Legend of Kahalaopuna. He Kaao no Kahalaopuna.
Manoa in Oahu is the land in which Kahalaopuna was born; and Kahoiwai is the place on which the house stood. Kauakuahine[1] was the father and Kahoiamano was the mother. Kahalaopuna was a young and beautiful girl, a virgin; she was good to look upon and was a favorite with her people. Some time before, her parents had promised her to Kauhi, a man of note who was at this time living with Kakuhihewa, the king of Oahu. Kauhi belonged to Koolau and he lived at a place called Alele. O Manoa ma Oahu ka aina hanau o Kahalaopuna, o Kahoiwai ke kahuahale, o Kauakuahine ka makuakane, o Kahoiamano ka makuahine. He kaikamahine opiopio maikai o Kahalaopuna, he wahine ui a maikai ke nana aku, he puupaa hoi aole i naha kona mai. Ua palama kona mau makua i kona kino a na Kauhi, he kanaka koikoi e noho ana me Kakuhihewa, ke ’lii o Oahu nei. No Koolau o Kauhi, no Alele.
When Kauhi heard that the parents of Kahalaopuna had given their consent to their engagement, he began to collect and to send her all manner of good things. After the lapse of certain ten-day periods (anahulu) he, however, found something against her, and it came about in this way. Some people who were desirous of seeing Kahalaopuna put to death, while on their way from Manoa to Koolau, upon meeting Kauhi made up a slanderous story[2] against her in the following manner: “How strange indeed was the behavior of your intended wife, Kahalaopuna! She went dancing two nights now, and on each night had a separate lover.” When Kauhi heard this from these men, he said to himself: “I shall indeed kill her for she has taken all the good things from my lord which I gave her. She has now gone and defiled herself.” I ka lohe ana o Kauhi he wahine o Kahalaopuna nana, malama mai la ia i na mea a pau loa no Kahalaopuna, a hala he mau anahulu, alaila, loaa ka hewa. Imihala kekahi poe ia Kahalaopuna i mea e make ai. Hele aku la lakou mai Manoa aku a Koolau, a loaa o Kauhi, olelo aku la me ka epa: “Kupanaha ko wahine o Kahalaopuna, alua po i ka hula, alua no hoi po me ke kane hou.” A lohe o Kauhi i keia mau olelo epa a kela mau kanaka, olelo iho o Kauhi: “Make ia wahine ia’u; ua pau ka waiwai a ko’u haku iaia, eia ka no hai e wahi kona mai.”
Kauhi then came up to Manoa and found Kahalaopuna, and asked her to go with him to Pohakea, a place above Ewa lying close to the Kaala mountain. While on their way, she meditated within herself as to the probable cause of this journey. In going they took the upper road where people seldom passed, passing along Pauoa[3] and Waolani,[4] then along upper Kalihi and so on to Manana,[5] where they spent the night. In all this traveling the hands of Kahalaopuna were bound with a cord by Kauhi and consequently her skirt (pa-u) became unfastened and trailed on behind, she being unable to fasten it properly as her hands were bound. Pii mai la o Kauhi a loaa o Kahalaopuna ma Manoa, olelo aku ia ia e hele i Pohakea, ma uka o Ewa, e pili la me ke kuahiwi o Kaala. I ko laua hele ana, noonoo iho la o Kahalaopuna i ke kumu o keia hele ana. Ma keia hele ana o laua, ma ka uka pili kanaka ole, ma uka o Pauoa a me Waolani, malaila, a ma uka o Kalihi, pela ko laua hele ana a Manana moe laua. Eia nae, ua paa na lima o Kahalaopuna i ka nakii ia e Kauhi i ke kaula, nolaila, helelei no ka pa-u o Kahalaopuna ma kahi a laua i hele ai, no ka lima ole e hana iho ai. [[191]]
On the next day they resumed their way until they came to Pohakea,[6] then on [[190]]up to a large lehua[7] tree, where Kauhi called Kahalaopuna to come near to him. Thinking that the call boded no evil she went up to him, but no. As she stood in front of Kauhi, he said: “Lie down.” Kahalaopuna obeyed. Kauhi again said: “I am going to kill you for you have taken the property of my lord, which I gave you, and have allowed yourself to be defiled.” Kahalaopuna answered: “My husband, for you are indeed my husband, I am not defiled; you must not kill me.”[8] Kauhi then broke off a lehua branch and struck Kahalaopuna with it; two and three times he struck her, when Kahalaopuna chanted the following lines: A ao ae, hele aku la laua a hiki i Pohakea, pii aku la laua a hiki malalo o kekahi kumu lehua, kahea mai o Kauhi ia Kahalaopuna: “Ea! E Kahalaopuna, hele mai maanei.” E manao ana o Kahalaopuna i keia kahea a Kauhi he pono la, aole ka! A hiki o Kahalaopuna, olelo o Kauhi: “Moe aku.” Moe o Kahalaopuna, olelo iho o Kauhi: “Make oe ia’u, no ka mea, ua pau ka waiwai a ko’u haku ia oe, eia ka! na hai oe e wahi a naha, aole hoi oe i naha ia’u.” Olelo mai o Kahalaopuna: “E ke kane, e moe mai oe i ka mai a i naha, pono hoi ka make ana, aka hoi i naha ole, mai pepehi oe ia’u.” Hahaki iho la o Kauhi i ka lala lehua o ka ohia, a uhau aku la ia Kahalaopuna, elua, ekolu hahau ana, pane mai o Kahalaopuna ma ke oli penei:
My husband from the uplands of Kahoiwai, From the uplands where the creeping trees grow, My husband from Kahaimano, alas! Like unto a shark is your jealousy of me, Quickly returning to bite at me, My great love for you is, however, broken, alas! Kuu kane mai ka uka o Kahoiwai, Mai ka uka laau hihi i ka nahele, Kuu kane o Kahaiamano e! Auwe! Me he mano la no ka lili ia’u, Ka hoi koke mai no nanahu ia’u O kuu nui aloha, ua hai iho nei e! Auwe!
Kauhi again said to her: “You shall not live, for you have allowed yourself to be defiled by another.” Kahalaopuna answered: “I am not defiled, and I cannot see any reason why you should beat me thus.” Again Kauhi beat her until she was almost dead, when Kahalaopuna again chanted: I aku o Kauhi: “Aole oe e ola ia’u, no ka mea, ua naha kou mai ia hai.” I aku o Kahalaopuna: “E moe mai oe e ke kane a i naha ka mai, pono hoi kau pepehi ana.” Lele hou o Kauhi pepehi, a kokoke e make loa o Kahalaopuna, ia wa kau hou mai o Kahalaopuna i ke oli:
My husband from the rising dust of Kawiliwili, From the sunny plain of Mahinauli. The dark spot on the skin reminds me of you. Alas! I am anxiously waiting for the heavy rains, And the wind from the front of Pokiikaua, My husband in the twilight of Mana Who accuses me unjustly. I stood and gazed there, Ready to weep As the tears gathered in my eyes. Alas! Alas, my dear companion! Kuu kane mai ka ea a Kawiliwili, Mai ke kula la i Mahinauli. Ka uli o ka ili manao i ke hoa. Auwe! E manao aku ana au o ka naulu, O ka makani i ke alo o Pokiikaua, Kuu kane liula i Mana e! A kukui au a ka hewahewa. Ku wau nana i laila, Ha nana ana wau e uwe, Haloi, haloi, kuu waimaka, Auwe! Auwe kuu hoa e!
At this Kauhi again prepared to strike her with the stick to kill her. In her last faint cry she said: “My love to you. Let me kiss you, my husband, ere I depart from this life. Tell our parents of my love for them.” Kauhi then said: “Why do you give your orders when you are thus about to die? I shall kill you.” With that he struck her with the stick and killed her. Kauhi then dragged the dead body and laid it under the lehua tree, covered it over with leaves and ferns, fixed it so that it could not be seen and returned to his home. The spirit of Kahalaopuna flew to the top of the lehua tree and called out in a chant: Ia wa, lele mai o Kauhi hahau i ka laau, o ka make loa keia, kahea ae o Kahalaopuna: “Aloha oe, ho mai ka ihu, e ke kane, a hele ae au; e hai aku oe i na makua o kaua i kuu aloha.” Olelo iho o Kauhi: “Ka! Waiho ka kau kauoha ia’u a mainoino oe, make oe ia’u.” Ia hahau ana a Kauhi i ka laau, make loa o Kahalaopuna. Alako aku la o Kauhi a malalo o ke kumu lehua, uhi iho la i ka lau laau, a me ka opala, hana iho la a nalo, hoi aku la i kauhale. Lele ae la ka uhane o Kahalaopuna a luna o ke kumu ohia lehua, oli mai la:
O ye vast company that is passing by, Go ye to my parents And tell them that Kahalaopuna is dead; [[192]] For she lies in the uplands of Pohakea, Beneath the lehua tree. E kela huakai nui e hele ae la, E hele oukou a i o’u makua E hai aku oukou ua make o Kahalaopuna; [[193]] Aia la i ka uka o Pohakea, I ke kumu lehua la o lalo iho.
Kahalaopuna saw the company of people as they were passing along the road, which was the reason why she chanted. At the close of the chant the people stood and listened, uncertain whether it was the voice of people, the wind, or the squeak caused by the rubbing together of trees. Ua ike o Kahalaopuna i ka huakai e hele ana ma ke alanui, nolaila, kana oli ana, a pau ke oli ana a Kahalaopuna, ku iho la ka huakai e hoolohe, i keia leo, he kanaka paha, he makani paha, he uwi laau paha.
After a while Kahalaopuna chanted a second time, which made the people know that it was the spirit of a dead person; so they continued on their way until they arrived at Manoa, where they informed the parents of Kahalaopuna of what they had heard. Upon hearing this the parents arose and went to the place where their daughter had been killed. When they arrived at Pohakea, they looked for the lehua tree where the body was hidden. At last they found it and they took up the body and with it they returned to Manoa, where they worked over it until she was restored to life and assumed her former self.[9] Elua oli ana a Kahalaopuna, maopopo ia lakou, he uhane ua make, nolaila, hele mai lakou a hiki ma Manoa. Olelo aku la i na makua, e like me ke oli a Kahalaopuna, a lohe na makua, hele mai la. A hiki lakou i Pohakea, a ke kumu lehua i waiho ai o Kahalaopuna, huai ae la, a hoi mai la i Manoa, hana ia iho la a ola, a like me mamua.
The news of this restoration of Kahalaopuna to life was carried to Koolau and to the hearing of Kauhi, who came up to see for himself, to pay her a visit and to beg to be loved again; but Kahalaopuna would not listen to him. This is the nature of this legend. Kui aku la ka lohe ia Kauhi ma Koolau, i ke ola o Kahalaopuna a hele mai la e nana, e ike, e aloha, aole o Kahalaopuna maliu aku, pela ke ano o keia kaao ana.
[1] Name of the Manoa rain. [↑] [2] Olelo epa; false, deceitful speech. [↑] [3] The valley back of Honolulu, adjoining Nuuanu. [↑] [4] The small valley in Nuuanu back of the Country Club grounds. [↑] [5] Upper Ewa, above Pearl City. [↑] [6] Between Ewa and Waianae; one of the resting places of Lohiau and Hiiaka on their journey from Kauai to meet Pele. [↑] [7] Lehua, or ohia lehua (Metrosideros polymorpha). [↑] [8] A more literal rendering of this appeal would be: “My husband, lie with me and if I have been deflowered my death will be a just penalty, but unless I am found defiled, don’t you kill me.” [↑] [9] This brief version of one of Oahu’s popular legends omits much attending Kahalaopuna’s recovery and subsequent events wherein judgment was meted out to her slanderers. [↑]

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Legend of Uweuwelekehau. He Kaao no Uweuwelekehau.
Ku was the father and Hina was the mother of Uweuwelekehau, and Wailua, Kauai, was the land [of their birth]. Olopana was the first-born, then Ku came next, and the last of the family was Hina,[1] a girl. They lived in Wailua as chiefs and rulers of Kauai. After a while Olopana became displeased with Ku, so Ku set out and journeyed to Piihonua, Hilo, Hawaii, where he made his home. In this journey Hina, the sister, followed Ku, as she was much attached to him, and thus left Olopana in Kauai by himself. O Ku ka makuakane, o Hina ka makuahine o Uweuwelekehau, o Wailua i Kauai, ka aina. O Olopana ka mua, o Ku, kona muli, o Hina ko laua hope, he wahine o Hina, noho lakou i Wailua he mau alii no Kauai. A mahope, huhu o Olopana ia Ku, nolaila, hele o Ku a noho ma Piihonua i Hilo, Hawaii. Ma keia hele ana o Ku, ua hahai ko laua pokii wahine o Hina, ia ia, no ke aloha, a haalele ia Olopana ma Kauai.
After they arrived at Hilo, Ku in accordance with the old custom took Hina to be his wife,[2] as he was of too high a rank to take any other woman to wife; and they became the king and queen of Hilo. Their bathing place was at the pool called Waianuenue. In course of time Hina conceived and gave birth to a male child, who was called Uweuwelekehau. At the birth of the child a great storm swept over the land; the thunder roared, the earth was shaken by a great earthquake, the lightning flashed, the rivers and streams were overflowed, the wind blew and the rain came down in torrents.[3] [[194]] Moe iho la laua ma ke ano moepio, a noho iho la he kane a he wahine, lilo ae la laua he mau alii no Hilo, o ko laua wai auau o Waianuenue. Ma keia noho ana o laua, loaa o Uweuwelekehau; a i kona wa i hanau ai, kui ka hekili, nei ke olai, olapa ka uwila, kahe ka wai, hele ka ua koko me ka makani. [[195]]
After Uweuwelekehau was grown up into manhood it was seen that he was very handsome and pleasant to look upon. He was always accompanied by his two gods, Kane and Kanaloa. His bringing up was surrounded by many restrictions; his house was sacred, people not being allowed to pass near it upon pain of certain death. A nui o Uweuwelekehau, he maikai kona kino a me ka helehelena ke nana aku, a mea ia pu no kona mau akua elua, o Kane a me Kanaloa. Ua kapu loa kona noho ana, a me kona hale e noho ai, aohe kanaka maalo ma laila, ina ike ia kekahi mea, alaila, o ka make kona hope ponoi.
