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Legend of Pamano.
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Kaao no Pamano.
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CHAPTER I.
Pamano Becomes a Famed Chanter.—King Kaiuli Adopts Him and Places His Daughter Keaka
in His Care.—Passing Her House He Is Invited to Enter.—Koolau, His Companion, Informs
the King.—Decree of Death by Awa Is Passed on Pamano.—While Surf-Riding Is Bid to
the Awa Feast.—Is Suspicious of Its Portent.—His Spirit-Sisters Remove the Awa’s Intoxicant
for a Time, But Eventually He Is Overcome.
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MOKUNA I.
Lilo Pamano i Mea Mele Kaulana.—Lawe Hanai ke Alii Kaiuli Iaia a Haawi i Kana Kaikamahine
ia Keaka.—Kaalo ma Kona Hale, Kahea ia Oia e komo.—Hai o Koolau, Kona Hoa, i ke ’Lii.—Kau ka Olelo Make ma ka Awa Maluna o Pamano.—Oiai e Heenalu Ana; Kono Ia i ka Inu
Awa.—Hoohuoi i Kona Ano.—Ia Wa Lawe Kona mau Kaikuahine-uhane i ka Ona o ka Awa, Hoomalule
ia nae Oia Mahope Mai.
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Kahikinui, in Maui, is the land in which Pamano was born; in the village of Kaipolohua.
Lono was the father of Pamano and Kanaio was the mother. The brother of Kanaio was
Waipu. Pamano had two sisters who were born before him, but they both died in their
infancy and Pamano was the only one that was successfully brought up by the parents.[1] When Pamano was full grown he began to study the arts of the hula and the oli (or
chanting) of meles.
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O Kahikinui ka aina, i Maui, o Kaipolohua ke kulanakauhale, o Lono ka makuakane o
Pamano, o Kanaio ka makuahine, o Waipu ke kaikunane o Kanaio. Hanau na mua o Pamano,
he mau wahine a make. O Pamano aku, oia kai ola, a nui o Pamano, ao i ka hula a me
ke oli.
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The reputation of Pamano as a singer and a chanter, after a time, spread over the
land of his birth and at last it reached Koolau,[2] in the uplands of Mokulau, located in the middle of Kaupo. When Pamano arrived at
that place he was seen by Kaiuli, the king of Maui, and Pamano being a handsome fellow,
he was adopted by the king as a son,[3] and in this way he became known as the brother of Keaka, the only daughter of Kaiuli.
By being adopted Pamano was virtually made king of Maui. The first command given Pamano
by Kaiuli was this: After calling for Pamano and his daughter Keaka to come to him,
he said: “Where are you, my two children? I want you to listen to what I have to say.
I want you, Pamano, to be good and not to touch your sister; and I want you, Keaka,
to be good and not to touch your brother. If you two wish to go surf riding, each
of you can go down and have your surf riding and then return straight home. Pamano
must not enter the house of Keaka or you will die; and so with Keaka.”
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Kui aku la ke kaulana i ka lea, a lohe o Koolau i uka o Mokulau, e waiho la i waena
konu o Kaupo. A hiki o Pamano i laila, ike mai la o Kaiuli, ke ’lii o Maui i ka maikai
o Pamano, lawe ae la i keiki hookama, a lilo ae la i kaikunane no Keaka, ka Kaiuli
kaikamahine ponoi. Noho alii iho la ia Maui. Eia nae ka Kaiuli olelo mua ia Pamano.
“Auhea olua e a’u keiki, e hoolohe mai olua. E noho malie oe e Pamano, pela oe e Keaka.
Ina i makemake olua e heenalu, e iho pololei no a hiki i ka nalu auau a hoi mai, mai
komo oe e Pamano i ko Keaka hale, o make oe, pela o Keaka.”
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It was Pamano’s custom to go down surf riding at Mokulau every day. Keaka on the other
hand had moved to Mokulau and she was at this time living there with her guardian,
a man by the name of Koolau, a close friend of Pamano’s. In these daily trips down
to enjoy the surf something happened one day which led to difficulties. This day,
after Pamano and Koolau had finished bathing, they started on their return, and while
on their way, in passing by the house of Keaka, she called out to them: “Come and
get some fish for you two.” Upon hearing the call the two stood and looked at her.
Keaka continued calling and beckoning them to come to her. The two therefore approached
the wall surrounding the house and called out to Keaka: “Give us our fish.” She replied:
“The fish have no legs. You two who have legs must come and get the fish yourselves.”
[[304]]The two then entered the yard. Keaka, however, went into the house and held up the
fish, at the same time calling for one of them to come in and get them. The two stood
there hesitating, not knowing what to do. She called again, whereupon Pamano reached
and seized the fish, but Keaka jumped and held Pamano and then closed the door and
fastened it. Koolau stood on the outside at the end of the house.
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He mea mau ia Pamano ka iho e heenalu i kai o Mokulau i na la a pau. A aia hoi i laila
ko Keaka wahi i noho ai me kona kiai, o Koolau, he aikane ia na Pamano. I keia iho
ana a laua i ka heenalu, loaa ka moo hihia, pau ka auau ana, kaha o Pamano ma pii
me Koolau. Kahea mai o Keaka: “Kiina mai ka ia a olua.”
Na iala ke kahea ku laua nei. Mau mai la ka Keaka kahea me ka peahi. Hele laua nei
a mawaho o ka pa, kahea aku: “Ho mai ka maua ia.” I mai kela: “Aohe wawae o ka ia.
O olua no o na mea wawae ke kii mai,” komo laua nei a maloko o ka pa. Lekei [[305]]aku o Keaka me ka ia a noho i loko o ka hale, hoolewalewa mai i ka ia, me ke kahea
mai e komo aku. Hookunana laua nei me ka manao e hoi. Kahea hou kela. Lalau o Pamano
loaa ka ia. Lele mai o Keaka a paa ia Pamano, papani ka puka, paa i ke pani. Ku o
Koolau mawaho ma ke kala o ka hale.
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Long before this Keaka had a longing desire to make advances on Pamano, for she was
in love with him and, too, she thought that he would make her a good husband; besides,
he was such a handsome fellow. At last her chance came and all her hopes were realized.
At first they argued,[4] but did not lie together, for Pamano said to Keaka: “I have vowed with Koolau that
before I take a wife he must first have her; and this promise also holds good with
him; before he takes a wife, I must first be favored; therefore we must call him in
to fulfill the vow.” “No; [said she] why should we leave the matter to him, for who
is he? Didn’t I bring up the shameless little thing? I will not call him in.”
While the two were talking, Koolau awaited for the opening of the door and for the
call for him to enter, for it was raining at the time. After waiting for some time,
he chanted the following lines:
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Mamua ae, ua komo mua ka makemake ia Keaka no Pamano i ke kane maikai a me ka ui,
a i keia hana ana pau loa kona mau iini i ka hooko ia. Ia wa kupapa laua me na kino,
aole nae he moe. I aku o Pamano ia Keaka: “Ua hoohiki maua me Koolau, Ina i loaa mua
ka wahine ia’u, nana e moe mamua. A pela hoi ia. Nolaila e moe e olua a noa ae, alaila,
launa aku kaua.” “Ka-ha-ha! Oia wahi keiki mai lewalewa no ka a’u i malama aku nei
la, o kau no ia e hoomoe mai ai ia’u, aole paha o ko’u moe aku.” I keia wa a laua
ala e kamailio nei, ke kali aku nei o Koolau o ka wehe ia mai o ka puka, alaila, komo
aku. No ka mea, he ua liilii ia wa. Ia wa kau aku la o Koolau:
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How beautiful art thou Hilo, bedecked with lehua,
Standing there on the sands of Waiolama!
How beautiful is the body of that tree, that tree!
For he has indeed forgotten me,
Thus finding a fault for war, for strife,
For you two are quarreling.
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Nani ka oiwi o Hilo i ka lehua
Ke ku la i ke one i Waiolama
Nani ke kino o ia laau e! he laau,
Hoolaau mai ana ka ia ia’u,
I loaa ka hala, kaua, paio,
A paio olua e!
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To this chant Pamano replied: “Yes, that is just what I am saying, but she will not
consent.”
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I mai o Pamano: “Ae, o ka’u ia e olelo ae nei, aohe ae mai.”
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Koolau then again chanted, after hearing the reply of Pamano:
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Kau hou mai o Koolau mahope o ka Pamano olelo ana:
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The wind that doubly sweeps by, the moae,
Which leaps from the jumping off cliff of Kaumaea,
For the love of women is indeed pleasant,
For the rope which Kukii hung is broken by the storm
That has passed over Naunau.
Had it been Naue thou wouldst have obeyed.[5]
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Ka makani pipio lua i ka moae,
Lele aku i ke kawa lele o Kaumaea,
Maea ka lalo o ka wahine,
A ua moku ka lelewa o Kukii i ka ino,
Ke hala aku la maluna o Naunau,
O Naue la hoi o maliu mai oe!
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Pamano then made answer the second time: “That is just what I am saying, but she will
not give her consent.” At this reply Koolau faced about and returned to their house
and slept. At the first cock crow, Pamano returned and went to sleep with Koolau.
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Pane mai o Pamano, o ka lua: “O ka’u ia e olelo nei aohe ae ia mai.”
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At daylight that morning Pamano awoke and turned his face downward still lying and
looked down at Koolau. Koolau from his place looked at Pamano and saw that the sides
of Pamano were blackened, just below the arm pits, bitten by Keaka. When Koolau saw
this he chanted these words:
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Ia wa huli aku la o Koolau hoi a ko laua hale me Pamano moe. A kani ka moa mua, hoi
aku la o Pamano a me Koolau moe. A ao, papio iho la o Pamano i lalo ke alo a huli
papu aku la. Nana mai la o Koolau i ka uli o ka aoao o Pamano, i ke nahu ia e Keaka.
(I ka poaeae la ma lalo iho.) Oli mai la.
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As the wind gently sweeps over Waiakea, Hilo,
So sweeps the naenae.
[[306]]
My hala grove is becalmed,
My hala grove that hides behind the wall in the lowlands of Waiuli.
Why are your sides blackened, as though bitten?
For you are attempting to conceal it from me.
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A pa malanai Hilo Waiakea,
I pa ia e ka naenae,
[[307]]
Lulu au hala,
Kuu hala pee pa kai o Waiuli,
Nawai ka uli ke nahu o kou ili,
Oe e huna nei ia’u la.
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Pamano then made reply: “You know, it was Keaka. After you came away we passed the
evening together.” At the reply Koolau arose and went up to inform Kaiuli thereof.
While he was on his way up, however, Kaiuli looked at him but was unable to recognize
him; so he turned to his companions and asked: “Who is that coming up here?” Some
one replied: “It is Koolau.” “No, that is some one else,” said another. This was kept
up until Koolau was almost up to them, when their doubts were entirely removed, for
they could plainly see that it was he. As he stood in their presence, Kaiuli asked
him: “What has brought you up here so early?” “Yes, I came early because I have something
to say. The chief and chiefess who live in the lowlands have sinned.[6] Pamano has gone and slept with Keaka. That is the reason why I came up, that you
should hear.” Kaiuli then asked of Waipu: “How about your nephew? Shall he live or
die?” Waipu replied: “He shall die.” “What fault have you to cause his death?” asked
Kaiuli. “There is a fault. When he becomes king of Maui, and the bundles of kapued
kapas and loin cloth are brought out, I will get the covering for my kapa and the
binding will be my loin cloth.[7] Therefore he shall die.” Kaiuli then asked him: “By what means shall he be killed?”
“By the use of the awa,” replied Waipu, “for he is very fond of awa.” The preparations
of the awa were then commenced. The calabashes were filled, the water gourds were
filled, the fish calabashes were filled, and when all the awa was prepared Kaiuli
asked of Waipu: “Who will go and bring Pamano?” “I will,” said Waipu.
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I aku o Pamano: “Ua ike no oe, na Keaka. Ia oe i hala mai ai, moe aku maua.”
Ia wa, pii o Koolau e hai ia Kaiuli. Ia ia nae e pii aku ana i ke alanui, nana mai
o Kaiuli a hoohewahewa mai. Ninau ae la i kona poe: “Owai la keia e pii mai nei?”
“O Koolau, aole ia, he mea e,” pela lakou e olelo nei. A kokoke loa o Koolau i mua
o lakou, pau ko lakou haohao, ike pono mai la. Ninau mai o Kaiuli: “He kakahiaka hoi
kou o ka pii ana mai.” “Ae, he manao ko’u i pii mai la, o na ’lii o kai ua hewa, ua
lalau o Pamano ia Keaka, ua moe, oia au i pii mai la i lohe oukou.”
Pane ae o Kaiuli ia Waipu: “Pehea ko keiki, e ola e make?” I aku o Waipu: “E make.”
“Heaha ka hala e make ai?” Pela aku o Kaiuli. “He hala, lilo ae ia i alii no Maui
nei, lawe ia mai ka opeope kapa kapu, ka malo. O ka wahi o waho, o ko’u wahi kapa
ia, o ka hikii, o ko’u wahi malo ia, nolaila, ua make.” Ninau mai o Kaiuli: “Heaha
ka mea e make ai?” “He awa,” (pela aku o Waipu) “no ka mea o kana puni ia.” Mama ka
awa, piha na umeke, na huawai, na ipukai. A pau ka awa i ka mama, ninau aku o Kaiuli
ia Waipu: “Nawai e kii o Pamano?” “Nau,” Pela o Waipu.
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RELATING TO PAMANO.
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NO PAMANO.
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We will here speak of Pamano and what he did after Koolau came up to inform Kaiuli
of what he had done.
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Maanei e kamailio iki kakou no Pamano, no kana hana mahope o ko Koolau pii ana e hai
ia Kaiuli ma.
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After Koolau left for the uplands, Pamano rose, took up his surf board and started
down to the beach to enjoy the surf. He continued surfing until the sun passed the
meridian, and while he was about to take his last surf and return ashore, Waipu arrived
on the beach and called out: “Say, Pamano, come home and drink your favorite drink,
the awa, while it is yet warm; and eat of the food prepared before it gets cold.”
Pamano was startled by the call, but when he looked about he saw that it was his uncle.
At sight of him he had a premonition of coming disaster and death; he was, however,
at this time riding on the outside edge of a surf and his skin was entirely dry, and
so he chanted these words:
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A hala o Koolau i uka, ala ae la o Pamano hopu i ka papa, a iho i ka heenalu i kai
o Mokulau. I laila ia i heenalu ai a kaha ka la makai, kokoke e hoi i uka. Ku ana
o Waipu mauka, pae ana ka leo: “E Pamano e! e hoi e inu i ko puni o ka awa oi wela.
E ai i ka pupu o ka awa o maalili.” Lele ae la ka hauli o Pamano, i nana ae ka hana
o kahi makuakane o Waipu. Ia wa, kau mai ia ianei ka halialia make, e holo ana nae
keia i ka lala ma ka opi o ka nalu mawaho, maloo ka ili o ia nei i ka la. Ia ia e
hee ana i ka nalu, oli mai la:
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The awa leaf wind of Hana
As it sweeps unconquered by the line of hala trees,
By the sea of Nanualele
For my heart throbs with strong emotions.
[[308]]
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Ka makani lau awa o Hana,
Ku a lanakila ka pae hala,
I ke kai o Nanualele la,
Kuu oili ke lele wale nei.
[[309]]
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Waipu replied: “Come home and drink your favorite drink, the awa, or else it will
get cold.”
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Pane aku o Waipu: “Hoi mai e inu i ko puni o ka awa, koekoe mai auanei.”
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Pamano ceased riding the body of the surf and skimmed along in the foam and he again
chanted, saying:
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Pau ka holo ana a Pamano i ka lala, hoi i ka hua. Oli hou mai la o Pamano:
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My uncle from the surf-riding time of Poloa,
From the twilight of Papio, turn,
Turn to me, for here I am; forget your day of anger,
Your day of passion; let us be friends.
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Kuu makuakane mai ka la hee nalu o Poloa,
Mai ke koena ahiahi o Papio huli e!
E huli mai! eia au la haalele ia ko la huhu,
Me ko la inaina, e ike kaua!
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Waipu replied: “Your journey is perhaps not of death. I have come for you to go and
drink your favorite awa.” Pamano then came ashore, bathed himself in fresh water,
again girded on his wet loin cloth and started on up. When the two arrived on the
heights of Mahinui, a high knoll, overlooking Mokulau, Pamano stood and looked toward
the sea, and when he saw the white sands shining there at Huleia, he chanted the following
words:
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I mai o Waipu: “Aole paha ka’u he huakai make, i kii mai nei paha au ia oe, e hoi
e inu i ko puni o ka awa.” Pae o Pamano, auau i ka wai, hume ae la no i ka malo wai,
kaha aku la no pii. A hiki laua i luna o Mahinui, he oioina ia, e huli la nana ia
Mokulau. Ku o Pamano a nana i kai, i ke aiai mai o ke one o Huleia, oli aku la ia:
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As I stand on the heights of Mahinui,
And my eyes gaze seaward,
Like a white cloth that is spread out,
Is the sand there below at Huleia.
I have taken it up as a song
A gift of words for her.
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A luna au o Mahinui,
Nana kuu maka i kai,
Me he kapa kea la i hola ia la,
Ke one i kai o Huleia,
I lawe hoi au i hula,
I makana olelo hoi na iala.
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The two after this continued on up, when the spirit sisters of Pamano, Nakinowailua
and Hokiolele were heard chanting as follows:
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Kaha aku la laua nei pii, oli ana na kaikuahine unihipili, o Nakinowailua, o Hokiolele:
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The sun always comes up from the back of Mahiki,
At the shores of Kualakaina.
You are being led to the ahupuaa,
For you have stolen, although you pretend to be innocent;
No is fastened to your lips, that is for you.
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Kupono mau ka la i ke kua o Mahiki,
Aia ma ke kaha o Kualakaina,
I alakai ’na oe i ke ahupuaa,
Ua hue oe au e hoole nei,
Paa ka ole i ko waha nau ia.
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At this Pamano turned and said: “Yes, here I am going up and if I return alive, I
will kill both of you.”[8]
From this place the two continued on up until they arrived at the house. Pamano then
looked at the house and saw that it looked as though deserted, no one being around;
it appeared different from what it used to be, so he chanted as follows:
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Huli ae o Pamano a olelo aku: “U! no’u paha ka pii a ola mai au, make olua ia’u.”
Kaha aku la laua nei pii a hiki i ka hale, nana aku o Pamano i ke ano o ka hale a
me kanaka. Aole e like me ke ano mua, nolaila, oli aku la ia:
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The coconut pole is erected, though scarred and cut up,
For there is a gathering here, the voices are heard;
It is the gathering of death; the hands are fastened at the back.[9]
My younger brother, O my younger brother![10]
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Kukulu ka pahu niu a ke alina ka maewaewa.
He pihe aha ko luna nei e wa nei la?
He pihe make, hikii mai na lima paa i ke kua,
Kuu pokii e! Kuu pokii!
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He was then called: “Come in and take your favorite drink, the awa.” He entered the
house and saw that there was not a single dry spot in the house; all was drenched
with water. He entered, however, sat down, then took up the containers and [[310]]drank the awa, while his sisters took away its intoxicating power. When he became
thirsty, he took up the water gourds, but they contained awa. He became hungry and
opened the calabashes for food and fish, but they contained awa. The sisters kept
on taking the intoxicating portions of the awa until they were unable to take any
more; and they became wearied, and so Pamano at last became intoxicated and in time
was completely overcome. Pamano then rolled himself up in a cloak and laid down, and
from the inside of the cloak he looked out watching to see what was to be done to
him.
