka make ana. [[154]]
[1] Cord for braiding calabash or other nets for carrying burdens, from which it takes the name koko. Cord for fish nets is aha, and for fish lines aho. Some doubt prevails as to the kaula koko referred to, whether literally a “blood rope” or cord, or a piece of cord as used in making a calabash net, also called koko. [↑] [2] Halialia, the rising of a fond recollection of a person is in this case a premonition. [↑] [3] It is not clear why opposing warriors should expect to be called, as if in consultation, on reaching the battle field, and take it as a matter of shame or disgrace if they are not. [↑] [4] This seems rather ambiguous. [↑] [5] An unusual time and place for circumcision. Customarily it was a ceremony attended with a strict ritual temple service. [↑] [6] Oloa kapa, name of small white kapas formerly put over the gods during prayers; also a gift to a child at time of birth. (Andrews’ dict.) [↑] [7] These northern cliffs of Kauai, in olden time were famed as the scene of Hawaiian pyrotechnics on festive occasions, which consisted of firebrands of auhau or other very light wood being thrown from their heights to descend slowly ablaze to the sea at their base; the lightness of the wood and upward current of wind rendering a slowness of descent at times as to entirely consume the firebrand in mid air. This was particularly a sport of Kauai folk, and has occasional practice in recent years. [↑] [8] The bards evidently liked to picture their alii as of such high and sacred rank that the sun should not smite them, nor the rain or wind touch them. [↑] [9] Kahehuna is that portion of Honolulu about the head of Emma street, where the present Royal School is located. [↑] [10] Nothing small, evidently, about a Hawaiian giant, any more than there was in the famous clubs of their heroes. [↑] [11] Hau (Paritium tiliaceum). [↑] [12] Koholalele is the name of one of the principal landings on the Hamakua coast of Hawaii. [↑] [13] Mamane (Sophora chrysophylla), a hard and most durable wood. [↑] [14] Koaie (Acacia koaia), a species of koa, much harder, and a choice wood for spears, paddles, etc. As a furniture wood it is susceptible of high polish and takes high rank. [↑] [15] Lehua, one of the varieties of ohia (Metrosideros polymorpha) whose tassel blossoms in their season afford nectar for the birds and lei decorations for man and beast. [↑]

[[Contents]]

Legend of Puniakaia.	He Kaao no Puniakaia.
Nuupia was the father and Halekou the mother of Puniakaia.[1] The land of his birth was Kaneohe. The parents of Puniakaia were of the royal blood of Koolauloa and Koolaupoko. Puniakaia was a very handsome man and had not a single blemish from the top of his head to the bottom of his feet. He was erect, front and back, and so on the sides. While Puniakaia was living with his parents, a desire to go fishing came upon him, so he accompanied his mother to the beach and they went fishing. The kind of fish caught by them was the kind called pauhuuhu,[2] but only one. This fish was brought home alive and was saved by Puniakaia; being fed and taken care of until it grew to be a very large fish; and to it was given the name of Uhumakaikai.[3] This fish was the parent of all the fishes. After Puniakaia had brought up Uhumakaikai until it was full grown, he turned it into the ocean, free from all confinement.	O Nuupia ka makuakane, o Halekou ka makuahine, o Puniakaia ke keiki, o Kaneohe ka aina; he mau alii na makua o Puniakaia, no Koolauloa, a me Koolaupoko. He kanaka maikai loa o Puniakaia ke nana aku, aohe puu, aohe kee, he pali ke kua a me ke alo, pela na aoao. Ia Puniakaia e noho ana me kona mau makua, makemake iho la ia e hele i kahakai e lawaia ai; ia ia i hele ai me kona makuahine me Halekou i ka lawaia, loaa iho la he pauhuuhu ka ia. O keia ia i loaa, hanai iho la o Puniakaia ia ia i ka wa uuku, a hiki i kona wa nui, a ua kapaia kona inoa o Uhumakaikai. Oia ka makua o na ia a pau loa. Ma keia hanai ana a Puniakaia ia Uhumakaikai, a nui, alaila, hookuu hou ia i ka moana e noho ai.