In the meantime Olopana lived on in Kauai, and he too in course of time was blessed with a child, a girl, who was called Luukia. Upon hearing that Hina had given birth to a male child, Olopana made oath that his daughter should marry no one except Uweuwelekehau. Olopana then commanded the people of Kauai that Uweuwelekehau when he comes shall come in a red canoe, having red sails, red paddles, accompanied by large and small men in large and small canoes. When they see such a man come with these different things,[4] then it is the sign of the great chief. A ia Olopana hoi e noho ana ma Kauai, ua hanau kana o Luukia, he kaikamahine, a ua hoohiki ia na Uweuwelekehau e moe, a oia ke kane, no kona lohe ana ua hanau o Hina he heiki kane. Eia ka Olopana olelo i mua o Kauai a puni: “Aole e nalo ka hiki o Uweuwelekehau e hele mai ana he waa ula, he pea ula, he hoe ula, he kanaka nui, he kanaka iki, he waa nui, he waa iki, oia ka hele a ke ’lii.”
One day near the month of October while Ku and Hina were living in their home, they were possessed with the desire to go up the Wailuku river for oopu and shrimps. In this expedition they took all their servants along with them leaving Uweuwelekehau alone with his attendants. After his parents had departed on their way up the stream Uweuwelekehau set out for the Kalopulepule river to sail his canoe. As he was in the river a small cloud appeared from the sea and came on up till it stood directly above the Wailuku stream when it came down in the form of rain, flooding the whole country and causing the stream to flow in a rush to the ocean, carrying Uweuwelekehau along in its flood. This carrying away of Uweuwelekehau by the flood was caused by Kane and Kanaloa. After he was thus carried out to sea some one went up and informed Ku of the matter and he and his company returned home and a search was made, but the boy could not be found. The parents then mourned for the boy. Noho iho la o Ku ma me Hina, a kokoke i ka malama o Ikuwa pii i ke pani wai oopu, opae, i uka o ke kahawai o Wailuku. Ia lakou i pii ai me na kanaka a pau loa, koe o Uweuwelekehau me kona kahu, hele aku la o Uweuwelekehau ma ka muliwai o Kalopulepule e hooholoholo waa ai. Aia hoi ma ka moana mai, he wahi ao e pii mai ana, o ka hele no ia a kau pono i uka o Wailuku, o ka ua iho la no ia, a kahe mai la ka wai, a loaa o Uweuwelekehau, lilo i ka moana. Na Kane laua o Kanaloa keia lilo o Uweuwelekehau i ka wai, ma keia lilo ana, pii aku la kekahi a olelo ia Ku ma, a hoi mai la e uwe ana me ka imi, aohe loaa.
While in the sea Uweuwelekehau was changed into a fish through the power of Kane and Kanaloa, and by them taken to Kauai and left in a crevice in the rocks near the shore where the fish of Luukia was generally caught by her attendant, Papioholoholokahakai. The fish into which Uweuwelekehau was changed was of the kind called moa,[5] a short stubby fish. I loko o ke kai, ua hoolilo ia o Uweuwelekehau i ia, e Kane a me Kanaloa, lawe ia aku la a Kauai, loko o ke kaheka kai, kahi e lawaia ia ai ka ia a Luukia, e Papioholoholokahakai, kona kahu ponoi. O kela ia o ka moa, he ia opu keke ke nana iho, oia ke kino ia o Uweuwelekehau.
Early the next morning when Luukia awoke from her sleep she told her attendant, Papioholoholokahakai, to go down and catch her some fish for breakfast, as there was none ready for her morning meal. Papioholoholokahakai took up his net and proceeded to the beach. After three casts of his net he found that he had caught nothing. Thinking that his charge would get angry with him he again made another attempt, when to his delight he caught a small stubby fish, and upon closer inspection he saw that it was a good fish. He then took the fish and placed it into a calabash with some water and proceeded home. When he arrived in the presence of Luukia, he handed her the calabash which contained the fish. Luukia looked at the fish and was made glad by the shape of the fish and took and gave it to her servants with the order that it be given good care. After the lapse of one day, on the second day, while Luukia and her attendants were asleep, the fish transformed itself into a human being, through the power of Kane [[196]]and Kanaloa. When Luukia and her attendants woke up they saw a handsome young man coming to them and immediately Luukia fell in love with him, for he was indeed very comely and pleasant to look upon. Luukia called Uweuwelekehau to come closer, whereupon they came together, though they did not know each other, for Kane and Kanaloa disapproved of their living together at this time. Moe o Luukia i ka po a ao ae, i aku i ke kahu ia Papioholoholokahakai: “E iho oe e kuu ia na kakou no ka aina kakahiaka, aohe ia a kakou e ai ai.” Iho aku la o Papioholoholokahakai me ka upena a hiki, lawaia iho la; aohe ia. Ekolu hana ana pela, aohe loaa iki o ka ia; manao iho la o huhu ia mai e ke ’lii, hele hou aku la kaee, hei ae la ua wahi ia opukeke nei, i nana iho ka hana, he wahi ia maikai o ke kino. Lawe ae la ia a loko o ka ipu me ka wai, a hoi aku la a hiki imua o Luukia, haawi aku la keia i ka ipu me kahi ia, nana iho la o Luukia a makemake, lawe ae la i ka ia nana, a kauoha aku la i ke kiai e malama. Hookahi la i hala o ka noho ana, a i kekahi la ae, hiamoe o Luukia a me ke kahu, oili ae la ka ia a lilo i kanaka, mamuli o ka mana o Kane laua o Kanaloa. A ala ae la o Luukia a me ke kahu, ia wa, hele mai la o Uweuwelekehau me ke [[197]]kino maoli; ma ka nana aku o Luukia i ke kino, ua komo kona manao no ka maikai o ke kino a me ka nani ke nana aku. Nolaila, kahea aku o Luukia ia Uweuwelekehau, e hele mai a kokoke; ia wa ua hui laua, aka, aole nae he moe kino, no ka mea, ua paa i ka mana o Kane a me Kanaloa.
While they were living in this way, Olopana heard that Luukia was living with a husband; so he became very angry because of the promise he had made, that Luukia should have no one else but Uweuwelekehau for her husband [not knowing that this very person was the man of his choice]. Olopana then gathered all the people of Kauai and ordered them to come before him to hear what he had to say about Luukia and her lover, and to see for themselves who he was. As soon as the people came together in his presence, he asked Luukia: “Which would you rather have, the husband or your father?” “I will take my husband,” said Luukia. Olopana then ordered his chief officer: “Take off everything from Luukia and leave her naked; also take off everything from her husband except his malo.” Olopana thought they were deserving of this ill treatment because his daughter had disobeyed him. Olopana then told the people of the whole of Kauai not to take these two into their homes nor give them food or clothing. He also commanded that they go to Mana and live, a place of spirits; no human beings lived there. Ia laua e noho ana ma ia ano, lohe aku la o Olopana, ua loaa ke kane a Luukia, aole hoi o kana kane i makemake ai o Uweuwelekehau, nolaila, houluulu ia o Kauai a puni e hele mai ma kahi o Olopana e nana ai ia Luukia a me Uweuwelekehau. A akoakoa mai la na mea a pau loa i mua o Olopana, ninau aku la o Olopana ia Luukia: “O ke kane o ka makua mahea oe?” “Ma ke kane au,” wahi a Luukia; i aku o Olopana i kona ilamuku, e lawe ae oe i ko Luukia mau pono a pau loa, a waiho olohelohe iho ke kino, pela ke kane, a koe ka malo. Ma keia hoomainoino ana a Olopana, ia Luukia a me Uweuwelekehau, ua hookuu ia laua me ke olohelohe o na kino. Ua papa o Olopana ia Kauai a puni, aohe mea e hookipa ia laua, i ka ai, i ke kapa. A ua kipaku o Olopana ia laua e hoi i Mana e noho ai, he moku akua ia, aohe mea noho ilaila.
Luukia and Uweuwelekehau therefore left Wailua and journeyed to the land to which they were commanded to go and live. When they reached the plains of Lihue, Luukia began to weep and to show signs of complaint against her father for forcing her to go naked. When Uweuwelekehau saw this he said: “Don’t weep; have patience until we reach that hill, where you will find a pa-u.” When they arrived at the hill, they found several pa-u and all manner of kapas, which furnished them with all their wants and thus covered their nakedness. After they left the place Luukia again began weeping because she was hungry. Her husband then said to her: “Have a little patience until we reach that hill, Kahoaea, where we will find food and meat.” Upon arriving at the hill they found food and meat which they ate until they were satisfied. From this place they continued on their way until they came to Mana, where they made their home. Nolaila, hele aku la o Luukia me Uweuwelekehau, mai Wailua aku a hiki i ke kula o Lihue, uwe iho la o Luukia me ke kaniuhu, no ka hele wale o ke kino aohe kapa. I aku o Uweuwelekehau: “Mai uwe oe, e hoomanawanui a kela puu, aia i laila ka pa-u.” A hiki laua, e ahu ana ka pa-u a me ke kapa, i laila, pau ka hemahema i ke kapa a me ka pa-u. Uwe hou o Luukia o ka pololi; olelo aku ke kane: “E hoomanawanui a kela puu (oia o Kahoaea) aia i laila ka ai a me ka ia.” A hiki laua i laila, e ahu ana ka ai a me ka ia; ai iho la laua a maona, hele aku la laua a hiki i Mana, noho iho la.
Mana, as has been said, was the land where the spirits lived; no human beings lived there; no food of any description grew in the place; the only things that grew in the place were wild shrubs and weeds. It was also a place avoided by people, lest they be destroyed by the spirits, and it was for these reasons that Luukia and her husband were sent here. No Mana. He aina akua o Mana, aohe kanaka o ia aina, he aina ai ole, aohe mea ulu, he aina nahelehele, he aina mehameha; nolaila, makau na kanaka ia aina o pau i ka ai ia e ke akua, a nolaila o Luukia me ke kane i kiola ia ai i laila.
During the night, as they slept, a house was built over them, food was provided, animals were brought to the place and all their needs were supplied them. When they woke up the next morning Luukia was surprised to see these different things. The two lived on in peace in the place from this time on. I ka po, moe iho la laua, ia wa, ku ana ka hale, ka ai, na holoholona, na mea a pau loa, a ao ae, nana iho la o Luukia i keia mau mea.
When the fishermen who were out in their canoes saw the light burning they came ashore and were entertained by Uweuwelekehau, food and meat were given them as well as kapas and other things. Through his great kindness he stole the hearts of [[198]]these people who came to Mana, causing many of them to come and live there, and through their labor turned the waste land into a rich and comfortable place. By this time these doings were reported to Olopana who was still at Wailua. In order therefore to see these things for himself and also to make up with his daughter and son-in-law, for news had also come to him that this person was Uweuwelekehau himself, because the latter had informed his wife and the people in Mana as to his identity, Olopana set out for Mana, with the purpose not only to make up, but to make his son-in-law and daughter the king and queen of Kauai. Pela laua i noho ai i Mana, o ka poe hoi e holo ana ma ka waa ike mai la i ke ahi e a ana i uka, pae mai la, hookipa o Uweuwelekehau i ka ai a me ka ia, ke kapa, pela kona ume ana i ka naau o na mea a pau loa e holo aku ana i Mana. A lilo iho la ia [[199]]aina i aina kanaka, a me ka waiwai, kui aku la ka lono a lohe o Olopana i Wailua, holo mai la o Olopana e ike ia Luukia a me Uweuwelekehau. No ka mea, ua hai o Uweuwelekehau i kona moolelo ia Luukia a me na kanaka, a ua hai no hoi i kona inoa ponoi, o ia o Uweuwelekehau. Ma keia lohe ana o Olopana, o kana keiki no keia kane a Luukia o ia kona kumu i hele ai e ike, a e hoolilo i alii no Kauai.
The news of Uweuwelekehau being alive and in Kauai was not by any means confined to that island alone, but it was also carried to Hawaii and to Ku and Hina. They therefore came to Kauai with their servants, in large and small canoes, having red sails, red cords, red paddles, red seats, red bailing cups and red men, and with everything needed for the voyage. When the people from Hawaii arrived they were met by a great host of people at Mana and great festivities were had. That night for the first time were the two covered by the same kapa, for Kane and Kanaloa were pleased to remove the kapu placed over their charge. Uweuwelekehau and Luukia were at this time declared the king and queen of Kauai. Among their first acts to commemorate their great fortune were the planting of the grove of coconut trees at Kaunalewa and the building of the temple of Lolomauna. This is the end of this legend.[6] Kui aku la ka lohe i Hawaii a lohe o Ku me Hina, a holo mai la, he waa nui, he waa iki, ke kanaka nui, he kanaka iki, he waa ula, he pea ula, he kaula ula, he hoe ula, he noho ana ula, he ka ula, he kanaka ula, a me na mea a pau loa. Akoakoa na mea a pau ma Mana, ia wa, akahi no a launa kino o Uweuwelekehau me Luukia, no ka mea, ua kapu ia Kane a me Kanaloa. A lilo ae la laua he mau alii no Kauai, ma ko laua noho ana i laila i kanu ia ai ka niu o Kaunalewa, a me ka heiau o Lolomauna a pela ka hope o keia kaao ana.