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“Komo mai, e inu i ko puni o ka awa.” Komo aku la keia, aole wahi maloo o ka hale,
ua hookele ia i ka wai a kele. Komo aku la keia a noho. Inu i ka awa, lawe na kaikuahine
i ka ona, ono i ka wai. I inu aku ka hana i ka huawai, he awa, ono ka ia, i ka ai,
i wehe aku ka hana i ka umeke a me ka ipukai, he awa. Oi lawe na kaikuahine i ka ona
o ka awa, a ana laua, a luhi, nolaila, make o Pamano i ka ona o ka awa. Wili iho la
o Pamano i ka ahu a waiho aku la. Nana no nae na maka maloko mai o ka ahu.
[[311]]
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When Waipu saw that Pamano was under the influence of the awa he reached for the stone
axe and began to bind on the handle with cords.
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A ike o Waipu ua ona o Pamano i ka awa, lalau aku la ia i ke koi a hoa. (Ke ano o
ia, he hikii i ka koi me ka laau i hana au kekee ia me ke kaula i hilo ia e like me
ke aho.)
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CHAPTER II.
Waipu Prepares the Axe for Pamano’s Death.—He Is Buried in a Pile of Cane-Trash.—His
Spirit-Sisters Remove the Body and Restore It to Life.—They Meet a Prophet Who Tests
His Ghost Character by an Ape Leaf.—Keaka and Koolau.—At Kilu Attended by Pamano and
Others, Keaka Recognizes Him by His Chant.—He Declines Relations While Kaiuli, Waipu
and Koolau are Alive.—All Three Are Killed and Put Into the Oven.
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MOKUNA II.
Hoomakaukau Waipu I ke Koi no ko Pamano Make.—Kanu ia Oia iloko o ka Puu Aina-ko.—Lawe
a Hoola Hou na Kaikuahine-uhane i ke Kino.—Hui Lakou me ke Makaula a Hoa’o ia i ke
Ano o Kona Uhane ma ka Lau Ape.—Keaka ame Koolau.—I ke Kilu me Pamano ame na Poe e
Ae, Ike o Keaka Iaia ma kona Mele.—Hoole i ka Pili Ana oiai e Ola Ana o Kaiuli, Waipu
ame Koolau.—Pau Lakou Ekolu i ke Kiola Ia Iloko o ka Imu.
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This axe that Waipu was binding together was for the purpose of cutting Pamano and
killing him. While Waipu was binding the handle to the axe, Pamano chanted these words:
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O keia koi a Waipu e hoa nei, he koi ooki no Pamano. Ia Waipu e hoa ana i ke koi,
kau mai o Pamano i ke oli:
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The uplands of Kanehoa are scented with kupukupu.[11]
Bind on, the hands of the waikoloa wind are binding,
The waikoloa wind is the cold wind of Lihue,
Withering the branches in the uplands of Waiopua,
My flower I said I would string into garlands. If you have it,
You would have worn it.
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Aala kupukupu ka uka o Kanehoa la!
Hoa! Hoa na lima o ka makani Waikoloa,
He Waikoloa ka makani anu, o Lihue,
Weli no loha ka uka o Waiopua la,
Kuu pua i i ai e kui e lei, i na ia oe ke lei ia ala.
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Waipu then stood up and began to chop Pamano with the axe, but try as he would he
was unable to cut him, for his spirit-sisters Nakinowailua and Hokiolele had dulled
the edge of the axe.[12] Pamano then chanted:
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Ia wa ooki o Waipu i ke koi ia Pamano, aohe moku, no ka mea, ua hoohuli ia ka oi o
ke koi e ka mana o na kaikuahine unihipili. Oia o Nakinowailua, o Hokiolele. Oli hou
a Pamano:
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The pilipili is made red by the sun,
Made red by love.
Give me a kiss ere I go.
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Ka pilipili ula i ka la,
I ula i ke aloha,
Homai ka ihu a hele ae au.
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This chant of Pamano’s was a request to Koolau and Waipu to kiss him before he died,[13] for his sisters were going to take his life with them, for fear that their brother’s
body would get disfigured, for they knew that the axe of Waipu would in time do its
work and Pamano would be cut into pieces.
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O keia oli a Pamano, e nonoi aku ana i ka ihu o Koolau a me Waipu e honi. No ka mea,
ua manao na kaikuahine e lawe i ke ola o Pamano, o ino ke kino ke loihi ke ola ana,
o weluwelu i ke koi a Waipu.
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After Pamano was dead he was carried off to be buried in a pile of sugar-cane [[312]]trash, and that night the place was guarded by watchmen. In the meantime the spirit
sisters of Pamano, Nakinowailua and Hokiolele consulted together to go and get the
body of their brother and remove it from the place in which it was buried. That night
they proceeded to carry out their intention, but in coming to the place they found
that it was being guarded, and that the guards were all awake. When they saw this,
Nakinowailua showed herself in a form plainly seen by the people, whereat the watchers,
in fear, all deserted the place and ran to the house. The two sisters then took up
the body and departed from the place. After they had arrived at a secluded spot they
worked upon the dead body of Pamano and in time brought it to life again;[14] completely restoring him to his former self. Shortly after this Pamano proceeded
on a tour of sightseeing. In their travels in other lands, Pamano and his sisters,
met a prophet who said that Pamano possessed the body of a ghost. And because of a
violent dispute between the prophet and some of the people he procured an ape leaf
and spread it out on the roadway and said to the people: “If after I spread the ape
leaf on the road and he should step on it and does not tear it then the body is that
of a ghost; but if it tears, then he has a human body.” In all this Pamano was aware
of the test. After spreading out the ape leaf the prophet said to the people: “Now
watch him.” Pamano upon coming to the ape leaf[15] stepped on it and rubbed it with his feet tearing the leaf. When the people saw that
the ape leaf was torn, they turned to the prophet and told him that he was trying
to deceive them. After this the prophet followed Pamano. When the sisters of Pamano
saw that the prophet was following their brother, they allowed an evil spirit to enter
the prophet and he became a mad man.
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A make o Pamano, lawe ia aku la e kanu ia i ka puu ainako, a kiai ia e na kanaka [[313]]i ka po ana iho. O na kaikuahine o Pamano, oia o Nakinowailua, o Hokiolele. Olelo
aku kekahi i kekahi e kii i ke kino o Pamano, ae mai kekahi. Ia po kii laua e lawe
mai i ke kino o Pamano, a no ke ala mai o na kiai, aole i moe. Ia wa kuu o Nakinowailua,
i ke ku aua ikaika loa, makau na kiai holo i ka hale.
Lalau laua nei i ke kino a lawe aku, hana laua nei a ola hou o Pamano, hoi no a like
me mamua, ia wa hele o Pamano i ka makaikai. Hele o Pamano me na kaikuahine a hiki
i ke kau wahi aku. (Loaa he Kaula kilokilo. Olelo ua kaula nei, he kino akua ko Pamano.)
A no ka nui o ka poe hoopaapaa me ke kaula, lalau ua kaula nei i ka lau ape a hoomoe
i ke alanui. Olelo ke Kaula. “I hoomoe au i ka lau ape i ke alanui, a i nahae ole,
he akua. Aka, i nahae he kanaka.” Ma keia mau hana a ke Kaula ua ike o Pamano. I aku
ke Kaula i na kanaka: “E nana oukou.” Hele aku la o Pamano a hiki i ka lau ape, papale
ae la na wawae, a nahae iho la ka lau ape. A ike na kanaka ua nahae ka lau ape, hoole
la i ke Kaula me ka olelo aku, he hoopunipuni. Ia wa hahai ke Kaula ia Pamano, a ike
na kaikuahine o Pamano i ke Kaula, e uhai ana. Hookuu ia ka uhane ino maluna o ke
Kaula, lilo i pupule.
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RELATING TO KEAKA AND KOOLAU.
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NO KEAKA A ME KOOLAU.
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Some time after this the two were to have a kilu night; so people from all parts began
to come to the royal dancing hall to witness the kilu games of the chiefs.
Upon the approach of the night when the kilu was to take place, Pamano and several
others came to the dancing hall. Pamano on getting into the hall went and sat within
the cloak of a man who had on a very large cloak or wrapper, and there he hid himself.[16]
When the time for the commencement of the game approached Keaka came out and chanted
the very meles composed and sung by Pamano. Then followed a recess. Pamano after awhile
chanted from within his hiding place, the chants recited by him to Koolau while he
and Keaka were in the house. While Pamano was chanting, Keaka began to make a search
for the chanter, weeping at the same time, for she was aware that none knew these
chants save Pamano and herself. After a time she found him. Pamano then said to her:
“I will never be your husband as long as Kaiuli, Waipu and Koolau are alive. After
they are dead I will live with you.” When Keaka heard this she ordered some men to
start an oven; and after it was heated, the three, Kaiuli, Waipu and Koolau were all
killed and put into the oven. After this Pamano took Keaka to be his wife.
[[303]]
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Aia hoi, he po kilu no laua, malaila e akoakoa ai na mea a pau, e nana i ke kilu ana
a na ’lii. A kokoke mai ka po e kilu ai, hiki aku la o Pamano me na kanaka i kahi
kilu. No Pamano, komo aku la o Pamano i loko o kekahi kanaka me ka aahu kapa nui.
A ma laila ia i huna ai ia ia iho. I ka wa kilu, oli mai la o Keaka i na oli a Pamano,
a pau ia, hoomaha ka aha.
Oli aku o Pamano i loko o ka aahu kapa i na oli a Koolau i ko laua wa e noho ana me
Keaka i loko o ka hale. I loko o ka wa e oli ana o Pamano, huli o Keaka me ka uwe
ia Pamano. No ka mea, aohe mea i ike ia mele, o laua wale no. Pela no ka imi ana a
loaa o Pamano.
I aku o Pamano ia Keaka: “Aole au e launa me oe ke ola o Kaiuli, o Koolau, o Waipu,
aia a pau lakou i ka make, alaila, launa kaua.” Ia lohe ana o Keaka, hoouna ia na
kanaka e hoa i umu, a-a, alaila kalua ia lakou a pau, o Kaiuli, o Koolau, o Waipu,
a make lakou. Hui o Pamano me ka wahine me Keaka.
[[314]]
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[1] For a change from the usual Hawaiian story, Pamano is not reared by foster parents. [↑]
[2] A village in the district of Kaupo, adjoining Kahikinui; not the windward district
of same name. [↑]
[3] A not uncommon Hawaiian practice. [↑]
[4] Hopapa, usually hoopapa, in its use here is more in the way of contention than arguing. [↑]
[5] These chants are all in hidden figurative language. [↑]
[6] Koolau’s reporting of the transgression of the king’s adopted son was not so much
one of guardian duty as revenge; jealous vengeance. [↑]
[7] Fearing he will fare ill at the hands of Pamano should he obtain power, leads Waipu
to fear a death penalty. [↑]
[8] Pamano is angry at his spirit sisters for their unfavoring chant. [↑]
[9] Premonition of death dealing. [↑]
[10] It is not clear who is referred to as Pokii, younger brother. [↑]
[11] A fragrant flowering shrub. [↑]
[12] The power of the spirit sisters to overcome the cutting power of the axe does not
seem to have been merciful in result. [↑]
[13] An act of reconciliation. [↑]
[14] Restoration to life is a favorite theme in many legends. [↑]
[15] The ape leaf test for a human or spirit form is also used elsewhere, probably for
its susceptibility to indicate injury. [↑]
[16] Not original. The occasion, method, and discovery, has its counterpart in the story
of Hiiaka and Lohiau. [↑]
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Tradition of Kamapuaa.
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Kaao no Kamapuaa.
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CHAPTER I.
Kamapuaa’s Exploits in Koolau.—Escape from Olopana at Kaliuwaa.—Capture at Waianae.—The
Deposed Priest Lonoaohi Aids in Overthrow of Olopana.
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MOKUNA I.
Kamapuaa ma Koolau.—Mahuka mai a Olopana i Kaliuwaa.—Pio i Waianae.—Kokua ke Kahuna
Lonoaohi i ke Kipi Ana ia Olopana.
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Kamapuaa had two forms, that of a human being and that of a hog.[1] His home was at Kaliuwaa,[2] in Kaluanui, Koolauloa. Olopana[3] was the king of Oahu at this time. It was Kamapuaa’s custom to go and steal the chickens
from Olopana’s lands at Kapaka, at Punaluu, and at Kahana. In one night all the chickens
in these different places would be taken. On one of these expeditions, just before
daylight while on his way home he met Kawauhelemoa,[4] a supernatural being who had the form of a chicken, who enticed him on until he was
discovered by the guards of Olopana. When Olopana heard that it was Kamapuaa that
was robbing the hen roosts he sent word to all the people from Kahana to Kaluanui
to go after Kamapuaa and bring him on their backs to his presence. The people who
were sent on this mission numbered about eight hundred. When they came to Kamapuaa,
they took him and bound him with ropes, then placed him on a pole[5] and carried him to Punaluu. When his grandmother, Kamaunuaniho, saw this, she called
out in a chant composed in honor of Kamapuaa,[6] as follows:
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Elua ona ano, he kanaka, he puaa. O Kaliuwaa kona wahi noho i Kaluanui, ma Koolauloa.
O Olopana ke ’lii o ia wa, e noho ana ma Oahu nei. Kii o Kamapuaa i ka moa o na aina
o Olopana, o Kapaka, o Punaluu, o Kahana, hookahi po ua pau loa ko laila mau moa.
Kokoke e ao, loaa o Kawauhelemoa ia Kamapuaa. He moa kupua ia. Nana i hoowalewale,
loaa o Kamapuaa i na kiai a Olopana. Lohe o Olopana o Kamapuaa ka mea i pau ai o ka
moa, kuahaua ia na kanaka mai Kahana a Kaluanui, e kii ia Kamapuaa, e auamo mai i
mua o Olopana. (Elua lau kanaka paha.) A hiki lakou i mua o Kamapuaa, lalau aku la
ia ia hikiikii iho la a paa, kau i luna o ka manele, a auamo aku la, a hiki i Punaluu.
Kahea mai o Kamaunuaniho ke kupunawahine, ma ka inoa o Kamapuaa:
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Be on the watch, be on the watch
When you give birth, O Hina,
The eyes of the hog,
They glance to the heaven,
And glance to the mountain.
The son of Hina is a hog with eight[7] eyes.
By Hina art thou,
[[316]]
By Kahikiula,[8]
By Kahikilei.[8]
Thou art Lonoiki,
Thou art Lononui.[9]
My eyes,[10] my love, O Lono.
Follow until thou liest on the altar of Olopana,[11]
The altar of our king.
This is your name, make answer.
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He miki, he miki,
A i hanau mai oe e Hina,
Ka maka o ka puaa,
E lele ana i ke lani,
E lele ana i ke kuahiwi,
Ewalu maka o ke keiki puaa a Hina,
Na Hina oe,
[[317]]
Na Kahikiula,
Na Kahikilei,
O Lonoiki oe,
O Lono nui oe,
O kuu maka, o kuu aloha, e Lono e,
Haina a moe i kuahu a Olopana;
A ko kakou alii,
Kou inoa, e o mai.
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At the close of the chant Kamapuaa grunted [like a hog] although he was still on the
back of the men. When the company arrived at Kahana, the tusks of Kamapuaa went down
on either side and the whole company of men were killed, with the exception of Makalii,[12] who was spared to carry the tidings to Olopana. This fellow ran to the presence of
Olopana and told him how all the men had been destroyed excepting himself. Olopana
then ordered the men from Kahana to the point of Kaoio, numbering about twelve hundred,
to get ready to go and make war on Kamapuaa. When these men came to Kamapuaa he was
again bound and placed on sticks and carried [to Olopana]. When Kamaunuaniho saw this
she again chanted the name of Kamapuaa, saying:
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Ia wa nu o Kamapuaa i luna o ka auamo, hiki aku la lakou i Kahana, iho iho la na niho
o Kamapuaa ma o a maanei, pau loa na kanaka. A koe o Makalii, i ahai lono e lohe ai
o Olopana. Holo aku la ia a mua o Olopana, hai aku la i ka make o na kanaka ia Kamapuaa,
a koe ia. Kena mai la o Olopana i na kanaka mai Kahana a ka lae o Kaoio, aneane ekolu
lau kanaka ka nui, me ka makaukau no ke kaua me Kamapuaa. A hiki lakou, auamo ia Kamapuaa
e like me mamua. Kahea hou o Kamaunuaniho, i ka inoa o Kamapuaa:
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Thou art Hiwahiwa,[13]
And that is Hamohamo,[14]
The eye of the god
That glances to heaven,
Of Haki, One,
Of Ane, the sun,
The season of fruits, the heavenly season,
When the heavens are covered with black clouds,
Thou art the man
That was born in the uplands of Kaliuwaa,
Having eight feet,
Having forty toes.
The leaf of the Hiwa,[15]
The ki,[16] the white ki;
The white weakling,
The white that is plump.[17]
Kakalanuhea, Kakalauela,
The red, the blue,
The black, the white face.
The kukui,[18] Kamaumau, Kahalauhaloa,
[[318]]
The matured shoot, the hard rock,
The large foreigner[19] with the bright eyes,
Thou Kama of hog excrement;
The cloud-shaped hog in the heaven.
The hog bodies of Kama in the bush.
Thou art Haunuu, Haulani,
Kaalokuloku,
The shark, the large fish.
Make a move, it is your name, respond.
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O Hiwahiwa oe.
O Hamohamo na,
Ka maka o ke akua
Lele oili i ka lani,
O Haki—one,
O Ane—ka la,
Kau hua, kau lani,
Hookokohi ka lani,
O ke kanaka oe,
I hanau i uka o Kaliuwaa,
Ewalu ka wawae,
He kanaha ka manea,
O ka lau o ka hiwa,
O ke ki o ki kea,
O ka nana kea,
O ka ha hei kea,
Kakalanuhea, Kakalauela,
E ka ehu, e ka uli,
E ka hiwa, e ka mahakea,
Ke kukui, Kamaumau, Kahalauhaloa,
[[319]]
Ke ao oo, kea piwai,
Ka haole nui maka alohilohi,
E Kama lepo puaa,
Ke ao puaa i ka lani,
Na kino puaa o Kama i ka nahelehele,
O Haunuu oe, o Haulani,
O Kaalokuloku,
Ka mano o ka ia nui,
E ui, o ko inoa ia, e o mai.
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At this chant the hog gave a grunt up there on the packing sticks, whereupon the ropes
became loosened. He then started and ate up all the men, with the exception of Makalii.
Makalii then ran until he met Olopana and told him what the hog had done. When Olopana
heard this he ordered all the people from Kaluanui to Kahuku to go and bring Kamapuaa
to his presence. When the people came to Kamapuaa, they took him and bound him with
ropes, put him on the packing sticks and proceeded on their way to Punaluu.
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Ia wa, hu ua puaa nei i luna o ka manele, a pau iho la kaula i ka hemohemo. Ka ai
aku la no ia i na kanaka a pau loa, a koe no o Makalii. Holo hou no o Makalii a loaa
o Olopana, hai aku la i ka hana a ka puaa ia lakou. A lohe o Olopana kena ae la ia,
o na kanaka a pau loa mai Kaluanui a Kahuku, e kii ia Kamapuaa e amo mai a hiki i
mua o Olopana. A hiki na kanaka i mua o Kamapuaa, hikii iho la a paa, kau i luna o
ka manele auamo aku la a Punaluu.
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When the grandmother of Kamapuaa, Kamaunuaniho, saw this she chanted as follows:
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Mele hou o Kamaunuaniho ke kupunawahine o Kamapuaa:
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Thou art Kanaiahuea,
The god with the piercing eyes,[20]
The eyes that look to heaven,
Watching over the island here,
For the appearance of the rain from heaven,
The place of hearing, way up above.
Thou art Hiiaka at Puuokapolei.[21]
Thou art the god of Haia,[22]
Thou art Haia, your name, respond.
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O Kanaiahuea oe,
O ke ’kua maka oioi,
Nana ka maka i ka lani,
E kilo ana i ka moku nei,
I ka hiki ua lani,
Ka puu e lono i ka haiuiu,
O Hiiaka oe i Puuokapolei,
Ke ’kua oe o Haia,
O Haia oe, kou inoa ia e o mai.