Some time after this a proclamation was issued calling everybody to go out fishing, and amongst those who obeyed the call was Puniakaia. When the fishermen arrived at the fishing place, Puniakaia called upon Uhumakaikai in the following manner:	A mahope, kukala ia na mea a pau e hele i ka lawaia, a ma keia hele ana, o Puniakaia kekahi i hele, a hiki lakou i kahi e lawaia ai, ilaila o Puniakaia i kahea ai ia Uhumakaikai; penei ke kahea ana:
Say, Uhumakaikai, Crawl this way, crawl this way, Draw along this way, draw along this way; For here am I, Puniakaia; Send the fish in large numbers Until the beach here is stenched; The pigs will eat until they reject them, And the dogs will eat until they waste them.	E Uhumakaikai, E kolo mai, e kolo mai; E kolokolo mai; e kolokolo mai; Eia au la o Puniakaia! O ka ia no a nui loa, A ku ka pilau i uka nei! A ai ka puaa a haalele, Ai ka ilio a hoomaunauna.
As soon as Puniakaia ceased calling, Uhumakaikai was seen to be driving all the fish to Puniakaia; the fish reached from way down deep in the sea to the surface, and they were driven clear up onto the sand. Upon seeing this the people began taking up the fish; some were salted, some given away to the people, and so on, from the Makapuu point to the Kaoio point at Kualoa. With all this great number of people taking the fish, still there was a large number left, there being so many; and the people had to leave a great many behind and the pigs and dogs ate of them. Rumors of this great catch were soon carried to the hearing of Kaalaea,[4] a very beautiful woman, who had no equal in all the land of Koolau; she was just like Puniakaia [very pleasant] to look upon. [[156]]	A hooki o Puniakaia i ke kahea ana i ka ia, ia wa o Uhumakaikai i a mai ai i na ia a pau loa, mai lalo ka ia a luna o ka ilikai, o ia hele o ka ia a hiki i uka, a pae i kaha one. Ia manawa na kanaka i ohi ai i ka ia a kopi, a haawi, a pela aku, o na kanaka a pau loa mai ka lae o Makapuu a ka lae o Kaoio, ma Kualoa. Ma keia hele nui ana o na kanaka e ohi i ka ia, aole i pau no ka nui loa, a haalele okoa lakou i ka ia, a ai ka puaa me ka ilio. A ma keia lawaia ana, ua kui aku la ke kaulana a lohe o Kaalaea, he wahine maikai loa ia, aole ona lua ma Koolau a puni, ua like laua me Puniakaia, ke nana aku. [[157]]
RELATING TO KAALAEA.	NO KAALAEA.
When the news of the great catch of fish came to Kaalaea, she and her ten brothers boarded their canoes, each taking one, making eleven canoes, and went to the place where the fish were being collected. When these canoes landed, Kaalaea went up on the sand and sat down and did not go about from place to place; but just looked on as the men and women helped themselves to the fish.	Holo aku la o Kaalaea, me kona mau kaikunane he umi, he umi lakou he umi waa, o ko Kaalaea waa, he umikumamakahi waa; a hiki lakou ma kahi o ka ia i pae ai, pae aku la na waa o lakou a uka, kau iho la, noho iho la o Kaalaea ma ka ae one maloo, me ka hele ole ma o a ma o, me ka noho malie e nana ana i na kanaka i ka ohi i ka ia, a me na wahine.
While she was sitting there Puniakaia saw her and was captivated by her beauty and quiet demeanor, not at all like the other women; so he said to his mother, Halekou,[5] “Say, Halekou, I am going to secure that woman for my own, because she is very beautiful, without blemish, and in all respects my equal.” Halekou gave her consent, saying: “Yes, she shall be your wife, for you two are alike in looks and behavior, therefore you go and ask her.”	Ia ia e noho ana ma laila, ike mai la o Puniakaia i ka wahine maikai o Kaalaea, i ka noho malie, i ka like ole me na wahine e ae, alaila, olelo aku la o Puniakaia i kona makuahine ia Halekou: “E Halekou e, e kii ana au i kela wahine na’u, no ka mea, he wahine maikai loa, aohe puu, aohe kee, ua like kona maikai me ko’u.” Ae mai o Halekou: “Ae, o kau wahine ia, ua like olua a elua, ua like na kino, na maikai, na nani, nolaila, e kii oe i wahine nau.”