[1] Another Hina story, and the popularity of the name finds its transmission from mother to daughter, an uncommon practice. [↑] [2] The union of brother and sister for the maintenance of rank was a recognized custom, being above the law, for it is not shown as practiced among the common people. [↑] [3] These were all accepted as proofs of recognition by the gods of the high kapu rank of birth, an alii pio being the highest but one of the ten grades or ranks of chiefs. [↑] [4] A royal progress in olden time was known by its predominating red insignia. [↑] [5] Moa, trunk-fish (Ostracion camurum). [↑] [6] The recurrence of the names Olopana and Luukia, and the flood incident, prominent in the history of Moikeha (Vol. IV, page 156 of these Memoirs), again illustrates the free use by the bards of popular characters and plots for repetition in their stories. [↑]

[[Contents]]

Legend of Kalaepuni and Kalaehina. Kaao no Kalaepuni a me Kalaehina.
CHAPTER I. RELATING TO KALAEPUNI. MOKUNA I. NO KALAEPUNI.
Kalanipo and Kamaelekapu were the father and mother of Kalaepuni and Kalaehina. Kalaepuni was the elder and Kalaehina was the younger. They were born and raised in Holualoa, Kona, during the reign of Keawenuiaumi, king of Hawaii. Regarding Kalaepuni: he was a very mischievous boy and one who was without fear. At the age of six he was able to whip all his playmates and his strength developed from that time on until he reached the age of twenty years, at which time Kalaepuni became famous[1] over the whole of Hawaii for his great strength. At twenty he determined to kill all the young chiefs of Hawaii,[2] those who were of very high blood as well as those of low blood, both big and small, even the mere sucklings. In his plan to [[200]]kill all the chiefs he did not intend to kill Keawenuiaumi, because, as he reasoned, Keawenuiaumi was already well on in years. But Keawenuiaumi[3] was afraid of Kalaepuni and he made his plans to escape and to get out from the presence of Kalaepuni. O Kalanipo ka makuakane, o Kamaelekapu ka wahine, o Kalaepuni ka mua o Kalaehina ka muli, a o Holualoa i Kona, Hawaii, ka aina; o Keawenuiaumi ke ’lii o Hawaii ia wa e noho ana. No Kalaepuni. He keiki kolohe loa ia a me ka makau ole, eono ona mau makahiki, hoomaka oia e pepehi i kona poe hoa paani; mai laila ka pii ana o kona ikaika a hiki i ka iwakalua o kona mau makahiki. Lilo ae la o Kalaepuni i mea kaulana ma Hawaii a puni, manao iho la ia e pepehi i na keiki alii a pau loa o Hawaii, mai ka mea nunui a ka mea liilii loa, a ka mea e omo ana i ka waiu. [[201]]A o Keawenuiaumi hoi, aole ona manao e pepehi, no ka mea ua kokoke mai kona wa elemakule; nolaila, waiho wale kona manao ia Keawenuiaumi. Aka, ua komo ka makau o Keawenuiaumi ia Kalaepuni, a manao iho la e mahuka mai na maka aku o Kalaepuni.
Shortly after the events narrated above, Kalaepuni went out fishing with some of Keawenuiaumi’s fishermen to the fishing grounds outside of Kalahiki; they went out shark fishing. After some of the bait was thrown out the sharks began to gather under the canoe, when the baited hooks were let down and several sharks were caught and hauled into the canoe. While Keawenuiaumi’s men were hauling the sharks up, Kalaepuni jumped out amongst the sharks that were gathered under the canoe and began to fight them,[4] killing them all. After killing all the sharks, Kalaepuni began boasting, saying: “Henceforth I shall use my hands as hooks for catching sharks and shall make all sharks as dust in my hands.” Mahope o laila, holo aku la o Kalaepuni me na lawaia a Keawenuiaumi, ma waho ae o Kalahiki, he kupalupalu mano ka lakou lawaia. A makaukau na mano a pau loa malalo o na waa o lakou, huki na lawaia a Keawenuiaumi i ka mano i luna o na waa, lele iho la o Kalaepuni i waena o na mano, a pepehi iho la i na mano i laka mai ma ke kupalu ana, a lanakila o Kalaepuni maluna o na mano a pau loa. Alaila, olelo iho o Kalaepuni i kana olelo kaena penei: “Ma keia hope aku, e hoolilo ana wau i o’u mau lima i makau kihele mano! A e hoolilo au i na mano a pau, i lehu i loko o kuu poho lima.”
After they had been fishing for some time they returned and landed their canoe at Honaunau where a large kou tree was standing. This was a very large tree requiring three men to span its girth. Kalaepuni, however, took hold of the tree and pulled it up by the roots[5] as though it was but a blade of grass, so resistless was it. After pulling up the tree he again boasted, saying: “I am going to turn my hands into an axe for the cutting down of trees for canoes in Hilo.” A pau ka lawaia ana, hoi aku la lakou a pae ka waa ma Honaunau, e ku ana he kumu kou nui i laila, o ka nui o ua kou la, ekolu kanaka e apo me na lima, alaila, puni kona kino. Lalau iho la o Kalaepuni i ke kumu kou a huhuki ae la, ua like me ka mauu opala ia ia, ka maunu a uaua ole ke huhuki ae. Alaila, waiho iho la ia i kana olelo kaena, penei: “E hoolilo ana au i o’u mau lima i ko’i kua waa no Hilo.”
Because of these feats of great strength shown by Kalaepuni before the king, Keawenuiaumi became more and more afraid of him and he went and hid himself in a place back of the Hualalai mountain, between Maunaloa and the Kona mountain. The place after this became famous because it was here that Keawenuiaumi lived in hiding, near the Ahu-a-Umi[6] as can be seen to this day, lying back of the Kona mountain and in the eastern part of that district. A no keia mau mea a Kalaepuni i hoike ai imua o ke ’lii, o Keawenuiaumi, makau iho la o Keawenuiaumi, a mahuka aku la a noho ma ke kua o ka mauna o Hualalai, ma waena o Maunaloa a me ka mauna o Kona. Ua kaulana ia wahi i noho ia e Keawenuiaumi, o ia o Ahu-a-Umi a hiki i keia la, e waiho la ma ka mauna o Kona, ma ka Hikina o Kona.
Before Keawenuiaumi went off to hide himself, he left word with one of his servants, Maunaloa by name, as follows: “I am now on my way. If Kalaepuni comes while you are here, tell him that I am dead.”[7] The servant consented to do this. Keawenuiaumi then departed on his way to the place mentioned above. After the departure of Keawenuiaumi, Kalaepuni arrived at the house and asked Maunaloa as to the whereabouts of the king. Maunaloa answered that the king was dead. Kalaepuni then took charge of the whole island of Hawaii and he reigned as king in place of Keawenuiaumi. Mamua ae o ka mahuka ana o Keawenuiaumi, waiho iho la ia i kana olelo i kekahi kauwa ana, ia Maunaloa: “Eia wau ke hele nei, i noho oe a i hiki mai o Kalaepuni, olelo aku oe, ua make au.” Ae aku la ke kauwa, hele aku la o Keawenuiaumi a noho i kahi i olelo mua ia maluna ae nei. A hele o Keawenuiaumi, hiki o Kalaepuni a ka hale, ninau ia Maunaloa, olelo mai o Maunaloa: “Ua make.” Alaila, lawe ae la o Kalaepuni ia Hawaii i loko o kona lima, a lilo iho la ko Keawenuiaumi noho ana alii ia ia.
While Keawenuiaumi was in the mountain he one day said to his high priest,[8] Mokupane: “You must invoke the gods for the death of Kalaepuni that I may again reign as king of the whole of Hawaii.” Soon after this request of the king was made, Mokupane the priest sent two forties of men to Kahoolawe on canoes to dig a well[9] ten fathoms in depth and to place large rocks around the mouth of the well. The name of [[202]]the land where they were to dig the well is known as Keanapou and it is there to this day. After the well was dug and the rocks put in place, an old man and his wife were placed in charge of it; they were fisher folks. Ia Keawenuiaumi e noho ana i ka mauna, olelo aku la ia i kana kahuna, ia Mokupane: “E anaana oe ia Kalaepuni a make, i lilo hou au i alii no Hawaii a puni.” Mahope o keia olelo a ke ’lii i ke kahuna, hoouna aku la o Mokupane i elua kanaha kanaka i Kahoolawe, maluna o na waa, e kohi i punawai, he umi anana ka hohonu, a e hoopuni o [[203]]luna i na pohaku nunui loa. O ka aina i kohi ia ai ka punawai, o Keanapou i Kahoolawe, aia no ke waiho la a hiki i keia la, hoonoho ia iho la, he elemakule me kana wahine i ua punawai nei, he mau lawaia laua.
When the two forties of men were ready to return to Hawaii, Mokupane the priest instructed the old couple, saying: “If a very large man with locks of hair that are as long as a bunch of olona[10] should come while you two are here, that is the man for whom this well has been prepared and here he must die. When he comes give him all your fish so that after he shall have eaten the fish he will be very thirsty. When he asks of you for some water don’t give him any, but direct him to this well.” After these instructions were imparted by the priest, he and the men returned to Hawaii, where the priest began to invoke of the gods for the death of Kalaepuni. A makaukau ka hoi o na kanaha kanaka elua i Hawaii, olelo aku o Mokupane, ke kahuna i na elemakule: “E i noho olua a i hiki mai he kanaka nui, ua aki ia ka lauoho, ua like ka loihi me ka pu o ke olona, alaila, o ke kanaka ia nona keia punawai, a maanei oia e make ai. A hiki mai i o olua nei, haawi aku olua i ka ia a pau loa ia ia, nana ia e ai a make i ka wai, a i noi mai ia olua i wai, mai haawi olua i ka wai, kuhikuhi aku olua i ka wai i ka luawai nei la.” Mahope o keia olelo ana a ke kahuna, hoi aku la lakou a hiki i Hawaii, ia wa, hoomaka o Mokupane i kana pule anaana no Kalaepuni.
Soon after Mokupane began on his prayers it was reported all over Hawaii that great schools of sharks were being seen daily at Kauhola off the coast of Kohala. When this was reported to Kalaepuni he at once entertained a strong desire to go to Kauhola and have some sport with the sharks, as it was his chief delight to kill them. Mahope o keia pule ana a Mokupane, ua kui ae la ke kaulana o ke ku ana o ka mano ma Kauhola i Kohala, ma na wahi o Hawaii a puni, a lohe o Kalaepuni, kupu ae la kona manao, e hele e lealea me ka mano ma Kauhola, no ka mea, ua olelo ia, o kana puni ka hakaka me ka mano.
After Kalaepuni had arrived at Kohala and set foot at Kauhola he saw a large number of people gathered at the place looking at the sharks. When Kalaepuni saw them he jumped in and began to fight the sharks, killing a good many of them. While Kalaepuni was busily engaged in his fight with the sharks he did not notice how he was being carried away from land by a strong current into the channel of Alanuihaha.[11] After being in the sea for three nights and three days he landed at Keanapou[12] in Kahoolawe. When he reached the shore he looked about him and saw a small house, near by, to which he then went. Upon arrival at the place he looked and saw an aged couple who greeted him, which greeting he returned. The old people then asked him: “Did you come from the sea?” “Yes,” said Kalaepuni. “I have been three days and nights in the sea before I landed here.” Kalaepuni then asked the old people: “Have you any food?” The old people said: “No, there is no food in this place. The only food that you can get in this place is what is brought here in canoes. When any one comes from Honuaula[13] or Ukumehame,[13] then we get food. The only food that grows here is the kupala.”[14] A hiki ia i Kohala, a hehi i luna o Kauhola, e paapu ana na kanaka i laila, e nana ana i ka mano, ia wa, lele o Kalaepuni i lalo a hakaka me ka mano, nui na mano i make ia ia, ma keia hakaka ana. No ka nanea loa o Kalaepuni i ka hakaka me ka mano, ua ike ole ia i ke ko a ke au i Alenuihaha, ekolu po, ekolu ao, i ka moana, pae i Keanapou i Kahoolawe, nana aku la ia, he wahi hale e ku ana, hele aku la ia a hiki ilaila. Nana aku la o Kalaepuni, he elemakule a he luahine e noho ana, aloha mai la laua, aloha aku la o Kalaepuni, ninau mai laua: “Ma ka moana mai nei oe?” Ae aku o Kalaepuni: “Ae, ekolu po, ekolu ao, hiki mai la au ianei.” “I aku o Kalaepuni, aohe ai a olua?” Hoole mai laua: “Aohe ai o keia wahi, aia koonei ai i ka ihu o ka waa, ina e holo mai ka waa mai Honuaula mai, a mai Ukumehame mai, alaila, ola keia wahi. He ai no koonei, o ka ai kamaaiana no, o ke kupala.”