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At this Kamapuaa again arose and began eating the men, all with the exception of Makalii,
who ran to Olopana and told him all the things that had transpired. Upon hearing this
Olopana again ordered all the men from Kahuku to Keahuopuaa, to go for Kamapuaa. When
the men came up to Kamapuaa, they did the same as the others had done, tied him up
and carried him this time as far as Kapaka, when Kamaunuaniho again chanted forth:
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Ala hou o Kamapuaa, a ai i na kanaka, a koe no o Makalii. Holo aku la ia a hiki i
mua o Olopana, hai aku la i keia mau mea a pau loa. Kena hou o Olopana i na kanaka
mai Kahuku a Keahuopuaa. A hiki lakou i mua o Kamapuaa, hana no e like me kela poe
mamua. Auamo aku la a hiki i Kapaka, kau hou o Kamaunuaniho i ke mele:
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The heaven belongs to Mumu,
To Muahaaha,
The maggot that crawls.
To Niniole,
The great seed.
The tidings came by day,
By the powers of the hog,
By its tusks were they chewed,
Made soft and fine
[[320]]
By Haapekupeku.
The hog that roots up the land,
Standing on the island of Kauai,
On Oahu, making him appear as two.
That is your name, make answer.
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Na Mumu ka lani,
Na Muahaaha,
Na ilo eu,
Na Niniole,
Na ka hua nui,
O ke lono i ke ao,
Na ka mana o ka puaa,
Na kui, na nau,
Na wali, na oka,
[[321]]
Na Haapekupeku.
Na ka puaa eku aina,
E ku nei i ka moku o Kauai,
Oahu alua ia nei la,
Kou inoa ia e o mai.
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At the close of this chanting by Kamaunuaniho, Kamapuaa again destroyed all the men,
with the exception of Makalii, who again ran to Olopana and reported to him all the
things which Kamapuaa had done to them. At this, Olopana ordered all the men of the
whole island of Oahu, the chiefs under him, the warriors, the common people, no one
to remain behind, all were ordered to be armed for the battle, with their long spears,
short spears, darts, clubs, shark’s teeth and wooden daggers; all to be dressed in
their feather cloaks and feather helmets and go and make war on Kamapuaa.
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A pau keia mele ana o Kamaunuaniho, ai hou o Kamapuaa e like me mamua i na kanaka
a pau loa, a koe no o Makalii. Hele aku la ia a lohe o Olopana i keia mau mea a Kamapuaa.
Alaila, kuahaua ae la ia i na kanaka a pau loa o Oahu nei. Na ’lii malalo ona, na
koa, na makaainana, aohe kanaka e noho. Hele me ka makaukau, no ke kaua. Ka pololu,
ka elau, ka ihe, ka newa, ka nihomano, ka pahoa, ka ahuula, ka mahiole, na mea make
a pau loa.
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While Olopana was making his preparations, word was carried ahead to Kamapuaa at Kaluanui.
Upon hearing this Kamapuaa also made his preparations, and before the arrival of Olopana
he was ready.
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Ia Olopana e hoomakaukau ana i keia mau mea, hiki mua aku la ka lohe ia Kamapuaa ma
Kaluanui. Nolaila, makaukau e iho la ia mamua o ko Olopana hiki ana.
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RELATING TO KALIUWAA.
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NO KALIUWAA.
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Kaliuwaa is a very high cliff to look at. It is a cliff impossible to climb up, or
to come down; there is no way up or down this cliff and it is very high, being about
two-thirds of a mile in height from its base to the highest point; but it was against
this cliff that Kamapuaa leaned to provide a way of escape for his parents, as also
his older brothers, his grandmother and their servants with all their things.
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He pali kiekie loa o Kaliuwaa ke nana aku, he pali hiki ole ke pii aku i luna, a ke
iho mai i lalo, aohe alanui e hiki ai, a he pali loihi no hoi ke nana aku, elua hapakolu
o ka mile paha kona kiekie mai ka honua o lalo a hiki i ka welau o luna. A ma ia pali
nihinihi o Kamapuaa i moe ai mai lalo ae a luna, i alanui e pakele ai na makua, na
kaikuaana, ke kupunawahine, na ohua a me na ukana o lakou.
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After everybody had reached the top of the cliff of Kaliuwaa, there was left behind
Kamaunuaniho, the grandmother, for she disliked to climb up the back of her grandson,
Kamapuaa; therefore he turned his back to the cliff and the grandmother climbed up
along the teats of Kamapuaa until she reached the top of Kaliuwaa. In this way Kamaunuaniho
got to the top of the cliff and was saved from the wrath of Olopana.
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A pau loa na mea a pau i ka hiki i luna o ka pali o Kaliuwaa. Koe iho la o Kamaunuaniho,
ke kupunawahine i lalo, no ka mea, ua hookae ia i ka pii maluna o ka moopuna o Kamapuaa.
Nolaila, huli ae la ke alo o Kamapuaa i luna, a ma ka waiu kona pii ana a hiki i luna
o Kaliuwaa. Pela i hiki ai o Kamaunuaniho i luna a pakele i ka make a Olopana.
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RELATING TO OLOPANA.
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NO OLOPANA.
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When Olopana and his men arrived at Kaluanui, Kamapuaa was not to be found. Olopana
then came searching for him along the cliffs of Koolau until he arrived at Kailua;
and from this place to Maunalua, Wailupe, Waikiki, Ewa, and Waianae, where Olopana
stayed, for Kamapuaa was living at this place. After getting to the top of the cliff, Kamapuaa
had come to Wahiawa and at this place he started farming.
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A hiki o Olopana me kona poe kanaka ma Kaluanui, aohe o Kamapuaa. Nolaila, huli mai
la o Olopana ma na pali Koolau a hiki i Kailua. A malaila ae a Maunalua, a Wailupe,
a Waikiki, a Ewa, a Waianae, noho iho la o Olopana i laila, no ka mea, aia i laila
o Kamapuaa. Hele mai la o Kamapuaa a Wahiawa noho i laila, mahiai.
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Olopana and his men settled at Waianae. In this stay of Olopana[23] he could not proceed to the capture of Kamapuaa, because he had no advisory priest
with him to direct him, to insure a victory over Kamapuaa, for Lonoaohi, who had been
his priest since he became king of Oahu, was fastened with ropes and imprisoned until
his death for some transgression before him, therefore he had been removed from his
position as high priest.
[[322]]
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O Olopana hoi a me na kanaka ma Waianae kahi i noho ai. Ma keia noho ana a Olopana,
aole hiki ia ia ke kii ia Kamapuaa no ke kahuna ole nana e hoakaka mai iaia i ka pono
o ke kii ana a me ka lanakila maluna o Kamapuaa. No ka mea, ua paa o Lonoaohi i ke
kaula a hiki i kona make ana, oia ka Olopana kahuna i kona wa e noho alii ana no Oahu
nei. A no kekahi hewa i loaa ia Lonoaohi i mua o Olopana, nolaila, ua pau kona noho
kahuna ana.
[[323]]
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RELATING TO MALAE.
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NO MALAE.
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Malae was [the name of] the high priest who was summoned by Olopana; he belonged to
Kauai. When he arrived at Waianae and met Olopana in his capacity as priest he said
to Olopana: “My lord and king, your opponent Kamapuaa has the character of a god;
you will never be able to overcome him; and you will not live if you fight him in
a regular battle. There is but one way for you to deal with your opponent whereby
you will overcome him, and it is this: Get a pig, a piece of awa, a chicken, a fish,
a man and a banana all having the word or letters lau,[24] l-a-u; then take these things and lay them before Kamapuaa. These things if offered
him as a sacrifice will remove his strength and he will become as one very weak.”
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Oia ke kahuna i kii ia ai ma ke kauoha a Olopana i Kauai. I kona hiki ana i Waianae
a launa me Olopana, olelo aku ia ia Olopana ma kona ano kahuna: “E kuu haku, e ke
’lii e! O ko hoa paio o Kamapuaa, he ’kua ke ano, aole e make ia oe, aole hoi oe e
ola ke hele aku e kaua maoli. Eia ka pono ia oe e hana aku ai i ko hoa paio, a pela
oe e lanakila ai. I puaa lau, i awa lau, i moa lau, i ia lau, i kanaka lau, i maia
lau. O keia mau mea a pau loa e hana oe peia, alaila, lawe aku a mua ona hahau aku.
O kona nawaliwali no ia, alaila, pau ka ikaika.”
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Olopana then followed out the instructions of Malae and prepared all the different
things ordered by the priest. After the things were ready Olopana and his men proceeded
to the place where Kamapuaa was living. When Olopana found Kamapuaa the things were
laid at the feet of Kamapuaa as directed by the priest. Upon doing this it was seen
that the strength of Kamapuaa left him and he became weak and feeble. The men then
took hold of Kamapuaa and dragged him to Pahoa, a place in Waianae, and it is known
by this name to this day. When they arrived at this place Olopana became very tired
from the excitement and hard work and returned to his house, leaving his men to bring
Kamapuaa along.
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Ma keia olelo a Malae ke kahuna, i hooko iho ai o Olopana. A makaukau keia mau mea,
pii aku la ia me na kanaka a loaa o Kamapuaa, hahau aku la o Olopana i na mea a ke
kahuna i olelo ai.
Mahope o ka hahau ana a Olopana, nawaliwali loa o Kamapuaa a palupalu loa iho la.
Ia wa, alako ia o Kamapuaa e na kanaka a hiki i Pahoa (he aina iai ma Waianae a hiki
i keia la). Ilaila, maluhiluhi o Olopana a haalele ia Kamapuaa, a hoi aku la i ka
hale. Koe iho la o na kanaka e kauo ana ia Kamapuaa.
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CHAPTER II.
Relating to Lonoaohi the Priest.
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MOKUNA II.
No Lonoaohi ke Kahuna.
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Lonoaohi was bound and fastened to a post in the center of a certain house. Before
this Olopana had expressed his intention to sacrifice him with Kamapuaa on the altar
of the temple.
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Ua paa o Lonoaohi i ka pou a manu. (He pou no i waena o ka hale.) Ua paa hoi ko Olopana
manao e kau pu me Kamapuaa i luna o ka heiau.
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Being gifted with all the power to tell the future and so on, the high priest Lonoaohi
was able to know the intention of the men who had Kamapuaa in charge, which was this:
When the men and Kamapuaa arrived at Pahoa [and Olopana had departed for home], the
men sought instruments with which to cut the pig [Kamapuaa] open, and let the insides
be taken out so as to make the carrying much easier. Lonoaohi knew that if Kamapuaa
was killed he would be killed also. He therefore directed his sons, Kapuaaolomea and
Kapuaahiwa,[25] to go to the assistance of Kamapuaa, saying: “You two go to the men and tell them
that the king has sent word by you not to cut the hog open. Let it be as it is till
reaching the altar, or the king’s victim will be spoiled. There will be all the rest
of this day and night until tomorrow; by that time the sacrifice of the king will
surely get spoiled. Furthermore, the king has said, that the hog must not be dragged,
for his skin will get cut and injured. It must be carried on the sticks and [[324]]when the men get tired put the hog on the ground that the men may rest. Tell them
that this is the wish of the king. This will be the only way of saving your master.
If he lives we will all live; but if he dies we will all die.”
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Ua ike o Lonoaohi ma kona aoao kahuna, i ko na kanaka manao e hana aku ai ia Kamapuaa,
oia keia. I ka hiki ana o na kanaka a me Kamapuaa i Pahoa, hele aku la na kanaka e
imi i pahoa, i mea kaha i ka opu o ka puaa, i pau ka naau a me ka loko, alaila mama
ke amo ia Kamapuaa. Manao o Lonoaohi, o make o Kamapuaa, a o make no hoi lakou. Nolaila,
hoouna i na keiki ana, ia Kapuaaolomea, a me Kapuaahiwa, e hele e olelo aku i na kanaka.
Wahi a Lonoaohi i na keiki: “E hele olua a na kanaka, olelo aku olua penei: E! i mai
nei ke ’lii aole make kaha ka opu o ka puaa. Pela no a hiki i ka lele, e ino auanei
ka heana a ke ’lii. He mau keia la, a po, o ka po auanei a ao, inoino loa ka heana
a ke ’lii. Eia hoi kekahi, ua olelo mai nei ke ’lii, aohe make alako i [[325]]lalo, o poholehole a inoino ka ili i ke alako ia. E auamo i luna o ka manele, a kaumaha,
alaila, kuu i lalo, hoomaha, pela mai nei ke ’lii. No ka mea, pela e ola ai ko olua
haku. Ina ola ia, ola kakou, ina make ia, make kakou.”
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When the two came up to the men at Pahoa,[26] they found them sharpening their wooden daggers and getting ready to cut Kamapuaa
open. The sons of Lonoaohi then spoke to the men using the words told them by their
father. When the men heard this they gave up their daggers. It was because of this
fact that this place was called Pahoa and it is so known to this day. The men therefore
carefully carried Kamapuaa and placed him in the temple.
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A hiki laua i mua o na kanaka ma Pahoa, e hookala ana na pahoa, e makaukau ana e kaha
i ka opu o Kamapuaa. Hai aku la laua i na olelo a Lonoaohi i na kanaka a pau loa,
a lohe lakou, haalele i na pahoa. (Nolaila, ka inoa o ia aina a hiki i keia la o Pahoa.)
Lawe maikai ia aku la o Kamapuaa a hiki i ka heiau e kau ai.
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That night Lonoaohi slept at the post to which he was tied, his sons with him, while
the guards kept watch around the house; and Kamapuaa slept in the temple, with his
guards. Late that night when the Milky Way could be plainly seen, Lonoaohi was awakened
by his god. Lonoaohi then on bended knees invoked his divine help and at the close
of his prayer the ropes which held him fell from his body and he rose and walked out
of the house, where he found the guards all asleep. When he arrived at the place where
Kamapuaa was held bound, he found that his guards had also fallen asleep and no one
was watching. Lonoaohi then placed his hand along the nostrils of Kamapuaa and found
that he was still breathing; he was not dead. Lonoaohi then said: “Saved. I thought
that you were dead, but I see that you are not. These bones will now be cared for.”
After a while he again said to Kamapuaa: “Say, I want the wai lands of Oahu.” Kamapuaa
answered: “Hu.” The meaning of the request was this: that Lonoaohi was to get the
lands containing the word or letters w-a-i, such as, Waianae, Waialua and so on. Lonoaohi
was aware, through his great powers, that Olopana was to be killed in the contest
that was yet to come, and that Kamapuaa would come in possession of Oahu. This was
the reason he made this request. After this meeting between Lonoaohi and Kamapuaa,
the priest returned to his place and sat down and for the rest of the night confined
himself to praying to his god, for at daylight the next morning he was to be placed
on the altar with Kamapuaa.
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Ia po ana iho, moe iho la o Lonoaohi ma kona wahi me na keiki, me ka paa o waho i
ke kiai ia. O Kamapuaa hoi me kona kiai ia. I ke kau o ke aumoe, i ka huli ana o ka
ia, puoho o Lonoaohi ma ka hoala o kona akua. Kukuli aku la me ka hoomana i ke ’kua,
a pau ka hoomana ana, hemo aku la ke kaula mai kona kino aku, ala ae la ia a hele
aku la, ua moe na kiai. A hiki aku la ia ma ko Kamapuaa wahi e paa nei, ua moe no
hoi na kiai, aohe ala. Halalo iho la o Lonoaohi ma ka ihu o Kamapuaa, e hanu ana no,
aole i make. I iho la o Lonoaohi, “Ola! Ua kuhi au ua make loa oe, aole ka! Akahi
a ola keia mau iwi.” Olelo iho o Lonoaohi ia Kamapuaa: “E! ona wai ko’u o Oahu nei.”
Hu ae o Kamapuaa: “Hu.” Eia ke ano o ia huaolelo. O na aina i pili ka inoa ika wai,
e like me neia. Waianae, Waialua, a pela aku. Ua maopopo ia Lonoaohi ma kona ike e
make ana o Olopana, a e lilo ana o Oahu nei no Kamapuaa, oia ke kumu o Lonoaohi i
noi ai. A pau ka launa ana o Lonoaohi me Kamapuaa, hoi aku la o Lonoaohi a kona wahi
noho iho la. Hookahi ana hana o ka pule i kona akua. No ka mea, a ao ae kau laua i
ka lele me Kamapuaa.
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When the crowing of the cocks became general, that early morning, Olopana and the
priest Malae came to begin the ceremonies generally performed before human sacrifices
were to be offered; this was, to prepare for the offering of the two prisoners. While
the two were approaching the steps leading to the altar, Kamapuaa was unwound and
placed on the anuu.[27] Behold he was above Olopana and the priest. At this particular time, as the two were
facing each other, both naked, reciting the prayer, and while in the midst of it,
Kamapuaa opened his eyes wide, when he was seen by Malae and Olopana, standing above
them. At sight of him they became possessed of a great fear, so much so that they
could not run. Kamapuaa then, while on the platform, prayed, invoking his several
supernatural bodies and all his gods to come to his aid. At the close of the prayer
the outside of the temple was filled with the gods and hogs. Kamapuaa then called
out to the priest, Lonoaohi, saying:
[[326]]
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A olowalu ka moa o ke kakahiaka nui, hele mai la o Olopana me ka kahuna o Malae, e
kai ka aha a maikai, no ke kau ana o ke kanaka i ka lele ke ao ae. Ia laua e hele
mai ana e hiki i ka anuu o ka lele, oili aku la o Kamapuaa a kau i luna o ka anuu.
Nana iho la, maluna iho ia Olopana ma me ke kahuna. Ia Olopana me ke kahuna e huli
alo ana, me ke olohelohe o ke kino, e kai ana, a e pule ana, aole i amama, ia wa hoaa
o Kamapuaa i na maka. Ike o Malae a me Olopana ia Kamapuaa e ku ana i luna, puni laua
i ka makau a me ke eehia nui, aole hiki ke holo. Alaila, pule o Kamapuaa i luna o
ka anuu, e kahea ana i na kino a pau loa ona, a me na akua a pau. Alaila puni o waho
i na ’kua me na puaa. Kahea aku o Kamapuaa i ke kahuna ia Lonoaohi:
[[327]]
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Say, Lonoaohi,
Place the rocks on the side of the umu,
Place them here and there.
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E Lonoaohi e!
Kaupale ka imu,
Ohi aku ohi mai.
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At this call Lonoaohi came out of the house where he was held, and stood up a flag;
a sign that those who came under its protection would be saved from death. Shortly
after this the slaughter began and everybody was killed by Kamapuaa, excepting Makalii,
who ran and got in between the legs of Kamaunuaniho. This was how Olopana was killed
by Kamapuaa, and how Oahu came into his possession.
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Ia wa, oili ae la o Lonoaohi a waho kukulu i ka lepa. O ka poe i komo maloko o ka
lepa, pakele i ka make. Mahope o laila, aohe ahailono hookahi i pakele aku ia Kamapuaa,
o Makalii. No kona komo ana maloko o na uha o Kamaunuaniho. Pela ka make ana o Olopana
ia Kamapuaa, a pela no hoi i lilo ai o Oahu nei ia Kamapuaa.
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CHAPTER III.
Relating to the Battle Between Kamapuaa and Lonokaeho.—The Second Battle.—Battle Between
Kamapuaa and Kuilioloa.
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MOKUNA III.
No ka Hoouka Kaua ana o Kamapuaa me Lonokaeho, o ka Lua keia.—Kaua o Kamapuaa me Kuilioloa.
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Kahiki[28] was the land in which Lonokaeho lived, and he was king of one side of the island
while Kowea was the king on the other. These two kings were at war with each other
all the time and battles were fought every day. Kowea was the father-in-law of Kamapuaa,
for Kamapuaa, upon his arrival in Kahiki, took the daughters of Kowea to be his wives.