When Puniakaia came to the presence of Kaalaea, he asked the woman that she become his wife. Kaalaea gave her consent to this. Puniakaia then said to her: “When we get to my mother, don’t be backward but go and sit on her lap.” When the two came to Halekou, Kaalaea went and sat on the lap of her future mother-in-law. After a little while Halekou ordered the men to load the ten canoes with fish, and this was done; not only the ten canoes but several others also were filled, and this property was distributed as gifts to the people. Halekou began to contribute gifts to Kaalaea, as was the custom[6] of those days. Nuupia then did likewise, and then Puniakaia; those three brought offerings to Kaalaea. In giving the various gifts, great heaps of them, Kaalaea on her part gave only herself, still it exceeded that of all three. After the giving of gifts, Kaalaea returned to her place with her brothers and her parents.	A hiki o Puniakaia i mua o Kaalaea, olelo aku la i wahine nana, ae mai la no o Kaalaea; i aku no nae o Puniakaia ia Kaalaea: “E, i hele kaua a hiki i mua o ka makuahine o kaua, mai hilahila oe, hele no oe a noho i luna o na uha.” Hele aku la laua a hiki i mua o Halekou, noho iho la o Kaalaea i luna o na uha o Halekou, a liuliu iki, kena ae la o Halekou i na kanaka, e hooili i ka ia i na waa he umi, a pela na waa e ae; piha i ka waiwai, o keia waiwai, he waiwai hookupu na na mea a pau. Hookupu o Halekou i kana waiwai na Kaalaea, pela o Nuupia, hookupu i kana waiwai ia Kaalaea, a pela o Puniakaia, akolu lakou i hookupu ia Kaalaea, hookahi no o Kaalaea o ka hookupu ana, ua oi kana waiwai i mua o ka na mea ekolu. A pau ka hookupu ana, hoi aku la o Kaalaea i kona wahi me kona mau kaikunane a me kona mau makua.
Sometime after this Puniakaia asked of his mother that he go and live with his wife. His mother replied: “My son, listen to what I have to say: You are going to the home of your wife to live, but you will be insulted and you will return here in a very short time.” After this Puniakaia went to the home of Kaalaea his wife, where they lived as husband and wife. At meal times it was customary with the brothers-in-law of Puniakaia to prepare the meal, then send for Puniakaia and make him sit on their lap while they fed him. This was carried on for some time; all Puniakaia did was to eat and sleep and never left his wife.	A hala lakou, nonoi aku o Puniakaia ia Halekou, e hoi me ka wahine me Kaalaea e noho ai. I mai o Halekou: “E kuu keiki, e hoolohe mai oe, e hele ana oe i ka hale o ko wahine e noho ai, e mainoino ana nae oe, a e hoi koke mai ana oe i anei, aole oe e liuliu aku.” A pau ka Halekou olelo ana, hele aku la ia i ko Kaalaea wahi, a noho pu iho la laua, he kane a he wahine. I ka wa ai, he mea mau i na kaikoeke o Puniakaia ka hoomakaukau i na mea ai, a me ka noho ana o Puniakaia i luna o ka uha o kona mau kaikoeke, a na lakou e hanai i ka wa e ai ai. Pela ka hana mau ana o na kaikoeke ia Puniakaia, a hala ka wa loihi, hookahi no hana a Puniakaia o ka hiamoe i na la a pau loa, me ka wahine me Kaalaea.