Kalaepuni then looked up and saw a shelf with some fish being put out to be dried and asked: “Who owns that fish?” “We do,” answered the old people. Kalaepuni then asked them: “May I have some fish?” The old people then gave him all the fish and Kalaepuni began to eat them until he had finished the whole lot. Kalaepuni then asked: “Is this all the fish you have?” The old people said: “We have two calabashes of pickled ones left.” Kalaepuni then took the fish from the two calabashes and devoured them all. After this Kalaepuni became very thirsty and so asked of the old people for some water. The aged couple then said: “We have no water. The only water we have here is the salt water. Fresh water can only be had after a rain storm; but salt water is our only water; it is in a well.” After this Kalaepuni went and climbed down the well to take a drink. [[204]] Alawa ae la o Kalaepuni i luna, a ike i na haka ia e kaulai ana, ninau aku la: “Na wai kela ia?” “Na maua no,” wahi a na elemakule. Nonoi aku la o Kalaepuni ia laua: “Na’u kekahi ia.” Ae mai la laua, noke aku ana o Kalaepuni i ka ai i ka ia, a pau ia ia. Ninau hou o Kalaepuni: “Pau mai la no ka ia?” I aku laua nei: “Elua ipu ia maka i koe, ua liu i ka paakai.” Lalau aku la no o Kalaepuni, a noke aku la a pau ia mau ipu ia. Ia wa, makewai o Kalaepuni, nonoi aku i wai i na elemakule, hoole mai na elemakule: “Aohe o maua wai, hookahi no wai o keia wahi, o ka wai kai. A o ka wai maoli, aia a ua ka ua naulu, alaila, loaa koonei wai maoli, a o ka wai kai, oia koonei wai mau, i eli ia i loko o ka lua.” Mahope o keia kamailio ana, hele aku la Kalaepuni a iho i lalo o ka punawai i eli ia ai, e inu wai. [[205]]
While Kalaepuni was drinking the water in the well, the old people began to roll down the rocks that were around the mouth of the well. After the back of Kalaepuni was covered with rocks he would move and the rocks would roll off; but the two kept on rolling the rocks until the well was almost filled up, without killing Kalaepuni. In all this Kalaepuni still kept on drinking and as the water was covered over with the rocks he could get but very little. A inu o Kalaepuni i ka wai i lalo o ka lua, olokaa aku la na elemakule i ka pohaku nui, a paa ke kua o Kalaepuni, oni ae la no lele ka pohaku, olokaa no laua nei i ka pohaku a kokoke e piha ka lua, owala ae la no o Kalaepuni lele liilii ka pohaku. Ma keia olokaa ana i ka pohaku, aole i make o Kalaepuni, aole i paa i na pohaku, aka, aole ia i kena i ka wai no ka paa e o ka wai i na pohaku.
When Kalaepuni saw that the two were bent on killing him he called out: “I am going to kill you two.” He then began to turn and twist out of the rocks until he had freed himself. When the old people saw that they would get killed if Kalaepuni could get to the top, the old man ran away. When the old woman saw this she called out: “Are you going to run away? Is it not best to continue the fight until the enemy is killed? Do you suppose that you could save yourself by running? You will get killed if you run and you will get killed if you stay, for with this great strength none will ever escape.” With all this the old man kept on running and he never once turned back. The old woman, however, kept on rolling down the rocks till one happened to strike Kalaepuni on the head killing him. Ma keia hana a na elemakule ia Kalaepuni, olelo aku o Kalaepuni: “E make ana olua ia’u.” Oni ae la o Kalaepuni mai loko ae o na pohaku paakiki, a hemo ae la, ike na elemakule, e make ana laua ia Kalaepuni ke pii ae i luna, nolaila, holo aku la ka elemakule kane. Kahea aku ka wahine: “O ka holo ka kau, kai no o ka hoomanawanui ae a make ka enemi, alaila, pono, a holo aku oe pakele, e holo no, a e make no, e noho no a e make no, o ka ikaika auanei keia e pakele ai ke holo aku.” Ma keia olelo a ka wahine, aohe hoolohe mai o ke kane, o ka holo loa, aohe maliu mai i ka olelo a ka wahine, aka, hoomanawanui no ka wahine i ke kiola ana i ka pohaku, pa iho la ka lae o Kalaepuni i ka pohaku, a make iho la.
CHAPTER II. Relating to Kalaehina. MOKUNA II. NO KALAEHINA.
We can see in the above story that Kalaepuni must have been a very brave and fearless man and also that he was very powerful. In this chapter we will speak of his younger brother Kalaehina. Before the death of Kalaepuni at Keanapou, on Kahoolawe, and while he was still king of Hawaii in place of Keawenuiaumi, he ordered the people from one end of Kona to the other to go with Kalaehina and haul down canoes at Kapua, a place in South Kona next to Kau. In this expedition Kalaehina was placed in charge. There were as many canoes as there were minor districts in Kona. When they arrived at the place where the canoes were lying, there were six of them, there being six minor districts in Kona, Kalaehina then said to the people: “Ye servants of my older brother, Kalaepuni, hear me: the district that will get its canoe down to the shore first, its people shall be the favorites of Kalaepuni.” Ua maopopo ia kakou ma ka nana ana i ko Kalaepuni kaao, he kanaka koa loa ia a me ka makau ole, he kanaka ikaika loa, a ma keia kaao ana, no kona muli iho, oia o Kalaehina. Mamua ae o ka make ana o Kalaepuni ma Keanapou, i Kahoolawe, ia Kalaepuni e noho ana ma ko Keawenuiaumi noho ana alii, o Hawaii. Kena aku la o Kalaepuni i na kanaka, mai kela pea a keia pea o Kona, e hele me Kalaehina i ke kauo waa ma Kapua, aia ia wahi ma Kona Hema, e pili ana me Kau. Ma keia hele ana, ua hoonoho ia o Kalaehina i luna nui maluna o na mea a pau loa, e like me ka nui o na waa a me na okana o Kona. A hiki lakou i kahi o na waa e waiho ana, eono waa, eono okana, olelo aku o Kalaehina i kana olelo kuahaua: “E na makaainana o kuu kaikuaana, o Kalaepuni, e hoolohe mai oukou, o ka okana e hiki e ana kana waa i kai, alaila, e lilo ia mau kanaka i punahele na Kalaepuni.”
Upon hearing this the people of the respective districts then began to haul the canoes until they came to a cliff about six yards high at a place called Nawaahookui[15] where all six canoes got stuck fast, not one being able to get down to the beach. Therefore the people left the canoes where they were and returned to Kalaepuni. When Kalaepuni saw the people he asked: “Where are the canoes?” Kalaehina replied: “We hauled them until we could not get them past a certain place by a cliff and we have left them there all stuck fast.” When Kalaepuni heard this he became very angry at his younger brother and said to him: “Did I not put you over all the men? Why did you not make them carry out my orders? You must therefore go and haul them down by [[206]]yourself. The rest of the people shall not go to assist you, and if you will not be able to get the canoes down you shall be a sacrifice for the temple.” Kauo aku la ka okana mua i ka lakou waa, a hiki ma kekahi kipapali, o Nawaahookui ka inoa, eono iwilei kona kiekie, pela no ka hana a pau na waa eono, aohe waa i hiki loa i kai. Nolaila, haalele lakou i na waa, a hoi aku la a hiki i mua o Kalaepuni, ninau mai la o Kalaepuni: “Auhea na waa?” Olelo aku o Kalaehina: “Ua kauo mai nei makou a kahi i haalele aku nei, he wahi kipapali, aia i laila kahi i ili ai na waa a eono.” A lohe o Kalaepuni, huhu loa iho la ia i kona kaikaina, olelo aku la: “Aole anei au i hoonoho aku ia oe i luna maluna o na kanaka a pau, a no ke aha la oe i hooponopono ole ai e like me ka’u olelo ia oe? Nolaila, o oe hookahi ke pii e kauo mai i na waa, o na [[207]]kanaka a pau e noho lakou aole make pii, a i hiki ole na waa ia oe, alaila, kau ia oe i kanaka no ka heiau.”
When Kalaehina heard the command given him by his older brother he was much frightened, for he believed that he was unable to get the canoes down. He, however, began to study the matter and all that night and the next day he spent in making plans as to how to overcome this most difficult matter. After at last hitting on a plan he went up to the place where the canoes were lying, took a look at them and proceeded to Kau. When he arrived in Kau he deceived the people, saying: “Ye people of Kau, the king, Kalaepuni has given me orders to tell you to go and haul the canoes down to the beach.” When the people heard this they all started for Kapua. Upon arriving at the place, the people lifted up the canoes, carried them to a place from where they could be dragged to the beach and placed in the sea; five of them were then paddled to Keauhou, where Kalaepuni was stopping, while Kalaehina followed behind with the other canoe on his back, coming by the upper road to Kainaliu. When Kalaepuni saw this he praised his younger brother for being so strong. A lohe o Kalaehina i keia mau olelo a kona kaikuaana, makau loa iho la ia, i ka hiki ole o na waa ia ia, noonoo iho la ia mai ka po a ao, mai ke ao a po, hele aku la ia a kahi o na waa i waiho ai, nana iho la a haalele, hele aku la ia a hiki i Kau. Malaila o Kalaehina i olelo ai me ka hoopunipuni, penei kana mau olelo i ko Kau poe: “E na kanaka o Kau nei, i kauoha mai nei ke ’lii, o Kalaepuni ia’u, e olelo aku ia oukou, e hele e kauo i na waa.” A lohe na kanaka i keia olelo a Kalaehina, ia manawa, akoakoa koke mai lakou a kahi o na waa i kau ai, oia o Kapua. Hapai ae la na kanaka i na waa a kahi kupono e kauo ai, a lana i loko o ke kai. Hoe ia aku la elima waa ma ka moana, a hiki i Keauhou, kahi a Kalaepuni e noho ana, hookahi waa mahope me Kalaehina. O ia waa i koe mahope, auamo ae la o Kalaehina a hele mai la mauka a hiki i Kainaliu, auamo aku la o Kalaehina a hiki imua o Kalaepuni kona kaikuaana, mahalo iho la o Kalaepuni i kona kaikaina no ka ikaika loa i ke amo waa.
When the day of celebration of Kalaepuni arrived the king displayed his brother’s strength in the presence of all the people. Kalaehina took up one of the six canoes and threw it into the sea as though it was a spear, without much effort. A few days after this Kalaehina saw the king’s chief steward chopping firewood, he picked up a stick of wood and struck it with his head, breaking the stick into small bits, thus making the hard ohia appear as nothing. A hiki mai ka la hookahakaha o ke ’lii o Kalaepuni, ia la i hoike ai o Kalaehina i kona ikaika i mua o na mea a pau loa. Lalau iho la ia hookahi waa o na waa eono i kauo ia mai ai, a pahee aku la i loko o ke kai, me he ihe la, a me he mea ole la ia ia. Nana aku la o Kalaehina i na aipuupuu a ke ’lii, e kaka wahie ana, lalau iho la ia hookahi pauku wahie, a hahau iho la i kona poo, a okaoka liilii loa, lilo iho la ka paa o ka ohia i mea ole.
When Kalaepuni saw how strong Kalaehina, his brother, was, he said: “My younger brother, we are indeed fortunate because of our great strength. I have become king of Hawaii through my great strength, now I think it well of you to go to Maui and kill all the offspring of the chiefs of that island so that you can reign[16] in place of Kamalalawalu.” Kalaehina agreed to this request of his brother. At the close of the kapu days set apart for the sacrifices of the temple in Hawaii he set sail for Maui. No keia ikaika o Kalaehina, olelo mai o Kalaepuni: “E kuu kaikaina, pomaikai kaua, i ko kaua ikaika nui. Lilo ae nei au i alii no Hawaii nei ma kuu ikaika, e aho e holo oe i Maui e luku i na pua alii o laila, a e noho alii ma ko Kamalalawalu wahi.” Ae aku o Kalaehina i ka olelo a kona kaikuaana, a Kalaepuni, noho iho la ia a hala na la kapu heiau o Hawaii, a hala ia, holo aku la ia i Maui.
When Kalaehina arrived at Hana, Maui, the people at the time were engaged in games of strength and skill of the king of Maui, Kamalalawalu, at the hill of Kauwiki. Great crowds of people were gathered and the kapu sticks separating the king’s palace from the people were put up. When Kalaehina saw them, he took them down[17] and boldly entered into the place reserved for the king. When Kamalalawalu the king saw these doings of Kalaehina he ordered the people to jump on Kalaehina and kill him. As the people were about to place their hands on him, he swept them off their feet as though they were but ants, killing a large number of them.[18] At sight of this great strength, Kamalalawalu was so afraid that he escaped to a pool of water at Waianapanapa[19] which lies in Honokolani, Hana, and this pool of water is there to this day. A hiki o Kalaehina ma Hana i Maui, ia wa, he aha mokomoko ka ke ’lii o Maui, a Kamalalawalu ma ka puu o Kauiki, e akoakoa ana na kanaka he lehulehu, me ka puloulou kapu o ke ’lii, ae aku la o Kalaehina maluna o ia kapu, lalau iho la i ka puloulou, a lilo i mea ole i loko o kona mau lima. A ike o Kamalalawalu ke ’lii i keia mau hana a Kalaehina, kena ae la ia i ka lehulehu, e lele maluna o Kalaehina a pepehi. A makaukau ka lima o ka lehulehu e pepehi ia Kalaehina, ia wa o Kalaehina i pulumi ai me kona mau lima i na kanaka, e like me na naonao liilii loa, e kuolo ia ana, pela ka hana ana o Kalaehina ia lakou. Ma keia hana a Kalaehina, ua makau o Kamalalawalu, a mahuka aku la a noho ma ka punawai o Waianapanapa, aia ia wahi ma Honokolani ma Hana a hiki i keia la.