One day Kamapuaa said to Kowea: “I am going to meet Lonokaeho in battle and I want
you to watch the fire when it is lit. If the smoke rises and leans toward the sea,[29] I have killed Lonokaeho; but if the smoke should lean toward the upland, then I have
been killed by him.” That night Kamapuaa slept till daylight the next morning, when
he arose and proceeded to the place where Lonokaeho was living. He arrived before
Lonokaeho was up, so he called out:
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O Kahiki ka aina o Lonokaeho, ke ’lii ma kekahi aoao, a o Kowea ma kekahi aoao. He
mau alii paonioni laua o ka noho ana, he kaua ma waena o laua i na la a pau loa. O
Kowea hoi ko Kamapuaa makuahunowai, nana ka Kamapuaa wahine i kona hiki ana i laila.
I aku o Kamapuaa ia Kowea: “Ke hele nei au e kaua me Lonokaeho. E nana oe i ke ahi
ke a. I pii ka uwahi i luna a moe i kai, ua make o Lonokaeho ia’u. Aka i pii ka uwahi
a moe i uka ua make au ia Lonokaeho.” Ia po, moe iho la o Kamapuaa a ao, hele aku
la ia a hiki i kahi o Lonokaeho e noho ana. Aole i ala ka hiamoe, kahea iho o Kamapuaa:
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Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, sleep on!
Ye Kahiki, awake,[30]
Ye Kahiki, awake,
Gird on the loin cloth,
Partake of the food,
Let the hand seize the club,
Strike the head[31] shedding many tears,
Give the land,
The isle shall be possessed by Kowea,[32]
The whole of Kahiki, yes, the whole.
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E moe e Kahiki e!
E moe e Kahiki e!
E moe e Kahiki e!
E ala e Kahiki e,
E ala e Kahiki e,
E hume ka malo,
E ai ka ai,
E hopu ka lima i ka laau
Haua a pa i ke poo waimaka nui
Haawi ka aina,
Lilo ka moku ia Kowea
Puni o Kahiki e! puni.
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When Lonokaeho heard the call of Kamapuaa, he made reply: “Is the giving away of my
land any of your rights? Where are you from? Why don’t you come and meet me face to
face and then let us fight? If I am killed then my land shall be taken away [[328]]from me.” Kamapuaa consented to this, saying: “Yes.” Kamapuaa then approached nearer
to Lonokaeho and when he was up to him, Lonokaeho showed Kamapuaa his method of attack.
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A lohe o Lonokaeho i keia leo o Kamapuaa, olelo mai la ia: “Ia oe ka haawi o ko’u
aina e na kanaka? Nohea oe? Kai no o ka hele mai a kokoke, he alo he alo, hakaka ana
[[329]]a make au, alaila lilo ka aina.” Ae aku o Kamapuaa: “Ae.” Hele aku la o Kamapuaa a
kokoke i o Lonokaeho la. Ia wa, hoike mai o Lonokaeho i kana make ia Kamapuaa.
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THE FOREHEADS OF LONOKAEHO.
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NA LAE O LONOKAEHO.
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Lonokaeho had eight foreheads which were very sharp and could come down like so many
axes. These foreheads were up in the heaven called Kuanuenue and Leleianaha. Lonokaeho
had entertained the idea that at sight of his foreheads Kamapuaa would be frightened
away, but instead of showing fear Kamapuaa called out to his gods by their names,
as follows:
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Ewalu lae o Lonokaeho, he mau lae oi ke ooki iho, aia i luna i ka lani. O Kuanuenue,
o Leleianaha. Oia ka inoa o na lae, e manao ana e makau o Kamapuaa. Mahope iho o ka
hoike ana o Lonokaeho i na lae ona ia Kamapuaa, helu aku o Kamapuaa i na inoa o na
akua ona. Penei:
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The small god is mine,
The large god is mine,
The long god is mine,
The short god is mine,
The god that smacks the lips is mine,
The god that whispers is mine,
Kookoona is ahead,
The awa drinker of Kanaloa is ahead,
Here is Opuaanuenue,[33]
Whose sound reaches heaven,
It is carried here and there,
Along the lehua grove.
Dig it up, fence it up.
O that sky, O this sky,
The sky up above,
The sky in the heaven.
The folding of it is his,
The wide leaf is sacred,
Roll it up,
Dry it out.
The small night,
The large night,
The long night,
The short night,
The night with the sun that has passed.
The small cloud is here,
The large cloud is here,
The long cloud is here,
The short cloud is here.
The cloud stands close to heaven.
The assembly of gods,[34]
Make offerings to the god,
Of Kahaka, of Keluea,
Of Kulia who is at war,
Lonomakaihe,
Kanaiahuea,
Kepolohaina.
The god with the piercing eyes,
[[330]]
Ohumuhumu,
Hawanawana,
Kanikawi,
Kanikawa[35]
The gods with the body,
Of the head,
Hoeu, Hoomalana,[36]
The piece of the head, the head scalped.[37]
Of the ear,
The ear wax, [affects] the hearing,
Lonoikiaweawealoha.[38]
Of the grinders,
The yellow grinders,
The unclean grinders.
Of the buttocks.
Of palala,[39]
Pipikauanana.
Of the knee.
Out of joint, misstep.
The back, the feet,
For fleetness.
There were the forty thousand gods,
The abode of the gods,
The creaking,
The cracking,
Kumahumahukole,[40]
Of kole the laughter.
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No’u ke akua iki.
No’u ke akua nui.
No’u ke akua loa.
No’u ke akua poko.
No’u ke akua muki.
No’u ke ’kua hawanawana.
Oi Kookoona,
Oi ha inu awa a Kanaloa.
Eia o Opua anuenue.
Koha i ka lani.
Maewa keia.
Ma ka lehua.
Eliua—e paia.
E kela lewa, e keia lewa.
E ka lewa nuu,
E ka lewa lani.
Ka opi kana.
Ihiihi lauakea,
Omilomilo.
O nau paka,
Ka poiki.
Ka ponui.
Ka po loa,
Ka po poko,
Ka po i au wale ka la,
Ku ke ao iki,
Ku ke ao nui,
Ku ke ao loa.
Ku ke ao poko.
Ku ke ao a mihamiha i ka lani.
Ka pukui o kea ’kua.
Kaumaha ai na ke ’kua.
O Kahaka, o Keluea.
O Kulia i ke kaua,
O Lonomakaihe,
O Kanaiahuea,
O Kepolohaina.
O ke ’kua maka oioi.
[[331]]
O Ohumuhumu,
O Hawanawana.
O Kanikawi,
O Kanikawa,
Na akua i ke kino
Ko ke poo—
O Hoeu, e Hoomalana,
O apana poo, o poo i lolea.
Ko ka pepeiao.
O kokuli, o ke lono,
O Lonoikiaweawealoha.
Ko ke kui.
O Kui lena.
O Kui pilo.
Ko ka lemu.
O Palala,
O Pipikauanana.
No ke kuli.
O Poloke, o Kapeke.
Ke kua—ka wawae,
O Mama.
Ilaila kini akua,
Ka lua o ke ’kua,
Ka uuina,
O paapaaina,
O Kumahumahukole,
O kole ka aka.
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When Kamapuaa ceased calling for his gods, he and Lonokaeho began a hand to hand fight.
Lonokaeho then let his eight foreheads[41] fall on Kamapuaa, thinking they would chop him to death. When Kamapuaa saw the foreheads
coming down to strike him, he called out to his gods, Kuliaikekaua and others, to
turn the foreheads of Lonokaeho [from him] and let them strike on the lava rocks,
which call was obeyed and the foreheads came down on the lava rocks where they kept
striking until they were made dull; furthermore, after a time the foreheads were unable
to get up again to resume their former place, because they were held down by the power
of Kuliaikekaua and the others. At this time Kamapuaa requested of his supernatural
bodies to grow over the foreheads of Lonokaeho, and at once the puaakukui, puaauhaloa and puaamaumau,[42] began to grow all over the eight foreheads, thus removing all the power and strength
from Lonokaeho. After this the two fought with their human forms, until Kamapuaa requested
of his hog forms to eat up Lonokaeho and all his men. In this way was Lonokaeho killed
by Kamapuaa.
[[332]]
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A hooki o Kamapuaa i kana kahea ana i na akua, ia wa laua i kaua ai me Lonokaeho.
Hookuu iho o Lonokaeho i na lae ewalu i luna o Kamapuaa, i mea e make ai o Kamapuaa.
A ike o Kamapuaa i na lae e iho iho ana. Kahea aku o Kamapuaa i na akua ona, ia Kuliaikekaua
ma: “E Kuliaikekaua ma, hoohuli ia ae na lae o Lonokaeho i ka pahoehoe.” Ilaila kahi
o na lae i noke ia ai a kumumu, eia hoi kekahi. Mahope o laila, aole hiki i na lae
ke ala hou a pii i luna e like me mamua. No ka mea, ua paa loa ma ka mana o Kuliaikekaua
ma. Ia wa, nonoi o Kamapuaa i na kino ona e ulu maluna o na lae ewalu o Lonokaeho.
Oia ka puaa kukui, ka puaa uha loa, ka puaa maumau. Ulu ae la keia mau mea a hiki
i luna o na lae ewalu, pau ae la ko Lonokaeho mana a me ka ikaika. Hakaka iho la laua
me na kino maoli. Kena aku ana o Kamapuaa i na kino puaa, e ai ia Lonokaeho a me na
kanaka a pau loa, pela i make ai o Lonokaeho ia Kamapuaa.
[[333]]
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THE THIRD BATTLE, BETWEEN KAMAPUAA AND KUILIOLOA.
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KAUA AKOLU A KAMAPUAA ME KUILIOLOA.
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After the conquest of Kahiki by Kamapuaa, he left his father-in-law, Kowea, in charge
of the country, while he went on his way to meet Kuilioloa.
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Haalele o Kamapuaa i ka aina me kona makuahunowai me Kowea, hele aku la ia a loaa
o Kuilioloa.
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Kuilioloa was a dog[43] which had a human body and had also supernatural powers. He was a great soldier and
a famous warrior. He was the strongest man in his country and no one was found who
would face him.
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No Kuilioloa. He ilio ia, he ano kanaka a he ano akua. He kupu a he koa no hoi no
kona aina, aohe mea pakele ia ia i ka make.
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Before Kamapuaa met Kuilioloa, Kamapuaa had met his two wives, and it was by these
women that Kamapuaa was informed of their husband being a dog, and how they feared
Kuilioloa. Because of their fear they requested of Kamapuaa to kill their husband
and in that way free them from him; and for this service the two were willing to become
the wives of Kamapuaa should he succeed in killing Kuilioloa.
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Mamua ae o ko Kamapuaa launa ana me Kuilioloa, ua hiki o Kamapuaa a launa me na wahine
elua a Kuilioloa, a na laua i olelo mai ia Kamapuaa he ilio ka laua kane, a he makau ko laua no Kuilioloa, a nolaila laua i olelo mai
ai ia Kamapuaa e pepehi a make, i pakele laua, a e lilo laua i mau wahine na Kamapuaa
ke make o Kuilioloa.
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After this conversation between them, Kuilioloa came home, and upon seeing Kamapuaa
his countenance became changed, his hair stood up, his upper jaw went up and his lower
jaw came down and his teeth were exposed. When Kamapuaa saw the features of Kuilioloa,
he chanted the following mele:
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Mahope o keia kamailio ana o lakou, hoi mai la o Kuilioloa, a hiki, he ano okoa ka
helehelena ke ike aku, okala ka hulu, wehe ke a luna, me ke a lalo, keke na niho kiei
i waho. A ike o Kamapuaa i keia mau helehelena o Kuilioloa, oli aku la ia ma ke mele:
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Bristling up, yes,
Bristling up.
He seems mad, yes,
He seems mad.
The toes are scratching,
The tail is twisting,
The eyes are threatening,
The teeth are exposed,
Ready to bite.
I am bitten,
I am bitten.
That is from you the dog,
Death is from me the hog.
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Kunahihi e—
Kunahihi.
Ano huhu e,
Ano huhu.
Helu ka manea,
Wili ka huelo,
Aa ka maka,
Keke hoi ka niho,
Aneane nanahu mai,
Moku au la,
Moku au la.
Nau hoi na ka ilio,
Na’u hoi na ka puaa make.
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After this Kamapuaa called for his supernatural hog bodies, the weeds,[44] kukui, the amaumau, the uhaloa, to hold open the mouth of Kuilioloa, that it could not bite. The hogs then entered
the mouth of Kuilioloa and ate his inwards until he was killed.
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Ia wa kahea o Kamapuaa i na kino puaa ona, i ka nahelehele, i ke kukui, ke amaumau,
ka uhaloa. Koo ia ka waha o Kuilioloa, aole hiki ke nahu iho. Komo ke kino puaa o
ia nei i loko e ai, a make iho la o Kuilioloa.
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CHAPTER IV.
The Fourth Battle, Between Kamapuaa and Pele.
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MOKUNA IV.
Kaua Eha a Kamapuaa me Pele.
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Kamapuaa sailed for Hawaii and in due course of time landed in Puna; then he proceeded
to Kilauea, where Pele[45] and her sisters and brothers were living. When Kamapuaa arrived at Kilauea he went
and stood on a point of land called Akanikolea, looking down into the pit, a place
kapued by Pele for her own use. It was on this point [[334]]that Kamapuaa made his stand and looked down into the pit, where he saw the Hiiakas.
They were Hiiaka, Hiiakaikapuaaneane and Hiiakaikapoliopele, the sisters of Pele,
sitting there below on the floor of the pit of Kilauea stringing leis. When Kamapuaa
saw them, he chanted these words:
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Holo mai la o Kamapuaa i Hawaii nei a pae ma Puna, pii aku la ia a hiki i Kilauea.
Malaila, o Pele me kona mau kaikaina, a me na kaikunane. O kahi a Kamapuaa i ku ai
i luna o Kilauea, o Akanikolea, he wahi kapu loa ia no Pele. Ma laila oia i ku ai
a nana i ka lua, e noho ana na Hiiaka. Oia o Hiiaka, Hiiakaikapuaaneane, Hiiakaikapoliopele
[[335]]o ko Pele mau kaikaina ia. E kui lei ana lakou i lalo o Kilauea. Oli aku la o Kamapuaa
penei:
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On the heights of Puuonioni
The company of women sat,
On the heights of Wahinekapu
On the peak of Kilauea.
Where sat Papalauahi,
For Pele throws her flames in Puna.
For the lowlands at Malama are covered with sands,
Keeping watch over them. Aloha.
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A ka luna i Puuonioni,
Noho ke anaina a ka wahine,
I ka luna o Wahinekapu,
He oioina Kilauea,
He noho ana o Papalauahi,
Ke lauahi wale la no o Pele ia Puna.
Ua one a kai o Malama,
E malama ana e, aloha.
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When Kamapuaa was thus chanting Pele heard it all, but she pretended otherwise. She
then rolled herself in a cloak made of mats and laid down by the edge of the fire.
She knew all the time that it was Kamapuaa that was chanting up there on Akanikolea.
Kamapuaa after a pause chanted again:
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Ma keia oli ana o Kamapuaa, ua lohe no o Pele, a he hookuli okoa iho no. Owili ae
la i ka ahu moena a moe iho la ma ke kae o ke kapuahi, me ka ike no, o Kamapuaa keia
e ku nei i luna o Akanikolea. Oli aku la o Kamapuaa:
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|
It is from Puna that I have come
And I have seen the women gathering[46] noni,
Scratching noni,
Pounding noni,
Marking with noni,[47]
Kapunaiki the long man,
It was a long way for him to travel,
He was lame,
He was stiff.
Arise. My greetings to you.
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Mai Puna hoi au i hele mai nei,
Ua ike mai nei hoi au i na wahine kohi noni,
Wauwau noni,
Pakuikui noni,
Kakau noni,
O Kapunaiki kanaka loa,
Ka loa o kanaka, i ka hele ana,
Make i ka oopa,
I ka maloeloe,
E ala, aloha e!
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Pele then made answer from the bottom of Halemaumau: “I would get up if you were a
man; but being a hog I will not get up.” The reason why Pele made this reply was because
Kamapuaa had teased her as the woman who was pounding noni. The real meaning being
that Pele had red eyes. This was the real meaning of the chant of Kamapuaa.
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Olelo mai o Pele i lalo o Halemaumau: “He ala aku ka hoi ke kanaka, o ka puaa ka la,
oia ka mea e ala aku ai.” O ke kumu o keia olelo a Pele, o kela olelo henehene kuamuamu
a Kamapuaa i na wahine kui noni. O ke ano o ia, no ka makole o Pele, nolaila kela
olelo a Kamapuaa.
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After this chant Kamapuaa asked of his gods: “Say, didn’t she recognize me, for she
said that I was a hog?” The gods replied: “Chant again.” Kamapuaa then chanted:
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I aku o Kamapuaa i na ’kua: “Ea! ua ike ia mai la paha wau, ke olelo mai la, he puaa
ka wau.” Olelo mai na akua: “Oli ia aku.”
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By Makalii[48] the leaves of Puna were made bitter,
The waters went by above Kapapala.
The heavy rains fell at Hilo,
In Hilo and Puna the rains fell.
O Pele, let us make our abode there,
And string the lehua at Hopoe.[49]
[[336]]
You shall string them, I shall wear them.
Arise. My greetings to you.
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Ia Makalii lau awaawa o Puna,
Hala ka wai mauka o Kapapala,
Lani pili o Hilo—e,
I Hilo, i Puna kaua e!
E Pele e! ilaila kaua e noho ai,
Kui ana i ka lehua i Hopoe nei la,
[[337]]
E kui oe, e lei au,
E ala, aloha—e!
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The sisters of Pele, Hiiaka and the others, said to her: “Wake up, why keep on lying
down, and look at that handsome man standing there on the heights of Akanikolea. Take
a look at him, for you can tell on sight whether it is a big man, a small man, a long
man, a short man, a good man or a sinful man.” Pele made reply: “That hog that you
are mistaking for a man is not a man; that is Kamapuaa the hog grandson of Kamaunuaniho,
the son of Kahikiula and Hina.” The sisters again said: “That handsome man standing
there on Akanikolea, that you say is a hog? You are an adept in lying. We have seen
hogs in the lowlands of Puna, having the body of a hog, feet of a hog, head of a hog,
eyes of a hog, ears of a hog, snout of a hog and everything else that belongs to a
hog; but nothing like that fellow with a human form standing there.” Pele replied:
“That is a hog; that is not a human being which you see standing there on Akanikolea.”
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Olelo aku na kaikaina Hiiaka o Pele: “E ala mai oe e moe loa nei, e nana aku i keia
kanaka maikai e ku mai nei i luna o Akanikolea. O oe hoi o ka mea ike i ka nana ana,
o ke kanaka nui, o ke kanaka iki, o ke kanaka loa, o ke kanaka poko, o ke kanaka pono,
o ke kanaka hewa.”
I mai o Pele: “O kela puaa ka oukou e kuhi nei he kanaka, aole kela he kanaka, he
puaa kela o Kamapuaa, ka moopuna puaa a Kamaunuaniho, ke keiki a Kahikiula a me Hina.”
I aku na kaikaina: “O kela kanaka maikai e ku mai la i luna o Akanikolea, o kau ia
e olelo nei he puaa, he oi oe o ka wahahee. Ua ike no makou i ka puaa makai o Puna,
he kino puaa, he wawae puaa, he poo puaa, he maka puaa, he pepeiao puaa, he ihu puaa,
o na ano a pau o ka puaa he okoa loa, aole e like me kela kino kanaka e ku mai la.”
Olelo aku o Pele: “He puaa kela; aole kela he kanaka maoli e ku mai la i luna o Akanikolea.”