One day while the two were in bed, an aunt of Kaalaea’s, together with several others, came into the house where the two were sleeping. These people were on their way to catch crabs. While in the house, the aunt said: “Wake up, Puniakaia, and let us go crabbing. What do you do, any way? Just sleep, and when you get up clean your eyes and catch flies and eat?” While the aunt was speaking, Puniakaia was listening through the soft mantle that covered them; the aunt did not know this, however, for she thought he was asleep.	I kekahi la, ia laua e moe ana, hele mai la, kekahi makuahine o Kaalaea, a me kekahi poe e ae, a hiki i kahi a laua nei e moe ana, e hele ana i ka lawaia papai. I mai la ka makuahine: “E Kaalaea, e ala e hele kakou i ka lawaia papai; o ke aha kau hana, o ka moe wale iho la no, a ala ae wae i ka piapia o na maka, popoi i ka nalo a ai ae.” Ia ia e olelo ana, e nana mai ana no o Puniakaia maloko o ke kihei kalukalu nahenahe, me ke ala mai no, a hoolohe; aka, o ka makuahine nana i olelo, aole ona manao e ala ana, ua manao no ia, e hiamoe ana o Puniakaia.
This angered Puniakaia and he was sore displeased; and when his brothers-in-law came home he would not speak to them nor go to eat food with them as before. [[158]]Because of this action of their brother-in-law they were very sad and pondered as to the reason of such action. Puniakaia, on the other hand, did nothing else but sleep day and night for over twenty days. Thinking that the matter would terminate seriously, the brothers-in-law of Puniakaia called the people together, men, women and children, and asked each and every one of them, who it was that had insulted their brother-in-law; but no one could answer the question. Failing in this Puniakaia was requested to tell them the person who had insulted him. Puniakaia then revealed the person’s name, saying: “The person who insulted me is the aunt of my wife, and not my wife. One day while we were in bed, the aunt with several others came into our house and said: ‘Say, Puniakaia, get up and let us go crabbing, for what can you get by sleeping? Only to get up, clean your eyes, catch flies and eat?’ While she was speaking, I was lying down, but I could see and hear through our thin mantle. This is the reason why I am sad and unhappy.”	Aka, ua huhu loa o Puniakaia i keia lohe ana, nolaila, hookananuha loa iho la ia i kona mau kaikoeke, aole ekemu, aole hele pu e ai e like me mamua; nolaila, noonoo iho [[159]]la na kaikoeke i ke kumu o keia hookananuha ana o ko lakou kaikoeke. O Puniakaia hoi, he mea mau ka hiamoe i ka la a me ka po a hala elua anahulu. Nolaila, hoakoakoa ia na mea a pau loa ma kahi hookahi, na kane, na wahine, na keiki, na mea a pau loa, alaila, ninau na kaikoeke i kela mea i keia mea o lakou, i ka mea nana i olelo ino ko lakou kaikoeke o Puniakaia. Aole nae he mea o lakou i hai mai; alaila, ninau ia o Puniakaia i ka mea nana i olelo ino ia ia. Hai aku la oia: “O ka makuahine no o kakou, oia ka mea nana keia mau olelo ino, aole na kuu wahine. I kekahi la, e moe ana maua, hele mai la lakou a hiki, pane mai la no o iala, penei, ‘e Kaalaea, e ala ae a hele kakou i ka papai; o ke aha ka loaa o ka hiamoe, o ke ala ae a wae i ka piapia o na maka, o ke poi i ka nalo a ai ae.’ Ia ia la e olelo ana, e moe ana wau, e hoaiki ana no nae ko’u mau maka maloko o ke kihei kalukalu; nolaila, nonohua loa au.”
When the brothers-in-law heard this, they ordered that the aunt be put to death.[7] After this order was carried out, Puniakaia returned to his own home. When he came in his mother’s presence, she asked him as to the reason of his return; he then told her everything relating to the treatment received by him while living with his wife. When Halekou heard this, she wept and said: “It is even as I said to you, that you were to be insulted in the home of your wife, and now you have seen it for yourself.”	A lohe na kaikoeke, kena ae la e pepehi i ka makuahine, a make iho la ia, ia wa, o Puniakaia i hoi ai i kona wahi. A hiki aku la ia i mua o Halekou ka makuahine, ninau mai la o Halekou ia Puniakaia, hai aku la o Puniakaia i na mea a pau i hana ia nona i ka hale o ka wahine o Kaalaea. A lohe o Halekou, uwe iho la ia, a olelo aku: “He oiaio, ua olelo aku au ia oe, e mainoino ana oe i ka hale o ko wahine, a ike pono iho la oe.”