Kalaehina then became the king[20] of Maui and he reigned in the place of Kamalalawalu. This fact was reported from Hawaii to Niihau and his great strength and succession as king of Maui was the one topic of conversation. Lilo ae la o Kalaehina i alii no Maui, ma ko Kamalalawalu noho alii ana, kui aku la keia kaulana mai Hawaii a Niihau, i ka ikaika o Kalaehina a me kona noho alii ana no Maui ma kahi o Kamalalawalu. [[208]]
[1] Strength, especially if combined with skill, ever called forth Hawaiian admiration. [↑] [2] Gaining fame fed Kalaepuni’s ambitions for ruling power so that he sought to remove all likely opponents. [↑] [3] This successor of Umi seems to have lost all his father’s power and strength of character. [↑] [4] This act, showing courage and skill, has its counterpart in various traditions. In this case it materially aided his game of bluff. [↑] [5] A story indicative of his great strength, aimed to advance his fame and interests, and intimidate the king. [↑] [6] This memorial pile of king Umi, on the plateau of central Hawaii at an elevation of some 5000 feet, is remarkable in several features. It not only is the sole structure of the kind, of hewn stone, but isolated from habitations, the purpose or object of which is not fully known. [↑] [7] A falsehood that Kalaepuni quickly took advantage of, as his successor. [↑] [8] Evidently a period of quiet meditation induced sober second thought that called for priestly aid to strengthen the throne. [↑] [9] Well digging was unusual among Hawaiians. Probably the only instance known up to the dawn of civilization in these islands, was the attempt by Kamehameha to sink a well near the south point of Hawaii. [↑] [10] Olona, a shrub (Touchardia latifolia) that was cultivated for its highly prized fiber for twine and fish-nets. [↑] [11] The channel between Maui and Hawaii. [↑] [12] Fate seems to be coming the priest’s way, that should land the object of his prayers at the place designed for his demise. [↑] [13] Productive valleys near Lahaina, Maui. ↑ [a] [b] [14] Kupala, a vegetable root eaten only in times of great scarcity of food. [↑] [15] The name indicates the incident, “canoes stuck fast.” [↑] [16] Kalaehina, recognized as possessing great strength, is designated an aspirant for the kingship of Maui. [↑] [17] A defiant act, desecrating any premises indicated as kapu, or sacred. [↑] [18] Intimidating his opponents by feats of strength. [↑] [19] Waianapanapa, dazzling water. [↑] [20] Kalaehina becomes king of Maui, as his brother became king of Hawaii, through the hiding in fear of the rightful rulers. [↑]

[[Contents]]

Legend of Kapakohana. Kaao no Kapakohana.
Kapakohana was the strongest man on Kauai[1] and because of his great strength he, too, was reigning in place of Ola,[2] the great king of that island. When rumors of the great strength of Kalaehina reached him he became very anxious to meet Kalaehina. After making his preparations he set sail from Kauai and first landed on Oahu; from Oahu he set sail for Maui, landing at Honuaula, where he left his canoe and walked to Kipahulu. That night he slept at a house where he was befriended. Oia ko Kauai kanaka ikaika loa, a oia ke noho ana ma ko Ola wahi, ko Kauai alii nui. A lohe oia i ko Kalaehina ikaika, makemake iho la oia e holo mai e hakaka me Kalaehina. Holo mai la ia mai Kauai mai a pae ma Oahu, mai Oahu mai a pae ma Honuaula i Maui, kau na waa i laila, hele aku la mauka a hiki i Kipahulu, ahiahi iho la, moe malaila, i kau hale kamaaina.
The people of the place asked him: “Where are you going and where are you from?” He replied: “I am from Kauai and am on a journey of sight seeing. I am going to Hana and from there I will make a complete circuit of the island of Maui. After that I shall return to Kauai.” The people then said: “What a great pity that such a good looking man[3] like you should be killed by our ill-tempered king Kalaehina. You had better return home.” Kapakohana said: “Will he then get angry with a person who goes quietly along the highway?” “Yes, he will get angry. He is the most violent tempered man and is also very powerful. He has destroyed most all the chiefs and warriors on the island and he pays homage to no one. Our king, Kamalalawalu, has escaped for fear of him.” Kapakohana then questioned them further: “What has he done to show that he is powerful?” “Here, he can pull up large trees by the roots, and he chops his firewood with his head when the stewards act slow. On the king’s labor days the people are not allowed[4] to talk for they all fear him. That’s it that you may know.” Kapakohana then replied: “He is not so very strong then, seeing that his main strength is only in the pulling up of trees. With a few blows from my fists he will run away.” The people with whom he was staying said: “You will not have any chance against him for he is very strong.” Kapakohana remarked: “I would be pleased to meet him in combat if he will say so.” Ninau mai la kamaaina: “Mahea kau wahi hele? A mai hea mai nei oe.” Olelo aku keia: “Mai Kauai mai nei au, e hele ana i ka makaikai a hiki i Hana a puni o Maui nei, alaila, hoi ia Kauai.” I mai na kamaaina: “Minamina wale ko kanaka maikai, i ka make i ke ’lii huhu o makou, ia Kalaehina, e aho e hoi oe.” I aku o Kapakohana: “He huhu no ka ia i ka mea hele malie ma ke alanui.” “Ae, he huhu no, he oi kela o ke kanaka huhu a me ka ikaika, ua noke ia na ’lii a me na koa, aohe puko momona ia ia, a ua mahuka ke ’lii o makou, o Kamalalawalu a holo, no ka makau.” Ninau aku o Kapakohana: “Heaha na hoailona ikaika ona a oukou i ike ai?” “Eia, e hiki ia ia e huhuki i na laau nunui e ulu ana, a e hiki ia ia e kaka i kana wahie ma kona poo (me he koi la ka oi), ke lohi ke kaka ana o na aipuupuu. Ina he la koele, aohe pane leo, aohe walaau, nolaila kau ka weli i na kanaka a pau nona, oia la i lohe oe.” I aku o Kapakohana: “Aohe hoi ha he ikaika, he ikaika huhuki laau wale iho la no, ehia auanei au puupuu holo ia.” I mai na kamaaina: “Aole oe e pakele, he ikaika auanei kela a kana mai.” Olelo aku o Kapakohana i na kamaaina: “Ina e aa mai ia ia’u e hakaka maua, lealea loa au.”
That night Kapakohana spent with his friends. On the next day he proceeded on his way and arrived at Kaiwiopele in Hana. In this journey the people with whom he had spent the night accompanied him,[5] for they were anxious to see the combat. Moe iho la lakou a ao ia po, hele aku la o Kapakohana a hiki ma Kaiwiopele i Hana, ma keia hele ana o Kapakohana, hahai pu aku la na kamaaina o kona hale i moe ai, e ike i ko laua hakaka ana.
When Kapakohana arrived in the presence of Kalaehina, Kalaehina looked up and saw a man standing before him. He then called out in a loud voice: “I will tear you up![6] I will tear you up!” When Kalaehina was making this threat, the people took pity on [[210]]Kapakohana, for they were sure that he would be killed. Kapakohana, however, fearlessly held his ground. When he saw the people working and not a word could be heard from them, he knew that what he had heard was indeed true. Kalaehina then prepared himself to grapple with Kapakohana. When Kapakohana saw that Kalaehina was about to take hold of him he called out to the people to stop their work. A hiki o Kapakohana i mua o Kalaehina, nana mai la o Kalaehina a ike he kanaka e hoea aku ana i mua ona. Kahea mai la o Kalaehina, me ka leo nui: “E nahae auanei! E nahae auanei!” Ia manawa a Kalaehina i kahea ai, ke aloha nei ka lehulehu [[211]]ia Kapakohana i ka make ia Kalaehina. A hiki o Kapakohana i mua o ke alo o Kalaehina a me na kanaka mahiai, nana aku la ia, aohe pane leo, aohe walaau, no ka mea, ua kau o Kalaehina i ke kanawai, no ka walaau. Ia wa, makaukau o Kalaehina e hopu ia Kapakohana, a ike o Kapakohana ia anehenehe o Kalaehina, e hopu ia ia, kahea aku la ia i na kanaka koele, ua oki ke koele.
Kalaehina then grabbed hold of Kapakohana and held him. Kapakohana also reached out and held Kalaehina fast, this being Kapakohana’s favorite method [of fighting]. The two then began to wrestle; first one would be on top and then the other would be on top. This was kept up until Kapakohana was almost exhausted. While they were wrestling, Kapakohana was at the same time studying how he could overcome his opponent; at last he hit upon a plan, and that was to push his opponent to the cliff of Kaihalulu, at the sea shore, near to Kapueokahi in Hana.[7] When they were directly on the cliff, Kapakohana made one last effort and they both rolled over the cliff and fell into the sea, both going under. After a while Kapakohana came up with the dead body of Kalaehina. Kapakohana then proceeded to cut out the lower jaw of Kalaehina and showed it to the people who were gathered at the beach. When they saw the jaw[8] of Kalaehina, they knew then that he was indeed dead. Ia manawa, lele mai la o Kalaehina a hopu ia Kapakohana, paa iho la, e puliki aku ana o Kapakohana ia Kalaehina paa loa, no ka mea, o ia ka Kapakohana mea makaukau loa. Ia manawa hakoko laua me ka ikaika loa, maluna, malalo, malalo, maluna, a aneane e pau ke aho o Kapakohana. I loko o ko laua wa e hakoko ana, noonoo iho la o Kapakohana, hookahi mea pono ia ia, e hooke ia Kalaehina, i ka pali kahakai o Kaihalulu e kokoke la i Kapueokahi ma Hana. A kupono laua maluna pono o ka pali o Kaihalulu, lele pu aku la laua a elua i ka pali, a nalo i loko o ke kai, a mahope, ea mai la o Kapakohana, ua make o Kalaehina. Lawe pu mai la o Kapakohana i ke a auwae o Kalaehina a hoike ae la i na kanaka o uka, maopopo iho la, ua make o Kalaehina.
After the death of Kalaehina, Kamalalawalu again became the king of Maui and took upon himself his former powers. The people of Hana urged upon Kapakohana that he remain with them as their chief and that he rule over them in place of Kalaehina; but he refused.[9] Mahope o ka make ana o Kalaehina, lilo ae la o Kamalalawalu i alii no Maui, e like me kona ano mamua. O na kanaka o Hana, kaohi mai la lakou ia Kapakohana e noho i alii no lakou, e like me Kalaehina, hoole aku o Kapakohana.
A few days after the death of Kalaehina, Kapakohana returned by way of Honuaula to the place where his canoe was moored, boarded it and he set out for Molokai landing at the Kalaau point, where he spent the night. Early the next day he again set out and landed at Ulukou in Waikiki; from this place he continued on his way and by night of the same day he landed at Pokai, in Waianae. On the next morning he again set out and by dusk he entered the mouth of the Wailua river, in Kauai, where he landed. Alaila, hoi aku la o Kapakohana, a loaa na waa ona ma Honuaula e kau ana, ee aku la ia a holo i ka moana, a pae ma Molokai, i ka lae o Kalaau, moe a ao ae, holo a pae mai ma Waikiki i Ulukou. Ia po a kau i Pokai ma Waianae, moe a kupono ka la, holo aku la a molehulehu, komo ma Wailua i Kauai, a pae aku la i uka.
That night while he and his people were getting ready for their evening meal the robber[10] cannibal of Hanakapiai arrived; he was on his way to kill and devour the people of Wailua. When Kapakohana saw the hairless cannibal he said: “What do you want coming here? Do you not know that I am the strongest fighting man on Kauai? Why are you not afraid of coming to this place?” The robber answered: “I don’t know who you are, nor your strength. I did not come here to hear you talk. I came here on a different errand.” Kapakohana then asked him: “What is your errand?” The hairless cannibal answered: “To eat you up first and then chew your bones until they are as fine as dust.” Kapakohana then said: “I am ready for you then.” Kapakohana then grabbed hold of the robber around the body and held him [[212]]fast, but this was nothing to the cannibal. They then began to wrestle until Kapakohana was held by the cannibal and was so exhausted that he began to grow faint. Kapakohana, realizing that he would get killed if they were to keep on with the fight,[11] asked of the cannibal that they become friends and to come and go to visit each other and partake of cooked taro.[12] Ia lakou e makaukau ana e paina, hiki ana ka olohe aikanaka o Hanakapiai, e hele ana e ai i kanaka o Wailua. A ike o Kapakohana i ka olohe, olelo aku la ia: “Ea, heaha kau o onei o ka hele ana mai, aole oe i ike, owau ko Kauai nei kanaka ikaika i ka hakaka, a heaha kou mea i makau ole ai i ka hele maanei?” Olelo mai ka olohe: “Aole au i ike ia oe, a me kou ikaika aole hoi au i hele mai e hoolohe i kau olelo, he hana okoa ko’u mea i hiki mai ai ianei.” Ninau aku o Kapakohana: “Heaha ia hana au?” Wahi a ka olohe: “O kuu ai aku ia ia oe a pau, o kuu nau aku i ko iwi a waliwali, a okaoka, a lehu.” I aku o Kapakohana: “Ua makaukau wau ia mau mea au e olelo mai la.” Ia wa, lalau o Kapakohana i ka olohe, me ka puliki a paa loa i kona kino, aka, he [[213]]mea ole ia i ka olohe. Ma keia hakoko ana, ua paa loa o Kapakohana i ka olohe, a ua pau loa kona aho, a kokoke e nawaliwali o Kapakohana, nolaila, nonoi aku o Kapakohana: “E hoaikane kaua, he mea kipa ka hale, he mea ai na kalo moa.”
At this request the hairless cannibal of Hanakapiai agreed to be friends and allowed Kapakohana to get up and to cease the combat. Thinking that Kapakohana was honest in his intentions the robber cannibal became careless at nights and grew less watchful. One night while he was fast asleep, Kapakohana and two forties of his men came and surrounded the house of the cannibal with nets and ropes and prepared to catch him. Ma keia olelo a Kapakohana, ua hookuu ka olohe aikanaka o Hanakapiai ia Kapakohana, manao iho la ka olohe, he olelo oiaio keia a Kapakohana, walewale kona manao, a hemahema kona moe ana i ka po. Ia ia e moe ana, ala mai la o Kapakohana me kona mau kanaka elua kanaha, a hoopuni i ka hale me ka upena, a me na kaula he nui loa a me na kanaka e makaukau ana e hopu i ka olohe, ia lakou e makaukau ana e hoopuni i ka upena.