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Kamapuaa said to his gods: “Say, I believe I am recognized by those people.” The gods
replied, trying to deceive him: “No, they have not recognized you.” Kamapuaa then
again chanted:
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Olelo aku o Kamapuaa i na ’kua ona: “E! ike ia mai la paha wau.” Hoole mai na akua
ma ke ano hoopunipuni, “Aole oe i ike ia e lakou.” Oli hou o Kamapuaa:
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You do not know that I am Kama.
Perchance it is Kama of the mountains that you know,
On the top of the mountain,
In the forest,
In the kindling wood,
At the trunk of the tree.
Perchance that is the Kama you know.[50]
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Aole oe i ike ia’u o Kama,
O Kama paha i kuahiwi kau i ike,
I ke kualono,
Ka nahelehele,
I ka pulupulu ahi,
I ke kumu nei o ka laau,
Kau Kama paha ia i ike.
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Pele then replied: “I know you, for you have just come from Kahiki. You have fought
Lonokaeho and have killed him, and Kowea became your father-in-law. You have lived
with his daughter; you two have a child. When my fire reached out and pinched your
eyes you left and came here. That is the reason you have come; to put my fire out
and to fight me.” Pele then chanted:
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Pane mai o Pele: “Ua ike au ia oe mai Kahiki oe i hele mai nei. Kaua mai nei oe me
Lonokaeho a make ia oe. Lilo o Kowea he makuahunowai nou. Moe oe me ke kaikamahine
ana a loaa ka olua keiki. Kii aku nei kuu ahi a ko maka ohiki. Nolaila oe i hele mai
nei e kinai i kuu ahi, a e kaua me a’u.” Oli mai la o Pele:
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Thou art indeed Kama
The man of the high cliffs,
Of the low lying cliffs,
Of the steep cliffs,
Of the cliffs of the rolling stones,
Where the kalokalo[51] birds roam,
Making it cold in the uplands of Kaliuwaa,
For Hiwa is thine
And thou art Kama
The hog-son of Hina and her husband,
The hog-grandson of Kamaunuaniho.
Of your pen, Lelepa,
Of your belly, a passenger belly,[52]
[[338]]
Of the cord on your nose, Haleaha.[53]
Thou art Kamapuaa,
The buttocks that drop without effort,
The nose that is pierced by a cord,
The private that joins the belly,
The tail that wags behind.
Answer, Kama, to your name.
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O Kama hoi paha oe,
O kanaka o ka pali ku,
O ka pali moe
O ka pali ku-hoho
O ka pali kaa o ka pohaku,
I hehi ia e ka manu kalokalo,
Anu ai ka uka o Kaliuwaa,
Nou no o Hiwa,
O Kama hoi oe,
O ke keiki puaa a Hina ma,
Moopuna puaa a Kamaunuaniho,
O ko pa la, o Lelepa,
O ko opu la, o opu ohua,
[[339]]
O ka aha o ko ihu, o Haleaha,
O Kamapuaa oe,
O ka lemu helelei wale,
O ka ihu i hou ia i ka aha,
O ka mai pili i ka opu,
O ka huelo kahili mahope,
E o—e—Kama i ko inoa.
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When Pele ended her chanting, Kamapuaa began to chant back a reply. It was by these
chants back and forth that the two were led on to do battle.
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A hooki o Pele i kana oli, oli mai o Kamapuaa i kana oli. Ma keia mau oli kike a laua
i hoomaka ai laua e kaua me ka ikaika loa.
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Sore eyed, sore eyed number one,[54]
Who go to the lowlands at Piheka.
What food does she eat?
That which has been left by the ghosts,
The ghosts, the ghosts.
Ghosts, are the chiefs of Kona,
At Paieie, at Mokuhia,
Who goes as far as Panaewa.
It is warm, it is warm,
It is the warmth that wakes one from sleep.
You must wake up, why sleep so long?
For the sun is at Ouli.
The lowlands are black, are black,
With the small fine rain of Hopoe.
Strike her, let the woman fly
To the lowlands of Makuakeke.
Some of the gods are displeased,
Some of the gods are deceiving.
The swine-eating god has its nose corded.
Pele is the goddess that eats swine.
Pele grunts and groans.
Say, Pele, keep on chiding!
Say, Pele, keep on chiding!
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Makole, makole akahi,
Hele i kai o Piheka,
Heaha ka ai e ai ai,
He lihilihi pau i ke ’kua.
He ’kua, he ’kua,
He ’kua na ’lii o Kona,
A Paieie i Mokuhia.
Hele aku o Panaewa,
Ikiiki e! Ikiiki e!
Ikiiki hoala hiamoe,
E ala ae oe e moe loa nei,
Aia ka la i Ouli,
Uliuli kai e uli,
Ka ua lele huna o Hopoe,
E kui e lele ka wahine
I kai o Makuakeke.
Hookeekee kahi akua,
Hoopunipuni kahi akua,
Kuahu ia ke ’kua ai puaa,
O Pele ke ’kua ai puaa,
Uhi—uha—mai ana o Pele,
E Pele e! kaukau li,
E Pele e! kaukau li.
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THE BATTLE BEGINS.
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HOOMAKA KE KAUA ANA.
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With this chant of Kamapuaa Pele became furious and she ordered her sisters and brothers
to start the fire. Pele next ordered her brothers that one of them climb above Kamapuaa,
the one called Hiiakaluna and the other, Hiiakalalo,[55] to get under Kamapuaa. When the two were getting near Kamapuaa, in obedience to the
command of Pele, Kamapuaa asked of his gods: “Who are these, coming?” “They are the
brothers of Pele, Hiiakaluna and Hiiakalalo. If they ever come together we will be
killed.” Upon hearing this reply from the gods, Kamapuaa sent his love making god,
Lonoikiaweawealoha, to go and make love with the brothers of Pele.[56] When this god met the brothers of Pele he cunningly made love to them and they immediately
forgot the [[340]]orders of Pele. The two proceeded to the lowlands of Puna, in Malamanui, and lived
there. When the brothers decided to do this Pele was aware of their action, so she
ordered Lonomakua to start the fire. When Kamapuaa saw the fire burning, he chanted
these words:
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Ma keia oli a Kamapuaa, Ua huhu loa o Pele. Kena aku la ia i na kaikaina a me na kaikunane
e hoa ke ahi. Olelo aku o Pele i na kaikunane, e pii i luna kekahi a maluna iho o
Kamapuaa, oia o Hiiakaluna, a o kekahi malalo ae, oia o Hiiakalalo. Ia laua i hookokoke
mai ai ia Kamapuaa, e like me ka Pele olelo. Ninau ae la o Kamapuaa i na akua ona:
“Owai keia mau mea?” “O na kaikunane o Pele, o Hiiakaluna, o Hiiakalalo. Ina e hui
laua mamake kakou.” Mahope o keia lohe ana o Kamapuaa i na akua, hoouna aku la ia
i kona akua hoalohaloha, o Lonoikiaweawealoha, e hele aku e hoalohaloha i na kaikunane
o Pele. A launa ia me na kaikunane o Pele. Hana aku la ia e like me kona maalea, a
pau iho la ko laua manao i ka Pele kauoha. Hele aku la laua a noho [[341]]i kai o Puna, i Malamanui. Ma keia mau hana a na kaikunane, ua ike no o Pele. Nolaila,
olelo aku la o Pele ia Lonomakua, e hoa ke ahi. A ike o Kamapuaa i ke ahi a Pele e
a mai ana, oli aku la ia penei:
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The fire by Lonomakua[57]
Of the woman, Pele.
It is burning in the uplands of Puna,
By the white snow of Maunakea,
The smoke darkens the heaven,
Caused by the loud voiced woman[58] at Pohakea.[59]
It meets there in the heaven,
It is a goddess of many forms,
Of changeable forms.
The eyes are of Lono,
Like unto me the body.
Hawaii is coming for me,
The prophet with many tears.
The forehead of stones is falling,
The sound of the round stones is heard.[60]
The axe with the red binding is striking,[61]
The cry of the birds is heard,
The voice of many tears[62] of Hilo.
Kilauea is consumed by fire,
The sand takes on heat,
It ignites and flies upward,
By the devastation of the goddess.
Puna is darkened by the bitter rain,[63]
Stifling is the smoke from the pit,
The strong offensive smoke of Pele.
My greetings, woman of the pit.
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O ke ahi a Lonomakua la,
A ka wahine a Pele,
Ke a ala i uka o Puna,
I ka hau aiai o Maunakea,
I ka uwahi po i ka lani,
A ka wahine leo nui i Pohakea,
Ke halawai la me ka lani,
He akua kino lau,
Kino pahaohao,
O Lono ka maka,
Owau la ke kino,
Ke kii mai nei Hawaii ia’u,
I ke kaula waimaka nui,
Hiolo ka lae o ka pohaku,
Io io ka leo o ka ala,
Kui ke koi aweaweula,
Uwe ka leo o ka manu,
Ka leo waimaka nui o Hilo e!
Pau Kilauea i ke ahi e!
Kunia aku la wela ke one,
Ho’a ke ahi lele i luna,
I ka ai inoino a ke ’kua wahine,
Po Puna i ka ua a ka awaawa,
Pakui i ka uwahi a ka lua,
Hauna i ka uahi a Pele la e,
Aloha ka wahine o ka lua.
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Pele made reply: “Yes, that would have been all right, had you come in peace, then
I would have treated you peaceably; but since you have come otherwise, it is only
by strength that you can get Pele.” Pele then ordered Lonomakua to keep up with the
fire; she also ordered the Hiiakas, the Kahoaliis, her uncles and all the gods to
keep the fire going. Molten rocks then flew up to heaven; the heaven was as though
in flames; the sun looked red and the sky was cloudless. The heat from the fire reached
the breast of Kamapuaa and his whole body was encompassed by the fire of Pele; but
Kamapuaa was surrounded by his gods, Kuliaikekaua and others, so he was protected and was not consumed by the fire of Pele. The sun
was, however, darkened by the smoke of the woman, and Kilauea was entirely lost from
view through the great heat; and this heat extended to the other islands of the group.
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Olelo mai o Pele: “Ae he oiaio ia, ina oe i hele mai nei me ka maikai, alaila he maikai
ko onei, nolaila, ma ka ikaika e loaa ai o Pele.” Kena ae la o Pele ia Lonomakua i
ke ahi, na Hiiaka, na Kahoalii, na makuakane, na ’kua a pau loa. Lele ka pohaku i
ka lani, paihi luna, owela ka la, kau ao ole ka lewa. Hele ka wela a ke alo o Kamapuaa,
puni mai la kona kino i ke ahi a Pele. Aka, o Kamapuaa, ua puni oia i kona mau akua
ia Kuliaikekaua. Nolaila, aohe he wela o Kamapuaa i ke ahi a Pele. Aka, ua pouli ka
la i ka uwahi a ka wahine, ua nalo wale Kilauea i loko o ke ahi enaena, ua holo ka
wela me ka hahana i na moku.
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Therefore Pele thought that Kamapuaa must be dead, so she caused the fire to be put
out, and the fire in Kilauea ceased burning; nothing remained but a few burning spots
in the bottom of Halemaumau.
[[342]]
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Nolaila, manao o Pele ua make o Kamapuaa, hoopau i ka a ana o ke ahi, a pio iho la
ke ahi o Kilauea, koe iho la na momoku i lalo o Halemaumau.
[[343]]
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When at last Pele looked, there stood Kamapuaa on Akanikolea, still alive. Again Pele
ordered that the fire be rekindled. As soon as Kamapuaa saw the fire was again burning,
he called out for his sister, Keliiomakahanaloa, who came up in the form of a small
cloud from the south, and when it was directly over the pit of Kilauea, a heavy rain
fell which filled the pit until it overflowed, putting out the fire of Pele; and the
only things that were saved were the fire making sticks. The hog forms of Kama[64] then descended into the pit of Kilauea until the whole place was overrun with hogs.
Kamapuaa then changed himself into the form of a hog, opened wide its mouth, showing
its tusks, and swallowed Halemaumau, taking in Pele, her sisters and brothers, and
they were kept within his stomach until Pele and the others were almost dead. But
when Lonoikiawewaealoha, the fickle god, the love making and unstable god, saw this
he put compassion in the heart of Kamapuaa and his gods and Pele and the others were
saved, otherwise Pele would have been killed. Shortly after this, Kamapuaa left Halemaumau,
whereupon Pele ordered Lonomakua to again start the fire. Lonomakua then took up the
two pieces of wood and began rubbing them together[65] and in time the fire was started and the kindling wood was put on, and after a while
the pit of Kilauea was again filled. The fire came up until it reached Kamapuaa, who
was standing on Akanikolea. He then called for his different supernatural bodies,
such as the trees, olomea, hala, the uhaloa and amaumau, and these different things began to grow, shutting off the fire. This battle was
maintained for some time, no one gaining a single advantage. After the battle had
been maintained for some days Pele and Kamapuaa lived as husband and wife. During
this union the two made a compact, dividing Hawaii into two parts; Pele taking three
districts, Puna, Kau and Kona, the districts having the most lava rocks; while Kohala,
Hamakua and Hilo went to Kamapuaa; these districts being the ones free of rocks. This
ended the war between the two.
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I nana mai ko Pele hana, e ku aku ana no o Kamapuaa i luna o Akanikolea, aole i make.
Kena hou o Pele e hoa ke ahi. Ia wa, kahea o Kamapuaa i ke kaikuahine ona ia Keliiomakahanaloa,
he wahi ao uuku, e pii mai ana ma Kona mai. O ka hele ia a kupono i luna o Kilauea,
o ka iliki iho la no ia o ka ua, piha o Kilauea a hanini, pio ke ahi a Pele. A koe
i ka aunaki me ka aulima. Iho na kino puaa o Kama, piha o Kilauea. O ko Kamapuaa kino
maoli. Hamana ka waha, keke na niho, komo o Halemaumau i loko o ka waha, komo o Pele
me na kaikaina, na kaikunane i loko, kokoke e make o Pele ma. O ke ’kua malimali,
o Lonoikiaweawealoha, holo lua kona manao, hookomo i ke aloha ia Kamapuaa a me na
’kua ona. Pakele ai o Pele mai make ia Kamapuaa ia kaua ana. Nolaila, haalele o Kamapuaa
ia Halemaumau. Kena ae la o Pele ia Lonomakua, ke ahi. Hi’a iho la ke ahi a a no loko
o ka aunaki, pulupulu iho la a a, hoa ia iho la a piha hou o Kilauea; pii mai la ke
ahi a loaa o Kamapuaa i luna o Akanikolea. Kuu iho la o Kamapuaa i na kino lau ona,
oia ka laau, ke olomea, ka hala, uhaloa, ke amaumau, pela laua i kaua ai a loihi ka
manawa. Aole i pio, aole i pio. Mahope o keia kaua ana, noho a kane, a wahine iho
la laua. Iloko o ia noho ana, ua mahele ia o Hawaii no laua, penei ke ano: Ekolu ia
Pele, o Puna, o Kau, o Kona, he mau aina a loa lakou. O Kohala, o Hamakua, o Hilo,
no Kamapuaa ia, aohe aa o keia mau aina ekolu. Pela i pau ai ke kaua ana.
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CHAPTER V.
The Fifth Battle, Between Kamapuaa and Makalii.
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MOKUNA V.
Kaua Alima a Kamapuaa me Makalii.
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After the battle between Pele and Kamapuaa had been fought he sailed from Hawaii for
Maui; then to Molokai and from there to Oahu. After a short stay in Oahu he continued
his journey to Kauai and landed at Kipu. On his way inland he met Limaloa who was
proceeding to the home of Kaneiki, a chief and ruler of one of the districts of Kauai,
he having in charge several of the ahupuaas of that island. The reason of Limaloa’s
visit to the home of Kaneiki was to court his two daughters. In this journey Kamapuaa
had changed himself back to his human form, handsome and pleasant to look upon. Therefore
Limaloa adopted him in reciprocal friendship. While on their way Limaloa said to Kamapuaa:
“With your efforts I shall win the two girls as my wives, for I have given them all
my possessions, but still I have not been able to win them.”
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Mahope o ke kaua ana o Kamapuaa me Pele, holo mai la ia mai Hawaii mai a Maui, a Molokai,
a Oahu nei. Mai Oahu aku a pae ma Kipu, i Kauai. Halawai mai la me ia o Limaloa, e
hele ana i kahi o Kaneiki, he ’lii, a he aimoku, ia ia kekahi mau ahupuaa o Kauai.
O ke kumu o ko Limaloa hele ana i laila, o na kaikuahine o Kaneiki. Ma keia hele ana
he kino kanaka ko Kamapuaa, he ui, a he maikai ke nana aku. Nolaila, hoaikane o Limaloa
ia ia. Ia laua e hele ana ma ke ala loa, i aku o Limaloa ia Kamapuaa: “O oe ka mea
e loaa ai a’u wahine, nokamea, ua pau loa kuu waiwai ia laua, aohe nae he loaa iki.”
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On this journey the two reached Kemano, a spring of good drinking water, and [[344]]there found a woman sitting over the spring covering it up. Kamapuaa asked for a chance
to get a drink, but the woman refused, saying there was no water. At this Kamapuaa
took up the woman and threw her over the cliff[66] and the two then quenched their thirst. From this place they continued on until they
arrived at Kilohana. Just below this place was a valley overgrown with kukui trees
and in this valley two girls were gathering kukui nuts; these were the Limaloa girls.
Kamapuaa said to his companion: “Say, Limaloa, are not those girls your sweethearts?”
“Yes,” answered Limaloa. Kamapuaa then chanted this mele:
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Ma keia hele ana, hiki aku la laua i luna o Kemamo he punawai e inu ia, ua paa [[345]]nae i ka wahine ka waha i ke pani. Ninau aku o Kamapuaa i ka wai e inu, hoole mai
ka wahine, aohe wai. Lalau o Kamapuaa i ka wahine, kiola i ka pali, inu iho la laua
a hele aku la a hiki i Kilohana. Malalo o laila, he awawa kukui, a he mau wahine e
ohi hua kukui ana, oia na wahine a Limaloa.
I aku o Kamapuaa: “E Limaloa! O au wahine paha keia?” “Ae,” pela mai o Limaloa. Kau aku la o Kamapuaa i ke oli,
penei:
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Kipu is quite a little cliff, that is being traveled,
The distance to Makuaiki has not been spanned,
And I have not yet trodden its length,
Nor have I walked its width.
It is a double cliff, high and lofty,
To Mauea that is at the top.
The voice of man is at the top,
The voice of Kaiwikui is at the bottom.
Where it is pleading to the cliff of Mahukona,
For such is Kona.
Kona the small, Kona the large.
For such is man when in love,
He is overcome with love, he is ill at ease,
Ill at ease, as the women by the cliff,
Kukuiahinahina together with Kukuiahalua.
The red bosom and the white bosom,
The daughters of Kaneiki,
What are the two doing here?
Whiling away time in the uplands,
Making love. Our greetings to you two.
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He wahi pali iki hoi o Kipu e hele ia nei,
Aole i anana ia ka loa o Makuaiki,
Aole hoi au i hele i ka loa,
Aole hoi i hele i ka laula,
He pali kui, e hono, e waha,
I Mauea la e! aia i luna,
Aia i luna ka leo o ke kanaka,
Aia i lalo ka leo o Kaiwikui,
Ke ualo la i ka pali o Mahukona.
E laa o Kona e!
O Kona iki, o Kona nui,
E laa ke kanaka i ke aloha e!
Ua loaa i ke aloha, ke haa mai la,
Haa la, haa na wahine i ka pali,
O Kukuiahinahina laua o Kukuiahalua,
O Aloula laua o Alokea.
Na Kaikuahine o Kaneiki e!
E aha ana la laua nei e!
E walea nei, o ka uka nei la,
Hoalohaloha wale, aloha.
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The two girls replied: “How can there be any love when we have not lived together?”