After living with his mother for a few days, Puniakaia decided to go to Kauai to make a visit; so he started out until he came to the Kaena point, at Waianae, where he met some men who were lashing their canoe for a trip to Kauai. Puniakaia upon coming up to these men, asked them: “Where are you going with this canoe?” “To Kauai.” “Can I go with you?” “And why not? The canoe is yours.”[8] The reason why these people allowed Puniakaia to go to Kauai with them was because he was such a handsome looking man.	He mau la i hala o ka noho ana, holo o Puniakaia i Kauai e makaikai ai, hele aku la ia a hiki i ka lae o Kaena ma Waianae, e noho ana keia poe e hoa i na waa, a e holo i Kauai. Ninau aku la o Puniakaia: “E holo ana ko oukou waa i hea?” “I Kauai.” “Aole la hoi e pono owau kekahi e holo pu me oukou?” “I ke aha hoi! O ka waa no paha ia.” O ke kumu o keia ae ana e holo pu i Kauai, o ka nana mai o lakou la a ike i ke kanaka maikai o Puniakaia.
On coming to Kauai they landed at Wailua, where a high chiefess was living. When she saw that Puniakaia was such a handsome looking man she began to give him presents of great value and after a while she even proposed that she become his wife. All this time, however, she had a husband already,[9] who was then living at some distance on the other side of Kauai.	Ma keia holo ana, pae aku la lakou ma Wailua i Kauai, e noho ana i laila he wahine alii; makemake mai la i ke kanaka maikai o Puniakaia, hookuli mai la i ka waiwai, kii mai la i kane hoao maoli. Eia nae, he kane no ka ua wahine nei, he hanapilo, ma kekahi aoao no o Kauai kahi i noho ai.
Some time after Puniakaia had been living with this woman, he went down one day to the beach accompanied by the woman and there saw two men preparing to go out fishing. Upon coming up to the fishermen, Puniakaia asked them: “What kind of fishing are you two going out for?” The two replied: “Oio[10] fishing; but the most we will ever catch will be about eight, not very many.” Puniakaia said: “Yes, I will be the one who will get you all you want, from the ocean to the land, from the bottom of the sea to the top and the people will not be able to carry away all the fish; they will salt some and the pigs and dogs will eat their full and a lot will be wasted.” The two men then said: “You are deceiving us. We have lived here all our lives and have never seen so much fish.” [[160]]	Mahope o keia noho ana, iho aku la o Puniakaia i kahakai me ka wahine, aia hoi, e hoomakaukau ana kekahi mau kanaka e holo i ka lawaia. Ninau aku la o Puniakaia: “He aha ka olua lawaia?” Hai mai laua ala: “He lawaia oio, elua no nae kauna ke loaa mai, aohe mahuahua loa.” I aku o Puniakaia: “Ae, owau no ka mea e loaa ai ka ia, mai ka moana a ka honua, mai lalo a luna o ke kai, o ka ia, ohi ke kanaka a haalele, kopi a pilau, ai ka puaa me ka ilio, a e hoomaunauna.” Olelo mai na kanaka: “Wahahee oe; noho wale ae nei no makou i nei wahi aohe ia pela ke ku ana.” [[161]]
In this discussion the husband of the woman, who had accompanied Puniakaia to the beach heard it and so said: “Make a wager against him.” Wagers were then made; but Puniakaia said: “Say, I am not going to wager my bones against worthless articles. If I must wager my bones I want to wager them against four large pieces of land; one for my back; one for my front; and two for my sides.” This was acceptable, and fifteen days were allowed Puniakaia in which time he must catch the amount of fish boasted by him.	Ma keia hoopaapaa o lakou, lohe aku la ke kane a ka wahine a ia nei, olelo mai la ia: “Pili ia aku.” Alaila, pili iho la lakou, olelo aku o Puniakaia: “E, aole e pili ana ko’u mau iwi i na waiwai lapuwale, eia wale no, he mau ahupuaa nunui eha, hookahi o kuu kua, hookahi o kuu alo, elua o na aoao.” Hooholo iho la lakou, he umikumamalima la, ina i ike ole ia ka ia i loko o ia mau la, alaila, eo o Puniakaia, ina hoi i ikeia, alaila, eo lakou la.