While the men were engaged in their work, the cannibal rose and sat up, for he was disturbed by the sound of the voices of the men outside of the house. He then looked out and saw the people setting their nets; he then studied a plan as to the best means of getting out. Instead of trying to get out by the doorway he climbed up to the roof and tore open the top of the house and made his escape by taking hold of a branch of the kukui tree which grew close to the house. There he sat and listened to the talk and the orders that were being given by Kapakohana, to make ready and set the house on fire so as to kill the hairless cannibal. When he heard this, he said to himself: “I am going to kill you all and eat you up, from the smallest to the largest of you.” He then jumped down from the tree and crawled up to the men and began killing and eating them. He kept this up until he came up to Kapakohana. When Kapakohana saw the cannibal he jumped at him and held him by the throat. The fight was continued from the rest of that night and all the next day until just as the sun was sinking in the sea the cannibal was at last made fast and held to the ground. Kapakohana then reached out for his war club and struck the cannibal in the temple a couple of times, depriving him of the further enjoyment of the heat of the sun, thus killing him.[13] Ala mai la ka olohe, a noho i luna, me ka noonoo i kona moe ana, lohe aku la ia i ka nehe o na kanaka a me ka halulu, kiei aku la ia a ike, he upena ka mea e hana ia nei mawaho, lele ae la ia a luna o ka hale, wawahi ae la ma kaupoku, a hemo ae la ke poo ma waho. Lele aku la ia a kau luna o ka lala kukui, noho iho la hoolohe i ka leo a me ke kamumu, e olelo ana o Kapakohana. “E makaukau oukou a pupuhi ae ke ahi, i pau ka olohe aikanaka.” A lohe ka olohe i keia olelo, i iho la ia: “Make oukou ia’u. E ai aku ana au ia oukou a pau loa, mai ka mea nui a ka mea liilii.” Lele iho la ua olohe nei, mai luna iho a lalo, kokolo aku la keia a kokoke, lalau aku la hookahi kanaka, pau ae la i ka ai ia, lalau hou alua kanaka, pau hou no i ka ai ia. Pela no ka ai ana a ka olohe, a loaa o Kapakohana lele aku ana ka olohe ai, e lele mai ana o Kapakohana, paa i ka puu o ka olohe, pela laua i noke ai a kokoke e napoo ka la i lalo o ke kai, paa ka olohe a hina iho la i lalo o ka honua. Lalau aku la o Kapakohana i kana laau palau a hoomoe ma ka hono o ka olohe, elua hana ana peia, haalele ka olohe, i ka la i ka mea mahana, a make iho la ia.
Kapakohana then took out the eyes[14] of the cannibal to be used as bait for shark fishing. He next stripped the bones clean[15] and used them for a place to hang up his calabashes. The rest of the body was then carried to the temple and placed on the altar as a sacrifice. Thus was the cannibal killed by Kapakohana. [[209]] Poalo ae la o Kapakohana i na maka o ka olohe, i mea kupalu mano, lole ae la i na iwi i mea kau paipu, a o ke kino okoa hoi, kaumaha ia aku la na ke ’kua i luna o ka heiau. Pela i pau ai ke kaua ana o Kapakohana me ka olohe. [[214]]
[1] Kauai was noted for her celebrities, and the fame of her traditional strong men, her swift runners, her skilled astrologers and prophets, etc., form the theme of many chants and stories. [↑] [2] King Ola was a ruler of Kauai remembered for his beneficent deeds for the good of his people, in roads, ditches, etc., and is said to have built the temple of Hauola in the Waiawa valley to commemorate his recognition as of royal lineage, for, like Umi of Hawaii, he had to prove his claim. [↑] [3] It is noticeable in these writings how the sympathies are drawn on for beauty of face and form. [↑] [4] Kalaehina, in self conceit, evidently rules by might, without thought of winning his subjects by a considerate course. [↑] [5] The visitor naturally has the sympathy and well wishes of the residents, whose cause against an overbearing king he voluntarily espoused. [↑] [6] “Brag is a good dog,” but the bluff to frighten his opponent failed. [↑] [7] Kapakohana’s success in this close-matched struggle was in being able to drown his man without himself losing his grip under water. He perhaps had a diver’s experience, otherwise he took equal chances in going over the cliff together. [↑] [8] This seems an unusual accepted certificate of death; but resembles Palila’s act of taking the jawbones of his three warrior antagonists as his trophies. [↑] [9] Such modesty was deserving of some public recognition by Kamalalawalu, the restored king. [↑] [10] An olohe was a robber skilled in the lua, able to break one’s bones in wrestling. They were said to be hairless, and to oil their bodies to lessen the chances of an opponent’s grip upon them. This one had the added faculty of cannibalism to his profession. [↑] [11] A case of “discretion” being “the better part of valor.” [↑] [12] To “break bread” with one was said to be a seal of friendship with some people; it may have been the impression intended in this case. [↑] [13] Fancy the physical endurance for a fight of eighteen or more hours continuous, and to be dispatched with a war club in the end! [↑] [14] Eyes were sacrificial offerings rather than shark bait, usually, and the departure seems strange in this case, seeing the body was carried to the temple for such purpose. [↑] [15] To turn one’s bones into fish-hooks or other purposes was the most dreaded insult. [↑]

[[Contents]]

Legend of Kapunohu. He Kaao no Kapunohu.
Kukuipahu in Kohala is the place where Kapunohu was born. Kukuipahu[1] was also the name of his brother-in-law. Kanikaa was the name of his god and Hoomaoe was the name of his fisherman. Hoomaoe was a great fisherman. On coming home one day after he had been out fishing and had caught ten fish, he was met by the god named Kanikaa.[2] Kanikaa asked of Hoomaoe: “You seem tired. You must have plenty of fish to eat. You must have caught a good many.” Hoomaoe answered: “Indeed I have some fish.” “How many?” asked Kanikaa. “Ten.” “Let me have some of them?” Hoomaoe gave him some; but Kanikaa kept on asking until Hoomaoe had given him all the ten fish. After Kanikaa had received the last fish, he knew that Hoomaoe was a very kind-hearted man. Kanikaa then said to Hoomaoe: “I came with the intention of eating you up; but because of your great kindness to me, I will therefore save you and I shall henceforth be your god.” No Kukuipahu i Kohala o Kapunohu, o Kukuipahu ke kaikoeke, o Kanikaa ke ’kua, o Hoomaoe ka lawaia. He kanaka lawaia o Hoomaoe, ia ia e iho ai i ka lawaia a hoi mai me na ia he umi, halawai laua me ke ’kua, o Kanikaa ka inoa. Ninau aku o Kanikaa ia Hoomaoe: “Kani ka hoe? Ai wale i ka ia, loaa aku la ka ia.” I aku o Hoomaoe: “He ia no.” “Ehia ia?” Wahi a Kanikaa. “He umi ia.” “Na’u kekahi ia.” Haawi mai la o Hoomaoe. Pela no ke noi ana a Kanikaa a pau na ia he umi. Ma keia nonoi ana a Kanikaa ia Hoomaoe, ua maopopo ia ia he kanaka lokomaikai o Hoomaoe, nolaila, olelo aku o Kanikaa ia ia: “I kii mai nei au ia oe e ai, a no ko lokomaikai launa ole ia’u, nolaila, ola oe ia’u, a lilo no hoi au i akua nou.”
Sometime after this Kanikaa set out for the playground, where the game of glancing the spear[3] was being carried on, taking with him his spear called Kanikawi. While he was throwing his spear on the course, Kapunohu came along and upon seeing the spear he picked it up and ran off swiftly with it. When Kanikaa saw Kapunohu run off with his spear he gave chase[4] with the idea of killing Kapunohu if he should catch him. In running away with the spear, Kapunohu ran toward upper Kawaihae with Kanikaa hot after him. Upon coming to an underground tunnel Kapunohu entered it with Kanikaa right along behind. Kapunohu went out at the other end and soon after Kanikaa also went out. The chase was kept up for some time till at last they agreed to make friends.[5] Because of this fact this place is to this day called Kaholeiwai, meaning, that it is the place where the winds from the southwest meet in conflict with the winds from the northeast. This, their battle ground, is known as Kaholeiwai. One wind cannot overcome the other and a distinct line lies at this place,[6] which has always been famous for this fact; and both winds have continued the fight from that day to this and it will always be kept up. Mahope o laila, hele aku la o Kanikaa i ka pahee me kana ihe o Kanikawi. Ia ia e pahee ana, a holo ka ihe i ke kahua pahee, ia wa o Kapunohu i lalau ai i ka ihe a holo, me ka mama loa. A ike o Kanikaa ua lilo kana ihe ia Kapunohu, alualu aku la ia me ka manao e pepehi a make o Kapunohu, ma keia hahai ana ia Kapunohu, hiki laua i Kawaihae uka, a komo o Kapunohu i loko o ka lua, komo o Kanikaa i loko o ka lua, puka o Kapunohu i waho, pela ko laua hana ana a hoaikane laua. Nolaila, ma keia hana ana pela, ua kapaia ia wahi o Kaholeiwai a hiki i keia la. Eia ke ano; he wahi hakaka o ka makani maoli me ka naulu, e hiki i ka makani hikina ke pa mai a hiki i laila, aole e hiki ke lele ma ke komohana o Kaholeiwai, a pa aku, pela hoi ka naulu, aole e hiki ia ia ke nee ma ka hikina o Kaholeiwai. Nolaila, ua kaulana ia wahi mai kahiko loa mai a hiki i keia la, a ke mau nei no ko laua hakaka ana a hiki i keia la, a mau loa aku no.
When Kanikaa and Kapunohu became friends, Kapunohu kept Kanikaa’s spear, Kanikawi, and Kanikaa became the god of Kapunohu. Ma keia launa ana o Kanikaa me Kapunohu, ua lilo ia Kapunohu ka ihe a Kanikaa, o Kanikawi, a ua lilo no hoi o Kanikaa he ’kua no Kapunohu.
After this Kapunohu returned and lived with his sister, the wife of Kukuipahu, the king of Kohala. On the morning after his return, while their morning meal was being prepared, the sister told Kapunohu: “Go and take your morning meal with your [[216]]brother-in-law.” This was because the women were not allowed to eat with the men. When Kapunohu arrived at the eating house he took up the wash basin and washed his hands.[7] While he was doing this Kukuipahu asked: “After your hands are washed what are you going to eat?” Kapunohu replied: “I was called to come.” Kukuipahu then asked of those within the house from one end to the other, if anybody had called Kapunohu to come. The people within the house all denied ever calling him. This was of course meant for an insult and Kapunohu felt it deeply.[8] Kapunohu then went back to his sister and told her of his treatment. Shortly after this Kapunohu went off feeling bitter toward his brother-in-law. Hoi aku la o Kapunohu a noho me kona kaikuahine, ka wahine a Kukuipahu, ke ’lii o Kohala, noho iho la, a hiki i ka wa ai o ke kakahiaka, i mai la ke kaikuahine o Kapunohu, o hele mamua e ai me ko kaikoeke, no ka mea he ai kapu. A hiki o Kapunohu [[217]]i mua, lalau aku la ia i ke poi wai holoi a holoi iho la i na lima. Ia Kapunohu e holoi ana i na lima, ninau aku la o Kukuipahu: “Holoi ka lima, heaha koalaala o ka ai ana?” I aku o Kapunohu: “I hea ia ae nei hoi.” Ia wa, ninau ae la o Kukuipahu ia loko o ka hale, mai kela aoao a keia aoao: “E! Kela kala, o keia kala, e kahuwai, i kahea ia aku nei anei oinei e hele mai e ai?” Hoole mai la o loko o ka hale: “Aole, hilahila wale.” Pa iho la keia olelo ia Kapunohu, hilahila loa, hoi aku la o Kapunohu a ke kaikuahine olelo, a pau ia, hele aku la o Kapunohu me ka huhu a manao ino i ke kaikoeke.
From this place Kapunohu went on up toward the uplands until he came to a row of wiliwili[9] trees. These trees were of large size, resembling the kukui[10] trees, but very light and not as hard as the wood of the kukui. Kapunohu then, with an idea of testing his strength, threw his spear at the first tree and the spear went through them all. It is said there were eight hundred[11] of the trees which stood in a straight row. He made a clean hole in each tree, all in one thrust. Pii aku la o Kapunohu a hiki i uka o ia aina, e ku ana ka lalani wiliwili, he laau nunui ia me he kukui la kona kino, ke nui ame ke kiekie, he laau oluolu no nae, aole paakiki loa e like me ke kukui. Ia wa, hoao o Kapunohu i kona ikaika i ka hou ihe, holoholo aku la ia me kana ihe a pahu aku la, komo aku la kana ihe i loko o na wiliwili a pau loa, ua olelo ia, elua lau wiliwili e ku ana ma ka lalani ana i pahu ai, a o ia mau wiliwili kai pukapuka ia Kapunohu, i ka pahu kookahi ana i ka ihe.