The two, however, invited Kamapuaa and Limaloa to come and sit with them. Shortly
after this the two girls sent a man to tell Kaneiki of their wish to make this man
[Kamapuaa] their husband.
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I mai na wahine: “Aia hoi ke aloha a ua noho pu.” Kahea mai la na wahine ia laua nei.
Iho aku la laua a hiki, noho pu iho la me na wahine. Hoouna aku la na wahine i ke
kanaka, e hai aku ia Kaneiki i ko laua makemake i keia kanaka i kane na laua.
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When Kaneiki heard the wish of his daughters, he said to the man: “You go back and
tell the young chiefesses that their brother has made an oath that they shall marry
no other husband except Kamapuaa. If, however, this man is Kamapuaa himself then they
can marry him.” Continuing, Kaneiki said to the man: “You go back to where they are
and bring them all here that they may partake of food.” After the man had gone on
his way, Kaneiki prepared food and meat for the strangers. When Kamapuaa and Limaloa
arrived, they were invited to sit down and partake of some food. Limaloa ate as any
other human being, but Kamapuaa ate like a hog. After these events they lived together
for several days.
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A lohe o Kaneiki, olelo mai la i ke kanaka, e hoi oe a olelo aku i na ’lii wahine:
“Ua hoohiki ke kaikunane o olua o Kamapuaa ka olua kane, aka, ina nae o Kamapuaa ia,
moe ia.” Kauoha aku la o Kaneiki i ke kanaka: “E hoi oe a hiki, e alakai mai i ka
hale nei e ai ai.” A hala ke kanaka, hoomakaukau iho la o Kaneiki i ka ai a me ka
ia na Kamapuaa. A hiki o Kamapuaa me Limaloa, kena aku la e ai, ai iho la laua. O
Limaloa, he ai a kanaka kana, o Kamapuaa hoi, he ai a puaa kana. Mahope o laila, noho
iho la lakou he mau la.
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Kaneiki at this time was at war with Makalii[67] and on setting out to battle one day, he was defeated. Kaneiki went forth the second
time to war but he was again [[346]]beaten by the forces of Makalii. At these repeated defeats of their father, the two
girls of Kamapuaa wept at the prospect of their coming death by Makalii. Kamapuaa,
however, did nothing but sleep in the house; he never went about anywhere, nor did
any work; all he did was sleep.
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Hele o Kaneiki e kaua me Makalii, hee mai la o Kaneiki ia Makalii. Elua kaua [[347]]ana me Kaneiki, hee ia Makalii. Nolaila, uwe na wahine a Kamapuaa i ka make ia Makalii.
O Kamapuaa hoi, e moe ana no i ka hale, aole hele, aohe hana, o ka moe ka hana.
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RELATING TO MAKALII.
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NO MAKALII.
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This Makalii was none other than the Makalii who escaped from Oahu and ran to Kauai,
during the battle between Olopana and Kamapuaa, that took place at Waianae, as already
spoken of. Upon the arrival of Makalii on Kauai, he became the king of that island
and all the people of Kauai served under him.
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Oia no kela Makalii i holo ai mai Oahu aku nei, iloko o ke kaua a Olopana me Kamapuaa,
i olelo ia ma ke kaua ana a Olopana a me Kamapuaa ma Waianae. Eia nae, ua lilo ia
i alii no Kauai ia wa, a malalo mai ona na kanaka o Kauai, pela i alii ai o Makalii.
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When Kamapuaa awoke from his sleep, the girls said to him: “How strangely you behave!
Here you do nothing but sleep while our father and ourselves were almost slain today,
and you would not have known of it.” Kamapuaa replied: “Let me go out and fight this
Makalii, while you people remain at home. You must not follow me.” Kaneiki answered:
“Yes, you can go.” Kamapuaa then asked of Kaneiki: “Have you seen a large stick of
wood anywhere, or heard of the whereabouts of one?” Kaneiki replied: “There is a large
stick, it is in the uplands of Kahikikolo.” Several men were then sent to cut and
bring the log home. As soon as it was brought home, Kamapuaa took it up and went off
to do battle with Makalii, while Kaneiki and Limaloa followed behind. When Kamapuaa
arrived on the heights of Kahoaea, he met Ahuli, one of Makalii’s warriors. Upon meeting
this man, Kamapuaa challenged him to strike. Ahuli then lifted his war club and aimed
a blow at Kamapuaa, but Kamapuaa warded off the blow with the point of his log, Kahikikolo,
sending the club of Ahuli flying from his hands. When Ahuli saw that he was without
his club, he turned and started to run off; but Kamapuaa struck at him with his club
and killed him.
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A ala o Kamapuaa, olelo aku na wahine: “Kupanaha oe, o ka moe no kau, a o ka makuakane
o kakou mai make, o maua no hoi mai make, ina la aole oe e ike.” I aku o Kamapuaa:
“Owau ke hele e kaua me Makalii, a o oukou hoi e noho, mai hele oukou.” Ae mai o Kaneiki:
“Ae, o oe ke hele.” Ninau aku o Kamapuaa ia Kaneiki: “Aohe au laau nui i ike ai, a
i ole, i lohe ai?” “He laau no aia ia i uka o Kahikikolo.” Kii aku la na kanaka he
lehulehu, a ooki a moku, lawe mai la me ke kauo a hiki i kai. Lalau iho la o Kamapuaa,
a hele aku la, hahai aku la o Kaneiki me Limaloa, mahope o Kamapuaa. A hiki o Kamapuaa
i luna o Kahoaea halawai laua me Ahuli, he koa no Makalii. Olelo aku o Kamapuaa haua
hoi. Hahau o Ahuli i luna o Kamapuaa i ka laau palau. E hue ae ana o Kamapuaa i ka
welau o Kahikikolo, lele ka laau a Ahuli i kahi e. Ike o Ahuli aohe ana laau, holo
aku, e hahau aku ana o Kamapuaa i ka laau make o Ahuli.
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After the death of Ahuli, Kanakea stood up, also a great warrior. He came on up and
struck at Kamapuaa with his war club; but before the club struck Kamapuaa, Kamapuaa
warded it off with the butt end of the log, sending the club of his opponent flying
from his hands. At this Kanakea ran to hide under the aalii.[68] Kamapuaa then took up his club and struck at Kanakea, killing him on the spot.
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A make o Ahuli, ku ana o Kanakea, he koa no, hele mai la a hahau i kana laau i luna
o Kamapuaa, e peku ae ana o Kamapuaa i ke kumu o Kahikikolo, lele ka laau i kahi e.
Holo o Kanakea e pee malalo o ke aalii. E uhau aku ana o Kamapuaa i ka laau, make
loa o Kanakea.
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After his death, Omaumaukioe and Owalawalaheekio came up. Both of these men were skillful
in the art of throwing the spear. Kamapuaa challenged them saying: “Throw your spears
at me.” The two then threw their spears at Kamapuaa, who dodged, both spears missing
their mark. The two then started to run off and before Kamapuaa could get at them
they were out of sight.
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Mahope ona o Omaumaukioe, a me Owalawalaheekio, he mau koa akamai i ka oo ihe. I aku
o Kamapuaa: “Pahua hoi ka ihe.” E pahu mai ana laua ala elua i na ihe, e alo ae ana
o Kamapuaa, hala, e holo aku ana laua ala, nalowale loa.
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After these two, Makalii came. When Kamapuaa saw him coming, he said to Kaneiki and
Limaloa: “This fellow Makalii will simply run away.” Kaneiki and Limaloa replied:
“Makalii is a brave soldier and will not run away.” Kamapuaa repeated: “He will run
away. Just by my chant alone he will run.” Kamapuaa then chanted:
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Mahope o laua ku ana o Makalii. I aku o Kamapuaa ia Kaneiki laua o Limaloa, he kanaka
holo wale keia o Makalii. I aku o Kaneiki me Limaloa: “He koa o Makalii, aole holo
ana.” Olelo aku o Kamapuaa: “Holo no, i kuu mele no auanei la holo o Makalii.” Oli
aku la o Kamapuaa.
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How beautiful is the face of the cliff!
Looking as though hewed into ridges,
The cliff of Kualele
Flies,[69] perchance it will fly.
[[348]]
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Nani kua ka pali,
Me he mea ala i kalai ia a nihoniho,
Ka pali o Kualele la e!
Lele, lele paha e!
[[349]]
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Makalii then chanted back, stating that he was a warrior of Kauai and that he did
not know Kamapuaa, saying:
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Oli mai o Makalii ma ke mele, me kona hai mai ia ia he koa no Kauai, a me kona ike
ole ia Kamapuaa:
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I am Makaliikuakawaiea,[70]
The possessor of this land.
I have the uplands, I have the lowlands.
I have the lands within, I have the lands below.
As I strut as a warrior,
The small men follow
When I journey, the great soldier
Of Kauai.
What is your name?
Does it compare with mine?
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O Makaliikuakawaiea au
He kaha ku wau no keia aina,
Ia’u o uka, ia’u o kai,
Ia’u o nae, ia’u o lalo,
No’u ka hele no ke koa,
Hele ka oha mahope,
Ka hele au a ke koa nui,
O Kauai nei la e!
Owai kou inoa?
E like me a’u nei la?
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Kamapuaa chanted back his reply to Makalii:
|
Oli aku o Kamapuaa i kana oli ia Makalii:
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The turtle jumps to the sea below,
And holds onto the face of the rock,
In the sea it listens.
The native son of Kaena,
Perchance he will run. My greetings to you.
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Lele ae la ka honu a kai,
Kipu iho la i ke alo o ka ala e!
A ke kai hoolono e!
Ke kupa o Kaena la!
Holo paha, aloha e.
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Makalii replied to Kamapuaa: “How handsomely you do chant my name! If I kill Kaneiki
this day, I will save you.” At these words Kamapuaa was made very angry, so he chanted
of the several opponents met by him in battle, at the same time giving their names.
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I aku o Makalii ia Kamapuaa: “Akahi ka lea o kuu inoa ia oe, ina hoi e make o Kaneiki
ia’u i keia la, o oe ka’u e hoola ai.” Ma keia olelo a Makalii ua puni o Kamapuaa
i ka huhu ia wa. Nolaila oli aku la ia ma ke mele i na hoa kaua ona, me ka hai i na
inoa o lakou:
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Thou at Naipuni in the calm
Of Owela the isle.
The land was willed to the parents,
To the father,
To the mother,
To the older brother,
To the grandmother,
To the priest Lonoaohi.
He went all alone in the going,
Who followed after Kapomailele,
He traveled along the border of Kahiki.
The battle at Ahuku was won,
The battle at Ahumoe was routed.
The battle in which Olopana was defeated,
The battle in which Pohuehue was routed.
The battle in which Mahiki was defeated,
The battle in which Popoki was routed.
The battle in which Ohiki was defeated,
The battle in which Aleale was routed.
The battle in which Pipipi was defeated,
The battle in which Aoa was routed.
The battle in which Lepokolea was defeated,
The battle in which Palahalaha was routed.
The battle in which Akiaki was defeated,
The battle in which Loloa was routed.
The battle in which Paoolakei was defeated,
The battle in which Paookauwila was routed.
The battle in which Alamihi was defeated,
The battle in which Aama was routed.
The battle in which Kuapaa was defeated,
The battle in which Naka was routed.
The battle in which Opihi was defeated,
The battle in which Heepali was routed.
The battle in which Lipoa was defeated,
The battle in which Limukohu was routed.
The battle in which Ina was defeated,
The battle in which Haukeuke was routed.
The battle in which Olali was defeated,
The battle in which Oopukai was routed.
The battle in which Hinalea was defeated,
The battle in which Weke was routed.
The battle in which Opule was defeated,
[[350]]
The battle in which Uhu was routed.
The battle in which Mano was defeated,
The battle in which Malolo was routed.
The battle in which Piopio was defeated,
The battle in which Lelepo was routed.
The battle in which Auau was defeated,
The battle in which Kauleinaha was routed.
The battle in which Honunui was defeated,
The battle in which Honuiki was routed.
The battle in which Kumunuiaiake was defeated,
The battle in which Niuloaihiki was routed.
The battle in which Moanonuikalehua was defeated,
The battle in which Kaeohoku was routed.
The battle in which Kaeholalo was defeated,
The battle in which Nalukua was routed.
The battle in which Nalualo was defeated,
The battle in which Alei was routed.
The battle in which Alemoe was defeated,
The battle in which Keaumiki was routed.
The battle in which Keauka was defeated,
The battle in which Ahuikukanaloa was routed.
The battle in which Laumaiakewili was defeated,
The battle in which Laumaiakenahae was routed.
The battle in which Kupalii was defeated,
The battle in which Kanaunaumamaawa was routed.
The battle in which Mokumokupoo was defeated,
The battle in which Namakaokahai was routed.
The battle in which Kuilioloa was defeated,
The battle in which Koea was routed.
The battle in which Lonokaeho was defeated,
Kahikiku became mine.
I married the daughter of Kowea,
Kekaihaakuloulani,
Within Puokooko.
Koo of Wainanauli.
There was the sleeping house.
My father-in-law constrained me
To stay and enjoy the result of our labor.
You cannot restrain the hog
For I am going to put out
The fire from the time unknown (darkness);
You cannot quench the fire,
It is the fire of the goddess,
Pele the great creator of isles.[71]
Traveling to Kauanahunahu is quite a distance.
By the fire, the hair of the hog was consumed.
The fetor of which reaches the group,
Smoke and heat covered the land,
Vanquished were the Oahu chiefs by me.
Olopana was hit by the rays of the small sun;
Olopana was killed by the great sun.
He was food for the pebbles,
He was food for the moi (fish),
He was food for the nananuu,[72]
The sacred images in front were partakers;
Possession of Oahu was mine.
The younger brother died from self-destruction;
He was placed on the shelf of Keluea.
The land was taken away
By Iouli, by Iomea,
By the family of Paikaua,
Of Pueonuiokona,
Of Kahonunuimaeaea,
Of Kahonuikipooiki,
Of Kapaemahu from Wakea.
The parents were sent away, they fled to Kauai,
A province belonging to Kama,
A leap[73] from Oahu.
Such art thou, Makaliinuikuakawaiea,
Be careful, my lehua flower, Makalii.[74]
I am ascending, going up.
I am picking it, picking it.
I am passing them round, dividing them,
Take of my white lehua, O Makalii.
I am descending, going down.
I am selecting [the choice ones], selecting.
I am plucking them [from the stem], plucking them.
I am biting them [with the teeth], biting them.
I am braiding [them], braiding them.
I am stringing [them], stringing [them].
I am completing it, completing it.
I have finished it, finished it.
I am wearing it, wearing it.
I am off with it, off with it.
I have snatched it, snatched it.
The sea is despoiling the sands of Akelekele.
The sea of Hanalei has become tempestuous, tempestuous,
The sea of Haena is shallow,
The sea of Kalalau breaks over,
The sea of Milolii is very quiet.
[[352]]
The spray of the sea flies up,
Revealing the side of the blue rock,
The wave which places the stone.
Then will my wind-form appear,
Kukeaoiki, Kukeaonui,
Kukeaoloa, Kukeaopoko,
Kukeaonuimihamihaikalani.[75]
The heaven is raging, the heaven is furious,
The heaven is furious because of thee,
Makaliinuikuakawaiea.
Your land is routed in the morning,
Makaliinuikuakawaiea,
The whole of Kauai has become mine, the whole.
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O Naipuni oe a ka maia,
Ia Owela ka moku,
Kauoha ka aina i na makua,
I ka makuakane,
I ka makuahine,
I ke kaikuaana,
I ke kupunawahine,
I ke kahuna ia Lonoaohi,
Oia wale no ia i ka hele ana,
I hahai i ka mai o Kapomailele,
Hele ae nei oia ma kukulu o Kahiki,
Make ke kaua i ke Ahuku,
Hee ke kaua i ke Ahumoe,
Make ke kaua ia Olopana,
Hee ke kaua ia Pohuehue,
Make ke kaua ia Mahiki,
Hee ke kaua ia Popoki,
Make ke kaua ia Ohiki,
Hee ke kaua ia Alealea,
Make ke kaua ia Pipipi,
Hee ke kaua ia Aoa,
Make ke kaua ia Lepokolea,
Hee ke kaua ia Palahalaha,
Make ke kaua ia Akiaki,
Hee ke kaua ia Loloa,
Make ke kaua ia Paoolakei,
Hee ke kaua ia Paookauwila,
Make ke kaua ia Alamihi,
Hee ke kaua ia Aama,
Make ke kaua ia Kuapaa,
Hee ke kaua ia Naka,
Make ke kaua ia Opihi,
Hee ke kaua ia Heepali,
Make ke kaua ia Lipoa,
Hee ke kaua ia Limukohu,
Make ke kaua ia Ina,
Hee ke kaua ia Haukeuke,
Make ke kaua ia Olali,
Hee ke kaua ia Oopukai,
Make ke kaua ia Hinalea,
Hee ke kaua ia Weke,
Make ke kaua ia Opule,
[[351]]
Hee ke kaua ia Uhu,
Make ke kaua ia Mano,
Hee ke kaua ia Malolo,
Make ke kaua ia Piopio,
Hee ke kaua ia Lelepo,
Make ke kaua ia Auau,
Hee ke kaua ia Kauleinaha,
Make ke kaua ia Honunui,
Hee ke kaua ia Honuiki,
Make ke kaua ia Kumunuiaiake,
Hee ke kaua ia Niuloaihiki,
Make ke kaua ia Moanonuikalehua,
Hee ke kaua ia Kaeohoku,
Make ke kaua i Kaeholalo,
Hee ke kaua ia Nalukua,
Make ke kaua ia Nalualo,
Hee ke kaua ia Alei,
Make ke kaua ia Alemoe,
Hee ke kaua ia Keaumiki,
Make ke kaua ia Keauka,
Hee ke kaua ia Ahuikukanaloa,
Make ke kaua ia Laumaiakewili,
Hee ke kaua ia Laumaiakenahae,
Make ke kaua ia Kupalii,
Hee ke kaua ia Kanaunaumamaawa,
Make ke kaua ia Mokumokupoo,
Hee ke kaua ia Namakaokahai,
Make ke kaua ia Kuilioloa,
Hee ke kaua ia Koea,
Make ke kaua ia Lonokaeho la e!
Puni o Kahiki ku,
Moe maua me ke kaikamahine a Kowea,
Me Kekaihaakuloulani,
Iloko o Puokooko,
O Koo o Wainanauli,
Ilaila ka hale moe,
Kaohi mai ka makuahunowai,
E noho e ai i ka luhi o kaua,
Aole e paa ka puaa ia oe,
Ke kii nei au e kinai,
I ke ahi a ka po,
Aole e pio ke ahi ia oe,
He ahi na ke ’kua wahine,
Na Pele nui aimoku,
Hele aku he loa Kauanahunahu,
Na hua e ke ahi pau ka hulu puaa,
Ku ka hohono i na moku,
Ua wahi a wela ka aina,
Wela ka ulu Oahu, ia’u,
Pa Olopana i ka la iki,
Make Olopana i ka la nui,
Ai na ka iliili,
Ai na ka moi,
Ai na ka nananuu,
Ai na kii kapu o mua nei la,
Puni Oahu nei ia’u.
Kaawe ke kaikaina la make,
Kau i ka haka a Keluea,
Lawe ae ka aina la lilo,
E Iouli, e Iomea,
E ka ohana a Paikaua,
A Pueonuiokona,
A Kahonunuimaeaea,
A Kahonuikipooiki,
A Kapaemahu o Wakea.