After the agreement was made, Puniakaia lived on for eleven days without once making a move about catching any fish. On the eleventh day, however, he saw a canoe being prepared to sail for Oahu, manned by men from different districts of Oahu; some were from Waianae and some were from Kaumakapili. When Puniakaia saw this he said to the men: “When you get to Waianae, those who belong to that place remain there; then I wish you two who are going to Kaumakapili to go up Nuuanu and when you get there look down to Kaneohe. You will see my house with the door open. Go down to it and when you find my mother, Halekou, tell her that her son, Puniakaia, has sent her word to go and call his fish Uhumakaikai to urge forward the fish to Kauai, because in three days the time allowed him to catch a certain amount of fish would expire; and failing to get this fish he will be killed by being cooked in an umu.”	Ma keia noho ana o Puniakaia, a hala he umikumamakahi la, eha la i koe, alaila eo. Ia wa, e makaukau ana kekahi waa e holo i Oahu nei, no Waianae kekahi mau mea, a no Kaumakapili kekahi. Olelo aku o Puniakaia: “E holo oukou a hiki i Waianae, a noho iho ko Waianae mau mea, hoi aku olua a hiki i Kaumakapili, pii aku olua a hiki i Nuuanu, nana aku olua i kai o Kaneohe, e hamama mai ana ka puka o kuu hale, hele aku olua a hiki, e noho ana kuu makuahine o Halekou. Olelo aku olua, i olelo mai nei ke keiki a olua ia maua, o Puniakaia ka inoa, ‘e hele oe a kahea i ka ia ana ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai, no ka mea, ekolu la i koe o ka pili ana, alaila, pau na la he umikumamalima, a i hiki ole ka ia i loko o ia mau la, alaila, make o Puniakaia i loko o ka umu.’ ”
After Puniakaia had made this request the canoe set out and on the evening of the same day the canoe reached the harbor of Kou. On this voyage the friends of Puniakaia, Keaumiki and Keauka,[11] assisted the canoe, hence its quick arrival. Also, the men who belonged to Waianae, knowing that the request was urgent, decided to continue on instead of stopping at their destination.	A pau ka olelo ana a Puniakaia, holo mai la ka waa o ua poe nei ia la, a ahiahi pae i Kou, ma keia holo ana, o Keaumiki a me Keauka, na hoa o Puniakaia kekahi i kokua i ka waa, ma keia holo ana mai, o ia ke kumu i pae koke ai i Oahu nei. A ko Waianae mau mea hoi, haalele laua i ka manao i ko laua aina, no ka mea, ua oi ko laua manao i ka Puniakaia olelo, a me ka makemake i kona kino, pela lakou a eha.
When they arrived at Kou,[12] they left the canoe there and proceeded up Nuuanu, where they looked down toward Kaneohe and they saw the house with its open doorway as described by Puniakaia. The men then proceeded on down to the house and found Halekou the mother of Puniakaia sitting on some mats. The men extended their greetings and Halekou returned the same. Halekou then asked the men: “What has brought you here?” The men replied: “We have come on the request of a boy by the name of Puniakaia.” When Halekou heard this, she wept as well as the chiefs and common people, and said: “We thought that Puniakaia was dead; but we see now that he is still alive. What has he requested you to do?” “He told us that we come and tell you that you go and call for his fish, Uhumakaikai, and request that it drive some fish to Kauai; because Puniakaia made a wager with the king of Kauai, that in fifteen days he could catch a certain amount of fish, and that if this amount of fish was not caught within this given time, Puniakaia would be killed. Now this is the twelfth day and we have only three days left if Puniakaia is to be saved.” When Halekou heard this, she said: “I am afraid the fish will not obey my call; for he is the only one that could make the fish do his bidding; but I shall go and try.”	