After this display of his strength Kapunohu continued on his way up until he met two old men who were farming along the highway. The land which they were cultivating is known as Nahuluaina. Kapunohu then said to them: “Say, old men, I want you to each take a flag and run with all your might away from each other and where you stop, that shall be the boundary[12] of your lands.” The names of the old men were Pioholowai and Kukuikiikii. They each took up a flag and ran with all their might. In their effort to cover as much ground as possible, Pioholowai did not go very far before he became exhausted and so planted his flag; because of this his land was short and the name of that land is Pioholowai to this day, after his name. Kukuikiikii, on the other hand, ran and covered much more ground before he planted his flag, consequently his land was much larger, and the name of the land is Kukuikiikii to this day, after the old man who owned it. Because of the mode of the division of these two lands all the following pieces of lands are cut off short and do not run clear up to the mountains: Hualoa 1, Hualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1, Puakea 2, Puakea 3, and Kamilo. Those lands are bounded today as they were made at the time this story relates. They do not run clear to the mountains like the other lands in the district of Kohala. A pau keia hana a Kapunohu, pii aku la ia a loaa elua mau elemakule e mahiai ana i ke alanui, o Nahuluaina ko laua aina e mahiai ana. Olelo aku o Kapunohu ia laua: “E na elemakule, e holo olua me na lepa elua, me ko olua mama loa, a kahi a olua e kukulu ai, o ka palena ia o ko olua aina.” O na inoa o ua mau elemakule nei, o Pioholowai kekahi, a o Kukuikiikii kekahi, hopu iho la laua i na lepa, a holo aku la me ka mama loa. Ma keia holo ana o laua, pau e ko Pioholowai aho, a kukulu koke i kana lepa, nolaila pokole kona wahi, a kapaia ka mokuna o ia aina, o Pioholowai a hiki i keia la, mamuli o kona inoa. O Kukuikiikii, kela loa kona mama i mua, a nui kona aina, kukulu ia iho la kana lepa, a ua kapa ia ia wahi o Kukuikiikii a hiki i keia la, mamuli o ka inoa o ka elemakule ahai lepa. Nolaila, ua waiho mumuku na aina o Hualoa 1, Hualoa 2, Kealahewa 1, Kealahewa 2, Kealahewa 3, Hukiaa 1, Hukiaa 2, Kokoiki 1, Kokoiki 2, Puuepa 1, Puuepa 2, Kapakai, Upolu, Honoipu, Puakea 1, Puakea 2, Puakea 3, Kamilo. Pela ke ano o kela mau aina a hiki i keia la, aole i hiki loa i ke kuahiwi, e like me na aina e ae o Kohala.
Kapunohu continued on his way until he arrived at Waioopu in Halaula, where a woman by the name of Halaula was living and with whom he lived for three days. From this place he continued on his way until he came to Puaiole, in Aamakao where a woman by the name of Aamakao was living and he stayed here two days. From this last place he continued on his way until he arrived at Niulii, where the chief of that section of Kohala was living, a man by the same name, Niulii. This chief had under him all the [[218]]lands included in between the heights of Awini and the Wainaia gulch; and from the Wainaia gulch to Kahua, Kukuipahu was the ruler. Kukuipahu had the larger part of Kohala, while Niulii had the smaller portion.[13] Because of this fact the two were constantly at war with each other, therefore Kapunohu journeyed and cast his lot with Niulii, so as to have a chance to meet and kill Kukuipahu who had insulted him. Hele aku la o Kapunohu a hiki i Waiaoopu ma Halaula, he wahine ia, noho iho la me ia ekolu la, malaila aku, a hiki i Puaiole ma Aamakao, he wahine ia, elua la me ia, malaila aku a hiki i Niulii, he ’lii ia no ia aoao o Kohala, mai ka pali o Awini a ka [[219]]pali o Wainaia, kona wahi, a mai Wainaia, a Kahua ko Kukuipahu wahi ia, oia ko laila alii. Ua nui kahi o Kohala ia Kukuipahu, a uuku hoi kahi ia Niulii. Nolaila, he kaua iwaena o laua i na la a pau loa, a o ia ke kumu o Kapunohu i hele ai a ma ko Niulii aoao, i make o Kukuipahu ia ia, no ka ukiuki i ka hoohilahila ana ia ia.
Before Kapunohu arrived at the king’s place it grew quite dark. He went down the Opuowao gulch, which is next to Makapala and climbed the next rise, called Kohepalapala, next to Niulii and then down a little hollow called Kaha. When Kapunohu arrived at this place he saw the daughters of Niulii bathing. The first was named Neue and the younger one was called Keawehala. Kapunohu looked at the two girls and they looked at him. Kapunohu was a handsome man and his whole body was without blemish. So the girls, too, were beautiful to look upon. A hiki aku la o Kapunohu i ka wa ahiahi koena liula, iho aku la ia ma Opuowao, e pili la me Makapala, a pii aku o Kohepalapala ia kahawai, e pili la me Niulii, he wahi oawa o Kaha, ka inoa. Hiki aku la o Kapunohu i laila, e auau ana na kaikamahine a Niulii i laila. O Neue ka mua, o Keawehala ka muli, nana aku la o Kapunohu ia laua, nana mai la laua ia Kapunohu, he kanaka maikai o Kapunohu ma kona kino a puni, aohe kina, a pela no hoi na wahine.
The two girls then asked: “Where are you from?” “I came along this way.” “There is no man like you in these parts. Where are you from?” “I have come from the other end, from the ilima[14] district.” “Yes, that is the truth. But when you say you are from these parts, that is not the truth. Where are you going to?” “I am going sight seeing along the way.” “Yes, and where are you to spend the night?” “At the place where sleep will overcome me; there I will sleep.” The girls then said: “And why not sleep here with our people?” “If you wish me to, I will.” “Yes, we wish it.” They then proceeded on to the house. When they arrived at the house they found Niulii and his wife Kawaikapu sitting by the doorway. Kawaikapu was also a very beautiful woman and very pleasant to look upon. Nolaila, ninau mai la na wahine: “Mahea mai oe?” “Maanei mai nei no.” “Aole o onei kanaka elike me oe, mahea mai oe?” “Mawaho mai nei au ma na ilima mai.” “Ae, he oiaio ia, a o ko olelo maanei mai nei, aole. A e hele ana oe o hea?” “E hele ana au e makaikai maanei aku.” “Ae, hele oe a hea moe?” “A kahi no e make hiamoe ai na maka, alaila, hiamoe.” Wahi a na kaikamahine: “Aole e piapia ko maka ianei e moe ai.” “I ke aha hoi, ina ua pono ia i ko olua noonoo ana.” “Ua pono no, e hoi kakou.” A hiki lakou i ka hale, e noho ana o Niulii me kana wahine o Kawaikapu, he wahine maikai ia ma ka nana aku.
At sight of the young man, Niulii inquired: “Who is the third person?” The daughters replied: “A stranger that belongs to us. We were bathing when he came along, and being late we brought him home for the night and he can resume his journey tomorrow.” Niulii then said: “You should take him as your husband, you two women,” so Kapunohu took the two girls as his wives and made his home with the king, Niulii. A few days after this Niulii prepared for battle, and Kapunohu was made the general of all the forces of Niulii. The men were then sent to the front and the enemy was met with on their side of the Wainaia gulch at a place called Piauwai. Here the forces of Kukuipahu, commanded by a man named Kaluakanaka were met and the battle commenced. In this battle the forces under Kaluakanaka were beaten back by the forces of Kapunohu. The war was then carried over the Wainaia gulch and into Iole; then into Ainakea directly above Hinakahua at Kapaau, where Kukuipahu with the rest of his army was stationed. At this place the battle became very fierce and the spears went darting back and forth. It was at this place that Kapunohu threw his spear, Kanikawi (whereby the sugar-cane leaves rustled, the blades of grass grated, clouds of dust arose[15]), and by its force killed 3200 men[16] and the slaughter was very great. Kapunohu took all the [[220]]feather helmets and cloaks and Kukuipahu was killed[17] together with a large number of his men; the rest of his army retreated to Lamakee in Kaauhuhu, where they were overtaken by Kapunohu and the battle was again resumed. Ninau mai la o Niulii: “Owai ko oukou kolu?” I aku na kaikamahine: “He malihini na maua, e auau ana maua, ku ana keia, a no ka poeleele, hoihoi mai nei maua ia ia i ka hale nei e moe ai a ao hele aku.” I mai o Niulii: “O ka olua kane ia, o olua na wahine.” Moe iho la lakou a ao ae, hoonoho iho la o Niulii i ke kaua. Lilo ae la o Kapunohu i alihikaua no na koa a pau o Niulii. Hele mai la ke kaua a hiki i Wainaia maluna aku, o Piauwai ia wahi, loaa ko Kukuipahu alihikaua o Kaluakanaka ka inoa, i laila hoouka ke kaua, ma keia hoouka ana, hee ko Kaluakanaka aoao ia Kapunohu. Nee hope mai la ke kaua, a hala ka pali o Wainaia, a Iole, Ainakea, kupono i Hinakahua, ma Kapaau, i laila o Kukuipahu me ka poe o ke kaua. Alaila, o o na ihe, hou aku a hou mai, i laila o Kapunohu i hou ai i ka ihe ana o Kanikawi, nehe ka lau o ke ko, owe ka lau o ka manienie, ku ke ehu o ka lepo i luna, hookahi no pahu ana i ka ihe, ewalu lau kanaka i ku a make, mahope o laila ua nawaliwali ka ihe, ahulau iho la na kanaka i ka make. Lawe ae la o Kapunohu i ka ahuula a me ka mahiole, make iho la o Kukuipahu, [[221]]a me na kanaka he lehulehu, o ke koena, hee aku la a hiki i Lamakee ma Kaauhuhu, loaa aku la ia Kapunohu i laila, hoouka hou.
In this battle Paopele, a great warrior, came out to meet Kapunohu; his war club, Keolewa by name, had six rounds on it. It was so long that when it was stood up its point would be wet with the mist in the heaven, and when laid down it would extend over the whole length of an ahupuaa[18] from the sea to the mountain; when held up it would hide the sun and it could also hold back the east wind. It required 4000 men[19] to carry it. When this man came out on the battle field at Lamakee fear entered the breast of Kapunohu, for the body of Paopele was very large and powerful; but his god Kanikaa said: “Don’t be afraid of the loud-voiced thunder in the heaven for it has no strength; you thrust him with your spear, Kanikawi, and I will bite him.” Soon after this instruction was given by Kanikaa, he bit the back of Paopele. While Paopele was considering the nature of this thing on his back, Kapunohu threw his spear at Paopele, which hit him squarely, passed through him and killed him instantly. Lamakee from that day to this became famous, for it was here that the great warrior Paopele was killed by Kapunohu. The remnant of the army of Kukuipahu was again routed and they retreated to Kaluawilinau, at Puuepa, and from there they retreated to Upolu, then Puakea, then on to Kamilo and up to the place where the old men planted their flags. Because of this fact the ahupuaa of Kukuipahu is one of the largest in the district of Kohala to this day. The whole of Kohala thus came under the charge of Niulii and he was acknowledged the king of the whole district. I laila la oili mai o Paopele, he koa ikaika ia, eono puali o kana laau palau, o Keolewa ka inoa, pulu ka welau o luna i ka ua awa, pau ka loa o ke ahupuaa mai ke kuahiwi a ke kai, ke hoomoe ia ma ka loa, paa ke kukuna o ka la, lulu ka makani o ka hikina, he umi lau kanaka nana e amo, alaila hiki. Iaia e ku ana i ke kahua o Lamakee, komo mai ka makau ia Kapunohu, no ka nui o ko Paopele kino ke nana aku, nolaila, pane iho o Kanikaa ke ’kua ia o Kapunohu: “Mai makau oe i ka hekili nui i ka lani, aohe ikaika. O kau ka pahu i ka ihe ia Kanikawi, o ka’u ke nahu.” Mahope o keia olelo ana a Kanikaa, e nahu iho ana o Kanikaa ma ke kua o Paopele, lilo o Paopele i laila, e pahu iho ana o Kapunohu i ka ihe, ku o Paopele, halulu ana i lalo a make iho la. Nolaila, kaulana o Lamakee a hiki i keia la, no ka make ana o Paopele ke kanaka koa ia Kapunohu, nolaila, hee aku la ke kaua a hiki i Kaluaowilinau ma Puuepa, pela a hiki i Upolu, a Puakea, a Kamilo, koe, kahi a na elemakule i kukulu lepa ai. Nolaila, o Kukuipahu kekahi o na ahupuaa nui o Kohala, a hiki i keia la, mamuli o ka hana a kela mau elemakule. Puni ae la ka aina o Kohala ia Niulii, a oia wale no ke ’lii o Kohala puni ia wa.
After the battle, Kapunohu and his god Kanikaa set out for Oahu, taking his spear Kanikawi along with him, for a visit to his sister, the wife of Olopana. Kapunohu went aboard of a canoe at Kohala and landed at Keanapou, in Kahoolawe, where he spent the night; from this place he again set sail and landed at Kahalepalaoa in Lanai; then from this last place he set out and landed at Kaluakoi in Molokai; then from this place he again set out and landed at Makapuu Point, in Kailua, Koolau, where his sister Konahuanui[20] was living. When she saw Kapunohu they wept together, after which she said: “We have no food ready. You must be hungry. There is food growing out there in the patches. Your brother-in-law, Olopana is out with the men, working.” Kapunohu said to the sister: “Let us go out so that you can show me the patches.” When they came to the place she pointed out eight patches of large taro and returned home. A pau ke kaua ana, holo mai la o Kapunohu, me ke ’kua ona o Kanikaa, a me kana laau palau o Kanikawi, i Oahu nei i kona kaikuahine, oia ka wahine a Olopana. Kau mai la ia ma ka waa mai Kohala mai a kau i Keanapou i Kahoolawe, moe a ao, holo mai la a pae ma Kahalepalaoa, i Lanai, mai laila mai a Kaluakoi i Molokai pae, a hala ia, ma laila mai a pae ma ka lae o Makapuu, Kailua, Koolau. E noho ana ke kaikuahine i laila, o Konahuanui ka inoa, ike mai la ia Kapunohu, uwe iho la laua a pau, i aku ke kaikuahine: “Aohe ai moa, he pololi, he ai no aia i waena. A o ko kaikoeke hoi o Olopana, aia no i ka mahiai me na kanaka.” I aku o Kapunohu: “E hele kaua e kuhikuhi oe ia’u i ka mala ai.” Hele aku la laua a hiki, kuhikuhi mai la ke kaikuahine, ewalu loi kalo nui, a hoi aku la ke kaikuahine.