Kipaku ia na makua lele i Kauai,
O ka mamala hoi a Kama,
I Mahiki mai Oahu mai,
Oia oe e Makaliinuikuakawaiea,
E o oe, ka’u lehua la e Makalii,
Ke pii la la, ke pii la,
Ke ako la la, ke ako la,
Ke puunaue la la, ke puunaue la,
O aku ka’u lehua kea la e Makalii,
Ke iho la la, ke iho la,
Ke wae la la, ke wae la,
Ke ako la la, ke ako la,
Ke aki la la, ke aki la,
Ke uo la la, ke uo la,
Ke kui la la, ke kui la,
Ke lawa ala la, ke lawa ala,
Ke paa ala la, ke paa ala,
Ke lei la la, ke lei la,
Ke lawe la la, ke lawe la,
Ke hao la la, ke hao la,
Ke hao la ke hai i ke one o Akelekele,
Kaikoo Hanalei e! Kaikoo,
Kai kuaau o Haena,
Kai poi o Kalalau e,
Kai ne halaole ko Milolii,
Lele ae la ka huna a ke kai i luna,
A ke kai kuike i ke alo o ka ala,
[[353]]
A ke kai hoomoe i ke alo o ka pohaku,
E hiki mai auanei kuu kino makani,
O Kukeaoiki, o Kukeaonui,
O Kukeaoloa, o Kukeaopoko,
O Kukeaonuimihamihaikalani,
Kaiehu ka lani, ehuehu ka lani,
Ehuehu ka lani ia oe la e!
E Makaliinuikuakawaiea,
Hee ko aina i ke kakahiaka,
E Makaliinuikuakawaiea la,
Puni Kauai nei ia’u la e, puni.
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When Makalii heard this chant by Kamapuaa, he repented within him, because of his
coming fate. He was made certain now that this person was none other than Kamapuaa;
so he humbly questioned Kamapuaa in a chant, saying:
|
A lohe o Makalii i keia oli a Kamapuaa, mihi iho la ia i kona make. Maopopo iho la
ia ia o Kamapuaa keia, nolaila, ninau mai la ia ia Kamapuaa ma ke oli penei:
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Are you then, Haunuu,
Haulani, the great shark,
Kaalokuloku, a question?
Is this your name? Make answer.
|
O oe no ka na e Haunuu,
E Haulani, ka mano nui,
E Kaalokuloku, e ui e?
O kou inoa ia? E o mai.
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|
Kamapuaa then replied: “Yes, it is I, Kama.”
|
Ae mai o Kamapuaa: “Ae owau no, o Kama.”
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|
Makalii said to Kamapuaa: “Defeated, there is no way of escape; no place in the uplands,
no place in the lowlands, no place toward the east, no place underneath, not even
a bunch of grass for me to hide in. I am your captive, Kama.” Kama made answer: “You will not be killed if you are able to chant one of the meles in my honor.” The
reason why Kama requested a mele was because he was angry at Makalii on account of
the haughty expression used: “How handsomely you chant my name! If I kill Kaneiki
this day, I will save you.”
|
I aku o Makalii i mua o Kamapuaa: “Make, aohe wahi e ola ai, aohe uka, aohe kai, aohe
nae, aohe lalo, aohe opu weuweu e pee iho ai, ua make ia oe e Kama.” I aku o Kama:
“Aole oe e make, ke loaa kekahi mele o’u ia oe.” No ka huhu o Kama ke kumu o keia
olelo ana i mele, no kela huaolelo a Makalii, i pane kikoi mai ai, penei: “Lea maoli
kuu inoa ia oe, ina i make o Kaneiki ia’u i keia la, o oe ka’u e hoola.”
|
|
Makalii replied: “It is when a person is still in his mother’s womb that he should
know how to chant a mele.” Kamapuaa said with some heat: “Can’t you think of one?”
|
Pane aku o Makalii: “Iloko paha o ka opu o ka makuahine loaa ke mele.” Olelo aku o
Kamapuaa me ka huhu: “Aole no ka e noonoo iho kou opu?”
|
|
Because of this persistency, Lonoikiaweawealoha (one of Kamapuaa’s deities) took compassion
on Makalii and taught him one of the chants in honor of Kamapuaa. After learning the
mele, Makalii chanted it to Kamapuaa, and at the conclusion Makalii asked: “What of
me?” Kamapuaa replied: “You shall not be saved because of this one mele; you must
chant another one.” Makalii again chanted, giving all the meles of Kamapuaa, at the
conclusion of which Makalii was spared by Kamapuaa. By this release of Makalii he
requested of Kamapuaa that he be given a piece of land for himself and his people.
Kamapuaa then said to him: “You must go to Kahiki and live with Koea.” Makalii replied,
saying: “No, I will never live there, for I will have to cross so many seas.” “Go
to Hawaii then and live with Pele.” “I will not be able to live with her.” “Go to
Oahu and live with Kekeleiaiku and Kamaunuaniho.” “I will never be able to live there.”
“Go up to the mountains then and live where the ti, the pala, the mau, and hapuu are plentiful.” Makalii then replied: “Yes.” He then proceeded to the mountains and
there he made his home and lived with all his people.
[[354]]
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Ia wa, aloha iho la o Lonoikiaweawealoha ia Makalii (oia kekahi akua o Kamapuaa),
a’o iho ia i na mele inoa o Kamapuaa. Oli aku la o Makalii i ke mele o Kamapuaa, a
kuu iho la. Ninau aku la o Makalii: “Pehea au?” Olelo mai o Kamapuaa: “Aole oe e ola
i ke mele hookahi, aia elua mele.” Oli aku la o Makalii i na mele a pau loa o Kamapuaa,
a pau ia, alaila ola o Makalii ia Kamapuaa, aole i make. Ma keia ola ana o Makalii,
nonoi aku la ia ia Kamapuaa i wahi nona e noho ai me kona mau kanaka. Olelo mai o
Kamapuaa: “Kahiki oe me Koea e noho ai.” Hoole aku o Makalii: “Aole au e ola i laila,
he nui na kai a’u e holo ai.” “I Hawaii hoi ha me Pele, e noho ai.” “Aole au e ola i laila.” “I Oahu hoi ha me Kekeleiaiku
a me Kamaunuaniho.” “Aole no wau e ola i laila.” “I uka hoi ha oe o ke kuahiwi e noho
ai i kahi nui o ke ki, o ka pala, o ke mau, o ka hapuu.” “Ae,” aku o Makalii. Hoi
aku la ia me kona mau kanaka i ke kauhiwi e noho ai.
[[355]]
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CHAPTER VI.
Relating to Kahikiula and Kahikihonuakele.
|
MOKUNA VI.
No Kahikiula a me Kahikihonuakele.
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After Makalii had departed from the presence of Kamapuaa, up came Kahikiula,[76] the father of Kamapuaa, a great warrior. When Kamapuaa saw his father his love for
him began to well up within him and so he said to Kaneiki: “There is your man.” Kaneiki
replied: “He is a powerful man and a great warrior.” Kamapuaa said: “If he is such
a great warrior he would have retained possession of his own land, Oahu, and some
one else would not have acquired it.”
|
A hala o Makalii mai ke alo aku o Kamapuaa, ku ana o Kahikiula, ka makuakane o Kamapuaa.
He koa ia, hu mai ke aloha o Kamapuaa nona. Kena aku la o Kamapuaa ia Kaneiki: “Kau
kanaka hoi.” I mai o Kaneiki: “He ikaika kela, he koa.” I aku o Kamapuaa: “Ina hoi
ha ke koa, paa kona aina o Oahu, aole e lilo ia hai.”
|
|
Kahikiula then faced Kaneiki and without so much as a warning Kaneiki fell on Kahikiula
with his war club and struck him to the ground. As he fell Kaneiki jumped on him to
make sure of his death, but Kamapuaa spoke up: “Let me finish him, you go on forward.”
Kamapuaa then said to Kahikiula:[77] “Say, you are almost dead.” “Yes, I am almost dead; the young man struck me but once
and I am laid low.” Kamapuaa again said: “You look as though you were my father and
that I was your son.” Kahikiula replied: “I have no other child,[78] but one, that is Kahikihonuakele.”[79] Kamapuaa said to him: “Crawl from here until you meet Makalii and the others in the
mountains and there make your home.”
|
Ku iho la laua me Kaneiki, hoomoe iho ana o Kaneiki i ka laau i luna o Kahikiula haule
o Kahikiula, i lalo. Lele iho o Kaneiki e hoomake loa, pane aku o Kamapuaa: “E! na’u
e hoomake, hele aku i mua.” Olelo iho o Kamapuaa ia Kahikiula. “E! make e!” “Ae, make,
hookahi no ka laau a ka ui o ka make no ia.” “Me he makuakane la oe no’u, a me he
keiki la wau nau.” I mai o Kahikiula: “Aohe a’u keiki e ae, hookahi wale no o Kahikihonuakele.”
I aku o Kamapuaa: “Maanei e kolo aku ai a loaa o Makalii ma i ke kuahiwi, i laila
e noho ai.”
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|
After the departure of Kahikiula, up came Kahikihonuakele, the oldest brother of Kamapuaa.
At sight of the new arrival, Kamapuaa said to Limaloa: “There is your man.” Limaloa
replied: “I shall be killed for he is a young man.” Kamapuaa replied: “It is because
I know he is not strong is the reason why I ask that you take him.” Limaloa then stood
up facing Kahikihonuakele and struck him with his club, felling him to the ground.
Limaloa then jumped on his opponent to make sure that he was dead, but Kamapuaa spoke
up: “Go on forward, I will finish him.” After Limaloa had departed, Kamapuaa took
hold of Kahikihonuakele and worked over him[80] until he was restored to consciousness, when Kamapuaa said to him: “You are helpless;
one stroke of the young man’s club laid you low. You look as though you were my older
brother, and I your younger brother.” Kahikihonuakele replied: “I have no other younger
brother. My two younger brothers[81] are dead. One was killed by Pele and the other hung himself.” Kamapuaa said to Kahikihonuakele:
“Crawl from here until you find Makalii and the others.”
After this Kaneiki and Limaloa returned, when Kamapuaa said to them: “There is one
great conflict yet to be had; it will be against a woman, so we must therefore run
away and save ourselves.” The woman spoken of by Kamapuaa was Hina, their own [[356]]mother.[82] Kaneiki and Limaloa then started to run off. The reason why Kamapuaa ordered these
two to run was because he took pity on his mother, Hina.
|
A hala o Kahikiula, ku ana o Kahikihonuakele, ka mua loa o Kamapuaa ma. Kena aku la
o Kamapuaa ia Limaloa: “Kau kanaka hoi.” I mai o Limaloa: “E make auanei au he kanaka
ui kela.” I aku o Kamapuaa: “No kuu ike i ka ikaika ole, nolaila au i olelo aku la ia oe.” Ku iho la o Limaloa me
Kahikihonuakele a hahau laau, hina iho la o Kahikihonuakele i lalo. Lele iho o Limaloa
e hoomake loa, pane aku o Kamapuaa: “E hele aku i mua, na’u e hoomake aku.” A hala
o Limaloa i mua, lalau iho la o Kamapuaa ia Kahikihonuakele, a lomilomi iho la, a
pohala ae la. Olelo iho o Kamapuaa: “Make ea. Hookahi no ka laau a ka ui waiho i lalo.”
I iho o Kamapuaa: “Me he kaikuaana ala oe no’u, a me he kaikaina ala au nou.” I mai
o Kahikihonuakele: “Aole o’u kaikaina e ae, ua make ko’u mau kaikaina. O kekahi make
ia Pele, o kekahi ua kaawe.” I aku o Kamapuaa ia Kahikihonuakele: “Maanei aku e kolo
ai a loaa aku o Makalii ma.” Mahope o laila, hoi mai la o Kaneiki laua o Limaloa.
I aku o Kamapuaa: “E, hookahi kaua ikaika i koe, he kaua wahine ia, no laila, e holo
kakou i pakele.” O keia wahine a Kamapuaa e olelo nei, o Hina no, o ka makuahine ponoi
no o lakou. A holo o Kaneiki laua [[357]]o Limaloa. O ke kumu o keia hana ana a Kamapuaa pela, no ke aloha i ka makuahine ia
Hina.
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|
Because Kamapuaa made use of the stick of wood called Kahikikolo as his war club,
he was named “Kaneiki’s-son-in-law-with-the-great-club.”
|
No ka lawe ana o Kamapuaa ia Kahikikolo i laau kaua nana, kapa ia ai kona inoa. “O
ke kaikoeke laau nui a Kaneiki.”
|
|
Some time after this Kamapuaa left his wives and his father-in-law, Kaneiki, and set
out to Kalalau to pay his parents a visit, for at this time Kahikiula and Hina were
the recognized rulers of the whole island of Kauai. Fish had been caught at Kalalau;
Wailinuu was their head fisherman. When Kamapuaa was nearing his parents’ place of
abode, he tarried at a woman’s home. While living there, news of plentiful fish reached
him.
|
A haalele o Kamapuaa i na wahine a me kona makuahunowai o Kaneiki, hele aku la ia
e ike i na makua ona e noho ana ma Kalalau, nokamea, e noho alii ana o Kahikiula me
Hina no Kauai a puni, a e kuu ana ka ia o Kalalau, a e noho lawaia ana o Wailinuu
na laua. A kokoke o Kamapuaa e hiki i kahi o na makua noho ihola he hale wahine, ia
ia i noho ai ilaila, lohe ia mai la ka i’a.
|
| |
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CHAPTER VII.
How the Parents Failed to Recognize Kamapuaa, Which Action Almost Cost Them Their
Lives.
|
MOKUNA VII.
Ka Hoohewahewa Ana o na Makua, mai Make.
|
|
When Kamapuaa arrived where Wailinuu, his parents’ fisherman was with the canoe of
fish, he leaned on the edge of the canoe and asked: “Give me some fish? If you withhold
it you will be killed. Death shall be your portion today and maggots tomorrow.” Wailinuu
made reply: “You are asking for two things: the request for some fish and my death.” Kamapuaa again
asked: “Give me some fish.” Wailinuu replied: “Why don’t you dive down into the sea
for some.” Kamapuaa then ordered one of his companions to proceed to Hina and say:
“Here comes your son. He has come for some fish for himself.” When Hina heard this
from the messenger, she refused, saying: “I have no other son. One was killed by Pele,
one hung himself and Kahikihonuakele is the only one that is left. I don’t know where
that fellow comes from. Perhaps it is some one who has heard that we have caught a
large quantity of fish and has come[83] with deception to get him some fish.” The messenger was sent back to Hina by Kamapuaa
five different times and the messenger returned empty handed to Kamapuaa as many times.
Kamapuaa then came to Hina, and when she saw him she turned away her face. Kamapuaa,
upon seeing this, said to Hina: “Is your back then to be the one to converse with
me?” Kamapuaa then chanted to Hina as follows:
|
A hiki o Kamapuaa ia Wailinuu, ka lawaia a na makua. Kalele iho la keia i ka moo o
ka waa ia, a olelo aku la: “Na’u kekahi ia, aua no make. He make ko keia la, he ilo
ko ka la apopo.” I mai o Wailinuu: “Alua ia oe, o ke noi i i’a, a o ka make mai no.”
I aku o Kamapuaa: “Na’u kahi i’a.” Olelo mai Wailinuu: “Aole no ka hoi e luu iho no
hoi ka ihu i lalo o ke kai.” Kena aku la keia i ka hoahele, o hele i o Hina ala, e
olelo aku eia ae ko keiki, i hele mai nei i i’a nana. A lohe o Hina i keia mau olelo
a ka elele, hoole mai la: “Aole a’u keiki e ae, ua make ia Pele, ua kaawe. Ua koe
hookahi o Kahikihonuakele. Nohea la na keiki, he lohe aku la paha i ka pihe i’a a
maua hele mai la e wahahee i loaa ona ia.” Elima hele ana a ka elele mai a Kamapuaa
a ia Hina. Elima hoi ana. Alaila, hiki o Kamapuaa i mua o Hina, ike mai la o Hina,
huli ke alo i kahi e. Pane aku o Kamapuaa ia Hina: “O ke kua ka ko’u hoa olelo?” Oli
aku la o Kamapuaa ia Hina:
|
|
How contented was I while living in the uplands of Waiahulu,
Where the rumor reached me of the great catch of fish here in the lowlands;
I then questioned,
To whom does the fish belong, there in the lowlands?
To Hina, to Kahikiula.
All that fish shall be mine, were I to get there.
Say, Hina, let me have some fish?
Say, Hina, don’t be hard hearted.
Kahikimauolina dwells in happiness,
The sands that face the Isles.
[[358]]
He faced about to come in search,
In search of the parents.
The mother was without feeling,
The father was mean,
The older brother was unkind.
They pointed to the sea for fish.
In the long feeding grounds, in the short feeding grounds.
In the feeding grounds where the fish dwell,
In the feeding grounds known to Hina.
Say, Hina, I have come for some fish for myself.
Say, Hina, don’t be unkind, for I greet you.
The top of the ridge was seen to appear on Waiawaawa.
It was my hog form.
I thought that when I came
The parents would remember.
Say, Hina, don’t be hard hearted.
|
Nani kuu noho ana i uka o Waiahulu,
Hiki ana ka pihe ia o kai nei,
O ui au o ninau aku,
Nawai la ka i’a o kai nei?
Na Hina, na Kahikiula,
Na’u wale no ia i’a ke hiki au,
E Hina e, na’u kahi i’a,
E Hina e, he ole manawa ino,
Lealea ka noho a Kahikimauolina,
Ke one huli o ka moku,
[[359]]
I huli mai e imi mai,
Imi mai hoi i na makua,
He ua hoa ka makuahine,
He konia ka makuakane
He manonia ke kaikuaana,
Kuhi a ka i’a i ka moana,
I ko’a loa, i ke ko’a poko,
I ke ko’a i noho ia e i’a,
I ke ko’a i mea ia Hina,
E Hina e, i hele mai nei au i ia na’u,
E Hina e, he ole manawa ino, aloha,
Kupu ka ioio i luna o Waiawaawa
O kuu kino puaa ia,
Kai no au i hele mai nei,
E noonoo ana ka makua,
E Hina e, he ole manawa ino!
|
|
The wives of Kahikihonuakele upon hearing this chant said to Hina: “Say, Hina, perchance
this is your son?” Hina made reply: “I have no other son on Kauai. If you two wish
to give him some fish you may do so.” When the two girls heard this from Hina, they
gave Kamapuaa some of the fish. Kamapuaa then ordered his companions to take and carry
away the fish.
|
I mai na wahine a Kahikihonuakele: “E Hina e, malama he keiki no keia nau.” I aku
o Hina: “Aohe a’u keiki e ae o Kauai nei. Ina no he manao ko olua e haawi i ka i’a,
e haawi no olua.” Ma keia olelo a Hina ia laua, haawi mai la laua la ia Kamapuaa i
ka i’a. Kena ae la o Kamapuaa i na hoahele i ka i’a, e amo.
|
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Shortly after this Kamapuaa again chanted to Hina; and in the chant he informed her
of his connection from the very first.
|
Mahope o laila, oli o Kamapuaa ia Hina me ka hai pololei i kona pili ana mai ke kumu
mai:
|
|
It was by way of Kona that I came.
I saw the bunch of bananas
That was eaten and pecked by the birds;
The first hand of the bunch
Was directly under the leaf.
In the path that leads up, Hina,
In the path where one searches for the water of Kekelani;
The water of Waialamihi
On the heights of Kaula,
That water for which I long.
Say, Hina, give me some fish.
Say, Hina, don’t be unkind,
For it was by way of Kona that I came.
I have seen the light
At the bottom of a valley.
Waawaaiki is foolish.
The inside is rolling like a raging sea.
Where is thy sympathy?
I am from Kohala,
For the cold wind, the Apaa is of Kohala.
The mouth is covered, it is the sign of refusal.
Say, Hina, give me some fish.
Say, my older brother,
My older brother of the cliff that is held to the bosom,
The double cliff of Kaliuwaa,
[[360]]
The cliff that fed us, the cliff where we roamed,
The cliff that is carried at the back,
That appears as though carried on the back when one’s back is turned toward it.
O, let us weep. Here is my greeting.
Say, Hina, give me some of the fish,
Say, Hina, don’t be unkind.