A pae lakou ma Kou, haalele i ka waa malaila, a pii aku la a hiki i Nuuanu, nana aku la i kai o Kaneohe, e hamama mai ana ka waha o ka hale o Puniakaia. Iho aku la lakou a hala o Kekele mahope, a hiki i Kaneohe hiki aku la lakou a ka hale, e noho mai ana o Halekou ka makuahine o Puniakaia, i luna o ka hua moena. Aloha aku la lakou, aloha mai la o Halekou. Ninau mai la o Halekou: “Heaha ka oukou o ka hiki ana mai?” I mai la lakou: “He kauoha na ko keiki, o Puniakaia ka inoa, oia ko makou mea i hele mai la e olelo aku ia oe.” A lohe o Halekou, uwe iho la ia a me na ’lii a pau loa, na makaainana, a olelo mai la: “Ka, Ua manao makou ua make o Puniakaia, aole ka! A heaha kana olelo ia oukou?” “Eia kana olelo ia makou, e hele mai makou a olelo ia oe, e hele oe e kahea i ka ia ana, ia Uhumakaikai, e kolo aku i ka ia a hiki i Kauai. No ka mea, ua pili o Puniakaia me ke ’lii o Kauai, he umikumamalima la, ina ike ole ia ka ia maloko o ia mau la, make o Puniakaia, ina i ikeia ola o Puniakaia; nolaila, o ka umikumamalua keia o ka la, ekolu la i koe make o Puniakaia.” A lohe o Halekou i keia olelo, i mai la ia: “Aole paha auanei e lohe ka ia ana ia’u, ia ia wale no paha e lohe ai; aka, e hele aku au e hoao.”
Because of this kind deed performed by these people, Halekou gave unto them a large piece of land, together with one house full of kapas, one house to eat in, one [[162]]house for fish, and one house for them to sleep in. Upon receiving these gifts the men decided to live there and to abandon their old homes and at the same time they vowed that they would live and die serving Puniakaia.	Haawi aku la o Halekou i ua poe nei, hookahi ahupuaa, hookahi hale kapa, hookahi hale ai, hookahi hale ia, hookahi hale moe, a loaa keia mau mea ia lakou, noho loa [[163]]iho la lakou ilaila, me ka manao ole e hoi i ko lakou hale; hoohiki iho la lakou mamuli o Puniakaia a make lakou, me ko lakou haalele ole ia ia.
Halekou after this went out accompanied by the chiefs, until they came to the pool where Uhumakaikai made its home. This pool is at Nuupia to this day. Halekou then called out: “Draw along, draw along, draw along the fish, Uhumakaikai; from Kona and Koolau to Kauai where your master Puniakaia now is. Don’t be slow, don’t wait, else your master will be cooked in the umu.” At the close of this call, the sea was seen to be disturbed and Uhumakaikai passed below Halekou. She then took up the fish, kissed it and allowed it to go again. Halekou then said: “Make haste, else your master will die.”	Hele aku la o Halekou me na ’lii a pau loa, a hiki i kahi o Uhumakaikai i hooholo ia ai, he kaheka ia, aia ma Nuupia e waiho nei a hiki i keia la. Kahea aku la o Halekou: “E kolo mai! E kolo mai! E kolo mai i ka ia e Uhumakaikai; ma Kona ma Koolau, a hiki i Kauai i kahi o ko kahu o Puniakaia. Mai lohi, mai kali, o make ko kahu i loko o ka umu.” A pau ke kahea ana a Halekou, ia wa, api ana ke kai i ka ia, lana ana o Uhumakaikai malalo o Halekou, lalau iho la a hu ae la, honi iho la a hookuu aku la, olelo iho la o Halekou: “E wiki oe o make ko kahu.”
This was the fourteenth day and there was yet left but one day, when Puniakaia would be killed, for the umu, the wood, the stones and the covering were ready. On the approach of daylight the next day, the fish were seen coming to Kauai by way of Kona and by way of Koolau, until both schools met at Wailua. Puniakaia on this last day went down to the beach accompanied by the Kauai woman; and they went and sat on the seashore to wait for the arrival of Uhumakaikai.	O ka umikumamaha keia o na la; hookahi la i koe pau na la he umikumamalima, alaila, make o Puniakaia, no ka mea, ua makaukau ka umu, ka wahie, ke a, ke kauwawe. Ia po a ao ae, iho aku la ka ia, ma Kona o Kauai, iho ma Koolau a hui i Wailua. O Puniakaia, ua hoi aku la ia me ka wahine o Kauai, a noho i ka lae kahakai, e kiai ana i kana ia, ia Uhumakaikai.