Kapunohu then set to work and pulled up all the taro in the eight patches, tied the taro into bundles and carried the whole lot in his two arms to the house, each arm holding the taro of four patches. When Kapunohu arrived at the house with the taro his sister looked on and said: “What an idea! I should think you would pull up but one patch, but here you have pulled up all the patches.” Kapunohu replied: “This will give us plenty of food; we will not be required to get it in small quantities.” Kapunohu [[222]]then picked up his spear, Kanikawi, broke off the point and started the fire. When the fire lit, he took some of the taro and cut it up and threw the pieces into the fire and in this way used the taro for firewood. Because of this action of Kapunohu, the saying, “the hard taro of Waiahole,” is known from Hawaii to Niihau. When Olopana saw what Kapunohu had done, he began to scheme, that with the use of Kapunohu he would be able to conquer the whole of Oahu, as he and Kakuhihewa, the king of the Kona side of Oahu, were on bad terms. Through the advice of his priest, Olopana was made doubly sure that Kapunohu was a very strong and brave man and was fearless and willing to meet all comers. Therefore Olopana made Kapunohu the commander-in-chief of his forces and urged upon him to go and fight Kakuhihewa. In this battle Kakuhihewa was slain by Kapunohu and the whole of Oahu came under the rule of Olopana. Noke aku la o Kapunohu i ka huhuki a pau na loi ai ewalu, ku ae la ke ahu o ka ai ma kapa, noke aku ana o Kapunohu i ka huhui a paa, hoo i ka ai i na lima, ma o a ma o, o ka aumaka iho la no ia o ke amo ana a hiki i ka hale, ua like me aha loi ai ma kela lima keia lima. A hiki o Kapunohu i ka hale me ka ai, nana mai la ke kaikuahine a olelo mai la: “Ka haha! Kupanaha oe! Kai no o ka huhuki ae nei kau hookahi loi, eia ka o ka huhuki no kau a pau loa.” I aku o Kapunohu: “Nui hoi paha ka ai, aole e kii liilii.” Lalau aku la o Kapunohu i kana ihe ia Kanikawi, a hahaki ae la i ka maka, [[223]]a hoa iho la i ke ahi, a a ke ahi, lalau aku la i ke kalo a kolikoli, kiola aku la i loko o ke ahi, a mai la ke ahi, pela no kana hana mau ana, a lilo iho la ke kalo i wahie no ke ahi. Nolaila, ma keia hana ana a Kapunohu, ua kapaia “kalo paa o Waiahole,” he olelo kaulana loa ia mai Hawaii a Niihau. A ike o Olopana i keia mau hana a Kapunohu, noonoo iho la ia, oia, ke kanaka e puni ai o Oahu nei ia ia, no ka mea, e noho kue ana laua o Kakuhihewa ke ’lii o Kona nei. Maopopo iho la ia Olopana ma kona lohe i ka olelo a kana kahuna, he kanaka koa ikaika loa o Kapunohu, he kanaka makau ole, he kanaka aa i mua o ka lehulehu. Nolaila, hoolilo aku la o Olopana ia Kapunohu i alihikaua nona, e hele e kaua me Kakuhihewa, ma keia kaua ana, ua make o Kakuhihewa ia Kapunohu, a lilo o Oahu nei a puni ia Olopana.
After the death of Olopana, Kapunohu left Oahu and journeyed to Kauai. Boarding his canoe he set sail and first landed at Poki, in Waimea; from this place he continued on to Wahiawa and then on to Lawai in Koloa where he settled down. There lived at this place a great warrior, by the name of Kemamo, who was noted for his great strength and skill in the use of the sling; he was without equal in its practice; his left hand was considered better than his right, and he could throw a stone for a distance of six miles and in the seventh mile its force ceased. No person in Kauai was found who could face him, not from amongst the chiefs or soldiers. Because of this man people were afraid to travel between Koloa and Nawiliwili; those on the Koolau side could not pass over to Nawiliwili and those from the Kona side were afraid to travel toward the Koloa side, for the reason that Kemamo and his wife Waialeale[21] lived between Koloa and Nawiliwili. A make o Olopana, haalele iho la o Kapunohu ia Oahu nei, holo aku la ia ma ka waa a pae ma Poki i Waimea, Kauai, hele aku la ia malaila aku, a hiki i Wahiawa, malaila aku a Lawai i Koloa noho. I laila o Kemamo kahi i noho ai, he koa ia, he kanaka ikaika i ka maa ala, aohe ona lua ma ia hana o ka lima hema kona oi loa, e hiki ia ia ke maa i ka ala hookahi, i na mile eono, a i ka hiku o ka mile, pio ka ikaika o ka ala. Aole he kanaka aa o Kauai, e hakaka me Kemamo aole alii, aole koa. Nolaila, ua makau loa ia ka hele ana mai Koloa aku a Nawiliwili, aole hiki i ko Koolau ke hele mai maanei o Nawiliwili a pela ko Kona nei, aole hiki ke hele aku ma o o Koloa. No ka mea, e noho ana o Kemamo ma waena o Koloa a me Nawiliwili, me kana wahine o Waialeale.
When Kapunohu arrived at Lawai he was entertained that night by some of the people of the place, and on the next day he prepared to continue on his journey. When he was ready to start, the people said: “You must not go by this way or you will get killed by our great warrior.” Kapunohu then asked: “Who is this warrior?” “Kemamo.” “In what is his strength?” “He is very skilful in the use of the sling. He never misses a shot, and the strength of his flying stone will go over five miles. Therefore you must not go for you will get killed.” Kapunohu said: “Then he is not strong. The sling is only a plaything for the boys of our place and it is not considered of any consequence.” These remarks made by Kapunohu were carried around until they reached Kemamo; so Kemamo made the remark: “Yes, this is the first time that my strength in the use of the sling has been denied. Well and good; if he desires to come and test as which of us is the stronger, let him come on.” When Kapunohu heard this, he went out to meet Kemamo. Upon seeing Kapunohu, Kemamo asked: “Are you the man that has said that I have no strength in the use of the sling?” Kapunohu replied: “Yes, I am the man. It is because these people said that you are very skilful in the use of the sling, so I said, that it is the plaything with the small boys at our place.” A hiki o Kapunohu i laila, moe iho la ia a ao ae, i kau hale kamaaina, hoeu ae la o Kapunohu e hele, olelo mai kamaaina: “Mai hele oe, o make auanei oe i ke koa o makou nei.” Ninau aku o Kapunohu: “Owai ia koa?” “O Kemamo.” “Pehea kona ikaika?” “He maa ala kona ikaika, aole e hala ka ala ke lele mai, aole hoi e nawaliwali i na mile elima, nolaila mai hele oe, o make auanei.” I aku o Kapunohu: “Aole hoi ha he ikaika, he mea paani ka maa ala, na ko makou kamalii mai lewalewa, a he mea ikaika ole no.” No keia olelo a Kapunohu, kaulana aku la ia a lohe o Kemamo, i iho o Kemamo: “Ae, akahi mea nana i hoole kuu maa, oia, ina he manao kona e hele mai e hoike i na ikaika o maua, e hele mai no.” A lohe o Kapunohu, hele aku la ia a hiki, i mai la o Kemamo: “Ea! O oe ke kanaka nana i hoole kuu ala?” I aku o Kapunohu: “Ae, owau no, no ka olelo mai a lakou nei, he ikaika oe i ka maa i ka ala. Nolaila, olelo aku au, he mea paani ia na ko makou kamalii mai lewalewa.”
When Kemamo heard this he became very angry toward Kapunohu and said: “What will the stranger bet on the proposition?” Kapunohu replied: “My life will be [[224]]my stake.” “Yes,” said Kemamo, “and what else?” Kapunohu replied: “That is all a traveler takes with him. If you beat me my life shall be forfeited, and if I should beat you your life shall be forfeited.” Kemamo agreed to this and the bet was declared made. Kemamo then said: “The course over which we shall compete in throwing the stone with the sling, shall be from Koloa to Moloaa in Koolau. We must make our throws over these points and toward Moloaa; whoever throws the greatest distance beyond Moloaa wins.” Kapunohu replied: “Yes, I will agree to that, but I am going to use my spear while you use your sling.” Kemamo agreed to this. Kemamo then asked: “Who shall take the first chance? Shall it be the stranger, or shall it be the native son?” Kapunohu answered: “Let the native son take the first chance and the stranger the last.” A lohe o Kemamo, huhu iho la ia ia Kapunohu, a olelo mai la: “E! Heaha kau pili, e ka malihini?” I aku o Kapunohu: “O na iwi ka’u pili.” Ae mai o Kemamo: “Ae, [[225]]a heaha hou ae?” I aku keia: “O ka waiwai iho la no ia a kamahele o na iwi, ina wau e eo, alaila make au, a ina hoi oe e eo, make oe ia’u.” Ae mai la o Kemamo: “Ae ua mau ia pili ana.” Olelo aku o Kemamo: “O ka pahu a kaua, e ku ai a maa, mai Koloa a Moloaa i Koolau ka pahu ia ma waena o laila ka kaua hana, a i puka ma o o Moloaa eo kekahi o kaua.” Ae aku la o Kapunohu. I aku nae o Kapunohu: “O ka’u hana i ike o ka pahee, malaila no wau, o kau hana hoi i ike o ka maa, malaila no oe.” Ae mai la o Kemamo. I aku o Kemamo: “Ia wai mua, i kamaaina paha, i ka malihini paha?” I aku o Kemamo: “I kamaaina ka mua, he hope ka ka malihini.”
Kemamo then took up his sling and threw his stone, which went six miles and over, and it only fell and rolled after it had entered into the seventh mile, stopping at Anahola, where it was picked up by the best runner of Kauai, a man by the name of Kawaikuauhoe. Kapunohu then threw his spear, darting along from Koloa and over Niumalu, and as it shielded the sun from the coconut trees at this place the land was given the name of Niumalu,[22] as known to this day; then it went on and into the water in upper Wailua, giving the place the name of Kawelowai as well as the land next to it which is called Waiehu; from this place it again took an upward flight flying along till it pierced through a ridge at Anahola, which is called Kalaea, leaving a hole through it, which can be seen to this day; from this place it went on past Moloaa, then past Waiakalua, then into Kalihikai, where it grew weaker and finally stopped at Hanalei. Kemamo was therefore beaten and the conditions of their bet were carried out. Kapunohu became thereby king of Kauai. [[215]] Ia wa, maa o Kemamo a pau eono maila, a i ka hiku nawaliwali, pela ka nawe hele ana a hiki i Anahola waiho, ilaila loaa i ke kukini mama o Kauai, o Kawaikuauhoe kona inoa. Pahee o Kapunohu i kana ihe, holo aku la kana ihe mai Koloa aku a Niumalu, o ka malu o ka la i ka ihe a Kapunohu, kapaia ia aina o Niumalu a hiki i keia la. Mailaila aku ka holo ana, a hiki i Kawelowai mauka o Wailua, nolaila kela inoa, e pili la, o Kawelowai, a me Waiehu, no ke komo ana o ka ihe i loko o ka wai, a lele hou, mailaila aku a Kalalea i Anahola, o ia kela puka e hamama ala a hiki i keia la, malaila aku a hiki i Moloaa, malaila aku a Waiakalua a Kalihikai maalili ka ihe, a Hanalei pau ka holo o ka ihe. A eo ae la o Kemamo hooko ia ka laua pili, a lilo ae la o Kapunohu i alii no Kauai.
[1] Readers will have noticed in many cases, as in this story, the name of a person and a place to be the same. Kukuipahu figures in story as a king of Kohala and proves so in this case. [↑] [2] Kanikaa, Kapunohu’s god in human form. [↑] [3] Game of pahee, glancing a javelin kind of spear over a level course or track. [↑] [4] The human passions predominate over his claimed god-like powers. [↑] [5] Making the best of a bad defeat. This seems to be the usual course with not a few legendary contestants. [↑] [6] Weaving nature’s phenomena into local tradition. [↑] [7] A natural act, especially considering the prevailing custom of all dipping their fingers in the same poi bowl. [↑] [8] Proverbial Hawaiian hospitality seems to have its limitations and observance of etiquette. [↑] [9] Wiliwili (Erythrina monosperma), a tree of very light, soft wood. [↑] [10] Kukui (Aleurites moluccana), the candle-nut tree, hence its name. [↑] [11] Nothing small about the feats of Hawaiian heroes. [↑] [12] This method of defining a land section, ili aina, has its counterpart in the story of Umi. [↑] [13] Residents of Kohala speak of the divisions of their district as inside, the eastern, and outside, the western portion. [↑] [14] Ilima district, probably so called from its drier section favoring the growth of this popular plant of the Sida genus, with its orange-yellow blossoms. [↑] [15] This is one way of illustrating the force of air current from a spear’s flight. [↑] [16] Rather a large number of scalps for one warrior’s belt. [↑] [17] A severe penalty for the breakfast table insult; see application of note 8. [↑] [18] Ahupuaa, a division or tract of land within a district which might embrace several ili. [↑] [19] It is difficult to understand the writer’s viewpoint to reconcile the statement of his hero’s ability to handle a club which required 4000 men to carry it. [↑] [20] Name of the highest mountain peak of the Koolau range. [↑] [21] Kauai’s loftiest mountain. [↑] [22] Niumalu, shaded coconuts would be one definition. [↑]

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