Thou art from Kalihi. I am from Kalihi.
The woman that fished for crabs was from Kalihi.
The rope was pulled and broken,
The covering floated away with the calabash.
The woman went in pursuit of the calabash.
The sea of Kalihi that breaks the strings of the calabash.
Kalihi is immovable.
Say, Hina, give me some fish.
Say, Hina, make answer. Give me some of the fish.
|
Ma Kona hoi au i hele mai nei,
Ua ike mai nei au i ka ahui maia,
I aina a kiko ia e ka manu,
Ke kea mua o ka maia,
I kupono i ka lau o ka maia.
I ke ala pii la e Hina,
I ke ala imi i ka wai o Kekelani,
I ka wai o Waialamihi,
O ka luna i Kaula e,
Hoalohaloha wale la,
E Hina e, nau kahi i’a,
E Hina e, he ole manawa ino,
Ma Kona hoi au i hele mai nei,
Ua ike mai nei au i ke kukui,
Ka ihona i lalo he awaawa,
Waawaaiki naaupo,
Popoi o loko me he kaikoo la,
Auhea ka manawa,
No Kohala au,
No Kohala ka makani anu he apaa,
A paa i ka waha he ole,
E Hina e, na’u kahi i’a.
E kuu kaikuaana e!
Kuu kaikuaana o ka pali hii,
Pali kui o Kaliuwaa,
[[361]]
Pali hanai, pali hele a maua,
Pali waha ma ke kua,
E haawe ai ke kua i ka huli,
E uwe kaua e, aloha,
E Hina e, na’u kahi i’a,
E Hina e, he ole manawa ino,
No Kalihi oe, no Kalihi au,
No Kalihi ka wahine haha pai,
Moku a uu ke kaula,
Lilo aku ke po’i me ka ipu,
Hahai aku ka wahine i ka ipu,
O ke kai mokumoku ipu o Kalihi,
He paa o Kalihi e,
E Hina e, na’u kekahi i’a,
E Hina e, o na’u kekahi i’a.
|
|
By this chant recited by Kamapuaa, Hina began to think that this must be Kamapuaa
himself, and so she became afraid, because it was she who went to Kalihi and there
lost her calabash of crabs.
|
Ma keia oli ana a Kamapuaa, noonoo o Hina, o Kamapuaa keia. Makau iho la, nokamea
o Hina no ka wahine i hele i Kalihi, a lilo ai ka ipu papai.
|
|
When she realized this she broke through the back end of the house with the idea of
escaping, for Kamapuaa was standing in the doorway preventing her from going out that
way. After Hina had made her escape from the house, she ran and told Kahikiula and
Kahikihonuakele,[84] who were preparing awa in another house, and said to them: “Say, Kamapuaa is coming;
he has arrived.” At this they all went out to greet and to humble themselves before
him. Hina then chanted a mele that was composed in his honor, in order to please him:
|
Nolaila, wahi aku ana o Hina i ke kua o ka hale, i wahi e puka ai i waho, no ka mea,
ua paa ka puka ia Kamapuaa. A hemo o Hina i waho o ka hale, holokiki aku la ia e olelo
ia Kahikiula a me Kahikihonuakele. E mama awa ana nae laua. I aku o Hina: “E! O Kamapuaa
ei ae, ua hiki mai nei.” Nolaila, hele aku la lakou e aloha me ka hoohaahaa i mua
o Kamapuaa, a oli aku la o Hina i ka inoa o Kamapuaa, i mea e oluolu mai ai.
|
|
In the top of the kukui on Hanunanuna,
On the shores of Waimalu,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
For there is but the insufficient heavens,
For the tears are coming down as rain.
It is raining; I am wet;
My body is wet with the rain,
My son of the cliffs carried on the bosom.
|
I luna kukui o Hanunanuna,
I ke kaha o Waimalu,
Kuu kane ua—e!
Aohe makana i ko inaina e!
Eia ka lani poko la,
He waimaka ke ua iho nei,
Ke ua iho nei a pulu la,
Pulu kuu kino i ka manao la,
Kuu keiki o ka pali hii e!
|
|
Hina then approached Kamapuaa and laid down at his feet, and Kamapuaa sat on her.
Kahikiula then chanted a mele in honor of Kamapuaa, saying:
|
Hele aku la o Hina a moe malalo o Kamapuaa, noho iho la o Kamapuaa i luna o Hina.
Oli mai la o Kahikiula i ka inoa o Kamapuaa:
|
|
In the top of the kukui on Hanunanuna,
On the shores of Waimea,
My sire, it is raining.
I have no gifts to offer so as to appease your anger,
The only gift is my tears.
It is raining; I am wet.
[[362]]
|
I luna kukui o Hanunanuna,
I ke kaha o Waimea,
Kuu kane ua—e!
Aohe a’u makana i ko huhu,
Hookahi makana o ka waimaka,
Ke ua iho nei e, a pulu la.
[[363]]
|
|
Kahikiula then approached Kamapuaa and laid down at his feet like Hina. Kahikihonuakele
then chanted his mele in honor of Kamapuaa, saying:
|
Hele aku la o Kahikiula a moe iho la malalo o Kamapuaa, e like me Hina. O Kahikihonuakele,
kau mai la i kana mele ia Kamapuaa:
|
|
Your son was born a bundle.
This is indeed your name,
The fragrant skin[85] of the cold dew of Kaala,
Your skin that is become scaly[86] from awa
Which grew in the uplands of Kaliupeapea,
The fine rain[87] of Keke,
The hala and the lehua were in the uplands,
Which sprouted in the uplands of Kaliuwaa.
This is your name; make answer.
|
Hanau ae no apopo ka olua keiki,
O kou inoa no ka hoi keia,
O iliala i ka hau anu o Kaala,
Ko ili mahuna i ka awa,
I noho i uka o Kaliupeapea,
O ka ua kilinoe hau o Keke,
I uka hoi ka hala me ka lehua,
I kupu i uka o Kaliuwaa,
O kou inoa ia e o mai.
|
|
At the conclusion of the chant by Kahikihonuakele, he approached Kamapuaa and laid
in his presence.[88] Kamapuaa then stood up and stepped on them all and proceeded on his way, for he was
very angry with them all. At this Hina began to chant all the meles composed in honor
of Kamapuaa, trying to please him and in that way save themselves; but all her meles
and pleadings were in vain, for Kamapuaa would not listen. When Hina saw that all
her efforts to appease the anger of Kamapuaa were in vain, she disrobed and went naked,[89] following him. When Kamapuaa saw Hina following after him, entirely nude, he turned
and abandoned his angry feelings, and said: “Your fisherman shall die, however, because
of the words he spoke to me, that I must dive down into the sea to get my fish.” To
this request Hina gave her consent. The hog then started in and in a very short time
the fisherman was completely consumed.[90] Kamapuaa then said to his parents: “Why did you two not recognize me?” The parents
replied: “Because we knew that you had the form of a hog and did not have the form
of a human being.” At this Kamapuaa showed them all his different forms; and after
this he returned to Kahiki with Koea.
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A pau ke oli ana o Kahikihonuakele, hele aku la ia a moe i mua o Kamapuaa. Ku ae la
o Kamapuaa a hehi ia lakou a hele aku la, nokamea, ua huhu loa o Kamapuaa ia lakou.
Nolaila, noke aku la o Hina i ke oli ia Kamapuaa i na mele a pau i mea e lealea mai
ai o Kamapuaa, ola lakou, aka, aohe maliu mai o Kamapuaa. A ike o Hina aohe maliu
mai o Kamapuaa, alaila, wehe ae la ia i kona kapa a hele wale, me ke kuu i ka ma’i.
A hahai aku la mahope o Kamapuaa, a ike o Kamapuaa ia Hina e hele kohana aku ana,
huli mai la ia, a hoopau i kona huhu ana. Olelo mai la o Kamapuaa: “E make ka lawaia
a olua, no ka olelo ana mai ia’u, e luu i lalo ko ihu, i loaa ka i’a.” Ae mai o Hina,
e ai aku ana ka puaa, pau na lawaia la i ka make. I aku o Kamapuaa i na makua: “No
ke aha la olua i hoohewahewa ai ia’u?” I mai na makua: “No ko maua ike no he puaa
kou kino, aohe kino kanaka.” Ia wa hoike o Kamapuaa i na kino a pau ona, a hoi aku
la i Kahiki me Koea.
[[364]]
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[1] The Kumulipo creation myth states that a god, half hog, was born in the fifth era.
This may have been the foundation for the story of this fabulous creature, Kamapuaa,
whose exploits led him to nearly all parts of the group, thereby becoming interwoven
in many legends and local traditions of the islands. Fornander traces the tradition
of this celebrity to the migratory period of the race, at about the eleventh century.
Among those who arrived from “Kahiki” were the brothers Kahikiula and Olopana, who
settled at Koolau, Oahu, where Olopana took Hina, the daughter of Aumu, to wife. Kamapuaa
was the son of Hina by Kahikiula, and shows windward Oahu to have been his birthplace.
At the end of a long life of marvelous exploits he is said to have departed for Kahiki. [↑]
[2] Kaliuwaa (the canoe leak) falls, at the head of a ravine of precipitous cliffs near Punaluu,
Koolauloa, Oahu, is indelibly interwoven in tradition with this demigod. [↑]
[3] This is not the Olopana connected with the history of Moikeha. Nor is it clear that
Kamapuaa’s uncle came from the Society Islands with which Moikeha and his relative
are clearly identified. [↑]
[4] Kawau-hele-moa, chicken house dampness. [↑]
[5] The usual method of carrying burdens, especially in long distances, was to sling it
on a pole to be borne between two or more stalwarts, the ends of the pole on the shoulders
of each, forward and rear. Kamapuaa in his hog form, according to practice, would
have had his feet tied together and the pole passed between his legs and carried suspended. [↑]
[6] Evidently a name song before his birth addressed to Hina, the mother. [↑]
[7] This eight-eyed monster is further credited with eight feet. The epithet makawalu (eight-eyed) is frequently applied in Hawaiian mythology to gods and chiefs, but
is used also to indicate numerous, as on occasions of a person attacked by spearsmen
letting their weapons fly thick and fast. Makawalu in the sense used here is all-seeing,
wise. [↑]
[8] Father of Kamapuaa. By its connection here it may be inferred that Kahikilei was the
father of Kahikiula. ↑ [a] [b]
[9] Connecting him with the major god Lono, as (Lonoiki) small, and (Lononui) great Lono. [↑]
[10] Kuu maka, my eye, is used here in the sense of onohi, apple of the eye. [↑]
[11] This is advisory to look to Kamaunuaniho for aid until he is placed on the altar;
prophetic of his treatment. [↑]
[12] “And I only am left alone to tell the tale” is familiar in Hawaiian story as it was
in the tribulations of Job. Makalii was the sole survivor in all his engagements. [↑]
[13] Hiwahiwa, a term of endearment; one greatly beloved. [↑]
[14] Hamohamo, the office probably of Kamapuaa; the hiwahiwa, as the eye of the god himself;
to penetrate. [↑]
[15] Leaf of the Hiwa, lau o ka Hiwa, or offspring of Hiwa. Hiwa, a term given to an unblemished black pig for sacrifice. [↑]
[16] Ki (Cordyline terminalis), a plant of varied use in all households. [↑]
[17] These three lines might be rendered as “The Ki of Kikea, the young sprout of the white
stem.” Either rendering is figurative. [↑]
[18] Kukui, candle-nut tree (Aleurites moluccana). [↑]
[19] The expressions here are difficult to understand and must have a different meaning
from what they purport. [↑]
[20] Maka oioi is likely intended for ooi, a sharp, piercing eye. [↑]
[21] Hill of Kapolei, in the Ewa district, where Hiiaka sojourned on her return from Kauai
with Lohiau. Kamapuaa resembles her attitude on that occasion. [↑]
[22] The god of Haia and being Haia himself is difficult of interpretation. [↑]
[23] Olopana began to feel out of his depth without an advisory priest to interpret to
him the will of the gods. His lack of success since imprisoning Lonoaohi, the one
who had held that position, caused him to halt on locating his wily opponent, for
authoritative counsel on the coming conflict. [↑]
[24] It is difficult to arrive at a clear meaning of the word lau to these several offerings to propitiate the demigod Kamapuaa. The adjective lau
following the noun gives it a qualifying character readily understood in some things
but not in all, as for instance: referring to the pig the term kumu lau, a sow, would
apply, and the fish, ia, might be the lauhau. Had the adjective preceded the noun
the word would then indicate quantity, 400, which would be natural in connection with
idolatrous offerings, though even in such a case it is untenable that Olopana should
augment his opponent’s forces with men to this extent, if at all. [↑]
[25] The names of these two sons of the priest signify, the striped hog Kapuaaolomea, and
the sacred black pig, Kapuaahiwa. [↑]
[26] Pahoa is at the head of the Waianae valley wherein is situated the sugar mill of the
Waianae Co., the shore section of which is Pokai, pronounced Po-ka-i. [↑]
[27] Anuu. This was the second or middle floor of the kapa covered structure of three platforms
of a heiau, whereon the priest usually stood while conducting temple services. The
higher space, termed mamao, was reserved for the king and high priest only. [↑]
[28] This may or may not refer to Tahiti. [↑]
[29] Smoke was the almost universal telltale, by its direction, of the result of conflicts
in Hawaiian tradition. [↑]
[30] In this chant Kamapuaa arouses his opponent to prepare for the conflict, confident
of his own ultimate victory. [↑]
[31] Strike at the head, the ruler, whose overthrow will cause many tears to flow through
the loss of land. [↑]
[32] Kowea and Koea, referred to later, is probably the same chief. [↑]
[33] Opuaanuenue, literally “a rainbow cloud,” probably refers to Lonokaeho the chief,
his opponent. [↑]
[34] The pukui or assembly of lesser deities make offerings to the supreme god. [↑]
[35] These are gods affecting one’s physical and mental powers in the sense of Keaumiki
and Keauka being referred to at times as gods of the tides, ebb and flow. Ohumuhumu,
conspiracy; Hawanawana, whispering; Kanikawi, sharp sound; Kanikawa, loud sound. [↑]
[36] Hoeu, to excite or encourage. Hoomalana, to throw away. [↑]
[37] Poo i lolea, a head that is scalped, is something unusual in Hawaiian story, an unknown
custom. [↑]
[38] Lonoikiaweawealoha is shown later to be Kamapuaa’s love-making god, hence the controlling spirit over his physical powers enumerated. [↑]
[39] Palala, indicating gifts, a feast, tax, etc. [↑]
[40] Kumahumahukole, an epithet of sarcasm applied to his opponent; creaking and crackling,
referring to his boastings. [↑]
[41] Kamapuaa here meets a foe with eight foreheads. [↑]
[42] Even weeds with name showing Kamapuaa relationship are called to his aid, as having
supernatural power. [↑]
[43] A case of dog-man against hog-man power. While Kamapuaa is the lone representative
of the swine tribe in the list of Hawaiian demigods there are several legends which
seek to immortalize the dog with supernatural powers. [↑]
[44] Mostly grass, shrubs and weeds with which to clog the dog’s mouth. [↑]
[45] Pele, goddess of the volcano, and her Hiiaka sisters, of which there were eight, and
five brothers, who presided over the destiny of Kilauea. [↑]
[46] While digging would be a correct rendition for kohi, it does not apply to a fruit
that is gathered from the branches of the tree, not dug from the ground. [↑]
[47] Noni (Morinda citrifolia), an insipid fruit that was used only in times of great scarcity of food; cultivated
as a dye-plant, and possessing also certain medicinal properties. [↑]
[48] Makalii, in this case the winter season, causing rank growth of all plants. [↑]
[49] Hopoe was said to be a woman that was turned into stone by Pele in a fit of jealous
anger. [↑]
[50] This mele of Kamapuaa’s seeks to imply that Pele knew him only in spirit. [↑]
[51] This likely has reference to some bird traits or habits, there being no known birds
of this name whose home at high elevations, like the koae, or bos’n bird, is in a
region of cold temperature. [↑]
[52] Referring to the Kaliuwaa episode where his forces climbed up his body and escaped. [↑]
[53] Haleaha, a place in Makua, opposite the Kaliuwaa valley, near the main road. [↑]
[54] Sore or inflamed eyes to which Pele is likened from her fires. The chant throughout
is a series of irritating slurs. [↑]
[55] This is the first instance where the Hiiaka family name of Pele’s eight sisters is
given to any of the brothers, and is a grave error. [↑]
[56] A case of love soothing the way. [↑]
[57] Lonomakua as Pele’s agent. [↑]
[58] Pele. [↑]
[59] Pohakea, a section of Kilauea. [↑]
[60] Thunder is frequently referred to as rolling stones in the heavens. [↑]
[61] This, then, would be the accompanying lightning. [↑]
[62] Referring to the Hilo rains. [↑]
[63] Volcanic eruption. [↑]
[64] Abbreviation of Kamapuaa, a not infrequent habit of the race with their names, not
restricted to their stories. [↑]
[65] Hia was the term used for rubbing the two sticks aulima and aunaki together, producing a powder which became ignited by friction. [↑]
[66] Summary treatment for a discourteous act. [↑]
[67] The same Makalii that had escaped alone on several occasions to tell Olopana of his
defeat. [↑]
[68] Aalii (Dodonaea viscosa), a medium-sized, common forest tree of hard-grained, dark wood. [↑]
[69] This is a play on the latter part of Kualele, a practice common to chants and meles;
a poetic license. [↑]
[70] First use of this name in full, probably through his higher rank and claiming possession
of Kauai. As an epithet it embodies nothing complimentary. [↑]
[71] Aimoku is rendered creator of the isles rather than devourer, as connected with volcanic
origin. [↑]
[72] Nananuu, the place of offering in the temple, as was experienced at the heiau of Kawaewae,
where the tables were turned on Olopana. [↑]
[73] Mahiki in the sense used here is thought to mean a leap, to indicate the proximity
of the two islands, rather than Kauai being pried from Oahu. [↑]
[74] Kamapuaa here warns Makalii that he is an easy mark. [↑]
[75] Names indicative of various cloud formations, the latter “a large cloud standing close
to the heavens.” [↑]
[76] The early part of this story locates this person with Olopana in Koolau, Oahu. [↑]
[77] Kahikiula, father of Kamapuaa, a reason for shielding him from certain death at the
hand of his antagonist, as also to test him for recognition. [↑]
[78] This denial was probably based on the supposed death of Kamapuaa in the encounter
with Pele. [↑]
[79] This is the first mention of the demigod having a brother. Kahikihonuakele, lit.,
muddy foundation foreign land. [↑]
[80] Reviving his brother by the lomilomi process, a rubbing, pressing method to relieve
pain and bruises. [↑]
[81] Further insight in Kamapuaa’s family history. The failure of father and brother and
subsequently the mother to recognize him shows he had assumed a form which they were
unfamiliar with. [↑]
[82] “Their own mother,” a customary complimentary term, rendered more applicable in this
case owing to the bond of relationship existing between the men. [↑]
[83] This throws light perhaps on a tendency in ancient times of falsely claiming or asserting
kinship for the sake of personal gain. [↑]
[84] These two had been assigned to the uplands with Makalii, but are prepared to “eat
humble pie” and own Kamapuaa. [↑]
[85] A complimentary, figurative name to sooth Kamapuaa’s anger; a play on Iliahi, the
fragrant sandalwood. [↑]
[86] A condition that arises from the excessive use of awa, sacred to the gods. [↑]
[87] Ka ua kilinoe hau might be better defined as “the fine dewy rain,” or probably “the
cold misty rain.” [↑]
[88] Prostrating at one’s feet is indicative of contrition for past wrongs, but the sitting
on Hina and then trampling on them all shows Kamapuaa was not to be placated. [↑]
[89] An act of abandon; abject submission, appealing for forgiveness. [↑]
[90] Resuming his hog form he revenges his insults at the fisherman’s hands. [↑]
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