During the night, however, Puniakaia dreamed a dream in which he heard the remark: “Uhumakaikai is coming. Why did you leave me behind and go alone to a strange land? You do not love me. If I did not hear of your trouble, you would have been killed?” After he woke up he found that he had been dreaming so he became sleepless, wondering what the dream meant. After studying for some time a feeling of affection came upon him for Uhumakaikai.	Ia laua i moe ai ia po, loaa ia Puniakaia ka moeuhane, e olelo mai ana penei: “Eia au o Uhumakaikai a hiki aku; no ke aha no la oe i haalele ai ia’u, a hele hookahi oe i ka aina malihini; aloha ole oe ia’u, ina aole au e lohe, make oe?” A pau ka moe ana, puoho ae la ia a hiaa iho la, me ka noonoo i ke ano o ka moe, mahope o keia noonoo ana, kau mai la ka halialia aloha ia ia o Uhumakaikai.
After the night was spent and the dawn of the new day began to break, Puniakaia came out of the house and looked toward the sea, when he saw the surface as well as the lower portion of the sea brown with fish. Shortly after this Uhumakaikai passed below him; he then reached down, took it up and hugged and kissed it. Then he said: “Yes, I did not intend to leave you behind; I came with the idea of making a tour of sightseeing around Oahu, and then go back to you; but instead I came to Kauai and came near not being able to see you again. Had you failed me I would have been killed.”	A hala ae la ka po, hiki mai la ka wehe ana o ka pawa o ke ao, oili ae la ia a waho o ka hale, nana aku la ia i ke kai, ua hele a ehu i ka ia, mai luna, a lalo. Ia wa, holo ana o Uhumakaikai malalo ona, lalau iho la ia a hii ae la, honi iho la, a kaukau iho: “U; aole au i manao e haalele ia oe, i hele mai au me kuu manao e makaikai ia Oahu a puni, alaila, hoi aku ia oe, eia ka au e hala ana i Kauai nei, nolaila, mai ike ole oe i ko’u puumake, e hiki ole mai nei oe, make au.”
Puniakaia then released Uhumakaikai and the fish began to come ashore at Wailua. The fish covered the sand and extended some distance into the sea. The people of Wailua and the king who made the wager saw the fish and they agreed that Puniakaia had won. Puniakaia then gave the whole of Kauai to the owner of the canoe that had brought him to Kauai, who then became the king. Puniakaia and his Kauai queen then returned to Oahu. [[155]]	Hookuu aku la o Puniakaia ia Uhumakaikai, ia wa, hiki mai la ka ia a ku i uka o Wailua, mai ke kai a ke one maloo, ka piha i ka ia, ia wa ike na mea a pau loa o Wailua, a me ke ’lii nana ka pili, a hooholo ae la ua eo ia Puniakaia. Haawi ae la o Puniakaia ia Kauai a puni, i ka mea nona ka waa ana i holo aku ai mai Oahu aku nei, a noho alii iho la ia, a hoi mai la o Puniakaia i Oahu nei me ka wahine o Kauai. [[164]]
[1] Puniakaia, coveting fish, or given to fishing proclivities. [↑] [2] Perhaps, Panuhunuhu (Callyodon ahula). [↑] [3] Uhu (Parrot-fish) makaikai, sight-seeing; indicating a roving, sight-seeing uhu. [↑] [4] Kaalaea, name also of a portion of the Koolau district. [↑] [5] It is quite customary for children to address their parents or other relatives by name, rather than relationship. [↑] [6] This probably has reference to hookupu, though that custom of giving gifts had a broader application. [↑] [7] Rather summary punishment for a relative’s insult. [↑] [8] Evidently “yours to command.” [↑] [9] Described as “he hanapilo;” an uncomplimentary term, signifying putrid or bad-smelling. [↑] [10] Oio, Bone-fish (Albula vulpes). [↑] [11] Keaumiki and Keauka, favoring gods of the wind and tide. [↑] [12] Kou, ancient name for the harbor of Honolulu. [↑]

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